Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression of Mr. G. Kendall whereunto is added animadversions on a late dissertation of Ludiomæus Colvinus, aliaà Ludovicus Molinæs̳, M. Dr. Oxon, and an admonition of Mr. W. Eyre of Salisbury : with Mr. Crandon's Anatomy for satisfaction of Mr. Caryl.
         Baxter, Richard, 1615-1691.
      
       
         
           1654
        
      
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             Rich. Baxters apology against the modest exceptions of Mr. T. Blake and the digression of Mr. G. Kendall whereunto is added animadversions on a late dissertation of Ludiomæus Colvinus, aliaà Ludovicus Molinæs̳, M. Dr. Oxon, and an admonition of Mr. W. Eyre of Salisbury : with Mr. Crandon's Anatomy for satisfaction of Mr. Caryl.
             Baxter, Richard, 1615-1691.
          
           [30], 155 [i.e. 143], [4] p.
           
             Printed by A.M. for Thomas Underhill ... and Francis Tyton ...,
             London :
             1654.
          
           
             Half-title page reads: Baxter's apology.
             Imperfect page reads: Baxter's apology.
             Reproduction of original in the Union Theological Seminary Library, New York.
          
        
      
    
     
       
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         eng
      
       
         
           Church of England -- Apologetic works.
           Lord's Supper -- Church of England.
           Theology, Doctrinal.
        
      
    
     
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           Baxters
           Apology
           .
           
             Directions
             for
             the
             Binder
          
           .
        
         
           
             
               The
               Generall
               Title
               .
            
             
               The
               Answer
               
                 
                   1.
                   
                   To
                   Blake
                   .
                
                 
                   2.
                   
                   To
                   Kendall
                   .
                
                 
                   3.
                   
                   To
                   Colvinus
                   .
                   The
                   Epistle
                   to
                   Col.
                   Taylor
                   next
                   to
                   the
                   Title
                   of
                   it
                   .
                
                 
                   4.
                   
                   To
                   Eyre
                   .
                
                 
                   5.
                   
                   To
                   Crandon
                   .
                
              
            
          
        
      
       
         
         
         
           RICH.
           BAXTERS
           APOLOGY
           Against
           the
           Modest
           EXCEPTIONS
           OF
           Mr
           
             T.
             BLAKE
          
           .
        
         
           AND
           THE
           DIGRESSION
           OF
           Mr
           
             G.
             KENDALL
          
           .
        
         
           Whereunto
           is
           added
           ANIMADVERSIONS
           on
           a
           late
           DISSERTATION
           OF
           
             Ludiomaeus
             Colvinus
          
           ,
           aliàs
           ,
           
             Ludovicus
             Molinaeus
          
           ,
           M.
           Dr
           OXON
           .
        
         
           AND
           AN
           Admonition
           of
           Mr
           
             W.
             Eyre
          
           of
           Salisbury
           .
        
         
           WITH
           Mr
           Crandon's
           Anatomy
           for
           satisfaction
           of
           Mr
           Caryl
           .
        
         
           
             
               Phil.
               1.15.16
               ,
               17
               ,
               18
               ,
               19.
               
            
          
           
             Some
             preach
             Christ
             even
             of
             Envy
             and
             Strife
             ,
             and
             some
             also
             of
             Good
             Will
             :
             The
             one
             preach
             Christ
             of
             Contention
             ,
             not
             sincerely
             ,
             supposing
             to
             adde
             Affliction
             to
             my
             bonds
             :
             But
             the
             other
             of
             Love
             ,
             knowing
             that
             I
             am
             set
             for
             the
             Defence
             of
             the
             Gospel
             .
             What
             then
             ?
             Notwithstanding
             every
             way
             ,
             whether
             in
             pretence
             or
             in
             truth
             ,
             Christ
             is
             preached
             ,
             and
             I
             therein
             do
             Rejoyce
             ,
             yea
             ,
             and
             will
             Rejoyce
             .
             For
             I
             know
             that
             this
             shall
             turn
             to
             my
             salvation
             through
             your
             Prayer
             ,
             and
             the
             supply
             of
             the
             Spirit
             of
             Jesus
             Christ
             .
          
        
         
           London
           ,
           Printed
           by
           A.M.
           for
           
             Thomas
             Vnderhill
          
           ,
           at
           the
           Anchor
           and
           Bible
           in
           Pauls
           Church-yard
           ,
           and
           
             Francis
             Tyton
          
           at
           the
           three
           Daggers
           in
           Fleetstreet
           .
           1654.
           
        
      
       
         
         
         
           TO
           THE
           Honourable
           Commissary
           General
           EDWARD
           WHALLEY
           .
        
         
           
             SIR
             ,
          
        
         
           THough
           weakness
           and
           distance
           have
           prohibited
           me
           that
           converse
           with
           you
           which
           sometime
           I
           did
           enjoy
           ,
           yet
           have
           they
           not
           excussed
           your
           former
           Kindeness
           out
           of
           my
           Remembrance
           .
           Received
           Benefits
           should
           not
           Die
           before
           us
           :
           If
           the
           Donor
           kill
           them
           not
           by
           Retraction
           ,
           the
           Receiver
           must
           not
           suffocate
           them
           by
           Oblivion
           ;
           nor
           prove
           their
           Grave
           ,
           who
           was
           intended
           for
           a
           Store-house
           ,
           if
           not
           a
           Garden
           where
           they
           may
           be
           Rooted
           and
           be
           fruitfull
           .
           In
           those
           hearts
           where
           Benefits
           Live
           ,
           the
           Benefactor
           Liveth
           .
           And
           those
           that
           Live
           in
           our
           Estimation
           and
           Affection
           ,
           we
           desire
           their
           Names
           may
           be
           inscribed
           on
           our
           Monuments
           ,
           and
           survive
           with
           ours
           ,
           when
           we
           are
           Dead
           .
           While
           we
           live
           also
           we
           more
           regard
           their
           Judgements
           of
           us
           ,
           then
           other
           mens
           ;
           and
           are
           more
           ambitious
           of
           standing
           right
           in
           their
           esteem
           ;
           and
           therefore
           are
           willing
           that
           our
           just
           Apologies
           may
           be
           in
           their
           hands
           ,
           to
           hinder
           misapprehensions
           ,
           and
           resist
           unjust
           Accusers
           .
           May
           these
           Reasons
           excuse
           my
           prefixing
           your
           Name
           to
           these
           Papers
           ,
           and
           directing
           them
           first
           to
           your
           Hand
           :
           (
           Custom
           having
           led
           me
           into
           that
           Road
           ,
           wherein
           I
           do
           not
           unwillingly
           follow
           .
           )
           It
           is
           not
           
           for
           Protection
           or
           Patronage
           of
           my
           Opinions
           :
           For
           that
           I
           referre
           them
           wholly
           to
           the
           Father
           of
           Lights
           ,
           the
           Illuminating
           Spirit
           ,
           and
           the
           Light
           of
           that
           Truth
           which
           they
           contain
           and
           Vindicate
           .
           Nor
           do
           I
           desire
           that
           you
           should
           make
           these
           things
           your
           Studies
           ;
           they
           being
           more
           fitted
           to
           the
           use
           of
           those
           Students
           ,
           that
           can
           lay
           out
           much
           of
           their
           time
           on
           such
           things
           .
           I
           confess
           I
           had
           rather
           see
           in
           your
           Hands
           ,
           the
           Holy
           Scriptures
           ,
           and
           Books
           of
           Practical
           Divinity
           ,
           then
           these
           Controversies
           :
           and
           had
           rather
           hear
           such
           Practical
           Discourses
           from
           your
           Mouth
           .
           So
           farre
           am
           I
           from
           soliciting
           you
           to
           any
           singular
           Opinion
           of
           mine
           ,
           that
           I
           solicit
           you
           not
           once
           to
           read
           these
           Books
           ;
           save
           onely
           when
           any
           Opinion
           in
           them
           shall
           be
           Accused
           ,
           to
           turn
           to
           the
           Words
           ,
           and
           see
           what
           is
           said
           .
           It
           is
           the
           Practical
           Christian
           that
           holds
           fast
           the
           Truth
           ,
           which
           many
           eager
           Disputers
           soon
           lose
           .
           Doting
           about
           Questions
           that
           engender
           strife
           ,
           is
           not
           the
           Religiousness
           that
           God
           approves
           ;
           What
           ever
           the
           Professours
           of
           this
           Age
           may
           imagine
           .
           It
           is
           the
           most
           Practical
           Teachers
           and
           People
           in
           England
           commonly
           that
           are
           the
           most
           Orthodox
           .
           I
           have
           oft
           noted
           many
           mens
           Prayers
           to
           be
           much
           freer
           from
           Libertinism
           ,
           then
           their
           Sermons
           ;
           and
           their
           Sermons
           then
           their
           Writings
           and
           Disputes
           .
           That
           's
           a
           mans
           Judgement
           indeed
           ,
           which
           he
           dare
           reduce
           to
           Practice
           ,
           and
           own
           before
           God.
           
        
         
           The
           Work
           of
           these
           Papers
           have
           been
           to
           my
           minde
           somewhat
           like
           those
           sad
           Employments
           wherein
           I
           attended
           you
           :
           of
           themselves
           ,
           grievous
           and
           ungratefull
           ;
           exasperating
           others
           ,
           and
           not
           pleasing
           my self
           (
           besides
           the
           ruinating
           of
           my
           bodily
           health
           )
           And
           as
           the
           Remembrance
           of
           those
           years
           is
           so
           little
           delightfull
           to
           me
           ,
           that
           I
           look
           back
           upon
           them
           as
           the
           saddest
           part
           of
           my
           life
           ;
           so
           the
           Review
           of
           this
           Apologie
           ,
           is
           but
           the
           renewing
           of
           my
           trouble
           :
           to
           think
           of
           our
           Common
           frailty
           and
           darkness
           ,
           and
           what
           Reverend
           and
           much
           valued
           Brethren
           I
           contradict
           ;
           but
           especially
           for
           fear
           lest
           men
           should
           make
           this
           Collision
           an
           occasion
           of
           Division
           ,
           and
           by
           receiving
           the
           sparks
           into
           Combustible
           Affections
           ,
           should
           turn
           that
           to
           a
           Conflagration
           which
           I
           intended
           but
           for
           Illumination
           .
           If
           you
           say
           ,
           I
           should
           then
           have
           let
           it
           alone
           :
           The
           same
           answer
           must
           serve
           ,
           as
           in
           the
           former
           Cause
           we
           were
           wont
           to
           use
           .
           Some
           say
           ,
           that
           I
           who
           pretend
           so
           much
           for
           Peace
           ,
           should
           not
           write
           of
           Controversies
           .
           For
           my self
           it
           is
           not
           much
           Matter
           :
           but
           must
           Gods
           Truth
           (
           for
           such
           I
           take
           it
           )
           stand
           as
           a
           Butt
           for
           every
           man
           to
           shoot
           at
           ?
           Must
           there
           be
           such
           Liberty
           of
           opposing
           it
           ,
           and
           none
           of
           Defending
           ?
           One
           party
           cannot
           have
           Peace
           without
           the
           others
           Consent
           .
           To
           be
           Buffeted
           and
           Assaulted
           ,
           and
           Commanded
           to
           Deliver
           up
           the
           Truth
           of
           God
           ,
           and
           called
           Vnpeaceable
           if
           I
           defend
           it
           and
           resist
           ,
           this
           is
           such
           Equity
           
           as
           we
           were
           wont
           to
           finde
           .
           In
           a
           word
           ,
           both
           works
           were
           ungratefull
           to
           me
           ,
           and
           are
           so
           in
           the
           Review
           ;
           but
           in
           both
           ,
           as
           Providence
           and
           mens
           onset
           imposed
           a
           Necessity
           ,
           and
           drove
           me
           to
           that
           strait
           ,
           that
           I
           must
           Defend
           or
           do
           worse
           ;
           so
           did
           the
           same
           Providence
           so
           clear
           my
           way
           ,
           and
           draw
           me
           on
           ,
           and
           sweeten
           unusual
           Troubles
           with
           unusual
           Mercies
           ,
           and
           Issue
           all
           in
           Testimonies
           of
           Grace
           ,
           that
           as
           I
           had
           great
           mixtures
           of
           Comfort
           with
           Sorrow
           in
           the
           Performance
           ,
           so
           have
           I
           in
           the
           Review
           :
           And
           as
           I
           had
           more
           eminent
           Deliverances
           and
           other
           Mercies
           in
           those
           years
           and
           wayes
           of
           Bloud
           and
           Dolour
           ,
           then
           in
           most
           of
           my
           Life
           beside
           ;
           so
           have
           I
           had
           more
           encouraging
           Light
           since
           I
           was
           engaged
           in
           these
           Controversies
           .
           (
           For
           I
           speak
           not
           of
           these
           few
           Papers
           onely
           ,
           but
           of
           many
           more
           of
           the
           like
           Nature
           that
           have
           taken
           up
           my
           time
           .
           )
           And
           as
           I
           still
           retain'd
           a
           Hope
           ,
           that
           the
           End
           of
           all
           our
           Calamities
           and
           strange
           Disposings
           of
           Providence
           ,
           would
           be
           somewhat
           Better
           then
           was
           Threatned
           of
           late
           :
           so
           Experience
           hath
           taught
           me
           to
           think
           ,
           that
           the
           Issue
           of
           my
           most
           ungratefull
           Labours
           shall
           not
           be
           vain
           ;
           but
           that
           Providence
           which
           extracted
           them
           hath
           some
           use
           to
           make
           of
           them
           ,
           better
           then
           I
           am
           yet
           aware
           of
           ;
           if
           not
           in
           this
           Age
           ,
           yet
           in
           times
           to
           come
           .
           The
           best
           is
           ,
           we
           now
           draw
           no
           bloud
           :
           and
           honest
           hearts
           will
           not
           take
           themselves
           wounded
           ,
           with
           that
           blow
           which
           is
           given
           onely
           to
           their
           Errours
           .
           However
           ,
           God
           must
           be
           served
           when
           he
           cals
           for
           it
           ,
           though
           by
           the
           harshest
           and
           most
           unpleasing
           work
           .
           Onely
           the
           Lord
           teach
           us
           to
           watch
           carefully
           over
           our
           Deceitfull
           Hearts
           ,
           least
           we
           should
           serve
           our selves
           while
           we
           think
           and
           say
           ,
           we
           are
           serving
           him
           ;
           and
           lest
           we
           should
           Militate
           for
           our
           own
           Honour
           and
           Interest
           ,
           when
           we
           pretend
           to
           do
           it
           for
           his
           Truth
           and
           Glory
           !
        
         
           I
           hope
           ,
           Sir
           ,
           the
           Diversity
           of
           Opinions
           in
           these
           dayes
           ,
           will
           not
           diminish
           your
           Estimation
           of
           Christianity
           ,
           nor
           make
           you
           suspect
           that
           all
           is
           Doubtfull
           ,
           because
           so
           much
           is
           Doubted
           of
           .
           Though
           the
           Tempter
           seems
           to
           be
           playing
           such
           a
           Game
           in
           the
           world
           ,
           God
           will
           go
           beyond
           him
           ,
           and
           turn
           that
           to
           Illustration
           and
           Confirmation
           ,
           which
           he
           intended
           for
           Confusion
           and
           Extirpation
           of
           the
           Truth
           .
           You
           know
           it
           s
           no
           news
           to
           hear
           of
           some
           Ignorant
           ,
           Proud
           and
           Licentious
           ,
           of
           what
           Religion
           soever
           they
           be
           .
           And
           this
           Trinity
           is
           the
           Creator
           of
           Heresies
           .
           And
           as
           for
           the
           sober
           and
           Godly
           ,
           it
           is
           but
           in
           lesser
           things
           that
           they
           disagree
           :
           and
           mostly
           about
           words
           and
           Methods
           more
           then
           Matter
           (
           though
           the
           smallest
           things
           of
           God
           are
           not
           Contemptible
           .
           )
           He
           that
           wonders
           to
           see
           wise
           men
           differ
           ,
           doth
           but
           wonder
           that
           they
           are
           yet
           Imperfect
           ,
           and
           know
           but
           in
           part
           ;
           that
           is
           ,
           that
           they
           are
           yet
           Mortal
           sinners
           ,
           and
           not
           Glorified
           on
           Earth
           !
           And
           such
           wonderers
           know
           not
           what
           man
           is
           ,
           and
           it
           seems
           are
           too
           great
           strangers
           to
           themselves
           .
           
           And
           if
           they
           turn
           these
           differences
           to
           the
           prejudice
           of
           Gods
           Truth
           ,
           or
           dishonour
           of
           Godliness
           ,
           they
           shew
           themselves
           yet
           more
           unreasonable
           ;
           to
           blame
           the
           Sunne
           that
           men
           are
           purblinde
           .
           And
           indeed
           were
           Pride
           and
           Passion
           laid
           aside
           in
           our
           Disputes
           ,
           and
           men
           could
           gently
           suffer
           contradiction
           ,
           and
           heartily
           love
           and
           correspond
           with
           those
           that
           in
           lower
           matters
           do
           gainsay
           them
           ,
           I
           see
           not
           but
           such
           friendly
           debates
           might
           edifie
           .
        
         
           For
           your self
           ,
           Sir
           ,
           as
           you
           were
           a
           friend
           to
           sound
           Doctrine
           ,
           to
           Vnity
           and
           to
           Piety
           ,
           and
           to
           the
           Preachers
           ,
           Defenders
           and
           Practisers
           thereof
           ,
           while
           I
           converst
           with
           you
           ,
           and
           as
           fame
           informeth
           us
           ,
           have
           continued
           such
           ;
           so
           I
           hope
           that
           God
           who
           hath
           so
           long
           preserved
           you
           ,
           will
           preserve
           you
           to
           the
           end
           ;
           and
           he
           that
           hath
           been
           your
           Shield
           in
           corporal
           dangers
           ,
           will
           be
           so
           in
           spirituall
           .
        
         
           Your
           great
           Warfare
           is
           not
           yet
           accomplished
           :
           The
           Worms
           of
           Corruption
           that
           breed
           in
           our
           bowels
           ,
           will
           live
           in
           some
           measure
           till
           we
           die
           our selves
           .
           Your
           Conquest
           of
           your self
           is
           yet
           Imperfect
           .
           To
           fight
           with
           your self
           ,
           you
           will
           finde
           the
           hardest
           ,
           but
           most
           necessary
           Conflict
           that
           ever
           yet
           you
           were
           engaged
           in
           ;
           and
           to
           overcome
           your self
           the
           most
           honourable
           and
           gainfull
           Victory
           .
           And
           think
           not
           that
           your
           greatest
           trials
           are
           all
           over
           .
           Prosperity
           hath
           its
           peculiar
           Temptations
           ,
           by
           which
           it
           hath
           foiled
           many
           that
           stood
           unshaken
           in
           the
           storms
           of
           adversity
           .
           The
           Tempter
           who
           hath
           had
           you
           on
           the
           waves
           ,
           will
           now
           assault
           you
           in
           the
           calm
           ;
           and
           hath
           his
           last
           game
           to
           play
           on
           the
           Mountain
           ,
           till
           nature
           cause
           you
           to
           descend
           .
           Stand
           this
           Charge
           and
           you
           win
           the
           day
           .
           To
           which
           ,
           as
           one
           that
           is
           faithful
           to
           you
           ,
           I
           shall
           acquaint
           you
           in
           a
           few
           words
           ,
           what
           his
           temptations
           are
           like
           to
           be
           ,
           and
           how
           you
           should
           resist
           them
           :
           If
           you
           are
           already
           provided
           ,
           a
           Remembrancer
           will
           do
           you
           no
           harm
           .
        
         
           1.
           
           The
           first
           and
           great
           Assault
           will
           be
           ,
           to
           entice
           you
           to
           Overvalue
           your
           present
           Prosperity
           ,
           and
           to
           Judge
           the
           Creature
           to
           be
           better
           then
           it
           is
           ,
           and
           to
           grasp
           after
           a
           fulness
           of
           Honour
           and
           Wealth
           ,
           and
           then
           to
           say
           ,
           
             Soul
             ,
             take
             thy
             Rest
          
           .
           As
           you
           love
           your
           Peace
           ,
           your
           Life
           ,
           your
           Soul
           ,
           your
           God
           ,
           take
           heed
           of
           this
           .
           Judge
           of
           Prosperity
           as
           one
           that
           must
           go
           Naked
           out
           of
           the
           world
           :
           Esteem
           of
           earthly
           Greatness
           and
           Glory
           as
           that
           which
           will
           shortly
           leave
           you
           in
           the
           dust
           .
           Why
           should
           it
           be
           proper
           to
           Dying
           men
           to
           be
           Wise
           ,
           and
           to
           Judge
           truly
           of
           this
           world
           ,
           when
           all
           the
           living
           undoubtedly
           know
           that
           they
           must
           Die
           ?
        
         
           2.
           
           At
           least
           the
           Tempter
           will
           perswade
           with
           you
           to
           enjoy
           your
           Prosperity
           to
           the
           satisfying
           of
           your
           flesh
           ;
           and
           tell
           you
           that
           the
           free
           use
           of
           the
           Creatures
           is
           your
           Christian
           Liberty
           ,
           and
           therefore
           you
           need
           not
           deny
           your selves
           those
           Delights
           that
           God
           affordeth
           you
           .
           But
           remember
           that
           it
           is
           the
           seeming
           
           sweetness
           of
           the
           Creature
           that
           draws
           men
           from
           God
           :
           The
           Pleasantest
           Condition
           is
           the
           most
           dangerous
           .
           If
           ever
           you
           would
           have
           your
           soul
           Prosper
           ,
           make
           no
           
             provision
             for
             the
             flesh
             to
             satisfie
             its
             lusts
             :
          
           A
           better
           man
           then
           any
           of
           us
           ,
           was
           fain
           to
           tame
           his
           body
           and
           bring
           it
           into
           subjection
           .
           Mortification
           is
           a
           necessary
           ,
           but
           much
           neglected
           part
           of
           the
           Christian
           Religion
           .
        
         
           3.
           
           Should
           the
           Tempter
           prevail
           in
           these
           ,
           it
           would
           follow
           ,
           that
           God
           would
           be
           much
           forgotten
           ,
           former
           Engagements
           violated
           ,
           and
           the
           Invisible
           things
           of
           the
           Life
           to
           come
           would
           be
           seldom
           thought
           on
           ,
           and
           less
           esteemed
           .
           O
           think
           on
           him
           that
           remembred
           you
           in
           your
           greatest
           straits
           !
           It
           s
           a
           provoking
           sin
           to
           break
           those
           Engagements
           which
           depth
           of
           Extremity
           ,
           or
           Greatness
           of
           Deliverance
           ,
           did
           formerly
           constrain
           us
           to
           make
           with
           our
           God!
           Ingratitude
           makes
           a
           forfeiture
           of
           all
           we
           have
           .
           And
           think
           not
           well
           of
           your
           own
           heart
           ,
           when
           you
           cannot
           think
           more
           sweetly
           of
           another
           world
           then
           of
           this
           .
           It
           s
           unhappy
           prosperity
           that
           makes
           God
           to
           be
           more
           sleighted
           ,
           and
           the
           Glory
           to
           come
           more
           unsavoury
           to
           our
           thoughts
           ,
           and
           makes
           us
           say
           ,
           
             It
             is
             best
             to
             be
             here
             .
          
        
         
           4.
           
           Another
           dangerous
           Temptation
           that
           will
           attend
           these
           ,
           will
           be
           ,
           to
           disregard
           Christs
           Interest
           through
           an
           over-minding
           of
           their
           own
           :
           To
           play
           your
           own
           game
           ,
           and
           lay
           out
           your
           chiefest
           care
           for
           your self
           ,
           and
           make
           Gods
           business
           to
           stoop
           unto
           your
           own
           .
           Where
           this
           prevails
           ,
           the
           hearts
           of
           such
           are
           false
           to
           Christ
           :
           While
           they
           pretend
           to
           serve
           him
           ,
           they
           do
           but
           serve
           themselves
           upon
           him
           .
           They
           will
           honour
           Christ
           no
           longer
           then
           he
           will
           honour
           them
           .
           And
           when
           they
           are
           once
           false
           to
           Christ
           ,
           they
           can
           be
           true
           to
           no
           one
           else
           .
           Their
           friends
           are
           esteemed
           but
           as
           stepping
           stones
           to
           their
           Ends.
           When
           they
           can
           serve
           them
           no
           longer
           they
           reject
           them
           as
           unprofitable
           .
           Ever
           Remember
           ,
           that
           man
           stands
           safest
           that
           espouseth
           no
           Interest
           contradictory
           to
           Christs
           ;
           I
           had
           almost
           said
           ,
           None
           but
           Christs
           :
           For
           even
           Christs
           must
           be
           made
           his
           own
           ,
           and
           then
           his
           own
           will
           be
           Christs
           .
           God
           is
           more
           engaged
           to
           secure
           his
           own
           Interest
           then
           ours
           .
           There
           is
           no
           Policy
           therefore
           comparable
           to
           this
           ,
           to
           Engage
           most
           deeply
           where
           Christs
           chiefest
           Interest
           lieth
           ,
           and
           to
           Vnite
           our
           own
           to
           his
           ,
           in
           a
           just
           subordination
           .
           He
           that
           will
           needs
           have
           a
           standing
           divided
           from
           Christ
           ,
           Independent
           on
           him
           ,
           or
           Equal
           with
           him
           ,
           much
           more
           in
           Opposition
           to
           him
           ,
           is
           sure
           to
           fall
           .
           It
           will
           break
           the
           greatest
           Prince
           on
           Earth
           to
           espouse
           an
           Interest
           inconsistent
           with
           Christs
           ,
           when
           he
           doth
           but
           arise
           to
           plead
           his
           Cause
           .
           Study
           therefore
           where
           Christs
           Interest
           most
           lieth
           ,
           and
           then
           devote
           all
           your
           own
           to
           the
           promoting
           of
           it
           :
           and
           hold
           none
           that
           lives
           not
           as
           the
           Vine
           on
           the
           Wall
           ,
           or
           rather
           as
           the
           branch
           in
           the
           Vine
           ,
           in
           Dependance
           upon
           his
           .
           And
           upon
           Enquiry
           you
           will
           finde
           ,
           that
           
           Christs
           Interest
           lies
           much
           in
           these
           two
           things
           ,
           the
           Piety
           and
           the
           Peace
           of
           his
           People
           .
           The
           Reformation
           of
           his
           Churches
           ,
           and
           the
           Vniting
           of
           them
           (
           at
           home
           and
           abroad
           )
           are
           the
           greatest
           works
           that
           any
           can
           be
           Imployed
           in
           .
           To
           which
           ends
           Gods
           chiefest
           means
           ,
           is
           an
           Able
           ,
           Godly
           ,
           Diligent
           Ministry
           ,
           to
           Teach
           and
           Rule
           his
           flocks
           according
           to
           his
           Word
           .
           All
           the
           Interest
           that
           God
           hath
           Given
           you
           ,
           he
           expecteth
           should
           be
           speedily
           ,
           diligently
           and
           undeservedly
           imployed
           to
           these
           Ends.
           Delay
           not
           ,
           you
           have
           but
           your
           time
           .
           Think
           it
           not
           enough
           to
           do
           no
           harm
           ,
           or
           no
           more
           good
           then
           those
           below
           you
           .
           Your
           standing
           is
           unsafe
           when
           you
           do
           little
           or
           nothing
           for
           God.
           He
           is
           not
           bound
           to
           hold
           you
           the
           Candle
           to
           do
           nothing
           ,
           or
           to
           work
           for
           your self
           .
           
             Work
             therefore
             while
             it
             is
             day
             :
             the
             night
             comes
             when
             none
             can
             work
             .
          
        
         
           5.
           
           Another
           Temptation
           that
           you
           must
           expect
           ,
           will
           be
           ,
           to
           have
           your
           minde
           swell
           with
           your
           Condition
           :
           and
           to
           disrespect
           the
           inferiour
           sort
           of
           your
           Brethren
           .
           But
           I
           hope
           the
           Lord
           will
           keep
           you
           small
           in
           your
           own
           eyes
           ;
           as
           remembring
           that
           you
           are
           the
           same
           in
           the
           eyes
           of
           your
           Judge
           ,
           and
           your
           shadow
           is
           not
           lengthened
           by
           your
           successes
           ,
           and
           that
           you
           must
           lie
           down
           with
           the
           Vulgar
           in
           the
           common
           dust
           .
        
         
           Sir
           ,
           Because
           the
           matter
           of
           this
           Book
           may
           be
           less
           useful
           to
           you
           ,
           I
           could
           not
           direct
           it
           to
           your
           hand
           ,
           without
           some
           words
           that
           might
           be
           more
           useful
           .
           I
           do
           not
           fear
           least
           you
           should
           take
           my
           faithful
           dealing
           for
           an
           injury
           ,
           or
           interpret
           my
           Monition
           to
           be
           an
           Accusation
           ;
           as
           long
           as
           you
           so
           well
           know
           the
           Affections
           of
           your
           Monitor
           .
           The
           Lord
           be
           your
           Teacher
           and
           Defence
           ,
           and
           Direct
           ,
           Excite
           ,
           Encourage
           and
           Succeed
           you
           ,
           and
           all
           that
           have
           Opportunity
           to
           do
           any
           thing
           to
           the
           Repairing
           of
           our
           Breaches
           ,
           by
           furthering
           
             The
             Reformation
             and
             Unity
             of
             the
             Churches
             :
          
           Which
           is
           the
           earnest
           Desire
           ,
           and
           daily
           Prayer
           of
        
         
           
             Your
             Servant
             in
             the
             work
             of
             Christ
             .
             
               RICHARD
               BAXTER
            
             .
          
           
             Kederminster
             ,
             
               
                 Marc.
                 8th
                 1653.
              
               
            
          
        
         
         
         
         
         
         
         
         
         
         
         
         
      
    
     
       
         
           
             
             
               RICH.
               BAXTERS
               ACCOUNT
               Given
               to
               his
               Reverend
               Brother
               Mr
               
                 T.
                 BLAKE
              
               OF
               THE
               Reasons
               of
               his
               Dissent
               FROM
               The
               Doctrine
               of
               his
               Exceptions
               in
               his
               late
               TREATISE
               of
               the
               COVENANTS
               .
            
             
               
                 JOHN
                 3.7
                 .
              
               
                 Little
                 Children
                 ,
                 let
                 no
                 man
                 Deceive
                 you
                 :
                 He
                 that
                 doth
                 Righteousness
                 ,
                 is
                 Righteous
                 ,
                 even
                 as
                 he
                 is
                 Righteous
                 .
              
               
                 1
                 TIM
                 .
                 4.8
                 .
              
               
                 Godliness
                 is
                 Profitable
                 unto
                 All
                 things
                 ,
                 having
                 Promise
                 of
                 the
                 Life
                 that
                 now
                 is
                 ,
                 and
                 of
                 that
                 which
                 is
                 to
                 come
                 .
              
            
             
               LONDON
               ,
               Printed
               by
               
                 A.
                 M.
              
               for
               
                 Thomas
                 Vnderhill
              
               at
               the
               Anchor
               and
               Bible
               in
               Pauls
               Church-yard
               ,
               and
               
                 Francis
                 Tyton
              
               at
               the
               three
               Daggers
               in
               Fleetstreet
               ,
               1654.
               
            
          
           
             
             
             
               The
               Preface
               Apologetical
               .
            
             
               SO
               sweet
               a
               thing
               is
               Christian
               Love
               and
               Concord
               ,
               and
               so
               precious
               are
               the
               thoughts
               of
               Peace
               to
               my
               Soul
               ,
               that
               I
               think
               it
               unmeet
               in
               this
               contentious
               Age
               ,
               to
               publish
               such
               a
               Controversie
               as
               this
               ,
               without
               an
               Apology
               :
               which
               ,
               its
               likely
               ,
               may
               be
               needful
               ,
               both
               as
               to
               the
               Matter
               and
               the
               Manner
               .
               Not
               that
               I
               dare
               rather
               choose
               to
               Excuse
               a
               fault
               ,
               then
               to
               forbear
               the
               committing
               of
               it
               :
               But
               that
               I
               would
               have
               the
               Reader
               judge
               of
               things
               as
               they
               are
               .
               Just
               Apologies
               are
               not
               a
               cover
               to
               our
               faults
               ,
               but
               for
               removal
               of
               mis-representations
               ,
               and
               healing
               of
               misapprehensions
               ,
               that
               those
               may
               not
               be
               taken
               for
               faults
               which
               are
               none
               ,
               or
               those
               to
               be
               of
               the
               greater
               size
               ,
               which
               are
               but
               ordinary
               infirmities
               .
               Whether
               my
               Apology
               be
               Just
               ,
               the
               Reader
               must
               judge
               .
            
             
               I
               do
               so
               heartily
               Love
               Peace
               ,
               that
               I
               have
               hard
               thoughts
               of
               Controversie
               :
               yet
               do
               I
               so
               Love
               the
               Truth
               ,
               that
               I
               refuse
               not
               to
               contend
               for
               it
               .
               Though
               the
               strait
               be
               great
               ,
               yet
               it
               s
               no
               other
               then
               we
               are
               usually
               put
               to
               ,
               even
               in
               lower
               things
               .
               The
               most
               noble
               and
               excellent
               ends
               ,
               may
               have
               some
               distastful
               means
               :
               which
               as
               none
               that
               is
               in
               his
               right
               senses
               will
               choose
               for
               themselves
               ,
               so
               none
               but
               a
               slave
               to
               his
               senses
               will
               refuse
               when
               they
               are
               necessary
               .
               It
               is
               no
               Contradiction
               in
               such
               a
               case
               ,
               but
               true
               Discretion
               ,
               to
               Choose
               the
               thing
               which
               at
               the
               same
               time
               we
               do
               Abhor
               :
               To
               choose
               it
               as
               a
               necessary
               Means
               ,
               and
               yet
               to
               abhorre
               it
               for
               its
               Ungrateful
               Nature
               .
               We
               are
               contented
               to
               seek
               ,
               and
               buy
               ,
               and
               take
               that
               Physick
               which
               we
               so
               abhorre
               ▪
               that
               we
               have
               much
               ado
               to
               get
               it
               down
               or
               to
               retain
               it
               .
               The
               Lord
               knows
               ,
               that
               contending
               is
               distastful
               to
               my
               soul
               :
               though
               my
               corrupt
               nature
               is
               too
               
               prone
               to
               it
               .
               Much
               studying
               of
               Controversies
               hath
               oft
               discomposed
               my
               minde
               ,
               and
               interrupted
               my
               more
               sweet
               and
               heavenly
               thoughts
               ,
               and
               unfitted
               me
               for
               publick
               and
               private
               duties
               ;
               so
               that
               I
               as
               sensibly
               finde
               my self
               a
               loser
               by
               it
               ,
               as
               by
               some
               other
               avocations
               of
               a
               more
               aliene
               nature
               .
               Yet
               dare
               I
               not
               be
               so
               selfish
               as
               to
               cast
               it
               off
               .
               That
               must
               be
               endured
               ,
               which
               may
               not
               be
               desired
               .
               We
               may
               not
               pretend
               the
               disadvantages
               to
               our
               souls
               (
               much
               less
               any
               lower
               )
               against
               apparent
               duty
               ,
               and
               service
               to
               the
               truth
               of
               God.
               Many
               wayes
               hath
               our
               Master
               to
               make
               us
               a
               full
               reparation
               for
               our
               losses
               .
               What
               then
               shall
               I
               resolve
               on
               ?
               Neither
               to
               Delight
               in
               Controversie
               ;
               nor
               totally
               to
               Refuse
               it
               .
               Not
               to
               rush
               upon
               it
               unadvisedly
               ,
               nor
               to
               be
               carried
               into
               it
               by
               blinde
               Passion
               and
               partiality
               ,
               nor
               yet
               to
               cast
               away
               my
               Captains
               Colours
               ,
               nor
               to
               draw
               back
               when
               I
               am
               prest
               .
               Not
               to
               militate
               for
               any
               Faction
               ,
               but
               for
               the
               Faith
               ;
               nor
               for
               vain-glory
               and
               credit
               ,
               but
               for
               Christ
               :
               And
               this
               with
               such
               a
               differencing
               the
               Person
               from
               the
               Cause
               ,
               that
               as
               it
               respecteth
               the
               errour
               ,
               it
               shall
               be
               bitter
               and
               contentious
               ;
               but
               as
               to
               my
               Brother
               ,
               it
               shall
               be
               a
               Conference
               of
               Love.
               I
               abhorre
               almost
               nothing
               more
               in
               Divines
               ,
               then
               laying
               too
               much
               upon
               the
               smaller
               controvertible
               Doctrinals
               ,
               and
               making
               too
               much
               of
               our
               Religion
               to
               consist
               in
               curious
               and
               unnecessary
               speculations
               ,
               if
               not
               unsearchable
               ,
               unrevealed
               things
               ;
               contradicting
               one
               of
               their
               first
               Maxims
               ,
               that
               [
               
                 Theology
                 is
                 a
                 Practical
                 Science
              
               .
               ]
               An
               honest
               Philosopher
               saw
               the
               evil
               of
               this
               *
               .
               Yet
               must
               Gods
               commands
               be
               obeyed
               ,
               and
               the
               Truth
               defended
               ,
               and
               the
               Church
               confirmed
               and
               edified
               ,
               and
               the
               soul
               of
               an
               erring
               Brother
               be
               relieved
               ,
               though
               at
               a
               dearer
               rate
               then
               a
               verbal
               Disputation
               .
            
             
               It
               is
               about
               five
               years
               since
               I
               wrote
               a
               small
               book
               about
               Justification
               ,
               and
               being
               in
               great
               weakness
               and
               expectation
               of
               death
               ,
               I
               was
               forced
               to
               deliberate
               ,
               Whether
               to
               publish
               it
               with
               its
               many
               Imperfections
               ,
               or
               not
               at
               all
               ?
               I
               chose
               the
               former
               ,
               supposing
               the
               Defects
               and
               Crudities
               would
               be
               charged
               only
               on
               the
               Author
               ,
               and
               that
               some
               Light
               might
               notwithstanding
               appear
               to
               the
               Reader
               ,
               which
               might
               further
               him
               in
               the
               understanding
               of
               several
               truths
               .
               I
               durst
               not
               so
               far
               value
               reputation
               ,
               as
               to
               be
               injurious
               to
               Verity
               ,
               for
               fear
               of
               discovering
               my
               own
               infirmity
               :
               It
               s
               no
               time
               to
               be
               solicitous
               about
               the
               esteem
               of
               men
               ,
               
               when
               we
               are
               drawing
               near
               to
               the
               Judgement
               Seat
               of
               God.
               When
               this
               Book
               came
               abroad
               ,
               it
               fell
               under
               very
               different
               Censures
               ,
               as
               most
               things
               use
               to
               do
               that
               seem
               to
               go
               out
               of
               the
               ordinary
               road
               .
               Too
               many
               overvalued
               it
               :
               Some
               were
               offended
               at
               it
               .
               Hereupon
               being
               afraid
               lest
               by
               Ignorance
               or
               Rashness
               I
               should
               wrong
               the
               Church
               and
               Truth
               ,
               I
               did
               in
               the
               end
               of
               my
               Book
               of
               Baptism
               ,
               desire
               my
               Brethrens
               animadversions
               and
               advice
               :
               which
               accordingly
               many
               of
               the
               most
               pious
               and
               Learned
               men
               that
               I
               know
               in
               the
               Land
               ,
               were
               pleased
               to
               afford
               me
               ;
               and
               that
               with
               so
               much
               Ingenuity
               ,
               Love
               and
               Gentleness
               ,
               as
               I
               must
               needs
               confess
               my self
               their
               Debtor
               ,
               as
               having
               no
               way
               deserved
               so
               great
               a
               favour
               :
               and
               I
               do
               hereby
               return
               them
               my
               most
               hearty
               thanks
               .
               After
               this
               my
               Reverend
               and
               Dear
               Brother
               Mr
               Blake
               in
               a
               Treatise
               of
               the
               Covenants
               ,
               did
               publish
               a
               Confutation
               of
               some
               things
               in
               my
               Book
               (
               among
               many
               others
               whom
               he
               deals
               with
               ,
               Mr
               Powell
               ,
               Mr.
               Tombes
               ,
               Mr.
               Owen
               ,
               Mr.
               Firmin
               ,
               &c.
               )
               wherein
               I
               found
               nothing
               but
               tenderness
               and
               brotherly
               Love
               ,
               as
               to
               my
               person
               ;
               and
               no
               such
               inclination
               to
               extreams
               in
               his
               Doctrine
               ,
               as
               I
               found
               in
               some
               others
               ;
               but
               much
               Moderation
               and
               Sobriety
               ,
               as
               indeed
               the
               Gravity
               ,
               Piety
               and
               Integrity
               of
               the
               man
               ,
               would
               promise
               to
               any
               that
               know
               him
               .
               Only
               I
               thought
               it
               might
               have
               been
               more
               convenient
               to
               him
               ,
               to
               me
               ,
               and
               to
               others
               ,
               if
               I
               had
               seen
               his
               exceptions
               before
               they
               had
               been
               published
               ,
               that
               so
               having
               known
               what
               I
               would
               reply
               ,
               he
               might
               have
               published
               only
               so
               much
               as
               he
               remained
               unsatisfied
               in
               .
               But
               as
               it
               seems
               ,
               his
               Judgement
               was
               otherwise
               ,
               so
               is
               it
               no
               whit
               to
               me
               offensive
               .
               Yet
               when
               I
               had
               read
               his
               Book
               ,
               it
               was
               my
               Resolution
               ,
               to
               send
               him
               privately
               my
               Reply
               ,
               that
               so
               we
               might
               consider
               how
               farre
               we
               were
               agreed
               ,
               and
               how
               farre
               the
               difference
               was
               onely
               seeming
               and
               about
               words
               ,
               and
               might
               publish
               only
               the
               remainder
               to
               the
               world
               ,
               by
               joynt
               Consent
               .
               The
               Reasons
               of
               this
               Resolution
               were
               these
               :
               First
               ,
               Because
               I
               was
               loath
               by
               tedious
               altercations
               ,
               to
               hinder
               the
               Reader
               from
               discerning
               the
               Truth
               :
               It
               is
               the
               course
               of
               most
               voluminous
               Disputers
               ,
               to
               tire
               their
               Readers
               with
               Contendings
               about
               words
               ,
               that
               they
               can
               hardly
               finde
               out
               the
               true
               state
               of
               the
               Controversie
               ;
               much
               less
               discern
               on
               which
               side
               is
               the
               Truth
               .
               Which
               might
               be
               much
               remedied
               if
               men
               would
               but
               lovingly
               first
               debate
               the
               matter
               in
               private
               ,
               and
               cut
               off
               all
               the
               superfluities
               and
               verbal
               Quarrels
               ;
               and
               then
               put
               out
               only
               the
               material
               differences
               by
               joynt
               Consent
               ,
               having
               Corrected
               even
               in
               the
               language
               and
               manner
               of
               debating
               ,
               whatsoever
               was
               displeasing
               or
               seemed
               injurious
               to
               either
               party
               .
               Secondly
               ,
               Because
               I
               unfeignedly
               abhorre
               contending
               ,
               and
               never
               wrote
               any
               thing
               that
               way
               ,
               but
               when
               
               I
               was
               unavoidably
               necessitated
               .
               Thirdly
               ,
               Because
               I
               so
               well
               know
               my
               own
               frailty
               ,
               and
               proneness
               to
               be
               over-eager
               and
               keen
               ,
               and
               unmannerly
               in
               my
               stile
               ,
               and
               the
               frailty
               of
               most
               Brethren
               in
               being
               Impatient
               hereof
               ;
               yea
               of
               many
               in
               judging
               themselves
               wronged
               when
               they
               are
               not
               ,
               and
               making
               some
               plain
               speeches
               which
               were
               but
               necessary
               or
               innocent
               ,
               to
               seem
               proud
               ,
               contemptuous
               ,
               and
               sleighting
               as
               to
               mens
               persons
               ,
               racking
               them
               to
               a
               sense
               that
               was
               never
               intended
               ,
               I
               therefore
               thought
               it
               safest
               to
               avoid
               all
               occasions
               of
               such
               mistakes
               ,
               which
               may
               be
               injurious
               to
               themselves
               ,
               as
               well
               as
               to
               me
               .
               Fourthly
               ,
               Because
               the
               Lord
               hath
               of
               late
               years
               by
               a
               strange
               ,
               unresistible
               work
               of
               his
               power
               ,
               fastned
               in
               my
               soul
               so
               deep
               an
               Apprehension
               of
               the
               Evil
               of
               Dissentions
               ,
               and
               of
               the
               Excellency
               and
               Necessity
               of
               the
               Unity
               of
               Brethren
               ,
               and
               the
               Peace
               of
               the
               Church
               ;
               and
               in
               order
               hereto
               ,
               of
               the
               healing
               of
               our
               Divisions
               ,
               that
               it
               sticks
               in
               my
               thoughts
               night
               and
               day
               ,
               and
               the
               Zeal
               of
               such
               a
               Reconciliation
               doth
               eat
               me
               up
               ;
               so
               that
               I
               make
               it
               the
               main
               study
               and
               business
               of
               my
               Meditations
               ,
               which
               way
               I
               might
               do
               any
               thing
               towards
               its
               accomplishment
               .
               And
               I
               was
               much
               afraid
               ,
               lest
               if
               I
               wrote
               by
               way
               of
               Controversie
               ,
               I
               might
               ,
               by
               exasperating
               my
               Brethren
               ,
               hinder
               this
               happy
               work
               .
               He
               that
               knoweth
               my
               heart
               ,
               knoweth
               that
               these
               were
               my
               thoughts
               .
               Hereupon
               I
               did
               in
               the
               first
               Page
               signifie
               to
               M.
               Blake
               ,
               this
               my
               Resolution
               ,
               which
               when
               I
               was
               forced
               to
               alter
               ,
               I
               would
               not
               alter
               the
               words
               of
               my
               writing
               ,
               but
               having
               given
               this
               account
               of
               the
               reason
               of
               them
               ,
               I
               shall
               let
               them
               go
               as
               I
               wrote
               them
               .
            
             
               Before
               I
               had
               finished
               my
               Reply
               to
               Mr.
               Blake
               ,
               comes
               out
               Mr.
               
               Kendal's
               Book
               against
               M.
               Goodwin
               ,
               with
               his
               Digression
               against
               me
               :
               After-this
               ,
               I
               was
               informed
               of
               divers
               others
               that
               were
               ready
               to
               write
               against
               my
               Doctrine
               ,
               and
               some
               that
               had
               written
               ,
               and
               were
               ready
               to
               publish
               it
               ,
               and
               divers
               others
               that
               were
               desirous
               to
               send
               me
               their
               Animadversions
               .
               I
               did
               therefore
               apprehend
               (
               and
               so
               did
               many
               learned
               Friends
               )
               an
               unavoidable
               Necessity
               of
               appearing
               more
               publickly
               ,
               both
               to
               spare
               my
               Friends
               the
               labour
               of
               writing
               the
               same
               things
               to
               me
               over
               and
               over
               ,
               which
               so
               many
               others
               had
               written
               before
               ;
               and
               to
               spare
               my self
               the
               time
               and
               pains
               of
               endless
               private
               Replies
               (
               which
               have
               this
               three
               years
               taken
               me
               up
               ,
               and
               hindered
               me
               from
               more
               profitable
               work
               :
               )
               and
               also
               to
               prevent
               mens
               publication
               of
               more
               such
               writings
               as
               have
               already
               been
               published
               ;
               seeing
               when
               none
               know
               what
               I
               can
               say
               against
               them
               ,
               the
               rest
               may
               go
               on
               in
               the
               way
               as
               these
               have
               done
               ,
               and
               trouble
               themselves
               and
               the
               world
               in
               vain
               .
               Besides
               ,
               I
               understood
               that
               some
               were
               offended
               at
               my
               silence
               ,
               as
               mis-interpreting
               
               it
               to
               be
               from
               contempt
               .
               Being
               therefore
               necessitated
               to
               do
               something
               of
               this
               kinde
               ,
               I
               could
               not
               (
               according
               to
               the
               Laws
               of
               Justice
               or
               Friendship
               )
               deal
               publickly
               with
               any
               ,
               but
               those
               that
               had
               begun
               to
               deal
               publickly
               with
               me
               .
               It
               s
               true
               ,
               there
               hath
               been
               long
               unanswered
               ,
               a
               Book
               of
               Mr.
               Owens
               against
               some
               things
               which
               I
               had
               wrote
               which
               concerned
               him
               .
               But
               I
               never
               thought
               fit
               (
               nor
               yet
               do
               )
               to
               Reply
               to
               that
               :
               1.
               
               Partly
               because
               it
               containeth
               so
               little
               matter
               of
               reall
               difference
               between
               him
               and
               me
               (
               and
               most
               of
               that
               is
               answered
               by
               Mr.
               Blake
               ,
               and
               in
               my
               Reply
               to
               Mr.
               Kendall
               :
               )
               The
               main
               Points
               being
               ,
               Whether
               Christ
               suffered
               the
               same
               which
               the
               Law
               threatned
               ,
               or
               the
               Value
               ,
               or
               that
               which
               was
               equivalent
               ?
               (
               wherein
               he
               yieldeth
               as
               much
               as
               I
               need
               )
               and
               ,
               Whether
               the
               Covenant
               be
               Conditional
               ?
               and
               ,
               Whether
               the
               Obligation
               to
               Punishment
               be
               dissolved
               before
               we
               Believed
               ,
               sinned
               ,
               or
               were
               born
               ?
               And
               to
               vindicate
               the
               Truth
               in
               these
               two
               or
               three
               Points
               ,
               I
               conceive
               it
               not
               so
               meet
               a
               way
               ,
               to
               do
               it
               in
               Answer
               to
               that
               Book
               ,
               wherein
               ten
               times
               more
               words
               would
               be
               bestowed
               in
               altercations
               ,
               and
               upon
               the
               by
               .
               2.
               
               Besides
               ,
               I
               was
               never
               never
               necessitated
               to
               a
               Reply
               to
               that
               Book
               ,
               nor
               once
               desired
               ,
               and
               I
               will
               do
               nothing
               of
               that
               kinde
               ,
               which
               I
               know
               how
               to
               avoid
               .
               3.
               
               But
               indeed
               my
               greatest
               reason
               ,
               was
               the
               consciousness
               of
               my
               temerity
               in
               being
               so
               foolishly
               drawn
               to
               begin
               with
               him
               ;
               and
               the
               consciousness
               of
               my
               fault
               in
               one
               or
               two
               unmannerly
               words
               of
               him
               ,
               and
               consequently
               the
               consciousness
               of
               my
               duty
               to
               be
               first
               silent
               .
               It
               is
               not
               fit
               that
               I
               should
               both
               begin
               and
               end
               .
               But
               these
               Brethren
               that
               I
               here
               Reply
               to
               ,
               did
               begin
               with
               me
               .
            
             
               Upon
               these
               Reasons
               ,
               I
               sent
               not
               my
               papers
               to
               Mr.
               Blake
               ,
               but
               resolved
               to
               publish
               them
               ,
               with
               my
               Reply
               to
               Mr.
               K.
               
            
             
               As
               for
               Mr.
               K.
               himself
               ,
               I
               know
               not
               the
               man
               ;
               but
               by
               his
               writings
               he
               appears
               to
               be
               a
               Learned
               man
               :
               And
               I
               will
               hope
               his
               humility
               may
               be
               answerable
               to
               his
               Learning
               ,
               though
               he
               here
               express
               it
               not
               :
               We
               are
               all
               poor
               frail
               sinners
               ;
               and
               above
               all
               do
               hardly
               Master
               our
               Pride
               ;
               the
               fire
               whereof
               in
               an
               unmortified
               soul
               ,
               doth
               make
               fewell
               to
               it self
               of
               Gods
               excellent
               Gifts
               ,
               till
               it
               have
               turned
               them
               all
               into
               salt
               and
               ashes
               .
               That
               which
               this
               Learned
               man
               hath
               troubled
               himself
               to
               write
               concerning
               my self
               ,
               I
               will
               not
               insist
               on
               :
               It
               is
               not
               for
               my self
               that
               I
               am
               disputing
               ,
               but
               for
               the
               Truth
               ,
               so
               farre
               as
               I
               know
               it
               :
               I
               can
               truly
               say
               as
               Augustine
               to
               
                 Hierom
                 ,
                 Obsecro
                 te
                 per
                 mansuetudinem
                 Christi
                 ,
                 ut
                 si
                 te
                 laesi
                 ,
                 dimittas
                 mihi
                 ;
                 nec
                 me
                 vicissim
                 laedendo
                 malum
                 pro
                 malo
                 reddas
                 ▪
                 Laedes
                 enim
                 si
                 mihi
                 tacueris
                 errorem
                 meum
                 ,
                 quem
                 forte
                 inveneris
                 in
                 Scriptis
                 ,
                 vel
                 in
                 dictis
                 meis
                 .
                 Nam
                 si
                 ea
                 in
                 me
                 reprehenderis
                 ,
                 quae
                 
                 reprehendenda
                 non
                 sunt
                 ,
                 te
                 potius
                 laedis
                 quam
                 me
                 ;
                 quod
                 absit
                 à
                 m●ribus
                 ,
                 &
                 sancto
                 proposito
                 tuo
                 ,
                 ut
                 hoc
                 facias
                 voluntate
                 laedendi
                 culpans
                 in
                 me
                 aliquid
                 dente
                 malevolo
                 ,
                 quod
                 mente
                 veridica
                 scis
                 non
                 esse
                 culpandum
                 ,
              
               &c.
               
               
                 Fieri
                 potest
                 ut
                 tibi
                 videatur
                 aliud
                 quam
                 veritas
                 habet
                 ,
                 dum
                 tamen
                 aliud
                 abs
                 te
                 non
                 fiat
                 quam
                 charitas
                 habet
                 .
                 Nam
                 &
                 ego
                 amicissimam
                 reprehensionem
                 tuam
                 gratissime
                 accipiam
                 ,
                 etiamsi
                 reprehendi
                 non
                 meruit
                 ,
                 quod
                 rectè
                 defendi
                 potest
                 :
                 Aut
                 agnoscam
                 simul
                 &
                 benevolentiam
                 tuam
                 &
                 culpam
                 méam
                 ;
                 &
                 quantum
                 Dominus
                 donat
                 ,
                 in
                 alio
                 gratus
                 ,
                 in
                 alio
                 emendatus
                 inveniar
                 .
                 Quid
                 ergo
                 ?
                 fortasse
                 dura
                 ,
                 sed
                 certè
                 salubria
                 verba
                 tua
                 tanquam
                 cestus
                 Entelli
                 pertimescam
                 .
                 Caedebatur
                 ille
                 :
                 non
                 curabatur
                 :
                 Et
                 ideo
                 vincebatur
                 ,
                 non
                 sanabatur
                 .
                 Ego
                 autem
                 si
                 medicinalem
                 correptionem
                 tuam
                 ,
                 tranquillus
                 accepero
                 ,
                 non
                 dolebo
                 .
                 Si
                 vero
                 infirmitas
                 vel
                 humana
                 ,
                 vel
                 mea
                 ,
                 etiam
                 cum
                 veraciter
                 arguitur
                 ,
                 non
                 potest
                 non
                 aliquantulum
                 contristari
                 ;
                 Melius
                 tumor
                 Capitis
                 dolet
                 cum
                 curatur
                 ,
                 quam
                 dum
                 ei
                 parcitur
                 ,
                 &
                 non
                 sanatur
                 .
                 Hoc
                 est
                 enim
                 quod
                 acutè
                 vidit
                 ,
                 qui
                 dixit
                 ,
                 Vtiliores
                 esse
                 plerumque
                 inimicos
                 objurgantes
                 ,
                 quam
                 amicos
                 objurgare
                 metuentes
                 .
                 Illi
                 enim
                 dum
                 rixantur
                 dicunt
                 aliquando
                 vera
                 ,
                 quae
                 corrigamus
                 :
                 isti
                 autem
                 minorem
                 quam
                 oportet
                 exhibent
                 Justitiae
                 libertatem
                 ,
                 dum
                 amicitiae
                 timent
                 exasperare
                 dulcedinem
                 .
                 Non
                 mihi
                 esse
                 debet
                 molestum
                 pondus
                 aetatis
                 tuae
                 ,
                 dummodo
                 conteratur
                 palea
                 culpae
                 meae
                 .
              
               I
               do
               not
               feel
               my self
               hurt
               by
               the
               words
               of
               Mr.
               
                 K
                 ▪
              
               against
               my self
               ,
               much
               less
               by
               any
               free
               disclosure
               of
               my
               faults
               .
               But
               I
               confess
               I
               desired
               more
               Clemency
               to
               his
               Adversary
               ,
               and
               more
               humble
               sense
               of
               his
               own
               frailty
               ,
               when
               I
               read
               some
               passages
               in
               him
               against
               Mr.
               Goodwin
               .
               For
               example
               ,
               part
               .
               3.
               pag.
               112
               ,
               113.
               much
               of
               two
               pages
               are
               taken
               up
               in
               [
               *
               
                 A
                 solemn
                 Profession
                 of
                 his
                 discerning
                 the
                 Just
                 hand
                 of
                 heaven
                 ,
                 and
                 the
                 spirit
                 of
                 slumber
                 on
                 Mr.
              
               Goodwin
               ,
               
                 and
                 the
                 pompous
                 display
                 of
                 his
                 folly
                 ,
                 to
                 appear
                 most
                 ridiculous
                 ,
              
               &c.
               ]
               
                 even
                 daring
                 to
                 [
                 adore
                 the
                 hand
                 of
                 God
                 in
                 infatuating
                 his
                 parts
                 ,
                 that
              
               Balaams
               
                 Ass
                 may
                 see
                 the
                 hand
                 of
                 the
                 Angel
                 against
                 the
                 Prophet
              
               ]
               with
               more
               of
               the
               like
               .
               And
               what
               is
               the
               matter
               ?
               Why
               Mr.
               Goodwin
               overseeingly
               wrote
               the
               word
               [
               Antecedent
               ]
               for
               [
               Consequent
               ]
               and
               [
               Consequent
               ]
               for
               [
               Antecedent
               .
               ]
               A
               hainous
               crime
               !
               When
               I
               read
               such
               passages
               as
               these
               in
               him
               ,
               I
               began
               to
               think
               ,
               how
               well
               I
               had
               sped
               ,
               and
               
                 tantum
                 non
              
               ,
               did
               owe
               him
               thanks
               for
               handling
               me
               so
               gently
               ,
               even
               in
               those
               passages
               that
               others
               most
               blamed
               .
               But
               I
               
               saw
               it
               was
               no
               wonder
               ,
               if
               all
               my
               words
               were
               sifted
               to
               the
               bran
               *
               .
            
             
               2.
               
               As
               for
               the
               Manner
               of
               my
               handling
               these
               Controversies
               (
               which
               is
               the
               next
               thing
               that
               (
               more
               )
               needeth
               an
               Apology
               ,
               )
               I
               expect
               to
               be
               blamed
               for
               these
               three
               things
               :
               1.
               
               For
               unprofitable
               Altercations
               and
               Repetitions
               .
               2.
               
               For
               too
               much
               curiosity
               and
               obscurity
               in
               some
               distinctions
               .
               3.
               
               For
               too
               course
               and
               sharp
               a
               stile
               .
            
             
               1.
               
               For
               the
               first
               ,
               I
               knew
               not
               how
               to
               avoid
               it
               ,
               without
               inconvenience
               .
               I
               must
               follow
               the
               leading
               of
               them
               that
               I
               reply
               to
               .
               I
               must
               not
               digress
               too
               farre
               ,
               to
               fetch
               in
               more
               usefull
               matter
               then
               they
               put
               into
               my
               hands
               .
               Yet
               I
               think
               I
               have
               done
               somewhat
               in
               that
               kinde
               ,
               as
               far
               as
               I
               saw
               fit
               .
               And
               when
               the
               same
               words
               of
               theirs
               ,
               require
               the
               same
               answers
               ,
               I
               am
               forced
               sometime
               to
               repeat
               them
               ,
               where
               the
               occasion
               is
               repeated
               .
               Yet
               I
               can
               promise
               the
               Reader
               that
               I
               will
               not
               go
               near
               so
               far
               in
               this
               way
               of
               repetition
               ,
               as
               more
               learned
               disputants
               do
               ,
               and
               in
               particular
               Dr.
               Twiss
               .
            
             
               2.
               
               For
               the
               second
               Exception
               ,
               I
               must
               say
               ,
               that
               many
               are
               mistaken
               in
               my
               way
               ,
               in
               that
               they
               discern
               not
               the
               difference
               ,
               1.
               
               Between
               Necessary
               distinguishing
               and
               unnecessary
               .
               2.
               
               Between
               Curiosity
               in
               the
               main
               Cause
               ,
               and
               in
               the
               Means
               of
               discussing
               it
               .
               3.
               
               Between
               curious
               Notions
               that
               are
               thrust
               on
               the
               Church
               and
               poor
               ignorant
               people
               ,
               as
               Necessary
               and
               Certain
               ;
               and
               such
               as
               we
               are
               forced
               to
               use
               with
               Learned
               men
               to
               discover
               their
               mistakes
               ,
               and
               to
               expugne
               curiosity
               of
               Errour
               or
               Uncertainty
               ,
               by
               exactness
               of
               indagation
               ,
               and
               as
               curious
               an
               explication
               of
               the
               Truth
               .
               I
               am
               somewhat
               confident
               that
               my
               curious
               distinguishing
               (
               as
               some
               call
               it
               )
               is
               but
               of
               the
               later
               sort
               ,
               in
               all
               these
               respects
               .
               For
               example
               ,
               In
               the
               present
               Controversie
               about
               the
               Instrumentality
               of
               faith
               to
               Justification
               ,
               that
               which
               offendeth
               me
               is
               ,
               that
               Divines
               should
               be
               so
               dangerously
               curious
               ,
               as
               to
               make
               a
               Logical
               Notion
               of
               such
               Necessity
               ,
               which
               Gods
               Word
               never
               used
               ,
               nor
               for
               ought
               I
               know
               ,
               the
               Church
               for
               many
               a
               hundred
               year
               ;
               and
               which
               poor
               people
               cannot
               comprehend
               :
               Yea
               and
               that
               they
               may
               lay
               so
               much
               of
               the
               difference
               between
               us
               and
               the
               Papists
               on
               this
               point
               ,
               
               thereby
               most
               dangerously
               hardening
               them
               ,
               when
               they
               shall
               discover
               our
               Errour
               ;
               and
               occasion
               them
               to
               triumph
               over
               us
               ,
               and
               to
               think
               ,
               that
               the
               rest
               of
               our
               Doctrine
               is
               like
               this
               ?
               And
               that
               this
               Instrumentality
               is
               still
               so
               contradistinguished
               from
               Merit
               ,
               as
               if
               there
               were
               no
               third
               way
               of
               Faiths
               Interest
               in
               our
               Justification
               ,
               but
               it
               must
               needs
               be
               the
               one
               or
               the
               other
               .
               Yea
               and
               the
               most
               Learned
               in
               the
               upshot
               flie
               to
               this
               ,
               that
               Credere
               is
               not
               Agere
               ,
               but
               Pati
               ,
               and
               is
               but
               
                 Actio
                 Grammatica
              
               ,
               or
               the
               name
               of
               Action
               ,
               but
               Physically
               or
               hyperphysically
               a
               suffering
               .
               Is
               not
               here
               a
               curious
               Doctrine
               of
               Faith
               and
               Justification
               ?
               If
               Aristotle
               had
               been
               a
               Christian
               he
               could
               not
               have
               comprehended
               it
               :
               Much
               more
               is
               it
               too
               fine
               for
               vulgar
               wits
               (
               as
               well
               as
               too
               false
               for
               lovers
               of
               the
               Truth
               .
               )
               In
               opposition
               to
               this
               ,
               and
               in
               compassion
               of
               plain
               Christians
               ,
               I
               only
               say
               ,
               that
               faith
               is
               the
               Condition
               of
               our
               Justification
               ;
               or
               that
               the
               reason
               why
               we
               are
               Justified
               by
               it
               (
               supposing
               its
               Object
               ,
               and
               its
               Aptitude
               )
               is
               ,
               because
               the
               Free
               Donor
               ,
               Law-giver
               and
               Justifier
               will
               have
               it
               so
               ,
               and
               hath
               designed
               it
               to
               this
               Office
               in
               his
               Promise
               or
               Testament
               .
               I
               think
               this
               is
               plain
               Doctrine
               ,
               and
               fit
               for
               plain
               men
               .
               There
               's
               scarce
               the
               simplest
               man
               in
               the
               Town
               ,
               if
               one
               offer
               him
               the
               Soveraigns
               pardon
               for
               Rebellion
               ,
               on
               Condition
               he
               will
               thankfully
               Accept
               it
               ,
               and
               promise
               to
               Rebell
               no
               more
               ,
               but
               he
               knows
               this
               to
               be
               the
               reason
               why
               his
               Acceptance
               hath
               an
               Interest
               in
               his
               pardoning
               (
               viz.
               as
               the
               fittest
               Condition
               freely
               determined
               on
               by
               the
               Soveraign
               )
               without
               any
               more
               ado
               .
               And
               I
               think
               to
               reade
               him
               a
               Logick
               Lecture
               about
               Active
               or
               Passive
               Instrumentality
               ,
               would
               more
               abuse
               then
               enlighten
               his
               understanding
               .
               Yet
               the
               subtilties
               of
               those
               whom
               I
               oppose
               ,
               doth
               force
               me
               oft
               to
               distinguish
               ,
               to
               expugne
               their
               Sophistry
               :
               and
               I
               am
               forced
               to
               use
               more
               accurate
               means
               to
               defend
               a
               plain
               Truth
               .
               And
               indeed
               ,
               he
               that
               Defineth
               and
               Distinguisheth
               well
               teacheth
               well
               .
               Confusion
               is
               the
               Mother
               and
               Nurse
               of
               Errour
               .
               Truth
               loves
               the
               Light.
               It
               is
               not
               sound
               Distinction
               that
               I
               blame
               in
               any
               ,
               but
               fancies
               and
               vain
               curiosities
               ,
               and
               carrying
               us
               from
               Matter
               to
               Words
               ,
               and
               making
               an
               appearance
               of
               difference
               ,
               where
               there
               is
               none
               ,
               and
               calling
               Confusion
               by
               the
               name
               of
               distinction
               or
               explication
               .
               I
               am
               sure
               a
               few
               obvious
               Distinctions
               ,
               have
               been
               a
               Key
               to
               let
               many
               a
               truth
               into
               my
               understanding
               .
            
             
               Moreover
               I
               must
               desire
               the
               Reader
               to
               consider
               ,
               when
               things
               seem
               too
               curious
               to
               him
               ,
               and
               hard
               to
               be
               understood
               ,
               whether
               it
               be
               not
               from
               the
               Nature
               of
               the
               subject
               matter
               ,
               rather
               then
               from
               any
               unnecessary
               Curiosity
               in
               me
               :
               If
               the
               matter
               be
               such
               as
               will
               bear
               no
               more
               familiar
               and
               plain
               enodations
               and
               explications
               ,
               I
               cannot
               help
               that
               .
               
               As
               Seneca
               saith
               ,
               Epist
               .
               58.
               
               
                 Platoni
                 imputes
                 ,
                 non
                 mihi
                 hane
                 ●erum
                 difficultatem
                 .
                 Nulla
                 est
                 autem
                 sine
                 difficultate
                 subtilitas
                 .
              
               I
               cannot
               better
               speak
               my
               minde
               then
               in
               the
               words
               of
               
                 Austin
                 ,
                 li.
              
               5.
               
                 de
                 Trinit
                 .
                 c.
              
               1.
               
               
                 Ab
                 his
                 etiam
                 qui
                 ista
                 lecturi
                 sunt
                 ,
                 ut
                 ignoscant
                 peto
                 ubi
                 me
                 magis
                 voluisse
                 quam
                 potuisse
                 dicere
                 animadverterint
                 ,
                 quod
                 vel
                 ipsi
                 me●ius
                 Intelligunt
                 ,
                 vel
                 propter
                 mei
                 eloquii
                 difficultatem
                 non
                 intelligunt
                 :
                 Sicut
                 ego
                 eis
                 ignos●o
                 ,
                 ubi
                 propter
                 suam
                 tarditatem
                 intelligere
                 non
                 possunt
                 .
              
               Pardon
               my
               obscure
               difficult
               expressions
               ,
               and
               I
               will
               pardon
               your
               dulness
               of
               apprehension
               .
            
             
               3.
               
               For
               the
               third
               Exception
               ,
               viz.
               the
               sharpness
               of
               my
               stile
               ,
               I
               have
               these
               things
               to
               say
               ,
               1.
               
               I
               dare
               not
               ,
               nor
               will
               not
               wholly
               excuse
               it
               .
               I
               am
               too
               conscious
               of
               my
               frailty
               ,
               to
               think
               my self
               innocent
               in
               this
               .
               I
               confessed
               my
               fault
               as
               to
               one
               even
               now
               ;
               and
               I
               confess
               as
               to
               another
               (
               Mr
               Walker
               )
               I
               committed
               the
               same
               fault
               ,
               by
               too
               unmannerly
               provoking
               expressions
               (
               Though
               I
               will
               take
               none
               for
               a
               competent
               Judge
               of
               the
               degree
               of
               my
               fault
               ,
               that
               hath
               not
               read
               his
               Answer
               to
               
                 J.
                 Goodwin
              
               ,
               and
               Mr
               Gatakers
               Vindication
               of
               Mr
               Wottons
               Defence
               .
               )
               The
               other
               passages
               that
               some
               accuse
               me
               of
               ,
               are
               ,
               I
               think
               ,
               upon
               a
               forced
               mistaken
               sense
               of
               my
               words
               .
               The
               most
               real
               sharpness
               that
               ever
               I
               was
               guilty
               of
               ,
               was
               against
               Mr
               Tombes
               in
               my
               Book
               of
               Baptism
               :
               and
               it
               s
               too
               probable
               that
               in
               this
               against
               Mr
               K.
               I
               have
               transgressed
               :
               which
               if
               I
               have
               done
               ,
               I
               heartily
               desire
               him
               ,
               as
               I
               do
               all
               other
               Brethren
               whom
               I
               have
               offended
               ,
               in
               compassion
               of
               humane
               frailty
               ,
               to
               remit
               it
               ;
               as
               I
               heartily
               do
               all
               those
               passages
               of
               his
               ,
               which
               his
               Readers
               do
               generally
               judge
               so
               unsavoury
               .
               However
               I
               do
               adjure
               every
               Reader
               ,
               that
               would
               not
               break
               the
               ninth
               Commandment
               ,
               and
               wrong
               God
               and
               themselves
               and
               me
               by
               false
               censures
               ,
               that
               they
               impute
               not
               my
               sharp
               expressions
               to
               a
               disesteem
               of
               Christian
               Unity
               and
               Peace
               ,
               or
               a
               hatred
               to
               my
               Brother
               :
               and
               that
               by
               too
               impatient
               reception
               ,
               they
               make
               it
               not
               an
               occasion
               of
               disaffection
               ,
               or
               breach
               of
               peace
               in
               themselves
               .
               For
               the
               Lord
               knows
               ,
               that
               ,
               though
               my
               words
               may
               be
               too
               rough
               and
               earnest
               ,
               yet
               my
               soul
               longeth
               after
               the
               Unity
               and
               Peace
               of
               the
               Church
               .
               And
               I
               never
               yet
               wrote
               against
               any
               Brother
               so
               sharply
               ,
               but
               I
               could
               heartily
               live
               with
               him
               in
               dear
               Love
               and
               Communion
               ;
               as
               I
               am
               confident
               I
               should
               do
               with
               these
               ,
               if
               they
               were
               near
               me
               :
               For
               sure
               I
               am
               ,
               I
               disagree
               not
               with
               those
               with
               whom
               I
               do
               converse
               ;
               nor
               ever
               fell
               out
               with
               any
               Brother
               ,
               to
               my
               remembrance
               ,
               since
               I
               was
               a
               childe
               .
               Charge
               me
               with
               unmeet
               expressions
               if
               you
               please
               ;
               but
               with
               no
               further
               Unpeaceableness
               ,
               Disaffection
               ,
               or
               Contempt
               
               of
               my
               Brethren
               ,
               then
               you
               can
               prove
               .
               2.
               
               I
               must
               intreat
               the
               Reader
               to
               distinguish
               carefully
               ,
               between
               my
               speeches
               against
               the
               Person
               ,
               and
               against
               the
               Errour
               or
               Cause
               which
               I
               oppose
               .
               I
               confess
               ,
               when
               I
               am
               confident
               that
               it
               is
               Errour
               that
               I
               speak
               against
               ,
               especially
               if
               it
               appear
               to
               be
               foul
               or
               dangerous
               ,
               I
               am
               apt
               to
               shame
               it
               ,
               and
               load
               it
               with
               Absurdities
               ,
               and
               shew
               the
               nakedness
               of
               it
               to
               the
               Reader
               :
               In
               this
               case
               ,
               I
               finde
               many
               take
               it
               as
               if
               I
               spoke
               all
               this
               of
               the
               Person
               ,
               and
               censured
               him
               as
               absurd
               ,
               as
               I
               do
               his
               Opinion
               :
               which
               is
               an
               injurious
               charge
               ;
               seeing
               a
               wise
               man
               may
               hold
               an
               absurd
               Opinion
               .
               And
               I
               think
               ,
               as
               I
               must
               not
               speak
               contemptuously
               of
               my
               Brother
               for
               a
               lesser
               Errour
               ,
               so
               neither
               must
               I
               for
               his
               sake
               ,
               speak
               lightly
               and
               favourably
               of
               his
               faults
               .
               Errour
               is
               not
               like
               confessed
               sins
               ,
               which
               none
               dare
               own
               ,
               or
               encourage
               others
               in
               :
               but
               it
               is
               a
               Vice
               that
               disposeth
               men
               to
               Infect
               all
               they
               can
               ;
               and
               emboldneth
               them
               to
               defend
               it
               ,
               and
               fearlesly
               to
               draw
               all
               others
               into
               the
               guilt
               .
               And
               therefore
               it
               needeth
               the
               most
               potent
               opposition
               ,
               and
               the
               souls
               of
               our
               Brethren
               need
               the
               most
               effectual
               preservative
               :
               And
               that
               must
               not
               be
               only
               by
               a
               naked
               ,
               dull
               Confutation
               ;
               but
               also
               by
               a
               discovery
               of
               the
               foulness
               ,
               the
               sinfulnes
               and
               dangerousness
               of
               the
               Errour
               .
               The
               Affections
               have
               need
               to
               be
               awaked
               ,
               as
               well
               as
               the
               Understanding
               informed
               ,
               in
               the
               present
               case
               ,
               as
               well
               as
               against
               common
               moral
               Vices
               .
               I
               am
               sure
               Seducers
               make
               no
               small
               advantage
               ,
               by
               moving
               the
               Affections
               ,
               and
               why
               they
               that
               speak
               Truth
               should
               not
               do
               so
               ,
               I
               cannot
               tell
               .
               If
               we
               must
               do
               so
               in
               Preaching
               ,
               so
               must
               we
               in
               some
               Disputings
               ,
               still
               supposing
               that
               Information
               go
               first
               ,
               and
               exciting
               application
               be
               but
               subservient
               ,
               and
               be
               not
               the
               leading
               ,
               or
               the
               principall
               part
               .
               ●●ose
               that
               take
               intellectuall
               Errour
               to
               be
               no
               sinne
               ,
               must
               deny
               the
               understanding
               to
               be
               under
               a
               Law
               ,
               and
               its
               acts
               to
               be
               participativè
               voluntary
               ,
               and
               being
               commanded
               by
               the
               Will.
               And
               if
               Errour
               be
               sinne
               ,
               we
               may
               have
               leave
               to
               disgrace
               it
               and
               deal
               with
               it
               as
               sinne
               ;
               provided
               that
               we
               maintain
               our
               Charity
               to
               the
               erring
               Brother
               .
               I
               am
               bound
               not
               to
               hate
               my
               Brother
               in
               my
               heart
               ,
               but
               plainly
               to
               Rebuke
               him
               ,
               and
               not
               suffer
               sin
               to
               rest
               upon
               him
               .
               If
               he
               take
               it
               ill
               ,
               that
               makes
               not
               me
               the
               offendor
               ,
               nor
               will
               discharge
               me
               from
               my
               duty
               .
               3.
               
               I
               confess
               I
               think
               we
               are
               commonly
               too
               tender
               ear'd
               in
               such
               cases
               :
               of
               which
               I
               have
               spoken
               my
               minde
               already
               in
               the
               end
               of
               the
               Preface
               to
               my
               Book
               of
               Baptism
               .
               I
               have
               oft
               wondered
               to
               think
               what
               patience
               we
               expect
               (
               and
               justly
               )
               yea
               and
               finde
               ,
               in
               many
               of
               the
               worst
               of
               our
               hearers
               ,
               when
               we
               speak
               to
               them
               as
               cuttingly
               as
               possibly
               we
               can
               (
               and
               all
               too
               little
               :
               )
               and
               how
               
               little
               we
               exercise
               or
               can
               allow
               to
               one
               another
               !
               and
               what
               silken
               ears
               the
               Preachers
               of
               humility
               have
               themselves
               ?
               And
               I
               cannot
               but
               observe
               the
               strange
               partiality
               of
               the
               best
               :
               how
               zealous
               they
               are
               against
               a
               Toleration
               of
               Errours
               ;
               and
               yet
               how
               impatient
               of
               being
               told
               of
               their
               own
               .
               Other
               mens
               should
               be
               cut
               down
               with
               the
               Sword
               ,
               and
               theirs
               may
               not
               be
               plainly
               confuted
               by
               the
               Word
               :
               nor
               can
               we
               so
               skilf●●ry
               butter
               and
               oyl
               our
               words
               ,
               but
               that
               we
               shall
               be
               taken
               for
               contemners
               of
               our
               Brethren
               .
               Not
               that
               I
               am
               free
               from
               the
               same
               disease
               :
               but
               (
               though
               proud
               hearers
               judge
               him
               a
               proud
               speaker
               that
               deals
               plainly
               with
               them
               ,
               yet
               )
               I
               can
               truly
               say
               of
               that
               sin
               ,
               to
               the
               praise
               of
               my
               Physition
               ,
               as
               
                 Seneca
                 Epist
              
               .
               8.
               
               
                 Salutares
                 admonitiones
                 velut
                 medicamentorum
                 utilium
                 compositiones
                 litteris
                 mando
                 ,
                 esse
                 illas
                 efficaces
                 in
                 meis
                 ulceribus
                 expertus
                 :
                 quae
                 etiamsi
                 persanata
                 non
                 sunt
                 ,
                 serpere
                 desierunt
                 .
                 Rectum
                 iter
                 quod
                 serò
                 cognovi
                 ,
                 &
                 lassus
                 errando
                 ,
                 aliis
                 monstro
                 .
              
               And
               for
               my
               own
               stile
               in
               writing
               ,
               it
               is
               but
               such
               as
               I
               would
               use
               in
               free
               speaking
               ,
               if
               any
               Brethren
               were
               present
               :
               and
               I
               think
               they
               would
               then
               bear
               it
               .
               I
               would
               not
               be
               furious
               ,
               nor
               yet
               would
               I
               be
               blockish
               ;
               nor
               speak
               as
               without
               life
               about
               the
               matters
               of
               life
               .
               I
               say
               of
               earnestness
               as
               Seneca
               of
               wit
               ,
               Epist
               .
               75.
               
               
                 Qualis
                 sermo
                 meus
                 esset
                 si
                 unà
                 sederemus
                 ,
                 aut
                 ambularemus
                 ,
                 tales
                 esse
                 Epistolas
                 meas
                 volo
                 ,
                 quae
                 nihil
                 habeant
                 accersitum
                 ,
                 aut
                 fictum
                 .
                 Si
                 fieri
                 posset
                 quid
                 sentiam
                 ostendere
                 ,
                 quam
                 loqui
                 ,
                 mallem
                 .
                 Etiamsi
                 disputarem
                 ,
                 nec
                 supploderem
                 pedem
                 ,
              
               &c.
               
                 hoc
                 unum
                 plane
                 tibi
                 approbare
                 vellem
                 ,
                 omnia
                 me
                 illa
                 sentire
                 quae
                 dicerem
                 ,
                 nec
                 tantum
                 sentire
                 sed
                 amare
                 .
                 Non
                 jejuna
                 esse
                 &
                 arida
                 volo
                 ,
                 quae
                 de
                 rebus
                 tam
                 magnis
                 dicentur
                 .
                 Neque
                 enim
                 Philosophia
                 ingenio
                 renuntiat
                 .
                 Haec
                 sit
                 propositi
                 nostri
                 summa
                 :
                 quod
                 sentimus
                 ,
                 loquamur
                 ;
                 quod
                 loquimur
                 sentiamus
                 .
              
            
             
               4.
               
               One
               thing
               more
               I
               desire
               :
               that
               if
               my
               words
               be
               any
               where
               offensive
               ,
               the
               Reader
               will
               do
               me
               that
               right
               ,
               as
               to
               consider
               diligently
               the
               words
               that
               I
               Reply
               to
               :
               for
               without
               that
               ,
               you
               cannot
               equally
               judge
               of
               mine
               .
               Though
               I
               do
               not
               feel
               my self
               smart
               by
               any
               words
               of
               Mr
               
               K's
               ,
               yet
               I
               knew
               not
               well
               how
               sufficiently
               to
               Reply
               to
               them
               ,
               without
               manifesting
               them
               to
               be
               as
               they
               are
               .
               I
               remember
               Hierom
               ,
               speaking
               of
               one
               Evagrius
               that
               pleaded
               for
               the
               Stoical
               impassionateness
               ,
               saith
               he
               was
               ,
               
                 Aut
                 Deus
                 ,
                 aut
                 Saxum
              
               :
               I
               am
               neither
               :
               and
               therefore
               must
               speak
               as
               I
               am
               .
               Yet
               this
               I
               will
               promise
               my
               most
               offended
               Brethren
               ,
               that
               in
               the
               harshest
               of
               my
               Writings
               ,
               I
               will
               not
               give
               my
               adversaries
               half
               so
               hard
               language
               ,
               as
               did
               either
               Hierom
               the
               most
               Learned
               of
               the
               Fathers
               ,
               or
               Calvin
               the
               most
               Judicious
               and
               
               Happy
               of
               the
               Reformers
               ,
               no
               nor
               as
               Dr
               Twisse
               the
               most
               Learned
               opposer
               of
               the
               Arminians
               .
               And
               I
               remember
               what
               it
               was
               that
               Hierom
               complained
               of
               
                 (
                 advers
                 .
                 Ruffinum
                 )
                 Canino
                 dente
                 me
                 rodunt
                 ,
                 in
                 publico
                 detrahentes
                 ,
                 legentes
                 in
                 angulis
                 :
                 Iidem
                 Accusatores
                 &
                 Defensores
                 ;
                 eum
                 in
                 aliis
                 probent
                 ,
                 quod
                 in
                 me
                 reprobant
                 :
                 quasi
                 Virtus
                 &
                 Vitium
                 non
                 in
                 Rebus
                 sit
                 ,
                 sed
                 cum
                 Authone
                 mutetur
                 .
              
            
             
               I
               cannot
               blame
               the
               Reader
               if
               he
               be
               weary
               of
               this
               long
               Apolo●●●
               ▪
               and
               ask
               ,
               To
               what
               purpose
               are
               all
               these
               words
               ?
               To
               whom
               I
               truly
               answer
               ;
               More
               for
               thy
               sake
               then
               mine
               own
               :
               because
               some
               angry
               Divines
               that
               dissent
               ,
               do
               raise
               such
               an
               odium
               against
               my
               Writings
               ,
               upon
               the
               pretenses
               before
               intimated
               ,
               that
               they
               may
               thereby
               hinder
               thee
               from
               receiving
               any
               benefit
               ,
               and
               entertaining
               the
               Truth
               .
               For
               my
               own
               sake
               ,
               I
               confess
               it
               little
               troubleth
               me
               ;
               for
               I
               know
               it
               hath
               been
               the
               case
               of
               my
               betters
               ,
               and
               I
               have
               greater
               matters
               to
               be
               troubled
               for
               .
               I
               can
               say
               as
               
                 Vict.
                 Strigelius
                 Epist
                 .
                 ad
                 Wesenbech
                 .
              
               a
               little
               before
               his
               death
               ,
               
                 Ego
                 editione
                 talium
                 pagellarum
                 nec
                 nominis
                 mei
                 vanam
                 gloriolam
                 quaero
                 ,
                 nec
                 aucupium
                 pecuniae
                 exerceo
                 :
                 Sed
                 cupio
                 Deo
                 declarare
                 meam
                 gratitudinem
                 pro
                 maximis
                 beneficiis
                 ;
                 &
                 Ecclesiae
                 ostendere
                 meam
                 confessionem
                 ,
                 denique
                 mediocribus
                 ingeniis
                 aliqua
                 ex
                 parte
                 prodesse
                 .
                 Horum
                 finium
                 cum
                 mihi
                 optime
                 sim
                 Conscius
                 ,
                 non
                 met●o
                 quorundam
                 insulsas
                 aut
                 venenatas
                 reprehensiones
                 ,
                 sed
                 me
                 &
                 meos
                 labores
                 Filio
                 Dei
                 commendo
                 .
                 Scio
                 meum
                 Vitae
                 curriculum
                 &
                 breve
                 &
                 exiguum
                 esse
                 :
                 Quare
                 in
                 hac
                 brevitate
                 peregrinationis
                 ea
                 dicam
                 ,
                 scribam
                 &
                 faciam
                 ,
                 quae
                 migrationem
                 in
                 vitam
                 aeternam
                 non
                 impediunt
                 .
              
               This
               Learned
               Divine
               (
               Strigelius
               )
               himself
               ,
               and
               before
               him
               Melancthon
               ,
               as
               peaceable
               as
               Learned
               (
               and
               many
               another
               besides
               them
               also
               )
               have
               been
               so
               tired
               with
               the
               censures
               and
               reproaches
               of
               Divines
               ,
               that
               it
               made
               them
               ,
               if
               not
               weary
               of
               living
               ,
               yet
               more
               willing
               to
               die
               :
               So
               that
               Melancthon
               thus
               wrote
               down
               before
               his
               death
               ,
               the
               motives
               of
               his
               willingness
               to
               leave
               this
               world
               .
            
             
               
                 
                   A
                   sinistris
                   .
                
                 
                   Discedes
                   a
                   Peccatis
                   :
                
                 
                   Liberaberis
                   ab
                   aerumnis
                   &
                
                 
                   a
                   Rabie
                   Theologorum
                   .
                
              
               
                 
                   A
                   dextris
                   .
                
                 
                   Venies
                   in
                   Lucem
                   :
                
                 
                   Videbis
                   Deum
                   :
                
                 
                   Intueberis
                   Filium
                   Dei
                   :
                
                 
                   Disces
                   illa
                   mira
                   arcana
                   quae
                   in
                   hac
                   vita
                   intelligere
                   non
                   potuisti
                   :
                   Cur
                   sic
                   simus
                   conditi
                   :
                   Qualis
                   sit
                   copulati●
                   duarum
                   naturarum
                   in
                   Christo
                   .
                
              
            
             
             
               Nay
               it
               is
               not
               only
               Dissenters
               ,
               that
               do
               terrifie
               people
               from
               reading
               what
               I
               have
               written
               ,
               by
               telling
               them
               of
               I
               know
               not
               what
               latent
               dangerous
               Errours
               ;
               but
               even
               they
               that
               are
               of
               the
               same
               opinion
               with
               me
               :
               For
               example
               ,
               I
               lately
               wrote
               ,
               that
               [
               the
               Doctrine
               of
               Infallible
               perseverance
               of
               all
               the
               sanctified
               ,
               was
               my
               strong
               opinion
               ,
               and
               I
               was
               perswaded
               of
               its
               truth
               ,
               ]
               and
               I
               argued
               for
               it
               from
               Scripture
               ;
               yet
               because
               I
               so
               far
               acknowledged
               my
               own
               weakness
               ,
               as
               to
               say
               ,
               that
               I
               was
               not
               so
               fully
               certain
               of
               it
               ,
               as
               of
               the
               Articles
               of
               the
               Creed
               ,
               and
               because
               I
               say
               ,
               I
               think
               it
               unsafe
               for
               a
               backsliding
               scandalous
               Christian
               ,
               to
               venture
               his
               salvation
               meerly
               on
               this
               controverted
               Point
               ,
               ]
               what
               offence
               is
               taken
               ?
               what
               reports
               spread
               abroad
               ?
               some
               proclaiming
               that
               I
               wrote
               against
               Perseverance
               (
               even
               when
               I
               wrote
               for
               it
               ;
               )
               Others
               that
               I
               am
               turn'd
               Arminian
               :
               Others
               that
               I
               am
               dangerously
               warping
               !
               In
               so
               much
               that
               some
               of
               my
               nearest
               friends
               ,
               for
               whose
               good
               I
               published
               that
               Book
               ,
               were
               ready
               to
               throw
               it
               by
               for
               fear
               of
               being
               infected
               with
               my
               doctrine
               against
               Perseverance
               !
               The
               enemies
               Instruments
               be
               not
               all
               unlearned
               nor
               ungodly
               .
            
             
               For
               my
               part
               ,
               I
               commend
               their
               zeal
               against
               Errour
               ,
               so
               it
               be
               Errour
               indeed
               ,
               and
               so
               they
               will
               moderate
               it
               with
               Charity
               and
               Humility
               .
               I
               am
               as
               strongly
               perswaded
               that
               its
               the
               Dissenters
               that
               erre
               ,
               as
               they
               are
               that
               its
               I.
               And
               were
               they
               as
               zealous
               against
               Errour
               indeed
               ,
               I
               think
               I
               might
               have
               spared
               the
               labour
               of
               such
               Writings
               as
               these
               .
               But
               I
               remember
               how
               they
               reprehended
               
                 Beatus
                 Rhenanus
              
               for
               his
               supposed
               coveteousness
               ,
               
                 Beatus
                 est
                 Beatus
                 :
                 attamen
                 sibi
                 .
              
               So
               are
               such
               Brethren
               charitable
               ,
               
                 sibi
                 &
                 suis
              
               .
               And
               all
               this
               comes
               
                 a
                 studio
                 partium
              
               ,
               and
               because
               the
               Doctrine
               of
               the
               Unity
               of
               Christs
               Body
               ,
               and
               the
               Communion
               of
               Saints
               (
               as
               Saints
               )
               is
               not
               reduced
               to
               practice
               ;
               and
               we
               love
               not
               men
               so
               much
               for
               being
               of
               the
               same
               Body
               ,
               as
               for
               being
               of
               the
               same
               Side
               or
               Party
               with
               us
               ;
               nor
               for
               being
               in
               the
               same
               Christ
               ,
               as
               for
               being
               of
               the
               same
               Opinion
               .
               If
               he
               that
               knows
               Christ
               knows
               all
               things
               ;
               and
               if
               Interest
               in
               Christ
               alone
               be
               enough
               to
               make
               us
               Happy
               ;
               then
               is
               it
               enough
               to
               make
               our
               Brother
               Amiable
               ;
               though
               still
               we
               may
               be
               allowed
               the
               dislike
               of
               his
               faults
               .
            
             
               Which
               side
               the
               Truth
               lies
               on
               ,
               in
               the
               Points
               here
               debated
               ,
               I
               willingly
               leave
               the
               Reader
               to
               judge
               according
               to
               the
               evidence
               that
               shall
               appear
               to
               him
               in
               the
               perusal
               .
               I
               desire
               no
               more
               of
               him
               ,
               but
               Diligence
               ,
               Impartiality
               ,
               and
               Patience
               in
               his
               studying
               it
               :
               And
               I
               again
               intreat
               my
               Brethren
               to
               believe
               that
               I
               write
               this
               in
               an
               unfained
               Love
               
               of
               Peace
               and
               them
               :
               and
               that
               accordingly
               they
               will
               receive
               it
               :
               and
               where
               they
               meet
               with
               any
               of
               the
               effects
               of
               my
               infirmity
               ,
               which
               may
               seem
               provoking
               and
               injurious
               to
               them
               ,
               they
               will
               compassionately
               remit
               them
               ;
               remembring
               that
               Heaven
               will
               shortly
               Reconcile
               our
               differences
               .
            
             
               
                 Kederminster
                 ,
                 
                   Aug.
                   1.
                   1653.
                   
                
              
            
          
           
             
             
               THE
               CONTENTS
               .
            
             
               
                 THe
                 Prologue
                 to
                 Mr.
                 
                   Blake
                   ,
                   pag.
                   1
                
              
               
                 Certain
                 Distinctions
                 and
                 Propositions
                 explaining
                 my
                 sense
                 ,
                 How
                 Christ
                 as
                 King
                 is
                 the
                 Object
                 of
                 Justifying
                 Faith
                 ,
                 
                   §
                   .
                   1.
                   pag.
                   3
                
              
               
                 Ten
                 Arguments
                 proving
                 that
                 Christ
                 as
                 King
                 and
                 Head
                 is
                 the
                 object
                 of
                 the
                 Justifying
                 Act
                 of
                 Faith
                 ,
                 
                   §
                   .
                   1.
                   pag.
                   3
                   ,
                   4
                
              
               
                 The
                 common
                 Distinction
                 between
                 
                   Fides
                   Quae
                
                 ,
                 and
                 
                   Fides
                   Quâ
                   Justificat
                
                 ,
                 examined
                 ,
                 
                   §
                   .
                   1.
                   pag.
                   7
                
              
               
                 The
                 danger
                 of
                 the
                 contrary
                 Doctrine
                 ,
                 
                   §
                   .
                   1.
                   pag.
                   8
                
              
               
                 The
                 former
                 Doctrine
                 defended
                 against
                 Mr.
                 Blakes
                 Exceptions
                 ,
                 
                   §
                   .
                   1.
                   pag.
                   9
                
              
               
                 The
                 same
                 defended
                 against
                 more
                 of
                 his
                 Exceptions
                 :
                 and
                 the
                 faith
                 
                   Heb.
                   11
                
                 ,
                 explained
                 ,
                 
                   §
                   .
                   2.
                   pag.
                   10
                
              
               
                 
                   James
                   2.
                
                 about
                 Justification
                 by
                 works
                 ,
                 explained
                 and
                 vindicated
                 ,
                 
                   §
                   .
                   3.
                   pag.
                   12
                
              
               
                 How
                 far
                 works
                 Justifie
                 ,
                 
                   §
                   .
                   3
                   ,
                   &
                   4.
                   pag.
                   14
                   ,
                   15
                
              
               
                 Why
                 I
                 wrote
                 against
                 the
                 Instrumentality
                 of
                 Faith
                 in
                 Justifying
                 ,
                 
                   §
                   .
                   5.
                   ibid
                
              
               
                 Ethical
                 Active
                 improper
                 Receiving
                 ,
                 distinguished
                 from
                 Physical
                 Passive
                 proper
                 Receiving
                 ,
                 
                   §
                   .
                   5.
                   pag.
                   17
                
              
               
                 How
                 Christ
                 dwels
                 in
                 us
                 by
                 Faith
                 ,
                 
                   §
                   .
                   5.
                   ibid
                
              
               
                 Mr.
                 Bl's
                 Exceptions
                 against
                 my
                 opposition
                 of
                 Faiths
                 Instrumentality
                 in
                 Receiving
                 Christ
                 ,
                 considered
                 ,
                 
                   §
                   .
                   6.
                   pag.
                   18
                
              
               
                 Mr.
                 Bl's
                 dangerous
                 Doctrine
                 ,
                 That
                 God
                 is
                 not
                 the
                 sole
                 efficient
                 ,
                 nor
                 any
                 Act
                 of
                 God
                 the
                 sole
                 Instrument
                 of
                 Justification
                 ,
                 
                   §
                   .
                   7
                   ,
                   &
                   8.
                   pag.
                   19
                
              
               
                 Mr.
                 Bl's
                 contradiction
                 ,
                 that
                 faith
                 is
                 the
                 Instrument
                 of
                 man
                 ,
                 and
                 yet
                 man
                 doth
                 not
                 Justifie
                 himself
                 ,
                 
                   §
                   .
                   9.
                   pag.
                   20
                
              
               
                 Whether
                 Faith
                 be
                 both
                 Gods
                 Instrument
                 and
                 mans
                 in
                 Justification
                 ,
                 
                   §
                   .
                   10.
                   pag.
                   21
                
              
               
                 Further
                 ,
                 how
                 Christ
                 is
                 said
                 to
                 Dwell
                 in
                 us
                 by
                 Faith
                 ,
                 
                   §
                   .
                   10.
                   pag.
                   22
                
              
               
                 The
                 common
                 opinion
                 of
                 Faiths
                 Instrumentality
                 opened
                 :
                 and
                 the
                 Truth
                 further
                 explained
                 ,
                 
                   §
                   .
                   11.
                   pag.
                   23
                
              
               
                 More
                 of
                 Mr
                 ,
                 Bl's
                 reasoning
                 on
                 this
                 ,
                 confuted
                 ,
                 
                   §
                   .
                   12.
                   pag.
                   27
                
              
               
                 
                 Whether
                 God
                 make
                 use
                 of
                 our
                 Faith
                 as
                 his
                 Instrument
                 to
                 Justifie
                 us
                 ,
                 
                   §
                   .
                   13
                   pag.
                   28
                
              
               
                 Whether
                 the
                 Covenant
                 of
                 God
                 be
                 his
                 Instrument
                 of
                 Justification
                 ,
                 
                   §
                   .
                   14.
                   pag.
                   28
                
              
               
                 Mr.
                 
                 Bl's
                 arguing
                 against
                 the
                 Instrumentality
                 of
                 the
                 Promise
                 confuted
                 ,
                 
                   §
                   15
                   ,
                   &
                   16.
                   pag.
                   29
                
              
               
                 Mr.
                 
                 Bl's
                 dangerous
                 Doctrine
                 confuted
                 ,
                 that
                 [
                 the
                 Efficacy
                 that
                 is
                 in
                 the
                 Gospel
                 to
                 Justification
                 it
                 receives
                 by
                 their
                 Faith
                 to
                 whom
                 it
                 is
                 tendred
                 ,
                 
                   §
                   .
                   17
                   ,
                   &
                   18.
                   pag.
                   30
                
              
               
                 Whether
                 Mr.
                 Bl
                 ,
                 say
                 truly
                 ,
                 that
                 the
                 word
                 hath
                 much
                 less
                 an
                 Influx
                 to
                 the
                 producing
                 of
                 the
                 Effect
                 by
                 a
                 proper
                 Causality
                 ,
                 then
                 faith
                 ,
                 
                   §
                   .
                   19.
                   pag.
                   31
                
              
               
                 In
                 what
                 way
                 of
                 Causality
                 the
                 word
                 worketh
                 ,
                 
                   §
                   .
                   20.
                   pag.
                   32
                
              
               
                 Whether
                 the
                 word
                 be
                 a
                 Passive
                 Instrument
                 ,
                 
                   §
                   .
                   21
                   ,
                   pag.
                   33
                
              
               
                 Mr.
                 
                 Bl's
                 strange
                 Doctrine
                 examined
                 ,
                 that
                 [
                 the
                 word
                 is
                 a
                 Passive
                 Instrument
                 of
                 Justification
                 ,
                 
                   §
                   .
                   22
                   ,
                   &
                   23.
                   pag.
                   34
                
              
               
                 More
                 against
                 Mr.
                 
                 Bl's
                 Doctrine
                 ,
                 that
                 [
                 Faith
                 through
                 the
                 Spirit
                 gives
                 efficacy
                 and
                 power
                 of
                 working
                 ,
                 to
                 the
                 Gospel
                 ,
                 in
                 forgiving
                 sins
                 ]
                 
                   §
                   .
                   24.
                   pag.
                   35
                
              
               
                 Fuller
                 proof
                 of
                 the
                 most
                 proper
                 Instrumentality
                 of
                 the
                 Gospel
                 in
                 Justification
                 ,
                 
                   §
                   .
                   25.
                   pag.
                   36
                
              
               
                 Mr.
                 Bl.
                 Contradiction
                 ,
                 in
                 making
                 Faith
                 and
                 the
                 Gospel
                 two
                 Instruments
                 ,
                 both
                 making
                 up
                 one
                 compleat
                 Instrument
                 ,
                 
                   §
                   .
                   25.
                   pag.
                   37
                
              
               
                 More
                 against
                 Mr.
                 Bl.
                 strange
                 doctrine
                 ,
                 that
                 [
                 Faith
                 gives
                 efficacy
                 as
                 an
                 Instrument
                 to
                 the
                 word
                 ,
                 
                   §
                   .
                   25.
                   pag.
                   37
                
              
               
                 A
                 Condition
                 ,
                 what
                 ;
                 and
                 how
                 differing
                 from
                 meer
                 Duty
                 ,
                 
                   §
                   .
                   27.
                   pag.
                   38
                
              
               
                 The
                 difference
                 between
                 us
                 compromized
                 or
                 narrowed
                 ,
                 
                   §
                   .
                   27
                   ,
                   pag.
                   40
                
              
               
                 Of
                 Evangelical
                 personal
                 Righteousness
                 ,
                 
                   §
                   .
                   28.
                   pag.
                   41
                
              
               
                 What
                 Righteousness
                 is
                 ,
                 
                   §
                   .
                   28.
                   pag.
                   43
                
              
               
                 In
                 what
                 sense
                 our
                 personal
                 Righteousness
                 is
                 Imperfect
                 and
                 perfect
                 ,
                 
                   §
                   .
                   28
                   pag.
                   44
                
              
               
                 
                   Isa
                   .
                   64.6
                
                 .
                 explained
                 ,
                 Our
                 Righteousness
                 is
                 as
                 filthy
                 rags
                 ,
                 
                   §
                   29.
                   pag.
                   46
                
              
               
                 How
                 Holiness
                 is
                 perfect
                 or
                 Imperfect
                 ,
                 
                   §
                   .
                   30.
                   pag.
                   47
                
              
               
                 Whether
                 Holiness
                 or
                 Righteousnes
                 be
                 capable
                 neither
                 of
                 perfection
                 nor
                 Imperfection
                 ,
                 but
                 in
                 relation
                 to
                 a
                 Rule
                 ,
                 
                   §
                   .
                   31
                   ,
                   &
                   32.
                   pag.
                   48
                
              
               
                 Concerning
                 my
                 charging
                 learned
                 Divines
                 with
                 Ignorance
                 and
                 other
                 harsh
                 speeches
                 ,
                 
                   §
                   .
                   33.
                   pag.
                   49
                
              
               
                 We
                 are
                 not
                 denominated
                 personally
                 righteous
                 for
                 our
                 conformity
                 to
                 the
                 Law
                 of
                 works
                 only
                 ,
                 or
                 properly
                 ,
                 proved
                 ,
                 
                   §
                   .
                   33.
                   pag.
                   50
                
              
               
                 Whether
                 as
                 Mr.
                 Bl.
                 saith
                 ,
                 the
                 old
                 Rule
                 ,
                 the
                 Moral
                 Law
                 be
                 a
                 perfect
                 Rule
                 ,
                 and
                 the
                 only
                 Rule
                 ,
                 
                   §
                   .
                   33.
                   pag.
                   51
                
              
               
                 A
                 Vindication
                 of
                 the
                 Author
                 from
                 the
                 imputation
                 of
                 Arrogance
                 ,
                 for
                 charging
                 some
                 Divines
                 with
                 Ignorance
                 ,
                 
                   §
                   .
                   33.
                   pag.
                   49
                
              
               
                 
                 Whether
                 Imperfect
                 Conformity
                 to
                 the
                 Law
                 be
                 Righteousness
                 ,
                 as
                 an
                 Image
                 less
                 like
                 the
                 patern
                 is
                 an
                 Image
                 ,
                 
                   §
                   .
                   35.
                   pag.
                   54
                
              
               
                 How
                 fairly
                 Mr.
                 Bl.
                 chargeth
                 me
                 to
                 say
                 [
                 Sincerity
                 is
                 the
                 New
                 Rule
                 ,
                 
                   §
                   .
                   36
                   pag.
                   55
                
              
               
                 An
                 Answer
                 to
                 Davenants
                 Testimony
                 cited
                 by
                 Mr.
                 
                   Bl.
                   §
                   .
                   37.
                   pag.
                   56
                
              
               
                 How
                 far
                 Vnbelief
                 and
                 Impenitency
                 in
                 professed
                 Christians
                 are
                 violations
                 of
                 the
                 New
                 Covenant
                 ,
                 
                   §
                   .
                   38.
                   pag.
                   57
                
              
               
                 How
                 many
                 sorts
                 of
                 Promises
                 or
                 Covenants
                 there
                 are
                 in
                 Scripture
                 mentioned
                 ,
                 
                   §
                   .
                   39.
                   pag.
                   58
                
              
               
                 How
                 far
                 Hypocrites
                 and
                 wicked
                 men
                 ,
                 are
                 ,
                 or
                 are
                 not
                 in
                 Covenant
                 with
                 God
                 ;
                 in
                 several
                 Propositions
                 ,
                 
                   §
                   .
                   39.
                   pag.
                   60
                
              
               
                 An
                 enquiry
                 into
                 Mr.
                 
                 Bl's
                 meaning
                 ,
                 of
                 Dogmatical
                 faith
                 ,
                 and
                 being
                 in
                 Covenant
                 ,
                 
                   §
                   .
                   39.
                   pag.
                   64
                
              
               
                 Of
                 the
                 Outward
                 Covenant
                 (
                 as
                 they
                 call
                 it
                 )
                 and
                 how
                 far
                 the
                 Vnbelievers
                 or
                 Hypocrites
                 may
                 have
                 right
                 to
                 Baptism
                 and
                 other
                 Ordinances
                 ,
                 
                   §
                   .
                   39.
                   ibid
                
              
               
                 Mr
                 
                 Bl's
                 Absurdities
                 supposed
                 to
                 follow
                 the
                 restraint
                 of
                 the
                 Covenant
                 to
                 the
                 Elect
                 ,
                 considered
                 ,
                 
                   §
                   .
                   41.
                   pag.
                   80
                
              
               
                 Our
                 own
                 Covenanting
                 is
                 the
                 principal
                 part
                 of
                 the
                 Condition
                 of
                 Gods
                 promise
                 or
                 Covenant
                 of
                 Grace
                 ,
                 
                   §
                   .
                   41.
                   pag.
                   81
                
              
               
                 Whether
                 I
                 make
                 the
                 Seal
                 of
                 Baptism
                 ,
                 and
                 of
                 the
                 Spirit
                 ,
                 to
                 be
                 of
                 equal
                 latitude
                 ,
                 
                   §
                   .
                   42.
                   pag.
                   84
                
              
               
                 Mr.
                 
                 Bl's
                 dangerous
                 argument
                 ,
                 answered
                 [
                 The
                 great
                 Condition
                 to
                 which
                 Baptism
                 engageth
                 ,
                 is
                 not
                 a
                 prerequisite
                 in
                 Baptism
                 :
                 But
                 Justifying
                 Faith
                 is
                 such
                 :
                 Therefore
                 ]
                 
                   §
                   .
                   43.
                   ibid
                
              
               
                 More
                 of
                 Mr.
                 
                 Bl's
                 Arguments
                 answered
                 ,
                 
                   §
                   .
                   44
                   ,
                   &
                   45.
                   pag.
                   86
                
              
               
                 My
                 Arguments
                 Vindicated
                 from
                 Mr.
                 
                 Bl's
                 Exception
                 ,
                 
                   §
                   .
                   46.
                   to
                   52.
                   pag.
                   88
                
              
               
                 26
                 Arguments
                 to
                 prove
                 ,
                 that
                 it
                 is
                 Justifying
                 faith
                 which
                 God
                 requires
                 of
                 them
                 that
                 come
                 to
                 Baptism
                 ,
                 and
                 that
                 Mr.
                 
                 Bl's
                 doctrine
                 in
                 this
                 is
                 unsound
                 and
                 unsafe
                 ,
                 
                   §
                   .
                   52.
                   pag.
                   94
                
              
               
                 Of
                 Mr.
                 
                 Bl's
                 Controversie
                 with
                 Mr.
                 
                   Firmin
                   ,
                   §
                   .
                   53.
                   pag.
                   107
                
              
               
                 My
                 asserting
                 of
                 the
                 Absolute
                 promise
                 of
                 the
                 first
                 Grace
                 ,
                 vindicated
                 ,
                 
                   §
                   .
                   55
                   pag.
                   108
                
              
               
                 Whether
                 our
                 Faith
                 and
                 Repentance
                 be
                 Gods
                 works
                 ,
                 
                   §
                   .
                   55.
                   pag.
                   109
                
              
               
                 What
                 Life
                 was
                 promised
                 to
                 Adam
                 in
                 the
                 first
                 Covenant
                 ,
                 
                   §
                   .
                   56.
                   pag.
                   111
                
              
               
                 Of
                 the
                 Death
                 threatned
                 by
                 the
                 first
                 Covenant
                 ,
                 
                   §
                   .
                   57.
                   pag.
                   112
                
              
               
                 Whether
                 the
                 Death
                 of
                 the
                 body
                 by
                 separation
                 of
                 the
                 soul
                 were
                 determinately
                 threatned
                 ,
                 
                   §
                   .
                   58.
                   pag.
                   113
                
              
               
                 Of
                 the
                 Law
                 as
                 made
                 to
                 Christ
                 ,
                 
                   §
                   .
                   59.
                   pag.
                   115
                
              
               
                 Whether
                 the
                 Sacrament
                 seal
                 the
                 Conditional
                 promise
                 Absolutely
                 ?
                 or
                 the
                 
                 Conclusion
                 [
                 I
                 am
                 Justified
                 and
                 shall
                 be
                 saved
                 ]
                 Conditionally
                 ,
                 
                   §
                   .
                   60
                   ,
                   61
                   ,
                   62
                   ,
                   63.
                   pag.
                   115
                
              
               
                 The
                 Nature
                 of
                 sealing
                 opened
                 ,
                 
                   §
                   .
                   64.
                   pag.
                   118
                
              
               
                 20
                 Propositions
                 shewing
                 how
                 God
                 sealeth
                 ,
                 
                   §
                   .
                   64.
                   pag.
                   119
                
              
               
                 That
                 the
                 minor
                 being
                 sealed
                 ,
                 the
                 Conclusion
                 is
                 not
                 
                   eo
                   nomine
                
                 sealed
                 ,
                 as
                 Mr.
                 Bl.
                 affirmeth
                 ,
                 
                   §
                   .
                   65.
                   pag.
                   123
                
              
               
                 How
                 Sacraments
                 seal
                 with
                 particular
                 Application
                 ,
                 
                   §
                   .
                   67.
                   pag.
                   125
                
              
               
                 Mr.
                 
                 Bl's
                 doctrine
                 untrue
                 ,
                 that
                 [
                 If
                 the
                 Conclusion
                 be
                 not
                 sealed
                 ,
                 then
                 no
                 Proposition
                 is
                 sealed
                 ]
                 
                   §
                   .
                   68.
                   pag.
                   126
                
              
               
                 Whether
                 it
                 be
                 Virtually
                 written
                 in
                 Scripture
                 that
                 Mr.
                 Bl.
                 is
                 Justified
                 ,
                 
                   §
                   .
                   69.
                   pag.
                   126
                
              
               
                 More
                 about
                 Condi●ional
                 sealing
                 ,
                 
                   §
                   .
                   70
                   ,
                   71.
                   pag.
                   128
                
              
               
                 Whether
                 it
                 is
                 
                   de
                   fide
                
                 that
                 Mr.
                 Bl.
                 is
                 Justified
                 ,
                 
                   §
                   .
                   72
                   ,
                   73
                   ,
                   74.
                   pag.
                   129
                
              
               
                 In
                 what
                 sense
                 we
                 deny
                 that
                 Conclusion
                 to
                 be
                 
                   de
                   fide
                   ,
                   §
                   .
                   75.
                   pag.
                   133
                
              
               
                 That
                 Divine
                 Faith
                 hath
                 Evidence
                 ,
                 as
                 well
                 as
                 Certainty
                 .
                 
                   Rob.
                   Baronius
                
                 and
                 
                 Rada's
                 words
                 to
                 the
                 contrary
                 ,
                 examined
                 ,
                 
                   §
                   .
                   75.
                   pag.
                   134
                
              
               
                 The
                 difference
                 between
                 Mr.
                 Bl.
                 and
                 me
                 contracted
                 ,
                 and
                 a
                 plain
                 ●ogent
                 Argument
                 added
                 ,
                 to
                 prove
                 ,
                 that
                 the
                 Conclusion
                 fore-mentioned
                 is
                 not
                 sealed
                 ,
                 
                   §
                   .
                   76.
                   pag.
                   139
                
              
               
                 The
                 possibility
                 but
                 vanity
                 of
                 Conditional
                 sealing
                 ,
                 
                   §
                   .
                   77.
                   pag.
                   140
                
              
               
                 More
                 of
                 Mr.
                 
                 Bl's
                 Reasons
                 answered
                 ,
                 
                   §
                   .
                   78
                   ,
                   to
                   81.
                   pag.
                   141
                
              
               
                 The
                 danger
                 of
                 teaching
                 men
                 ,
                 that
                 they
                 are
                 bound
                 to
                 believe
                 that
                 they
                 are
                 Justified
                 ,
                 and
                 shall
                 be
                 saved
                 ,
                 
                   §
                   .
                   81.
                   pag.
                   142
                
              
               
                 In
                 what
                 sense
                 the
                 Covenant
                 commandeth
                 perfect
                 obedience
                 ,
                 
                   §
                   .
                   82.
                   pag.
                   144
                
              
               
                 Mr.
                 
                 Bl's
                 Reasons
                 examined
                 ,
                 concerning
                 the
                 Covenants
                 commanding
                 perfection
                 ,
                 
                   §
                   .
                   82
                   ,
                   to
                   91.
                   pag.
                   144
                
              
               
                 How
                 far
                 true
                 believers
                 are
                 Covenant-breakers
                 ,
                 
                   §
                   .
                   84.
                   pag.
                   148
                
              
               
                 The
                 Covenant
                 is
                 Gods
                 Law
                 ,
                 
                   §
                   .
                   91.
                   pag.
                   152
                
              
               
                 The
                 Conclusion
                 Apologetical
                 against
                 the
                 charge
                 of
                 singularity
                 ,
                 
                   §
                   .
                   92.
                   pag.
                   152
                
              
            
          
        
         
           
             
             
               
                 The
                 Prologue
                 .
              
               
                 MY
                 Reverend
                 and
                 dearly
                 beloved
                 Brother
                 ,
                 I
                 remember
                 that
                 when
                 I
                 met
                 you
                 last
                 at
                 Shrewsbury
                 ,
                 you
                 told
                 me
                 that
                 you
                 had
                 sent
                 to
                 the
                 Presse
                 a
                 Treatise
                 of
                 the
                 Covenants
                 ,
                 and
                 desired
                 me
                 not
                 to
                 be
                 offended
                 ,
                 if
                 you
                 published
                 in
                 it
                 some
                 things
                 against
                 my
                 Judgement
                 :
                 Your
                 Treatise
                 is
                 since
                 come
                 to
                 my
                 hands
                 ,
                 and
                 upon
                 a
                 brief
                 perusall
                 of
                 some
                 part
                 of
                 it
                 ,
                 I
                 am
                 bold
                 to
                 let
                 you
                 know
                 this
                 much
                 of
                 my
                 thoughts
                 ,
                 1.
                 
                 That
                 I
                 very
                 much
                 value
                 and
                 honour
                 your
                 Learned
                 Labours
                 ,
                 and
                 had
                 I
                 been
                 Mr
                 Vines
                 or
                 Mr
                 Fisher
                 ,
                 I
                 might
                 rather
                 have
                 given
                 (
                 in
                 some
                 respects
                 )
                 a
                 higher
                 commendations
                 of
                 your
                 Book
                 :
                 And
                 especially
                 I
                 love
                 it
                 for
                 its
                 sound
                 discoveries
                 of
                 the
                 Vanity
                 of
                 the
                 Antinomians
                 .
                 2.
                 
                 So
                 farre
                 am
                 I
                 from
                 being
                 offended
                 at
                 your
                 Writing
                 against
                 my
                 Writings
                 ,
                 that
                 (
                 as
                 I
                 have
                 oft
                 said
                 concerning
                 Mr
                 Owen
                 ,
                 since
                 I
                 saw
                 his
                 Book
                 against
                 me
                 ,
                 even
                 so
                 do
                 I
                 by
                 you
                 )
                 I
                 never
                 honoured
                 you
                 so
                 much
                 (
                 though
                 much
                 )
                 nor
                 loved
                 you
                 so
                 dearly
                 (
                 though
                 dearly
                 )
                 before
                 as
                 since
                 ;
                 for
                 I
                 see
                 more
                 of
                 your
                 worth
                 then
                 I
                 saw
                 before
                 .
                 For
                 where
                 I
                 erre
                 ,
                 why
                 should
                 I
                 be
                 offended
                 with
                 any
                 brother
                 for
                 loving
                 Gods
                 Truth
                 and
                 mens
                 souls
                 ,
                 above
                 my
                 Errours
                 ,
                 or
                 any
                 seeming
                 Reputation
                 of
                 mine
                 that
                 may
                 be
                 ingaged
                 in
                 them
                 ,
                 and
                 for
                 seeking
                 to
                 cure
                 the
                 hurt
                 that
                 I
                 have
                 done
                 ?
                 God
                 forbid
                 that
                 I
                 should
                 seek
                 to
                 maintain
                 a
                 Reputation
                 obtained
                 by
                 ,
                 or
                 held
                 in
                 an
                 opposition
                 to
                 the
                 Truth
                 .
                 I
                 take
                 all
                 my
                 Errors
                 in
                 Theology
                 (
                 even
                 in
                 the
                 highest
                 revealed
                 points
                 ,
                 participaliter
                 )
                 to
                 be
                 my
                 sinnes
                 ;
                 but
                 especially
                 my
                 divulged
                 Errors
                 :
                 And
                 I
                 take
                 him
                 for
                 my
                 best
                 friend
                 ,
                 that
                 is
                 the
                 greatest
                 enemy
                 to
                 my
                 sins
                 .
                 And
                 where
                 I
                 erre
                 not
                 ,
                 I
                 have
                 little
                 cause
                 for
                 my
                 own
                 sake
                 to
                 be
                 offended
                 at
                 your
                 opposition
                 .
                 For
                 as
                 you
                 are
                 pleased
                 to
                 honour
                 me
                 too
                 highly
                 both
                 in
                 your
                 Epithetes
                 and
                 tender
                 dealing
                 ,
                 yea
                 in
                 being
                 at
                 so
                 much
                 pains
                 with
                 any
                 thing
                 of
                 mine
                 ,
                 and
                 in
                 stooping
                 to
                 a
                 publick
                 opposition
                 of
                 that
                 which
                 you
                 might
                 have
                 thought
                 more
                 worthy
                 of
                 your
                 contempt
                 ,
                 so
                 I
                 know
                 you
                 did
                 it
                 in
                 a
                 zeal
                 for
                 God
                 and
                 Truth
                 ,
                 and
                 you
                 thought
                 all
                 was
                 Error
                 that
                 you
                 opposed
                 ;
                 so
                 that
                 in
                 the
                 general
                 we
                 fight
                 under
                 one
                 Master
                 ,
                 and
                 for
                 one
                 Cause
                 ,
                 and
                 against
                 one
                 Enemy
                 :
                 You
                 are
                 for
                 Christ
                 ,
                 1.
                 
                 For
                 Truth
                 and
                 against
                 Errors
                 ,
                 so
                 farre
                 as
                 you
                 know
                 it
                 ,
                 and
                 so
                 am
                 I.
                 I
                 know
                 you
                 wrote
                 not
                 against
                 Me
                 ,
                 but
                 against
                 my
                 Errors
                 ,
                 reall
                 or
                 supposed
                 .
                 And
                 truly
                 ,
                 though
                 I
                 would
                 not
                 be
                 shamelesse
                 or
                 impenitent
                 ,
                 nor
                 go
                 so
                 far
                 as
                 Seneca
                 ,
                 to
                 say
                 we
                 should
                 not
                 object
                 a
                 common
                 fault
                 to
                 singular
                 persons
                 (
                 
                   Vid.
                   Cor.
                   de
                   Irâ
                   ,
                   l.
                
                 3.
                 c.
                 26.
                 p.
                 
                   (
                   mihi
                
                 )
                 452.
                 no
                 more
                 then
                 to
                 reproach
                 a
                 Blackmore
                 with
                 his
                 colour
                 ;
                 yet
                 I
                 
                 see
                 so
                 much
                 by
                 the
                 most
                 Learned
                 and
                 Judicious
                 ,
                 to
                 assure
                 me
                 that
                 
                   humanum
                   est
                   errare
                
                 ,
                 and
                 that
                 we
                 know
                 but
                 in
                 part
                 ,
                 that
                 I
                 take
                 it
                 for
                 no
                 more
                 dishonour
                 ,
                 to
                 have
                 the
                 world
                 know
                 that
                 I
                 erre
                 ,
                 then
                 for
                 them
                 to
                 know
                 that
                 I
                 am
                 one
                 of
                 their
                 Brethren
                 ,
                 a
                 son
                 of
                 Adam
                 ,
                 and
                 not
                 yet
                 arrived
                 at
                 that
                 blessed
                 state
                 where
                 that
                 which
                 is
                 childish
                 shall
                 cease
                 ,
                 and
                 all
                 that
                 is
                 imperfect
                 shall
                 be
                 done
                 away
                 .
                 Only
                 if
                 my
                 Errors
                 be
                 greater
                 then
                 ordinary
                 ,
                 I
                 must
                 be
                 humbled
                 more
                 then
                 ordinary
                 ,
                 as
                 knowing
                 that
                 my
                 sin
                 is
                 the
                 cause
                 that
                 I
                 have
                 no
                 greater
                 illumination
                 of
                 the
                 Spirit
                 .
                 I
                 have
                 truly
                 published
                 to
                 the
                 world
                 my
                 indignation
                 against
                 the
                 proud
                 indignation
                 of
                 those
                 men
                 ,
                 that
                 account
                 him
                 their
                 enemy
                 that
                 shall
                 publiquely
                 contradict
                 them
                 .
              
               
                 2.
                 
                 Yet
                 must
                 I
                 needs
                 tell
                 you
                 ,
                 that
                 in
                 the
                 points
                 which
                 you
                 contradict
                 ,
                 I
                 finde
                 no
                 great
                 alteration
                 upon
                 my
                 understanding
                 by
                 your
                 Writings
                 ;
                 whether
                 it
                 be
                 from
                 the
                 want
                 of
                 evidence
                 of
                 truth
                 in
                 your
                 Confutation
                 ,
                 or
                 through
                 the
                 dulnesse
                 of
                 my
                 Apprehension
                 ,
                 I
                 hope
                 I
                 shall
                 better
                 be
                 able
                 to
                 judge
                 ,
                 when
                 I
                 have
                 heard
                 from
                 you
                 next
                 .
                 I
                 think
                 I
                 may
                 safely
                 say
                 ,
                 It
                 is
                 not
                 from
                 an
                 unwillingness
                 to
                 know
                 the
                 Truth
                 .
                 And
                 one
                 further
                 difference
                 there
                 is
                 in
                 our
                 Judgements
                 :
                 For
                 my
                 Judgement
                 is
                 ,
                 that
                 it
                 is
                 not
                 so
                 convenient
                 nor
                 safe
                 a
                 way
                 to
                 publish
                 suddenly
                 a
                 reply
                 to
                 your
                 opposition
                 ,
                 as
                 to
                 tell
                 you
                 my
                 thoughts
                 privately
                 (
                 seeing
                 we
                 live
                 so
                 near
                 )
                 and
                 to
                 bring
                 the
                 Points
                 in
                 difference
                 by
                 friendly
                 collations
                 to
                 as
                 narrow
                 a
                 compass
                 as
                 we
                 can
                 ,
                 and
                 make
                 as
                 clear
                 a
                 discovery
                 of
                 each
                 others
                 meanings
                 as
                 may
                 be
                 ;
                 and
                 then
                 by
                 joynt
                 consent
                 to
                 tell
                 the
                 world
                 our
                 several
                 Judgements
                 ,
                 and
                 our
                 Reasons
                 ,
                 as
                 lovers
                 of
                 the
                 Truth
                 and
                 of
                 each
                 other
                 ;
                 that
                 so
                 others
                 may
                 have
                 the
                 benefit
                 of
                 our
                 friendly
                 Collations
                 and
                 Enquiries
                 ;
                 and
                 may
                 be
                 thereby
                 advantaged
                 for
                 the
                 more
                 facile
                 discovery
                 of
                 the
                 Truth
                 .
                 Truly
                 I
                 would
                 have
                 all
                 such
                 Controversies
                 so
                 handled
                 ,
                 that
                 all
                 the
                 vain
                 altercations
                 might
                 lye
                 in
                 the
                 dust
                 in
                 our
                 studies
                 ,
                 and
                 that
                 which
                 is
                 published
                 might
                 be
                 in
                 one
                 Volume
                 friendly
                 subscribed
                 by
                 both
                 parties
                 .
                 In
                 this
                 I
                 perceive
                 by
                 your
                 practise
                 ,
                 your
                 Judgement
                 differs
                 from
                 mine
                 ;
                 and
                 that
                 you
                 rather
                 judge
                 it
                 fittest
                 to
                 speak
                 first
                 by
                 the
                 Presse
                 ,
                 that
                 the
                 world
                 may
                 hear
                 us
                 .
                 I
                 crave
                 your
                 acceptance
                 of
                 these
                 Papers
                 ,
                 rather
                 in
                 this
                 private
                 way
                 ,
                 and
                 that
                 you
                 will
                 signifie
                 to
                 me
                 in
                 what
                 way
                 I
                 shall
                 expect
                 your
                 return
                 ,
                 wherein
                 I
                 think
                 it
                 fitter
                 you
                 please
                 your self
                 then
                 me
                 .
                 I
                 shall
                 faithfully
                 give
                 you
                 an
                 account
                 of
                 the
                 effect
                 of
                 your
                 Arguments
                 on
                 my
                 weak
                 understanding
                 ;
                 but
                 not
                 in
                 the
                 order
                 as
                 they
                 lye
                 in
                 your
                 Book
                 ,
                 but
                 I
                 will
                 begin
                 with
                 those
                 Points
                 which
                 I
                 judge
                 to
                 be
                 of
                 greatest
                 moment
                 .
              
            
             
               
                 §.
                 1.
                 
                 Mr
                 Blake
                 Treat
                 .
                 of
                 Covenants
                 ,
                 pag.
                 79.
                 
              
               
                 IT
                 is
                 also
                 true
                 that
                 faith
                 accepts
                 Christ
                 as
                 a
                 Lord
                 ,
                 as
                 well
                 as
                 a
                 Saviour
                 :
                 But
                 it
                 is
                 the
                 Acceptation
                 of
                 him
                 as
                 a
                 Saviour
                 ,
                 not
                 as
                 a
                 Lord
                 ,
                 that
                 Justifies
                 :
                 Christ
                 Rules
                 his
                 People
                 as
                 a
                 King
                 ,
                 Teacheth
                 them
                 as
                 a
                 Prophet
                 ,
                 but
                 makes
                 Atonement
                 for
                 them
                 only
                 as
                 a
                 Priest
                 ,
                 by
                 giving
                 himself
                 in
                 Sacrifice
                 ,
                 his
                 blood
                 for
                 Remission
                 of
                 sins
                 :
                 These
                 must
                 be
                 distinguished
                 ,
                 but
                 not
                 divided
                 :
                 Faith
                 hath
                 an
                 eye
                 at
                 all
                 ,
                 the
                 blood
                 of
                 Christ
                 ,
                 the
                 command
                 of
                 Christ
                 ,
                 the
                 doctrine
                 of
                 Christ
                 ,
                 but
                 as
                 it
                 lies
                 and
                 fastens
                 on
                 his
                 blood
                 ,
                 so
                 it
                 Justifies
                 .
                 He
                 is
                 set
                 out
                 a
                 propitiation
                 through
                 faith
                 in
                 his
                 blood
                 ,
                 
                   Rom.
                   3.24
                
                 .
                 not
                 through
                 faith
                 in
                 his
                 command
                 .
                 It
                 is
                 the
                 blood
                 of
                 Christ
                 that
                 cleanseth
                 all
                 sin
                 ,
                 and
                 not
                 the
                 Soveraignty
                 of
                 Christ
                 .
                 These
                 confusions
                 of
                 the
                 distinct
                 parts
                 of
                 Christs
                 Mediatorship
                 ,
                 and
                 the
                 speciall
                 offices
                 of
                 faith
                 may
                 not
                 be
                 suffered
                 .
                 Scripture
                 assignes
                 each
                 its
                 particular
                 place
                 and
                 work
                 ;
                 Soveraignty
                 doth
                 not
                 cleanse
                 us
                 ;
                 nor
                 doth
                 blood
                 command
                 us
                 :
                 Faith
                 in
                 his
                 blood
                 ,
                 not
                 faith
                 yielding
                 to
                 his
                 Soveraignty
                 doth
                 Justifie
                 us
                 .
              
            
             
               
               
                 §.
                 1.
                 
              
               
                 
                   R.
                   B.
                
                 THis
                 is
                 a
                 Point
                 of
                 so
                 great
                 moment
                 in
                 my
                 eyes
                 ,
                 that
                 I
                 resolve
                 to
                 begin
                 with
                 it
                 .
                 I
                 doubt
                 not
                 but
                 the
                 difference
                 between
                 you
                 and
                 me
                 is
                 only
                 about
                 the
                 bare
                 methodizing
                 of
                 our
                 Notions
                 ,
                 and
                 not
                 
                   de
                   Substantia
                   rei
                
                 :
                 But
                 I
                 doubt
                 lest
                 your
                 doctrine
                 being
                 received
                 by
                 common
                 heads
                 ,
                 according
                 to
                 the
                 true
                 importance
                 of
                 your
                 expressions
                 ,
                 may
                 do
                 more
                 against
                 their
                 salvation
                 then
                 is
                 yet
                 well
                 thought
                 on
                 :
                 And
                 that
                 not
                 
                   per
                   accidens
                
                 ,
                 but
                 from
                 its
                 proper
                 nature
                 ;
                 supposing
                 the
                 impression
                 of
                 the
                 soul
                 to
                 be
                 but
                 answerable
                 to
                 the
                 objective
                 doctrinal
                 seal
                 .
                 I
                 am
                 no
                 friend
                 to
                 the
                 confusion
                 that
                 you
                 here
                 speak
                 against
                 ;
                 and
                 I
                 am
                 glad
                 to
                 find
                 you
                 so
                 little
                 in
                 love
                 with
                 it
                 ,
                 as
                 to
                 pass
                 your
                 judgement
                 that
                 it
                 is
                 not
                 to
                 be
                 suffered
                 :
                 For
                 now
                 I
                 rest
                 assured
                 that
                 you
                 will
                 not
                 be
                 offended
                 ,
                 when
                 here
                 or
                 hereafter
                 ,
                 I
                 shall
                 open
                 your
                 guiltiness
                 of
                 it
                 ;
                 and
                 that
                 you
                 will
                 not
                 be
                 unwilling
                 of
                 what
                 may
                 tend
                 to
                 your
                 cure
                 .
                 These
                 two
                 or
                 three
                 necessary
                 distinctions
                 I
                 must
                 first
                 here
                 premise
                 ,
                 before
                 I
                 can
                 give
                 a
                 clear
                 answer
                 to
                 your
                 words
                 .
              
               
                 1.
                 
                 I
                 distinguish
                 still
                 between
                 constitutive
                 Justification
                 or
                 Remission
                 by
                 the
                 Gospel
                 grant
                 or
                 Covenant
                 ,
                 called
                 by
                 most
                 
                   Justificatio
                   Juris
                
                 ,
                 and
                 Justification
                 
                   per
                   sententiam
                   Judicis
                
                 .
                 2.
                 
                 I
                 distinguish
                 between
                 constitutive
                 Legal
                 Justification
                 as
                 begun
                 ,
                 and
                 as
                 continued
                 or
                 consummate
                 .
                 3.
                 
                 Between
                 the
                 Physical
                 operation
                 of
                 Christ
                 and
                 his
                 Benefits
                 on
                 the
                 intellect
                 of
                 the
                 Beleever
                 
                   per
                   modum
                   objecti
                   apprehensi
                
                 ,
                 as
                 an
                 intelligible
                 species
                 ;
                 and
                 the
                 moral
                 conveyance
                 of
                 Right
                 to
                 Christ
                 and
                 his
                 Benefits
                 ,
                 which
                 is
                 by
                 an
                 act
                 of
                 Law
                 or
                 Covenant-donation
                 .
                 4.
                 
                 Between
                 these
                 two
                 questions
                 ,
                 What
                 justifieth
                 
                   ex
                   parte
                   Christi
                
                 ?
                 and
                 What
                 justifieth
                 ,
                 or
                 is
                 required
                 to
                 our
                 Justification
                 
                   ex
                   parte
                   peccatoris
                
                 ?
                 5.
                 
                 Between
                 the
                 true
                 efficient
                 causes
                 of
                 our
                 Justification
                 ,
                 and
                 the
                 meer
                 condition
                 ,
                 
                   sine
                   qua
                   non
                   ,
                   &
                   cum
                   quâ
                   .
                
                 6.
                 
                 Between
                 Christs
                 Meriting
                 mans
                 Justification
                 ,
                 and
                 his
                 actual
                 justifying
                 him
                 ,
                 by
                 constitution
                 or
                 sentence
                 .
              
               
                 Hereupon
                 I
                 will
                 lay
                 down
                 what
                 I
                 maintain
                 in
                 these
                 Propositions
                 ,
                 which
                 (
                 some
                 of
                 them
                 )
                 shall
                 speak
                 further
                 then
                 the
                 present
                 Point
                 in
                 Question
                 ,
                 for
                 a
                 preparation
                 to
                 what
                 followeth
                 .
              
               
                 Prop.
                 1.
                 
                 Christ
                 did
                 Merit
                 our
                 Justification
                 (
                 or
                 a
                 power
                 to
                 justifie
                 )
                 not
                 as
                 a
                 King
                 ,
                 but
                 by
                 satisfying
                 the
                 justice
                 of
                 God
                 in
                 the
                 form
                 of
                 a
                 servant
                 .
              
               
                 Prop.
                 2.
                 
                 Christ
                 dotn
                 justifie
                 Constitutivè
                 as
                 King
                 and
                 Lord
                 ,
                 
                   viz.
                   ut
                   Dominus
                   Redemptor
                
                 ,
                 i.
                 e.
                 
                   quoad
                   valorem
                   rei
                
                 ,
                 he
                 conferreth
                 it
                 ,
                 
                   ut
                   Dominus
                   gratis
                   benefaciens
                
                 :
                 but
                 
                   quoad
                   modum
                   conditionalem
                   conferendi
                   ,
                   ut
                   Rector
                   &
                   Benefactor
                   .
                
                 For
                 it
                 is
                 Christs
                 enacting
                 the
                 new
                 Law
                 or
                 Covenant
                 ,
                 by
                 which
                 he
                 doth
                 legally
                 pardon
                 or
                 confer
                 Remission
                 ,
                 and
                 constitute
                 us
                 Righteous
                 ,
                 supposing
                 the
                 condition
                 performed
                 on
                 our
                 part
                 .
                 And
                 this
                 is
                 not
                 an
                 act
                 of
                 Christ
                 as
                 a
                 Priest
                 or
                 Satisfier
                 ;
                 but
                 joyntly
                 ,
                 
                   ut
                   Benefactor
                   &
                   Rector
                
                 .
              
               
                 Prop.
                 3.
                 
                 Christ
                 doth
                 justifie
                 by
                 sentence
                 ,
                 as
                 he
                 is
                 Judge
                 and
                 King
                 ,
                 and
                 not
                 as
                 Priest
                 .
              
               
                 Prop.
                 4.
                 
                 Sentential
                 Justification
                 ,
                 is
                 the
                 most
                 full
                 ,
                 compleat
                 and
                 eminent
                 Justification
                 ;
                 that
                 in
                 Law
                 being
                 
                   quoad
                   sententiam
                
                 ,
                 but
                 virtual
                 Justification
                 ;
                 though
                 
                   quoad
                   constitutionem
                   debiti
                   &
                   relationis
                
                 ,
                 it
                 be
                 actual
                 Justification
                 .
              
               
                 Prop.
                 5.
                 
                 Faith
                 justifieth
                 not
                 by
                 receiving
                 Christ
                 as
                 an
                 object
                 which
                 is
                 to
                 make
                 a
                 real
                 impression
                 and
                 mutation
                 on
                 the
                 intellect
                 ,
                 according
                 to
                 the
                 nature
                 of
                 the
                 species
                 :
                 I
                 say
                 ,
                 To
                 justifie
                 ,
                 is
                 not
                 to
                 make
                 such
                 a
                 real
                 change
                 :
                 Though
                 some
                 joy●
                 with
                 the
                 Papists
                 in
                 this
                 ,
                 and
                 tell
                 me
                 ,
                 that
                 as
                 the
                 Divine
                 Attributes
                 make
                 their
                 several
                 
                 moral
                 Impressions
                 on
                 the
                 soul
                 according
                 to
                 their
                 several
                 natures
                 ,
                 so
                 do
                 the
                 satisfaction
                 and
                 merits
                 of
                 Christ
                 ,
                 apprehended
                 ,
                 procure
                 comfort
                 and
                 joy
                 ,
                 and
                 a
                 justifying
                 sentence
                 to
                 be
                 pronounced
                 in
                 the
                 soul
                 it self
                 :
                 and
                 so
                 the
                 apprehension
                 of
                 Christs
                 Soverainty
                 causeth
                 our
                 subjection
                 (
                 which
                 last
                 is
                 true
                 .
                 )
              
               
                 Prop.
                 6
                 Faith
                 therefore
                 can
                 have
                 no
                 Physical
                 Causation
                 or
                 Efficiency
                 in
                 justifying
                 ;
                 seeing
                 that
                 the
                 work
                 to
                 be
                 done
                 by
                 us
                 ,
                 is
                 not
                 
                   nosmetipsos
                   Justificare
                
                 ,
                 in
                 whole
                 or
                 in
                 part
                 ,
                 but
                 only
                 
                   Jus
                   acquirere
                   ad
                   Beneficium
                   gratis
                   sed
                   conditionaliter
                   collatum
                   :
                
                 It
                 is
                 a
                 Relative
                 change
                 that
                 is
                 made
                 by
                 Justification
                 ,
                 and
                 not
                 a
                 Real
                 or
                 Physical
                 .
              
               
                 Prop.
                 7.
                 
                 The
                 Legal
                 ,
                 formal
                 interest
                 ,
                 or
                 conducibility
                 of
                 Faith
                 to
                 our
                 Justification
                 ,
                 cannot
                 therefore
                 be
                 any
                 other
                 then
                 that
                 of
                 a
                 Condition
                 ,
                 in
                 the
                 proper
                 Law-sense
                 ,
                 as
                 the
                 word
                 [
                 Condition
                 ]
                 is
                 used
                 ,
                 viz.
                 that
                 species
                 of
                 conditions
                 which
                 they
                 call
                 
                   Voluntariae
                   vel
                   Potestativae
                
                 ,
                 and
                 not
                 
                   Casuales
                   vel
                   Mixtae
                
                 .
              
               
                 Prop.
                 8.
                 
                 Scripture
                 doth
                 not
                 say
                 (
                 that
                 I
                 can
                 finde
                 )
                 that
                 Faith
                 justifieth
                 ;
                 but
                 that
                 
                   we
                   are
                   justified
                   by
                   Faith
                
                 :
                 I
                 therefore
                 use
                 the
                 later
                 phrase
                 rather
                 then
                 the
                 former
                 ,
                 both
                 because
                 it
                 is
                 safest
                 to
                 speak
                 with
                 the
                 Scripture
                 ,
                 and
                 because
                 the
                 former
                 speech
                 seemeth
                 to
                 import
                 an
                 Efficiency
                 ;
                 but
                 the
                 later
                 frequently
                 imports
                 no
                 more
                 then
                 a
                 meer
                 condition
                 .
                 Yet
                 I
                 will
                 not
                 quarrell
                 with
                 any
                 that
                 speaks
                 otherwise
                 ,
                 nor
                 refuse
                 to
                 speak
                 in
                 their
                 phrase
                 while
                 I
                 dispute
                 with
                 them
                 ,
                 as
                 long
                 as
                 I
                 first
                 tell
                 them
                 my
                 meaning
                 .
              
               
                 Prop.
                 9.
                 
                 Though
                 ,
                 
                   ex
                   parte
                   Christi
                
                 ,
                 our
                 several
                 changes
                 proceed
                 from
                 his
                 several
                 Benefits
                 ,
                 and
                 parts
                 of
                 his
                 Office
                 exercised
                 for
                 us
                 ;
                 yet
                 ,
                 
                   ex
                   parte
                   nostri
                
                 ,
                 i.e.
                 fidei
                 ,
                 it
                 is
                 one
                 entire
                 apprehension
                 or
                 receiving
                 of
                 Christ
                 as
                 he
                 is
                 offered
                 in
                 the
                 Gospel
                 ,
                 which
                 is
                 the
                 Condition
                 of
                 our
                 interest
                 in
                 Christ
                 and
                 his
                 several
                 Benefits
                 ;
                 and
                 the
                 effect
                 is
                 not
                 parcelled
                 or
                 diversified
                 or
                 distinguished
                 from
                 the
                 several
                 distinct
                 respects
                 that
                 faith
                 hath
                 to
                 its
                 object
                 .
                 Christ
                 meriteth
                 Remission
                 for
                 us
                 as
                 Satisfier
                 of
                 Justice
                 ;
                 and
                 he
                 actually
                 justifieth
                 us
                 as
                 Benefactor
                 King
                 and
                 Judge
                 ,
                 and
                 he
                 teacheth
                 us
                 as
                 Prophet
                 ,
                 and
                 ruleth
                 us
                 as
                 King.
                 The
                 real
                 mutations
                 here
                 on
                 us
                 ,
                 receive
                 their
                 diversification
                 partly
                 from
                 our
                 faith
                 ,
                 because
                 there
                 faith
                 doth
                 efficere
                 or
                 causare
                 ;
                 As
                 we
                 learn
                 of
                 Christ
                 because
                 we
                 Beleeve
                 him
                 ,
                 or
                 Take
                 him
                 for
                 our
                 Teacher
                 :
                 We
                 obey
                 him
                 because
                 we
                 Take
                 him
                 for
                 our
                 King
                 ,
                 &c.
                 
                 But
                 it
                 is
                 not
                 so
                 with
                 the
                 Conveyance
                 of
                 meer
                 Right
                 or
                 Title
                 to
                 Christ
                 and
                 his
                 Benefits
                 .
                 Faith
                 doth
                 not
                 obtain
                 Right
                 to
                 Remission
                 and
                 Justification
                 distinctly
                 as
                 it
                 receiveth
                 his
                 Righteousness
                 ,
                 or
                 himself
                 as
                 Priest
                 ;
                 and
                 so
                 Right
                 to
                 the
                 Priviledges
                 of
                 Christs
                 Government
                 ,
                 distinctly
                 as
                 it
                 taketh
                 him
                 as
                 King
                 ;
                 nor
                 Right
                 to
                 Adoption
                 ,
                 as
                 it
                 taketh
                 him
                 as
                 a
                 Father
                 ;
                 nor
                 Right
                 to
                 Glory
                 ,
                 as
                 it
                 taketh
                 him
                 as
                 Glorifier
                 :
                 no
                 more
                 then
                 all
                 inferiour
                 benefits
                 (
                 as
                 Title
                 to
                 Magistracy
                 ,
                 Ministry
                 ,
                 Health
                 ,
                 House
                 ,
                 Lands
                 ,
                 &c.
                 )
                 proceed
                 and
                 are
                 diversified
                 by
                 the
                 divers
                 aspects
                 of
                 our
                 faith
                 on
                 Christ
                 .
                 The
                 true
                 Reason
                 of
                 which
                 is
                 this
                 ;
                 That
                 Right
                 to
                 a
                 benefit
                 is
                 the
                 meer
                 effect
                 of
                 the
                 Gift
                 (
                 Donation
                 )
                 or
                 Revealed
                 Will
                 of
                 the
                 Giver
                 :
                 And
                 therefore
                 no
                 Act
                 of
                 the
                 Receiver
                 hath
                 any
                 more
                 interest
                 ,
                 or
                 any
                 other
                 then
                 it
                 pleaseth
                 the
                 Donor
                 to
                 assign
                 or
                 appoint
                 it
                 to
                 have
                 .
                 So
                 that
                 
                   (
                   suppositâ
                   actus
                   naturâ
                
                 )
                 all
                 the
                 formall
                 Civil
                 interest
                 comes
                 from
                 Gods
                 meer
                 Will
                 ,
                 as
                 Donor
                 :
                 (
                 for
                 to
                 the
                 Absolute
                 Benefactor
                 doth
                 it
                 belong
                 ,
                 as
                 to
                 conferre
                 all
                 Right
                 to
                 his
                 freely-given
                 Benefits
                 ,
                 so
                 to
                 determine
                 of
                 the
                 Time
                 and
                 Manner
                 of
                 Conveyance
                 ,
                 and
                 so
                 of
                 the
                 Conditions
                 on
                 the
                 Receivers
                 part
                 .
                 )
                 The
                 nature
                 of
                 the
                 Act
                 of
                 Faith
                 is
                 caused
                 by
                 〈◊〉
                 ,
                 as
                 Creator
                 of
                 the
                 old
                 and
                 new
                 Creature
                 ;
                 I
                 mean
                 of
                 our
                 natural
                 faculties
                 ,
                 and
                 their
                 supernatural
                 endowments
                 or
                 dispositions
                 :
                 And
                 therefore
                 this
                 is
                 presupposed
                 
                   in
                   ordine
                   naturae
                
                 to
                 faiths
                 Legal
                 interest
                 :
                 As
                 God
                 is
                 first
                 the
                 Maker
                 of
                 earth
                 ,
                 before
                 he
                 is
                 the
                 Maker
                 of
                 
                 Adams
                 body
                 :
                 Faith
                 is
                 to
                 be
                 considered
                 as
                 being
                 Faith
                 (
                 
                   i.
                   e.
                
                 such
                 acts
                 exercised
                 about
                 such
                 objects
                 )
                 in
                 order
                 of
                 nature
                 ,
                 before
                 it
                 can
                 be
                 rightly
                 considered
                 as
                 justifying
                 or
                 the
                 condition
                 of
                 Justification
                 :
                 Seeing
                 therefore
                 it
                 receives
                 all
                 its
                 formal
                 Legal
                 interest
                 from
                 God
                 ,
                 as
                 Legislator
                 and
                 Donor
                 of
                 Christ
                 and
                 his
                 benefits
                 ,
                 which
                 is
                 after
                 its
                 material
                 aptitude
                 
                   ad
                   hoc
                   officium
                
                 ;
                 its
                 interest
                 must
                 not
                 be
                 gathered
                 directly
                 ,
                 
                   ex
                   natura
                   actus
                
                 ,
                 but
                 
                   ex
                   constitutione
                   donantis
                   &
                   ordinantis
                
                 :
                 And
                 therefore
                 you
                 must
                 first
                 prove
                 out
                 of
                 the
                 Gospel
                 ,
                 that
                 
                   It
                   is
                   the
                   Ordination
                   of
                   God
                   ,
                
                 that
                 as
                 Christs
                 several
                 actions
                 have
                 their
                 several
                 effects
                 for
                 us
                 and
                 on
                 us
                 ,
                 so
                 our
                 faith
                 shall
                 be
                 the
                 proper
                 condition
                 of
                 each
                 of
                 these
                 various
                 effects
                 ,
                 
                   quâ
                   apprehendit
                
                 ,
                 as
                 it
                 Beleeveth
                 or
                 Accepteth
                 each
                 distinct
                 effect
                 ,
                 or
                 Christ
                 distinctly
                 as
                 the
                 cause
                 of
                 that
                 effect
                 ,
                 
                   &
                   etiam
                   consideratum
                   in
                   modo
                   causandi
                   .
                
                 But
                 ,
                 alas
                 ,
                 how
                 invisible
                 is
                 the
                 Proof
                 of
                 this
                 in
                 all
                 your
                 Writings
                 ?
                 (
                 I
                 will
                 leave
                 the
                 rest
                 of
                 the
                 Propositions
                 ,
                 by
                 which
                 I
                 intended
                 here
                 together
                 to
                 have
                 opened
                 some
                 more
                 of
                 my
                 sense
                 ,
                 till
                 afterwards
                 ,
                 because
                 I
                 will
                 not
                 interrupt
                 the
                 present
                 business
                 .
                 )
                 Here
                 ,
                 either
                 my
                 Understanding
                 is
                 too
                 shallow
                 to
                 reach
                 your
                 sense
                 ,
                 or
                 else
                 you
                 are
                 guilty
                 ,
                 
                   quoad
                   literam
                
                 ,
                 of
                 very
                 great
                 confusion
                 ;
                 (
                 which
                 one
                 would
                 think
                 should
                 have
                 befallen
                 you
                 at
                 any
                 time
                 ,
                 rather
                 then
                 when
                 you
                 are
                 blaming
                 others
                 of
                 unsufferable
                 confusion
                 :
                 )
                 and
                 yet
                 
                   quoad
                   sensum
                   involutum
                
                 ,
                 of
                 more
                 dangerous
                 ,
                 unscriptural
                 ,
                 unproved
                 Distinction
                 .
              
               
                 1.
                 
                 Your
                 expressions
                 confound
                 Christ
                 and
                 his
                 Actions
                 ,
                 with
                 mans
                 faith
                 in
                 our
                 Justification
                 :
                 Or
                 ,
                 these
                 two
                 Questions
                 [
                 By
                 what
                 are
                 we
                 justified
                 
                   ex
                   parte
                   Christi
                
                 ?
                 ]
                 and
                 [
                 By
                 what
                 are
                 we
                 justified
                 
                   ex
                   parte
                   nostri
                
                 ?
                 ]
              
               
                 2.
                 
                 Your
                 implied
                 sense
                 ,
                 even
                 the
                 heart
                 of
                 your
                 reasoning
                 ,
                 consisteth
                 in
                 this
                 assertion
                 ,
                 that
                 [
                 As
                 our
                 Right
                 ,
                 as
                 to
                 the
                 several
                 benefits
                 received
                 ,
                 is
                 to
                 be
                 ascribed
                 distinctly
                 to
                 several
                 distinct
                 Causes
                 on
                 Christs
                 part
                 ,
                 so
                 also
                 as
                 distinctly
                 are
                 the
                 particular
                 Benefits
                 ,
                 
                   quoad
                   Debitum
                   vel
                   Titulum
                
                 ,
                 to
                 be
                 ascribed
                 to
                 the
                 several
                 distinct
                 apprehensions
                 of
                 these
                 Benefits
                 (
                 as
                 most
                 say
                 )
                 or
                 of
                 Christ
                 as
                 diversly
                 causing
                 them
                 (
                 as
                 some
                 say
                 .
                 )
                 ]
                 And
                 here
                 I
                 cannot
                 but
                 complain
                 of
                 a
                 treble
                 injustice
                 that
                 you
                 seem
                 to
                 me
                 guilty
                 of
                 (
                 even
                 in
                 this
                 elaborate
                 Treat
                 ,
                 wherein
                 you
                 correct
                 the
                 Errors
                 of
                 so
                 many
                 others
                 .
                 )
              
               
                 1.
                 
                 Against
                 the
                 Truth
                 and
                 Word
                 of
                 God
                 ,
                 in
                 implying
                 it
                 to
                 have
                 done
                 that
                 ,
                 even
                 in
                 the
                 great
                 Point
                 ,
                 the
                 Constitution
                 of
                 the
                 Condition
                 of
                 Justification
                 and
                 Salvation
                 ,
                 which
                 is
                 nor
                 to
                 be
                 found
                 done
                 in
                 all
                 the
                 Scripture
                 .
              
               
                 2.
                 
                 Against
                 the
                 souls
                 of
                 men
                 :
                 1.
                 
                 In
                 such
                 nice
                 mincing
                 and
                 cutting
                 the
                 Condition
                 of
                 their
                 salvation
                 ,
                 to
                 their
                 great
                 perplexity
                 ,
                 if
                 they
                 receive
                 your
                 doctrine
                 .
                 2.
                 
                 And
                 also
                 in
                 not
                 affording
                 them
                 one
                 word
                 of
                 Scripture
                 or
                 Reason
                 for
                 the
                 proof
                 of
                 it
                 ,
                 which
                 is
                 injustice
                 ,
                 when
                 you
                 are
                 Confuting
                 others
                 and
                 Rectifying
                 the
                 world
                 in
                 so
                 great
                 a
                 Point
                 .
                 3.
                 
                 Lastly
                 (
                 and
                 leastly
                 )
                 it
                 is
                 evident
                 injustice
                 to
                 your
                 Friend
                 ,
                 to
                 Accuse
                 him
                 (
                 for
                 it
                 is
                 no
                 hard
                 matter
                 to
                 know
                 whom
                 you
                 mean
                 )
                 with
                 confounding
                 the
                 distinct
                 parts
                 of
                 Christs
                 Mediatorship
                 ,
                 which
                 he
                 still
                 distinguisheth
                 as
                 exactly
                 as
                 he
                 can
                 :
                 though
                 he
                 do
                 nor
                 distribute
                 as
                 many
                 offices
                 to
                 Faith
                 ,
                 as
                 there
                 are
                 objects
                 for
                 it
                 ,
                 or
                 as
                 he
                 doth
                 to
                 Christs
                 several
                 Works
                 .
                 Why
                 did
                 you
                 not
                 name
                 one
                 line
                 where
                 I
                 do
                 confound
                 the
                 parts
                 of
                 Christs
                 Offices
                 ?
                 I
                 pray
                 you
                 do
                 it
                 for
                 me
                 in
                 your
                 next
                 .
              
               
                 I
                 will
                 not
                 trouble
                 you
                 much
                 with
                 Arguments
                 for
                 my
                 opinion
                 in
                 this
                 Point
                 ,
                 seeing
                 you
                 meddle
                 with
                 none
                 already
                 laid
                 down
                 ,
                 and
                 seeing
                 I
                 have
                 done
                 it
                 over
                 and
                 over
                 to
                 others
                 ,
                 and
                 because
                 I
                 am
                 now
                 but
                 Answering
                 to
                 your
                 Confutation
                 .
                 Only
                 let
                 me
                 tell
                 you
                 ,
                 that
                 the
                 Proof
                 lieth
                 on
                 your
                 part
                 .
                 For
                 when
                 I
                 have
                 once
                 proved
                 ,
                 that
                 God
                 giveth
                 Christ
                 and
                 his
                 Benefits
                 to
                 man
                 ,
                 on
                 Condition
                 he
                 will
                 Beleeve
                 in
                 Christ
                 or
                 Accept
                 him
                 :
                 If
                 you
                 will
                 now
                 distinguish
                 ,
                 and
                 say
                 ,
                 It
                 is
                 Accepting
                 
                 his
                 satisfaction
                 ,
                 which
                 is
                 the
                 Condition
                 of
                 Justification
                 ,
                 and
                 Accepting
                 him
                 as
                 King
                 ,
                 which
                 is
                 the
                 Condition
                 of
                 Sanctification
                 or
                 Glorification
                 ,
                 &c.
                 you
                 must
                 prove
                 this
                 to
                 be
                 true
                 .
                 For
                 
                   non
                   est
                   distinguendum
                   vel
                   limitandum
                   ubi
                   Lex
                   non
                   distinguis
                   vel
                   limitat
                   .
                
                 If
                 God
                 say
                 [
                 Beleeve
                 in
                 the
                 Lord
                 Jesus
                 ,
                 and
                 thou
                 shalt
                 be
                 saved
                 ,
                 ]
                 and
                 you
                 say
                 ,
                 [
                 Beleeving
                 in
                 him
                 as
                 Priest
                 is
                 the
                 only
                 Condition
                 of
                 saving
                 thee
                 from
                 guilt
                 :
                 and
                 Beleeving
                 in
                 him
                 as
                 King
                 ,
                 is
                 the
                 only
                 Condition
                 of
                 saving
                 thee
                 from
                 the
                 power
                 of
                 sin
                 ,
                 &c.
                 ]
                 you
                 must
                 prove
                 this
                 which
                 you
                 say
                 .
                 Or
                 if
                 you
                 will
                 not
                 say
                 [
                 It
                 is
                 the
                 only
                 Condition
                 ]
                 but
                 [
                 the
                 only
                 instrument
                 ]
                 you
                 give
                 up
                 the
                 Cause
                 .
                 For
                 the
                 word
                 [
                 Condition
                 ]
                 is
                 it
                 that
                 expresseth
                 its
                 neerest
                 Legal
                 Interest
                 in
                 justifying
                 or
                 conveying
                 any
                 Right
                 :
                 and
                 that
                 which
                 you
                 call
                 its
                 Instrumentality
                 ,
                 is
                 but
                 the
                 natural
                 Aptitude
                 and
                 Remote
                 Interest
                 .
              
               
                 1.
                 
                 It
                 is
                 the
                 Receiving
                 of
                 Christ
                 as
                 Christ
                 that
                 justifieth
                 (
                 as
                 the
                 Condition
                 of
                 Justification
                 )
                 But
                 he
                 is
                 not
                 received
                 as
                 Christ
                 ,
                 if
                 not
                 as
                 Lord-Redeemer
                 .
              
               
                 2.
                 
                 Justifying
                 faith
                 is
                 (
                 say
                 the
                 Assembly
                 )
                 the
                 Receiving
                 of
                 Christ
                 as
                 he
                 is
                 offered
                 in
                 the
                 Gospel
                 :
                 But
                 he
                 is
                 offered
                 in
                 the
                 Gospel
                 as
                 Saviour
                 and
                 Lord
                 ,
                 and
                 not
                 as
                 Saviour
                 only
                 :
                 Therefore
                 ,
                 &c.
                 
              
               
                 3.
                 
                 Justifying
                 faith
                 is
                 the
                 Receiving
                 of
                 Christ
                 as
                 a
                 full
                 Saviour
                 :
                 But
                 that
                 cannot
                 be
                 except
                 he
                 be
                 received
                 as
                 Lord.
                 For
                 to
                 save
                 from
                 the
                 power
                 of
                 sin
                 ,
                 is
                 as
                 true
                 a
                 part
                 of
                 the
                 Saviours
                 Office
                 ,
                 as
                 to
                 save
                 from
                 the
                 guilt
                 .
              
               
                 4.
                 
                 Justifying
                 faith
                 receiveth
                 Christ
                 as
                 he
                 justifieth
                 us
                 ,
                 or
                 as
                 he
                 is
                 to
                 justifie
                 us
                 :
                 But
                 he
                 doth
                 justifie
                 us
                 as
                 King
                 and
                 Judge
                 and
                 Benefactor
                 ;
                 as
                 he
                 satisfieth
                 and
                 meriteth
                 in
                 the
                 form
                 of
                 a
                 servant
                 under
                 the
                 Law.
                 
              
               
                 5.
                 
                 If
                 receiving
                 Christ
                 as
                 a
                 Satisfier
                 and
                 Meriter
                 ,
                 be
                 the
                 only
                 faith
                 that
                 gives
                 right
                 to
                 Justification
                 ,
                 then
                 on
                 the
                 same
                 grounds
                 you
                 must
                 say
                 ,
                 It
                 is
                 the
                 only
                 faith
                 that
                 gives
                 right
                 to
                 further
                 Sanctification
                 and
                 to
                 Glorification
                 :
                 For
                 Christ
                 Merited
                 one
                 as
                 well
                 as
                 the
                 other
                 .
              
               
                 6.
                 
                 Rejecting
                 Christ
                 as
                 King
                 ,
                 is
                 the
                 condemning
                 sin
                 :
                 Therefore
                 receiving
                 him
                 as
                 King
                 is
                 the
                 justifying
                 faith
                 ,
                 Luk.
                 19.27
                 .
                 
                   Those
                   mine
                   enemies
                   that
                   would
                   not
                   that
                   I
                   should
                   reign
                   over
                   them
                   ,
                   bring
                   ,
                
                 &c.
                 
                 The
                 reason
                 of
                 the
                 consequent
                 is
                 ,
                 because
                 unbelief
                 condemneth
                 (
                 at
                 least
                 partly
                 )
                 as
                 it
                 is
                 the
                 privation
                 of
                 the
                 justifying
                 faith
                 :
                 I
                 speak
                 of
                 that
                 condemnation
                 or
                 peremptory
                 sentence
                 which
                 is
                 proper
                 to
                 the
                 new
                 Law
                 ,
                 and
                 its
                 peculiar
                 condemning
                 sin
                 ,
                 eminently
                 so
                 called
                 .
              
               
                 7.
                 
                 Psal
                 .
                 2.
                 
                 Kissing
                 the
                 Son
                 and
                 submitting
                 to
                 him
                 as
                 King
                 ,
                 is
                 made
                 the
                 condition
                 of
                 escaping
                 his
                 wrath
                 .
              
               
                 8.
                 
                 Matth.
                 11.28
                 ,
                 29
                 ,
                 30.
                 
                 The
                 condition
                 of
                 Ease
                 and
                 Rest
                 (
                 from
                 guilt
                 ,
                 as
                 well
                 as
                 power
                 of
                 sin
                 )
                 is
                 our
                 coming
                 to
                 Christ
                 as
                 a
                 Teacher
                 and
                 Example
                 of
                 meekness
                 and
                 lowliness
                 ,
                 and
                 our
                 Learning
                 of
                 him
                 ,
                 and
                 Taking
                 on
                 us
                 his
                 yoke
                 and
                 burden
                 .
              
               
                 9.
                 
                 That
                 faith
                 which
                 is
                 the
                 Condition
                 of
                 Salvation
                 ,
                 is
                 the
                 Condition
                 of
                 Justification
                 or
                 Remission
                 :
                 But
                 it
                 is
                 the
                 receiving
                 of
                 Christ
                 as
                 King
                 ,
                 as
                 well
                 as
                 Satisfier
                 ,
                 that
                 is
                 the
                 Condition
                 of
                 Salvation
                 :
                 Therefore
                 ,
                 &c.
                 1.
                 
                 Justification
                 at
                 judgement
                 ,
                 and
                 Salvation
                 (
                 from
                 hell
                 ,
                 and
                 adjudication
                 to
                 Glory
                 )
                 are
                 all
                 on
                 the
                 same
                 conditions
                 ,
                 Mat.
                 25.
                 
                   &
                   ubique
                
                 .
                 2.
                 
                 Justification
                 is
                 but
                 the
                 justifying
                 of
                 our
                 Right
                 to
                 Salvation
                 ;
                 
                   i.
                   e.
                
                 sentencing
                 us
                 as
                 
                   Non
                   reos
                   Paenae
                   (
                   quia
                   Dissoluta
                   est
                   obligatio
                   )
                   &
                   quibus
                   debetur
                   praemium
                
                 ;
                 Therefore
                 Justification
                 and
                 Salvation
                 must
                 needs
                 have
                 the
                 same
                 conditions
                 on
                 our
                 part
                 .
                 3.
                 
                 Scripture
                 no
                 where
                 makes
                 our
                 faith
                 ,
                 or
                 act
                 of
                 faith
                 ,
                 the
                 Condition
                 of
                 Justification
                 ,
                 and
                 another
                 of
                 Salvation
                 .
                 But
                 contrarily
                 ascribeth
                 both
                 to
                 one
                 .
                 4.
                 
                 When
                 Paul
                 argueth
                 most
                 zealously
                 against
                 Works
                 and
                 for
                 Faith
                 only
                 ,
                 it
                 is
                 in
                 respect
                 to
                 Salvation
                 generally
                 ,
                 and
                 not
                 to
                 Justification
                 only
                 .
                 Eph.
                 2.8
                 ,
                 9.
                 
                 
                   By
                   grace
                   ye
                   are
                   saved
                   through
                   faith
                   ,
                
                 &c.
                 
                 
                   Not
                   of
                   works
                   ,
                   lest
                   
                   any
                   man
                   should
                   boast
                   .
                
                 Tit.
                 3.5
                 .
                 
                   Not
                   by
                   works
                   of
                   righteousness
                   which
                   we
                   have
                   done
                   ,
                   but
                   according
                   to
                   his
                   Mercy
                   he
                   saved
                   us
                   ,
                
                 &c.
                 
                 Never
                 more
                 was
                 said
                 against
                 Justification
                 by
                 Works
                 (
                 which
                 Paul
                 excludes
                 )
                 then
                 against
                 Salvation
                 by
                 them
                 :
                 Nor
                 is
                 it
                 any
                 more
                 dishonour
                 to
                 Christ
                 that
                 he
                 should
                 give
                 Justification
                 or
                 Remission
                 on
                 Condition
                 of
                 our
                 Accepting
                 him
                 as
                 King
                 ,
                 then
                 that
                 he
                 should
                 give
                 Salvation
                 on
                 that
                 Condition
                 .
                 5.
                 
                 Pardon
                 of
                 sin
                 and
                 freedom
                 from
                 hell
                 ,
                 must
                 needs
                 have
                 the
                 same
                 Condition
                 :
                 For
                 pardon
                 respecteth
                 the
                 punishment
                 as
                 truly
                 as
                 the
                 sin
                 .
                 
                   Pana
                   &
                   Vaenia
                   sunt
                   adversa
                
                 :
                 Pardon
                 dissolveth
                 guilt
                 ;
                 Guilt
                 is
                 the
                 obligation
                 to
                 punishment
                 .
                 Yet
                 I
                 speak
                 here
                 only
                 of
                 a
                 plenary
                 and
                 continued
                 pardon
                 .
              
               
                 10.
                 
                 Lastly
                 ,
                 If
                 Accepting
                 Christ
                 as
                 Lord-Redeemer
                 ,
                 be
                 the
                 
                   Fides
                   quae
                   Justificat
                
                 ,
                 i.e.
                 
                   quae
                   est
                   conditio
                   Justificationis
                
                 ,
                 then
                 it
                 is
                 neerly
                 ,
                 strictly
                 and
                 properly
                 the
                 justifying
                 act
                 of
                 faith
                 ,
                 as
                 the
                 accepting
                 of
                 Christs
                 Righteousness
                 is
                 :
                 But
                 the
                 Antecedent
                 is
                 granted
                 by
                 all
                 Divines
                 that
                 I
                 have
                 had
                 to
                 do
                 with
                 :
                 Therefore
                 ,
                 &c.
                 
                 For
                 the
                 general
                 cheat
                 is
                 by
                 the
                 distinction
                 of
                 
                   Fides
                   quae
                   Justificat
                
                 (
                 that
                 is
                 ,
                 say
                 they
                 ,
                 the
                 Accepting
                 of
                 Christ
                 as
                 Saviour
                 and
                 Lord
                 ,
                 by
                 a
                 faith
                 disposed
                 to
                 fruitfulness
                 in
                 obedience
                 )
                 and
                 
                   Fides
                   quâ
                   Justificat
                
                 (
                 and
                 that
                 is
                 the
                 Accepting
                 of
                 Christs
                 Righteousness
                 as
                 our
                 formal
                 Righteousness
                 ,
                 say
                 some
                 :
                 Or
                 the
                 Accepting
                 of
                 Christs
                 Righteousness
                 as
                 the
                 meritorious
                 cause
                 of
                 our
                 Righteousness
                 ,
                 say
                 others
                 :
                 Or
                 the
                 Accepting
                 of
                 Christ
                 himself
                 as
                 Priest
                 ,
                 say
                 others
                 :
                 )
                 Now
                 this
                 
                   Fides
                   [
                   Quâ
                
                 ]
                 either
                 respecteth
                 the
                 meer
                 matter
                 of
                 faith
                 ,
                 or
                 it
                 respecteth
                 the
                 formality
                 of
                 the
                 effect
                 ,
                 or
                 it
                 respecteth
                 the
                 Formal
                 Reason
                 of
                 faiths
                 interest
                 in
                 the
                 effect
                 ,
                 
                   ut
                   medium
                   ,
                   vel
                   causa
                
                 .
                 1.
                 
                 If
                 [
                 quâ
                 ]
                 respect
                 only
                 the
                 matter
                 of
                 faith
                 ,
                 then
                 1.
                 it
                 is
                 an
                 unfit
                 phrase
                 ;
                 for
                 [
                 quâ
                 ]
                 and
                 [
                 quatenus
                 ]
                 are
                 strictly
                 used
                 to
                 express
                 the
                 formal
                 Reason
                 of
                 things
                 .
                 2.
                 
                 And
                 then
                 the
                 Accepting
                 of
                 Christ
                 as
                 Lord
                 must
                 be
                 the
                 
                   Fides
                   Quâ
                
                 too
                 :
                 for
                 that
                 is
                 confessed
                 to
                 be
                 materially
                 an
                 act
                 of
                 that
                 faith
                 which
                 justifieth
                 .
                 2.
                 
                 If
                 [
                 Quâ
                 ]
                 respect
                 the
                 formality
                 of
                 the
                 effect
                 ,
                 and
                 so
                 the
                 respect
                 of
                 faith
                 to
                 that
                 effect
                 rather
                 then
                 another
                 ;
                 then
                 faith
                 is
                 not
                 [
                 justifying
                 ]
                 
                   quâ
                   recipit
                   Christum
                   ,
                   sed
                   quâ
                   justificat
                   :
                
                 And
                 so
                 the
                 distinction
                 containeth
                 this
                 truth
                 ,
                 That
                 
                   fides
                   quae
                   sanctificat
                   etiam
                   justificat
                   ,
                   sed
                   non
                   quâ
                   sanctificat
                   :
                   &
                   è
                   contra
                   .
                
                 But
                 neither
                 of
                 these
                 can
                 be
                 the
                 sense
                 of
                 them
                 that
                 use
                 this
                 distinction
                 in
                 our
                 case
                 .
                 3.
                 
                 It
                 must
                 therefore
                 be
                 the
                 former
                 reason
                 of
                 faiths
                 interest
                 in
                 justifying
                 that
                 is
                 expressed
                 by
                 [
                 Quâ
                 :
                 ]
                 and
                 then
                 it
                 implieth
                 the
                 begging
                 of
                 the
                 Question
                 ,
                 or
                 this
                 false
                 supposition
                 [
                 that
                 
                   Fides
                   quâ
                   fides
                   justificat
                
                 ]
                 I
                 mean
                 not
                 
                   qua
                   fides
                   in
                   genere
                
                 ,
                 but
                 
                   quâ
                   haec
                   fides
                
                 ,
                 viz
                 
                   quae
                   est
                   fiducia
                   in
                   Christum
                   satisfactorem
                   ,
                   vel
                   acceptatio
                   Christi
                   .
                
                 Indeed
                 the
                 term
                 [
                 Accepting
                 ]
                 implieth
                 the
                 gift
                 and
                 offer
                 ,
                 and
                 the
                 constitution
                 of
                 that
                 acceptance
                 for
                 the
                 condition
                 :
                 But
                 the
                 Act
                 it self
                 is
                 but
                 the
                 Matter
                 apt
                 to
                 be
                 the
                 condition
                 :
                 If
                 Christ
                 had
                 been
                 given
                 (
                 or
                 pardon
                 )
                 absolutely
                 ,
                 or
                 on
                 some
                 other
                 condition
                 ;
                 then
                 beleeving
                 in
                 him
                 would
                 not
                 have
                 justified
                 .
                 Therefore
                 
                   fides
                   in
                   Christum
                   quâ
                   talis
                
                 doth
                 not
                 justifie
                 ;
                 but
                 
                   quâ
                   conditio
                   Testamenti
                   praestita
                
                 :
                 though
                 
                   fides
                   in
                   Christum
                   qua
                   talis
                
                 had
                 in
                 its
                 nature
                 a
                 singular
                 aptitude
                 to
                 be
                 chosen
                 and
                 appointed
                 to
                 this
                 Honour
                 and
                 Office.
                 So
                 much
                 to
                 shew
                 the
                 vanity
                 of
                 that
                 distinction
                 (
                 of
                 much
                 more
                 that
                 might
                 be
                 said
                 .
                 )
                 Further
                 the
                 consequence
                 of
                 the
                 major
                 Proposition
                 of
                 my
                 Argument
                 ,
                 is
                 made
                 past
                 all
                 dispute
                 ,
                 to
                 them
                 that
                 will
                 but
                 well
                 consider
                 this
                 :
                 To
                 (
                 be
                 the
                 condition
                 of
                 our
                 Justification
                 )
                 speaks
                 the
                 nearest
                 interest
                 of
                 faith
                 in
                 our
                 Justification
                 ,
                 that
                 is
                 ,
                 as
                 it
                 is
                 
                   medium
                   legale
                
                 ;
                 or
                 that
                 kinde
                 of
                 causality
                 which
                 it
                 hath
                 ;
                 which
                 is
                 to
                 be
                 
                   causa
                   sine
                   qua
                   non
                   ,
                   &
                   cum
                   qua
                   :
                
                 Therefore
                 it
                 is
                 a
                 meer
                 impossibility
                 that
                 the
                 Receiving
                 Christ
                 as
                 Lord
                 should
                 be
                 the
                 condition
                 of
                 our
                 Justification
                 (
                 or
                 the
                 
                   fides
                   quae
                   est
                   conditio
                
                 ,
                 as
                 they
                 speak
                 )
                 and
                 yet
                 that
                 we
                 should
                 not
                 be
                 justified
                 by
                 it
                 as
                 a
                 condition
                 ,
                 when
                 performed
                 ?
                 It
                 is
                 no
                 sounder
                 speech
                 ,
                 then
                 to
                 say
                 ,
                 that
                 is
                 an
                 efficient
                 cause
                 ,
                 which
                 doth
                 
                 not
                 effect
                 .
                 Some
                 Conditions
                 (
                 and
                 most
                 among
                 men
                 )
                 are
                 Moral
                 impulsive
                 causes
                 :
                 Faith
                 is
                 rather
                 a
                 
                   removens
                   prohibens
                
                 ,
                 and
                 ea●h
                 nothing
                 in
                 it
                 that
                 so
                 well
                 deserves
                 the
                 title
                 of
                 a
                 Cause
                 ,
                 as
                 of
                 a
                 Condition
                 :
                 though
                 unbelief
                 may
                 be
                 said
                 to
                 be
                 the
                 Cause
                 of
                 our
                 Not-being
                 justified
                 ,
                 as
                 such
                 causes
                 are
                 said
                 to
                 move
                 God
                 ,
                 when
                 we
                 speak
                 according
                 to
                 the
                 manner
                 of
                 men
                 :
                 Indeed
                 if
                 they
                 will
                 say
                 (
                 according
                 to
                 their
                 principles
                 )
                 that
                 
                   Fides
                   in
                   Christum
                   Dominum
                   quae
                   est
                   conditio
                   non
                   justificat
                   per
                   modum
                   instrumenti
                
                 ;
                 I
                 shall
                 grant
                 it
                 :
                 But
                 then
                 1.
                 
                 I
                 shall
                 say
                 as
                 much
                 
                   de
                   fide
                   in
                   Christum
                   satisfacientem
                
                 .
                 2.
                 
                 Thus
                 they
                 grant
                 it
                 the
                 interest
                 of
                 a
                 Condition
                 in
                 our
                 Justification
                 :
                 and
                 I
                 intend
                 no
                 more
                 .
                 We
                 are
                 justified
                 by
                 faith
                 as
                 the
                 Condition
                 of
                 Justification
                 :
                 Therefore
                 we
                 are
                 justified
                 by
                 every
                 act
                 of
                 faith
                 which
                 is
                 the
                 Condition
                 :
                 For
                 ,
                 
                   A
                   quatenus
                   ad
                   omne
                   valet
                   consequentia
                   .
                
                 Thus
                 I
                 have
                 given
                 you
                 a
                 few
                 of
                 those
                 many
                 reasons
                 which
                 might
                 be
                 given
                 ,
                 to
                 prove
                 that
                 the
                 Accepting
                 of
                 Christ
                 for
                 Lord-Redeemer
                 ,
                 and
                 not
                 only
                 as
                 Satisfier
                 ,
                 or
                 not
                 only
                 his
                 Righteousness
                 ,
                 is
                 that
                 Faith
                 by
                 which
                 as
                 a
                 Condition
                 we
                 are
                 justified
                 .
                 And
                 what
                 sad
                 effects
                 it
                 may
                 produce
                 to
                 teach
                 the
                 world
                 that
                 the
                 only
                 justifying
                 act
                 of
                 faith
                 is
                 ,
                 The
                 Accepting
                 of
                 Justification
                 as
                 merited
                 by
                 Christs
                 blood
                 ,
                 or
                 the
                 Accepting
                 of
                 Christs
                 Righteousness
                 to
                 justifie
                 them
                 ;
                 it
                 is
                 not
                 hard
                 for
                 an
                 unprejudiced
                 man
                 to
                 discern
                 .
                 For
                 my
                 part
                 ,
                 in
                 all
                 my
                 experience
                 of
                 the
                 case
                 of
                 the
                 ungodly
                 that
                 I
                 have
                 trial
                 of
                 ,
                 I
                 can
                 finde
                 no
                 commoner
                 cause
                 of
                 their
                 general
                 delusion
                 and
                 perdition
                 ,
                 then
                 this
                 very
                 doctrine
                 ;
                 which
                 they
                 have
                 generally
                 received
                 ,
                 though
                 not
                 in
                 such
                 exact
                 terms
                 a●
                 it
                 is
                 taught
                 them
                 .
                 I
                 never
                 met
                 with
                 the
                 most
                 rebellious
                 wretch
                 (
                 except
                 now
                 and
                 then
                 one
                 under
                 terrors
                 )
                 but
                 when
                 they
                 have
                 sinned
                 their
                 worst
                 ,
                 they
                 still
                 think
                 to
                 be
                 saved
                 ,
                 because
                 they
                 believe
                 :
                 And
                 what
                 is
                 their
                 beleeving
                 ?
                 why
                 they
                 beleeve
                 that
                 Christ
                 died
                 for
                 them
                 ,
                 and
                 therefore
                 God
                 will
                 forgive
                 them
                 ,
                 and
                 they
                 trust
                 for
                 pardon
                 and
                 salvation
                 to
                 Christs
                 death
                 and
                 Gods
                 mercy
                 :
                 This
                 were
                 good
                 ,
                 if
                 this
                 were
                 not
                 all
                 ;
                 but
                 if
                 Christ
                 were
                 also
                 received
                 as
                 their
                 Sovereign
                 and
                 Sanctifier
                 and
                 Teacher
                 :
                 But
                 if
                 this
                 were
                 the
                 only
                 justifying
                 act
                 (
                 as
                 they
                 usually
                 speak
                 )
                 then
                 I
                 should
                 not
                 know
                 how
                 to
                 disprove
                 him
                 that
                 should
                 tell
                 me
                 that
                 all
                 men
                 in
                 the
                 world
                 shall
                 be
                 saved
                 that
                 beleeve
                 the
                 Gospel
                 to
                 be
                 true
                 :
                 or
                 at
                 least
                 ,
                 the
                 far
                 greatest
                 part
                 of
                 the
                 most
                 wicked
                 men
                 :
                 For
                 I
                 am
                 certain
                 that
                 they
                 are
                 willing
                 not
                 to
                 be
                 damned
                 ,
                 and
                 therefore
                 Accept
                 ,
                 or
                 are
                 Willing
                 of
                 Christ
                 to
                 save
                 them
                 from
                 damnation
                 :
                 and
                 I
                 am
                 sure
                 they
                 are
                 Willing
                 to
                 be
                 pardoned
                 as
                 fast
                 as
                 they
                 sin
                 ,
                 and
                 that
                 is
                 ,
                 to
                 be
                 justified
                 :
                 and
                 therefore
                 must
                 needs
                 be
                 Willing
                 of
                 Christ
                 to
                 pardon
                 them
                 (
                 supposing
                 that
                 they
                 beleeve
                 the
                 Gospel
                 to
                 be
                 true
                 )
                 What
                 therefore
                 shall
                 I
                 say
                 if
                 a
                 wicked
                 wretch
                 thus
                 argue
                 :
                 He
                 that
                 hath
                 the
                 only
                 justifying
                 act
                 of
                 faith
                 is
                 justified
                 :
                 But
                 that
                 have
                 I
                 ;
                 for
                 I
                 Accept
                 of
                 Christ
                 to
                 forgive
                 and
                 justifie
                 me
                 by
                 his
                 blood
                 :
                 Therefore
                 ,
                 
                   &
                   c
                
                 ?
                 Shall
                 I
                 tell
                 him
                 that
                 he
                 dissembleth
                 ,
                 and
                 is
                 not
                 Willing
                 ?
                 Why
                 1.
                 
                 Long
                 may
                 I
                 so
                 tell
                 him
                 before
                 he
                 will
                 beleeve
                 me
                 ,
                 when
                 he
                 feels
                 that
                 I
                 speak
                 falsly
                 and
                 slander
                 him
                 .
                 2.
                 
                 And
                 I
                 should
                 know
                 that
                 I
                 slander
                 him
                 my self
                 :
                 Supposing
                 that
                 he
                 beleeve
                 that
                 there
                 is
                 no
                 pardon
                 but
                 by
                 Christs
                 blood
                 ,
                 (
                 as
                 the
                 devils
                 and
                 many
                 millions
                 of
                 wicked
                 men
                 do
                 beleeve
                 :
                 )
                 For
                 I
                 know
                 no
                 man
                 in
                 his
                 wits
                 can
                 be
                 willing
                 to
                 be
                 unpardoned
                 and
                 to
                 burn
                 in
                 hell
                 .
                 Shall
                 I
                 give
                 him
                 the
                 common
                 answer
                 (
                 the
                 best
                 that
                 ever
                 was
                 given
                 to
                 me
                 ,
                 )
                 that
                 though
                 the
                 only
                 justifying
                 act
                 be
                 the
                 receiving
                 Christ
                 or
                 his
                 Righteousness
                 to
                 justifie
                 us
                 ,
                 yet
                 this
                 must
                 be
                 ever
                 accompanied
                 with
                 the
                 receiving
                 him
                 as
                 Sovereign
                 ,
                 and
                 a
                 resolution
                 to
                 obey
                 him
                 ?
                 Perhaps
                 I
                 may
                 so
                 puzzle
                 him
                 for
                 want
                 of
                 Logick
                 or
                 Reason
                 ;
                 but
                 else
                 how
                 easily
                 may
                 he
                 tell
                 me
                 ,
                 that
                 this
                 receiving
                 Christ
                 as
                 Lord
                 ,
                 hath
                 either
                 the
                 nature
                 of
                 a
                 
                   medium
                   ad
                   finem
                
                 ,
                 or
                 not
                 ?
                 If
                 it
                 be
                 no
                 medium
                 ,
                 the
                 want
                 of
                 it
                 in
                 this
                 case
                 cannot
                 hinder
                 the
                 Justification
                 of
                 that
                 man
                 that
                 is
                 sure
                 he
                 hath
                 the
                 sole
                 justifying
                 act
                 it self
                 :
                 For
                 as
                 
                 meer
                 signs
                 or
                 idle
                 concomitants
                 do
                 nothing
                 to
                 the
                 effect
                 ,
                 so
                 the
                 want
                 of
                 them
                 hinders
                 not
                 the
                 effect
                 where
                 all
                 causes
                 and
                 means
                 are
                 present
                 ▪
                 But
                 if
                 I
                 say
                 ,
                 that
                 this
                 act
                 of
                 faith
                 is
                 a
                 means
                 to
                 Justification
                 ;
                 then
                 I
                 must
                 either
                 make
                 it
                 a
                 Cause
                 ,
                 or
                 a
                 Condition
                 ,
                 or
                 invent
                 some
                 new
                 medium
                 not
                 yet
                 known
                 .
              
               
                 But
                 you
                 say
                 [
                 Soveraignty
                 doth
                 not
                 cleanse
                 us
                 ,
                 nor
                 doth
                 blood
                 command
                 us
                 .
                 ]
                 Ans
                 .
                 1.
                 
                 How
                 ill
                 is
                 Soveraignty
                 put
                 in
                 stead
                 of
                 the
                 Soveraign
                 ?
                 I
                 say
                 not
                 that
                 the
                 reception
                 of
                 Christs
                 Soveraignty
                 doth
                 ●ustifie
                 (
                 those
                 words
                 may
                 have
                 an
                 ill
                 sense
                 )
                 but
                 we
                 are
                 justified
                 by
                 receiving
                 Christ
                 as
                 our
                 Soveraign
                 (
                 which
                 much
                 differs
                 from
                 the
                 former
                 .
                 )
                 2.
                 
                 Christ
                 as
                 Soveraign
                 doth
                 cleanse
                 us
                 ,
                 both
                 from
                 the
                 guilt
                 and
                 power
                 of
                 sinne
                 ,
                 by
                 actual
                 Remission
                 or
                 Justification
                 ,
                 and
                 by
                 Sanctification
                 .
                 3.
                 
                 Suppose
                 you
                 speak
                 true
                 ,
                 as
                 you
                 do
                 ,
                 if
                 you
                 mean
                 it
                 only
                 of
                 Meriting
                 our
                 cleansing
                 :
                 What
                 is
                 this
                 to
                 our
                 Question
                 ?
                 But
                 you
                 adde
                 [
                 Faith
                 in
                 his
                 blood
                 ,
                 not
                 faith
                 yeelding
                 to
                 his
                 Soveraignty
                 doth
                 justifie
                 us
                 .
                 ]
                 Ans
                 .
                 This
                 is
                 something
                 to
                 the
                 purpose
                 ,
                 if
                 it
                 had
                 been
                 proved
                 .
                 But
                 will
                 a
                 nude
                 and
                 crude
                 Assertion
                 change
                 mens
                 judgements
                 ?
                 or
                 should
                 you
                 have
                 expected
                 it
                 ?
                 A
                 text
                 you
                 cite
                 ,
                 and
                 therefore
                 it
                 might
                 seem
                 that
                 you
                 thought
                 it
                 some
                 proof
                 of
                 this
                 ,
                 Rom.
                 3.24
                 .
                 But
                 all
                 the
                 force
                 of
                 your
                 Argument
                 is
                 from
                 your
                 dangerous
                 addition
                 ,
                 which
                 ,
                 who
                 will
                 take
                 for
                 good
                 Exposition
                 ?
                 The
                 text
                 faith
                 ,
                 He
                 is
                 set
                 forth
                 to
                 be
                 a
                 propitiation
                 ,
                 
                   through
                   faith
                   in
                   his
                   Blood.
                
                 And
                 you
                 adde
                 [
                 Not
                 through
                 faith
                 in
                 his
                 Command
                 .
                 ]
                 1.
                 
                 
                   Sed
                   quo
                   jure
                   nescio
                
                 .
                 Your
                 exclusion
                 is
                 either
                 upon
                 supposition
                 ,
                 that
                 
                   faith
                   in
                   his
                   Blood
                
                 is
                 equipollent
                 to
                 
                   faith
                   in
                   his
                   Blood
                   only
                
                 ;
                 or
                 else
                 it
                 is
                 on
                 some
                 mysterious
                 ground
                 ,
                 which
                 you
                 should
                 the
                 rather
                 have
                 revealed
                 ,
                 because
                 it
                 is
                 not
                 obvious
                 to
                 your
                 ordinary
                 Reader
                 to
                 discover
                 it
                 ,
                 without
                 your
                 revelation
                 .
                 If
                 the
                 former
                 ;
                 1.
                 
                 By
                 what
                 authority
                 do
                 you
                 adde
                 [
                 only
                 ]
                 in
                 your
                 interpretation
                 ?
                 2.
                 
                 Will
                 you
                 exclude
                 also
                 his
                 Obedience
                 ,
                 Resurrection
                 ,
                 Intercession
                 ,
                 
                   &
                   c
                
                 ?
                 When
                 
                   by
                   the
                   obedience
                   of
                   one
                   many
                   are
                   made
                   righteous
                   ?
                
                 and
                 Rom.
                 8.33
                 ,
                 34.
                 
                 
                   It
                   is
                   God
                   that
                   justifieth
                   ,
                   who
                   is
                   he
                   that
                   condemneth
                   ?
                   It
                   is
                   Christ
                   that
                   died
                   ,
                   yea
                   rather
                   that
                   is
                   risen
                   again
                   ;
                   who
                   is
                   even
                   at
                   the
                   right
                   hand
                   of
                   God
                   ,
                   who
                   also
                   maketh
                   intercession
                   for
                   us
                   .
                
                 2.
                 
                 But
                 the
                 thing
                 that
                 you
                 had
                 to
                 prove
                 was
                 not
                 the
                 exclusion
                 of
                 [
                 faith
                 in
                 his
                 Command
                 ]
                 but
                 of
                 [
                 faith
                 in
                 Christ
                 as
                 Lord
                 and
                 Teacher
                 ]
                 or
                 either
                 :
                 Receiving
                 Christ
                 as
                 Ruler
                 ,
                 goeth
                 before
                 the
                 receiving
                 of
                 his
                 particular
                 Commands
                 .
                 And
                 for
                 the
                 text
                 ,
                 Rom.
                 3.24
                 .
                 It
                 was
                 fittest
                 for
                 Paul
                 to
                 say
                 [
                 by
                 faith
                 in
                 his
                 blood
                 ]
                 because
                 he
                 intends
                 to
                 connot●
                 both
                 what
                 we
                 are
                 justified
                 by
                 ,
                 
                   ex
                   parte
                   Christi
                
                 ,
                 and
                 what
                 
                   ex
                   parte
                   nostri
                
                 ,
                 but
                 the
                 former
                 p●incipally
                 .
                 I
                 will
                 explain
                 my
                 thoughts
                 by
                 a
                 similitude
                 or
                 two
                 .
              
               
                 Suppose
                 a
                 Rebell
                 be
                 Condemned
                 ,
                 and
                 lye
                 in
                 prison
                 waiting
                 for
                 Execution
                 ;
                 and
                 the
                 Kings
                 Son
                 being
                 to
                 raise
                 an
                 Army
                 ,
                 buyeth
                 this
                 Rebell
                 ,
                 with
                 all
                 his
                 fellow
                 prisoners
                 ,
                 from
                 the
                 hand
                 of
                 Justice
                 ,
                 and
                 sendeth
                 to
                 them
                 this
                 message
                 ;
                 If
                 you
                 will
                 thankfully
                 acknowledge
                 my
                 favours
                 ,
                 and
                 take
                 me
                 hereafter
                 for
                 your
                 Prince
                 or
                 General
                 ,
                 and
                 list
                 your selves
                 under
                 me
                 ,
                 I
                 will
                 pardon
                 you
                 (
                 or
                 give
                 you
                 the
                 pardon
                 which
                 I
                 have
                 purchased
                 )
                 and
                 moreover
                 will
                 give
                 you
                 places
                 of
                 Honour
                 and
                 Profit
                 in
                 my
                 Army
                 :
                 ]
                 Here
                 now
                 if
                 the
                 Question
                 be
                 ,
                 What
                 it
                 is
                 on
                 the
                 Princes
                 part
                 that
                 doth
                 deliver
                 the
                 prisoner
                 ?
                 It
                 is
                 his
                 ransom
                 ,
                 as
                 to
                 the
                 Impetration
                 or
                 Preparation
                 :
                 and
                 it
                 is
                 his
                 free-Grant
                 ,
                 which
                 doth
                 it
                 ,
                 as
                 to
                 the
                 actual
                 Deliverance
                 .
                 If
                 it
                 be
                 askt
                 What
                 is
                 it
                 that
                 Honoureth
                 or
                 Enricheth
                 him
                 ?
                 It
                 is
                 the
                 place
                 of
                 Honour
                 and
                 Riches
                 that
                 by
                 the
                 Prince
                 is
                 freely
                 given
                 him
                 .
                 But
                 if
                 you
                 ask
                 on
                 the
                 offenders
                 part
                 ,
                 What
                 it
                 is
                 that
                 delivereth
                 him
                 as
                 the
                 condition
                 ?
                 It
                 is
                 not
                 his
                 accepting
                 Pardon
                 and
                 Deliverance
                 (
                 or
                 the
                 Prince
                 as
                 a
                 Pardoner
                 or
                 Ransomer
                 )
                 that
                 is
                 the
                 sole
                 Condition
                 of
                 his
                 pardon
                 and
                 deliverance
                 from
                 death
                 :
                 Nor
                 is
                 it
                 the
                 Accepting
                 of
                 the
                 Honour
                 (
                 or
                 of
                 the
                 Prince
                 as
                 one
                 to
                 honour
                 him
                 )
                 that
                 is
                 the
                 sole
                 condition
                 
                 of
                 his
                 Honour
                 :
                 Nor
                 is
                 it
                 accepting
                 of
                 Riches
                 ,
                 that
                 is
                 the
                 sole
                 condition
                 of
                 enriching
                 him
                 .
                 But
                 it
                 is
                 entirely
                 the
                 accepting
                 of
                 the
                 Prince
                 for
                 his
                 General
                 ,
                 and
                 thankfull
                 acknowledging
                 his
                 Ransom
                 ,
                 that
                 is
                 the
                 Condition
                 of
                 all
                 together
                 ,
                 and
                 hath
                 as
                 near
                 an
                 interest
                 in
                 one
                 part
                 of
                 the
                 Benefit
                 ,
                 as
                 another
                 .
              
               
                 Or
                 suppose
                 the
                 condemned
                 prisoner
                 be
                 a
                 woman
                 ,
                 and
                 the
                 Prince
                 having
                 Ransomed
                 her
                 ,
                 doth
                 send
                 this
                 offer
                 to
                 her
                 ,
                 That
                 if
                 she
                 will
                 thankfully
                 acknowledge
                 his
                 favour
                 ,
                 and
                 take
                 him
                 for
                 her
                 Redeemer
                 and
                 Husband
                 and
                 Prince
                 (
                 to
                 love
                 ,
                 honour
                 and
                 obey
                 him
                 )
                 he
                 will
                 deliver
                 her
                 ,
                 and
                 make
                 her
                 his
                 Queen
                 ,
                 and
                 she
                 shall
                 partake
                 of
                 all
                 his
                 Honour
                 and
                 Riches
                 .
                 ]
                 Here
                 now
                 if
                 the
                 Question
                 be
                 ,
                 What
                 it
                 is
                 on
                 his
                 part
                 that
                 Redeemed
                 her
                 ?
                 What
                 that
                 Delivered
                 her
                 ?
                 What
                 that
                 honoured
                 her
                 ?
                 What
                 that
                 enriched
                 her
                 ?
                 each
                 effect
                 must
                 be
                 ascribed
                 to
                 its
                 proper
                 cause
                 ,
                 and
                 the
                 causes
                 not
                 confounded
                 :
                 And
                 she
                 must
                 distinctly
                 apprehend
                 ,
                 by
                 what
                 way
                 and
                 cause
                 each
                 priviledge
                 comes
                 .
                 But
                 if
                 you
                 ask
                 only
                 ,
                 What
                 it
                 is
                 on
                 her
                 part
                 that
                 is
                 the
                 condition
                 of
                 enjoying
                 these
                 Benefits
                 ?
                 Why
                 it
                 is
                 but
                 one
                 entire
                 ,
                 undivided
                 Condition
                 before
                 mentioned
                 :
                 Will
                 you
                 here
                 subtilly
                 distinguish
                 and
                 say
                 ,
                 that
                 her
                 taking
                 him
                 to
                 deliver
                 her
                 ,
                 is
                 the
                 sole
                 act
                 which
                 is
                 the
                 condition
                 of
                 her
                 Deliverance
                 ?
                 and
                 her
                 taking
                 him
                 to
                 Dignifie
                 her
                 ,
                 is
                 the
                 sole
                 condition
                 of
                 her
                 Dignity
                 ?
                 and
                 her
                 taking
                 him
                 as
                 Rich
                 ,
                 or
                 to
                 enrich
                 her
                 ,
                 is
                 the
                 sole
                 condition
                 of
                 her
                 enriching
                 ?
                 No
                 ,
                 It
                 is
                 one
                 undivided
                 condition
                 that
                 equally
                 gives
                 her
                 interest
                 in
                 all
                 .
                 Much
                 less
                 is
                 it
                 the
                 Accepting
                 of
                 his
                 Riches
                 ,
                 that
                 is
                 the
                 sole
                 condition
                 of
                 enriching
                 her
                 .
                 Yet
                 if
                 any
                 should
                 in
                 one
                 Question
                 include
                 both
                 ,
                 What
                 on
                 his
                 part
                 did
                 save
                 her
                 from
                 death
                 ?
                 and
                 what
                 on
                 her
                 part
                 ?
                 then
                 it
                 must
                 be
                 exprest
                 as
                 Paul
                 did
                 in
                 the
                 forementioned
                 text
                 ,
                 in
                 our
                 case
                 :
                 It
                 is
                 her
                 Marrying
                 or
                 Accepting
                 a
                 Mercifull
                 Redeemer
                 .
                 I
                 should
                 wrong
                 you
                 ,
                 by
                 seeming
                 to
                 imply
                 a
                 doubt
                 of
                 your
                 Apprehensiveness
                 ,
                 if
                 I
                 should
                 spend
                 words
                 in
                 application
                 of
                 this
                 to
                 our
                 case
                 .
                 Having
                 been
                 so
                 much
                 too
                 tedious
                 already
                 ,
                 I
                 will
                 only
                 adde
                 ;
                 That
                 the
                 common
                 doctrine
                 in
                 this
                 Point
                 ,
                 requires
                 that
                 there
                 be
                 as
                 many
                 acts
                 of
                 faith
                 as
                 there
                 are
                 Benefits
                 from
                 Christ
                 to
                 be
                 received
                 ;
                 and
                 that
                 each
                 one
                 is
                 the
                 Instrument
                 of
                 receiving
                 that
                 particular
                 benefit
                 :
                 and
                 so
                 one
                 act
                 of
                 faith
                 Justifieth
                 ,
                 another
                 Adopteth
                 ,
                 &c.
                 
                 And
                 that
                 act
                 which
                 receiveth
                 Justification
                 ,
                 which
                 they
                 call
                 the
                 Passive
                 instrument
                 thereof
                 ,
                 in
                 the
                 upshot
                 of
                 all
                 their
                 Disputes
                 they
                 so
                 describe
                 ,
                 that
                 it
                 is
                 apparent
                 they
                 mean
                 
                   ipsam
                   Justificationem
                   passivam
                
                 :
                 And
                 so
                 with
                 them
                 
                   Credere
                   &
                   Justificari
                
                 must
                 be
                 Synonimall
                 termes
                 :
                 For
                 so
                 to
                 receive
                 Justification
                 ,
                 is
                 nothing
                 but
                 to
                 be
                 Justified
                 .
              
            
             
               
                 §.
                 2.
                 
              
               
                 Mr
                 Bl.
                 THere
                 are
                 several
                 acts
                 of
                 Justifying
                 faith
                 ,
                 
                   Heb.
                   11.
                
                 but
                 those
                 are
                 not
                 acts
                 of
                 Justification
                 .
                 It
                 is
                 not
                 Abrahams
                 obedience
                 ,
                 Moses
                 self-deniall
                 ,
                 Gideon
                 or
                 Sampsons
                 valour
                 ,
                 that
                 were
                 their
                 Justification
                 :
                 but
                 his
                 Blood
                 who
                 did
                 enable
                 them
                 in
                 these
                 duties
                 by
                 his
                 spirit
                 .
                 Paul
                 went
                 in
                 these
                 duties
                 as
                 high
                 as
                 they
                 ,
                 living
                 in
                 more
                 clear
                 light
                 and
                 under
                 more
                 abundant
                 grace
                 .
                 I
                 doubt
                 not
                 but
                 he
                 out-tapt
                 them
                 ,
                 and
                 yet
                 he
                 was
                 not
                 thereby
                 Justified
                 ;
                 as
                 
                   1
                   Cor.
                   4.4
                
                 .
              
            
             
               
                 §.
                 2.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IT
                 is
                 a
                 strange
                 phrase
                 to
                 call
                 any
                 act
                 of
                 faith
                 [
                 An
                 act
                 of
                 Justification
                 .
                 ]
                 If
                 you
                 speak
                 properly
                 ,
                 you
                 must
                 mean
                 it
                 
                   efficienter
                   vel
                   constitutivè
                
                 :
                 either
                 that
                 some
                 act
                 of
                 faith
                 is
                 an
                 act
                 of
                 Justification
                 ,
                 as
                 the
                 efficient
                 (
                 but
                 that
                 's
                 farre
                 
                 from
                 truth
                 ,
                 to
                 beleeve
                 and
                 to
                 justifie
                 differ
                 )
                 or
                 else
                 that
                 it
                 is
                 an
                 act
                 constituting
                 Justification
                 :
                 But
                 that
                 is
                 as
                 far
                 from
                 truth
                 ;
                 for
                 then
                 Credere
                 should
                 be
                 Justificari
                 .
                 If
                 you
                 speak
                 improperly
                 ,
                 you
                 must
                 mean
                 ,
                 either
                 [
                 An
                 act
                 effecting
                 Justification
                 ]
                 as
                 it
                 seems
                 you
                 do
                 ;
                 which
                 is
                 unsound
                 ,
                 as
                 well
                 as
                 improper
                 :
                 or
                 else
                 [
                 An
                 act
                 which
                 is
                 the
                 Condition
                 of
                 Justification
                 ]
                 which
                 is
                 sound
                 ,
                 though
                 improper
                 .
              
               
                 2.
                 
                 Who
                 knows
                 whether
                 you
                 mean
                 that
                 [
                 none
                 of
                 those
                 acts
                 ,
                 Heb.
                 11.
                 are
                 acts
                 of
                 Justification
                 ]
                 or
                 [
                 not
                 all
                 of
                 them
                 ]
                 The
                 proper
                 importance
                 of
                 your
                 words
                 is
                 for
                 the
                 former
                 .
                 But
                 that
                 is
                 a
                 dangerous
                 untruth
                 :
                 for
                 vers
                 .
                 13.
                 is
                 judged
                 by
                 our
                 Divines
                 to
                 contain
                 a
                 proper
                 description
                 of
                 justifying
                 faith
                 [
                 they
                 saw
                 the
                 promises
                 (
                 
                   i.
                   e.
                
                 the
                 good
                 promised
                 )
                 a
                 farre
                 off
                 ,
                 and
                 were
                 perswaded
                 of
                 them
                 ,
                 and
                 embraced
                 them
                 ,
                 &c.
                 ]
                 But
                 which
                 soever
                 you
                 mean
                 ,
                 you
                 should
                 have
                 proved
                 your
                 assertion
                 .
                 It
                 will
                 be
                 easily
                 acknowledged
                 that
                 many
                 there
                 mentioned
                 ,
                 were
                 not
                 the
                 great
                 and
                 principall
                 act
                 which
                 is
                 the
                 Condition
                 of
                 Justification
                 ,
                 as
                 begun
                 :
                 But
                 yet
                 they
                 may
                 be
                 lesser
                 acts
                 which
                 are
                 secondary
                 parts
                 of
                 the
                 condition
                 of
                 continuing
                 their
                 Justification
                 .
                 I
                 do
                 not
                 think
                 but
                 that
                 act
                 [
                 by
                 which
                 Noah
                 became
                 the
                 heir
                 of
                 the
                 righteousness
                 which
                 is
                 by
                 faith
                 ,
                 ]
                 v.
                 7.
                 had
                 a
                 hand
                 in
                 continuing
                 his
                 Justification
                 ,
                 though
                 it
                 were
                 the
                 preparing
                 the
                 Ark
                 ,
                 being
                 moved
                 with
                 fear
                 .
                 I
                 think
                 that
                 act
                 by
                 which
                 Abel
                 obtained
                 witnesse
                 that
                 he
                 was
                 righteous
                 ,
                 and
                 that
                 by
                 which
                 Enoch
                 pleased
                 God
                 ,
                 and
                 without
                 which
                 it
                 is
                 impossible
                 to
                 please
                 him
                 ,
                 had
                 some
                 hand
                 in
                 Justification
                 :
                 I
                 think
                 these
                 four
                 great
                 acts
                 mentioned
                 ,
                 v.
                 6.
                 are
                 part
                 of
                 the
                 condition
                 of
                 Justification
                 .
                 1.
                 
                 To
                 beleeve
                 that
                 God
                 is
                 (
                 viz.
                 that
                 he
                 is
                 God
                 ,
                 the
                 Chief
                 Good
                 ,
                 the
                 first
                 and
                 last
                 ,
                 the
                 principal
                 efficient
                 and
                 Ultimate
                 End
                 ,
                 &c.
                 )
                 2.
                 
                 The
                 diligent
                 seeking
                 of
                 him
                 .
                 3.
                 
                 Beleeving
                 that
                 he
                 is
                 a
                 rewarder
                 of
                 them
                 that
                 do
                 so
                 .
                 4.
                 
                 Coming
                 to
                 him
                 .
                 (
                 If
                 this
                 be
                 distinct
                 from
                 the
                 second
                 .
                 )
                 When
                 the
                 holy
                 Ghost
                 doth
                 of
                 purpose
                 in
                 the
                 whole
                 Chapter
                 set
                 forth
                 the
                 glory
                 and
                 excellency
                 of
                 faith
                 ,
                 I
                 dare
                 not
                 be
                 one
                 that
                 shall
                 imagine
                 that
                 he
                 speaks
                 all
                 this
                 of
                 a
                 lower
                 sort
                 of
                 faith
                 ,
                 and
                 quite
                 left
                 out
                 the
                 noblest
                 part
                 which
                 justifieth
                 ,
                 from
                 his
                 praises
                 .
              
               
                 3.
                 
                 Yet
                 you
                 should
                 not
                 (
                 in
                 my
                 judgement
                 )
                 have
                 called
                 [
                 Abrahams
                 obedience
                 ,
                 Moses
                 self-denial
                 ,
                 Gideons
                 valour
                 ]
                 acts
                 of
                 Justifying
                 faith
                 :
                 Are
                 these
                 acts
                 of
                 faith
                 ?
                 If
                 you
                 mean
                 that
                 these
                 acts
                 are
                 fruits
                 of
                 faith
                 ,
                 its
                 true
                 :
                 Or
                 if
                 you
                 mean
                 that
                 an
                 act
                 of
                 faith
                 did
                 excite
                 the
                 soul
                 to
                 each
                 of
                 these
                 acts
                 ,
                 and
                 so
                 you
                 mean
                 not
                 the
                 obedience
                 ,
                 valour
                 ,
                 &c.
                 but
                 the
                 act
                 of
                 faith
                 which
                 excited
                 it
                 ,
                 then
                 you
                 might
                 call
                 those
                 acts
                 of
                 justifying
                 faith
                 :
                 But
                 if
                 I
                 had
                 called
                 valour
                 and
                 obedience
                 so
                 ,
                 I
                 should
                 have
                 been
                 blamed
                 .
              
               
                 4.
                 
                 What
                 mean
                 you
                 to
                 say
                 Obedience
                 and
                 Valour
                 was
                 not
                 their
                 Justification
                 ?
                 Do
                 you
                 think
                 that
                 any
                 act
                 of
                 faith
                 is
                 Justification
                 ?
                 You
                 mean
                 (
                 if
                 I
                 may
                 conjecture
                 from
                 your
                 after-doctrine
                 )
                 the
                 instrument
                 of
                 Justification
                 .
              
               
                 5.
                 
                 But
                 then
                 how
                 come
                 you
                 to
                 say
                 next
                 ,
                 that
                 it
                 is
                 Christs
                 blood
                 ?
                 The
                 blood
                 of
                 Christ
                 is
                 the
                 meritorious
                 cause
                 of
                 our
                 Justification
                 ,
                 which
                 improperly
                 may
                 be
                 called
                 also
                 ,
                 the
                 Matter
                 of
                 it
                 :
                 But
                 I
                 think
                 it
                 is
                 neither
                 our
                 Justification
                 formally
                 ,
                 nor
                 the
                 instrument
                 of
                 it
                 in
                 proper
                 speech
                 .
              
               
                 6.
                 
                 But
                 I
                 thought
                 the
                 contest
                 in
                 your
                 Dispute
                 had
                 been
                 ,
                 Which
                 is
                 the
                 justifying
                 act
                 of
                 faith
                 ,
                 and
                 which
                 not
                 ?
                 and
                 therefore
                 when
                 you
                 denied
                 those
                 in
                 Heb.
                 11.
                 to
                 be
                 acts
                 of
                 Justification
                 (
                 which
                 I
                 am
                 forced
                 to
                 interpret
                 [
                 justifying
                 acts
                 ]
                 )
                 I
                 expected
                 to
                 finde
                 the
                 true
                 act
                 asserted
                 ;
                 but
                 in
                 stead
                 of
                 that
                 I
                 finde
                 the
                 opposite
                 member
                 ,
                 is
                 [
                 The
                 blood
                 of
                 Christ
                 .
                 ]
                 Is
                 this
                 indeed
                 the
                 Controversie
                 ?
                 Whether
                 it
                 be
                 [
                 Accepting
                 Christ
                 as
                 Lord
                 ]
                 or
                 [
                 the
                 blood
                 of
                 Christ
                 ]
                 that
                 justifieth
                 ?
                 Never
                 was
                 such
                 a
                 Question
                 debated
                 by
                 me
                 ,
                 in
                 the
                 way
                 here
                 intimated
                 .
                 I
                 am
                 wholly
                 for
                 you
                 ,
                 if
                 this
                 be
                 the
                 doubt
                 :
                 It
                 is
                 Christs
                 blood
                 that
                 justifieth
                 meritoriously
                 .
                 But
                 yet
                 
                 we
                 are
                 justified
                 by
                 faith
                 too
                 ,
                 as
                 the
                 condition
                 of
                 our
                 interest
                 in
                 free
                 Justification
                 .
                 And
                 why
                 should
                 these
                 two
                 be
                 put
                 in
                 opposition
                 ?
                 I
                 lookt
                 when
                 you
                 had
                 asserted
                 and
                 well
                 proved
                 that
                 it
                 is
                 not
                 taking
                 Christ
                 as
                 Lord
                 ,
                 but
                 only
                 faith
                 in
                 his
                 blood
                 ,
                 that
                 is
                 the
                 condition
                 on
                 our
                 part
                 ,
                 of
                 our
                 attaining
                 Justification
                 .
              
               
                 7.
                 
                 It
                 would
                 prove
                 a
                 hard
                 task
                 to
                 make
                 good
                 ,
                 that
                 there
                 are
                 several
                 acts
                 of
                 justifying
                 faith
                 ,
                 by
                 which
                 we
                 are
                 not
                 justified
                 ;
                 without
                 flying
                 to
                 great
                 impropriety
                 of
                 speech
                 .
                 By
                 [
                 justifying
                 faith
                 ]
                 you
                 must
                 mean
                 ,
                 the
                 Act
                 ,
                 Habit
                 ,
                 or
                 renewed
                 Faculty
                 :
                 If
                 the
                 act
                 ,
                 then
                 I
                 think
                 you
                 will
                 say
                 ,
                 it
                 is
                 but
                 one
                 ,
                 or
                 not
                 many
                 :
                 Or
                 at
                 least
                 every
                 act
                 ,
                 which
                 is
                 justifying
                 faith
                 ,
                 must
                 needs
                 be
                 such
                 as
                 we
                 are
                 justified
                 by
                 :
                 Or
                 else
                 why
                 should
                 that
                 act
                 be
                 called
                 [
                 justifying
                 faith
                 .
                 ]
                 2.
                 
                 But
                 I
                 doubt
                 not
                 but
                 you
                 mean
                 the
                 habit
                 :
                 And
                 then
                 1.
                 you
                 confess
                 that
                 the
                 habit
                 is
                 [
                 justifying
                 faith
                 ]
                 which
                 is
                 true
                 ;
                 not
                 only
                 as
                 it
                 helpeth
                 to
                 produce
                 the
                 act
                 ,
                 but
                 even
                 as
                 it
                 is
                 in
                 it self
                 ;
                 But
                 that
                 will
                 overthrow
                 the
                 doctrine
                 of
                 instrumentality
                 .
                 2.
                 
                 It
                 requireth
                 another
                 kinde
                 of
                 Disputing
                 then
                 I
                 here
                 meet
                 with
                 ,
                 to
                 prove
                 that
                 acts
                 and
                 habits
                 of
                 mans
                 soul
                 ,
                 are
                 of
                 so
                 different
                 a
                 nature
                 ,
                 that
                 where
                 the
                 acts
                 are
                 specifically
                 distinct
                 by
                 the
                 great
                 distance
                 and
                 variety
                 of
                 objects
                 ,
                 yet
                 the
                 habit
                 producing
                 all
                 these
                 is
                 one
                 and
                 the
                 same
                 ,
                 and
                 not
                 distinct
                 as
                 the
                 acts
                 :
                 and
                 that
                 obedience
                 ,
                 self-denial
                 and
                 valour
                 ,
                 are
                 acts
                 of
                 the
                 same
                 habit
                 of
                 faith
                 ,
                 as
                 is
                 the
                 accepting
                 an
                 offered
                 Christ
                 .
                 3.
                 
                 If
                 you
                 should
                 mean
                 by
                 [
                 justifying
                 faith
                 ]
                 the
                 faculty
                 as
                 sanctified
                 ,
                 then
                 all
                 other
                 acts
                 of
                 that
                 faculty
                 as
                 sanctified
                 ,
                 or
                 of
                 the
                 Spirit
                 there
                 residing
                 ,
                 might
                 as
                 well
                 be
                 called
                 Acts
                 of
                 justifying
                 faith
                 .
                 But
                 I
                 will
                 not
                 imagine
                 that
                 this
                 is
                 your
                 sense
                 .
              
               
                 8.
                 1
                 
                 Cor.
                 4.4
                 .
                 is
                 nothing
                 to
                 our
                 business
                 .
                 Paul
                 was
                 not
                 his
                 own
                 justifier
                 :
                 Though
                 he
                 knew
                 not
                 matter
                 of
                 condemnation
                 (
                 
                   sensu
                   Evangelico
                
                 ,
                 for
                 no
                 doubt
                 he
                 knew
                 himself
                 to
                 be
                 a
                 sinner
                 )
                 yet
                 that
                 did
                 not
                 justifie
                 him
                 ,
                 because
                 it
                 is
                 God
                 only
                 that
                 is
                 his
                 Judge
                 .
                 Can
                 you
                 hence
                 prove
                 ,
                 that
                 accepting
                 Christ
                 as
                 Lord
                 ,
                 is
                 not
                 the
                 condition
                 of
                 our
                 Justification
                 ?
                 Then
                 you
                 may
                 prove
                 the
                 same
                 of
                 the
                 accepting
                 him
                 as
                 Saviour
                 .
                 For
                 Paul
                 knew
                 nothing
                 by
                 himself
                 ,
                 as
                 if
                 he
                 were
                 guilty
                 of
                 not
                 performing
                 the
                 one
                 or
                 the
                 other
                 :
                 yet
                 was
                 he
                 not
                 thereby
                 justified
                 .
              
            
             
               
                 §.
                 3.
                 
              
               
                 Mr
                 Bl.
                 ●Ames
                 indeed
                 saith
                 ,
                 that
                 Abraham
                 was
                 justified
                 by
                 works
                 ,
                 when
                 he
                 had
                 offered
                 Isaac
                 his
                 son
                 on
                 the
                 Altar
                 ,
                 
                   Jam.
                   2.21
                
                 .
                 but
                 either
                 there
                 we
                 must
                 understand
                 a
                 working
                 faith
                 ,
                 with
                 
                   Piscator
                   ,
                   Paraeus
                   ,
                   Pemble
                
                 ,
                 and
                 confess
                 that
                 Paul
                 and
                 James
                 handle
                 two
                 distinct
                 questions
                 ,
                 The
                 one
                 ,
                 Whether
                 faith
                 alone
                 Justifies
                 without
                 works
                 ?
                 which
                 he
                 concludes
                 in
                 the
                 Affirmative
                 :
                 The
                 other
                 ,
                 What
                 faith
                 justifieth
                 ?
                 Whether
                 a
                 working
                 faith
                 only
                 ,
                 and
                 not
                 a
                 faith
                 that
                 is
                 dead
                 and
                 idle
                 ?
                 Or
                 else
                 I
                 know
                 not
                 how
                 to
                 make
                 sense
                 of
                 the
                 Apostle
                 ,
                 who
                 streight
                 inferres
                 from
                 Abrahams
                 Justification
                 by
                 the
                 offer
                 of
                 his
                 son
                 ,
                 
                   And
                   the
                   Scripture
                   was
                   fulfilled
                   ,
                   which
                   saith
                   ,
                   Abraham
                   beleeved
                   God
                   and
                   it
                   was
                   imputed
                   to
                   him
                   for
                   righteousness
                   .
                
                 How
                 otherwise
                 do
                 these
                 accord
                 ?
                 He
                 was
                 justified
                 by
                 works
                 :
                 and
                 the
                 Scripture
                 was
                 fulfilled
                 ,
                 which
                 saith
                 ,
                 he
                 was
                 justified
                 by
                 faith
                 ?
              
            
             
               
                 §.
                 3.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IF
                 James
                 must
                 use
                 the
                 term
                 [
                 Works
                 ]
                 twelve
                 times
                 in
                 thirteen
                 verses
                 ,
                 (
                 a
                 thing
                 not
                 usual
                 )
                 as
                 if
                 he
                 had
                 foreseen
                 how
                 men
                 would
                 question
                 his
                 meaning
                 ,
                 and
                 yet
                 for
                 all
                 that
                 we
                 must
                 beleeve
                 that
                 by
                 [
                 Works
                 ]
                 James
                 doth
                 not
                 mean
                 [
                 Works
                 ]
                 it
                 will
                 prove
                 as
                 hard
                 a
                 thing
                 to
                 understand
                 the
                 Scripture
                 ,
                 
                 as
                 the
                 Papists
                 would
                 perswade
                 us
                 that
                 it
                 is
                 :
                 and
                 that
                 there
                 is
                 as
                 great
                 a
                 necessity
                 of
                 a
                 living
                 deciding
                 Judge
                 .
              
               
                 2.
                 
                 Do
                 but
                 reade
                 over
                 all
                 those
                 verses
                 ,
                 and
                 put
                 [
                 working-faith
                 ]
                 in
                 stead
                 of
                 [
                 Works
                 ]
                 and
                 try
                 w●at
                 sense
                 you
                 will
                 make
                 .
              
               
                 3.
                 
                 No
                 doubt
                 but
                 Paul
                 and
                 James
                 handle
                 two
                 distinct
                 Questions
                 ▪
                 but
                 not
                 the
                 two
                 that
                 you
                 here
                 express
                 .
                 Paul
                 speaks
                 of
                 Meritorious
                 Works
                 ,
                 which
                 make
                 the
                 Reward
                 of
                 Debt
                 ,
                 and
                 not
                 of
                 Grace
                 ,
                 if
                 you
                 will
                 beleeve
                 his
                 own
                 description
                 of
                 them
                 ,
                 Rom.
                 4.4
                 .
                 But
                 James
                 speaks
                 of
                 no
                 such
                 Works
                 ,
                 but
                 of
                 such
                 as
                 have
                 a
                 consistency
                 with
                 Grace
                 ,
                 and
                 necessary
                 subordination
                 to
                 it
                 :
                 I
                 prove
                 it
                 :
                 The
                 Works
                 that
                 James
                 speaks
                 of
                 ,
                 we
                 must
                 endeavour
                 for
                 and
                 perform
                 ,
                 or
                 perish
                 (
                 supposing
                 time
                 )
                 But
                 the
                 works
                 that
                 Paul
                 speaks
                 of
                 ,
                 no
                 man
                 must
                 endeavour
                 ,
                 or
                 once
                 imagine
                 that
                 he
                 can
                 perform
                 ,
                 viz.
                 such
                 as
                 make
                 the
                 reward
                 to
                 be
                 of
                 Debt
                 and
                 not
                 of
                 Grace
                 .
                 Paul
                 speaks
                 indeed
                 of
                 faith
                 collaterally
                 ,
                 but
                 of
                 Christs
                 Merits
                 and
                 free-Grace
                 ,
                 directly
                 and
                 purposely
                 :
                 So
                 that
                 the
                 chief
                 part
                 of
                 Pauls
                 controversie
                 was
                 ,
                 Whether
                 we
                 are
                 justified
                 freely
                 through
                 Christs
                 Merits
                 ?
                 or
                 through
                 our
                 own
                 meritorious
                 Works
                 ?
                 But
                 
                 James's
                 question
                 is
                 ,
                 Whether
                 we
                 are
                 justified
                 by
                 faith
                 alone
                 ,
                 or
                 by
                 faith
                 with
                 obedience
                 accompanying
                 it
                 ;
                 and
                 both
                 as
                 subordinate
                 to
                 Christs
                 Merits
                 ?
                 
                 Paul's
                 question
                 is
                 ,
                 Of
                 the
                 meritorious
                 Cause
                 of
                 our
                 Justification
                 :
                 
                 James's
                 question
                 is
                 ,
                 Of
                 the
                 condition
                 on
                 our
                 parts
                 ,
                 of
                 our
                 interest
                 in
                 a
                 free
                 Remission
                 ;
                 supposing
                 Pauls
                 question
                 determined
                 ,
                 that
                 Christ
                 only
                 is
                 the
                 Meriter
                 .
                 Paul
                 speaks
                 of
                 Justification
                 in
                 toto
                 ,
                 both
                 in
                 the
                 beginning
                 and
                 progress
                 ,
                 but
                 especially
                 the
                 beginning
                 :
                 But
                 James
                 speaks
                 only
                 of
                 Justification
                 as
                 continued
                 and
                 consummate
                 ,
                 and
                 not
                 as
                 begun
                 :
                 For
                 both
                 Abrahams
                 and
                 every
                 mans
                 was
                 begun
                 ,
                 before
                 Works
                 of
                 Obedience
                 :
                 Though
                 a
                 disposition
                 and
                 resolution
                 ,
                 and
                 engagement
                 to
                 obey
                 do
                 go
                 before
                 .
              
               
                 4.
                 
                 If
                 with
                 the
                 named
                 Expositors
                 ,
                 you
                 understand
                 by
                 [
                 Works
                 ]
                 a
                 working-faith
                 ;
                 either
                 you
                 grant
                 as
                 much
                 as
                 I
                 affirm
                 ,
                 in
                 sense
                 ;
                 or
                 else
                 you
                 must
                 utterly
                 null
                 all
                 the
                 Apostle's
                 arguing
                 ,
                 from
                 vers
                 .
                 13.
                 to
                 the
                 end
                 .
                 For
                 if
                 by
                 [
                 Working-faith
                 ]
                 you
                 suppose
                 that
                 James
                 meant
                 that
                 God
                 did
                 not
                 only
                 make
                 [
                 Faith
                 it self
                 ]
                 to
                 be
                 the
                 p●incipall
                 condition
                 ,
                 but
                 also
                 [
                 its
                 Working
                 ]
                 in
                 obedience
                 ,
                 when
                 there
                 is
                 opportunity
                 ,
                 to
                 be
                 the
                 secondary
                 condition
                 (
                 or
                 part
                 of
                 the
                 condition
                 )
                 of
                 Justification
                 as
                 continued
                 ;
                 as
                 being
                 the
                 necessary
                 modus
                 ,
                 or
                 effect
                 (
                 both
                 which
                 it
                 is
                 in
                 several
                 respects
                 )
                 then
                 you
                 say
                 the
                 same
                 in
                 sense
                 as
                 I
                 do
                 ,
                 only
                 changing
                 the
                 Scripture
                 terms
                 without
                 and
                 against
                 reason
                 .
                 It
                 is
                 ordinary
                 to
                 make
                 the
                 modus
                 or
                 quality
                 of
                 that
                 matter
                 which
                 is
                 the
                 substance
                 of
                 the
                 condition
                 ,
                 to
                 be
                 as
                 real
                 a
                 part
                 of
                 the
                 condition
                 as
                 the
                 matter
                 it self
                 .
                 As
                 when
                 you
                 oblige
                 your
                 Debtor
                 to
                 pay
                 you
                 so
                 much
                 currant
                 English
                 money
                 ;
                 it
                 is
                 here
                 as
                 necessary
                 that
                 it
                 be
                 [
                 English
                 ]
                 and
                 [
                 Currant
                 ]
                 as
                 that
                 it
                 be
                 money
                 .
                 If
                 you
                 promise
                 your
                 servant
                 his
                 wages
                 ,
                 on
                 condition
                 he
                 serve
                 you
                 faithfully
                 :
                 here
                 [
                 Faithfulness
                 ]
                 is
                 as
                 real
                 a
                 part
                 of
                 the
                 Condition
                 ,
                 as
                 [
                 Service
                 .
                 ]
                 If
                 a
                 man
                 take
                 a
                 woman
                 in
                 Marriage
                 ,
                 and
                 estate
                 her
                 in
                 all
                 his
                 Lands
                 ,
                 on
                 condition
                 that
                 she
                 will
                 be
                 to
                 him
                 [
                 a
                 chast
                 ,
                 faithfull
                 Wife
                 :
                 ]
                 here
                 her
                 chast
                 fidelity
                 is
                 as
                 true
                 a
                 part
                 of
                 the
                 condition
                 ,
                 as
                 to
                 be
                 his
                 Wife
                 .
                 So
                 if
                 God
                 say
                 ,
                 [
                 He
                 that
                 hath
                 a
                 Working
                 faith
                 shall
                 be
                 justified
                 and
                 saved
                 ,
                 and
                 he
                 that
                 hath
                 not
                 ,
                 shall
                 perish
                 .
                 ]
                 Here
                 as
                 faith
                 is
                 the
                 principall
                 part
                 of
                 the
                 condition
                 ,
                 so
                 that
                 it
                 be
                 a
                 [
                 Working
                 ]
                 is
                 the
                 secondary
                 ,
                 and
                 as
                 real
                 a
                 part
                 of
                 the
                 condition
                 ,
                 as
                 that
                 it
                 be
                 faith
                 .
                 And
                 if
                 Satan
                 accuse
                 you
                 for
                 not-beleeving
                 (
                 at
                 Judgement
                 )
                 you
                 must
                 be
                 justified
                 ,
                 by
                 producing
                 your
                 faith
                 it self
                 ,
                 so
                 if
                 he
                 accuse
                 you
                 as
                 having
                 a
                 faith
                 that
                 was
                 not
                 Working
                 ;
                 how
                 will
                 you
                 be
                 justified
                 but
                 by
                 the
                 Works
                 or
                 Working
                 disposition
                 of
                 that
                 faith
                 ?
              
               
               
                 5.
                 
                 As
                 for
                 your
                 single
                 Argument
                 here
                 ,
                 I
                 answer
                 ,
                 1.
                 
                 It
                 is
                 a
                 weak
                 ground
                 to
                 maintain
                 that
                 James
                 twelve
                 times
                 in
                 thirteen
                 verses
                 ,
                 by
                 [
                 Works
                 ]
                 means
                 not
                 [
                 Works
                 ;
                 ]
                 and
                 by
                 faith
                 alone
                 (
                 which
                 he
                 still
                 opposeth
                 )
                 doth
                 not
                 mean
                 faith
                 alone
                 ,
                 and
                 all
                 this
                 because
                 you
                 cannot
                 see
                 the
                 connexion
                 of
                 one
                 verse
                 to
                 the
                 former
                 ,
                 or
                 the
                 force
                 of
                 one
                 cited
                 Scripture
                 .
                 Others
                 may
                 see
                 it
                 ,
                 and
                 be
                 able
                 to
                 shew
                 sense
                 in
                 the
                 Apostles
                 words
                 ,
                 though
                 you
                 or
                 I
                 could
                 not
                 .
                 If
                 every
                 time
                 we
                 are
                 at
                 a
                 losse
                 in
                 analysing
                 or
                 discerning
                 the
                 reason
                 of
                 a
                 cited
                 Text
                 ,
                 we
                 shall
                 presume
                 to
                 make
                 so
                 great
                 an
                 alteration
                 ,
                 meerly
                 to
                 bring
                 all
                 to
                 hang
                 together
                 in
                 our
                 apprehensions
                 ,
                 we
                 shall
                 finde
                 Analyzers
                 the
                 greatest
                 corrupters
                 of
                 Scripture
                 .
                 It
                 is
                 easie
                 to
                 imagine
                 and
                 fain
                 a
                 false
                 Analysis
                 with
                 much
                 plausibleness
                 .
              
               
                 I
                 conceive
                 that
                 James
                 citeth
                 these
                 words
                 expositorily
                 :
                 
                   q.
                   d.
                
                 [
                 And
                 thus
                 or
                 in
                 this
                 sense
                 the
                 Scripture
                 was
                 fulfilled
                 ,
                 
                   i
                   e.
                
                 historically
                 ,
                 spoke
                 truly
                 of
                 that
                 which
                 was
                 long
                 before
                 done
                 ,
                 
                   Abraham
                   beleeved
                   God
                   ,
                   i.
                   e.
                
                 so
                 as
                 to
                 second
                 his
                 faith
                 with
                 actual
                 obedience
                 ,
                 
                   and
                   it
                   (
                   i.
                   e.
                
                 beleeving
                 and
                 so
                 obeying
                 ,
                 or
                 trusting
                 Gods
                 promise
                 and
                 power
                 so
                 farre
                 as
                 to
                 offer
                 his
                 son
                 to
                 death
                 )
                 
                   was
                   imputed
                   to
                   him
                
                 ,
                 &c.
                 2.
                 
                 Or
                 why
                 may
                 not
                 James
                 by
                 concession
                 preoccupate
                 an
                 objection
                 ?
                 knowing
                 that
                 this
                 would
                 be
                 objected
                 he
                 might
                 say
                 ,
                 
                   q.
                   d.
                
                 I
                 grant
                 that
                 the
                 Scripture
                 was
                 fulfilled
                 ,
                 which
                 saith
                 ,
                 &c.
                 but
                 yet
                 though
                 he
                 were
                 initially
                 justified
                 by
                 faith
                 only
                 ,
                 yet
                 when
                 he
                 was
                 called
                 to
                 works
                 ,
                 he
                 was
                 justified
                 also
                 by
                 his
                 obedience
                 .
                 3.
                 
                 And
                 is
                 it
                 not
                 as
                 hard
                 to
                 discern
                 the
                 reason
                 of
                 this
                 citation
                 ,
                 according
                 to
                 your
                 exposition
                 as
                 mine
                 ?
                 For
                 you
                 may
                 as
                 well
                 say
                 ,
                 [
                 How
                 do
                 these
                 accord
                 ,
                 He
                 was
                 justified
                 by
                 a
                 working
                 faith
                 :
                 and
                 The
                 Scripture
                 was
                 fulfilled
                 which
                 saith
                 ,
                 He
                 was
                 justified
                 by
                 faith
                 ?
                 ]
                 For
                 James
                 is
                 not
                 proving
                 that
                 Abraham
                 was
                 justified
                 by
                 faith
                 ,
                 and
                 yet
                 this
                 is
                 it
                 the
                 Text
                 speaks
                 :
                 but
                 that
                 he
                 was
                 justified
                 by
                 works
                 seconding
                 faith
                 ,
                 or
                 ,
                 as
                 you
                 say
                 ,
                 by
                 a
                 Working-faith
                 :
                 Where
                 ,
                 if
                 you
                 put
                 any
                 emphasis
                 on
                 the
                 term
                 [
                 Working
                 ]
                 and
                 account
                 it
                 to
                 superadde
                 any
                 thing
                 to
                 meer
                 beleeving
                 ,
                 you
                 say
                 as
                 much
                 as
                 I
                 ;
                 and
                 then
                 James
                 must
                 cite
                 that
                 Text
                 expositorily
                 ;
                 and
                 then
                 whether
                 according
                 to
                 my
                 exposition
                 or
                 yours
                 ,
                 varies
                 not
                 the
                 case
                 ,
                 seeing
                 one
                 saith
                 as
                 much
                 for
                 Works
                 as
                 the
                 other
                 .
              
               
                 But
                 I
                 suppose
                 you
                 will
                 say
                 ,
                 Faith
                 which
                 justifieth
                 must
                 be
                 working
                 ;
                 but
                 it
                 justifieth
                 not
                 
                   qua
                   operans
                   .
                   Ans
                
                 .
                 1.
                 
                 True
                 :
                 nor
                 
                   qua
                   fides
                
                 ,
                 i.
                 e.
                 
                   quâ
                   apprehendit
                   objectum
                
                 ,
                 if
                 the
                 quâ
                 speaks
                 the
                 formall
                 reason
                 of
                 its
                 interest
                 in
                 Justification
                 .
                 2.
                 
                 But
                 why
                 cannot
                 faith
                 justifie
                 unless
                 it
                 be
                 working
                 ?
                 If
                 you
                 say
                 [
                 Because
                 that
                 God
                 hath
                 made
                 it
                 the
                 condition
                 of
                 Justification
                 ,
                 that
                 we
                 beleeve
                 with
                 a
                 working
                 faith
                 ]
                 and
                 so
                 that
                 it
                 be
                 working
                 is
                 part
                 of
                 the
                 Condition
                 ,
                 you
                 say
                 the
                 same
                 in
                 sense
                 as
                 I.
                 If
                 you
                 say
                 ,
                 either
                 that
                 working
                 is
                 necessary
                 as
                 a
                 sign
                 ,
                 that
                 faith
                 is
                 true
                 ;
                 or
                 that
                 the
                 nature
                 of
                 true
                 faith
                 will
                 work
                 ;
                 both
                 are
                 truth
                 :
                 but
                 to
                 say
                 this
                 is
                 the
                 Apostle's
                 sense
                 ,
                 is
                 to
                 null
                 all
                 his
                 Argumentation
                 :
                 For
                 he
                 pleads
                 not
                 for
                 a
                 meer
                 necessity
                 of
                 signification
                 or
                 discovery
                 ,
                 but
                 for
                 a
                 necessity
                 
                   ut
                   medij
                   ad
                   Justificationem
                
                 ;
                 even
                 that
                 Justification
                 which
                 he
                 cals
                 [
                 Impu●ing
                 of
                 Righteousness
                 ]
                 and
                 that
                 by
                 God.
                 And
                 he
                 argueth
                 not
                 only
                 Physically
                 ,
                 what
                 the
                 nature
                 of
                 faith
                 will
                 produce
                 ;
                 but
                 morally
                 ,
                 what
                 men
                 must
                 do
                 to
                 such
                 ends
                 .
                 And
                 it
                 is
                 only
                 as
                 a
                 condition
                 that
                 faith
                 or
                 its
                 working
                 nature
                 can
                 be
                 necessary
                 
                   ad
                   finem
                   ut
                   media
                   moralia
                
                 ;
                 if
                 you
                 speak
                 of
                 such
                 an
                 absolute
                 necessity
                 as
                 the
                 Text
                 doth
                 .
              
            
             
               
                 §.
                 4.
                 
              
               
                 Mr
                 Bl.
                 ALL
                 works
                 before
                 or
                 after
                 conversion
                 ,
                 inherent
                 in
                 us
                 ,
                 or
                 wrought
                 by
                 us
                 ,
                 are
                 excluded
                 from
                 Justification
                 .
              
            
             
               
               
                 §.
                 4.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 THe
                 term
                 [
                 Works
                 ]
                 signifieth
                 either
                 such
                 as
                 a
                 Workman
                 doth
                 to
                 deserve
                 his
                 wages
                 for
                 the
                 value
                 of
                 his
                 Work
                 ;
                 which
                 make
                 the
                 reward
                 to
                 be
                 of
                 Debt
                 and
                 not
                 of
                 Grace
                 ;
                 and
                 so
                 its
                 true
                 :
                 Or
                 it
                 signifieth
                 all
                 good
                 actions
                 ;
                 and
                 so
                 this
                 saying
                 is
                 contrary
                 to
                 the
                 scope
                 of
                 the
                 Scripture
                 .
                 1.
                 
                 Faith
                 and
                 Repentance
                 are
                 such
                 works
                 and
                 wrought
                 by
                 us
                 .
                 2.
                 
                 James
                 asserteth
                 the
                 inclusion
                 of
                 such
                 works
                 .
                 If
                 you
                 say
                 ,
                 But
                 faith
                 and
                 repentance
                 justifie
                 not
                 as
                 Good
                 works
                 :
                 I
                 easily
                 grant
                 it
                 :
                 That
                 they
                 be
                 Good
                 ,
                 floweth
                 from
                 the
                 Precept
                 :
                 That
                 they
                 Justifie
                 ,
                 floweth
                 from
                 the
                 Promise
                 ,
                 constituting
                 them
                 the
                 Condition
                 .
                 If
                 they
                 should
                 justifie
                 because
                 Good
                 ,
                 their
                 goodness
                 must
                 be
                 such
                 as
                 may
                 accrue
                 to
                 a
                 Meritoriousness●
                 But
                 yet
                 they
                 must
                 be
                 Good
                 ,
                 before
                 they
                 can
                 justifie
                 as
                 Conditions
                 of
                 the
                 free
                 Gift
                 :
                 yea
                 and
                 have
                 a
                 peculiar
                 eminent
                 goodness
                 ,
                 consisting
                 in
                 their
                 aptitude
                 to
                 this
                 work
                 ,
                 and
                 to
                 Glorifie
                 the
                 free
                 Justifier
                 .
                 Mat.
                 25.
                 
                 Rom.
                 2.
                 
                 James
                 2.
                 with
                 the
                 greatest
                 part
                 of
                 Scripture
                 ,
                 look
                 not
                 with
                 such
                 a
                 face
                 as
                 your
                 Proposition
                 .
                 This
                 may
                 serve
                 to
                 your
                 following
                 words
                 .
              
            
             
               
                 §.
                 5.
                 
              
               
                 Mr
                 Bl.
                 ANd
                 these
                 things
                 considered
                 ,
                 I
                 am
                 truly
                 sorry
                 that
                 faith
                 should
                 now
                 be
                 denied
                 to
                 have
                 the
                 office
                 or
                 place
                 of
                 an
                 instrument
                 in
                 our
                 Justification
                 :
                 nay
                 scarce
                 allowed
                 to
                 be
                 called
                 the
                 instrument
                 of
                 our
                 receiving
                 Christ
                 that
                 justifies
                 us
                 ;
                 
                 because
                 the
                 act
                 of
                 faith
                 (
                 which
                 is
                 that
                 which
                 justifieth
                 us
                 )
                 is
                 our
                 actual
                 receiving
                 Christ
                 ,
                 and
                 therefore
                 cannot
                 be
                 the
                 instrument
                 of
                 receiving
                 .
                 This
                 is
                 too
                 subtle
                 a
                 Notion
                 :
                 We
                 use
                 to
                 speak
                 otherwise
                 of
                 faith
                 .
                 Faith
                 is
                 the
                 eye
                 of
                 the
                 soul
                 whereby
                 we
                 see
                 Christ
                 ,
                 and
                 the
                 eye
                 is
                 not
                 ●ight
                 .
                 Faith
                 is
                 the
                 hand
                 of
                 the
                 soul
                 ,
                 whereby
                 it
                 receives
                 Christ
                 ,
                 and
                 the
                 hand
                 is
                 not
                 receiving
                 .
                 And
                 Scripture
                 speaks
                 otherwise
                 :
                 We
                 receive
                 remission
                 of
                 sins
                 by
                 faith
                 ,
                 and
                 an
                 inheritance
                 among
                 them
                 that
                 are
                 sanctified
                 is
                 received
                 by
                 faith
                 ,
                 
                   Act.
                   18.26
                
                 .
                 Why
                 else
                 is
                 this
                 righteousness
                 sometime
                 called
                 the
                 righteousness
                 of
                 faith
                 ,
                 and
                 sometime
                 the
                 righteousness
                 of
                 God
                 which
                 is
                 by
                 faith
                 ,
                 but
                 that
                 it
                 is
                 a
                 righteousness
                 which
                 faith
                 receives
                 ?
                 Christ
                 dwels
                 in
                 us
                 by
                 faith
                 ,
                 
                   Eph.
                   3.17
                
                 .
                 By
                 faith
                 we
                 take
                 him
                 in
                 and
                 give
                 him
                 entertainment
                 :
                 We
                 receive
                 the
                 promise
                 of
                 the
                 Spirit
                 through
                 faith
                 ,
                 
                   Gal.
                   3.14
                
                 .
                 These
                 Scriptures
                 speak
                 of
                 faith
                 as
                 the
                 souls
                 instrument
                 to
                 receive
                 Christ
                 Jesus
                 ,
                 to
                 receive
                 the
                 Spirit
                 from
                 Christ
                 Jesus
                 .
              
            
             
               
                 §.
                 5.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 I
                 Know
                 not
                 how
                 to
                 meddle
                 with
                 Controversies
                 ,
                 but
                 some
                 body
                 will
                 be
                 sorry
                 or
                 angry
                 ,
                 which
                 side
                 soever
                 I
                 take
                 .
                 I
                 am
                 sorry
                 that
                 I
                 have
                 made
                 you
                 sorry
                 ,
                 but
                 not
                 for
                 that
                 Doctrine
                 which
                 caused
                 it
                 ;
                 which
                 yet
                 I
                 shall
                 be
                 ,
                 as
                 soon
                 as
                 I
                 can
                 see
                 cause
                 for
                 it
                 .
              
               
                 2.
                 
                 Why
                 would
                 you
                 not
                 here
                 attempt
                 to
                 prove
                 ,
                 that
                 which
                 you
                 are
                 so
                 sorry
                 should
                 be
                 denied
                 ,
                 viz.
                 That
                 faith
                 is
                 the
                 instrument
                 of
                 Justification
                 ?
                 Will
                 all
                 your
                 Readers
                 take
                 your
                 complaint
                 for
                 a
                 demonstration
                 of
                 the
                 errour
                 of
                 what
                 you
                 complain
                 of
                 ?
              
               
                 3.
                 
                 I
                 was
                 as
                 sorry
                 that
                 men
                 called
                 ,
                 and
                 so
                 called
                 faith
                 the
                 instrument
                 of
                 Justification
                 ,
                 as
                 you
                 are
                 that
                 I
                 deny
                 it
                 :
                 And
                 as
                 your
                 sorrow
                 urged
                 you
                 to
                 publish
                 it
                 ,
                 so
                 
                 did
                 mine
                 urge
                 me
                 .
                 And
                 my
                 sorrow
                 had
                 these
                 causes
                 (
                 which
                 I
                 am
                 content
                 may
                 be
                 well
                 compared
                 with
                 yours
                 ,
                 that
                 it
                 may
                 appear
                 which
                 were
                 the
                 juster
                 and
                 greater
                 .
                 )
                 1.
                 
                 No
                 Scripture
                 doth
                 either
                 in
                 the
                 letter
                 or
                 sense
                 call
                 faith
                 an
                 instrument
                 of
                 Justification
                 .
                 2.
                 
                 I
                 knew
                 I
                 had
                 much
                 Scripture
                 and
                 reason
                 against
                 it
                 .
                 3.
                 
                 I
                 thought
                 it
                 of
                 dangerous
                 consequence
                 ,
                 to
                 say
                 ,
                 that
                 man
                 i●
                 the
                 efficient
                 cause
                 of
                 justifying
                 and
                 pardoning
                 himself
                 ,
                 and
                 so
                 doth
                 forgive
                 his
                 own
                 sins
                 .
              
               
                 4.
                 
                 Yet
                 all
                 this
                 had
                 never
                 caused
                 m●
                 to
                 open
                 my
                 mouth
                 against
                 it
                 (
                 for
                 I
                 truly
                 abhor
                 the
                 making
                 of
                 new
                 quarrels
                 .
                 )
                 But
                 for
                 the
                 next
                 ,
                 viz.
                 I
                 found
                 that
                 many
                 Learned
                 Divines
                 did
                 not
                 only
                 assert
                 this
                 instrumentality
                 ,
                 but
                 they
                 laid
                 so
                 great
                 a
                 stresse
                 upon
                 it
                 ,
                 as
                 if
                 the
                 main
                 difference
                 between
                 us
                 and
                 the
                 Papists
                 lay
                 here
                 .
                 For
                 in
                 the
                 doctrine
                 of
                 Justification
                 ,
                 say
                 they
                 ,
                 it
                 is
                 that
                 they
                 Fundamentally
                 erre
                 ,
                 and
                 we
                 Principally
                 differ
                 :
                 And
                 that
                 in
                 these
                 four
                 Points
                 .
              
               
                 1.
                 
                 About
                 the
                 formall
                 cause
                 of
                 our
                 Righteousness
                 ,
                 which
                 ,
                 say
                 these
                 Divines
                 ,
                 is
                 the
                 formall
                 Righteousness
                 of
                 Jesus
                 Christ
                 ,
                 as
                 suffering
                 and
                 perfectly
                 obeying
                 for
                 us
                 (
                 or
                 as
                 others
                 adde
                 ,
                 In
                 the
                 habitual
                 Righteousness
                 of
                 his
                 humane
                 nature
                 ;
                 and
                 others
                 ,
                 The
                 natural
                 Righteousness
                 of
                 the
                 Divine
                 nature
                 .
              
               
                 2.
                 
                 About
                 the
                 way
                 and
                 manner
                 of
                 our
                 participation
                 herein
                 ,
                 which
                 as
                 to
                 Gods
                 act
                 ,
                 they
                 say
                 is
                 imputation
                 (
                 which
                 is
                 true
                 )
                 and
                 that
                 in
                 this
                 sense
                 ,
                 that
                 Legaliter
                 we
                 are
                 esteemed
                 to
                 have
                 fulfilled
                 the
                 Law
                 in
                 Christ
                 .
              
               
                 3.
                 
                 About
                 the
                 nature
                 of
                 that
                 faith
                 which
                 Justifieth
                 ,
                 which
                 ,
                 say
                 most
                 of
                 our
                 forreign
                 Reformers
                 ,
                 is
                 an
                 assurance
                 ,
                 or
                 full
                 perswasion
                 of
                 the
                 pardon
                 of
                 my
                 sins
                 by
                 Christs
                 blood
                 .
              
               
                 4.
                 
                 About
                 the
                 formal
                 reason
                 of
                 faiths
                 interest
                 in
                 Justification
                 ,
                 which
                 ,
                 say
                 they
                 ,
                 is
                 as
                 the
                 instrument
                 thereof
                 .
              
               
                 I
                 doubt
                 not
                 but
                 all
                 these
                 four
                 are
                 great
                 Errors
                 .
                 Yet
                 for
                 these
                 must
                 we
                 contend
                 as
                 the
                 Reformed
                 Religion
                 ;
                 and
                 here
                 must
                 lye
                 the
                 difference
                 between
                 us
                 and
                 the
                 Papists
                 .
                 That
                 which
                 troubled
                 me
                 was
                 this
                 :
                 To
                 think
                 how
                 many
                 thousand
                 might
                 be
                 confirmed
                 in
                 Popery
                 by
                 this
                 course
                 ,
                 and
                 what
                 a
                 blow
                 it
                 gave
                 to
                 the
                 Reformed
                 Religion
                 .
                 For
                 who
                 can
                 imagine
                 but
                 that
                 the
                 young
                 Popish
                 Students
                 will
                 be
                 confirmed
                 in
                 the
                 rest
                 of
                 their
                 Religion
                 ,
                 when
                 they
                 finde
                 that
                 we
                 erre
                 in
                 these
                 ?
                 and
                 will
                 judge
                 by
                 these
                 of
                 the
                 rest
                 of
                 our
                 Doctrine
                 ?
                 Especially
                 when
                 they
                 finde
                 us
                 making
                 this
                 the
                 main
                 part
                 of
                 the
                 Protestant
                 Cause
                 ,
                 what
                 wonder
                 ▪
                 if
                 they
                 judge
                 our
                 Cause
                 naught
                 ?
                 This
                 is
                 no
                 fancy
                 ,
                 nor
                 any
                 needless
                 fears
                 ,
                 but
                 such
                 a
                 real
                 blow
                 to
                 the
                 Protestant
                 Cause
                 ,
                 as
                 will
                 not
                 easily
                 be
                 healed
                 .
                 Had
                 Divines
                 only
                 in
                 a
                 way
                 of
                 freedom
                 used
                 this
                 phrase
                 ,
                 and
                 not
                 made
                 it
                 so
                 great
                 a
                 part
                 of
                 our
                 Religion
                 ,
                 to
                 the
                 hazarding
                 of
                 the
                 whole
                 ,
                 I
                 had
                 never
                 mentioned
                 the
                 unsoundness
                 or
                 other
                 inconvenience
                 of
                 it
                 .
                 Now
                 to
                 the
                 thing
                 it self
                 ,
                 Your
                 Arguments
                 for
                 faiths
                 instrumentality
                 to
                 Justification
                 ,
                 I
                 will
                 consider
                 when
                 I
                 can
                 finde
                 them
                 :
                 You
                 begin
                 with
                 (
                 and
                 say
                 more
                 for
                 )
                 faiths
                 instrumentality
                 in
                 receiving
                 Christ
                 .
                 You
                 can
                 say
                 no
                 more
                 of
                 me
                 concerning
                 this
                 ,
                 but
                 that
                 [
                 it
                 will
                 be
                 scarce
                 allowed
                 to
                 be
                 so
                 called
                 .
                 ]
                 This
                 intimates
                 that
                 I
                 make
                 it
                 no
                 matter
                 of
                 contention
                 :
                 nor
                 do
                 I
                 know
                 how
                 I
                 could
                 have
                 said
                 less
                 ,
                 if
                 any
                 thing
                 ;
                 when
                 it
                 s
                 only
                 the
                 unfitness
                 or
                 impropriety
                 of
                 the
                 phrase
                 that
                 I
                 mention
                 ,
                 and
                 not
                 the
                 sense
                 :
                 which
                 I
                 thought
                 with
                 so
                 much
                 tenderness
                 I
                 might
                 do
                 ,
                 upon
                 reason
                 given
                 ,
                 it
                 being
                 no
                 Scripture
                 phrase
                 .
                 If
                 faith
                 be
                 the
                 instrument
                 of
                 receiving
                 Christ
                 ,
                 then
                 it
                 is
                 either
                 the
                 Act
                 or
                 the
                 Habit
                 of
                 Faith
                 that
                 is
                 the
                 instrument
                 :
                 They
                 that
                 say
                 ,
                 the
                 Habit
                 is
                 the
                 instrument
                 ,
                 speak
                 not
                 properly
                 ,
                 but
                 far
                 more
                 tolerably
                 then
                 the
                 others
                 do
                 .
                 If
                 gracious
                 Habits
                 are
                 properly
                 called
                 instruments
                 of
                 the
                 soul
                 ,
                 then
                 so
                 may
                 other
                 Habits
                 :
                 And
                 why
                 is
                 not
                 this
                 language
                 more
                 in
                 use
                 among
                 Logicians
                 ?
                 if
                 it
                 be
                 so
                 unquestionably
                 proper
                 ?
                 But
                 I
                 
                 perceive
                 it
                 is
                 the
                 Act
                 of
                 faith
                 that
                 you
                 call
                 the
                 instrument
                 :
                 for
                 you
                 answer
                 only
                 to
                 what
                 I
                 say
                 against
                 that
                 .
                 I
                 drew
                 up
                 a
                 Scheme
                 of
                 the
                 several
                 sorts
                 of
                 Giving
                 and
                 Receiving
                 ,
                 in
                 Answer
                 to
                 another
                 Learned
                 Brother
                 :
                 which
                 ,
                 for
                 the
                 necessity
                 of
                 distinguishing
                 here
                 ,
                 I
                 would
                 have
                 added
                 ,
                 but
                 that
                 so
                 operous
                 a
                 Reply
                 would
                 be
                 unsutable
                 to
                 your
                 brief
                 Exceptions
                 .
                 Receiving
                 strictly
                 taken
                 is
                 ever
                 Passive
                 :
                 Receiving
                 in
                 a
                 Civil
                 ,
                 Ethical
                 ,
                 less
                 proper
                 sense
                 ,
                 is
                 but
                 the
                 Act
                 of
                 accepting
                 what
                 is
                 offered
                 :
                 When
                 it
                 is
                 only
                 a
                 Relation
                 ,
                 or
                 
                   Jus
                   ad
                   rem
                
                 that
                 is
                 offered
                 ,
                 Consent
                 or
                 Acceptance
                 is
                 an
                 act
                 so
                 necessary
                 ordinarily
                 to
                 the
                 possession
                 (
                 or
                 proper
                 Passive
                 reception
                 )
                 that
                 it
                 is
                 therefore
                 called
                 Receiving
                 it self
                 :
                 yet
                 is
                 indeed
                 no
                 efficient
                 cause
                 of
                 the
                 Passive
                 reception
                 or
                 possession
                 :
                 but
                 a
                 
                   conditio
                   fine
                   qua
                   non
                
                 ,
                 and
                 a
                 subjective
                 disposition
                 ;
                 and
                 so
                 makes
                 the
                 subject
                 capable
                 of
                 the
                 benefit
                 :
                 but
                 being
                 no
                 efficient
                 it
                 can
                 be
                 no
                 instrument
                 .
                 Yet
                 still
                 I
                 say
                 ,
                 that
                 if
                 any
                 will
                 please
                 to
                 call
                 it
                 an
                 instrument
                 in
                 this
                 sense
                 ,
                 I
                 will
                 not
                 quarrel
                 with
                 him
                 ,
                 for
                 the
                 impropriety
                 of
                 a
                 phrase
                 ;
                 specially
                 if
                 some
                 men
                 had
                 the
                 same
                 ingenuity
                 as
                 others
                 have
                 ,
                 that
                 say
                 ,
                 it
                 is
                 but
                 
                   instrumentum
                   metaphoricum
                
                 .
                 But
                 to
                 say
                 ,
                 that
                 the
                 act
                 of
                 faith
                 is
                 the
                 instrument
                 of
                 Ethical
                 Active
                 reception
                 (
                 which
                 is
                 it
                 that
                 I
                 argued
                 against
                 ,
                 )
                 is
                 to
                 say
                 ,
                 Receiving
                 Christ
                 is
                 the
                 instrument
                 of
                 it self
                 .
                 Now
                 let
                 's
                 see
                 what
                 you
                 say
                 to
                 this
                 .
                 1.
                 
                 You
                 say
                 ,
                 It
                 s
                 too
                 subtill
                 a
                 Notion
                 :
                 That
                 deserves
                 no
                 Reply
                 .
                 2.
                 
                 You
                 say
                 [
                 We
                 use
                 to
                 speak
                 otherwise
                 of
                 faith
                 .
                 ]
                 That
                 's
                 no
                 proof
                 that
                 you
                 speak
                 properly
                 .
                 You
                 say
                 [
                 Faith
                 is
                 the
                 eye
                 of
                 the
                 soul
                 ;
                 and
                 the
                 eye
                 is
                 not
                 sight
                 .
                 Faith
                 is
                 the
                 hand
                 ,
                 
                   &c.
                   ]
                   Ans
                
                 .
                 1.
                 
                 Strange
                 proof
                 !
                 not
                 only
                 by
                 Metaphors
                 ,
                 but
                 by
                 metaphors
                 of
                 meer
                 humane
                 use
                 .
                 2.
                 
                 Is
                 the
                 act
                 of
                 faith
                 the
                 eye
                 of
                 the
                 soul
                 as
                 distinct
                 from
                 sight
                 ?
                 and
                 the
                 hand
                 as
                 distinct
                 from
                 receiving
                 ?
                 Tell
                 us
                 then
                 what
                 actual
                 seeing
                 and
                 receiving
                 is
                 ?
                 To
                 speak
                 metaphors
                 and
                 contradictions
                 is
                 no
                 proving
                 your
                 Assertion
                 .
                 Next
                 you
                 say
                 [
                 Scripture
                 speaks
                 otherwise
                 .
                 ]
                 That
                 's
                 to
                 the
                 purpose
                 indeed
                 ,
                 if
                 true
                 .
                 You
                 cite
                 ,
                 Act.
                 18.26
                 .
                 where
                 is
                 no
                 such
                 matter
                 .
                 If
                 [
                 By
                 ]
                 signifie
                 an
                 instrumentall
                 cause
                 ,
                 It
                 is
                 either
                 Alwaies
                 or
                 Sometimes
                 :
                 You
                 would
                 not
                 sure
                 have
                 your
                 Reader
                 believe
                 that
                 it
                 is
                 Alwaies
                 .
                 If
                 but
                 sometimes
                 ,
                 Why
                 do
                 you
                 take
                 it
                 for
                 granted
                 that
                 it
                 so
                 signifies
                 here
                 ?
                 Why
                 did
                 you
                 not
                 offer
                 some
                 proof
                 ?
                 This
                 is
                 easie
                 Disputing
                 .
                 Next
                 you
                 say
                 [
                 Why
                 else
                 is
                 this
                 Righteousness
                 sometime
                 called
                 the
                 Righteousness
                 of
                 faith
                 ?
                 Sometimes
                 the
                 Righteousness
                 of
                 God
                 which
                 is
                 by
                 faith
                 ;
                 but
                 that
                 it
                 is
                 a
                 Righteousness
                 which
                 faith
                 receives
                 ?
                 ]
                 Ans
                 .
                 1.
                 
                 It
                 s
                 properer
                 to
                 say
                 ,
                 
                   Credens
                   recipit
                   credendo
                
                 ,
                 The
                 Believer
                 by
                 beleeving
                 receives
                 it
                 :
                 Then
                 to
                 say
                 ,
                 Faith
                 (
                 especially
                 the
                 act
                 )
                 receives
                 it
                 :
                 But
                 if
                 you
                 will
                 use
                 that
                 speech
                 ,
                 it
                 must
                 express
                 but
                 
                   formalem
                   rationem
                   credendi
                
                 expositorily
                 ,
                 and
                 not
                 the
                 efficiency
                 of
                 faith
                 ,
                 and
                 therefore
                 no
                 instrumentality
                 .
                 It
                 is
                 the
                 Righteousness
                 of
                 God
                 by
                 faith
                 ,
                 because
                 God
                 gives
                 it
                 freely
                 (
                 Christ
                 having
                 merited
                 it
                 )
                 upon
                 condition
                 of
                 mans
                 faith
                 .
                 You
                 adde
                 [
                 Eph.
                 3.17
                 .
                 Christ
                 dwels
                 in
                 us
                 by
                 faith
                 .
                 By
                 faith
                 we
                 take
                 him
                 in
                 ,
                 
                   &c.
                   ]
                   Ans
                
                 .
                 You
                 odly
                 change
                 the
                 question
                 :
                 We
                 are
                 speaking
                 of
                 faiths
                 instrumentality
                 in
                 receiving
                 Right
                 to
                 Christ
                 ,
                 or
                 Christ
                 in
                 relation
                 :
                 and
                 you
                 go
                 about
                 to
                 prove
                 the
                 reception
                 of
                 his
                 Spirit
                 ,
                 or
                 graces
                 really
                 ,
                 or
                 himself
                 objectively
                 :
                 For
                 Christ
                 is
                 said
                 to
                 dwell
                 in
                 us
                 ,
                 1.
                 
                 By
                 his
                 Spirit
                 and
                 Graces
                 .
                 2.
                 
                 Objectively
                 ,
                 as
                 my
                 friend
                 dwels
                 in
                 my
                 heart
                 when
                 I
                 love
                 him
                 .
                 The
                 text
                 being
                 meant
                 of
                 either
                 of
                 these
                 ,
                 is
                 nothing
                 to
                 the
                 purpose
                 .
                 2.
                 
                 Yet
                 here
                 you
                 do
                 not
                 prove
                 that
                 [
                 by
                 ]
                 signifieth
                 a
                 proper
                 instrument
                 :
                 no
                 more
                 then
                 your
                 actual
                 intellection
                 is
                 said
                 to
                 be
                 the
                 instrument
                 of
                 Truths
                 abode
                 in
                 you
                 ;
                 when
                 it
                 is
                 said
                 that
                 Truth
                 dwelleth
                 in
                 you
                 by
                 intellection
                 .
                 The
                 same
                 Answer
                 serves
                 to
                 your
                 following
                 words
                 about
                 receiving
                 the
                 Spirit
                 .
                 1.
                 
                 It
                 s
                 nothing
                 to
                 our
                 Question
                 .
                 2.
                 
                 You
                 give
                 us
                 but
                 your
                 bare
                 word
                 that
                 Scripture
                 speaks
                 of
                 faith
                 as
                 the
                 souls
                 instrument
                 ,
                 even
                 in
                 receiving
                 the
                 Spirit
                 of
                 Christ
                 ,
                 much
                 less
                 in
                 receiving
                 Right
                 to
                 
                 Christ
                 .
                 But
                 still
                 remember
                 that
                 from
                 first
                 to
                 last
                 ,
                 I
                 profess
                 not
                 to
                 contend
                 with
                 any
                 about
                 the
                 use
                 of
                 this
                 phrase
                 ,
                 of
                 faiths
                 instrumentality
                 in
                 receiving
                 Christ
                 .
                 It
                 is
                 its
                 being
                 really
                 the
                 proper
                 instrumentall
                 efficient
                 cause
                 of
                 Justification
                 ,
                 which
                 I
                 denied
                 ,
                 and
                 resolvedly
                 more
                 then
                 ever
                 do
                 deny
                 .
                 This
                 you
                 next
                 come
                 to
                 ,
                 and
                 say
                 ,
              
            
             
               
                 §.
                 6.
                 
              
               
                 Mr
                 Bl.
                 THe
                 instrumentality
                 of
                 it
                 in
                 the
                 work
                 of
                 Justification
                 is
                 denied
                 ,
                 because
                 the
                 nature
                 of
                 an
                 Instrument
                 (
                 as
                 considered
                 in
                 Physical
                 operations
                 )
                 doth
                 not
                 exactly
                 belong
                 to
                 it
                 ;
                 which
                 if
                 it
                 must
                 be
                 alwaies
                 rigidly
                 followed
                 ,
                 will
                 often
                 put
                 us
                 to
                 a
                 stand
                 in
                 the
                 assignation
                 of
                 causes
                 of
                 any
                 kinde
                 in
                 Moral
                 actions
                 .
                 The
                 material
                 and
                 formal
                 causes
                 in
                 Justification
                 are
                 scarce
                 agreed
                 upon
                 ,
                 and
                 no
                 marvell
                 then
                 in
                 case
                 men
                 minde
                 to
                 contend
                 about
                 it
                 ,
                 that
                 some
                 question
                 is
                 raised
                 about
                 the
                 Instrument
                 .
                 But
                 in
                 case
                 we
                 shall
                 consider
                 the
                 nature
                 and
                 kinde
                 of
                 this
                 work
                 ,
                 about
                 which
                 faith
                 is
                 imploied
                 ,
                 and
                 examine
                 the
                 reason
                 and
                 ground
                 ,
                 upon
                 the
                 which
                 faith
                 is
                 disabled
                 from
                 the
                 office
                 of
                 an
                 instrument
                 in
                 our
                 Justification
                 ,
                 and
                 withall
                 look
                 into
                 that
                 which
                 is
                 brought
                 in
                 as
                 an
                 instrument
                 in
                 this
                 work
                 in
                 the
                 stead
                 of
                 it
                 ,
                 I
                 do
                 not
                 doubt
                 but
                 it
                 will
                 easily
                 appear
                 ,
                 that
                 those
                 Divines
                 ,
                 that
                 with
                 a
                 concurrent
                 judgement
                 (
                 without
                 almost
                 a
                 dissenting
                 voice
                 ,
                 have
                 made
                 faith
                 an
                 instrument
                 in
                 this
                 work
                 )
                 speak
                 most
                 aptly
                 ,
                 and
                 most
                 agreeably
                 to
                 the
                 nature
                 of
                 an
                 instrument
                 .
              
            
             
               
                 §.
                 6.
                 
              
               
                 
                   R.
                   B.
                
                 BUt
                 is
                 this
                 certain
                 ?
                 Do
                 I
                 therefore
                 deny
                 faith
                 to
                 be
                 the
                 instrument
                 of
                 Justification
                 ,
                 because
                 the
                 nature
                 of
                 an
                 instrument
                 [
                 as
                 considered
                 in
                 Physical
                 operations
                 ]
                 doth
                 not
                 exactly
                 belong
                 to
                 it
                 ?
                 I
                 said
                 1.
                 
                 The
                 action
                 of
                 the
                 principal
                 Cause
                 and
                 of
                 the
                 instrument
                 is
                 one
                 action
                 .
                 Is
                 not
                 this
                 true
                 of
                 moral
                 operations
                 as
                 well
                 as
                 Physical
                 ?
                 If
                 it
                 be
                 not
                 ,
                 you
                 must
                 make
                 us
                 a
                 new
                 Logick
                 before
                 you
                 can
                 reasonably
                 expect
                 that
                 we
                 receive
                 your
                 Logical
                 Theology
                 .
                 2.
                 
                 I
                 said
                 ,
                 the
                 instrument
                 must
                 have
                 Influx
                 to
                 the
                 producing
                 of
                 the
                 effect
                 of
                 the
                 principal
                 cause
                 ,
                 by
                 a
                 proper
                 causality
                 :
                 that
                 is
                 ,
                 
                   in
                   suo
                   genere
                
                 .
                 Is
                 not
                 this
                 true
                 of
                 Moral
                 operations
                 as
                 well
                 as
                 Physical
                 ?
                 It
                 s
                 true
                 ,
                 Moral
                 causes
                 may
                 be
                 said
                 to
                 have
                 a
                 less
                 proper
                 causation
                 then
                 Physical
                 :
                 But
                 1.
                 
                 The
                 instrumental
                 must
                 be
                 as
                 proper
                 as
                 that
                 of
                 the
                 principal
                 .
                 2.
                 
                 There
                 is
                 a
                 wide
                 difference
                 between
                 ,
                 
                   causam
                   Moralem
                
                 ,
                 and
                 
                   causam
                   Moralitatis
                   .
                   Effecti
                   naturalis
                   potest
                   esse
                   causa
                   moralis
                   ,
                   vel
                   imputativa
                   :
                   Et
                   effecti
                   moralis
                   scilicet
                   Ethici
                   ,
                   (
                   ut
                   Debiti
                   ,
                   Juris
                   ,
                   Meriti
                   ,
                   )
                   potest
                   esse
                   causa
                   remotior
                   naturalis
                   .
                
                 It
                 may
                 well
                 be
                 called
                 a
                 proper
                 causation
                 ,
                 when
                 the
                 effect
                 is
                 produced
                 by
                 as
                 full
                 a
                 causation
                 as
                 the
                 nature
                 of
                 the
                 thing
                 will
                 admit
                 (
                 as
                 in
                 relations
                 that
                 are
                 by
                 meer
                 resultancy
                 .
                 )
              
               
                 2.
                 
                 You
                 say
                 [
                 the
                 material
                 and
                 formal
                 causes
                 of
                 Justification
                 are
                 scarce
                 agreed
                 on
                 .
                 ]
                 But
                 doth
                 that
                 give
                 you
                 a
                 liberty
                 to
                 assert
                 what
                 you
                 list
                 ,
                 or
                 what
                 cannot
                 be
                 proved
                 true
                 ,
                 because
                 all
                 men
                 see
                 not
                 the
                 truth
                 ?
                 I
                 should
                 have
                 thought
                 you
                 should
                 rather
                 have
                 thus
                 concluded
                 :
                 [
                 Seeing
                 Divines
                 themselves
                 cannot
                 agree
                 about
                 the
                 assignation
                 of
                 these
                 Logical
                 ,
                 unscriptural
                 notions
                 in
                 the
                 business
                 of
                 Justification
                 ,
                 therefore
                 it
                 is
                 a
                 meer
                 Church-dividing
                 course
                 ,
                 to
                 place
                 so
                 much
                 of
                 the
                 Protestant
                 Cause
                 in
                 such
                 notions
                 ,
                 and
                 insist
                 upon
                 them
                 as
                 matters
                 of
                 such
                 necessity
                 and
                 weight
                 ,
                 as
                 is
                 done
                 in
                 asserting
                 faiths
                 instrumentality
                 to
                 Justification
                 .
                 ]
                 Your
                 argument
                 (
                 in
                 the
                 issue
                 and
                 tendency
                 )
                 is
                 like
                 that
                 of
                 plundering
                 souldiers
                 in
                 time
                 of
                 fight
                 ;
                 that
                 say
                 ,
                 Now
                 they
                 are
                 altogether
                 by
                 the
                 ears
                 ,
                 we
                 may
                 take
                 that
                 we
                 light
                 on
                 :
                 why
                 should
                 
                 they
                 question
                 us
                 ,
                 till
                 they
                 agree
                 among
                 themselves
                 ?
                 3.
                 
                 Whether
                 this
                 phrase
                 be
                 so
                 apt
                 as
                 you
                 affirm
                 ,
                 we
                 shall
                 better
                 know
                 when
                 you
                 have
                 said
                 something
                 to
                 prove
                 it
                 .
                 If
                 Divines
                 have
                 been
                 so
                 concurrent
                 in
                 it
                 as
                 you
                 say
                 ,
                 that
                 there
                 is
                 scarce
                 a
                 dissenting
                 voice
                 ,
                 I
                 hope
                 I
                 am
                 the
                 more
                 excusable
                 ,
                 if
                 it
                 prove
                 an
                 error
                 ,
                 for
                 opposing
                 it
                 :
                 For
                 it
                 is
                 pity
                 to
                 let
                 so
                 many
                 mistake
                 themselves
                 ,
                 mislead
                 others
                 ,
                 and
                 make
                 us
                 part
                 of
                 a
                 new
                 Religion
                 .
              
               
                 But
                 Sir
                 ,
                 what
                 's
                 the
                 cause
                 of
                 this
                 sudden
                 change
                 ?
                 Through
                 their
                 great
                 condescension
                 ,
                 I
                 have
                 received
                 Animadversions
                 from
                 many
                 of
                 the
                 most
                 Learned
                 ,
                 Judicious
                 Divines
                 that
                 I
                 know
                 in
                 England
                 :
                 And
                 of
                 all
                 these
                 ,
                 there
                 is
                 but
                 one
                 man
                 that
                 doth
                 own
                 the
                 Doctrine
                 of
                 faiths
                 Instrumentality
                 ;
                 but
                 they
                 disclaim
                 it
                 all
                 ;
                 some
                 with
                 distast
                 ,
                 others
                 with
                 a
                 modest
                 excuse
                 of
                 them
                 that
                 use
                 it
                 ,
                 and
                 the
                 gentle
                 interpretation
                 of
                 [
                 a
                 Metaphorical
                 instrument
                 ]
                 and
                 that
                 remote
                 :
                 for
                 so
                 they
                 would
                 have
                 me
                 interpret
                 our
                 Divines
                 .
                 I
                 told
                 you
                 this
                 when
                 I
                 saw
                 you
                 ,
                 and
                 you
                 asked
                 me
                 ,
                 Whether
                 Mr
                 C.
                 were
                 against
                 it
                 ?
                 To
                 which
                 I
                 Answer
                 ,
                 Not
                 so
                 much
                 as
                 divers
                 others
                 that
                 write
                 to
                 me
                 ;
                 but
                 judge
                 you
                 by
                 his
                 own
                 words
                 ,
                 which
                 are
                 these
                 ,
                 [
                 Obj.
                 But
                 though
                 faith
                 be
                 not
                 the
                 instrument
                 of
                 our
                 Justification
                 ,
                 may
                 it
                 not
                 be
                 called
                 the
                 instrument
                 of
                 receiving
                 Christ
                 ?
                 Ans
                 .
                 I
                 think
                 they
                 mean
                 so
                 and
                 no
                 more
                 ,
                 who
                 call
                 faith
                 the
                 instrument
                 of
                 our
                 Justification
                 ,
                 &c.
                 
                 I
                 shall
                 not
                 be
                 unwilling
                 to
                 yield
                 to
                 you
                 ,
                 that
                 to
                 speak
                 exactly
                 ,
                 faith
                 may
                 better
                 be
                 called
                 a
                 Condition
                 ,
                 then
                 an
                 Instrument
                 of
                 our
                 Justification
                 .
                 ]
                 So
                 far
                 Mr
                 C.
                 
              
            
             
               
                 §.
                 7.
                 
              
               
                 Mr
                 Bl.
                 THe
                 work
                 about
                 which
                 faith
                 is
                 imploied
                 ,
                 is
                 not
                 an
                 absolute
                 ,
                 but
                 a
                 relative
                 work
                 :
                 a
                 work
                 of
                 God
                 towards
                 man
                 :
                 not
                 without
                 the
                 actual
                 concurrence
                 of
                 man
                 :
                 such
                 in
                 which
                 neither
                 God
                 nor
                 man
                 are
                 sole
                 efficients
                 ;
                 nor
                 any
                 act
                 of
                 God
                 or
                 man
                 can
                 be
                 sole
                 instruments
                 ;
                 but
                 there
                 must
                 be
                 a
                 mutual
                 concurrence
                 of
                 both
                 .
              
            
             
               
                 §.
                 7.
                 
              
               
                 
                   R.
                   B.
                
                 A
                 Dangerous
                 Doctrine
                 ,
                 in
                 my
                 Judgement
                 ,
                 to
                 be
                 so
                 nakedly
                 affirmed
                 :
                 No
                 doubt
                 but
                 Justification
                 is
                 a
                 Relative
                 change
                 :
                 and
                 it
                 is
                 past
                 Controversie
                 ,
                 that
                 it
                 is
                 not
                 without
                 the
                 actual
                 concurrence
                 of
                 man
                 :
                 for
                 he
                 must
                 perform
                 the
                 Condition
                 ,
                 on
                 which
                 God
                 will
                 justifie
                 him
                 :
                 But
                 that
                 God
                 is
                 not
                 the
                 sole
                 Efficient
                 ,
                 nor
                 any
                 *
                 Act
                 of
                 God
                 ,
                 the
                 sole
                 Instrument
                 ,
                 I
                 durst
                 not
                 have
                 affirmed
                 without
                 proof
                 :
                 and
                 much
                 less
                 have
                 undertaken
                 to
                 prove
                 .
              
            
             
               
                 §.
                 8.
                 
              
               
                 Mr
                 Bl.
                 THis
                 must
                 needs
                 be
                 granted
                 ,
                 unless
                 we
                 will
                 bring
                 in
                 D
                 
                   r
                   Crispes
                
                 passive
                 recipiency
                 of
                 Christ
                 :
                 Christs
                 abode
                 in
                 man
                 without
                 man
                 ,
                 in
                 spite
                 of
                 man
                 ,
                 and
                 suppose
                 him
                 to
                 be
                 justified
                 in
                 unbelief
                 .
              
            
             
               
               
                 §.
                 8.
                 
              
               
                 
                   R.
                   B.
                
                 THis
                 is
                 very
                 naked
                 asserting
                 .
                 Why
                 did
                 you
                 not
                 shew
                 some
                 reason
                 of
                 this
                 ill
                 consequence
                 ?
                 It
                 s
                 past
                 my
                 reach
                 to
                 see
                 the
                 least
                 .
                 2.
                 
                 Why
                 do
                 you
                 still
                 confound
                 Christs
                 real
                 abode
                 in
                 us
                 by
                 his
                 Spirit
                 ,
                 with
                 the
                 relation
                 we
                 have
                 upon
                 Justification
                 ?
                 when
                 even
                 now
                 you
                 affirmed
                 ,
                 it
                 was
                 a
                 relative
                 work
                 (
                 as
                 you
                 call
                 it
                 )
                 I
                 pray
                 ,
                 by
                 the
                 next
                 shew
                 us
                 more
                 clearly
                 ,
                 how
                 these
                 absurdities
                 follow
                 that
                 doctrine
                 which
                 affirmeth
                 ,
                 That
                 God
                 is
                 the
                 sole
                 Efficient
                 cause
                 of
                 our
                 Justification
                 ,
                 but
                 having
                 made
                 mans
                 Belief
                 and
                 Consent
                 the
                 Condition
                 (
                 whose
                 nature
                 is
                 to
                 suspend
                 the
                 effect
                 ,
                 till
                 performed
                 )
                 he
                 will
                 not
                 justifie
                 us
                 till
                 we
                 first
                 believe
                 and
                 consent
                 .
                 This
                 is
                 my
                 Doctrine
                 plainly
                 .
              
            
             
               
                 §.
                 9.
                 
              
               
                 Mr
                 Bl.
                 ANd
                 faith
                 is
                 disabled
                 from
                 this
                 office
                 in
                 Justification
                 ,
                 by
                 this
                 Argument
                 :
                 If
                 faith
                 be
                 an
                 instrument
                 ,
                 it
                 is
                 the
                 instrument
                 of
                 God
                 or
                 man
                 ,
                 &c.
                 I
                 Ans
                 .
                 It
                 is
                 the
                 instrument
                 of
                 man
                 :
                 and
                 though
                 man
                 do
                 not
                 justifie
                 himself
                 ,
                 yet
                 he
                 concurres
                 ,
                 as
                 a
                 willing
                 ready
                 Agent
                 with
                 God
                 in
                 it
                 .
                 God
                 is
                 a
                 justifier
                 of
                 those
                 that
                 beleeve
                 in
                 Jesus
                 ,
                 
                   Rom.
                   3.26
                
                 .
                 God
                 hath
                 set
                 Christ
                 forth
                 a
                 propitiation
                 through
                 faith
                 ,
                 
                   Rom.
                   3.25
                
                 .
              
            
             
               
                 §.
                 9.
                 
              
               
                 
                   R.
                   B.
                
                 IF
                 this
                 be
                 not
                 palpable
                 contradiction
                 ,
                 saying
                 and
                 unsaying
                 ,
                 my
                 Logick
                 is
                 less
                 then
                 I
                 thought
                 it
                 had
                 been
                 .
                 If
                 it
                 be
                 [
                 Mans
                 instrument
                 ]
                 of
                 Justification
                 ;
                 and
                 yet
                 [
                 Man
                 do
                 not
                 justifie
                 himself
                 .
                 ]
                 Then
                 either
                 Man
                 is
                 not
                 Man
                 ,
                 or
                 an
                 Instrument
                 is
                 not
                 an
                 Instrument
                 ,
                 or
                 Justifying
                 is
                 not
                 Justifying
                 .
                 Had
                 you
                 only
                 affirmed
                 it
                 to
                 be
                 mans
                 act
                 ,
                 and
                 Gods
                 instrument
                 (
                 how
                 absurd
                 soever
                 otherwise
                 yet
                 )
                 you
                 might
                 have
                 said
                 ,
                 Man
                 doth
                 not
                 justifie
                 himself
                 .
                 But
                 if
                 it
                 be
                 mans
                 instrument
                 ,
                 then
                 man
                 is
                 the
                 principal
                 cause
                 (
                 in
                 respect
                 of
                 the
                 instrumentall
                 .
                 )
                 For
                 
                   omne
                   instrumentum
                   est
                   causae
                   principalis
                   instrumentum
                   .
                
                 And
                 can
                 he
                 be
                 the
                 efficient
                 cause
                 ,
                 and
                 yet
                 not
                 effect
                 ?
                 Is
                 not
                 that
                 to
                 be
                 a
                 Cause
                 and
                 no
                 Cause
                 ?
                 In
                 my
                 judgement
                 this
                 doctrine
                 should
                 not
                 be
                 made
                 part
                 of
                 our
                 Religion
                 ;
                 nor
                 much
                 stress
                 laid
                 on
                 it
                 if
                 it
                 were
                 true
                 ;
                 because
                 it
                 s
                 so
                 obscure
                 :
                 That
                 man
                 concurres
                 as
                 a
                 ready
                 Agent
                 ,
                 who
                 doubts
                 ?
                 but
                 doth
                 that
                 prove
                 him
                 or
                 his
                 faith
                 the
                 efficient
                 cause
                 of
                 his
                 own
                 pardon
                 and
                 Justification
                 ?
                 Is
                 the
                 performer
                 of
                 the
                 condition
                 of
                 [
                 Gratefull
                 consent
                 ]
                 no
                 willing
                 Agent
                 ,
                 unless
                 an
                 efficient
                 Cause
                 ?
                 The
                 text
                 you
                 cite
                 doth
                 not
                 speak
                 of
                 instruments
                 ,
                 for
                 ought
                 I
                 can
                 finde
                 .
              
            
             
               
                 §.
                 10.
                 
              
               
                 Mr
                 Bl.
                 ANd
                 because
                 it
                 is
                 the
                 instrument
                 of
                 man
                 in
                 a
                 work
                 of
                 this
                 nature
                 ,
                 it
                 is
                 also
                 the
                 instrument
                 of
                 God.
                 As
                 some
                 have
                 observed
                 a
                 communication
                 of
                 Titles
                 between
                 Christ
                 and
                 his
                 Church
                 (
                 the
                 Church
                 being
                 called
                 by
                 his
                 Name
                 )
                 so
                 there
                 is
                 a
                 communication
                 of
                 actions
                 in
                 these
                 relative
                 works
                 .
                 Christ
                 dwels
                 in
                 our
                 hearts
                 by
                 faith
                 ,
                 
                   Eph.
                   3.17
                
                 .
                 We
                 believe
                 and
                 not
                 Christ
                 :
                 and
                 yet
                 faith
                 there
                 is
                 Christs
                 instrument
                 ,
                 whereby
                 he
                 takes
                 up
                 his
                 abode
                 .
                 God
                 purifies
                 the
                 hearts
                 of
                 the
                 Gentiles
                 by
                 faith
                 ,
                 
                   Act.
                   15.17
                
                 .
                 They
                 believed
                 and
                 not
                 God
                 :
                 yet
                 faith
                 is
                 Gods
                 instrument
                 in
                 the
                 work
                 of
                 their
                 purification
                 .
                 So
                 on
                 the
                 other
                 side
                 ,
                 the
                 Spirit
                 is
                 Gods
                 work
                 :
                 yet
                 we
                 by
                 the
                 Spirit
                 do
                 mortifie
                 the
                 deeds
                 of
                 the
                 flesh
                 ,
                 
                   Rom.
                   8.13
                
                 .
              
            
             
               
               
                 §.
                 10.
                 
              
               
                 
                   R.
                   B.
                
                 IF
                 this
                 be
                 indeed
                 true
                 ,
                 That
                 it
                 is
                 mans
                 instrument
                 of
                 Justification
                 and
                 Gods
                 both
                 ;
                 then
                 both
                 God
                 and
                 man
                 are
                 both
                 
                   Causae
                   principales
                   partiales
                
                 ,
                 by
                 coordination
                 making
                 up
                 one
                 principal
                 cause
                 .
                 This
                 I
                 hope
                 you
                 will
                 not
                 downright
                 affirm
                 :
                 I
                 deny
                 it
                 on
                 this
                 reason
                 :
                 Every
                 absolute
                 Donor
                 (
                 I
                 mean
                 ,
                 who
                 is
                 absolutely
                 owner
                 of
                 what
                 he
                 gives
                 )
                 is
                 the
                 totall
                 cause-efficient-principal
                 ,
                 of
                 his
                 own
                 Donation
                 :
                 But
                 God
                 in
                 justifying
                 is
                 an
                 absolute
                 Donor
                 (
                 giving
                 remission
                 and
                 Righteousness
                 )
                 Therefore
                 ,
                 &c.
                 2.
                 
                 Or
                 else
                 God
                 and
                 man
                 must
                 be
                 principal
                 causes
                 one
                 subordinate
                 to
                 the
                 other
                 ,
                 and
                 each
                 total
                 in
                 his
                 own
                 kinde
                 .
                 This
                 must
                 be
                 your
                 meaning
                 ,
                 by
                 your
                 first
                 words
                 :
                 But
                 then
                 which
                 of
                 these
                 is
                 the
                 most
                 principal
                 cause
                 ,
                 and
                 which
                 the
                 subordinate
                 ?
                 It
                 is
                 hard
                 for
                 a
                 better
                 wit
                 then
                 mine
                 to
                 know
                 your
                 minde
                 by
                 your
                 words
                 :
                 For
                 when
                 you
                 say
                 [
                 Because
                 it
                 is
                 mans
                 instrument
                 ,
                 it
                 is
                 also
                 Gods
                 instrument
                 .
                 ]
                 It
                 may
                 seem
                 that
                 you
                 take
                 it
                 to
                 be
                 mans
                 instrument
                 first
                 ,
                 or
                 else
                 how
                 can
                 it
                 be
                 therefore
                 Gods
                 instrument
                 [
                 because
                 ]
                 it
                 is
                 mans
                 ▪
                 But
                 yet
                 whether
                 you
                 speak
                 
                   de
                   ordine
                   consequentis
                   vel
                   consequentiae
                   ,
                   de
                   ordine
                   essendi
                   &
                   efficiendi
                   ,
                   vel
                   de
                   ordine
                   dicendi
                   &
                   colligendi
                   ,
                
                 I
                 know
                 not
                 .
                 However
                 ,
                 I
                 will
                 not
                 be
                 so
                 uncharitable
                 as
                 to
                 imagine
                 that
                 you
                 take
                 man
                 for
                 the
                 most
                 principal
                 cause
                 ,
                 and
                 God
                 for
                 the
                 subordinate
                 ;
                 but
                 contrarily
                 .
                 But
                 then
                 you
                 do
                 not
                 only
                 make
                 man
                 the
                 pardoner
                 and
                 justifier
                 of
                 himself
                 ,
                 but
                 you
                 make
                 him
                 the
                 nearest
                 total
                 cause
                 of
                 it
                 :
                 and
                 so
                 it
                 would
                 be
                 as
                 proper
                 to
                 say
                 ,
                 Man
                 forgives
                 himself
                 ,
                 as
                 that
                 God
                 forgives
                 him
                 :
                 And
                 so
                 faith
                 would
                 be
                 only
                 mans
                 instrument
                 directly
                 ,
                 as
                 being
                 the
                 nearest
                 cause-principal
                 ;
                 and
                 Gods
                 instrument
                 remotely
                 .
                 As
                 if
                 I
                 hold
                 my
                 pen
                 ,
                 and
                 you
                 hold
                 my
                 hand
                 ,
                 the
                 pen
                 is
                 proximè
                 my
                 instrument
                 ,
                 and
                 remotiùs
                 yours
                 .
                 And
                 so
                 God
                 should
                 justifie
                 and
                 pardon
                 man
                 ,
                 by
                 himself
                 ,
                 as
                 Gods
                 instrument
                 :
                 As
                 if
                 a
                 Judge
                 had
                 committed
                 Treason
                 ,
                 and
                 the
                 King
                 should
                 give
                 him
                 authority
                 to
                 Judge
                 ,
                 Pardon
                 and
                 Absolve
                 himself
                 .
                 But
                 how
                 much
                 might
                 be
                 said
                 against
                 this
                 ?
                 To
                 justifie
                 efficienter
                 is
                 
                   actus
                   Rectoris
                   :
                   Sed
                   homo
                   non
                   est
                   rector
                   sui
                   ipsius
                
                 (
                 in
                 the
                 sense
                 in
                 hand
                 :
                 )
                 Therefore
                 he
                 cannot
                 justifie
                 himself
                 .
                 Indeed
                 if
                 you
                 had
                 spoke
                 only
                 of
                 the
                 Justification
                 
                   in
                   soro
                   conscientiae
                
                 you
                 might
                 well
                 have
                 ascribed
                 it
                 to
                 man
                 as
                 the
                 efficient
                 cause
                 :
                 but
                 that
                 you
                 speak
                 not
                 of
                 .
              
               
                 2.
                 
                 The
                 communication
                 of
                 Titles
                 that
                 you
                 speak
                 of
                 ,
                 is
                 1.
                 very
                 rare
                 .
                 2.
                 
                 Uncertain
                 whether
                 at
                 all
                 found
                 in
                 Scripture
                 .
                 That
                 Text
                 1
                 Cor.
                 12.12
                 .
                 seemeth
                 rather
                 to
                 leave
                 out
                 [
                 the
                 Church
                 ]
                 as
                 understood
                 ,
                 then
                 to
                 communicate
                 Christs
                 Name
                 to
                 it
                 :
                 
                   q.
                   d.
                
                 [
                 So
                 is
                 Christ
                 and
                 the
                 Church
                 .
                 ]
                 I
                 would
                 advise
                 all
                 friends
                 of
                 mine
                 to
                 take
                 heed
                 that
                 they
                 presume
                 not
                 on
                 this
                 slight
                 ground
                 to
                 communicate
                 Christs
                 Name
                 to
                 the
                 Church
                 in
                 their
                 ordinary
                 speech
                 .
                 3.
                 
                 But
                 who
                 can
                 tell
                 what
                 you
                 mean
                 by
                 a
                 communication
                 of
                 actions
                 ?
                 Your
                 putting
                 [
                 Communication
                 of
                 actions
                 ]
                 in
                 contradistinction
                 from
                 [
                 Communication
                 of
                 Titles
                 ]
                 makes
                 the
                 proper
                 sense
                 of
                 your
                 words
                 be
                 ,
                 that
                 Christ
                 doth
                 as
                 really
                 communicate
                 actions
                 themselves
                 ,
                 as
                 he
                 doth
                 Titles
                 themselves
                 .
                 But
                 that
                 is
                 no
                 better
                 then
                 a
                 plain
                 impossibility
                 :
                 For
                 the
                 communication
                 will
                 make
                 it
                 another
                 action
                 .
                 The
                 accident
                 perisheth
                 ,
                 when
                 separated
                 from
                 its
                 subject
                 :
                 and
                 therefore
                 the
                 same
                 accident
                 cannot
                 be
                 communicated
                 .
                 But
                 it
                 s
                 like
                 you
                 intended
                 to
                 have
                 said
                 ,
                 That
                 there
                 is
                 a
                 common
                 or
                 mutual
                 attribution
                 of
                 each
                 others
                 actions
                 ,
                 or
                 one
                 is
                 entitled
                 to
                 the
                 actions
                 of
                 the
                 other
                 ;
                 and
                 so
                 mean
                 only
                 a
                 communication
                 of
                 the
                 Name
                 
                   quoad
                   modum
                   producendi
                
                 ,
                 and
                 not
                 of
                 the
                 actions
                 themselves
                 .
                 But
                 then
                 ,
                 either
                 this
                 is
                 an
                 improper
                 figurative
                 way
                 of
                 speech
                 ;
                 or
                 it
                 is
                 proper
                 ,
                 and
                 grounded
                 in
                 the
                 nature
                 of
                 the
                 thing
                 .
                 If
                 the
                 former
                 ,
                 
                 then
                 it
                 is
                 nothing
                 to
                 our
                 Question
                 ,
                 who
                 are
                 not
                 enquiring
                 whether
                 there
                 may
                 not
                 be
                 found
                 some
                 Figure
                 in
                 Rhetorick
                 according
                 to
                 which
                 faith
                 may
                 be
                 said
                 to
                 be
                 mans
                 instrument
                 of
                 Justification
                 and
                 Gods
                 ?
                 but
                 whether
                 it
                 be
                 so
                 properly
                 and
                 indeed
                 ?
                 And
                 if
                 you
                 could
                 finde
                 any
                 Scripture
                 that
                 so
                 speaks
                 figuratively
                 ,
                 calling
                 faith
                 mans
                 instrument
                 and
                 Gods
                 in
                 justifying
                 ;
                 (
                 as
                 you
                 cannot
                 )
                 this
                 would
                 do
                 nothing
                 to
                 the
                 deciding
                 of
                 our
                 Controversie
                 .
                 It
                 is
                 therefore
                 a
                 grounded
                 attribution
                 that
                 you
                 must
                 prove
                 ,
                 where
                 there
                 is
                 also
                 a
                 real
                 instrumentality
                 ,
                 and
                 so
                 the
                 Name
                 fitted
                 to
                 the
                 Thing
                 .
                 And
                 how
                 prove
                 you
                 this
                 ?
                 Why
                 ,
                 as
                 before
                 ,
                 Eph.
                 3.17
                 .
                 you
                 say
                 ,
                 [
                 We
                 beleeve
                 and
                 not
                 Christ
                 ;
                 yet
                 faith
                 is
                 Christs
                 instrument
                 ,
                 whereby
                 he
                 takes
                 up
                 his
                 abode
                 .
                 ]
                 But
                 this
                 is
                 too
                 facil
                 disputing
                 to
                 satisfie
                 .
                 1.
                 
                 Here
                 is
                 not
                 a
                 word
                 to
                 prove
                 that
                 it
                 is
                 a
                 relative
                 In-dwelling
                 that
                 is
                 here
                 spoken
                 of
                 .
                 I
                 need
                 not
                 tell
                 you
                 how
                 singular
                 you
                 are
                 in
                 this
                 Exposition
                 (
                 if
                 you
                 so
                 expound
                 :
                 If
                 not
                 ,
                 you
                 say
                 nothing
                 .
                 )
                 2.
                 
                 If
                 that
                 had
                 been
                 proved
                 ,
                 yet
                 here
                 is
                 no
                 proof
                 that
                 [
                 by
                 ]
                 signifieth
                 instrumentality
                 .
                 3.
                 
                 Much
                 less
                 that
                 it
                 is
                 Christs
                 instrument
                 .
                 How
                 easily
                 are
                 all
                 these
                 affirmed
                 ?
                 I
                 think
                 Christ
                 dwels
                 in
                 our
                 hearts
                 ,
                 as
                 I
                 said
                 ,
                 1.
                 
                 By
                 his
                 Spirit
                 and
                 Graces
                 ;
                 and
                 so
                 he
                 is
                 said
                 to
                 dwell
                 in
                 us
                 [
                 by
                 faith
                 .
                 ]
                 1.
                 
                 Formaliter
                 ,
                 faith
                 being
                 the
                 principal
                 part
                 of
                 that
                 grace
                 which
                 dwelleth
                 in
                 us
                 .
                 2.
                 
                 Conditionaliter
                 ,
                 Faith
                 being
                 a
                 condition
                 of
                 our
                 right
                 to
                 the
                 Spirits
                 abode
                 .
                 3.
                 
                 Efficienter
                 ,
                 as
                 the
                 act
                 of
                 faith
                 doth
                 directly
                 cause
                 the
                 increase
                 ,
                 and
                 so
                 the
                 abode
                 of
                 the
                 habit
                 ;
                 and
                 also
                 as
                 it
                 exciteth
                 other
                 graces
                 .
                 If
                 you
                 will
                 call
                 this
                 efficiency
                 an
                 instrumental
                 efficiency
                 ,
                 I
                 think
                 it
                 is
                 no
                 proper
                 speech
                 :
                 We
                 do
                 not
                 use
                 to
                 call
                 the
                 act
                 of
                 intellection
                 ,
                 Mans
                 instrument
                 of
                 knowing
                 or
                 increasing
                 the
                 habits
                 of
                 knowledge
                 :
                 but
                 I
                 will
                 not
                 contend
                 with
                 you
                 about
                 this
                 :
                 Nor
                 yet
                 if
                 you
                 say
                 ,
                 This
                 act
                 of
                 beleeving
                 is
                 Mans
                 instrument
                 (
                 of
                 exciting
                 and
                 increasing
                 grace
                 in
                 himself
                 )
                 directly
                 ,
                 and
                 Gods
                 instrument
                 remotely
                 :
                 As
                 my
                 pen
                 is
                 immediatly
                 my
                 instrument
                 ,
                 and
                 remotely
                 his
                 that
                 holds
                 my
                 hand
                 .
                 Or
                 rather
                 I
                 should
                 say
                 ,
                 as
                 my
                 action
                 in
                 writing
                 is
                 improperly
                 called
                 my
                 instrument
                 ,
                 and
                 his
                 .
                 And
                 thus
                 man
                 may
                 be
                 said
                 (
                 yea
                 more
                 properly
                 then
                 thus
                 )
                 to
                 sanctifie
                 himself
                 ,
                 and
                 God
                 to
                 sanctifie
                 man
                 by
                 himself
                 :
                 But
                 in
                 Justification
                 the
                 matter
                 is
                 far
                 otherwise
                 :
                 Man
                 doth
                 neither
                 Justifie
                 himself
                 ,
                 nor
                 God
                 justifies
                 man
                 by
                 himself
                 .
                 The
                 second
                 way
                 of
                 Christs
                 dwelling
                 in
                 us
                 ,
                 is
                 Objectively
                 .
                 And
                 here
                 if
                 you
                 will
                 speak
                 so
                 improperly
                 ,
                 as
                 to
                 say
                 that
                 mans
                 act
                 of
                 believing
                 is
                 his
                 instrument
                 of
                 receiving
                 Christ
                 as
                 an
                 Object
                 ,
                 or
                 of
                 the
                 Objects
                 abode
                 in
                 the
                 soul
                 ,
                 I
                 will
                 not
                 con●end
                 with
                 you
                 about
                 it
                 :
                 Only
                 as
                 I
                 would
                 desire
                 you
                 to
                 make
                 this
                 phrase
                 no
                 great
                 part
                 of
                 Religion
                 ,
                 nor
                 lay
                 too
                 great
                 a
                 stress
                 upon
                 it
                 ,
                 so
                 also
                 to
                 remember
                 ,
                 1.
                 
                 That
                 it
                 is
                 but
                 the
                 species
                 and
                 not
                 Christ
                 himself
                 that
                 is
                 objectively
                 received
                 ,
                 and
                 thus
                 dwelleth
                 in
                 us
                 .
                 2.
                 
                 That
                 every
                 other
                 grace
                 that
                 hath
                 Christ
                 for
                 its
                 object
                 ,
                 is
                 thus
                 far
                 an
                 instrument
                 of
                 receiving
                 him
                 ,
                 and
                 of
                 his
                 abode
                 in
                 us
                 ,
                 as
                 well
                 as
                 faith
                 ▪
                 but
                 none
                 so
                 properly
                 and
                 fully
                 as
                 knowledge
                 .
                 And
                 3.
                 
                 That
                 thus
                 Christ
                 dwels
                 objectively
                 in
                 every
                 wicked
                 man
                 that
                 thinketh
                 of
                 him
                 :
                 Though
                 doubtlesse
                 not
                 in
                 that
                 deep
                 and
                 speciall
                 manner
                 as
                 in
                 his
                 chosen
                 .
              
               
                 3.
                 
                 And
                 yet
                 further
                 ,
                 as
                 a
                 consequent
                 of
                 the
                 first
                 sort
                 of
                 indwelling
                 ,
                 Christ
                 himself
                 may
                 be
                 said
                 to
                 dwell
                 in
                 us
                 
                   C●viliter
                   ,
                   vel
                   Moraliter
                
                 ,
                 that
                 is
                 ,
                 Reputativè
                 ,
                 because
                 his
                 Spirit
                 or
                 Graces
                 dwell
                 in
                 us
                 Naturaliter
                 :
                 As
                 a
                 man
                 that
                 keeps
                 possession
                 of
                 a
                 house
                 by
                 his
                 son
                 or
                 servant
                 ,
                 or
                 by
                 his
                 goods
                 :
                 And
                 here
                 also
                 ,
                 if
                 you
                 have
                 a
                 minde
                 to
                 the
                 term
                 Instrument
                 ,
                 you
                 may
                 ,
                 for
                 me
                 ,
                 say
                 that
                 Christ
                 keeps
                 possession
                 by
                 faith
                 or
                 the
                 Spirit
                 as
                 his
                 instruments
                 :
                 But
                 then
                 you
                 must
                 consider
                 ,
                 1.
                 
                 That
                 this
                 is
                 by
                 no
                 communication
                 of
                 Actions
                 and
                 Titles
                 :
                 but
                 here
                 is
                 a
                 real
                 ground
                 for
                 this
                 speech
                 .
                 2.
                 
                 That
                 it
                 is
                 not
                 faith
                 a
                 mans
                 act
                 ,
                 but
                 faith
                 as
                 Gods
                 grace
                 wrought
                 and
                 maintained
                 
                 in
                 us
                 ,
                 by
                 which
                 he
                 may
                 in
                 this
                 sense
                 be
                 said
                 to
                 dwell
                 in
                 us
                 ,
                 or
                 keep
                 possession
                 of
                 us
                 .
                 3.
                 
                 That
                 thus
                 every
                 grace
                 may
                 as
                 truly
                 be
                 said
                 to
                 be
                 Christs
                 instrument
                 of
                 possession
                 or
                 indwelling
                 ,
                 as
                 faith
                 :
                 so
                 he
                 dwelleth
                 in
                 us
                 by
                 love
                 ,
                 hope
                 ,
                 trust
                 ,
                 desire
                 ,
                 joy
                 ,
                 &c.
                 but
                 most
                 properly
                 by
                 the
                 Spirit
                 or
                 new
                 Creature
                 ,
                 or
                 whole
                 body
                 at
                 Sanctification
                 .
              
               
                 4
                 That
                 all
                 this
                 is
                 nothing
                 to
                 prove
                 faith
                 to
                 be
                 mans
                 instrument
                 and
                 Gods
                 (
                 yea
                 or
                 either
                 alone
                 )
                 to
                 effect
                 our
                 Justification
                 .
              
               
                 The
                 same
                 answer
                 serves
                 to
                 Act.
                 15.17
                 .
                 God
                 purifieth
                 mans
                 heart
                 by
                 faith
                 :
                 1.
                 
                 From
                 the
                 power
                 of
                 sin
                 ,
                 and
                 that
                 is
                 by
                 faith
                 :
                 1.
                 
                 Formaliter
                 .
                 2.
                 
                 Efficienter
                 ,
                 as
                 is
                 before
                 expressed
                 .
                 2.
                 
                 From
                 the
                 guilt
                 of
                 sin
                 ;
                 and
                 that
                 is
                 by
                 faith
                 as
                 a
                 condition
                 on
                 mans
                 part
                 (
                 and
                 not
                 as
                 an
                 instrument
                 :
                 )
                 By
                 or
                 through
                 which
                 God
                 is
                 said
                 to
                 purifie
                 or
                 pardon
                 us
                 ;
                 1.
                 
                 In
                 that
                 he
                 conferreth
                 remission
                 only
                 on
                 this
                 condition
                 ;
                 and
                 so
                 doth
                 constitute
                 the
                 formall
                 office
                 of
                 faith
                 in
                 justifying
                 .
                 2.
                 
                 In
                 that
                 by
                 his
                 Spirit
                 he
                 causeth
                 or
                 giveth
                 saith
                 it self
                 ,
                 and
                 effecteth
                 the
                 matter
                 .
                 Though
                 ,
                 whether
                 this
                 Text
                 reach
                 to
                 Justification
                 ,
                 I
                 will
                 not
                 Dispute
                 .
                 So
                 that
                 you
                 do
                 but
                 nakedly
                 affirm
                 ,
                 and
                 not
                 prove
                 that
                 faith
                 is
                 Gods
                 instrument
                 or
                 mans
                 in
                 justifying
                 .
              
               
                 Lastly
                 to
                 what
                 you
                 say
                 from
                 Rom.
                 8.13
                 .
                 I
                 reply
                 ,
                 1.
                 
                 An
                 Ad●utor
                 or
                 Concause
                 is
                 ill
                 called
                 an
                 instrument
                 .
                 Must
                 the
                 Spirit
                 needs
                 be
                 our
                 instrument
                 ,
                 because
                 it
                 is
                 [
                 By
                 ]
                 the
                 Spirit
                 ?
                 As
                 if
                 [
                 Byj
                 signified
                 only
                 an
                 instrument
                 ?
              
               
                 2.
                 
                 All
                 this
                 is
                 nothing
                 to
                 the
                 business
                 of
                 Justification
                 .
                 Prove
                 but
                 this
                 ,
                 that
                 man
                 is
                 as
                 true
                 an
                 efficient
                 of
                 his
                 own
                 pardon
                 or
                 Justification
                 ,
                 as
                 he
                 is
                 of
                 mortifying
                 the
                 deeds
                 of
                 the
                 body
                 ,
                 or
                 of
                 Progressive
                 Sanctification
                 ,
                 and
                 you
                 shall
                 carry
                 the
                 Cause
                 :
                 I
                 will
                 not
                 then
                 contend
                 whether
                 the
                 term
                 [
                 instrument
                 ]
                 be
                 proper
                 or
                 improper
                 .
              
            
             
               
                 §.
                 11.
                 
              
               
                 Mr
                 Bl.
                 MAn
                 neither
                 justifies
                 nor
                 sanctifies
                 himself
                 ,
                 yet
                 by
                 faith
                 he
                 is
                 raised
                 to
                 close
                 with
                 God
                 in
                 both
                 :
                 And
                 so
                 faith
                 as
                 an
                 instrument
                 receives
                 Righteousness
                 to
                 Justification
                 :
                 and
                 therefore
                 is
                 called
                 ,
                 The
                 righteousness
                 of
                 faith
                 ,
                 which
                 is
                 our
                 Justification
                 ,
                 and
                 works
                 Sanctification
                 ;
                 provided
                 you
                 understand
                 not
                 the
                 first
                 work
                 ,
                 which
                 is
                 properly
                 Regeneration
                 ,
                 and
                 precedent
                 to
                 saith
                 ;
                 but
                 the
                 further
                 progress
                 and
                 increase
                 of
                 it
                 ,
                 &c.
                 
              
            
             
               
                 §.
                 11.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IF
                 man
                 justifie
                 not
                 himself
                 ,
                 and
                 yet
                 faith
                 be
                 his
                 instrument
                 of
                 justifying
                 ,
                 then
                 farewell
                 old
                 Logick
                 .
              
               
                 2.
                 
                 If
                 man
                 sanctifie
                 not
                 himself
                 ,
                 under
                 God
                 ,
                 as
                 to
                 the
                 progress
                 and
                 acts
                 of
                 sanctification
                 ,
                 then
                 farewell
                 old
                 Theology
                 .
                 God
                 bids
                 men
                 wash
                 them
                 ,
                 and
                 purifie
                 their
                 hearts
                 ,
                 and
                 cleanse
                 their
                 hands
                 ,
                 and
                 make
                 them
                 new
                 hearts
                 ,
                 &c.
                 and
                 Peter
                 saith
                 ,
                 
                   Ye
                   have
                   purified
                   your
                   souls
                   in
                   obeying
                   the
                   truth
                   through
                   the
                   Spirit
                   ,
                
                 &c.
                 
                 1
                 Pet.
                 1.22
                 .
                 And
                 we
                 must
                 cleanse
                 our selves
                 from
                 all
                 filthiness
                 of
                 flesh
                 and
                 spirit
                 ,
                 
                   perfecting
                   holiness
                   in
                   the
                   fear
                   of
                   God
                   ,
                
                 2
                 Cor.
                 7.1
                 .
                 with
                 many
                 the
                 like
                 .
              
               
                 3.
                 
                 [
                 To
                 close
                 with
                 God
                 ]
                 in
                 pardoning
                 me
                 ,
                 signifieth
                 not
                 that
                 I
                 pardon
                 my self
                 ,
                 or
                 that
                 I
                 or
                 any
                 act
                 of
                 mine
                 is
                 an
                 efficient
                 cause
                 of
                 pardon
                 .
              
               
                 4.
                 
                 When
                 you
                 say
                 ,
                 that
                 [
                 Faith
                 as
                 an
                 instrument
                 receiveth
                 righteousness
                 to
                 Justification
                 ]
                 you
                 speak
                 exactly
                 the
                 conceptions
                 of
                 most
                 Divines
                 that
                 I
                 have
                 met
                 with
                 ,
                 
                 or
                 read
                 ,
                 that
                 go
                 your
                 way
                 ;
                 and
                 therefore
                 these
                 words
                 deserve
                 a
                 little
                 further
                 consideration
                 .
                 Their
                 meaning
                 ,
                 as
                 far
                 as
                 I
                 can
                 understand
                 of
                 the
                 whole
                 business
                 is
                 this
                 :
                 1.
                 
                 They
                 conceive
                 of
                 Christs
                 own
                 righteousness
                 ,
                 wherewith
                 himself
                 was
                 righteous
                 ,
                 as
                 given
                 to
                 us
                 .
                 2.
                 
                 They
                 conceive
                 of
                 the
                 act
                 of
                 faith
                 ,
                 as
                 the
                 instrument
                 of
                 receiving
                 this
                 .
                 3.
                 
                 Upon
                 the
                 receiving
                 of
                 this
                 ,
                 they
                 conceive
                 we
                 are
                 justified
                 ,
                 as
                 a
                 man
                 that
                 receiveth
                 Riches
                 is
                 Rich
                 ,
                 or
                 that
                 receiveth
                 Honour
                 is
                 Honourable
                 .
                 4.
                 
                 Because
                 faith
                 is
                 the
                 instrument
                 of
                 receiving
                 righteousness
                 ,
                 therefore
                 say
                 they
                 ,
                 It
                 is
                 the
                 instrument
                 of
                 Justification
                 .
                 For
                 Justification
                 Constitutivè
                 ,
                 is
                 but
                 a
                 relation
                 resulting
                 from
                 righteousness
                 received
                 .
                 This
                 is
                 the
                 summe
                 of
                 the
                 common
                 judgement
                 of
                 most
                 that
                 I
                 have
                 read
                 .
              
               
                 But
                 these
                 things
                 must
                 be
                 more
                 accurately
                 considered
                 ,
                 I
                 think
                 .
                 And
                 1.
                 
                 It
                 must
                 be
                 known
                 ,
                 that
                 the
                 Righteousness
                 given
                 us
                 ,
                 is
                 not
                 the
                 Righteousness
                 whereby
                 Christs
                 person
                 was
                 Righteous
                 :
                 (
                 for
                 accidents
                 perish
                 being
                 removed
                 from
                 the
                 subject
                 :
                 )
                 but
                 it
                 is
                 a
                 Righteousness
                 merited
                 by
                 Christs
                 satisfaction
                 and
                 obedience
                 ,
                 for
                 us
                 .
              
               
                 2.
                 
                 It
                 must
                 needs
                 be
                 known
                 that
                 the
                 faith
                 which
                 is
                 the
                 Justifying
                 condition
                 ,
                 is
                 terminated
                 on
                 Christ
                 himself
                 as
                 the
                 object
                 ,
                 and
                 not
                 on
                 his
                 Righteousness
                 which
                 he
                 gives
                 us
                 in
                 Remission
                 :
                 Remission
                 or
                 Righteousness
                 may
                 be
                 the
                 end
                 of
                 the
                 sinner
                 in
                 receiving
                 Christ
                 ;
                 but
                 Righteousness
                 or
                 Remission
                 is
                 not
                 the
                 object
                 received
                 by
                 that
                 act
                 which
                 is
                 made
                 the
                 condition
                 of
                 Justification
                 :
                 or
                 at
                 least
                 but
                 a
                 secondary
                 remote
                 object
                 ;
                 even
                 as
                 a
                 woman
                 doth
                 not
                 marry
                 a
                 mans
                 Riches
                 ,
                 but
                 the
                 Man
                 ;
                 though
                 it
                 may
                 be
                 her
                 end
                 in
                 marrying
                 the
                 man
                 ,
                 to
                 be
                 enriched
                 by
                 him
                 :
                 nor
                 is
                 her
                 receiving
                 his
                 riches
                 the
                 condition
                 of
                 her
                 first
                 Legal
                 right
                 to
                 them
                 ;
                 but
                 her
                 taking
                 the
                 man
                 for
                 her
                 husband
                 .
                 And
                 as
                 a
                 Patient
                 being
                 promised
                 to
                 be
                 cured
                 ,
                 if
                 he
                 will
                 take
                 such
                 a
                 man
                 for
                 his
                 Physitian
                 ,
                 and
                 wholly
                 trust
                 him
                 ,
                 renouncing
                 all
                 other
                 :
                 Here
                 it
                 is
                 not
                 receiving
                 Health
                 ,
                 or
                 a
                 Cure
                 that
                 is
                 the
                 proper
                 Condition
                 of
                 the
                 Cure
                 :
                 Health
                 and
                 Cure
                 is
                 the
                 end
                 for
                 which
                 the
                 Physitian
                 is
                 Accepted
                 and
                 Trusted
                 :
                 but
                 it
                 is
                 himself
                 as
                 a
                 sufficient
                 faithfull
                 Physitian
                 which
                 is
                 the
                 object
                 of
                 that
                 receiving
                 ,
                 which
                 is
                 the
                 condition
                 of
                 the
                 Cure.
                 The
                 like
                 may
                 be
                 shewed
                 in
                 other
                 Relations
                 ,
                 of
                 a
                 Master
                 and
                 Scholar
                 ,
                 Prince
                 and
                 Subjects
                 ,
                 Master
                 and
                 Servants
                 ,
                 &c.
                 
                 Receiving
                 the
                 persons
                 into
                 relation
                 ,
                 from
                 whom
                 we
                 expect
                 the
                 benefit
                 ,
                 goes
                 before
                 receiving
                 the
                 benefit
                 it self
                 by
                 them
                 ;
                 which
                 is
                 usually
                 the
                 remote
                 end
                 ,
                 and
                 not
                 the
                 object
                 of
                 that
                 first
                 reception
                 which
                 is
                 the
                 condition
                 .
                 Our
                 Divines
                 therefore
                 of
                 the
                 Assembly
                 do
                 perfectly
                 define
                 justifying
                 faith
                 to
                 be
                 ,
                 
                   A
                   receiving
                   and
                   resting
                   on
                   Christ
                   alone
                   for
                   salvation
                   ,
                   as
                   he
                   is
                   offered
                   in
                   the
                   Gospel
                   .
                
                 It
                 is
                 of
                 dangerous
                 consequence
                 to
                 define
                 justifying
                 Faith
                 to
                 be
                 the
                 Receiving
                 of
                 Justification
                 or
                 Righteousness
                 .
              
               
                 3.
                 
                 In
                 my
                 judgement
                 ,
                 it
                 is
                 a
                 meer
                 fancy
                 and
                 delusion
                 ,
                 to
                 speak
                 of
                 the
                 receiving
                 a
                 righteousness
                 that
                 we
                 may
                 be
                 justified
                 Constitutivè
                 thereby
                 ,
                 in
                 such
                 a
                 sense
                 ,
                 as
                 if
                 the
                 righteousness
                 were
                 first
                 to
                 be
                 made
                 ours
                 ,
                 in
                 order
                 of
                 nature
                 before
                 our
                 Justification
                 ,
                 and
                 then
                 Justification
                 follow
                 because
                 we
                 are
                 righteous
                 ;
                 and
                 so
                 these
                 were
                 two
                 things
                 :
                 For
                 to
                 receive
                 Righteousness
                 ,
                 and
                 to
                 receive
                 Justification
                 is
                 one
                 thing
                 .
                 Gods
                 justifying
                 us
                 ,
                 and
                 pardoning
                 our
                 sin
                 ,
                 and
                 his
                 constituting
                 us
                 righteous
                 ,
                 and
                 his
                 giving
                 us
                 righteousness
                 ,
                 is
                 all
                 one
                 thing
                 under
                 severall
                 notions
                 .
                 Yet
                 as
                 God
                 giveth
                 ,
                 1.
                 
                 Conditionally
                 .
                 2.
                 
                 Actually
                 :
                 so
                 man
                 receiveth
                 ,
                 1.
                 
                 
                   Receptionè
                   Ethica
                   activâ
                
                 ,
                 figuratively
                 called
                 receiving
                 .
                 2.
                 
                 
                   Receptione
                   Physica
                   ,
                   propriâ
                   ,
                   passivâ
                   :
                
                 The
                 former
                 goes
                 before
                 Justification
                 :
                 but
                 only
                 as
                 a
                 small
                 ,
                 and
                 secondary
                 part
                 of
                 the
                 condition
                 ,
                 if
                 properly
                 any
                 (
                 it
                 being
                 the
                 accepting
                 of
                 Christ
                 himself
                 that
                 is
                 the
                 main
                 condition
                 :
                 )
                 The
                 later
                 is
                 nothing
                 at
                 all
                 but
                 Justificari
                 ,
                 commonly
                 called
                 ,
                 Passive
                 Justification
                 .
              
               
               
                 4.
                 
                 Christs
                 Satisfaction
                 or
                 Redemption
                 (
                 
                   solvend●
                   pretium
                
                 )
                 and
                 merit
                 ,
                 cannot
                 be
                 properly
                 received
                 by
                 us
                 :
                 For
                 they
                 are
                 not
                 in
                 themselves
                 given
                 to
                 us
                 (
                 but
                 as
                 Tropically
                 they
                 may
                 be
                 said
                 to
                 be
                 given
                 to
                 us
                 ,
                 because
                 the
                 fruit
                 of
                 them
                 is
                 given
                 us
                 .
                 )
                 It
                 was
                 not
                 to
                 us
                 ,
                 but
                 to
                 God
                 ,
                 that
                 Christ
                 gave
                 satisfaction
                 ,
                 and
                 the
                 price
                 of
                 our
                 Redemption
                 .
                 And
                 yet
                 justifying
                 faith
                 doth
                 as
                 necessarily
                 respect
                 Christs
                 satisfaction
                 and
                 merit
                 ,
                 as
                 it
                 doth
                 our
                 Justification
                 thereby
                 procured
                 .
                 It
                 is
                 therefore
                 the
                 acknowledging
                 of
                 this
                 Redemption
                 ,
                 Satisfaction
                 or
                 Merit
                 ,
                 and
                 the
                 receiving
                 of
                 Christ
                 
                   as
                   one
                   that
                   hath
                   redeemed
                   us
                   by
                   satisfaction
                   and
                   merit
                   ,
                
                 and
                 not
                 the
                 
                   receiving
                   that
                   Redemption
                   or
                   Satisfaction
                
                 our selves
                 .
                 To
                 say
                 therefore
                 ,
                 that
                 the
                 justifying
                 act
                 of
                 faith
                 ,
                 is
                 only
                 the
                 receiving
                 of
                 Christs
                 Righteousness
                 or
                 of
                 Justification
                 ,
                 is
                 to
                 exclude
                 the
                 receiving
                 of
                 Christ
                 himself
                 any
                 way
                 ;
                 even
                 to
                 exclude
                 him
                 as
                 satisfier
                 from
                 the
                 justifying
                 act
                 :
                 and
                 to
                 exclude
                 from
                 that
                 act
                 ,
                 his
                 Redemption
                 ,
                 by
                 bloodshed
                 ,
                 satisfaction
                 and
                 merit
                 :
                 For
                 if
                 it
                 be
                 only
                 the
                 receiving
                 of
                 righteousness
                 ,
                 that
                 is
                 the
                 justifying
                 act
                 ,
                 then
                 it
                 is
                 neither
                 the
                 receiving
                 of
                 Christ
                 himself
                 ,
                 nor
                 yet
                 the
                 acknowledgement
                 of
                 his
                 Satisfaction
                 and
                 Redemption
                 by
                 his
                 blood
                 ;
                 and
                 so
                 they
                 must
                 say
                 of
                 these
                 as
                 they
                 do
                 of
                 the
                 reception
                 of
                 Christ
                 as
                 Lord
                 ,
                 that
                 it
                 is
                 the
                 
                   fides
                   quae
                   justificat
                   ,
                   sed
                   non
                   quà
                   justificans
                   .
                
              
               
                 5.
                 
                 If
                 faith
                 shall
                 be
                 said
                 to
                 be
                 the
                 instrument
                 of
                 Justification
                 
                   eo
                   nomine
                
                 ,
                 because
                 it
                 is
                 the
                 receiving
                 of
                 that
                 Righteousness
                 whereby
                 we
                 are
                 justified
                 ,
                 then
                 it
                 will
                 follow
                 that
                 faith
                 must
                 also
                 be
                 called
                 the
                 instrument
                 of
                 our
                 enjoying
                 Christ
                 ,
                 
                   eo
                   nomine
                
                 ,
                 because
                 it
                 receiveth
                 him
                 ,
                 and
                 the
                 instrument
                 of
                 our
                 
                   Adoption
                   ,
                   eo
                   nomine
                
                 ,
                 because
                 it
                 receiveth
                 Adoption
                 ;
                 and
                 so
                 the
                 same
                 act
                 of
                 faith
                 which
                 entitles
                 us
                 to
                 Justification
                 ,
                 doth
                 not
                 entitle
                 us
                 to
                 any
                 other
                 blessing
                 ;
                 nor
                 that
                 act
                 that
                 entitles
                 us
                 to
                 Christ
                 ,
                 doth
                 entitle
                 us
                 to
                 Justification
                 (
                 unless
                 there
                 be
                 several
                 justifying
                 acts
                 :
                 )
                 but
                 every
                 particular
                 mercy
                 hath
                 a
                 particular
                 act
                 of
                 faith
                 as
                 the
                 instrument
                 of
                 receiving
                 it
                 :
                 which
                 is
                 no
                 Scripture
                 doctrine
                 .
              
               
                 6.
                 
                 It
                 must
                 be
                 remembred
                 that
                 the
                 thing
                 that
                 faith
                 receives
                 naturally
                 and
                 properly
                 ,
                 is
                 not
                 Christ
                 himself
                 ,
                 or
                 his
                 righteousness
                 ;
                 but
                 the
                 species
                 of
                 what
                 is
                 represented
                 as
                 its
                 object
                 .
                 And
                 that
                 faiths
                 reception
                 of
                 Christ
                 himself
                 and
                 his
                 righteousness
                 ,
                 or
                 of
                 right
                 to
                 Christ
                 ,
                 is
                 but
                 
                   Receptio
                   metaphorica
                   ;
                   vel
                   actio
                   ad
                   receptionem
                   propriam
                   necessaria
                   :
                
                 and
                 that
                 the
                 true
                 reception
                 ,
                 which
                 is
                 
                   pati
                   ,
                   non
                   agere
                
                 ,
                 doth
                 follow
                 faith
                 ,
                 and
                 therefore
                 Christ
                 himself
                 is
                 received
                 only
                 
                   Receptione
                   fidei
                   ethicâ
                   ,
                   activâ
                   ,
                   metaphoricâ
                   :
                   Species
                   Christi
                   predicati
                   recipiatur
                   receptione
                   naturali
                   ,
                   intelligendo
                   :
                   J●●
                   ad
                   Christum
                   recipitur
                   receptione
                   naturali
                   passivâ
                   ,
                   propriâ
                   :
                
                 That
                 which
                 is
                 conditionally
                 given
                 (
                 on
                 condition
                 of
                 acceptance
                 or
                 the
                 like
                 )
                 and
                 offered
                 to
                 be
                 accepted
                 ;
                 this
                 is
                 received
                 ,
                 
                   Receptione
                   fidei
                   ethicâ
                
                 :
                 whereupon
                 followeth
                 the
                 actual
                 efficacious
                 giving
                 of
                 that
                 thing
                 ,
                 (
                 the
                 condition
                 being
                 performed
                 ,
                 which
                 suspended
                 it
                 :
                 )
                 and
                 this
                 the
                 beleever
                 receiveth
                 ,
                 
                   Receptione
                   passivâ
                   ,
                   propriâ
                
                 ;
                 but
                 it
                 is
                 not
                 his
                 Faith
                 that
                 receiveth
                 it
                 .
              
               
                 7.
                 
                 The
                 great
                 thing
                 therefore
                 that
                 I
                 would
                 desire
                 to
                 be
                 observed
                 is
                 this
                 ;
                 that
                 though
                 faith
                 were
                 an
                 instrument
                 of
                 the
                 foresaid
                 objective
                 ,
                 or
                 of
                 the
                 Ethical
                 ,
                 Metaphorical
                 recption
                 of
                 Christ
                 (
                 which
                 yet
                 is
                 not
                 properly
                 ,
                 being
                 
                   ipsa
                   Receptio
                
                 ,
                 )
                 yet
                 it
                 is
                 not
                 therefore
                 the
                 instrumental
                 cause
                 of
                 the
                 passive
                 ,
                 proper
                 reception
                 of
                 Right
                 to
                 Christ
                 or
                 Righteousness
                 .
                 Of
                 this
                 it
                 is
                 only
                 the
                 condition
                 and
                 not
                 the
                 proper
                 instrument
                 .
                 (
                 For
                 I
                 shall
                 shew
                 hereafter
                 that
                 it
                 is
                 impossible
                 it
                 should
                 be
                 both
                 :
                 )
                 It
                 doth
                 morally
                 qualifie
                 the
                 subject
                 to
                 be
                 a
                 fit
                 patient
                 to
                 be
                 justified
                 ,
                 as
                 M.
                 
                   Benjam
                   .
                   Woodbridge
                
                 saith
                 truly
                 ,
                 in
                 his
                 excellent
                 Sermon
                 of
                 Justification
                 .
                 The
                 reason
                 of
                 this
                 is
                 ,
                 That
                 it
                 is
                 only
                 Donation
                 or
                 the
                 will
                 of
                 the
                 Donor
                 signified
                 ,
                 that
                 can
                 efficiently
                 convey
                 a
                 right
                 to
                 his
                 own
                 Benefits
                 .
                 The
                 Receiver
                 is
                 not
                 the
                 Giver
                 ,
                 and
                 therefore
                 
                 not
                 the
                 conveyer
                 of
                 Right
                 .
                 Every
                 instrument
                 is
                 an
                 efficient
                 cause
                 ,
                 and
                 therefore
                 must
                 effect
                 :
                 and
                 it
                 is
                 only
                 giving
                 that
                 effecteth
                 this
                 right
                 .
                 Now
                 if
                 the
                 giving
                 (
                 the
                 donation
                 )
                 had
                 been
                 absolute
                 ,
                 it
                 had
                 absolutely
                 conveyed
                 right
                 ;
                 and
                 faith
                 would
                 have
                 had
                 no
                 hand
                 in
                 it
                 ,
                 as
                 being
                 no
                 condition
                 :
                 Or
                 if
                 the
                 gift
                 had
                 constituted
                 another
                 condition
                 ,
                 that
                 other
                 would
                 have
                 had
                 the
                 causing
                 interest
                 that
                 faith
                 now
                 hath
                 (
                 
                   ut
                   causa
                   siue
                   qua
                   non
                
                 .
                 )
                 So
                 that
                 the
                 the
                 nearest
                 and
                 formal
                 interest
                 of
                 faith
                 is
                 ,
                 It
                 s
                 being
                 the
                 condition
                 ;
                 and
                 its
                 apprehension
                 of
                 its
                 object
                 ,
                 is
                 but
                 the
                 remote
                 aptitudinal
                 reason
                 ,
                 being
                 
                   ipsa
                   fides
                
                 .
                 The
                 great
                 thing
                 therefore
                 that
                 I
                 affirm
                 is
                 this
                 ,
                 That
                 if
                 you
                 will
                 needs
                 call
                 faith
                 the
                 instrument
                 of
                 apprehending
                 Christ
                 ,
                 or
                 righteousness
                 ,
                 yet
                 doth
                 it
                 not
                 justifie
                 
                   proximè
                   &
                   formaliter
                   ,
                   As
                
                 such
                 ;
                 but
                 As
                 the
                 condition
                 of
                 the
                 gift
                 performed
                 .
              
               
                 8.
                 
                 And
                 if
                 you
                 will
                 speak
                 improperly
                 ,
                 and
                 call
                 faith
                 as
                 it
                 is
                 the
                 performed-condition
                 [
                 
                   instrumentum
                   Receptionis
                
                 ]
                 it
                 is
                 not
                 therefore
                 
                   instrumentum
                   Justificationis
                
                 :
                 In
                 a
                 few
                 words
                 ,
                 thi●
                 is
                 the
                 summe
                 :
                 1.
                 
                 Faith
                 is
                 an
                 Ethical
                 ,
                 Metaphorical
                 reception
                 of
                 Christ
                 .
                 2.
                 
                 If
                 any
                 will
                 speak
                 so
                 improperly
                 as
                 to
                 call
                 this
                 ,
                 The
                 instrument
                 of
                 this
                 Ethical
                 reception
                 ;
                 I
                 will
                 not
                 contend
                 with
                 him
                 .
                 3.
                 
                 This
                 Ethical
                 reception
                 Active
                 ,
                 is
                 constituted
                 by
                 Christs
                 Testament
                 ,
                 the
                 condition
                 of
                 Passive
                 proper
                 reception
                 of
                 Right
                 to
                 Christ
                 ,
                 and
                 with
                 him
                 to
                 his
                 Benefits
                 .
                 Faith
                 must
                 first
                 be
                 faith
                 ,
                 
                   i.
                   e.
                   apprehensio
                   Christi
                
                 ,
                 in
                 order
                 of
                 nature
                 before
                 it
                 can
                 be
                 the
                 condition
                 of
                 Right
                 .
                 4.
                 
                 It
                 justifies
                 therefore
                 
                   quâ
                   conditio
                
                 ,
                 and
                 not
                 
                   quâ
                   fides
                   in
                   Christum
                
                 :
                 or
                 as
                 they
                 improperly
                 speak
                 ,
                 
                   quâ
                   instrumentum
                   Christum
                   apprehendens
                
                 .
                 5.
                 
                 If
                 any
                 will
                 take
                 the
                 word
                 Instrument
                 so
                 improperly
                 and
                 largely
                 ,
                 as
                 to
                 comprehend
                 the
                 condition
                 ,
                 then
                 you
                 may
                 so
                 further
                 say
                 ,
                 [
                 Faith
                 is
                 not
                 only
                 the
                 instrument
                 of
                 Active
                 reception
                 ,
                 but
                 of
                 true
                 Passive
                 reception
                 of
                 Right
                 to
                 Christ
                 ,
                 and
                 so
                 of
                 receiving
                 Justification
                 .
                 ]
                 6.
                 
                 But
                 this
                 is
                 
                   quâ
                   conditio
                   pr●stita
                
                 ,
                 and
                 not
                 
                   qua
                   apprehensio
                   Christi
                
                 .
                 7.
                 
                 And
                 therefore
                 every
                 act
                 that
                 is
                 part
                 of
                 this
                 condition
                 ,
                 may
                 so
                 be
                 called
                 ,
                 
                   instrumentum
                   recipiendi
                
                 .
                 8.
                 
                 And
                 if
                 it
                 were
                 ,
                 as
                 they
                 would
                 have
                 it
                 ,
                 that
                 faith
                 is
                 the
                 instrument
                 
                   eo
                   nomine
                   quia
                   Christum
                   apprehendit
                
                 ,
                 then
                 every
                 grace
                 that
                 apprehendeth
                 Christ
                 must
                 be
                 the
                 instrument
                 too
                 :
                 And
                 doubtless
                 Knowledge
                 ,
                 Love
                 ,
                 Hope
                 ,
                 Delight
                 ,
                 &c.
                 do
                 apprehend
                 ,
                 or
                 receive
                 Christ
                 in
                 some
                 sort
                 ▪
                 and
                 have
                 him
                 for
                 their
                 object
                 .
                 9.
                 
                 Though
                 I
                 will
                 not
                 contend
                 with
                 him
                 that
                 will
                 say
                 ,
                 [
                 
                   Fides
                   non
                   quà
                   fides
                   ,
                   sed
                   quà
                   c●nditio
                   praestita
                   ,
                   est
                   instrumentum
                   morale
                   recipiendi
                   jus
                   ad
                   Christum
                   &
                   justi●iam
                   ab
                   ipso
                   promeritam
                   .
                
                 ]
                 Yet
                 (
                 as
                 I
                 think
                 he
                 laieth
                 a
                 snare
                 for
                 himself
                 and
                 others
                 ,
                 in
                 turning
                 the
                 plain
                 and
                 proper
                 term
                 [
                 Condition
                 ]
                 into
                 an
                 improper
                 term
                 [
                 
                   instrumentum
                   Recipiendi
                
                 ,
                 ]
                 so
                 )
                 I
                 think
                 it
                 not
                 to
                 be
                 endured
                 that
                 therefore
                 faith
                 or
                 any
                 act
                 of
                 man
                 ,
                 should
                 be
                 called
                 the
                 instrument
                 of
                 Justification
                 .
                 For
                 though
                 you
                 may
                 in
                 a
                 strained
                 speech
                 say
                 ,
                 that
                 
                   Receptio
                   moralis
                   activa
                
                 being
                 made
                 the
                 medium
                 or
                 condition
                 
                   Receptionis
                   physicae
                   passivae
                
                 ,
                 may
                 therefore
                 ●e
                 called
                 
                   instrumentum
                   recipiendi
                
                 ,
                 and
                 
                   Credere
                   vel
                   acceptare
                
                 said
                 to
                 be
                 
                   moraliter
                   vel
                   reputativè
                   pati
                
                 ;
                 (
                 and
                 so
                 every
                 condition
                 quà
                 condition
                 be
                 termed
                 a
                 Receptive
                 instrument
                 )
                 I
                 say
                 ,
                 though
                 I
                 will
                 not
                 quarrell
                 with
                 this
                 speech
                 for
                 meer
                 unfitness
                 ;
                 yet
                 it
                 is
                 a
                 higher
                 and
                 more
                 dangerous
                 errour
                 to
                 say
                 That
                 faith
                 or
                 any
                 condition
                 is
                 therefore
                 
                   instrumentum
                   Justificationis
                
                 .
                 It
                 is
                 not
                 an
                 instrumental
                 efficient
                 cause
                 of
                 the
                 effect
                 ,
                 because
                 it
                 is
                 
                   medium
                   fine
                   quo
                   non
                   recipitur
                
                 :
                 As
                 
                   Realis
                   vel
                   naturalis
                   receptio
                   Justificationis
                
                 ,
                 is
                 not
                 
                   Justificare
                   ,
                   sed
                   Justificari
                
                 ;
                 so
                 much
                 more
                 evident
                 is
                 it
                 that
                 
                   Moralis
                   &
                   imputativa
                   Receptio
                   Justificationis
                   ,
                   non
                   est
                   Justificare
                   ,
                   sed
                   medium
                   necessarium
                   ad
                   [
                   Justificari
                   .
                   ]
                
                 10.
                 
                 Lastly
                 ,
                 I
                 say
                 again
                 what
                 I
                 said
                 in
                 my
                 Aphorismes
                 ;
                 These
                 two
                 Questions
                 must
                 be
                 distinguished
                 :
                 What
                 is
                 the
                 nearest
                 reason
                 of
                 faiths
                 interest
                 in
                 Justification
                 ?
                 And
                 ,
                 what
                 is
                 the
                 remote
                 reason
                 ?
                 or
                 why
                 did
                 God
                 assign
                 faith
                 to
                 this
                 office
                 ?
                 
                 To
                 the
                 first
                 ,
                 this
                 is
                 the
                 only
                 true
                 Answer
                 :
                 Faith
                 Justifies
                 rather
                 then
                 any
                 thing
                 else
                 ,
                 because
                 God
                 in
                 framing
                 his
                 deed
                 of
                 gift
                 ,
                 was
                 pleased
                 to
                 make
                 faith
                 the
                 condition
                 :
                 The
                 meer
                 constitution
                 of
                 the
                 Donor
                 is
                 the
                 cause
                 .
                 To
                 the
                 second
                 ,
                 this
                 is
                 my
                 Answer
                 :
                 God
                 chose
                 faith
                 to
                 this
                 office
                 of
                 being
                 the
                 justifying
                 condition
                 ,
                 rather
                 then
                 other
                 duties
                 ,
                 because
                 it
                 was
                 fittest
                 :
                 as
                 being
                 in
                 its
                 own
                 nature
                 ,
                 An
                 acceptance
                 of
                 a
                 freely
                 given
                 Christ
                 ,
                 and
                 Life
                 with
                 him
                 (
                 which
                 men
                 call
                 the
                 instrumentality
                 .
                 )
                 I
                 have
                 the
                 more
                 fully
                 opened
                 my
                 meaning
                 here
                 together
                 about
                 this
                 point
                 (
                 though
                 with
                 some
                 repetitions
                 )
                 that
                 I
                 might
                 leave
                 no
                 room
                 for
                 doubting
                 of
                 it
                 ,
                 and
                 misunderstanding
                 me
                 .
              
            
             
               
                 §.
                 12.
                 
              
               
                 Mr
                 Bl.
                 THe
                 Spirit
                 will
                 do
                 nothing
                 without
                 our
                 faith
                 ,
                 and
                 our
                 faith
                 can
                 do
                 nothing
                 without
                 the
                 Spirit
                 .
                 Man
                 cannot
                 justifie
                 himself
                 by
                 beleeving
                 without
                 God
                 ,
                 and
                 God
                 will
                 not
                 justifie
                 an
                 unbeleeving
                 man.
                 Faith
                 then
                 is
                 the
                 act
                 of
                 man
                 ;
                 man
                 beleeves
                 ,
                 yet
                 the
                 instrument
                 of
                 God
                 ,
                 that
                 justifies
                 only
                 beleevers
                 .
              
            
             
               
                 §.
                 12.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 THe
                 Spirits
                 working
                 in
                 Sanctification
                 ,
                 is
                 nothing
                 to
                 our
                 question
                 of
                 Justification
                 .
                 2.
                 
                 The
                 Spirit
                 worketh
                 our
                 first
                 faith
                 without
                 faiths
                 co-working
                 ;
                 and
                 that
                 is
                 more
                 then
                 nothing
                 .
                 3.
                 
                 The
                 Spirit
                 moveth
                 faith
                 to
                 action
                 ,
                 before
                 faith
                 move
                 it self
                 :
                 and
                 that
                 is
                 more
                 then
                 nothing
                 .
                 4.
                 
                 It
                 is
                 not
                 so
                 easily
                 proved
                 as
                 said
                 ,
                 that
                 the
                 Spirit
                 never
                 exciteth
                 any
                 good
                 act
                 in
                 the
                 soul
                 ,
                 nor
                 yet
                 restraineth
                 from
                 any
                 evil
                 ,
                 without
                 the
                 co-working
                 or
                 instrumentality
                 of
                 faith
                 .
                 But
                 these
                 are
                 beside
                 the
                 point
                 .
                 5.
                 
                 When
                 you
                 have
                 laid
                 down
                 one
                 Proposition
                 [
                 Man
                 cannot
                 justifie
                 himself
                 by
                 beleeving
                 ,
                 without
                 God
                 ,
                 ]
                 how
                 fairly
                 do
                 you
                 lay
                 down
                 this
                 as
                 the
                 disjunct
                 Proposition
                 ?
                 [
                 and
                 God
                 will
                 not
                 justifie
                 an
                 unbeleeving
                 man.
                 ]
                 
                   Concedo
                   totum
                
                 .
                 Is
                 that
                 your
                 Conclusion
                 ?
                 Would
                 you
                 have
                 no
                 more
                 ?
                 Who
                 would
                 have
                 thought
                 but
                 you
                 would
                 rather
                 have
                 said
                 [
                 Nor
                 will
                 God
                 justifie
                 man
                 ,
                 unless
                 his
                 faith
                 be
                 the
                 instrument
                 of
                 it
                 ?
                 ]
                 And
                 do
                 you
                 not
                 seem
                 to
                 imply
                 that
                 man
                 with
                 God
                 doth
                 justifie
                 himself
                 ,
                 when
                 you
                 say
                 [
                 Man
                 cannot
                 justifie
                 himself
                 by
                 beleeving
                 without
                 God
                 ?
                 ]
                 No
                 ,
                 nor
                 with
                 him
                 neither
                 ?
                 For
                 none
                 can
                 forgive
                 sins
                 but
                 God
                 only
                 ,
                 even
                 to
                 another
                 :
                 but
                 who
                 can
                 forgive
                 himself
                 ?
                 Indeed
                 I
                 have
                 thought
                 what
                 a
                 sad
                 case
                 the
                 Pope
                 is
                 in
                 ,
                 that
                 is
                 the
                 only
                 man
                 on
                 earth
                 that
                 hath
                 no
                 visible
                 pardoner
                 of
                 his
                 sin
                 :
                 he
                 can
                 forgive
                 others
                 ;
                 but
                 who
                 shall
                 forgive
                 him
                 ?
                 But
                 I
                 forgot
                 that
                 every
                 beleever
                 forgiveth
                 himself
                 ;
                 for
                 I
                 did
                 not
                 beleeve
                 it
                 .
                 6.
                 
                 How
                 nakedly
                 is
                 it
                 again
                 affirmed
                 ,
                 without
                 the
                 least
                 proof
                 ,
                 that
                 our
                 faith
                 is
                 Gods
                 instrument
                 in
                 justifying
                 ?
                 Doth
                 God
                 effect
                 our
                 Justification
                 by
                 the
                 instrumentall
                 ,
                 efficient
                 causation
                 of
                 our
                 faith
                 ?
                 Let
                 him
                 beleeve
                 it
                 that
                 is
                 so
                 happy
                 as
                 to
                 see
                 it
                 proved
                 ,
                 and
                 not
                 barely
                 affirmed
                 .
              
            
             
               
                 §.
                 13.
                 
              
               
                 Mr
                 Bl.
                 SO
                 that
                 which
                 is
                 here
                 spoken
                 ,
                 by
                 way
                 of
                 exception
                 ,
                 against
                 faith
                 as
                 an
                 instrument
                 ,
                 holds
                 of
                 efficients
                 and
                 instruments
                 ,
                 sole
                 and
                 absolute
                 in
                 their
                 work
                 and
                 causality
                 .
                 But
                 where
                 there
                 is
                 a
                 concurrence
                 of
                 Agents
                 ,
                 and
                 one
                 makes
                 use
                 of
                 the
                 act
                 of
                 another
                 to
                 produce
                 the
                 effect
                 that
                 in
                 such
                 causality
                 is
                 wrought
                 ,
                 it
                 will
                 not
                 hold
                 .
              
            
             
               
               
                 §.
                 13.
                 
              
               
                 
                   R.
                   B.
                
                 HE
                 that
                 will
                 or
                 can
                 make
                 him
                 a
                 Religion
                 of
                 words
                 and
                 syllables
                 ,
                 that
                 either
                 signifie
                 nothing
                 ,
                 or
                 are
                 never
                 like
                 to
                 be
                 understood
                 by
                 the
                 learner
                 ,
                 let
                 him
                 make
                 this
                 an
                 Article
                 of
                 his
                 faith
                 .
                 1.
                 
                 What
                 you
                 mean
                 by
                 [
                 absolute
                 ]
                 I
                 cannot
                 certainly
                 ariolate
                 ,
                 unless
                 that
                 which
                 is
                 never
                 a
                 principall
                 .
                 2.
                 
                 Nor
                 know
                 I
                 whether
                 by
                 [
                 sole
                 ]
                 you
                 mean
                 
                   Materialiter
                   ,
                   Formaliter
                   ,
                   vel
                   Respectivè
                   quoad
                   causam
                   principalem
                   .
                
                 1.
                 
                 Two
                 materials
                 may
                 concurre
                 to
                 make
                 one
                 formal
                 instrument
                 :
                 Here
                 the
                 instrument
                 is
                 but
                 one
                 ,
                 though
                 the
                 matter
                 of
                 it
                 may
                 be
                 of
                 divers
                 parts
                 .
                 Sure
                 this
                 is
                 not
                 your
                 sense
                 ,
                 that
                 faith
                 and
                 something
                 else
                 materially
                 concurre
                 to
                 make
                 one
                 instrument
                 .
                 2.
                 
                 An
                 instrument
                 may
                 be
                 called
                 [
                 sole
                 ]
                 formally
                 ,
                 when
                 it
                 it
                 is
                 the
                 only
                 instrument
                 ,
                 and
                 there
                 is
                 no
                 other
                 concurreth
                 to
                 the
                 effect
                 .
                 If
                 you
                 mean
                 that
                 my
                 exceptions
                 hold
                 against
                 none
                 but
                 such
                 sole
                 instruments
                 ,
                 then
                 it
                 is
                 more
                 nakedly
                 ,
                 then
                 truly
                 asserted
                 :
                 nor
                 do
                 they
                 hold
                 ever
                 the
                 more
                 or
                 less
                 ,
                 whether
                 the
                 instrument
                 be
                 sole
                 or
                 not
                 :
                 else
                 they
                 would
                 hold
                 against
                 few
                 instruments
                 in
                 the
                 world
                 .
                 For
                 it
                 is
                 not
                 usual
                 to
                 have
                 an
                 effect
                 produced
                 by
                 a
                 sole
                 instrument
                 :
                 especially
                 of
                 subordinate
                 instruments
                 ,
                 though
                 it
                 may
                 be
                 usual
                 as
                 to
                 coordinate
                 .
                 3.
                 
                 An
                 instrument
                 may
                 be
                 called
                 [
                 sole
                 ]
                 Respectivè
                 ,
                 as
                 to
                 the
                 principal
                 cause
                 :
                 viz.
                 It
                 is
                 not
                 the
                 instrument
                 of
                 many
                 principals
                 ,
                 but
                 of
                 one
                 only
                 .
                 Is
                 this
                 your
                 meaning
                 ,
                 that
                 my
                 exceptions
                 would
                 hold
                 ,
                 if
                 faith
                 were
                 only
                 mans
                 instrument
                 ,
                 or
                 only
                 Gods
                 ;
                 but
                 not
                 when
                 it
                 is
                 both
                 ?
                 If
                 so
                 1.
                 
                 This
                 is
                 affirmed
                 without
                 the
                 least
                 shew
                 of
                 proof
                 ,
                 or
                 reason
                 ;
                 why
                 my
                 exceptions
                 hold
                 not
                 as
                 much
                 against
                 that
                 instrument
                 of
                 a
                 double
                 principal
                 ,
                 as
                 of
                 a
                 single
                 ?
                 surely
                 the
                 nature
                 of
                 an
                 instrument
                 is
                 not
                 varied
                 by
                 that
                 .
                 2.
                 
                 If
                 God
                 and
                 man
                 be
                 both
                 principals
                 (
                 as
                 they
                 must
                 be
                 ,
                 if
                 faith
                 be
                 the
                 instrument
                 of
                 both
                 )
                 then
                 either
                 coordinate
                 or
                 subordinate
                 ;
                 but
                 neither
                 of
                 these
                 ,
                 as
                 I
                 have
                 argued
                 before
                 .
                 Man
                 neither
                 forgives
                 himself
                 under
                 God
                 ,
                 or
                 with
                 God
                 ,
                 if
                 you
                 speak
                 of
                 one
                 and
                 the
                 same
                 forgiveness
                 .
                 Though
                 I
                 know
                 there
                 is
                 another
                 kinde
                 of
                 forgiveness
                 ,
                 whereby
                 a
                 man
                 may
                 forgive
                 himself
                 :
                 whereof
                 Seneca
                 speaks
                 ,
                 
                   de
                   Ira
                
                 ,
                 when
                 he
                 saith
                 ,
                 
                   [
                   Why
                   should
                   I
                   fear
                   any
                   of
                   my
                   Errors
                   ,
                   when
                   I
                   can
                   say
                   ,
                   See
                   thou
                   do
                   so
                   no
                   more
                   ,
                   I
                   now
                   forgive
                   thee
                   .
                   ]
                   lib.
                
                 3.
                 cap.
                 36.
                 
                 O
                 for
                 one
                 proof
                 among
                 all
                 these
                 affirmations
                 ,
                 that
                 [
                 here
                 is
                 such
                 a
                 concurrence
                 of
                 Agents
                 ,
                 that
                 God
                 makes
                 use
                 of
                 the
                 act
                 of
                 man
                 ,
                 to
                 produce
                 the
                 effect
                 of
                 Remission
                 ]
                 and
                 that
                 as
                 an
                 instrument
                 ,
                 and
                 not
                 only
                 as
                 a
                 meer
                 condition
                 ,
                 
                   fine
                   qua
                   non
                
                 .
              
            
             
               
                 §.
                 14.
                 
              
               
                 Mr
                 Bl.
                 THe
                 Promise
                 or
                 Grant
                 of
                 the
                 New
                 Covenant
                 in
                 the
                 Gospel
                 ,
                 is
                 (
                 instead
                 of
                 faith
                 )
                 made
                 the
                 instrument
                 in
                 the
                 work
                 of
                 Justification
                 .
                 This
                 is
                 indeed
                 Gods
                 ,
                 and
                 not
                 mans
                 .
                 It
                 is
                 the
                 Covenant
                 of
                 God
                 ,
                 the
                 promise
                 of
                 God
                 ,
                 
                 the
                 Gospel
                 of
                 God
                 :
                 but
                 of
                 it self
                 unable
                 to
                 raise
                 man
                 up
                 to
                 Justification
                 .
              
            
             
               
                 §.
                 14.
                 
              
               
                 
                   R.
                   B.
                
                 YOu
                 have
                 been
                 farre
                 from
                 satisfying
                 me
                 in
                 asserting
                 the
                 instrumentality
                 of
                 faith
                 in
                 Justification
                 .
                 You
                 here
                 come
                 more
                 short
                 of
                 satisfying
                 me
                 ,
                 against
                 the
                 sufficiency
                 of
                 the
                 Gospel-grant
                 as
                 Gods
                 instrument
                 .
                 You
                 say
                 ,
                 This
                 indeed
                 is
                 Gods
                 ,
                 not
                 mans
                 .
                 I
                 say
                 ,
                 There
                 is
                 none
                 but
                 Gods
                 :
                 for
                 
                   non
                   datur
                   instrumentum
                   ,
                   
                   quod
                   non
                   est
                   causae
                   principalis
                   instrumentum
                   .
                
                 You
                 say
                 ,
                 It
                 is
                 of
                 it self
                 unable
                 to
                 raise
                 man
                 up
                 to
                 Justification
                 .
                 I
                 answer
                 ,
                 1.
                 
                 It
                 is
                 not
                 of
                 it self
                 able
                 to
                 do
                 all
                 other
                 works
                 antecedent
                 to
                 Justification
                 ,
                 as
                 to
                 humble
                 ,
                 to
                 give
                 faith
                 ,
                 to
                 Regenerate
                 ,
                 &c.
                 But
                 that
                 's
                 nothing
                 to
                 our
                 business
                 .
                 2.
                 
                 But
                 as
                 to
                 the
                 act
                 of
                 Justification
                 ,
                 or
                 conveying
                 right
                 to
                 Christ
                 ,
                 pardon
                 ,
                 and
                 righteousness
                 ,
                 I
                 say
                 ,
                 It
                 is
                 able
                 of
                 it self
                 as
                 the
                 
                   signum
                   voluntatis
                   divinae
                
                 to
                 do
                 it
                 .
                 And
                 you
                 will
                 never
                 be
                 able
                 to
                 make
                 good
                 your
                 accusation
                 of
                 its
                 disability
                 .
                 3.
                 
                 If
                 you
                 should
                 mean
                 that
                 [
                 of
                 it self
                 ]
                 
                   i.
                   e.
                
                 without
                 the
                 concomitancy
                 of
                 faith
                 as
                 a
                 condition
                 ,
                 it
                 is
                 not
                 able
                 :
                 I
                 answer
                 ,
                 that
                 's
                 not
                 fitly
                 called
                 disability
                 :
                 Or
                 if
                 you
                 will
                 so
                 call
                 it
                 ;
                 the
                 reason
                 of
                 that
                 disability
                 ,
                 is
                 not
                 because
                 there
                 is
                 a
                 necessity
                 of
                 faiths
                 instrumentall
                 co●fficiency
                 ;
                 but
                 of
                 its
                 presence
                 as
                 the
                 performed
                 condition
                 :
                 It
                 being
                 the
                 will
                 of
                 the
                 donor
                 that
                 his
                 grant
                 should
                 not
                 
                   efficere
                   actualiter
                
                 ,
                 till
                 the
                 condition
                 were
                 performed
                 .
              
            
             
               
                 §.
                 15.
                 
              
               
                 Mr
                 Bl.
                 IT
                 is
                 often
                 tendered
                 and
                 Justification
                 not
                 alwaies
                 wrought
                 ,
                 and
                 so
                 disabled
                 from
                 the
                 office
                 of
                 an
                 instrument
                 ,
                 by
                 Keckerman
                 in
                 his
                 Comment
                 on
                 his
                 first
                 Canon
                 concerning
                 an
                 instrument
                 .
                 As
                 soon
                 as
                 the
                 instrument
                 serves
                 not
                 the
                 principall
                 agent
                 ,
                 so
                 soon
                 it
                 loseth
                 the
                 nature
                 of
                 an
                 instrument
                 .
                 He
                 instanceth
                 in
                 an
                 horse
                 which
                 obeyeth
                 not
                 the
                 reins
                 of
                 his
                 rider
                 ,
                 but
                 grows
                 refractory
                 :
                 then
                 he
                 ceaseth
                 to
                 be
                 an
                 instrument
                 for
                 travell
                 .
                 A
                 sword
                 is
                 not
                 an
                 instrument
                 of
                 slaughter
                 ,
                 where
                 it
                 slayes
                 not
                 :
                 nor
                 an
                 ax
                 an
                 instrument
                 to
                 h●w
                 ,
                 when
                 it
                 cuts
                 not
                 .
                 Neither
                 is
                 the
                 Gospel
                 an
                 instrument
                 of
                 Justification
                 ,
                 where
                 it
                 justifies
                 not
                 .
              
            
             
               
                 §.
                 15.
                 
              
               
                 
                   R.
                   B.
                
                 J
                 Am
                 too
                 shallow
                 to
                 reach
                 the
                 reason
                 of
                 these
                 words
                 .
                 I
                 know
                 you
                 had
                 not
                 leasure
                 to
                 write
                 them
                 in
                 vain
                 ,
                 and
                 meerly
                 to
                 fill
                 paper
                 .
                 And
                 I
                 will
                 not
                 be
                 so
                 uncharitable
                 as
                 to
                 think
                 you
                 willing
                 to
                 intimate
                 to
                 the
                 world
                 ,
                 that
                 I
                 had
                 wrote
                 or
                 thought
                 that
                 the
                 Gospel
                 was
                 the
                 instrument
                 of
                 justifying
                 a
                 man
                 that
                 was
                 never
                 justified
                 .
                 Do
                 you
                 think
                 I
                 know
                 not
                 a
                 Cause
                 and
                 Effect
                 are
                 so
                 related
                 ,
                 that
                 formaliter
                 it
                 is
                 not
                 an
                 efficient
                 before
                 it
                 doth
                 effect
                 ?
                 Though
                 it
                 may
                 still
                 be
                 the
                 same
                 Thing
                 ,
                 and
                 have
                 the
                 same
                 Aptitude
                 to
                 produce
                 the
                 Effect
                 ,
                 even
                 when
                 it
                 is
                 not
                 applied
                 :
                 and
                 therefore
                 by
                 many
                 Logicians
                 is
                 laxly
                 termed
                 a
                 Cause
                 still
                 .
                 3.
                 
                 Nor
                 can
                 I
                 perceive
                 you
                 make
                 this
                 a
                 medium
                 of
                 any
                 argument
                 :
                 except
                 you
                 would
                 argu●
                 thus
                 :
                 The
                 grant
                 of
                 the
                 Covenant
                 is
                 not
                 an
                 Instrument
                 of
                 justifying
                 unbelievers
                 that
                 never
                 were
                 justified
                 :
                 Therefore
                 it
                 is
                 not
                 a
                 full
                 or
                 proper
                 instrument
                 of
                 justifying
                 believers
                 that
                 are
                 justified
                 .
                 ]
                 Or
                 else
                 ,
                 therefore
                 faith
                 is
                 an
                 instrument
                 as
                 well
                 as
                 the
                 Gospel
                 .
                 To
                 your
                 Reader
                 that
                 is
                 no
                 wiser
                 then
                 I
                 ,
                 these
                 words
                 therefore
                 ,
                 are
                 at
                 the
                 best
                 but
                 lost
                 labour
                 .
                 For
                 I
                 suppose
                 this
                 Argumentation
                 you
                 will
                 not
                 own
                 .
              
            
             
               
                 §.
                 16.
                 
              
               
                 Mr
                 Bl.
                 WHen
                 the
                 Minister
                 is
                 a
                 Minister
                 of
                 condemnation
                 ,
                 the
                 savour
                 of
                 death
                 to
                 death
                 ,
                 there
                 the
                 Gospel
                 becomes
                 an
                 instrument
                 of
                 condemnation
                 and
                 death
                 .
              
            
             
               
               
                 §.
                 16.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 SO
                 it
                 is
                 ,
                 if
                 there
                 be
                 no
                 Minister
                 where
                 it
                 is
                 known
                 any
                 way
                 .
                 2.
                 
                 I
                 speak
                 of
                 Gods
                 grant
                 or
                 promise
                 in
                 the
                 Gospel
                 :
                 you
                 speak
                 of
                 his
                 commination
                 .
                 3.
                 
                 If
                 the
                 threat
                 be
                 the
                 proper
                 instrument
                 of
                 condemnation
                 ,
                 
                   à
                   pari
                
                 ,
                 the
                 promise
                 or
                 gift
                 is
                 the
                 proper
                 instrument
                 of
                 Justification
                 .
                 Saw
                 you
                 not
                 this
                 when
                 you
                 wrote
                 it
                 ?
              
            
             
               
                 §.
                 17.
                 
              
               
                 Mr
                 Bl.
                 THe
                 efficacy
                 that
                 is
                 in
                 the
                 Gospel
                 for
                 Justification
                 ,
                 it
                 receives
                 by
                 their
                 faith
                 to
                 whom
                 it
                 is
                 tendred
                 .
              
            
             
               
                 §.
                 17.
                 
              
               
                 
                   R.
                   B.
                
                 DArkly
                 ,
                 but
                 dangerouslly
                 spoken
                 .
                 Darkly
                 ,
                 for
                 its
                 possible
                 you
                 may
                 mean
                 ,
                 that
                 it
                 receives
                 it
                 by
                 faith
                 as
                 by
                 a
                 condition
                 
                   sine
                   quâ
                   homo
                   non
                   est
                   subjectum
                   proximè
                   capax
                   :
                
                 and
                 so
                 I
                 grant
                 the
                 sense
                 :
                 dangerously
                 ,
                 For
                 the
                 words
                 will
                 seem
                 to
                 any
                 impartial
                 Reader
                 to
                 import
                 more
                 ;
                 specially
                 finding
                 what
                 you
                 say
                 for
                 faiths
                 instrumentality
                 before
                 :
                 viz.
                 That
                 the
                 Gospel
                 receives
                 its
                 efficacy
                 from
                 faith
                 ,
                 or
                 by
                 faith
                 as
                 the
                 instrument
                 which
                 conveyeth
                 that
                 efficacy
                 to
                 the
                 Gospel
                 :
                 which
                 if
                 you
                 mean
                 ,
                 I
                 would
                 for
                 the
                 Truth
                 's
                 sake
                 ,
                 and
                 your
                 own
                 ,
                 that
                 these
                 words
                 had
                 never
                 been
                 seen
                 .
                 For
                 if
                 faith
                 give
                 the
                 Gospel
                 its
                 efficacy
                 ;
                 1.
                 
                 It
                 cannot
                 be
                 as
                 a
                 concause-instrumentall
                 ,
                 coordinate
                 ;
                 but
                 as
                 a
                 superiour
                 ,
                 more
                 principal
                 cause
                 to
                 the
                 subordinate
                 .
                 2.
                 
                 If
                 it
                 were
                 the
                 former
                 that
                 is
                 meant
                 ,
                 yet
                 were
                 it
                 intollerable
                 .
              
               
                 1.
                 
                 Nothing
                 but
                 a
                 superiour
                 cause
                 doth
                 convey
                 
                   efficaciam
                   causandi
                
                 to
                 another
                 .
                 And
                 this
                 must
                 be
                 either
                 ,
                 1.
                 
                 
                   Influendo
                   in
                   potentiam
                   inferioris
                
                 .
                 2.
                 
                 
                   Vel
                   in
                   actum
                
                 .
                 To
                 say
                 that
                 mans
                 faith
                 doth
                 either
                 of
                 these
                 to
                 the
                 Gospel-grant
                 ,
                 is
                 such
                 a
                 doctrine
                 as
                 I
                 will
                 not
                 dare
                 to
                 argue
                 against
                 ,
                 left
                 you
                 take
                 me
                 thereby
                 to
                 accuse
                 you
                 of
                 being
                 guilty
                 of
                 it
                 .
              
               
                 2.
                 
                 Faith
                 cannot
                 as
                 a
                 concause
                 ,
                 convey
                 any
                 efficacy
                 into
                 the
                 Gospel
                 :
                 For
                 a
                 co-ordinate
                 concause
                 doth
                 
                   influere
                   immediatè
                   in
                   ipsum
                   effectum
                   ,
                   at
                   non
                   in
                   concausae
                   potentiam
                   vel
                   actum
                   .
                
              
               
                 3.
                 
                 If
                 you
                 had
                 only
                 said
                 that
                 faith
                 doth
                 concurre
                 in
                 efficiency
                 with
                 the
                 Gospel
                 ,
                 to
                 Justification
                 ;
                 you
                 had
                 said
                 more
                 then
                 you
                 bring
                 any
                 proof
                 for
                 :
                 But
                 let
                 's
                 see
                 what
                 you
                 bring
                 in
                 stead
                 of
                 proof
                 .
              
            
             
               
                 §.
                 18.
                 
              
               
                 Mr
                 Bl.
                 
                   HEb
                   .
                   4.2
                
                 .
                 Vnto
                 us
                 was
                 the
                 Gospel
                 preached
                 as
                 well
                 as
                 unto
                 them
                 :
                 but
                 the
                 Word
                 preached
                 ,
                 did
                 not
                 profit
                 them
                 ,
                 not
                 being
                 mixed
                 with
                 faith
                 in
                 them
                 that
                 heard
                 it
                 .
                 
                   1
                   Thes
                   .
                   2.12
                   ,
                   13.
                   
                
                 You
                 received
                 not
                 the
                 Word
                 of
                 God
                 ,
                 as
                 the
                 word
                 of
                 men
                 ,
                 but
                 (
                 as
                 it
                 is
                 in
                 truth
                 )
                 the
                 Word
                 of
                 God
                 ,
                 which
                 effectually
                 worketh
                 in
                 you
                 that
                 believe
                 .
              
            
             
               
               
                 §.
                 18.
                 
              
               
                 
                   R.
                   B.
                
                 BUt
                 where
                 's
                 your
                 conclusion
                 ?
                 or
                 any
                 shew
                 of
                 advantage
                 to
                 your
                 Cause
                 ?
                 1.
                 
                 In
                 the
                 first
                 Text
                 ,
                 the
                 Apostle
                 speaks
                 of
                 the
                 words
                 profiting
                 in
                 the
                 real
                 change
                 of
                 the
                 soul
                 ;
                 and
                 our
                 question
                 is
                 of
                 the
                 Relative
                 .
                 The
                 Scripture
                 meaneth
                 ,
                 The
                 word
                 had
                 not
                 that
                 further
                 work
                 on
                 the
                 heart
                 ,
                 as
                 it
                 hath
                 in
                 them
                 that
                 mix
                 it
                 with
                 faith
                 :
                 will
                 you
                 interpret
                 it
                 thus
                 :
                 [
                 The
                 Word
                 did
                 not
                 justifie
                 them
                 .
                 ]
                 2.
                 
                 It
                 s
                 true
                 ,
                 that
                 the
                 Word
                 did
                 not
                 justifie
                 them
                 :
                 but
                 that
                 's
                 consequential
                 only
                 of
                 the
                 former
                 unprofitableness
                 .
                 Once
                 prove
                 that
                 man
                 is
                 but
                 as
                 much
                 efficient
                 in
                 justifying
                 himself
                 ,
                 as
                 he
                 is
                 in
                 the
                 obedience
                 and
                 change
                 of
                 his
                 minde
                 or
                 actions
                 ;
                 and
                 then
                 you
                 do
                 something
                 .
                 3.
                 
                 Is
                 here
                 ever
                 a
                 word
                 for
                 the
                 Gospels
                 receiving
                 its
                 efficacy
                 to
                 Justification
                 by
                 faith
                 ?
                 no
                 nor
                 of
                 its
                 so
                 receiving
                 that
                 real
                 profit
                 of
                 sanctification
                 ,
                 which
                 is
                 here
                 meant
                 ,
                 neither
                 .
                 It
                 s
                 weak
                 arguing
                 to
                 say
                 ,
                 The
                 Word
                 profited
                 not
                 ,
                 because
                 it
                 was
                 not
                 mixt
                 with
                 faith
                 :
                 therefore
                 faith
                 conveys
                 to
                 it
                 its
                 efficacy
                 of
                 sanctifying
                 ,
                 yea
                 of
                 justifying
                 .
                 You
                 cannot
                 but
                 know
                 the
                 sequel
                 would
                 be
                 denied
                 .
                 In
                 progressive
                 sanctification
                 ,
                 and
                 obedience
                 ,
                 and
                 exercise
                 of
                 graces
                 ,
                 the
                 word
                 and
                 faith
                 are
                 concauses
                 ,
                 and
                 one
                 will
                 not
                 effect
                 without
                 the
                 other
                 :
                 But
                 it
                 followeth
                 not
                 that
                 therefore
                 faith
                 gives
                 efficacy
                 to
                 the
                 Word
                 in
                 this
                 (
                 much
                 less
                 to
                 Justification
                 where
                 faith
                 is
                 no
                 efficient
                 .
                 )
                 For
                 concauses
                 have
                 not
                 influence
                 on
                 each
                 other
                 ,
                 but
                 both
                 on
                 the
                 effect
                 .
                 The
                 want
                 of
                 faith
                 may
                 hinder
                 the
                 Word
                 from
                 that
                 further
                 work
                 one
                 the
                 soul
                 ,
                 which
                 presupposeth
                 faith
                 (
                 for
                 faith
                 is
                 not
                 wrought
                 with
                 faith's
                 cooperation
                 .
                 )
                 and
                 that
                 's
                 all
                 that
                 the
                 Text
                 saith
                 :
                 But
                 may
                 not
                 the
                 absence
                 of
                 faith
                 hinder
                 ,
                 unless
                 when
                 present
                 it
                 doth
                 effect
                 ?
                 I
                 am
                 sure
                 in
                 Justification
                 ,
                 where
                 it
                 is
                 but
                 a
                 condition
                 ,
                 it
                 may
                 .
                 The
                 nature
                 of
                 a
                 condition
                 ,
                 when
                 the
                 gift
                 is
                 free
                 and
                 full
                 ,
                 is
                 not
                 to
                 effect
                 the
                 thing
                 ,
                 but
                 to
                 suspend
                 the
                 efficacy
                 of
                 the
                 instrument
                 ,
                 till
                 it
                 be
                 performed
                 .
                 As
                 (
                 if
                 I
                 may
                 use
                 so
                 gross
                 a
                 similitude
                 )
                 the
                 clicket
                 of
                 a
                 Cross-bow
                 doth
                 hinder
                 the
                 ●ow
                 from
                 shooting
                 ,
                 till
                 you
                 stir
                 it
                 ;
                 but
                 doth
                 not
                 adde
                 any
                 force
                 to
                 it
                 ,
                 when
                 you
                 do
                 stir
                 it
                 .
              
               
                 The
                 second
                 Text
                 I
                 know
                 not
                 how
                 you
                 mean
                 to
                 make
                 use
                 of
                 ;
                 unless
                 you
                 argue
                 thus
                 :
                 The
                 Word
                 worketh
                 effectually
                 only
                 in
                 Beleevers
                 :
                 therefore
                 faith
                 conveyeth
                 efficacy
                 to
                 the
                 Word
                 .
                 I
                 think
                 I
                 need
                 not
                 tell
                 you
                 ,
                 that
                 I
                 deny
                 the
                 sequel
                 (
                 not
                 to
                 speak
                 of
                 the
                 antecedent
                 :
                 )
                 nor
                 yet
                 to
                 tell
                 you
                 that
                 this
                 speaks
                 not
                 of
                 working
                 the
                 relative
                 change
                 of
                 Justification
                 .
              
            
             
               
                 §.
                 19.
                 
              
               
                 Mr
                 Bl.
                 SO
                 that
                 the
                 Gospel
                 ,
                 in
                 it self
                 considered
                 ,
                 is
                 wanting
                 in
                 that
                 honour
                 assigned
                 to
                 an
                 instrument
                 ,
                 to
                 have
                 influx
                 to
                 the
                 producing
                 of
                 the
                 effect
                 of
                 the
                 principall
                 cause
                 ,
                 by
                 a
                 proper
                 causality
                 .
                 If
                 none
                 dare
                 say
                 ,
                 that
                 faith
                 hath
                 such
                 an
                 influx
                 ,
                 they
                 may
                 much
                 less
                 say
                 that
                 the
                 Word
                 hath
                 such
                 an
                 influx
                 .
              
            
             
               
                 §.
                 19.
                 
              
               
                 
                   R.
                   B.
                
                 THe
                 Gospel
                 in
                 it self
                 considered
                 ,
                 without
                 the
                 coordinate
                 or
                 subordinate
                 ,
                 or
                 superiour
                 causality
                 of
                 faith
                 ,
                 hath
                 this
                 honour
                 so
                 fully
                 ,
                 clearly
                 ,
                 beyond
                 all
                 doubt
                 ,
                 that
                 no
                 man
                 that
                 is
                 a
                 preacher
                 of
                 this
                 Gospel
                 should
                 question
                 it
                 :
                 Much
                 less
                 should
                 prefer
                 the
                 causality
                 of
                 faith
                 ,
                 in
                 saying
                 ,
                 that
                 [
                 we
                 may
                 much
                 less
                 give
                 this
                 honour
                 to
                 the
                 Word
                 ,
                 ]
                 or
                 say
                 this
                 of
                 the
                 Word
                 ,
                 then
                 of
                 our
                 own
                 faith
                 .
                 Yet
                 
                 the
                 Gospel
                 without
                 the
                 concomitancy
                 of
                 faith
                 ,
                 doth
                 not
                 actually
                 justifie
                 :
                 else
                 faith
                 were
                 no
                 condition
                 or
                 
                   causa
                   sine
                   qua
                   non
                
                 :
                 But
                 that
                 is
                 no
                 dishonour
                 to
                 the
                 Gospel
                 ;
                 nor
                 defect
                 of
                 power
                 which
                 faith
                 must
                 supply
                 .
                 But
                 the
                 force
                 of
                 the
                 instrument
                 being
                 meerly
                 from
                 the
                 Donors
                 will
                 ,
                 he
                 willeth
                 that
                 it
                 shall
                 then
                 (
                 and
                 not
                 till
                 then
                 )
                 efficere
                 ,
                 when
                 the
                 condition
                 is
                 performed
                 .
                 I
                 appeal
                 to
                 all
                 the
                 Divines
                 ,
                 Lawyers
                 and
                 Logicians
                 in
                 the
                 world
                 ;
                 when
                 the
                 thing
                 to
                 be
                 conveyed
                 is
                 but
                 
                   Debitum
                   vel
                   jus
                   ad
                   rem
                
                 ,
                 and
                 the
                 effect
                 is
                 but
                 a
                 Transcendental
                 relation
                 (
                 as
                 debitum
                 is
                 ,
                 )
                 Is
                 not
                 the
                 
                   Voluntas
                   constituentis
                   vel
                   Donantis
                
                 the
                 only
                 principal
                 proper
                 efficient
                 ?
                 And
                 is
                 not
                 the
                 
                   sig●um
                   voluntatis
                   constituens
                
                 ,
                 the
                 properest
                 instrument
                 that
                 the
                 wit
                 of
                 man
                 can
                 imagine
                 .
                 Is
                 not
                 the
                 Testament
                 of
                 a
                 man
                 the
                 most
                 strict
                 and
                 proper
                 instrument
                 of
                 conveying
                 right
                 of
                 the
                 Legacy
                 to
                 the
                 Legatary
                 ?
                 Is
                 not
                 a
                 Covenant
                 ,
                 Contract
                 ,
                 Deed
                 of
                 gift
                 ,
                 the
                 most
                 proper
                 instrumental
                 efficient
                 cause
                 of
                 the
                 duness
                 of
                 the
                 thing
                 given
                 or
                 conveyed
                 ?
                 It
                 is
                 not
                 only
                 a
                 Law
                 term
                 ,
                 but
                 a
                 term
                 of
                 the
                 strictest
                 Logick
                 ,
                 to
                 call
                 these
                 a
                 mans
                 instrument
                 for
                 conveyance
                 .
                 Is
                 not
                 a
                 praemiant
                 or
                 priviledging
                 law
                 ,
                 in
                 the
                 most
                 strict
                 and
                 proper
                 sense
                 the
                 Legislators
                 instrument
                 ,
                 effecting
                 the
                 
                   debitum
                   praemii
                   vel
                   privelegii
                
                 ?
                 It
                 is
                 evident
                 that
                 the
                 fullest
                 definition
                 of
                 an
                 instrumental
                 efficient
                 cause
                 doth
                 agree
                 to
                 these
                 :
                 as
                 far
                 as
                 the
                 nature
                 of
                 the
                 effect
                 (
                 
                   Relatio
                   debiti
                   vel
                   juris
                
                 )
                 will
                 admit
                 of
                 full
                 or
                 proper
                 efficiency
                 .
                 For
                 these
                 instruments
                 are
                 the
                 very
                 
                   fundamenta
                   proxima
                
                 of
                 these
                 relations
                 .
                 Can
                 you
                 prove
                 the
                 like
                 ,
                 (
                 yea
                 and
                 more
                 )
                 of
                 faith
                 ,
                 and
                 will
                 not
                 ?
                 But
                 I
                 pray
                 once
                 more
                 ●emember
                 that
                 it
                 is
                 not
                 the
                 effecting
                 of
                 a
                 Physical
                 change
                 ,
                 but
                 a
                 relative
                 ,
                 the
                 conveying
                 of
                 Right
                 that
                 we
                 are
                 speaking
                 of
                 :
                 so
                 full
                 an
                 instrument
                 is
                 each
                 of
                 th●se
                 that
                 the
                 very
                 name
                 of
                 the
                 effect
                 is
                 oft
                 given
                 to
                 them
                 .
                 So
                 a
                 pardoning
                 instrument
                 is
                 called
                 A
                 pardon
                 :
                 the
                 instrument
                 of
                 donation
                 is
                 called
                 A
                 deed
                 of
                 gift
                 .
                 The
                 Law
                 is
                 said
                 ,
                 
                   praemiare
                   &
                   punire
                   ,
                   quia
                   constituit
                   debitum
                   premii
                   &
                   paenae
                   .
                
              
            
             
               
                 §.
                 20.
                 
              
               
                 Mr
                 Bl.
                 PEmble
                 therefore
                 affirming
                 the
                 Word
                 to
                 be
                 an
                 instrument
                 of
                 Gods
                 Spirit
                 ,
                 presently
                 addes
                 ,
                 Now
                 instruments
                 are
                 either
                 cooperative
                 or
                 passive
                 ,
                 and
                 the
                 Word
                 must
                 be
                 one
                 of
                 these
                 two
                 :
                 Cooperative
                 ,
                 he
                 saith
                 it
                 is
                 not
                 ,
                 and
                 gives
                 his
                 reason
                 :
                 It
                 is
                 therefore
                 ,
                 saith
                 he
                 ,
                 a
                 passive
                 instrument
                 ,
                 working
                 only
                 
                   per
                   modum
                   ob●ecti
                
                 ,
                 as
                 it
                 contains
                 a
                 declaration
                 of
                 the
                 Divine
                 Will
                 ,
                 and
                 it
                 proposeth
                 to
                 the
                 understanding
                 and
                 will
                 the
                 things
                 to
                 be
                 known
                 ,
                 beleeved
                 and
                 practised
                 .
              
            
             
               
                 §.
                 20.
                 
              
               
                 
                   R.
                   B.
                
                 Mr
                 Pemble
                 speaks
                 of
                 the
                 Word
                 effecting
                 ,
                 or
                 as
                 the
                 instrument
                 of
                 sanctification
                 .
                 We
                 speak
                 of
                 it
                 as
                 conveying
                 right
                 to
                 Christ
                 ,
                 and
                 as
                 justifying
                 .
                 What
                 's
                 that
                 to
                 this
                 ?
                 2.
                 
                 When
                 did
                 Mr
                 Pemble
                 prove
                 that
                 the
                 Word
                 or
                 other
                 objects
                 are
                 passive
                 instruments
                 ?
                 You
                 know
                 he
                 goes
                 against
                 the
                 stream
                 of
                 Philosophers
                 :
                 and
                 then
                 his
                 reasons
                 must
                 sway
                 more
                 then
                 his
                 authority
                 :
                 And
                 his
                 reason
                 ,
                 which
                 you
                 say
                 he
                 gives
                 ,
                 is
                 but
                 this
                 ,
                 It
                 cannot
                 be
                 declared
                 what
                 operative
                 force
                 there
                 should
                 be
                 in
                 the
                 bare
                 declaration
                 of
                 Gods
                 will
                 ,
                 &c.
                 ]
                 But
                 I
                 will
                 undertake
                 to
                 declare
                 that
                 an
                 operation
                 there
                 is
                 by
                 the
                 agency
                 of
                 this
                 declaration
                 ;
                 though
                 not
                 punctually
                 how
                 it
                 operates
                 :
                 I
                 have
                 read
                 many
                 that
                 say
                 that
                 
                   objectum
                   operatur
                   in
                   genere
                   causae
                   finalis
                   :
                
                 and
                 others
                 that
                 say
                 it
                 worketh
                 
                   in
                   genere
                   causae
                   efficientis
                
                 ,
                 some
                 saying
                 it
                 effecteth
                 Physically
                 ,
                 others
                 that
                 it
                 effecteth
                 morally
                 ,
                 others
                 that
                 
                   objectum
                   
                   operatur
                   naturaliter
                   ,
                   at
                   pr●ponens
                   objectum
                   est
                   tantum
                   causa
                   moralis
                
                 ;
                 others
                 that
                 it
                 is
                 
                   causa
                   efficiens
                   objectiva
                   protatarcti●a
                   respectu
                   earum
                   operationum
                   qua
                   ab
                   illa
                   immediate
                   exercentur
                   ;
                   sed
                   causa
                   finalis
                   respectu
                   aliorum
                   operationum
                   quae
                   ab
                   illa
                   sunt
                   priorum
                   interventu
                   ,
                
                 as
                 Burgers●is
                 speaks
                 :
                 But
                 I
                 remember
                 none
                 that
                 call
                 it
                 
                   Instrumentum
                   passivum
                
                 :
                 yea
                 not
                 only
                 the
                 object
                 ,
                 but
                 declaration
                 and
                 all
                 ,
                 
                   Instrumentum
                   passivum
                
                 .
                 For
                 my
                 part
                 I
                 am
                 of
                 Scotu●
                 minde
                 ,
                 that
                 
                   Objectum
                   operatur
                   efficienter
                   &
                   per
                   m●dum
                   naturae
                   in
                   intellectum
                   ;
                   sed
                   moraliter
                   tantum
                   in
                   voluntatem
                
                 ;
                 irresistibly
                 and
                 necessitatingly
                 on
                 the
                 intellect
                 (
                 considering
                 it
                 as
                 an
                 intellect
                 ,
                 and
                 not
                 so
                 far
                 as
                 it
                 is
                 
                   sub
                   imperio
                   voluntatis
                   &
                   ita
                   ejus
                   operationes
                   sunt
                   participativè
                   voluntariae
                
                 ;
                 )
                 but
                 on
                 the
                 will
                 not
                 so
                 .
                 And
                 I
                 am
                 sure
                 this
                 passive
                 instrumentality
                 of
                 the
                 Word
                 in
                 sanctifying
                 ,
                 doth
                 very
                 ill
                 agree
                 with
                 the
                 language
                 of
                 Scripture
                 ;
                 which
                 makes
                 the
                 Word
                 to
                 be
                 mighty
                 ,
                 powerfull
                 ,
                 pulling
                 down
                 strong
                 holds
                 ,
                 sharp
                 ,
                 dividing
                 ,
                 &c.
                 
                 The
                 seed
                 of
                 God
                 by
                 which
                 we
                 are
                 begotten
                 ,
                 lively
                 ,
                 the
                 Word
                 of
                 life
                 ,
                 saving
                 mens
                 souls
                 ,
                 quickning
                 ,
                 sanctifying
                 ,
                 cleansing
                 ,
                 &c.
                 
                 But
                 what
                 's
                 all
                 this
                 to
                 Justification
                 ?
              
            
             
               
                 §.
                 21.
                 
              
               
                 Mr
                 
                   Bl.
                   SO
                   that
                   if
                
                 Burgersdicius
                 his
                 gladius
                 and
                 culter
                 
                   be
                   active
                   instruments
                   ,
                   and
                
                 Keckerman
                 's
                 Incus
                 instrumentum
                 fabricationis
                 ,
                 
                   and
                   his
                
                 scamnum
                 &
                 mensa
                 accubitus
                 ,
                 &
                 terra
                 ambulationis
                 ;
                 
                   yet
                   it
                   followeth
                   not
                   ,
                   as
                   is
                   thence
                   inferred
                   ,
                   that
                   there
                   is
                   no
                   passive
                   instrument
                   .
                   Here
                   is
                   an
                   instrument
                   that
                   is
                   passive
                   .
                
              
            
             
               
                 §.
                 21.
                 
              
               
                 
                   R.
                   B.
                
                 THese
                 words
                 import
                 an
                 intimation
                 that
                 I
                 said
                 all
                 these
                 were
                 active
                 instruments
                 ,
                 which
                 should
                 not
                 have
                 been
                 done
                 ,
                 when
                 I
                 manifested
                 that
                 I
                 took
                 some
                 of
                 them
                 for
                 no
                 instruments
                 .
                 2.
                 
                 These
                 words
                 intimate
                 ,
                 as
                 if
                 I
                 concluded
                 hence
                 (
                 if
                 not
                 only
                 hence
                 )
                 that
                 there
                 are
                 no
                 passive
                 instruments
                 ;
                 which
                 should
                 not
                 be
                 ,
                 when
                 I
                 only
                 brought
                 in
                 these
                 as
                 Objections
                 to
                 be
                 answered
                 ,
                 and
                 argued
                 with
                 Schibl●r
                 against
                 passive
                 instruments
                 thus
                 :
                 Every
                 instrument
                 is
                 an
                 efficient
                 cause
                 :
                 All
                 efficiency
                 is
                 by
                 action
                 .
                 Therefore
                 every
                 instrument
                 is
                 active
                 .
                 If
                 you
                 chose
                 rather
                 (
                 as
                 ordinarily
                 you
                 do
                 )
                 to
                 silence
                 my
                 reasons
                 then
                 answer
                 them
                 ,
                 yet
                 you
                 should
                 not
                 have
                 intimated
                 ,
                 as
                 if
                 I
                 had
                 given
                 you
                 none
                 ,
                 or
                 but
                 such
                 as
                 I
                 gave
                 not
                 .
                 3.
                 
                 I
                 look
                 for
                 your
                 proof
                 of
                 a
                 passive
                 instrument
                 ;
                 and
                 not
                 to
                 say
                 [
                 Here
                 is
                 an
                 instrument
                 that
                 is
                 passive
                 ]
                 as
                 if
                 you
                 were
                 demonstrating
                 it
                 to
                 my
                 eyes
                 ,
                 when
                 you
                 bring
                 nothing
                 but
                 singular
                 Mr.
                 Pembles
                 singular
                 word
                 .
                 And
                 I
                 doubt
                 whether
                 you
                 beleeve
                 him
                 or
                 your self
                 throughly
                 ;
                 for
                 if
                 you
                 did
                 ,
                 I
                 think
                 you
                 would
                 preach
                 but
                 coldly
                 .
                 I
                 am
                 perswaded
                 you
                 look
                 your
                 preaching
                 should
                 operate
                 actively
                 :
                 And
                 indeed
                 so
                 it
                 must
                 or
                 not
                 at
                 all
                 ;
                 for
                 
                   pati
                   non
                   est
                   operari
                
                 ;
                 and
                 therefore
                 Pemble
                 denieth
                 it
                 to
                 cooperate
                 ,
                 and
                 to
                 operate
                 .
                 Be
                 not
                 offended
                 if
                 I
                 doubt
                 whether
                 you
                 beleeve
                 this
                 your self
                 ,
                 in
                 your
                 Studies
                 ,
                 Preaching
                 ,
                 Writing
                 and
                 Exhortations
                 .
                 4.
                 
                 I
                 doubt
                 not
                 but
                 that
                 which
                 doth
                 only
                 
                   realiter
                   pati
                
                 ,
                 may
                 be
                 called
                 an
                 instrument
                 
                   moraliter
                   vel
                   reputative
                
                 :
                 but
                 then
                 its
                 reputative
                 instrumentality
                 ,
                 consisteth
                 in
                 a
                 reputative
                 activity
                 .
                 5.
                 
                 And
                 I
                 doubt
                 not
                 but
                 the
                 
                   dispositio
                   materiae
                
                 may
                 ,
                 by
                 a
                 borrowed
                 speech
                 be
                 called
                 
                   instrumentum
                   recipiendi
                
                 ;
                 and
                 so
                 
                   instrumentum
                   passivum
                
                 ,
                 i.
                 e.
                 Passionis
                 ,
                 i.
                 e.
                 Receptionis
                 ▪
                 but
                 all
                 this
                 is
                 nothing
                 to
                 the
                 business
                 .
                 6.
                 
                 If
                 it
                 were
                 proved
                 that
                 there
                 were
                 a
                 hundred
                 passive
                 instruments
                 ,
                 it
                 would
                 never
                 be
                 proved
                 that
                 faith
                 is
                 one
                 (
                 as
                 an
                 instrument
                 signifieth
                 an
                 efficient
                 cause
                 )
                 of
                 Gods
                 work
                 of
                 justifying
                 us
                 :
                 neither
                 Really
                 nor
                 Reputatively
                 is
                 it
                 such
                 .
              
            
             
               
               
                 §.
                 22.
                 
              
               
                 Mr
                 Bl.
                 THat
                 which
                 is
                 produced
                 by
                 an
                 efficient
                 or
                 principall
                 agent
                 to
                 the
                 producing
                 of
                 an
                 effect
                 ,
                 and
                 receives
                 activity
                 and
                 power
                 from
                 some
                 other
                 ,
                 is
                 a
                 passive
                 instrument
                 and
                 not
                 active
                 .
              
            
             
               
                 §.
                 22.
                 
              
               
                 
                   R.
                   B.
                
                 STranger
                 yet
                 !
                 1.
                 
                 It
                 s
                 nothing
                 to
                 the
                 nature
                 of
                 an
                 instrument
                 active
                 or
                 passive
                 ,
                 whether
                 [
                 it
                 be
                 produced
                 by
                 the
                 principal
                 agent
                 ]
                 or
                 not
                 ,
                 so
                 it
                 do
                 but
                 subserve
                 that
                 agent
                 .
                 2.
                 
                 If
                 this
                 proposition
                 be
                 true
                 ,
                 there
                 is
                 never
                 an
                 active
                 instrument
                 
                   in
                   rerum
                   natura
                
                 :
                 For
                 Angels
                 and
                 men
                 ,
                 
                   calor
                   ,
                   frigus
                
                 ,
                 and
                 all
                 creatures
                 are
                 produced
                 by
                 God
                 as
                 the
                 principal
                 cause
                 to
                 the
                 producing
                 of
                 some
                 effects
                 (
                 except
                 there
                 be
                 any
                 
                   ultimi
                   effectus
                
                 found
                 out
                 which
                 are
                 not
                 causes
                 of
                 other
                 effects
                 )
                 and
                 they
                 all
                 receive
                 activity
                 and
                 power
                 from
                 God.
                 Those
                 that
                 are
                 most
                 for
                 passive
                 instruments
                 say
                 ,
                 calor
                 is
                 an
                 active
                 instrument
                 .
                 But
                 if
                 I
                 use
                 fire
                 to
                 warm
                 my
                 beer
                 ,
                 or
                 burn
                 any
                 thing
                 ,
                 this
                 receives
                 its
                 activity
                 and
                 power
                 from
                 another
                 ,
                 and
                 therefore
                 must
                 be
                 no
                 active
                 instrument
                 ,
                 with
                 you
                 .
                 If
                 there
                 be
                 no
                 active
                 instrument
                 ,
                 when
                 I
                 thought
                 there
                 had
                 been
                 no
                 passive
                 instrument
                 ,
                 I
                 was
                 f●r
                 wide
                 .
                 3.
                 
                 But
                 what
                 mean
                 these
                 strange
                 words
                 of
                 [
                 Activity
                 and
                 power
                 received
                 ]
                 if
                 the
                 instrument
                 be
                 not
                 active
                 ?
                 Is
                 not
                 the
                 Potentia
                 here
                 meant
                 ,
                 
                   Potentia
                   efficiendi
                
                 ?
                 and
                 is
                 not
                 all
                 effection
                 by
                 action
                 ?
                 And
                 is
                 not
                 the
                 activity
                 here
                 mentioned
                 ,
                 an
                 activity
                 in
                 causing
                 ?
                 What
                 ?
                 and
                 yet
                 no
                 active
                 instrument
                 ?
                 1
                 Be
                 not
                 offended
                 with
                 me
                 ,
                 Dear
                 brother
                 ,
                 if
                 I
                 confess
                 ,
                 that
                 you
                 and
                 I
                 differ
                 in
                 more
                 points
                 than
                 one
                 ,
                 and
                 in
                 our
                 Philosophy
                 as
                 well
                 as
                 Theology
                 .
              
            
             
               
                 §.
                 23.
                 
              
               
                 Mr
                 Bl.
                 BVt
                 the
                 Word
                 is
                 produced
                 and
                 held
                 forth
                 of
                 God
                 for
                 the
                 work
                 of
                 Justification
                 ,
                 and
                 hath
                 its
                 power
                 of
                 working
                 elsewhere
                 .
              
            
             
               
                 §.
                 23.
                 
              
               
                 
                   R.
                   B.
                
                 YEt
                 more
                 strange
                 !
                 1.
                 
                 Is
                 it
                 not
                 enough
                 that
                 you
                 take
                 the
                 Word
                 to
                 be
                 a
                 passive
                 instrument
                 of
                 Confirmation
                 and
                 Conversion
                 ?
                 and
                 all
                 the
                 work
                 that
                 it
                 doth
                 on
                 the
                 souls
                 of
                 your
                 hearers
                 really
                 ?
                 〈◊〉
                 you
                 must
                 feign
                 the
                 Word
                 to
                 be
                 the
                 passive
                 instrument
                 of
                 Justification
                 too
                 ?
                 Is
                 there
                 any
                 thing
                 in
                 the
                 whole
                 world
                 that
                 can
                 m●r●
                 unfi●ly
                 be
                 called
                 a
                 passive
                 instrument
                 ,
                 then
                 the
                 Covenant
                 of
                 Justification
                 ?
                 Why
                 ,
                 it
                 is
                 Gods
                 only
                 instrument
                 of
                 active
                 Constitution
                 of
                 the
                 dueness
                 of
                 the
                 benefi●
                 ?
                 Though
                 it
                 be
                 but
                 
                   actione
                   morali
                   ,
                   ut
                   ●ignum
                   ●●l●ntatis
                   donatoris
                   .
                
                 The
                 Debitum
                 results
                 from
                 the
                 Grant
                 ,
                 Deed
                 of
                 Gift
                 ,
                 Testament
                 ,
                 or
                 Instrument
                 of
                 Donation
                 or
                 Conveyance
                 ,
                 as
                 from
                 its
                 
                   fundamentum
                   proximum
                
                 :
                 And
                 is
                 the
                 
                   fundamentum
                   proximum
                   Relatio●is
                
                 a
                 passive
                 Instrument
                 ▪
              
               
                 2.
                 
                 The
                 Word
                 hath
                 its
                 power
                 of
                 working
                 elsewhere
                 ,
                 that
                 is
                 ,
                 from
                 God
                 ;
                 but
                 not
                 from
                 mans
                 faith
                 :
                 Farre
                 be
                 such
                 a
                 thought
                 from
                 my
                 soul
                 .
              
               
                 3.
                 
                 I
                 suspect
                 by
                 your
                 words
                 ,
                 when
                 you
                 say
                 [
                 the
                 Word
                 is
                 produced
                 and
                 held
                 sorth
                 of
                 God
                 ]
                 and
                 by
                 your
                 discourse
                 all
                 along
                 ,
                 that
                 you
                 all
                 this
                 while
                 understand
                 
                 not
                 what
                 I
                 mean
                 by
                 the
                 Covenants
                 justifying
                 :
                 (
                 yet
                 I
                 had
                 hoped
                 you
                 had
                 understood
                 the
                 thing
                 it self
                 .
                 )
                 You
                 seem
                 to
                 think
                 that
                 the
                 Covenant
                 justifies
                 by
                 some
                 real
                 operation
                 on
                 the
                 ●oul
                 ,
                 as
                 the
                 Papists
                 say
                 ;
                 and
                 our
                 Divines
                 say
                 ,
                 It
                 sanctifies
                 ;
                 or
                 as
                 it
                 justifies
                 in
                 
                   for●
                   conscientiae
                
                 ,
                 by
                 giving
                 assurance
                 and
                 comfort
                 .
                 But
                 Sir
                 ,
                 I
                 opened
                 my
                 thoughts
                 of
                 this
                 fully
                 in
                 Aphor.
                 pag.
                 173
                 ,
                 174
                 ,
                 175
                 ,
                 176
                 ,
                 177
                 ,
                 178
                 ,
                 179.
                 
                 I
                 scarce
                 bestowed
                 so
                 many
                 words
                 of
                 any
                 one
                 particular
                 point
                 .
                 I
                 speak
                 not
                 of
                 the
                 effect
                 of
                 Gods
                 Word
                 ,
                 as
                 preached
                 to
                 mens
                 hearts
                 :
                 but
                 as
                 it
                 is
                 
                   Lex
                   promulgata
                   ,
                   &
                   Faedus
                   ,
                   &
                   Testamentum
                   ,
                
                 and
                 so
                 doth
                 convey
                 Right
                 ,
                 or
                 Constitute
                 the
                 dueness
                 of
                 the
                 benefit
                 ?
                 
                   This
                   is
                   the
                   Record
                   that
                   God
                   hath
                   given
                   us
                   ,
                   eternall
                   Life
                   ,
                   and
                   this
                   Life
                   is
                   in
                   his
                   Son
                   ,
                
                 &c.
                 
                 1
                 Joh.
                 5.11
                 ,
                 12.
                 
                 This
                 Gospel-donation
                 doth
                 constitute
                 the
                 duness
                 of
                 the
                 thing
                 given
                 ;
                 to
                 us
                 ;
                 and
                 thus
                 the
                 Covenant
                 justifies
                 ,
                 as
                 a
                 written
                 pardon
                 under
                 the
                 Kings
                 hand
                 ,
                 or
                 an
                 act
                 of
                 grace
                 or
                 oblivion
                 ,
                 doth
                 pardon
                 .
                 Do
                 you
                 not
                 oft
                 read
                 in
                 Divines
                 of
                 
                   Justificatio
                   Juris
                   ,
                   vel
                   Legis
                
                 ,
                 as
                 distinct
                 from
                 
                   Justificatio
                   Judicis
                   ,
                   vel
                   per
                   sententiam
                   ?
                
                 I
                 referre
                 you
                 to
                 what
                 I
                 said
                 in
                 the
                 cited
                 place
                 .
              
            
             
               
                 §.
                 24.
                 
              
               
                 Mr
                 Bl.
                 FOrgiveness
                 of
                 sins
                 is
                 preached
                 in
                 the
                 Gospel
                 ,
                 
                   Act.
                   13.32
                
                 .
                 But
                 it
                 is
                 those
                 that
                 beleeve
                 that
                 are
                 justified
                 .
                 Faith
                 through
                 the
                 Spirit
                 gives
                 efficacy
                 and
                 power
                 of
                 working
                 to
                 it
                 .
              
            
             
               
                 §.
                 24.
                 
              
               
                 
                   R.
                   B.
                
                 I
                 Should
                 tremble
                 to
                 say
                 so
                 :
                 What
                 Romanist
                 by
                 the
                 doctrine
                 of
                 merit
                 gives
                 more
                 to
                 man
                 in
                 the
                 work
                 of
                 Justification
                 !
                 If
                 our
                 faith
                 give
                 efficacy
                 and
                 power
                 to
                 the
                 Gospel
                 to
                 justifie
                 us
                 ,
                 then
                 we
                 justifie
                 our selves
                 when
                 the
                 Gospel
                 justifies
                 us
                 !
                 then
                 the
                 Gospel
                 is
                 our
                 instrument
                 of
                 Justification
                 !
                 And
                 can
                 this
                 be
                 unless
                 it
                 be
                 also
                 said
                 that
                 we
                 made
                 the
                 Gospel
                 ?
                 Then
                 God
                 and
                 we
                 are
                 concauses
                 in
                 the
                 Gospels
                 act
                 of
                 Donation
                 :
                 And
                 is
                 it
                 the
                 same
                 power
                 and
                 efficacy
                 for
                 justifying
                 ,
                 which
                 the
                 Gospel
                 receives
                 from
                 God
                 ,
                 and
                 which
                 it
                 receives
                 from
                 faith
                 ?
                 or
                 are
                 they
                 divers
                 ?
                 If
                 divers
                 ,
                 shew
                 us
                 what
                 they
                 are
                 ;
                 and
                 which
                 part
                 of
                 its
                 power
                 and
                 efficacy
                 the
                 Gospel
                 receives
                 from
                 faith
                 ,
                 and
                 which
                 from
                 God
                 ?
                 If
                 they
                 are
                 the
                 same
                 ,
                 then
                 God
                 must
                 convey
                 justifying
                 efficacy
                 and
                 power
                 into
                 faith
                 first
                 ,
                 and
                 by
                 faith
                 into
                 the
                 Gospel
                 :
                 which
                 who
                 imagineth
                 ?
                 or
                 why
                 should
                 I
                 be
                 so
                 vain
                 as
                 to
                 stand
                 to
                 confute
                 it
                 ?
                 O
                 that
                 you
                 had
                 condescended
                 so
                 far
                 to
                 your
                 Readers
                 weakness
                 ,
                 as
                 to
                 have
                 deigned
                 to
                 shew
                 him
                 ,
                 
                   Quomodo
                   patitur
                   Evangelium
                   recipiendo
                   ?
                   &
                   Quid
                   recipit
                   ut
                   siat
                   potens
                   &
                   efficax
                   ?
                   &
                   quomodo
                   haec
                   potentia
                   &
                   efficacia
                   fuit
                   in
                   fide
                   ?
                   utrum
                   eminenter
                   an
                   formaliter
                   ?
                   aut
                   utrum
                   fides
                   id
                   communicavit
                   quod
                   nunquam
                   habuit
                   ?
                   &
                   quomodo
                   agit
                   fides
                   in
                   hoc
                   influxu
                   causativo
                   in
                   Evangelium
                   ?
                
                 with
                 many
                 more
                 of
                 the
                 like
                 ,
                 which
                 you
                 make
                 necessary
                 to
                 be
                 enquired
                 after
                 .
                 And
                 why
                 gave
                 you
                 no
                 proof
                 from
                 Scripture
                 or
                 reason
                 for
                 a
                 point
                 that
                 is
                 so
                 new
                 ,
                 that
                 I
                 think
                 never
                 man
                 printed
                 before
                 you
                 ,
                 for
                 so
                 far
                 as
                 I
                 can
                 learn
                 at
                 present
                 :
                 That
                 saith
                 gives
                 efficacy
                 and
                 power
                 of
                 sanctifying
                 or
                 exciting
                 Grace
                 ,
                 perhaps
                 some
                 before
                 you
                 have
                 delivered
                 :
                 but
                 that
                 it
                 gives
                 efficacy
                 and
                 power
                 of
                 justifying
                 ,
                 I
                 think
                 not
                 any
                 .
              
               
                 2.
                 
                 And
                 sure
                 you
                 do
                 not
                 take
                 the
                 foregoing
                 words
                 for
                 proof
                 :
                 If
                 you
                 do
                 ,
                 I
                 desire
                 your
                 Reader
                 may
                 not
                 do
                 so
                 ,
                 What
                 though
                 only
                 Believers
                 are
                 justified
                 by
                 the
                 Covenant
                 ?
                 Doth
                 it
                 follow
                 that
                 faith
                 gives
                 efficacy
                 and
                 power
                 to
                 the
                 Covenant
                 to
                 justifie
                 ?
                 Then
                 either
                 there
                 are
                 no
                 conditions
                 or
                 causes
                 
                   sine
                   quibus
                   non
                
                 :
                 or
                 else
                 
                 they
                 all
                 are
                 efficient●
                 ,
                 and
                 give
                 efficacy
                 and
                 power
                 to
                 other
                 efficients
                 :
                 What
                 if
                 your
                 father
                 bequeath
                 by
                 his
                 Testament
                 110
                 a
                 piece
                 to
                 each
                 of
                 his
                 sons
                 ?
                 to
                 one
                 on
                 condition
                 he
                 will
                 ask
                 it
                 of
                 his
                 elder
                 brother
                 ,
                 and
                 thank
                 him
                 for
                 it
                 :
                 to
                 another
                 ,
                 if
                 he
                 be
                 married
                 by
                 such
                 a
                 time
                 :
                 to
                 a
                 third
                 ,
                 if
                 he
                 will
                 promise
                 not
                 to
                 wast
                 it
                 in
                 prodigality
                 :
                 Do
                 any
                 of
                 these
                 conditions
                 give
                 efficacy
                 and
                 power
                 to
                 the
                 Testament
                 ?
                 No
                 :
                 Yet
                 the
                 Testament
                 doth
                 not
                 
                   efficaciter
                   agere
                
                 till
                 they
                 are
                 performed
                 .
                 Why
                 is
                 that
                 ?
                 Because
                 all
                 such
                 instruments
                 work
                 morally
                 ,
                 only
                 by
                 expressing
                 
                   ut
                   signa
                
                 the
                 Will
                 of
                 the
                 Agent
                 :
                 and
                 therefore
                 they
                 work
                 both
                 when
                 and
                 how
                 he
                 will
                 ;
                 and
                 it
                 is
                 his
                 Will
                 that
                 they
                 shall
                 not
                 work
                 till
                 such
                 a
                 time
                 ,
                 and
                 but
                 on
                 such
                 terms
                 ;
                 and
                 so
                 he
                 frames
                 the
                 conditions
                 himself
                 ,
                 as
                 obices
                 to
                 suspend
                 his
                 Testament
                 or
                 other
                 instrument
                 from
                 acting
                 or
                 effecting
                 ,
                 till
                 they
                 are
                 performed
                 :
                 but
                 not
                 to
                 give
                 efficacy
                 and
                 power
                 to
                 his
                 Testament
                 .
                 If
                 the
                 gift
                 be
                 
                   in
                   diem
                
                 ,
                 the
                 instrument
                 receives
                 not
                 efficacy
                 and
                 power
                 from
                 the
                 Time
                 ,
                 
                   quando
                   venit
                   dies
                
                 :
                 no
                 more
                 doth
                 it
                 
                   per
                   praestationem
                   conditionis
                
                 .
              
               
                 3.
                 
                 Your
                 terms
                 of
                 [
                 Faith
                 's
                 giving
                 power
                 through
                 the
                 Spirit
                 ]
                 tell
                 me
                 ,
                 that
                 sure
                 you
                 still
                 look
                 at
                 the
                 wrong
                 act
                 of
                 the
                 Gospel
                 ;
                 not
                 at
                 its
                 moral
                 act
                 of
                 Conveyance
                 or
                 Donation
                 ,
                 but
                 at
                 its
                 real
                 operation
                 on
                 mans
                 heart
                 :
                 For
                 neither
                 Scripture
                 nor
                 Divines
                 use
                 to
                 say
                 ,
                 The
                 Gospel
                 remitteth
                 sin
                 ,
                 or
                 justifieth
                 by
                 the
                 Spirit
                 :
                 Nor
                 doth
                 the
                 Spirit
                 otherwise
                 do
                 it
                 ,
                 then
                 by
                 enditing
                 the
                 Gospel
                 ;
                 unless
                 by
                 the
                 Spirit
                 you
                 mean
                 the
                 Godhead
                 in
                 Essence
                 ,
                 and
                 not
                 in
                 Personality
                 .
                 Sanctification
                 is
                 ascribed
                 to
                 the
                 Spirit
                 as
                 the
                 efficient
                 ,
                 but
                 so
                 is
                 not
                 forgiveness
                 and
                 Justification
                 .
                 Nor
                 do
                 I
                 like
                 your
                 phrase
                 ,
                 as
                 to
                 sanctification
                 it self
                 ,
                 That
                 faith
                 conveys
                 efficacy
                 and
                 power
                 to
                 the
                 Gospel
                 through
                 the
                 Spirit
                 :
                 For
                 1.
                 
                 I
                 had
                 rather
                 say
                 ,
                 The
                 Gospel
                 and
                 Spirit
                 ,
                 or
                 the
                 Spirit
                 by
                 the
                 Gospel
                 ,
                 convey
                 efficacy
                 and
                 power
                 to
                 faith
                 ,
                 then
                 faith
                 to
                 the
                 Gos●el
                 .
                 2.
                 
                 How
                 faith
                 should
                 convey
                 this
                 through
                 the
                 Spirit
                 ,
                 is
                 quite
                 beyond
                 my
                 reach
                 :
                 Doth
                 the
                 Spirit
                 receive
                 any
                 influx
                 from
                 faith
                 ,
                 and
                 thereby
                 a
                 power
                 ,
                 and
                 then
                 convey
                 this
                 to
                 the
                 Gospel
                 from
                 our
                 faith
                 ?
                 But
                 it
                 s
                 like
                 you
                 mean
                 ,
                 the
                 Spirit
                 doth
                 it
                 through
                 faith
                 .
              
            
             
               
                 §.
                 25.
                 
              
               
                 Mr
                 Bl.
                 SO
                 that
                 neither
                 the
                 Gospel
                 ,
                 nor
                 faith
                 in
                 the
                 Gospel
                 ,
                 should
                 in
                 this
                 office
                 of
                 an
                 instrument
                 in
                 Justification
                 be
                 denied
                 their
                 due
                 honour
                 .
                 The
                 Gospel
                 received
                 by
                 faith
                 ,
                 is
                 a
                 plenary
                 instrument
                 in
                 this
                 work
                 :
                 and
                 faith
                 embracing
                 the
                 tender
                 and
                 promise
                 of
                 the
                 Gospel
                 .
                 The
                 Gospel
                 is
                 an
                 outward
                 instrument
                 ,
                 saith
                 Ravanelly
                 :
                 faith
                 an
                 inward
                 :
                 they
                 both
                 make
                 up
                 one
                 instrument
                 full
                 and
                 compleat
                 :
                 yet
                 faith
                 is
                 more
                 aptly
                 and
                 fitly
                 called
                 an
                 instrument
                 :
                 Seeing
                 that
                 faith
                 gives
                 efficacy
                 ,
                 as
                 an
                 instrument
                 to
                 the
                 Word
                 :
                 the
                 Word
                 may
                 be
                 without
                 faith
                 ,
                 and
                 so
                 no
                 instrument
                 at
                 all
                 :
                 but
                 faith
                 alway
                 presupposeth
                 the
                 Word
                 of
                 promise
                 :
                 it
                 is
                 not
                 without
                 its
                 object
                 .
              
            
             
               
                 §.
                 25.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 HAd
                 you
                 first
                 proved
                 any
                 such
                 honour
                 due
                 to
                 faith
                 ,
                 and
                 so
                 to
                 man
                 ,
                 as
                 to
                 be
                 the
                 instrument
                 of
                 Justification
                 ,
                 yea
                 and
                 more
                 fitly
                 then
                 the
                 Gospel
                 ,
                 so
                 to
                 be
                 called
                 ,
                 then
                 you
                 might
                 fairly
                 have
                 thus
                 concluded
                 .
                 But
                 I
                 like
                 not
                 Arguments
                 that
                 have
                 but
                 one
                 part
                 ,
                 being
                 all
                 Conclusion
                 .
                 I
                 will
                 say
                 more
                 for
                 the
                 Gospels
                 instrumentality
                 .
                 
                   Signum
                   voluntatis
                   Donatoris
                   constituens
                   jus
                   ad
                   beneficium
                   Donatum
                   (
                   etsi
                   in
                   diem
                   vel
                   sub
                   conditione
                   )
                   est
                   Donatoris
                   instrumentum
                   maximè
                   proprium
                   :
                   Sed
                   Testamentum
                   Christi
                   est
                   signum
                   voluntatis
                   divi●●
                   jus
                   nostrum
                   ad
                   Christum
                   
                   &
                   Justificationem
                   passivam
                   constituens
                   ,
                
                 (
                 viz.
                 
                   sub
                   conditione
                   ,
                   &
                   actualiter
                   quando
                   praestatur
                   conditio
                   :
                   )
                   Ergo
                   Testamentum
                   Christi
                   est
                   instrumentum
                   hujus
                   donationis
                   ,
                   maximè
                   proprium
                   .
                
                 For
                 the
                 major
                 ,
                 examine
                 it
                 by
                 all
                 the
                 qualifications
                 of
                 an
                 instrument
                 ,
                 and
                 it
                 will
                 appear
                 undoubted
                 .
                 1.
                 
                 
                   Subservit
                   causae
                   principali
                   ,
                   scilicet
                   voluntati
                   donatoris
                   .
                
                 2.
                 
                 
                   Actio
                   ejus
                   &
                   principalis
                   sunt
                   eadem
                   actio
                   :
                   scilicet
                   Donatio
                   ,
                   vel
                   constituere
                   debitum
                   beneficii
                   .
                
                 3.
                 
                 The
                 true
                 definition
                 of
                 an
                 instrument
                 agrees
                 to
                 it
                 :
                 
                   Instrumentum
                   est
                   quod
                   ex
                   directione
                   alterius
                   principalis
                   agentis
                   influit
                   ad
                   produceudum
                   effectum
                   se
                   nobiliorem
                   :
                   Vel
                   ,
                   per
                   quod
                   causa
                   alia
                   operatur
                   ,
                   sic
                   ,
                   ut
                   hoc
                   elevetur
                   ad
                   effectum
                   se
                   nobiliorem
                   ,
                   seu
                   ultra
                   perfectionem
                   &
                   suam
                   &
                   actionis
                   suae
                   .
                
                 4.
                 
                 Yea
                 it
                 is
                 the
                 most
                 perfect
                 instrument
                 ;
                 for
                 
                   instrumentum
                   eo
                   melius
                   est
                   quanto
                   magis
                   est
                   fini
                   proportionatum
                   :
                   ut
                
                 Aquin.
                 1.2
                 
                   ae
                   .
                   q.
                
                 188.
                 a.
                 7.
                 
                 But
                 Gods
                 Legal
                 grant
                 is
                 most
                 perfectly
                 proportioned
                 to
                 the
                 conveyance
                 of
                 right
                 to
                 Christ
                 ,
                 and
                 his
                 benefits
                 .
                 Prove
                 this
                 much
                 of
                 faith
                 ,
                 as
                 to
                 Justification
                 ,
                 before
                 you
                 again
                 tell
                 the
                 world
                 that
                 faith
                 is
                 more
                 fitly
                 called
                 an
                 instrument
                 of
                 Justification
                 .
              
               
                 2.
                 
                 If
                 the
                 Gospel
                 received
                 by
                 faith
                 be
                 a
                 plenary
                 instrument
                 of
                 justifying
                 ,
                 as
                 you
                 say
                 :
                 Then
                 1.
                 
                 How
                 is
                 faith
                 more
                 fitly
                 called
                 an
                 instrument
                 ?
                 2.
                 
                 Then
                 
                   Recipere
                   Evangelium
                
                 is
                 
                   instrumentum
                   justificandi
                   maximè
                   proprium
                
                 (
                 as
                 you
                 think
                 )
                 making
                 the
                 Gospel
                 a
                 compleat
                 instrument
                 .
              
               
                 3.
                 
                 If
                 faith
                 and
                 the
                 Gospel
                 be
                 both
                 full
                 compleat
                 instruments
                 ,
                 then
                 either
                 
                   ejusdem
                   effecti
                   per
                   eandem
                   actionem
                   ,
                   vel
                   per
                   diversas
                   :
                
                 not
                 
                   per
                   eandem
                   actionem
                
                 ,
                 For
                 1.
                 
                 Then
                 they
                 should
                 be
                 one
                 instrument
                 .
                 2.
                 
                 Their
                 esse
                 is
                 so
                 different
                 that
                 their
                 operari
                 must
                 needs
                 be
                 different
                 .
                 2.
                 
                 If
                 
                   per
                   diversas
                   actiones
                
                 ,
                 then
                 coordinate
                 or
                 subordinate
                 :
                 You
                 think
                 subordinate
                 ,
                 it
                 seems
                 ,
                 and
                 that
                 faith
                 gives
                 power
                 and
                 efficacy
                 to
                 the
                 Gospel
                 ;
                 If
                 so
                 ,
                 then
                 faith
                 doth
                 
                   modo
                   &
                   sensu
                   nobiliore
                   Justificare
                   quam
                   Testamentum
                   .
                
                 But
                 that
                 's
                 farre
                 from
                 truth
                 :
                 For
                 1.
                 
                 It
                 is
                 most
                 proper
                 to
                 say
                 ,
                 The
                 Covenant-grant
                 justifieth
                 :
                 or
                 the
                 Law
                 of
                 grace
                 justifieth
                 ;
                 but
                 it
                 is
                 less
                 proper
                 to
                 say
                 ,
                 Faith
                 justifieth
                 :
                 and
                 Scripture
                 never
                 saith
                 so
                 that
                 I
                 know
                 of
                 ;
                 but
                 that
                 we
                 are
                 justified
                 by
                 faith
                 .
                 2.
                 
                 You
                 say
                 your self
                 that
                 faith
                 is
                 but
                 a
                 passive
                 instrument
                 :
                 but
                 the
                 Testament
                 is
                 active
                 ,
                 (
                 morally
                 in
                 its
                 kinde
                 .
                 )
                 3.
                 
                 
                   Recipere
                   Evangelium
                
                 is
                 not
                 so
                 properly
                 Justificare
                 ,
                 as
                 is
                 
                   immediate
                   Justificare
                   ,
                   Remittere
                   ,
                   Jus
                   ad
                   Christum
                   &
                   remissionem
                   constituere
                   ,
                
                 which
                 is
                 the
                 Gospels
                 act
                 .
                 
                   Credere
                   non
                   est
                   tam
                   propriè
                   Justificare
                   .
                
                 Much
                 more
                 might
                 be
                 said
                 of
                 this
                 ,
                 if
                 necessary
                 .
              
               
                 4.
                 
                 How
                 plain
                 a
                 contradiction
                 do
                 you
                 speak
                 ,
                 that
                 faith
                 and
                 the
                 Gospel
                 are
                 two
                 instruments
                 :
                 and
                 that
                 both
                 make
                 one
                 compleat
                 instrument
                 .
                 They
                 might
                 have
                 been
                 said
                 to
                 be
                 materially
                 two
                 things
                 ,
                 making
                 one
                 instrument
                 without
                 contradiction
                 ;
                 but
                 not
                 without
                 notorious
                 untruth
                 .
              
               
                 5.
                 
                 For
                 it
                 is
                 no
                 better
                 when
                 you
                 say
                 ,
                 they
                 make
                 up
                 one
                 compleat
                 instrument
                 .
                 For
                 1.
                 
                 You
                 said
                 before
                 that
                 faith
                 gives
                 power
                 and
                 efficacy
                 to
                 the
                 Gospel
                 :
                 which
                 if
                 true
                 ,
                 then
                 the
                 Gospel
                 is
                 an
                 instrument
                 subordinate
                 to
                 faith
                 ,
                 and
                 therefore
                 not
                 one
                 with
                 it
                 .
                 2.
                 
                 The
                 Gospel
                 is
                 
                   causa
                   totalis
                   in
                   suo
                   genere
                
                 ,
                 fully
                 as
                 an
                 instrument
                 conveying
                 right
                 ,
                 
                   quando
                   vel
                   venit
                   dies
                   ,
                   vel
                   praestatur
                   conditio
                   :
                
                 therefore
                 it
                 is
                 not
                 
                   causa
                   partialis
                   ,
                   vel
                   pars
                   causae
                   .
                
                 3.
                 
                 There
                 is
                 such
                 a
                 disparity
                 in
                 the
                 actions
                 of
                 each
                 ,
                 viz.
                 Credere
                 ,
                 and
                 
                   Remittere
                   vel
                   donare
                   Christum
                   &
                   Remissionem
                   ,
                
                 that
                 they
                 cannot
                 possibly
                 as
                 
                   causae
                   partiales
                
                 ,
                 constitute
                 one
                 compleat
                 cause
                 :
                 For
                 one
                 immediatly
                 and
                 properly
                 produceth
                 the
                 effect
                 :
                 the
                 other
                 not
                 so
                 .
                 4.
                 
                 You
                 say
                 ,
                 that
                 they
                 are
                 both
                 passive
                 instruments
                 :
                 But
                 so
                 they
                 cannot
                 make
                 one
                 instrument
                 :
                 For
                 surely
                 
                   nec
                   patiuntur
                   idem
                   ,
                   nec
                   ab
                   eodem
                   ;
                   nec
                   formam
                   Justificationis
                   Evangelium
                   patiendo
                   recipit
                   .
                
                 Though
                 indeed
                 your
                 authority
                 must
                 do
                 more
                 then
                 your
                 reasons
                 ,
                 to
                 prove
                 it
                 of
                 either
                 .
              
               
               
                 6.
                 
                 If
                 ●aith
                 be
                 more
                 aptly
                 and
                 fitly
                 (
                 as
                 you
                 speak
                 )
                 called
                 ,
                 an
                 instrument
                 ,
                 then
                 it
                 is
                 a
                 properer
                 speech
                 to
                 ●ay
                 ,
                 Faith
                 ,
                 or
                 m●n
                 by
                 faith
                 ,
                 forgiveth
                 sins
                 ;
                 then
                 that
                 The
                 Covenant-grant
                 or
                 Condonation
                 ,
                 or
                 act
                 of
                 pardon
                 doth
                 forgive
                 them
                 .
                 
                   Se●
                   Absit
                
                 !
              
               
                 7.
                 
                 When
                 you
                 have
                 well
                 proved
                 that
                 repeated
                 dangerous
                 assertion
                 ,
                 [
                 That
                 faith
                 gives
                 efficacy
                 as
                 an
                 instrument
                 to
                 the
                 Word
                 ;
                 ]
                 you
                 may
                 next
                 take
                 the
                 boldness
                 to
                 speak
                 out
                 its
                 consequents
                 ,
                 and
                 say
                 ,
                 Gods
                 Word
                 is
                 the
                 Believers
                 word●
                 :
                 the
                 Beleever
                 enableth
                 Gods
                 Law
                 of
                 grace
                 to
                 forgive
                 him
                 :
                 The
                 Law
                 of
                 grace
                 is
                 defective
                 in
                 power
                 ,
                 till
                 the
                 Beleever
                 perfect
                 it
                 :
                 
                   Credere
                   non
                   est
                   actu●
                   subditi
                   ,
                   vel
                   Legatar●●
                   ,
                   sed
                   Rectoris
                   ,
                   Judi●is
                   ,
                   &
                   Testatoris
                   ▪
                   Ergo
                   Homo
                   habet
                   authoritatem
                   seipsum
                   Justificandi
                   ,
                   &
                   sibi
                   ipsi
                   condo●andi
                   ,
                   &
                   credendo
                   hanc
                   exc●●et
                   authoritatem
                   .
                
              
               
                 8.
                 
                 Your
                 strange
                 proof
                 is
                 oft
                 answered
                 .
                 What
                 though
                 the
                 Word
                 without
                 faith
                 is
                 no
                 instrument
                 ?
                 Doth
                 it
                 follow
                 that
                 therefore
                 either
                 faith
                 makes
                 it
                 an
                 in●trument
                 ,
                 or
                 is
                 an
                 instrument
                 it self
                 ?
                 The
                 King
                 grants
                 an
                 Act
                 of
                 Oblivion
                 or
                 Pardon
                 to
                 a
                 thousand
                 Traytors
                 ,
                 on
                 condition
                 that
                 by
                 such
                 a
                 day
                 they
                 come
                 and
                 seek
                 and
                 thankfully
                 accept
                 it
                 :
                 Doth
                 their
                 seeking
                 or
                 thankfull
                 Acceptance
                 ,
                 :
                 give
                 power
                 and
                 efficacy
                 as
                 an
                 instrument
                 to
                 the
                 Kings
                 Pardon
                 ?
                 Or
                 are
                 the
                 Pardon
                 and
                 Acceptance
                 one
                 compleat
                 instrument
                 ?
                 Or
                 is
                 it
                 more
                 fit
                 to
                 call
                 the
                 Traytors
                 Acceptance
                 ,
                 the
                 instrument
                 of
                 his
                 Pardon
                 ,
                 then
                 the
                 Kings
                 Act
                 ?
                 
                   Credat
                   qui
                   credere
                   potis
                   est
                
                 .
              
               
                 Twisse
                 saith
                 ,
                 
                   An
                   audebit
                   Arminianus
                   aliquis
                   affirmare
                   Remissionem
                   pec●●torum
                   esse
                   effectionem
                   fidei
                   ?
                   tametsi
                   nisi
                   credentibus
                   contingat
                   ista
                   Remissio
                   .
                   Dices
                   ,
                   fidem
                   saltem
                   praerequisitum
                   quiddam
                   esse
                   ad
                   Remissionem
                   peccatorum
                   consequendum
                   .
                   Esto
                   ▪
                   atque
                   hac
                   ratione
                   dicatur
                   effectio
                   fidei
                   ,
                   sed
                   ●u
                   genere
                   tantum
                   causae
                   dispusitivae
                   .
                
                 Twiss
                 .
                 
                   Vin●
                   .
                   Grat.
                   l.
                
                 1.
                 part
                 .
                 2.
                 
                 §
                 .
                 25.
                 p.
                 mihi
                 273.
                 
                 So
                 he
                 oft
                 :
                 saith
                 both
                 of
                 Faith
                 and
                 Works
                 ,
                 that
                 they
                 justifie
                 only
                 
                   ut
                   causae
                   dispositivae
                
                 :
                 and
                 therefore
                 in
                 one
                 kinde
                 of
                 causality
                 ;
                 and
                 not
                 as
                 instruments
                 properly
                 so
                 called
                 .
              
            
             
               
                 §.
                 26.
                 
              
               
                 Mr
                 Bl.
                 THerefore
                 to
                 winde
                 up
                 this
                 whole
                 Dispute
                 in
                 which
                 I
                 have
                 studied
                 to
                 be
                 brief
                 ,
                 (
                 though
                 I
                 fear
                 some
                 will
                 think
                 I
                 have
                 been
                 too
                 tedious
                 :
                 )
                 seeing
                 that
                 those
                 that
                 make
                 faith
                 the
                 instrument
                 in
                 Justification
                 ,
                 make
                 the
                 Gospel
                 an
                 instrument
                 likewise
                 ,
                 and
                 dare
                 not
                 go
                 about
                 to
                 strip
                 it
                 of
                 its
                 honour
                 :
                 I
                 hope
                 that
                 they
                 that
                 make
                 the
                 Gospel
                 an
                 instrument
                 ,
                 will
                 acknowledge
                 faith
                 to
                 be
                 an
                 instrument
                 in
                 like
                 manner
                 ,
                 being
                 in
                 their
                 efficacy
                 as
                 instruments
                 so
                 inseparably
                 joyned
                 ,
                 and
                 so
                 all
                 the
                 Controversie
                 will
                 be
                 fairly
                 ended
                 and
                 concluded
                 .
                 Amen
                 .
              
            
             
               
                 §.
                 27.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IF
                 this
                 be
                 a
                 Dispute
                 ,
                 I
                 am
                 none
                 of
                 those
                 that
                 think
                 it
                 too
                 long
                 :
                 I
                 scarce
                 finde
                 a
                 line
                 in
                 many
                 Pages
                 :
                 It
                 is
                 in
                 my
                 eyes
                 so
                 short
                 ,
                 that
                 it
                 seems
                 as
                 nothing
                 .
              
               
                 2.
                 
                 Your
                 motion
                 for
                 decision
                 will
                 take
                 ,
                 when
                 man
                 is
                 proved
                 to
                 be
                 God
                 :
                 then
                 mans
                 act
                 of
                 Beleeving
                 may
                 fairly
                 share
                 of
                 the
                 same
                 honour
                 with
                 Gods
                 act
                 of
                 Legal
                 forgiving
                 :
                 And
                 yet
                 then
                 I
                 shall
                 demurre
                 on
                 the
                 preferring
                 it
                 :
                 But
                 till
                 then
                 ,
                 I
                 love
                 Peace
                 and
                 Unity
                 ,
                 but
                 not
                 on
                 such
                 a
                 compromising
                 ,
                 as
                 to
                 share
                 the
                 honour
                 of
                 the
                 Redeemer
                 with
                 the
                 redeemed
                 ,
                 of
                 the
                 Creator
                 with
                 the
                 creature
                 ,
                 of
                 the
                 Sovereign
                 pardoning
                 ,
                 with
                 the
                 Traytor
                 pardoned
                 .
              
               
               
                 3.
                 
                 I
                 like
                 Amen
                 better
                 then
                 Ergo
                 :
                 and
                 Herberts
                 transformation
                 I
                 much
                 applau●●
                 but
                 not
                 the
                 substitution
                 of
                 Amen
                 ,
                 for
                 a
                 necessary
                 Ergo.
                 This
                 
                   ●imium
                   〈◊〉
                   disputandi
                   genus
                
                 ,
                 that
                 can
                 prove
                 all
                 with
                 a
                 word
                 ;
                 an
                 
                   ipse
                   dico
                
                 ,
                 and
                 wipe
                 off
                 all
                 that
                 is
                 opposed
                 with
                 a
                 wet
                 finger
                 ,
                 I
                 never
                 liked
                 .
                 I
                 must
                 next
                 take
                 in
                 what
                 you
                 adde
                 afterwards
                 .
              
            
             
               
                 §.
                 27.
                 
                 Mr
                 Bl.
                 Pag.
                 91.
                 
              
               
                 Obj.
                 JT
                 is
                 said
                 by
                 another
                 ,
                 If
                 faith
                 be
                 a
                 condition
                 of
                 the
                 Covenant
                 of
                 Grace
                 ,
                 then
                 it
                 can
                 be
                 no
                 instrument
                 of
                 our
                 Justification
                 :
                 If
                 it
                 be
                 a
                 condition
                 in
                 this
                 Covenant
                 ,
                 it
                 justifies
                 as
                 a
                 condition
                 ,
                 and
                 then
                 it
                 cannot
                 justifie
                 as
                 an
                 instrument
                 ,
                 and
                 so
                 I
                 pull
                 down
                 what
                 I
                 build
                 ,
                 and
                 run
                 upon
                 contradictions
                 .
              
               
                 Answ
                 .
                 I
                 answer
                 ,
                 I
                 should
                 rather
                 judge
                 on
                 the
                 contrary
                 ,
                 that
                 because
                 it
                 is
                 a
                 condition
                 of
                 the
                 Covenant
                 in
                 the
                 way
                 as
                 it
                 is
                 before
                 expres●
                 ,
                 that
                 it
                 is
                 therefore
                 an
                 instrument
                 in
                 our
                 Justification
                 .
                 God
                 ●enders
                 the
                 gift
                 of
                 righteousness
                 to
                 be
                 received
                 by
                 faith
                 ▪
                 He
                 Covenants
                 for
                 this
                 faith
                 ;
                 for
                 acceptation
                 of
                 it
                 :
                 By
                 beleeving
                 the●
                 we
                 keep
                 Covenant
                 and
                 receive
                 Christ
                 for
                 Justification
                 ;
                 we
                 as
                 well
                 do
                 what
                 God
                 requires
                 ,
                 as
                 receive
                 what
                 he
                 tenders
                 ;
                 we
                 do
                 our
                 duty
                 ,
                 and
                 take
                 Gods
                 gift
                 ;
                 and
                 thereby
                 keep
                 Covenant
                 ,
                 and
                 receive
                 life
                 ,
                 and
                 so
                 faith
                 is
                 both
                 a
                 condition
                 and
                 an
                 instrument
                 .
              
            
             
               
                 §.
                 27.
                 
              
               
                 
                   R.
                   B.
                
                 BUt
                 do
                 you
                 take
                 officium
                 and
                 conditio
                 to
                 be
                 all
                 one
                 ?
                 I
                 easily
                 yield
                 that
                 we
                 may
                 do
                 our
                 duty
                 in
                 beleeving
                 ,
                 though
                 it
                 were
                 an
                 instrument
                 :
                 But
                 a
                 condition
                 is
                 more
                 then
                 a
                 duty
                 :
                 yea
                 then
                 a
                 duty
                 to
                 be
                 performed
                 for
                 the
                 obtaining
                 of
                 a
                 benefit
                 ▪
                 Cujacius
                 saith
                 ,
                 
                   Conditio
                   est
                
                 Lex
                 
                   addita
                   negotio
                   qua
                   do●ec
                   praestetur
                   eventum
                   suspendit
                   ,
                   Vel
                   est
                   modus
                   vel
                   causa
                   quae
                   suspendit
                   id
                   quod
                   agitur
                   ,
                   donec
                   ex
                   post-facto
                   confirmetur
                   .
                
                 Or
                 as
                 
                   Mynfinger
                   ,
                   Cum
                   quid
                   in
                   casum
                   incertum
                
                 (
                 i.
                 e.
                 
                   contingens
                   )
                   qui
                   potest
                   tendere
                   ad
                   esse
                   vel
                   non
                   esse
                   conferiur
                
                 And
                 they
                 are
                 divided
                 into
                 
                   Potestativas
                   ,
                   Casuales
                   ,
                   Mixtas
                
                 ▪
                 Ours
                 is
                 of
                 the
                 former
                 sort
                 ,
                 and
                 I
                 define
                 it
                 ,
                 viz.
                 the
                 condition
                 of
                 the
                 Covenant
                 to
                 be
                 ,
                 
                   Actio
                   voluntaria
                   de
                   fu●●ro
                   ,
                   a
                   Deo
                   Legislatore
                   &
                   Christo
                   Testatore
                   in
                   neva
                   Leg●
                   ,
                   Federe
                   ,
                   Testamento
                   requisita
                   ,
                   ut
                   ex
                   ejus
                   praesta●ione
                   constituatur
                   jus
                   actuale
                   ad
                   beneficium
                   :
                   vel
                   ,
                   ut
                   obligationem
                   &
                   eventum
                   suspendat
                   don●●
                   praestetur
                   .
                
                 For
                 
                   ex
                   stipulatione
                   conditionali
                   neque
                   obligatio
                   ●eque
                   actio
                   ulla
                   est
                   ,
                   an●equam
                   conditio
                   eveniat
                   :
                   Quia
                   quod
                   est
                   in
                   conditione
                   ,
                   non
                   est
                   in
                   obligatione
                   .
                   Vt
                
                 My●sing
                 ▪
                 
                   in
                   Iust●●
                   .
                   Schol.
                
                 pag
                 ▪
                 5
                 ●●
                 )
              
               
                 ●
                 .
                 You
                 must
                 consider
                 that
                 it
                 is
                 not
                 
                   de
                   conditione
                   contractus
                   venditionis
                   &
                   emptionis
                   ,
                   vel
                   〈◊〉
                   ▪
                   vel
                   ●●●ationis
                   ,
                
                 or
                 any
                 the
                 like
                 ,
                 that
                 is
                 
                   propter
                   pre●ium
                
                 :
                 but
                 it
                 is
                 the
                 condition
                 〈…〉
                 ,
                 but
                 somewhat
                 partaking
                 
                   naturae
                   Feudi
                
                 ,
                 as
                 to
                 s●me
                 of
                 the
                 Benefits
                 .
                 This
                 being
                 premised
                 ,
                 it
                 is
                 evident
                 that
                 faith
                 cannot
                 justifie
                 both
                 as
                 a
                 condition
                 ,
                 and
                 as
                 an
                 instrument
                 of
                 Justification
                 .
                 For
                 1.
                 
                 Either
                 of
                 them
                 importeth
                 the
                 
                   proximam
                   &
                   causalem
                   rationem
                
                 of
                 faith
                 ,
                 as
                 to
                 the
                 effect
                 :
                 But
                 it
                 is
                 utterly
                 inconsistent
                 with
                 its
                 nature
                 to
                 have
                 two
                 such
                 different
                 nearest
                 causal
                 interests
                 .
                 To
                 be
                 an
                 instrument
                 of
                 justifying
                 ,
                 is
                 to
                 ef●ect
                 it
                 
                   per
                   modum
                   instrumenti
                
                 :
                 To
                 be
                 the
                 condition
                 ,
                 is
                 to
                 be
                 the
                 
                   causa
                   sine
                   quâ
                   non
                
                 ,
                 which
                 doth
                 not
                 effect
                 ,
                 but
                 suspend
                 the
                 effect
                 till
                 performed
                 :
                 It
                 hath
                 the
                 name
                 of
                 a
                 cause
                 ,
                 (
                 and
                 sometime
                 is
                 
                   ex
                   materia
                
                 a
                 moral
                 impulsive
                 ,
                 and
                 sometime
                 not
                 )
                 but
                 it
                 hath
                 the
                 tru●
                 nature
                 of
                 such
                 a
                 
                   medium
                   
                   ad
                   finem
                
                 ,
                 as
                 is
                 no
                 cause
                 .
                 As
                 faith
                 cannot
                 be
                 both
                 
                   efficiens
                   effecti
                   ,
                   &
                   effectum
                   ejusdem
                   ●ficientis
                   ,
                
                 nor
                 be
                 both
                 the
                 efficient
                 and
                 constitutive
                 cause
                 (
                 material
                 or
                 formal
                 ,
                 )
                 no
                 more
                 can
                 it
                 produce
                 one
                 and
                 the
                 same
                 effect
                 of
                 Justification
                 
                   per
                   modum
                   instrumenti
                   efficientis
                
                 ,
                 and
                 
                   per
                   modum
                   conditionis
                   sine
                   quâ
                   non
                   .
                
                 2.
                 
                 Else
                 you
                 must
                 feign
                 the
                 pardoning
                 act
                 to
                 run
                 thus
                 [
                 I
                 will
                 pardon
                 thee
                 on
                 condition
                 thou
                 wilt
                 pardon
                 thy self
                 by
                 beleeving
                 ,
                 as
                 the
                 instrument
                 ]
                 and
                 not
                 only
                 [
                 on
                 condition
                 thou
                 accept
                 Christ
                 .
                 ]
                 3.
                 
                 It
                 belongeth
                 to
                 the
                 pardoning
                 instrument
                 to
                 conferre
                 the
                 right
                 to
                 the
                 thing
                 ,
                 that
                 is
                 ,
                 to
                 dissolve
                 the
                 obligation
                 to
                 punishment
                 ,
                 and
                 to
                 constitute
                 the
                 condition
                 of
                 this
                 Right
                 or
                 Pardon
                 :
                 For
                 
                   Dona●tis
                   est
                   constituere
                   conditionem
                   etiam
                   in
                   ipsa
                   instrumentali
                   Donatione
                   .
                
                 But
                 faith
                 doth
                 not
                 conferre
                 Right
                 ;
                 for
                 your self
                 say
                 ,
                 It
                 doth
                 but
                 receive
                 it
                 :
                 It
                 doth
                 not
                 dissolve
                 the
                 obligation
                 ,
                 but
                 accept
                 a
                 Saviour
                 to
                 dissolve
                 it
                 :
                 It
                 doth
                 not
                 constitute
                 the
                 condition
                 of
                 right
                 ;
                 for
                 you
                 acknowledge
                 it
                 is
                 the
                 condition
                 it self
                 .
              
               
                 To
                 conclude
                 this
                 Point
                 ,
                 for
                 the
                 compromising
                 or
                 shortening
                 this
                 difference
                 between
                 you
                 and
                 me
                 ,
                 I
                 will
                 take
                 your
                 fairer
                 offer
                 ,
                 pag.
                 75.
                 or
                 else
                 give
                 you
                 as
                 fair
                 an
                 offer
                 of
                 my
                 own
                 .
                 Yours
                 is
                 this
                 :
                 [
                 Faith
                 is
                 considered
                 under
                 a
                 double
                 notion
                 .
                 First
                 as
                 an
                 instrument
                 (
                 or
                 if
                 that
                 word
                 will
                 not
                 be
                 allowed
                 )
                 as
                 the
                 way
                 of
                 our
                 interest
                 in
                 Christ
                 ,
                 and
                 priviledges
                 by
                 Christ
                 .
                 ]
                 In
                 this
                 general
                 I
                 easily
                 agree
                 with
                 you
                 .
              
               
                 If
                 that
                 satisfie
                 not
                 ,
                 I
                 propound
                 this
                 ,
                 Call
                 you
                 it
                 an
                 instrument
                 of
                 receiving
                 Christ
                 ,
                 and
                 consequently
                 righteousness
                 ;
                 and
                 give
                 me
                 leave
                 to
                 call
                 it
                 precisely
                 a
                 condition
                 ,
                 or
                 a
                 moral
                 disposition
                 of
                 the
                 subject
                 to
                 be
                 justified
                 ;
                 and
                 I
                 will
                 not
                 contend
                 with
                 you
                 :
                 So
                 be
                 it
                 ,
                 you
                 will
                 1.
                 not
                 lay
                 too
                 great
                 a
                 stress
                 on
                 your
                 own
                 notion
                 ,
                 nor
                 make
                 it
                 of
                 flat
                 necessity
                 ,
                 nor
                 joyn
                 with
                 them
                 that
                 have
                 made
                 the
                 Papists
                 believe
                 that
                 its
                 a
                 great
                 part
                 of
                 the
                 Protestant
                 Religion
                 ,
                 and
                 consequently
                 that
                 in
                 confuting
                 it
                 ,
                 they
                 refell
                 the
                 Protestants
                 .
                 2.
                 
                 Nor
                 say
                 any
                 more
                 that
                 it
                 gives
                 efficacy
                 and
                 power
                 to
                 the
                 Gospel
                 to
                 justifie
                 us
                 ,
                 and
                 is
                 more
                 fitly
                 then
                 the
                 Gospel
                 called
                 an
                 instrument
                 .
                 3.
                 
                 Yea
                 ,
                 I
                 must
                 desire
                 that
                 you
                 will
                 forbear
                 calling
                 it
                 at
                 all
                 an
                 instrument
                 of
                 Justification
                 ,
                 and
                 be
                 content
                 to
                 call
                 it
                 an
                 instrument
                 of
                 receiving
                 Justification
                 :
                 and
                 I
                 would
                 you
                 would
                 confess
                 that
                 too
                 to
                 be
                 an
                 improper
                 speech
                 .
                 If
                 you
                 resolve
                 to
                 go
                 further
                 ,
                 let
                 me
                 desire
                 you
                 hereafter
                 1.
                 
                 To
                 remember
                 that
                 its
                 you
                 that
                 have
                 the
                 Affirmative
                 ,
                 that
                 faith
                 is
                 the
                 instrument
                 of
                 justifying
                 us
                 :
                 and
                 I
                 say
                 ,
                 It
                 is
                 not
                 written
                 ,
                 you
                 adde
                 to
                 Scripture
                 :
                 Therefore
                 shew
                 where
                 it
                 is
                 written
                 ,
                 expressely
                 or
                 by
                 consequence
                 .
                 2.
                 
                 Do
                 not
                 blame
                 me
                 for
                 making
                 sincere
                 obedience
                 part
                 of
                 the
                 meer
                 condition
                 (
                 wherein
                 I
                 think
                 you
                 say
                 as
                 much
                 as
                 I
                 )
                 and
                 so
                 as
                 giving
                 too
                 much
                 to
                 man
                 ,
                 when
                 you
                 give
                 intollerably
                 so
                 much
                 more
                 as
                 to
                 make
                 him
                 the
                 instrumental
                 efficient
                 cause
                 of
                 forgiving
                 and
                 justifying
                 himself
                 .
                 3.
                 
                 Above
                 that
                 I
                 have
                 yet
                 said
                 ,
                 I
                 pray
                 forget
                 not
                 one
                 thing
                 :
                 to
                 prove
                 faith
                 to
                 be
                 the
                 instrumental
                 efficient
                 of
                 sentential
                 Justification
                 (
                 which
                 is
                 most
                 properly
                 and
                 fully
                 so
                 called
                 )
                 as
                 well
                 as
                 of
                 Legal
                 constitutive
                 Justification
                 .
                 For
                 that
                 's
                 the
                 great
                 point
                 of
                 which
                 you
                 have
                 just
                 nothing
                 (
                 
                   pace
                   tui
                   si
                   ita
                   dicam
                
                 )
                 of
                 which
                 you
                 should
                 have
                 said
                 much
                 .
                 And
                 so
                 much
                 for
                 the
                 Controversie
                 .
              
            
             
               
               
                 §
                 28.
                 
                 Of
                 Evangelical
                 Personal
                 Righteousness
                 .
                 Mr
                 Bl.
                 Pag.
                 110
                 ,
                 &c.
                 
              
               
                 THere
                 is
                 yet
                 a
                 third
                 opinion
                 ,
                 which
                 I
                 may
                 well
                 doubt
                 whether
                 I
                 understand
                 ,
                 but
                 so
                 far
                 as
                 I
                 do
                 understand
                 ,
                 I
                 am
                 as
                 far
                 from
                 assent
                 to
                 it
                 as
                 either
                 of
                 the
                 former
                 :
                 and
                 that
                 is
                 of
                 those
                 ,
                 who
                 do
                 not
                 only
                 assert
                 a
                 personal
                 inherent
                 Righteousness
                 ,
                 as
                 well
                 as
                 imputed
                 ,
                 against
                 the
                 Antinomians
                 ;
                 but
                 also
                 affirm
                 that
                 this
                 Righteousness
                 is
                 compleat
                 and
                 perfect
                 :
                 which
                 if
                 it
                 were
                 meant
                 only
                 of
                 the
                 perfection
                 of
                 the
                 subject
                 ,
                 as
                 opposed
                 to
                 hypocrisie
                 ,
                 dissimulation
                 ,
                 or
                 doubleness
                 ,
                 implying
                 that
                 they
                 do
                 not
                 only
                 pretend
                 for
                 God
                 ,
                 but
                 are
                 really
                 for
                 him
                 ;
                 that
                 they
                 do
                 not
                 turn
                 to
                 him
                 feignedly
                 (
                 as
                 Israel
                 was
                 sometime
                 charged
                 ,
                 
                   Jer.
                   3.10
                
                 .
                 )
                 but
                 with
                 an
                 upright
                 heart
                 :
                 Or
                 of
                 the
                 perfection
                 or
                 entireness
                 of
                 the
                 object
                 :
                 (
                 respecting
                 not
                 one
                 ,
                 or
                 only
                 some
                 ,
                 but
                 all
                 Commandments
                 )
                 which
                 is
                 called
                 a
                 perfection
                 of
                 parts
                 ;
                 we
                 might
                 readily
                 assent
                 to
                 it
                 .
                 The
                 Covenant
                 cals
                 for
                 such
                 perfection
                 ,
                 
                   Gen.
                   17.1
                   .
                   Walk
                   before
                   me
                   and
                   be
                   thou
                   perfect
                   :
                
                 and
                 many
                 have
                 their
                 witness
                 in
                 Scripture
                 that
                 they
                 have
                 attained
                 to
                 it
                 ,
                 as
                 Noah
                 ,
                 Gen.
                 7.9
                 .
                 Job
                 
                   1.1
                   .
                   Hezekiah
                
                 ,
                 Isa
                 .
                 38.3
                 .
                 But
                 a
                 perfection
                 above
                 these
                 is
                 maintained
                 ;
                 a
                 perfection
                 compleat
                 and
                 full
                 .
                 [
                 Righteousness
                 signifies
                 (
                 as
                 is
                 said
                 )
                 a
                 conformity
                 to
                 the
                 Rule
                 ,
                 and
                 a
                 conformity
                 with
                 a
                 quat●nus
                 or
                 an
                 imperfect
                 rectitude
                 is
                 not
                 a
                 true
                 conformity
                 or
                 rectitude
                 at
                 all
                 :
                 Imperfect
                 Righteousness
                 is
                 not
                 Righteousness
                 but
                 ▪
                 unrighteousness
                 .
                 It
                 is
                 a
                 contradiction
                 
                   in
                   adjecto●
                
                 ;
                 Though
                 holiness
                 be
                 acknowledged
                 to
                 be
                 imperfect
                 in
                 all
                 respects
                 ,
                 where
                 perfection
                 is
                 expected
                 ,
                 in
                 reference
                 to
                 the
                 degree
                 that
                 it
                 should
                 obtain
                 ,
                 or
                 the
                 degree
                 which
                 it
                 shall
                 obtain
                 ,
                 or
                 in
                 reference
                 to
                 the
                 excellent
                 object
                 ,
                 about
                 which
                 it
                 is
                 exercised
                 ,
                 or
                 in
                 reference
                 to
                 the
                 old
                 Covenant
                 ,
                 or
                 the
                 directive
                 ,
                 and
                 in
                 some
                 sense
                 the
                 preceptive
                 part
                 of
                 the
                 new
                 Covenant
                 ;
                 In
                 all
                 these
                 respects
                 it
                 is
                 imperfect
                 ;
                 and
                 Righteousness
                 materially
                 considered
                 is
                 holiness
                 ,
                 and
                 therefore
                 thus
                 imperfect
                 :
                 but
                 formally
                 considered
                 ,
                 it
                 is
                 perfect
                 Righteousness
                 or
                 none
                 ;
                 this
                 not
                 in
                 relation
                 to
                 the
                 old
                 Rule
                 ,
                 but
                 the
                 new
                 Covenant
                 .
                 ]
                 Upon
                 this
                 account
                 they
                 are
                 charged
                 with
                 gross
                 ignorance
                 ,
                 that
                 use
                 and
                 understand
                 the
                 word
                 Righteous
                 and
                 Righteousness
                 as
                 they
                 relate
                 to
                 the
                 old
                 Rule
                 ;
                 as
                 if
                 the
                 godly
                 were
                 called
                 Righteous
                 (
                 besides
                 their
                 imputed
                 Righteousness
                 )
                 only
                 because
                 their
                 sanctification
                 and
                 good
                 works
                 have
                 some
                 imperfect
                 agreement
                 with
                 the
                 Law
                 of
                 works
                 .
                 This
                 and
                 much
                 more
                 to
                 assert
                 a
                 personal
                 perfect
                 inherent
                 Righteousness
                 ,
                 as
                 is
                 said
                 :
                 all
                 which
                 as
                 it
                 is
                 here
                 held
                 out
                 ,
                 is
                 new
                 to
                 me
                 ,
                 and
                 I
                 must
                 confess
                 my self
                 in
                 ignorance
                 all
                 over
                 .
                 I
                 never
                 took
                 imperfect
                 Righteousness
                 to
                 imply
                 any
                 such
                 contradiction
                 ,
                 any
                 more
                 then
                 imperfect
                 holiness
                 .
              
            
             
               
                 §.
                 28.
                 
              
               
                 
                   R.
                   B.
                
                 THe
                 third
                 opinion
                 you
                 rise
                 against
                 ,
                 is
                 that
                 which
                 you
                 take
                 to
                 be
                 mine
                 ,
                 as
                 your
                 citing
                 my
                 words
                 doth
                 manifest
                 :
                 but
                 you
                 confess
                 your self
                 uncertain
                 whether
                 you
                 understand
                 it
                 or
                 not
                 .
                 There
                 is
                 a
                 possibility
                 then
                 that
                 when
                 you
                 do
                 understand
                 me
                 ,
                 you
                 may
                 prove
                 your self
                 of
                 the
                 same
                 Opinion
                 .
              
               
                 In
                 the
                 mean
                 time
                 it
                 is
                 your
                 Reasons
                 which
                 must
                 justifie
                 your
                 strong
                 dissent
                 ,
                 which
                 I
                 shall
                 be
                 bold
                 to
                 examine
                 .
                 Where
                 you
                 say
                 ,
                 I
                 [
                 do
                 not
                 only
                 assert
                 a
                 personal
                 inherent
                 Righteousness
                 ,
                 as
                 well
                 as
                 imputed
                 ,
                 against
                 the
                 Antinomians
                 ,
                 but
                 also
                 affirm
                 that
                 this
                 Righteousness
                 is
                 perfect
                 .
                 ]
                 I
                 Reply
                 :
                 Either
                 you
                 suppose
                 the
                 
                 later
                 proposition
                 to
                 be
                 an
                 addition
                 to
                 the
                 former
                 ,
                 in
                 terms
                 only
                 ,
                 or
                 in
                 sense
                 also
                 :
                 If
                 only
                 in
                 terms
                 ,
                 the
                 sense
                 being
                 the
                 same
                 ,
                 I
                 suppose
                 you
                 would
                 not
                 oppose
                 it
                 .
                 If
                 in
                 sense
                 ,
                 then
                 it
                 is
                 either
                 somewhat
                 real
                 ,
                 or
                 somewhat
                 modal
                 ,
                 which
                 you
                 suppose
                 the
                 later
                 to
                 adde
                 to
                 the
                 former
                 :
                 Real
                 it
                 is
                 not
                 ,
                 for
                 
                   Res
                   &
                   perfectio
                   Rei
                
                 ,
                 are
                 not
                 distinguished
                 as
                 
                   Res
                   &
                   Res
                
                 ,
                 but
                 as
                 
                   Res
                   &
                   Modus
                
                 .
                 It
                 is
                 therefore
                 but
                 a
                 modal
                 addition
                 :
                 And
                 it
                 is
                 such
                 a
                 Modus
                 as
                 is
                 convertible
                 with
                 Ens.
                 And
                 therefore
                 there
                 is
                 as
                 much
                 imported
                 in
                 the
                 first
                 Proposition
                 [
                 We
                 have
                 a
                 personal
                 inherent
                 Righteousness
                 ]
                 as
                 in
                 the
                 second
                 ▪
                 [
                 We
                 have
                 a
                 perfect
                 personal
                 inherent
                 Righteousness
                 .
                 ]
                 For
                 
                   Ens
                   &
                   Perfectum
                
                 are
                 as
                 convertible
                 as
                 
                   Ens
                   &
                   Bonum
                
                 ,
                 or
                 
                   Ens
                   &
                   Verum
                
                 .
              
               
                 You
                 adde
                 [
                 If
                 it
                 were
                 meant
                 only
                 of
                 the
                 perfection
                 of
                 the
                 subject
                 ,
                 as
                 opposed
                 to
                 hypocrisie
                 ,
                 &c.
                 or
                 of
                 the
                 perfection
                 or
                 entireness
                 of
                 the
                 object
                 (
                 respecting
                 not
                 only
                 One
                 or
                 Some
                 ,
                 but
                 All
                 Commandments
                 )
                 which
                 is
                 called
                 a
                 perfection
                 of
                 parts
                 ,
                 we
                 might
                 readily
                 assent
                 to
                 it
                 .
                 ]
              
               
                 To
                 which
                 I
                 Reply
                 :
                 1.
                 
                 Your
                 terms
                 are
                 un●outh
                 to
                 me
                 ,
                 but
                 I
                 will
                 do
                 my
                 best
                 to
                 guess
                 at
                 your
                 meaning
                 .
                 A
                 perfection
                 of
                 the
                 subject
                 is
                 
                   perfectio
                   essentialis
                   vel
                   accidentalis
                
                 .
                 The
                 former
                 ●s
                 no
                 more
                 but
                 
                   ●sse
                   subjectum
                   ,
                   vere
                   &
                   propriè
                   .
                
                 The
                 later
                 may
                 be
                 variously
                 taken
                 ,
                 according
                 to
                 the
                 variety
                 of
                 accidents
                 :
                 But
                 certain
                 I
                 am
                 that
                 the
                 subject
                 is
                 imperfect
                 ,
                 
                   quod
                   ad
                   perfectionem
                   accidentalem
                
                 .
                 And
                 therefore
                 in
                 this
                 large
                 expression
                 ,
                 you
                 seem
                 to
                 say
                 much
                 more
                 then
                 I.
                 You
                 and
                 I
                 ,
                 who
                 are
                 the
                 subjects
                 of
                 Righteousness
                 ,
                 are
                 imperfect
                 ,
                 though
                 perfectly
                 subjects
                 .
              
               
                 2.
                 
                 That
                 which
                 you
                 call
                 here
                 
                   perfectio
                   subjecti
                
                 ,
                 is
                 nothing
                 but
                 the
                 truth
                 of
                 the
                 immediate
                 subject
                 ,
                 as
                 I
                 understand
                 you
                 .
                 
                   Justitia
                   est
                   vel
                   causae
                   ,
                   vel
                   personae
                   ,
                   vel
                   saltem
                   considerata
                   vel
                   ut
                   causae
                   vel
                   ut
                   personae
                   .
                   Causa
                   est
                   subjectum
                   proximum
                   :
                   Persons
                   est
                   subjectum
                   primum
                   &
                   principale
                   .
                   Justitia
                   causae
                   ,
                   est
                   vel
                   actionum
                   vel
                   habituum
                   aut
                   dispositionum
                   .
                   Perfecti
                   sunt
                   habitus
                   &
                   dispositiones
                   ,
                   &
                   actiones
                   vel
                   perfectione
                   essentiali
                   Transcendentali
                   ,
                   (
                   &
                   ita
                   perfecti
                   sunt
                   ,
                   quia
                   vere
                
                 sunt
                 ,
                 
                   &
                   verè
                   sunt
                
                 tales
                 :
                 )
                 
                   vel
                   perfectione
                   accidentali
                   :
                   &
                   ita
                   aliquo
                   modo
                   perfecti
                   ,
                   &
                   alio
                   imperfecti
                   sunt
                   .
                
                 It
                 seems
                 therefore
                 that
                 you
                 here
                 say
                 as
                 much
                 at
                 least
                 as
                 I
                 ,
                 for
                 the
                 perfection
                 of
                 the
                 matter
                 of
                 our
                 inherent
                 Righteousness
                 ,
                 (
                 if
                 not
                 more
                 )
                 for
                 I
                 am
                 sure
                 you
                 speak
                 more
                 unlimitedly
                 .
              
               
                 3.
                 
                 I
                 do
                 charitably
                 conjecture
                 ,
                 that
                 when
                 you
                 speak
                 of
                 [
                 a
                 perfection
                 of
                 the
                 object
                 ]
                 you
                 do
                 not
                 mean
                 as
                 you
                 speak
                 ,
                 but
                 you
                 mean
                 a
                 perfection
                 of
                 our
                 Acts
                 as
                 they
                 respect
                 the
                 object
                 ,
                 extensively
                 (
                 for
                 whether
                 you
                 include
                 or
                 exclude
                 intension
                 ,
                 I
                 know
                 not
                 .
                 )
                 Here
                 must
                 I
                 distinguish
                 between
                 objects
                 of
                 absolute
                 necessity
                 ,
                 (
                 and
                 so
                 of
                 the
                 acts
                 about
                 those
                 objects
                 )
                 which
                 a
                 man
                 cannot
                 be
                 justified
                 or
                 saved
                 without
                 :
                 and
                 2.
                 
                 Objects
                 of
                 less
                 necessity
                 (
                 and
                 so
                 acts
                 )
                 which
                 its
                 possible
                 to
                 be
                 justified
                 and
                 saved
                 without
                 .
                 In
                 regard
                 of
                 the
                 former
                 ,
                 I
                 confess
                 our
                 acts
                 may
                 be
                 said
                 to
                 be
                 [
                 Truly
                 acts
                 that
                 are
                 exercised
                 about
                 such
                 objects
                 ]
                 if
                 you
                 will
                 call
                 that
                 perfection
                 (
                 as
                 in
                 a
                 larger
                 sense
                 you
                 may
                 :
                 )
                 But
                 as
                 to
                 the
                 later
                 ,
                 I
                 acknowledge
                 no
                 such
                 perfection
                 .
                 And
                 therefore
                 (
                 for
                 that
                 which
                 you
                 call
                 [
                 A
                 perfection
                 of
                 parts
                 ]
                 I
                 acknowledge
                 that
                 every
                 righteous
                 man
                 ,
                 hath
                 a
                 perfection
                 of
                 the
                 essential
                 parts
                 (
                 that
                 is
                 ,
                 he
                 wants
                 them
                 not
                 )
                 but
                 not
                 of
                 the
                 integral
                 alwaies
                 ;
                 much
                 less
                 of
                 accidents
                 ,
                 which
                 are
                 improperly
                 called
                 parts
                 .
              
               
                 Next
                 you
                 repeat
                 some
                 of
                 my
                 words
                 ,
                 and
                 then
                 adde
                 [
                 All
                 which
                 as
                 it
                 is
                 here
                 held
                 out
                 ,
                 is
                 new
                 to
                 me
                 ,
                 and
                 I
                 must
                 confess
                 my self
                 in
                 ignorance
                 all
                 over
                 .
                 ]
                 Reply
                 :
                 I
                 cannot
                 help
                 that
                 ,
                 but
                 I
                 will
                 do
                 towards
                 it
                 what
                 I
                 can
                 ,
                 that
                 it
                 may
                 be
                 none
                 of
                 my
                 fault
                 :
                 and
                 therefore
                 will
                 let
                 you
                 know
                 my
                 meaning
                 .
                 And
                 in
                 opening
                 the
                 sense
                 and
                 nature
                 of
                 [
                 Perfection
                 ]
                 I
                 cannot
                 give
                 you
                 more
                 of
                 my
                 minde
                 
                 in
                 a
                 narrow
                 room
                 ,
                 then
                 Schibler
                 hath
                 laid
                 down
                 in
                 Metaph.
                 l.
                 1.
                 c.
                 11.
                 
                 
                   Perfectum
                   est
                   cui
                   ad
                   essentiam
                   nihil
                   deest
                   .
                
                 Scaliger
                 Exercit.
                 140.
                 p.
                 470.
                 
                 
                   Omne
                   quod
                   est
                   ,
                   sibi
                   est
                   ,
                   &
                   bonum
                   ,
                   &
                   totum
                   ,
                   &
                   perfectum
                   .
                
                 It
                 is
                 a
                 Metaphisical
                 Transcendental
                 Perfection
                 that
                 I
                 speak
                 of
                 ,
                 which
                 hath
                 no
                 contrary
                 in
                 Being
                 ;
                 which
                 consisteth
                 in
                 the
                 presence
                 of
                 all
                 things
                 necessary
                 to
                 Being
                 :
                 and
                 that
                 only
                 of
                 an
                 inferiour
                 ,
                 derived
                 Being
                 ,
                 such
                 as
                 the
                 creature
                 is
                 ;
                 for
                 we
                 meddle
                 not
                 with
                 the
                 infinite
                 Divine
                 Being
                 or
                 perfection
                 ;
                 Nor
                 do
                 we
                 take
                 it
                 in
                 a
                 comparative
                 sense
                 ,
                 but
                 in
                 an
                 absolute
                 :
                 this
                 being
                 a
                 Righteousness
                 perfect
                 in
                 its
                 kinde
                 ,
                 though
                 a
                 more
                 perfect
                 kinde
                 accidentally
                 ,
                 may
                 be
                 found
                 out
                 :
                 I
                 take
                 it
                 rather
                 nominaliter
                 then
                 participaliter
                 :
                 but
                 still
                 remember
                 that
                 I
                 take
                 it
                 not
                 
                   de
                   perfectione
                   accidentali
                   ,
                   sed
                   essentiali
                   .
                
                 And
                 therefore
                 I
                 still
                 maintain
                 that
                 in
                 several
                 accidental
                 respects
                 our
                 Righteousness
                 is
                 imperfect
                 .
              
               
                 Now
                 to
                 know
                 how
                 our
                 Righteousness
                 is
                 essentially
                 perfect
                 ,
                 let
                 us
                 consider
                 what
                 is
                 essential
                 to
                 it
                 .
                 It
                 s
                 form
                 is
                 a
                 Relation
                 of
                 our
                 actions
                 and
                 dispositions
                 immediatly
                 ,
                 and
                 our selves
                 remotely
                 ,
                 as
                 compared
                 with
                 the
                 Law
                 or
                 Rule
                 .
                 This
                 Law
                 (
                 besides
                 the
                 constitution
                 of
                 the
                 reward
                 and
                 punishment
                 considered
                 in
                 themselves
                 ,
                 of
                 which
                 we
                 now
                 speak
                 not
                 )
                 doth
                 1.
                 
                 Constitute
                 (
                 I
                 mean
                 efficiently
                 determine
                 )
                 what
                 shall
                 be
                 our
                 duty
                 in
                 general
                 .
                 2.
                 
                 It
                 determineth
                 more
                 specially
                 ,
                 what
                 part
                 of
                 this
                 duty
                 ,
                 shall
                 be
                 the
                 condition
                 of
                 our
                 Justification
                 and
                 salvation
                 ,
                 
                   sine
                   qua
                   non
                
                 .
                 When
                 we
                 come
                 to
                 be
                 judged
                 at
                 Gods
                 barre
                 ,
                 he
                 that
                 hath
                 performed
                 the
                 condition
                 shall
                 be
                 justified
                 ,
                 though
                 he
                 have
                 omitted
                 much
                 of
                 the
                 other
                 duty
                 :
                 but
                 all
                 that
                 have
                 not
                 performed
                 the
                 condition
                 shall
                 be
                 condemned
                 .
                 (
                 But
                 remember
                 of
                 what
                 it
                 is
                 that
                 this
                 is
                 the
                 condition
                 :
                 viz.
                 of
                 the
                 new
                 Law
                 of
                 grace
                 ,
                 whose
                 office
                 is
                 to
                 make
                 over
                 to
                 us
                 Free
                 remission
                 of
                 sins
                 ,
                 and
                 salvation
                 through
                 the
                 satisfaction
                 and
                 merits
                 of
                 Christ
                 :
                 and
                 not
                 the
                 condition
                 of
                 that
                 Law
                 ,
                 which
                 gives
                 the
                 reward
                 directly
                 for
                 the
                 work
                 .
                 )
                 Take
                 up
                 altogether
                 then
                 ,
                 and
                 you
                 will
                 see
                 that
                 1.
                 
                 Righteousness
                 is
                 formally
                 a
                 relation
                 :
                 2.
                 
                 And
                 that
                 not
                 of
                 our
                 Actions
                 or
                 dispositions
                 to
                 the
                 meer
                 precept
                 of
                 the
                 Law
                 ,
                 determining
                 of
                 duty
                 as
                 such
                 ,
                 (
                 commonly
                 called
                 the
                 moral
                 Law
                 ;
                 )
                 but
                 1.
                 to
                 the
                 Law
                 ,
                 as
                 determining
                 of
                 the
                 condition
                 of
                 life
                 or
                 death
                 ;
                 2.
                 to
                 the
                 promise
                 and
                 threatning
                 of
                 that
                 Law
                 ,
                 which
                 are
                 joyned
                 to
                 the
                 condition
                 .
                 So
                 that
                 [
                 to
                 be
                 righteous
                 ]
                 signifieth
                 (
                 
                   quoad
                   legem
                   novam
                
                 )
                 these
                 two
                 things
                 :
                 1.
                 
                 [
                 
                   Non
                   obligatus
                   ad
                   paenam
                   ,
                   &
                   cui
                   debetur
                   praemium
                   .
                
                 ]
                 2.
                 
                 [
                 
                   Qui
                   conditionem
                   impunitatis
                   ,
                   &
                   praemii
                   praestitit
                   .
                
                 ]
                 The
                 first
                 question
                 in
                 judgement
                 being
                 [
                 
                   An
                   sit
                   obligatus
                   ad
                   paenam
                   ,
                   vel
                   non
                   ?
                   &
                   an
                   praemium
                   sit
                   debitum
                   ?
                
                 ]
                 therefore
                 the
                 former
                 is
                 our
                 first
                 and
                 principal
                 righteousness
                 ,
                 and
                 here
                 to
                 be
                 pleaded
                 .
                 But
                 before
                 the
                 first
                 question
                 can
                 be
                 determined
                 ,
                 the
                 second
                 must
                 be
                 raised
                 and
                 resolved
                 ,
                 [
                 
                   Utrum
                   praestitit
                   conditionem
                
                 ?
                 ]
                 And
                 here
                 the
                 second
                 is
                 our
                 Righteousness
                 (
                 
                   conditionis
                   praestatio
                
                 )
                 by
                 which
                 we
                 must
                 answer
                 the
                 accusation
                 [
                 
                   Conditionem
                   non
                   praestitit
                
                 .
                 ]
                 That
                 is
                 ,
                 [
                 He
                 lived
                 and
                 died
                 an
                 unbeliever
                 or
                 impenitent
                 .
                 ]
                 So
                 that
                 3.
                 
                 You
                 see
                 that
                 our
                 first
                 Righteousness
                 [
                 
                   Non
                   reatus
                   paenae
                   :
                   vel
                   jus
                   ad
                   impunitatem
                   &
                   ad
                   praemium
                   ,
                
                 ]
                 as
                 it
                 requireth
                 Christs
                 perfect
                 satisfaction
                 ,
                 as
                 a
                 medium
                 to
                 it
                 ,
                 by
                 which
                 all
                 the
                 charge
                 of
                 the
                 Law
                 of
                 works
                 ,
                 must
                 be
                 answered
                 ;
                 so
                 it
                 requires
                 our
                 performance
                 of
                 the
                 condition
                 of
                 the
                 Law
                 of
                 grace
                 ,
                 as
                 another
                 medium
                 ,
                 by
                 which
                 Christ
                 and
                 his
                 benefits
                 are
                 made
                 ours
                 ,
                 and
                 by
                 which
                 the
                 false
                 accusation
                 of
                 [
                 being
                 unbelievers
                 and
                 impenitent
                 ,
                 and
                 so
                 to
                 be
                 condemned
                 by
                 the
                 Law
                 of
                 grace
                 it self
                 ,
                 as
                 having
                 no
                 part
                 in
                 Christ
                 ]
                 must
                 be
                 answered
                 ,
                 and
                 we
                 justified
                 against
                 it
                 .
                 4.
                 
                 It
                 is
                 not
                 only
                 the
                 form
                 of
                 our
                 righteousness
                 ,
                 that
                 is
                 transcendenter
                 perfect
                 ,
                 but
                 also
                 the
                 matter
                 ,
                 as
                 such
                 ,
                 as
                 it
                 is
                 the
                 matter
                 :
                 that
                 is
                 ,
                 the
                 subject
                 actions
                 and
                 dispositions
                 ,
                 are
                 subjects
                 truly
                 capable
                 of
                 that
                 relation
                 .
                 All
                 this
                 is
                 no
                 more
                 but
                 that
                 it
                 is
                 a
                 
                 true
                 Righteousness
                 ,
                 and
                 not
                 equivocally
                 or
                 falsly
                 so
                 called
                 :
                 and
                 so
                 that
                 even
                 the
                 matter
                 or
                 subject
                 ,
                 is
                 really
                 the
                 matter
                 or
                 subject
                 of
                 such
                 a
                 Righteousness
                 .
                 5.
                 
                 The
                 form
                 here
                 being
                 a
                 relation
                 ,
                 in
                 it self
                 ,
                 admits
                 not
                 of
                 degrees
                 .
                 4.
                 
                 The
                 matter
                 or
                 subject
                 (
                 our
                 dispositions
                 and
                 actions
                 )
                 though
                 
                   qua
                   materia
                
                 ,
                 they
                 have
                 the
                 foresaid
                 metaphysical
                 perfection
                 ,
                 yet
                 considered
                 in
                 it self
                 ,
                 or
                 considered
                 in
                 reference
                 to
                 the
                 meer
                 precept
                 of
                 the
                 Law
                 ,
                 and
                 so
                 in
                 its
                 meer
                 morality
                 ,
                 it
                 is
                 imperfect
                 .
                 As
                 Schibler
                 saith
                 ,
                 
                   Omne
                   perfectum
                   est
                   ens
                   :
                   &
                   omne
                   ens
                   est
                   perfectum
                   transcendentali
                   ,
                   &
                   essentiali
                   perfectione
                   :
                   Duobus
                   tamen
                   modis
                   adhuc
                   possunt
                   entia
                   vocari
                   imperfecta
                   .
                
                 1.
                 
                 
                   Accidentaliter
                   ,
                   quod
                   scilicet
                   desit
                   id
                   quod
                   ad
                   integritatem
                   vel
                   Ornamentum
                   ,
                   vel
                   altiorem
                   &
                   intentiorem
                   statum
                   pertinet
                   .
                   Et
                   sub
                   bac
                   imperfectione
                   etiam
                   continetur
                   imperfectio
                   ,
                   quae
                   est
                   in
                   defectu
                   partium
                   materiae
                   minus
                   principalium
                   .
                   Nam
                   materia
                   pertinet
                   ad
                   essentialem
                   perfectionem
                   ,
                   sed
                   id
                   completur
                   satis
                   secundum
                   partes
                   principales
                   in
                   toto
                   heterogeneo
                   ,
                   quae
                   sufficientes
                   sunt
                   ad
                   radicandam
                   &
                   sustentandam
                   formam
                   ,
                   manifesto
                   iudicio
                   ,
                   quod
                   ablatis
                   partibus
                   minus
                   principalibus
                   ,
                   manet
                   prior
                   species
                   .
                   Veluti
                   si
                   homo
                   &
                   careat
                   pedibus
                   ,
                   &
                   brachiis
                   &
                   naso
                   &
                   oculis
                   ,
                   adhuc
                   tamen
                   est
                   homo
                   ,
                
                 &c.
                 
                 
                   Atque
                   ita
                   per
                   ablationem
                   partium
                   minus
                   principalium
                   nihil
                   adhuc
                   deest
                   quod
                   pertineat
                   ad
                   transcendentalem
                   perfectionem
                   ,
                   quae
                   essentialis
                   est
                   ipsius
                   hominis
                   .
                   Atque
                   ita
                   homo
                   adhuc
                   est
                   perfecte
                   homo
                   ,
                   &
                   perfecte
                   ens
                   :
                   indeque
                   nec
                   hac
                   imperfectione
                   tollitur
                   perfectio
                   transcendentalis
                   ,
                
                 &c.
                 2.
                 
                 
                   Possunt
                   vocari
                   entia
                   [
                   Imperfecta
                   ]
                   comparatè
                   ,
                   quod
                   scilicet
                   non
                   habeant
                   essentiam
                   tam
                   perfectam
                   &
                   nobilem
                   ,
                   quam
                   alia
                   .
                   Ita
                   materia
                   est
                   imperfecta
                   ,
                   quia
                   non
                   fit
                   ,
                   tam
                   nobile
                   ens
                   ac
                   forma
                   ,
                
                 &c.
                 
                 
                   Haec
                   igitur
                   imperfectio
                   iterum
                   non
                   tollit
                   perfectionem
                   transcendentalem
                   ,
                   quo
                   minùs
                   transcendenter
                   ,
                   perfecta
                   dicantur
                   quae
                   sic
                   sunt
                   imperfecta
                   ,
                
                 l.
                 1.
                 c.
                 1●
                 .
              
               
                 In
                 both
                 these
                 respects
                 I
                 confess
                 and
                 maintain
                 that
                 our
                 Righteousness
                 is
                 imperfect
                 :
                 that
                 is
                 1.
                 
                 Our
                 graces
                 ,
                 holiness
                 ,
                 obedience
                 ,
                 good
                 works
                 ,
                 are
                 gradually
                 imperfect
                 ,
                 yea
                 oft
                 numero
                 ,
                 as
                 well
                 as
                 gradu
                 .
                 2.
                 
                 The
                 Righteousness
                 which
                 we
                 have
                 in
                 or
                 from
                 Christs
                 perfect
                 satisfaction
                 and
                 merits
                 ,
                 is
                 a
                 Righteousness
                 of
                 a
                 more
                 noble
                 and
                 perfect
                 kinde
                 ,
                 then
                 this
                 inherent
                 Righteousness
                 required
                 by
                 the
                 Law
                 of
                 grace
                 :
                 for
                 the
                 later
                 stands
                 in
                 subordination
                 to
                 the
                 former
                 ,
                 as
                 a
                 necessary
                 means
                 ,
                 
                   i.
                   e.
                
                 condition
                 to
                 make
                 it
                 ours
                 .
                 
                   Omne
                   tamen
                   ens
                   est
                   perfectum
                   ,
                   non
                   solum
                   in
                   genere
                   entis
                   ,
                   sed
                   etiam
                   in
                   genere
                   talis
                   entis
                   ,
                
                 &c.
                 
                 
                   Et
                   sic
                   etiam
                   materia
                   ,
                   etsi
                   in
                   comparatione
                   ad
                   alia
                   entia
                   ,
                   fit
                   satis
                   imperfecta
                   ,
                   tamen
                   in
                   suo
                   genere
                   habet
                   omnino
                   perfectionem
                   ,
                   neque
                   sic
                   deest
                   ●i
                   quicquam
                   corum
                   ,
                   quae
                   ad
                   ipsius
                   esse
                   pertinent
                   .
                
                 Schib
                 .
                 
                   ubi
                   sup
                   .
                   n.
                
                 7
                 ,
                 8.
                 
              
               
                 The
                 like
                 doctrine
                 hath
                 
                   Calovius
                   Metaphys
                   ▪
                   Divin
                
                 .
                 p.
                 246
                 ,
                 &c.
                 
                   de
                   perfectione
                
                 ,
                 fully
                 :
                 where
                 of
                 our
                 imputed
                 and
                 inherent
                 Righteousness
                 ,
                 he
                 saith
                 ,
                 
                   Prior
                   denominatione
                   extrinseca
                   ,
                   posterior
                   intrinseca
                   ,
                   utraque
                   verè
                   ,
                   &
                   realiter
                   ,
                   ipsis
                   competit
                   .
                
                 And
                 these
                 are
                 two
                 of
                 his
                 Porismes
                 ,
                 
                   Perfectio
                   non
                   admittit
                   magis
                   &
                   minus
                   :
                
                 and
                 
                   Perfecto
                   nihil
                   petest
                   accedere
                   vel
                   decedere
                   .
                
                 Multitudes
                 might
                 quickly
                 be
                 cited
                 to
                 the
                 same
                 purpose
                 with
                 these
                 abovesaid
                 ,
                 but
                 that
                 it
                 is
                 so
                 known
                 a
                 case
                 .
              
               
                 And
                 thus
                 I
                 have
                 done
                 what
                 at
                 present
                 I
                 thought
                 my
                 duty
                 ,
                 that
                 it
                 might
                 not
                 be
                 my
                 fault
                 that
                 you
                 are
                 [
                 in
                 ignorance
                 all
                 over
                 .
                 ]
                 But
                 I
                 have
                 said
                 the
                 less
                 because
                 I
                 have
                 lately
                 more
                 exactly
                 opened
                 the
                 nature
                 of
                 our
                 Righteousness
                 ,
                 in
                 Answer
                 to
                 the
                 Animadversions
                 of
                 another
                 Learned
                 Brother
                 .
              
               
                 You
                 adde
                 [
                 I
                 never
                 took
                 imperfect
                 Righteousness
                 to
                 imply
                 any
                 such
                 contradiction
                 ,
                 any
                 more
                 then
                 imperfect
                 holiness
                 .
                 ]
                 Reply
                 :
                 1.
                 
                 Holiness
                 is
                 taken
                 1.
                 
                 For
                 [
                 the
                 relation
                 of
                 a
                 Person
                 or
                 Thing
                 dedicated
                 to
                 God
                 :
                 ]
                 and
                 so
                 I
                 confess
                 it
                 admits
                 not
                 of
                 a
                 magis
                 or
                 minus
                 any
                 more
                 then
                 Righteousness
                 .
                 2.
                 
                 But
                 our
                 common
                 use
                 of
                 the
                 word
                 [
                 Holiness
                 ]
                 when
                 about
                 persons
                 ,
                 is
                 for
                 the
                 qualities
                 or
                 actions
                 of
                 a
                 spiritually-renewed
                 man
                 :
                 and
                 so
                 I
                 further
                 say
                 :
                 2.
                 
                 That
                 this
                 also
                 hath
                 its
                 transcendental
                 perfection
                 ,
                 as
                 well
                 as
                 Righteousness
                 .
                 But
                 here
                 's
                 the
                 difference
                 (
                 which
                 if
                 
                 you
                 adde
                 to
                 what
                 is
                 said
                 before
                 ,
                 you
                 will
                 more
                 fully
                 see
                 my
                 thoughts
                 .
                 )
                 Holiness
                 thus
                 taken
                 is
                 a
                 quality
                 ,
                 which
                 though
                 it
                 have
                 the
                 truth
                 of
                 Being
                 ,
                 yet
                 is
                 intended
                 and
                 remitted
                 ,
                 or
                 doth
                 
                   recipere
                   magis
                   &
                   minus
                
                 .
                 Righteousness
                 is
                 a
                 relation
                 ,
                 which
                 in
                 
                   suo
                   formali
                
                 is
                 not
                 intended
                 or
                 remitted
                 .
                 Nay
                 if
                 you
                 will
                 exactly
                 open
                 it
                 ,
                 it
                 will
                 appear
                 that
                 the
                 Righteousness
                 in
                 question
                 is
                 a
                 Relation
                 founded
                 in
                 a
                 Relation
                 (
                 the
                 real
                 conformity
                 of
                 our
                 Acts
                 to
                 the
                 Law
                 or
                 Rule
                 ,
                 as
                 it
                 determineth
                 what
                 shall
                 be
                 the
                 condition
                 .
                 )
                 Yea
                 more
                 ,
                 that
                 the
                 very
                 
                   subjectum
                   proximum
                   hujus
                   relationis
                   ,
                   nec
                   intenditur
                   nec
                   remittitur
                   :
                
                 and
                 this
                 is
                 it
                 that
                 I
                 mean
                 by
                 perfection
                 ,
                 besides
                 the
                 foresaid
                 transcendental
                 perfection
                 .
                 But
                 (
                 because
                 these
                 things
                 are
                 
                   exactioris
                   indagationis
                
                 )
                 understand
                 that
                 the
                 reason
                 of
                 this
                 my
                 assertion
                 lies
                 here
                 :
                 The
                 Law
                 as
                 it
                 is
                 the
                 rule
                 of
                 obedience
                 ,
                 doth
                 require
                 perfect
                 obedience
                 in
                 degree
                 ;
                 and
                 so
                 here
                 is
                 an
                 imperfection
                 in
                 our
                 actions
                 in
                 the
                 degree
                 ,
                 as
                 being
                 short
                 of
                 what
                 the
                 Rule
                 requireth
                 ;
                 and
                 it
                 being
                 these
                 actions
                 with
                 their
                 habits
                 that
                 we
                 call
                 our
                 holiness
                 (
                 
                   ab
                   efficiente
                   &
                   fine
                
                 )
                 therefore
                 we
                 must
                 needs
                 say
                 ,
                 Our
                 holiness
                 is
                 imperfect
                 :
                 And
                 if
                 our
                 Righteousness
                 were
                 to
                 be
                 denominated
                 from
                 this
                 Law
                 ,
                 commanding
                 perfection
                 ,
                 we
                 must
                 say
                 ,
                 not
                 that
                 such
                 Righteousness
                 were
                 imperfect
                 ,
                 because
                 the
                 holiness
                 or
                 obedience
                 is
                 imperfect
                 ;
                 but
                 it
                 is
                 none
                 at
                 all
                 ,
                 because
                 they
                 are
                 imperfect
                 :
                 For
                 imperfect
                 obedience
                 or
                 holiness
                 is
                 not
                 a
                 subject
                 or
                 matter
                 capable
                 of
                 the
                 relation
                 of
                 [
                 Righteous
                 ]
                 according
                 to
                 that
                 perfect
                 Law
                 which
                 condemneth
                 them
                 ,
                 and
                 admitteth
                 only
                 gradually-perfect
                 obedience
                 ,
                 as
                 capable
                 matter
                 ,
                 without
                 which
                 the
                 form
                 cannot
                 be
                 received
                 .
                 And
                 so
                 our
                 faith
                 ,
                 repentance
                 ,
                 and
                 sincere
                 Gospel-obedience
                 ,
                 as
                 compared
                 to
                 this
                 perfect
                 Law
                 ,
                 are
                 no
                 perfect
                 Righteousness
                 ,
                 nor
                 any
                 Righteousness
                 at
                 all
                 :
                 And
                 so
                 this
                 being
                 the
                 matter
                 of
                 our
                 inherent
                 Righteousness
                 ,
                 I
                 say
                 ,
                 our
                 faith
                 and
                 obedience
                 are
                 imperfect
                 (
                 though
                 not
                 imperfect
                 Righteousness
                 ,
                 because
                 none
                 )
                 as
                 thus
                 compared
                 .
                 But
                 then
                 the
                 Law
                 as
                 it
                 is
                 the
                 determiner
                 of
                 the
                 conditions
                 ,
                 on
                 which
                 Christ
                 and
                 life
                 shall
                 be
                 ours
                 ,
                 hath
                 made
                 the
                 matter
                 or
                 immediate
                 subject
                 ,
                 to
                 be
                 
                   in
                   puncto
                
                 ,
                 as
                 it
                 were
                 ,
                 so
                 that
                 it
                 cannot
                 be
                 more
                 or
                 less
                 ,
                 because
                 it
                 is
                 the
                 sincerity
                 only
                 of
                 our
                 faith
                 and
                 obedience
                 ,
                 that
                 is
                 made
                 the
                 condition
                 of
                 Life
                 ,
                 and
                 not
                 the
                 gradual
                 perfection
                 .
                 So
                 that
                 when
                 we
                 must
                 be
                 justified
                 ,
                 the
                 Question
                 will
                 not
                 be
                 ,
                 [
                 Hast
                 thou
                 believed
                 and
                 obeyed
                 perfectly
                 ?
                 ]
                 but
                 [
                 Hast
                 thou
                 done
                 it
                 Truly
                 .
                 ]
                 So
                 that
                 no
                 imperfection
                 of
                 the
                 matter
                 consistent
                 with
                 sincerity
                 ,
                 makes
                 it
                 less
                 capable
                 of
                 the
                 form
                 ,
                 nor
                 no
                 perfection
                 of
                 degrees
                 makes
                 it
                 capable
                 of
                 more
                 of
                 the
                 form
                 .
                 The
                 condition
                 here
                 is
                 as
                 truly
                 performed
                 ,
                 by
                 true
                 believing
                 and
                 obedience
                 ,
                 in
                 a
                 lower
                 measure
                 ,
                 as
                 in
                 a
                 higher
                 :
                 yea
                 and
                 this
                 true
                 performance
                 is
                 as
                 full
                 a
                 Righteousness
                 (
                 in
                 relation
                 to
                 this
                 part
                 of
                 the
                 Law
                 )
                 as
                 if
                 the
                 matter
                 of
                 faith
                 and
                 obedience
                 were
                 more
                 perfect
                 :
                 The
                 strongest
                 faith
                 doth
                 not
                 make
                 you
                 Righteous
                 in
                 a
                 higher
                 degree
                 ,
                 then
                 the
                 weakest
                 that
                 is
                 true
                 :
                 For
                 the
                 strongest
                 is
                 but
                 
                   praestatio
                   conditionis
                
                 (
                 which
                 is
                 the
                 Righteousness
                 in
                 question
                 )
                 and
                 so
                 is
                 the
                 weakest
                 .
                 It
                 is
                 not
                 therefore
                 from
                 this
                 act
                 of
                 the
                 Law
                 (
                 determination
                 of
                 the
                 condition
                 )
                 that
                 our
                 graces
                 or
                 duties
                 ,
                 are
                 diversified
                 as
                 more
                 or
                 less
                 perfect
                 in
                 degree
                 ,
                 but
                 it
                 is
                 in
                 respect
                 to
                 the
                 other
                 act
                 or
                 part
                 of
                 the
                 Law
                 (
                 determination
                 of
                 duty
                 ,
                 as
                 such
                 .
                 )
                 So
                 that
                 in
                 a
                 word
                 ,
                 Duty
                 simply
                 as
                 duty
                 ,
                 and
                 holiness
                 ,
                 or
                 supernatural
                 grace
                 ,
                 as
                 such
                 ,
                 may
                 be
                 more
                 or
                 less
                 .
                 But
                 holiness
                 and
                 duty
                 ,
                 as
                 the
                 
                   Materia
                   requisita
                   vel
                   subjectum
                   proximum
                   Justitiae
                   ,
                   consistit
                   in
                   indivisibili
                   .
                
              
               
                 Only
                 let
                 it
                 be
                 remembred
                 ,
                 that
                 I
                 speak
                 this
                 of
                 the
                 promise
                 of
                 impunity
                 and
                 glory
                 everlasting
                 absolutely
                 considered
                 ,
                 and
                 not
                 of
                 a
                 comparative
                 degree
                 of
                 glory
                 :
                 For
                 it
                 may
                 be
                 yet
                 consistent
                 with
                 this
                 ,
                 that
                 a
                 greater
                 faith
                 ,
                 love
                 and
                 obedience
                 ,
                 may
                 have
                 a
                 promise
                 of
                 greater
                 glory
                 .
              
               
               
                 Remember
                 also
                 I
                 pray
                 you
                 (
                 if
                 you
                 will
                 do
                 me
                 justice
                 )
                 1.
                 
                 That
                 I
                 did
                 only
                 assert
                 in
                 my
                 Aphorismes
                 [
                 1.
                 
                 A
                 metaphysical
                 perfection
                 of
                 Being
                 ,
                 and
                 2.
                 
                 A
                 perfection
                 of
                 sufficiency
                 in
                 order
                 to
                 its
                 end
                 ]
                 in
                 our
                 righteousness
                 :
                 2.
                 
                 And
                 the
                 same
                 transcendental
                 perfection
                 of
                 Being
                 ,
                 I
                 affirmed
                 of
                 holiness
                 it self
                 ,
                 only
                 adding
                 ,
                 that
                 it
                 being
                 a
                 Quality
                 may
                 be
                 intended
                 and
                 remitted
                 ,
                 but
                 Righteousness
                 being
                 a
                 Relation
                 cannot
                 
                   ex
                   parte
                   sui
                
                 .
                 Now
                 which
                 of
                 these
                 perfections
                 of
                 Righteousness
                 do
                 you
                 deny
                 ?
                 Not
                 that
                 of
                 sufficiency
                 as
                 to
                 the
                 end
                 ,
                 as
                 you
                 expresly
                 affirm
                 .
                 It
                 must
                 therefore
                 be
                 the
                 transcendental
                 perfection
                 of
                 Essence
                 .
                 And
                 if
                 that
                 be
                 denied
                 ,
                 then
                 righteousness
                 is
                 no
                 righteousness
                 :
                 for
                 so
                 
                   omne
                   ens
                   perfectum
                   est
                
                 :
                 And
                 then
                 you
                 must
                 maintain
                 that
                 it
                 is
                 but
                 equivocally
                 called
                 righteousness
                 ,
                 but
                 indeed
                 is
                 not
                 sn
                 .
                 But
                 yet
                 this
                 I
                 finde
                 you
                 not
                 about
                 ,
                 but
                 rather
                 confess
                 the
                 contrary
                 ,
                 not
                 only
                 by
                 affirming
                 inherent
                 Righteousness
                 ,
                 but
                 also
                 affirming
                 a
                 double
                 perfection
                 of
                 it
                 ,
                 which
                 you
                 are
                 pleased
                 to
                 call
                 subjective
                 and
                 objective
                 ,
                 and
                 which
                 can
                 be
                 no
                 less
                 then
                 I
                 here
                 affirmed
                 .
              
            
             
               
                 §.
                 29.
                 
              
               
                 Mr
                 Bl.
                 
                   
                     (
                     1
                  
                   )
                   ISaiah
                
                 I
                 am
                 sure
                 saith
                 ,
                 
                   All
                   our
                   Righteousness
                   are
                   as
                   filthy
                   rags
                   ,
                
                 Isa
                 .
                 64.6
                 .
                 No
                 greater
                 charge
                 of
                 imperfection
                 can
                 lye
                 against
                 the
                 most
                 imperfect
                 holiness
                 ,
                 then
                 the
                 Prophet
                 laies
                 upon
                 our
                 Righteousness
                 .
                 
                   (
                   2
                
                 )
                 Neither
                 do
                 I
                 understand
                 how
                 holiness
                 should
                 be
                 imperfect
                 taken
                 materially
                 ,
                 and
                 righteousness
                 perfect
                 ,
                 taken
                 formally
                 in
                 reference
                 to
                 a
                 Rule
                 .
              
            
             
               
                 §.
                 29.
                 
              
               
                 R.B.
                 1.
                 
                 WIll
                 not
                 all
                 the
                 imperfections
                 of
                 our
                 Righteousness
                 which
                 in
                 the
                 Aphor.
                 I
                 asserted
                 ,
                 serve
                 to
                 warrant
                 the
                 Prophets
                 comparison
                 ,
                 without
                 our
                 denying
                 the
                 perfection
                 of
                 Being
                 ?
                 That
                 is
                 ,
                 that
                 it
                 is
                 truly
                 Righteousness
                 ?
              
               
                 2.
                 
                 My
                 opinion
                 of
                 that
                 Text
                 is
                 ,
                 that
                 the
                 Prophet
                 means
                 plainly
                 ,
                 [
                 We
                 are
                 an
                 unrighteous
                 people
                 ,
                 ]
                 or
                 [
                 we
                 have
                 no
                 other
                 Righteousness
                 to
                 glory
                 of
                 ,
                 but
                 what
                 is
                 indeed
                 no
                 righteousness
                 at
                 all
                 ,
                 no
                 more
                 then
                 the
                 filthy
                 rags
                 are
                 clean
                 ]
                 no
                 nor
                 so
                 much
                 ;
                 for
                 they
                 may
                 possibly
                 have
                 some
                 part
                 clean
                 .
                 Yet
                 that
                 this
                 is
                 called
                 Righteousness
                 ,
                 is
                 no
                 wonder
                 ,
                 when
                 the
                 next
                 words
                 are
                 Negative
                 ,
                 
                   q.
                   d.
                
                 [
                 our
                 Righteousness
                 ,
                 is
                 none
                 ;
                 or
                 is
                 unrighteousness
                 :
                 ]
                 yea
                 it
                 is
                 not
                 unusual
                 to
                 give
                 the
                 name
                 either
                 from
                 common
                 estimation
                 ,
                 or
                 the
                 persons
                 profession
                 ,
                 and
                 especially
                 from
                 those
                 actions
                 which
                 use
                 to
                 be
                 the
                 matter
                 of
                 Righteousness
                 ,
                 though
                 the
                 form
                 being
                 wanting
                 ,
                 they
                 are
                 not
                 now
                 actually
                 the
                 matter
                 .
                 So
                 I
                 think
                 Solomon
                 forbiddeth
                 overmuch
                 Righteousness
                 .
                 Further
                 ,
                 it
                 's
                 considerable
                 ,
                 what
                 Righteousness
                 it
                 is
                 that
                 the
                 Prophet
                 there
                 speaks
                 of
                 ,
                 whether
                 universal
                 or
                 particular
                 ?
                 and
                 whether
                 Legal
                 ,
                 consisting
                 in
                 absolute
                 perfection
                 ;
                 or
                 Evangelical
                 ,
                 consisting
                 in
                 sincerity
                 ?
                 and
                 also
                 whether
                 he
                 speak
                 of
                 himself
                 and
                 each
                 individual
                 ,
                 or
                 only
                 of
                 the
                 Jewish
                 Nation
                 described
                 according
                 to
                 the
                 generality
                 or
                 main
                 part
                 of
                 them
                 .
              
               
                 3.
                 
                 As
                 for
                 that
                 next
                 passage
                 ,
                 where
                 you
                 tell
                 us
                 what
                 [
                 you
                 understand
                 not
                 ]
                 I
                 confess
                 it
                 seems
                 strange
                 to
                 me
                 :
                 but
                 I
                 hope
                 you
                 make
                 it
                 no
                 argument
                 against
                 the
                 opinion
                 which
                 you
                 oppose
                 .
                 If
                 it
                 were
                 a
                 good
                 argument
                 indeed
                 ,
                 then
                 the
                 less
                 a
                 man
                 understands
                 ,
                 the
                 better
                 he
                 might
                 dispute
                 .
                 But
                 let
                 us
                 see
                 what
                 it
                 is
                 that
                 you
                 understand
                 not
                 .
                 1.
                 
                 [
                 How
                 holiness
                 should
                 be
                 imperfect
                 taken
                 materially
                 ?
                 ]
                 Sure
                 you
                 understand
                 that
                 :
                 for
                 what
                 else
                 did
                 you
                 mean
                 in
                 the
                 foregoing
                 words
                 ,
                 [
                 No
                 
                 greater
                 charge
                 of
                 imperfection
                 can
                 lye
                 against
                 the
                 most
                 imperfect
                 holiness
                 ?
                 ]
                 2.
                 
                 It
                 is
                 therefore
                 ,
                 no
                 doubt
                 ,
                 the
                 other
                 branch
                 that
                 you
                 mean
                 ,
                 how
                 [
                 Righteousness
                 is
                 perfect
                 taken
                 formally
                 in
                 reference
                 to
                 a
                 Rule
                 .
                 ]
                 1.
                 
                 That
                 Righteousness
                 
                   in
                   sensu
                   Legali
                   &
                   sorensi
                
                 is
                 a
                 relation
                 consisting
                 in
                 a
                 conformity
                 ,
                 or
                 congruency
                 to
                 the
                 Rule
                 ,
                 I
                 suppose
                 you
                 understand
                 ,
                 seeing
                 both
                 Schoolmen
                 ,
                 and
                 Protestant
                 Divines
                 do
                 so
                 commonly
                 affirm
                 it
                 :
                 
                   e.
                   g.
                   Scotus
                
                 and
                 Dr
                 Twiss
                 oft
                 .
                 2.
                 
                 That
                 
                   omne
                   ens
                   est
                   essentialiter
                   perfectum
                
                 ,
                 I
                 suppose
                 also
                 you
                 understand
                 ;
                 and
                 so
                 that
                 this
                 Relation
                 must
                 be
                 a
                 perfect
                 Relation
                 ,
                 or
                 none
                 at
                 all
                 :
                 where
                 there
                 is
                 the
                 form
                 ,
                 there
                 is
                 the
                 being
                 ;
                 and
                 therefore
                 the
                 word
                 [
                 Righteousness
                 ]
                 spoken
                 formaliter
                 of
                 our
                 Righteousness
                 ,
                 must
                 needs
                 express
                 that
                 which
                 is
                 truly
                 Righteousness
                 ,
                 and
                 not
                 equivocally
                 so
                 called
                 .
                 3.
                 
                 Yea
                 I
                 suppose
                 you
                 understand
                 ,
                 that
                 Relations
                 do
                 not
                 admit
                 of
                 magis
                 and
                 
                   minus
                   ex
                   parte
                   sui
                
                 ,
                 but
                 only
                 when
                 they
                 are
                 founded
                 in
                 quality
                 ,
                 
                   ex
                   parte
                   fundamenti
                   vel
                   subjecti
                
                 :
                 At
                 least
                 if
                 any
                 would
                 deny
                 that
                 ,
                 yet
                 the
                 relation
                 in
                 question
                 ,
                 being
                 of
                 the
                 nature
                 of
                 [
                 Parity
                 ,
                 ]
                 and
                 not
                 of
                 similitude
                 only
                 ,
                 (
                 which
                 are
                 both
                 implied
                 in
                 conformity
                 )
                 doth
                 not
                 so
                 much
                 as
                 
                   ratione
                   fundamenti
                
                 admit
                 of
                 intension
                 or
                 remission
                 .
                 These
                 things
                 being
                 all
                 so
                 generally
                 acknowledged
                 ,
                 you
                 leave
                 me
                 only
                 to
                 admire
                 that
                 you
                 should
                 say
                 ,
                 You
                 understand
                 them
                 not
                 .
              
            
             
               
                 §.
                 30.
                 
              
               
                 Mr
                 Bl.
                 WE
                 may
                 (
                 for
                 ought
                 I
                 know
                 )
                 as
                 well
                 make
                 holiness
                 formall
                 ,
                 and
                 referre
                 it
                 to
                 a
                 Rule
                 ;
                 and
                 Righteousness
                 materiall
                 ,
                 in
                 an
                 absolute
                 consideration
                 ,
                 without
                 reference
                 to
                 any
                 Rule
                 at
                 all
                 .
              
            
             
               
                 §.
                 30.
                 
              
               
                 R.B.
                 1.
                 
                 WHether
                 you
                 take
                 holiness
                 as
                 signifying
                 a
                 Quality
                 or
                 Relation
                 ,
                 there
                 is
                 no
                 doubt
                 but
                 it
                 hath
                 its
                 form
                 ,
                 or
                 else
                 it
                 could
                 not
                 have
                 a
                 Being
                 ?
                 Did
                 you
                 indeed
                 imagine
                 that
                 I
                 had
                 denied
                 that
                 ?
                 2.
                 
                 But
                 that
                 holiness
                 in
                 our
                 common
                 use
                 of
                 the
                 word
                 ,
                 doth
                 formally
                 consist
                 in
                 the
                 relation
                 of
                 our
                 qualities
                 or
                 acts
                 to
                 the
                 Law
                 ,
                 especially
                 in
                 that
                 relation
                 of
                 conformity
                 ,
                 that
                 we
                 are
                 now
                 speaking
                 of
                 ,
                 I
                 finde
                 not
                 yet
                 proved
                 .
                 Holiness
                 taken
                 for
                 the
                 qualities
                 and
                 acts
                 themselves
                 ,
                 is
                 no
                 relation
                 .
                 Holiness
                 taken
                 for
                 Dedication
                 to
                 God
                 ,
                 is
                 such
                 a
                 kinde
                 of
                 Relation
                 as
                 Donation
                 is
                 :
                 It
                 referres
                 to
                 God
                 as
                 the
                 terminus
                 :
                 For
                 
                   omne
                   sanctum
                   est
                   Deo
                   sanctum
                
                 .
                 But
                 to
                 be
                 [
                 Dedicated
                 to
                 God
                 ]
                 and
                 to
                 be
                 [
                 conformed
                 to
                 the
                 Law
                 or
                 Rule
                 ]
                 are
                 not
                 all
                 one
                 .
                 3.
                 
                 If
                 you
                 or
                 any
                 man
                 resolve
                 to
                 use
                 holiness
                 in
                 the
                 same
                 sense
                 as
                 righteousness
                 ,
                 if
                 I
                 once
                 know
                 your
                 mindes
                 ,
                 I
                 will
                 not
                 contradict
                 you
                 ,
                 for
                 I
                 finde
                 no
                 pleasure
                 in
                 contending
                 about
                 words
                 .
                 But
                 for
                 my self
                 I
                 must
                 use
                 them
                 in
                 the
                 common
                 sense
                 ,
                 if
                 I
                 will
                 be
                 understood
                 .
                 4.
                 
                 That
                 you
                 may
                 use
                 the
                 word
                 [
                 Righteousness
                 ]
                 materially
                 ,
                 without
                 relation
                 to
                 any
                 Rule
                 ,
                 is
                 as
                 much
                 as
                 to
                 say
                 ,
                 We
                 may
                 denominate
                 
                   a
                   materia
                   sine
                   forma
                
                 .
                 The
                 form
                 is
                 relative
                 .
                 If
                 you
                 mean
                 ,
                 We
                 may
                 denominate
                 that
                 which
                 hath
                 a
                 form
                 ,
                 from
                 the
                 matter
                 ,
                 and
                 not
                 from
                 the
                 form
                 ,
                 then
                 I
                 Reply
                 ,
                 1.
                 
                 Then
                 you
                 must
                 not
                 denominate
                 properly
                 and
                 logically
                 :
                 2.
                 
                 And
                 then
                 you
                 must
                 not
                 call
                 it
                 Righteousness
                 ;
                 except
                 you
                 mean
                 
                   ludere
                   aequivocis
                
                 ,
                 and
                 speak
                 
                   de
                   Justitia
                   particulari
                   ethica
                   qua
                   suum
                   cuique
                   tribuimus
                   ,
                
                 when
                 we
                 are
                 speaking
                 
                   de
                   Justitia
                   Legali
                   ,
                   Civili
                   ,
                   Forensi
                   ,
                
                 called
                 by
                 the
                 Schoolmen
                 
                   Justitia
                   universalis
                
                 in
                 our
                 case
                 .
                 I
                 am
                 not
                 of
                 the
                 Papists
                 minde
                 that
                 make
                 our
                 Righteousness
                 to
                 be
                 our
                 new
                 qualities
                 ,
                 and
                 confound
                 
                   Justitiam
                   &
                   Sanctitatem
                   ,
                   &
                   inde
                   Justificationem
                   &
                   Sanctificationem
                   .
                
              
            
             
               
               
                 §.
                 31.
                 
              
               
                 Mr
                 Bl.
                 ANd
                 in
                 such
                 consideration
                 I
                 do
                 not
                 know
                 how
                 there
                 can
                 be
                 perfection
                 or
                 imperfection
                 either
                 in
                 holiness
                 or
                 righteousness
                 :
                 It
                 is
                 as
                 they
                 come
                 up
                 to
                 ,
                 or
                 fall
                 short
                 of
                 the
                 Rule
                 ,
                 that
                 they
                 have
                 the
                 denomination
                 of
                 perfection
                 or
                 imperfection
                 .
              
            
             
               
                 §.
                 31.
                 
              
               
                 R.B.
                 1.
                 
                 AT
                 the
                 first
                 view
                 ,
                 the
                 first
                 sentence
                 seemed
                 so
                 strange
                 to
                 me
                 ,
                 that
                 I
                 thought
                 it
                 meetest
                 to
                 say
                 nothing
                 ,
                 because
                 it
                 is
                 scarce
                 capable
                 of
                 any
                 apt
                 answer
                 but
                 what
                 will
                 seem
                 sharp
                 or
                 unmannerly
                 ,
                 For
                 that
                 which
                 you
                 say
                 you
                 may
                 consider
                 ,
                 is
                 something
                 or
                 nothing
                 :
                 If
                 something
                 ,
                 and
                 yet
                 not
                 capable
                 of
                 perfection
                 or
                 imperfection
                 ,
                 it
                 is
                 such
                 a
                 something
                 as
                 the
                 world
                 never
                 knew
                 till
                 now
                 .
                 But
                 upon
                 second
                 thoughts
                 I
                 finde
                 that
                 
                   de
                   justitia
                
                 your
                 words
                 may
                 be
                 born
                 :
                 For
                 it
                 is
                 nothing
                 that
                 you
                 speak
                 of
                 .
                 Legal
                 Righteousness
                 not
                 related
                 to
                 the
                 Law
                 or
                 Rule
                 ,
                 is
                 Nothing
                 :
                 And
                 Nothing
                 cannot
                 be
                 more
                 perfect
                 or
                 less
                 ;
                 
                   nisi
                   negativè
                
                 .
                 But
                 that
                 holiness
                 taken
                 for
                 spiritual
                 habits
                 and
                 acts
                 ,
                 can
                 have
                 neither
                 perfection
                 or
                 imperfection
                 ;
                 or
                 that
                 they
                 are
                 capable
                 of
                 no
                 perfection
                 or
                 imperfection
                 in
                 any
                 other
                 sense
                 ,
                 but
                 as
                 related
                 ;
                 nor
                 yet
                 in
                 any
                 Relations
                 to
                 God
                 ,
                 or
                 the
                 person
                 dedicating
                 ,
                 save
                 only
                 in
                 the
                 relation
                 to
                 the
                 Rule
                 ;
                 all
                 these
                 for
                 the
                 first
                 reason
                 shall
                 have
                 no
                 answer
                 but
                 a
                 recital
                 .
              
            
             
               
                 §.
                 32.
                 
              
               
                 Mr
                 Bl.
                 
                 PAul's
                 Gospel
                 frame
                 ,
                 whether
                 you
                 will
                 call
                 it
                 righteousness
                 or
                 holiness
                 is
                 set
                 out
                 I
                 am
                 sure
                 ,
                 
                   Rom.
                   7.
                
                 full
                 of
                 imperfection
                 ;
                 yet
                 all
                 this
                 as
                 in
                 reference
                 to
                 the
                 Rule
                 ,
                 as
                 is
                 answered
                 ,
                 or
                 fell
                 short
                 in
                 conformity
                 to
                 it
                 ,
                 
                   vers
                   .
                   22.
                
                 
                 I
                 delight
                 in
                 the
                 Law
                 of
                 God
                 after
                 the
                 inner
                 man.
                 
              
            
             
               
                 §.
                 32.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IS
                 not
                 [
                 Righteousness
                 ]
                 or
                 [
                 Holiness
                 ]
                 as
                 Scriptural
                 ,
                 as
                 Logical
                 ,
                 as
                 plain
                 a
                 term
                 ,
                 and
                 as
                 fit
                 for
                 Disputants
                 ,
                 as
                 [
                 Gospel-frame
                 ?
                 ]
                 Till
                 I
                 know
                 whether
                 by
                 [
                 Gospel-frame
                 ]
                 you
                 mean
                 ,
                 Habits
                 ,
                 Acts
                 ,
                 Relations
                 (
                 and
                 what
                 Relations
                 )
                 or
                 what
                 else
                 ,
                 I
                 shall
                 pass
                 it
                 as
                 uncapable
                 of
                 a
                 better
                 Reply
                 .
                 2.
                 
                 Did
                 not
                 I
                 acknowledge
                 expresly
                 as
                 much
                 imperfection
                 as
                 you
                 here
                 affirm
                 of
                 
                 Paul
                 ●s
                 frame
                 ?
                 Why
                 then
                 do
                 you
                 intimate
                 by
                 your
                 arguing
                 as
                 if
                 I
                 did
                 not
                 ?
                 3.
                 
                 There
                 is
                 a
                 twofold
                 Rule
                 ,
                 or
                 action
                 of
                 the
                 Law
                 ,
                 which
                 our
                 Habits
                 and
                 Actions
                 do
                 respect
                 ,
                 as
                 I
                 have
                 oft
                 said
                 .
                 The
                 first
                 is
                 the
                 Precept
                 determining
                 of
                 Duty
                 simply
                 .
                 This
                 all
                 our
                 Actions
                 and
                 Habits
                 come
                 short
                 of
                 ,
                 and
                 therefore
                 no
                 man
                 hath
                 a
                 Righteousness
                 consisting
                 in
                 this
                 conformity
                 .
                 The
                 second
                 is
                 the
                 promise
                 ,
                 or
                 that
                 act
                 going
                 along
                 with
                 the
                 promise
                 ,
                 whereby
                 God
                 determineth
                 of
                 the
                 condition
                 .
                 This
                 is
                 twofold
                 :
                 One
                 of
                 the
                 Law
                 of
                 Nature
                 and
                 Works
                 ;
                 and
                 according
                 to
                 this
                 no
                 man
                 is
                 Righteous
                 :
                 for
                 the
                 condition
                 and
                 the
                 duty
                 are
                 of
                 the
                 same
                 extent
                 ,
                 it
                 being
                 obedience
                 gradually
                 perfect
                 ,
                 that
                 is
                 here
                 the
                 condition
                 .
                 The
                 other
                 is
                 of
                 the
                 Law
                 of
                 Grace
                 ;
                 which
                 determineth
                 what
                 shall
                 be
                 the
                 condition
                 of
                 our
                 Right
                 to
                 Christ
                 and
                 Life
                 .
                 Paul
                 never
                 complaineth
                 of
                 an
                 imperfection
                 of
                 Essence
                 ,
                 of
                 this
                 last
                 .
                 It
                 is
                 of
                 the
                 former
                 that
                 he
                 speaks
                 .
                 These
                 necessary
                 things
                 should
                 not
                 be
                 
                 hidden
                 ,
                 by
                 confounding
                 the
                 several
                 Rules
                 ,
                 or
                 Offices
                 of
                 Gods
                 Law
                 ,
                 which
                 so
                 apparently
                 differ
                 .
              
            
             
               
                 §.
                 33.
                 
              
               
                 Mr
                 Bl.
                 ANd
                 whereas
                 a
                 charge
                 of
                 ignorance
                 is
                 laid
                 even
                 upon
                 learned
                 Teachers
                 ,
                 that
                 commonly
                 understand
                 the
                 word
                 [
                 Righteousness
                 ]
                 and
                 [
                 Righteous
                 ]
                 as
                 it
                 refers
                 to
                 the
                 old
                 Rule
                 ,
                 I
                 profess
                 my self
                 to
                 have
                 little
                 of
                 their
                 Learning
                 ,
                 but
                 I
                 am
                 wholly
                 theirs
                 in
                 this
                 ignorance
                 .
                 I
                 know
                 no
                 other
                 Rule
                 ,
                 but
                 the
                 old
                 Rule
                 ,
                 the
                 Rule
                 of
                 the
                 Moral
                 Law
                 ;
                 that
                 i●
                 with
                 me
                 a
                 Rule
                 ,
                 a
                 perfect
                 Rule
                 ,
                 and
                 the
                 only
                 Rule
                 .
              
            
             
               
                 §.
                 33.
                 
              
               
                 
                   R
                   :
                   B.
                
                 EIther
                 I
                 am
                 an
                 incompetent
                 judge
                 ,
                 through
                 partiality
                 ,
                 or
                 else
                 you
                 had
                 done
                 but
                 the
                 part
                 of
                 a
                 friend
                 ,
                 yea
                 of
                 a
                 candid
                 adversary
                 ,
                 to
                 have
                 taken
                 in
                 the
                 rest
                 of
                 my
                 words
                 ,
                 which
                 must
                 make
                 up
                 the
                 sense
                 ;
                 which
                 were
                 these
                 [
                 
                   As
                   if
                   the
                   godly
                   were
                   called
                   Righteous
                   (
                   besides
                   their
                   imputed
                   righteousness
                   )
                   only
                   because
                   their
                   sanctification
                   and
                   good
                   works
                   have
                   some
                   imperfect
                   agreement
                   to
                   the
                   Law
                   of
                   works
                   .
                
                 ]
                 I
                 pray
                 let
                 the
                 word
                 [
                 only
                 ]
                 be
                 remembred
                 .
                 2.
                 
                 It
                 is
                 but
                 in
                 this
                 one
                 point
                 that
                 I
                 charge
                 them
                 with
                 Ignorance
                 .
                 And
                 who
                 is
                 not
                 ignorant
                 in
                 more
                 points
                 then
                 one
                 ?
                 If
                 it
                 be
                 so
                 proud
                 and
                 arrogant
                 a
                 speech
                 as
                 some
                 other
                 Brethren
                 have
                 affirmed
                 it
                 to
                 be
                 ,
                 then
                 every
                 man
                 is
                 proud
                 and
                 arrogant
                 that
                 differs
                 from
                 another
                 ,
                 and
                 disputeth
                 the
                 difference
                 .
                 For
                 I
                 cannot
                 differ
                 from
                 any
                 man
                 unless
                 I
                 suppose
                 him
                 to
                 Erre
                 :
                 And
                 doubtless
                 every
                 man
                 is
                 so
                 farre
                 Ignorant
                 as
                 he
                 Erreth
                 .
                 Must
                 I
                 then
                 differ
                 from
                 none
                 ?
                 yea
                 from
                 no
                 Learned
                 Divines
                 ?
                 Why
                 then
                 when
                 one
                 affirmeth
                 and
                 another
                 denieth
                 ,
                 I
                 must
                 be
                 of
                 both
                 sides
                 ,
                 for
                 fear
                 of
                 censuring
                 one
                 side
                 as
                 Ignorant
                 or
                 Erroneous
                 .
                 3.
                 
                 I
                 confess
                 I
                 was
                 not
                 well
                 acquainted
                 with
                 the
                 genius
                 of
                 many
                 of
                 my
                 Reverend
                 and
                 truly
                 Honoured
                 Brethren
                 .
                 I
                 thought
                 that
                 no
                 godly
                 man
                 would
                 have
                 taken
                 himself
                 wronged
                 ,
                 if
                 a
                 man
                 told
                 him
                 ,
                 he
                 had
                 Error
                 ,
                 no
                 more
                 then
                 to
                 tell
                 him
                 he
                 had
                 sin
                 .
                 I
                 took
                 it
                 for
                 granted
                 that
                 
                   humanum
                   est
                   errare
                
                 ,
                 and
                 that
                 we
                 know
                 but
                 in
                 part
                 ,
                 and
                 that
                 sanctifying
                 grace
                 had
                 so
                 farre
                 destroyed
                 pride
                 ,
                 and
                 made
                 the
                 soul
                 apprehensive
                 of
                 its
                 imperfection
                 ,
                 that
                 ,
                 at
                 least
                 ,
                 men
                 of
                 eminent
                 godliness
                 could
                 have
                 endured
                 patiently
                 to
                 hear
                 that
                 they
                 are
                 not
                 omniscient
                 nor
                 infallible
                 ,
                 and
                 that
                 they
                 have
                 some
                 ignorance
                 with
                 their
                 eminent
                 knowledge
                 ?
                 and
                 why
                 not
                 in
                 this
                 point
                 as
                 well
                 as
                 another
                 ?
                 If
                 any
                 think
                 that
                 I
                 arrogate
                 that
                 knowledge
                 to
                 my self
                 which
                 I
                 deny
                 to
                 them
                 :
                 I
                 reply
                 ,
                 So
                 I
                 do
                 in
                 every
                 case
                 wherein
                 I
                 differ
                 from
                 any
                 man
                 living
                 :
                 For
                 if
                 I
                 thought
                 not
                 my
                 judgement
                 right
                 ,
                 it
                 were
                 not
                 indeed
                 my
                 judgement
                 :
                 and
                 if
                 I
                 thought
                 not
                 his
                 opinion
                 wrong
                 ,
                 I
                 did
                 not
                 differ
                 from
                 him
                 .
                 But
                 if
                 they
                 will
                 affirm
                 that
                 therefore
                 I
                 do
                 either
                 vilifie
                 them
                 ,
                 or
                 prefer
                 my self
                 in
                 other
                 things
                 ,
                 I
                 hope
                 they
                 will
                 bring
                 better
                 proof
                 of
                 their
                 affirmation
                 .
                 For
                 my
                 own
                 part
                 I
                 unfeignedly
                 profess
                 my self
                 conscious
                 of
                 much
                 more
                 ignorance
                 then
                 ever
                 I
                 charged
                 on
                 any
                 of
                 my
                 Brethren
                 in
                 the
                 Ministry
                 :
                 yea
                 I
                 must
                 profess
                 my self
                 ignorant
                 in
                 a
                 very
                 great
                 part
                 of
                 those
                 Controversies
                 ,
                 which
                 are
                 most
                 commonly
                 and
                 confidently
                 determined
                 by
                 my
                 Brethren
                 .
                 I
                 speak
                 not
                 all
                 this
                 as
                 to
                 Mr
                 Bl.
                 but
                 to
                 other
                 Brethren
                 that
                 have
                 made
                 so
                 strange
                 an
                 exposition
                 of
                 this
                 one
                 word
                 ,
                 and
                 of
                 one
                 more
                 pag.
                 51.
                 
                 [
                 Vulgar
                 Divines
                 ]
                 as
                 that
                 they
                 can
                 thence
                 conclude
                 and
                 publish
                 me
                 a
                 slighter
                 and
                 contemner
                 of
                 my
                 Brethren
                 :
                 As
                 if
                 they
                 that
                 know
                 England
                 ,
                 could
                 be
                 ignorant
                 ,
                 that
                 the
                 Churches
                 among
                 us
                 have
                 many
                 such
                 guides
                 ,
                 as
                 may
                 well
                 be
                 called
                 Vulgar
                 Divines
                 :
                 Take
                 them
                 by
                 number
                 ,
                 and
                 
                 judge
                 (
                 in
                 those
                 Counties
                 that
                 I
                 am
                 acquainted
                 in
                 )
                 whether
                 the
                 greater
                 number
                 be
                 of
                 the
                 Profound
                 ,
                 or
                 Subtill
                 ,
                 or
                 Angelical
                 ,
                 or
                 Seraphical
                 ,
                 or
                 Irrefragable
                 sort
                 of
                 Doctors
                 ?
                 or
                 equal
                 to
                 some
                 of
                 these
                 Reverend
                 Excepters
                 ,
                 whose
                 worth
                 I
                 confess
                 so
                 far
                 beyond
                 my
                 measure
                 ,
                 that
                 had
                 I
                 spoke
                 of
                 them
                 as
                 Vulgar
                 Divines
                 ,
                 they
                 might
                 well
                 have
                 been
                 offended
                 .
                 But
                 O
                 that
                 it
                 were
                 not
                 true
                 that
                 there
                 are
                 such
                 ,
                 through
                 most
                 of
                 
                   England
                   ,
                   Wales
                
                 ,
                 and
                 Ireland
                 (
                 if
                 any
                 )
                 on
                 condition
                 I
                 were
                 bound
                 to
                 Recant
                 at
                 every
                 Market
                 Cross
                 in
                 England
                 ,
                 with
                 a
                 fagot
                 on
                 my
                 back
                 ;
                 so
                 be
                 it
                 there
                 were
                 the
                 same
                 number
                 of
                 such
                 choice
                 men
                 ,
                 as
                 some
                 of
                 these
                 my
                 offended
                 Brethren
                 are
                 in
                 their
                 stead
                 .
                 And
                 then
                 who
                 knows
                 not
                 that
                 the
                 Vulgar
                 or
                 ordinary
                 weaker
                 Teachers
                 ,
                 do
                 take
                 up
                 that
                 opinion
                 ,
                 which
                 is
                 most
                 in
                 credit
                 ,
                 and
                 which
                 is
                 delivered
                 by
                 the
                 most
                 Learned
                 Doctors
                 whom
                 they
                 most
                 reverence
                 ?
                 So
                 that
                 the
                 summe
                 of
                 my
                 speech
                 can
                 be
                 no
                 worse
                 then
                 this
                 :
                 [
                 It
                 is
                 the
                 most
                 common
                 opinion
                 ]
                 which
                 is
                 all
                 one
                 as
                 to
                 say
                 [
                 It
                 is
                 the
                 opinion
                 of
                 the
                 Vulgar
                 Divines
                 and
                 some
                 of
                 the
                 Learned
                 ,
                 the
                 other
                 part
                 of
                 the
                 Learned
                 going
                 the
                 other
                 way
                 ,
                 ]
                 which
                 is
                 it
                 that
                 men
                 censure
                 for
                 such
                 an
                 approbrious
                 ,
                 injurious
                 speech
                 .
                 Yet
                 I
                 will
                 not
                 wholly
                 excuse
                 it
                 ,
                 nor
                 this
                 that
                 Mr
                 Bl.
                 toucheth
                 upon
                 .
                 I
                 confess
                 it
                 was
                 spoken
                 too
                 carelesly
                 ,
                 unmannerly
                 ,
                 harshly
                 ,
                 and
                 I
                 should
                 better
                 have
                 considered
                 how
                 it
                 might
                 be
                 taken
                 .
              
               
                 As
                 for
                 Mr
                 
                 Blake's
                 profession
                 [
                 That
                 he
                 hath
                 little
                 of
                 their
                 Learning
                 ,
                 but
                 is
                 wholly
                 theirs
                 in
                 this
                 ignorance
                 .
                 ]
                 I
                 did
                 still
                 think
                 otherwise
                 of
                 him
                 ,
                 and
                 durst
                 not
                 so
                 have
                 described
                 him
                 :
                 but
                 yet
                 my
                 acquaintance
                 with
                 him
                 is
                 not
                 so
                 great
                 ,
                 as
                 that
                 I
                 should
                 pretend
                 to
                 know
                 him
                 better
                 then
                 he
                 knows
                 himself
                 ;
                 and
                 I
                 dare
                 not
                 judge
                 but
                 that
                 he
                 speaks
                 as
                 he
                 thinks
                 .
                 Let
                 me
                 be
                 bold
                 to
                 shew
                 him
                 part
                 of
                 that
                 which
                 he
                 saith
                 he
                 is
                 wholly
                 ignorant
                 of
                 :
                 That
                 [
                 our
                 personal
                 inherent
                 Righteousness
                 ,
                 is
                 not
                 denominated
                 from
                 the
                 old
                 Law
                 or
                 Covenant
                 ,
                 as
                 if
                 we
                 were
                 called
                 Righteous
                 (
                 besides
                 our
                 imputed
                 Righteousness
                 )
                 only
                 because
                 our
                 sanctification
                 and
                 good
                 works
                 have
                 some
                 imperfect
                 agreement
                 to
                 the
                 Law
                 of
                 Works
                 ]
                 I
                 prove
                 thus
                 :
              
               
                 1.
                 
                 If
                 no
                 man
                 be
                 called
                 Righteous
                 by
                 the
                 Law
                 of
                 Works
                 ,
                 but
                 he
                 that
                 perfectly
                 obeyeth
                 (
                 so
                 as
                 never
                 to
                 sin
                 )
                 then
                 no
                 imperfect
                 obeyer
                 is
                 called
                 Righteous
                 (
                 
                   nisi
                   aequivocè
                
                 )
                 by
                 that
                 Law.
                 But
                 the
                 Antecedent
                 is
                 true
                 ,
                 Therefore
                 so
                 is
                 the
                 consequent
                 .
              
               
                 2.
                 
                 If
                 the
                 Law
                 of
                 Works
                 do
                 curse
                 and
                 condemn
                 all
                 men
                 ,
                 then
                 it
                 doth
                 not
                 judge
                 them
                 Righteous
                 (
                 
                   nisi
                   aequivocè
                
                 .
                 )
                 But
                 it
                 doth
                 curse
                 and
                 condemn
                 all
                 men
                 :
                 Therefore
                 ,
                 &c.
                 
              
               
                 3.
                 
                 If
                 the
                 Law
                 of
                 Works
                 do
                 judge
                 us
                 Righteous
                 for
                 our
                 works
                 (
                 taking
                 righteous
                 properly
                 and
                 not
                 equivocally
                 )
                 then
                 we
                 must
                 be
                 justified
                 by
                 our
                 works
                 ,
                 according
                 to
                 that
                 Law
                 :
                 
                   Lex
                   (
                   n.
                   )
                   est
                   norma
                   judicii
                   :
                   &
                   omnis
                   verè
                   justus
                   ,
                   est
                   justificandus
                   .
                   Justificatio
                   Legis
                   est
                   virtualiter
                   justificatio
                   judicis
                   .
                
                 He
                 that
                 condemneth
                 the
                 Just
                 is
                 an
                 abomination
                 to
                 God.
                 But
                 we
                 must
                 not
                 by
                 the
                 Law
                 of
                 Works
                 be
                 justified
                 by
                 our
                 works
                 :
                 Therefore
                 ,
                 &c.
                 
              
               
                 4.
                 
                 He
                 that
                 is
                 guilty
                 of
                 the
                 breach
                 of
                 all
                 Gods
                 Laws
                 ,
                 is
                 not
                 denominated
                 Righteous
                 (
                 
                   nisi
                   aequivocè
                
                 )
                 by
                 that
                 Law
                 :
                 But
                 we
                 break
                 all
                 Gods
                 Laws
                 :
                 Therefore
                 .
                 Yea
                 he
                 that
                 offendeth
                 in
                 one
                 is
                 guilty
                 of
                 all
                 .
                 Reade
                 
                   Brochmond
                   in
                   Jac.
                
                 2.10
                 .
                 and
                 
                   Jacob.
                   Laurentius
                
                 ,
                 and
                 
                   Paulus
                   Burgensis
                   (
                   in
                   Lyra
                
                 )
                 on
                 the
                 same
                 Text.
                 
                   Vid.
                   &
                   Placaeum
                   in
                   Thesib
                   .
                   Salmuriens
                   .
                
                 Vol.
                 1.
                 pag.
                 29.
                 
                 §
                 .
                 13
                 ,
                 
                   &c.
                   Wotton
                   de
                   Reconcil
                
                 .
                 Part.
                 2.
                 l.
                 1.
                 c.
                 5.
                 n.
                 16.
                 
                 
                   Twiss
                   .
                   Vindic.
                   Grat.
                
                 li.
                 2.
                 part
                 .
                 1.
                 c.
                 15.
                 pag.
                 (
                 
                   vol.
                   minore
                
                 )
                 214.
                 col
                 .
                 2.
                 
                 See
                 whether
                 yours
                 or
                 mine
                 be
                 the
                 Protestants
                 doctrine
                 .
                 Here
                 ,
                 if
                 ever
                 ,
                 its
                 true
                 ,
                 that
                 
                   Bonum
                   est
                   ex
                   causis
                   integris
                
                 .
              
               
               
                 5.
                 
                 If
                 imperfect
                 works
                 are
                 all
                 sinnes
                 or
                 sinfull
                 ,
                 then
                 they
                 are
                 not
                 our
                 Righteousness
                 according
                 to
                 the
                 Law
                 of
                 works
                 .
                 (
                 For
                 it
                 justifieth
                 no
                 man
                 for
                 his
                 sins
                 .
                 )
                 But
                 the
                 former
                 is
                 true
                 :
                 Therefore
                 the
                 later
                 .
                 I
                 doubt
                 not
                 but
                 you
                 know
                 the
                 state
                 of
                 the
                 Controversie
                 on
                 this
                 point
                 ,
                 between
                 us
                 and
                 the
                 Papists
                 .
              
               
                 6.
                 
                 If
                 the
                 Law
                 of
                 works
                 do
                 denominate
                 a
                 man
                 righteous
                 ,
                 for
                 imperfect
                 works
                 (
                 which
                 truly
                 and
                 properly
                 are
                 but
                 a
                 less
                 degree
                 of
                 unrighteousness
                 )
                 then
                 it
                 seems
                 that
                 all
                 wicked
                 men
                 (
                 if
                 not
                 the
                 damned
                 )
                 are
                 legally
                 righteous
                 :
                 For
                 they
                 committed
                 not
                 every
                 act
                 of
                 sin
                 that
                 was
                 forbidden
                 them
                 ,
                 and
                 therefore
                 are
                 not
                 unrighteous
                 in
                 the
                 utmost
                 possible
                 degree
                 .
                 And
                 the
                 Law
                 of
                 works
                 doth
                 not
                 call
                 one
                 degree
                 of
                 obedience
                 [
                 Righteousness
                 ]
                 more
                 then
                 another
                 ,
                 except
                 it
                 be
                 perfect
                 .
                 But
                 certainly
                 all
                 the
                 wicked
                 are
                 not
                 Legally
                 Righteous
                 (
                 
                   nisi
                   aequivocè
                
                 )
                 Therefore
                 ,
                 &c.
                 
              
               
                 7.
                 
                 If
                 our
                 Faith
                 ,
                 Repentance
                 and
                 sincere
                 Obedience
                 ,
                 may
                 be
                 ,
                 must
                 be
                 ,
                 and
                 is
                 ,
                 called
                 our
                 Righteousness
                 ,
                 as
                 it
                 is
                 the
                 performance
                 of
                 the
                 conditions
                 of
                 the
                 new
                 Covenant
                 ,
                 or
                 Law
                 of
                 Grace
                 ,
                 then
                 (
                 at
                 least
                 )
                 not
                 only
                 as
                 they
                 have
                 an
                 imperfect
                 agreement
                 with
                 the
                 Law
                 of
                 Works
                 .
                 But
                 the
                 antecedent
                 is
                 true
                 :
                 Therefore
                 the
                 consequent
                 .
              
               
                 Let
                 us
                 next
                 peruse
                 Mr.
                 
                 Blake's
                 Reasons
                 ,
                 why
                 [
                 He
                 is
                 wholly
                 theirs
                 in
                 this
                 ignorance
                 .
                 ]
                 He
                 saith
                 [
                 
                   I
                   know
                   no
                   other
                   Rule
                   ,
                   but
                   the
                   old
                   Rule
                   ,
                   the
                   Rule
                   of
                   the
                   morall
                   Law
                   ;
                   that
                   is
                   with
                   me
                   a
                   Rule
                   ,
                   a
                   perfect
                   Rule
                   ,
                   and
                   the
                   only
                   Rule
                   .
                
                 ]
                 Rep.
                 
                   Sed
                   distinguendum
                   est
                
                 .
                 The
                 morall
                 Law
                 is
                 taken
                 either
                 for
                 the
                 entire
                 Law
                 of
                 works
                 consisting
                 of
                 Precept
                 and
                 Sanction
                 (
                 and
                 that
                 either
                 as
                 it
                 is
                 the
                 meer
                 Law
                 of
                 nature
                 ,
                 or
                 as
                 containing
                 also
                 what
                 to
                 Adam
                 was
                 superadded
                 )
                 or
                 else
                 it
                 is
                 taken
                 only
                 for
                 the
                 meer
                 preceptive
                 part
                 of
                 a
                 Law
                 ,
                 which
                 is
                 not
                 the
                 whole
                 Law.
                 In
                 the
                 later
                 sense
                 ,
                 it
                 is
                 taken
                 1.
                 
                 For
                 the
                 preceptive
                 part
                 of
                 the
                 Law
                 given
                 to
                 Adam
                 .
                 2.
                 
                 For
                 the
                 preceptive
                 part
                 of
                 the
                 Law
                 of
                 nature
                 redelivered
                 by
                 Moses
                 .
                 3.
                 
                 For
                 the
                 preceptive
                 part
                 of
                 the
                 Law
                 of
                 nature
                 ,
                 now
                 used
                 by
                 Christ
                 the
                 Mediator
                 ,
                 as
                 part
                 of
                 his
                 own
                 Law.
                 2.
                 
                 We
                 must
                 distinguish
                 of
                 a
                 Rule
                 .
                 1.
                 
                 There
                 is
                 the
                 Rule
                 of
                 obedience
                 ,
                 or
                 what
                 shall
                 be
                 
                   due
                   from
                   us
                
                 :
                 This
                 is
                 the
                 precept
                 (
                 under
                 which
                 I
                 comprehend
                 the
                 prohibition
                 ,
                 it
                 being
                 but
                 
                   praeceptu●●
                   non
                   agendis
                
                 .
                 )
                 2.
                 
                 There
                 is
                 the
                 Rule
                 of
                 reward
                 ,
                 determining
                 what
                 shall
                 be
                 due
                 to
                 us
                 :
                 This
                 is
                 the
                 conditional
                 promise
                 or
                 gift
                 ,
                 so
                 far
                 forth
                 as
                 it
                 determineth
                 
                   de
                   ipso
                   praemio
                
                 .
                 3.
                 
                 There
                 is
                 the
                 Rule
                 of
                 punishment
                 ,
                 determining
                 what
                 shall
                 be
                 due
                 to
                 man
                 upon
                 his
                 sin
                 :
                 This
                 is
                 the
                 threatning
                 .
                 4.
                 
                 There
                 is
                 the
                 Rule
                 of
                 the
                 condition
                 of
                 the
                 reward
                 or
                 punishment
                 ,
                 and
                 of
                 judging
                 to
                 whom
                 they
                 do
                 belong
                 ,
                 determining
                 on
                 what
                 conditions
                 or
                 terms
                 on
                 their
                 parts
                 ,
                 men
                 shall
                 be
                 saved
                 ,
                 or
                 else
                 damned
                 ;
                 (
                 though
                 the
                 same
                 acts
                 were
                 before
                 commanded
                 in
                 the
                 precept
                 as
                 they
                 are
                 duties
                 ,
                 yet
                 to
                 constitute
                 them
                 conditions
                 of
                 the
                 promise
                 ,
                 is
                 a
                 further
                 thing
                 .
                 )
                 This
                 is
                 the
                 promise
                 and
                 threatning
                 ,
                 as
                 they
                 are
                 conditional
                 ,
                 or
                 as
                 they
                 constitute
                 their
                 own
                 conditions
                 .
                 I
                 think
                 the
                 solidity
                 and
                 great
                 necessity
                 of
                 all
                 these
                 distinctions
                 ,
                 is
                 beyond
                 Dispute
                 .
                 These
                 things
                 being
                 thus
                 ,
                 1.
                 
                 What
                 confusion
                 is
                 it
                 to
                 talk
                 of
                 the
                 moral
                 Law
                 being
                 the
                 only
                 Rule
                 ,
                 when
                 it
                 is
                 not
                 one
                 thing
                 that
                 is
                 called
                 the
                 moral
                 Law
                 ?
                 and
                 who
                 knows
                 what
                 you
                 mean
                 ?
                 2.
                 
                 How
                 strange
                 a
                 thing
                 is
                 it
                 to
                 my
                 ears
                 ,
                 that
                 you
                 ,
                 even
                 you
                 ,
                 should
                 so
                 wholly
                 own
                 this
                 ,
                 and
                 so
                 heartily
                 profess
                 that
                 you
                 take
                 the
                 Moral
                 Law
                 for
                 the
                 
                   only
                   Rule
                
                 ?
                 For
                 suppose
                 you
                 take
                 it
                 for
                 the
                 preceptive
                 part
                 of
                 the
                 Law
                 of
                 nature
                 only
                 (
                 as
                 I
                 think
                 you
                 do
                 :
                 )
                 1.
                 
                 That
                 is
                 but
                 part
                 of
                 that
                 very
                 Law
                 of
                 nature
                 :
                 Doth
                 not
                 the
                 Law
                 of
                 nature
                 ,
                 as
                 well
                 as
                 the
                 positive
                 Law
                 ,
                 determine
                 
                   de
                   Debito
                   paenae
                
                 ,
                 as
                 well
                 as
                 
                   de
                   Debito
                   officii
                
                 ?
                 and
                 is
                 a
                 Rule
                 of
                 punishment
                 as
                 well
                 as
                 duty
                 .
                 2.
                 
                 Or
                 if
                 you
                 took
                 it
                 for
                 the
                 whole
                 Law
                 of
                 nature
                 ,
                 is
                 that
                 the
                 only
                 Rule
                 ?
                 1.
                 
                 What
                 say
                 you
                 for
                 matter
                 
                 of
                 duty
                 ,
                 to
                 the
                 positive
                 Precepts
                 of
                 the
                 Gospel
                 ?
                 of
                 Baptism
                 ,
                 the
                 Lords
                 Supper
                 ,
                 the
                 Lords
                 day
                 ,
                 the
                 Officers
                 and
                 Government
                 of
                 the
                 Church
                 ,
                 &c.
                 
                 Is
                 the
                 Law
                 of
                 nature
                 the
                 only
                 Rule
                 for
                 these
                 ?
                 If
                 you
                 say
                 ,
                 They
                 are
                 reducible
                 to
                 the
                 second
                 Commandment
                 :
                 I
                 demand
                 1.
                 
                 What
                 is
                 the
                 second
                 Commandment
                 for
                 the
                 Affirmative
                 part
                 ,
                 but
                 a
                 general
                 precept
                 to
                 worship
                 God
                 according
                 to
                 his
                 Positive
                 Institution
                 ?
                 And
                 doth
                 this
                 alone
                 suffice
                 ?
                 Doth
                 it
                 not
                 plainly
                 imply
                 that
                 there
                 are
                 and
                 must
                 be
                 positive
                 Laws
                 instituting
                 a
                 way
                 of
                 worship
                 ?
                 2.
                 
                 Do
                 you
                 take
                 the
                 Precept
                 
                   de
                   genere
                
                 ,
                 to
                 be
                 equivalent
                 to
                 the
                 Precepts
                 
                   de
                   speciebus
                
                 ?
                 or
                 to
                 be
                 a
                 sufficient
                 Rule
                 without
                 them
                 ?
                 If
                 the
                 Moral
                 Law
                 ,
                 or
                 Law
                 of
                 Nature
                 ,
                 be
                 to
                 you
                 ,
                 
                   the
                   only
                   Rule
                
                 ,
                 and
                 a
                 
                   perfect
                   Rule
                
                 ,
                 then
                 you
                 need
                 no
                 other
                 .
                 And
                 if
                 God
                 had
                 only
                 written
                 the
                 ten
                 Commandments
                 ,
                 or
                 only
                 said
                 in
                 general
                 ,
                 [
                 Thou
                 shalt
                 worship
                 God
                 according
                 to
                 his
                 positive
                 Institutions
                 ]
                 would
                 it
                 have
                 been
                 your
                 duty
                 to
                 have
                 Baptized
                 ,
                 administred
                 the
                 Lords
                 Supper
                 ?
                 &c.
                 Doth
                 the
                 general
                 Precept
                 constitute
                 this
                 particular
                 Ordinance
                 as
                 my
                 duty
                 ?
                 If
                 not
                 (
                 as
                 nothing
                 more
                 certain
                 )
                 then
                 the
                 general
                 Law
                 ,
                 is
                 not
                 the
                 only
                 Rule
                 ,
                 nor
                 sufficient
                 in
                 
                   omni
                   parte
                
                 (
                 though
                 sufficient
                 in
                 
                   suo
                   genere
                   ,
                   &
                   ad
                   partem
                   propriam
                
                 )
                 for
                 the
                 constitution
                 of
                 Worship
                 ,
                 Ordinances
                 ,
                 Church
                 ,
                 Offices
                 ,
                 &c.
                 or
                 acquainting
                 us
                 with
                 our
                 duty
                 therein
                 .
                 Moreover
                 ,
                 did
                 Christ
                 in
                 Instituting
                 these
                 Ordinances
                 and
                 Officers
                 ,
                 do
                 any
                 more
                 then
                 was
                 done
                 before
                 ,
                 or
                 not
                 ?
                 If
                 no
                 more
                 ,
                 1.
                 
                 It
                 is
                 superfluous
                 .
                 2.
                 
                 Shew
                 where
                 it
                 was
                 done
                 before
                 .
                 3.
                 
                 Sure
                 the
                 fourth
                 Commandment
                 did
                 not
                 at
                 once
                 command
                 both
                 the
                 seventh
                 day
                 of
                 the
                 week
                 and
                 the
                 first
                 .
                 If
                 more
                 ,
                 then
                 the
                 former
                 was
                 not
                 sufficient
                 ,
                 nor
                 is
                 now
                 the
                 only
                 Rule
                 .
              
               
                 Moreover
                 ,
                 doth
                 not
                 the
                 Scripture
                 call
                 Christ
                 a
                 Lawgiver
                 ?
                 and
                 say
                 ,
                 
                   The
                   Law
                   shall
                   go
                   out
                   of
                   Zion
                   ,
                
                 &c.
                 Isa
                 .
                 2.3
                 .
                 And
                 is
                 he
                 not
                 the
                 Anointed
                 King
                 of
                 the
                 Church
                 ;
                 and
                 therefore
                 hath
                 Legislative
                 power
                 ?
                 And
                 will
                 he
                 not
                 use
                 the
                 principal
                 part
                 of
                 his
                 Prerogative
                 ?
              
               
                 2.
                 
                 I
                 think
                 the
                 Moral
                 Law
                 ,
                 taken
                 either
                 for
                 the
                 Law
                 given
                 to
                 Adam
                 or
                 written
                 in
                 Tables
                 of
                 stone
                 ,
                 is
                 not
                 a
                 sufficient
                 Rule
                 to
                 us
                 now
                 for
                 beleeving
                 in
                 Jesus
                 Christ
                 ;
                 no
                 nor
                 the
                 same
                 Law
                 of
                 nature
                 ,
                 as
                 still
                 in
                 force
                 under
                 Christ
                 .
                 For
                 a
                 general
                 command
                 of
                 beleeving
                 all
                 that
                 God
                 revea●
                 〈◊〉
                 ,
                 is
                 not
                 the
                 only
                 Rule
                 of
                 our
                 faith
                 ;
                 but
                 the
                 particular
                 revelation
                 and
                 precept
                 are
                 part
                 .
                 And
                 a
                 general
                 command
                 to
                 submit
                 to
                 what
                 way
                 God
                 shall
                 prescribe
                 for
                 our
                 justification
                 and
                 salvation
                 ,
                 is
                 not
                 the
                 only
                 Rule
                 ,
                 but
                 that
                 particular
                 prescript
                 is
                 part
                 .
                 And
                 a
                 general
                 command
                 of
                 receiving
                 every
                 offered
                 benefit
                 ,
                 is
                 not
                 the
                 only
                 or
                 sufficient
                 Rule
                 for
                 receiving
                 Christ
                 ,
                 without
                 the
                 Gospel-offer
                 of
                 him
                 and
                 his
                 benefits
                 .
              
               
                 3.
                 
                 And
                 I
                 suppose
                 you
                 grant
                 that
                 as
                 mans
                 soul
                 hath
                 an
                 understanding
                 and
                 a
                 will
                 ,
                 the
                 former
                 being
                 a
                 passage
                 to
                 the
                 later
                 ,
                 in
                 the
                 former
                 practical
                 receptions
                 being
                 but
                 initiate
                 and
                 imperfect
                 ,
                 and
                 in
                 the
                 later
                 perfected
                 ;
                 so
                 Laws
                 have
                 their
                 prefaces
                 declaring
                 the
                 grounds
                 and
                 occasions
                 of
                 them
                 ,
                 oft
                 times
                 ;
                 and
                 so
                 the
                 Laws
                 of
                 God
                 have
                 their
                 Narratives
                 ,
                 Histories
                 and
                 Doctrines
                 ,
                 concerning
                 the
                 grounds
                 ,
                 the
                 subject
                 ,
                 the
                 occasion
                 ,
                 &c.
                 as
                 well
                 as
                 the
                 more
                 essential
                 parts
                 ,
                 viz.
                 Precepts
                 and
                 Sanction
                 .
                 These
                 I
                 spoke
                 not
                 of
                 before
                 in
                 the
                 distinctions
                 .
                 Now
                 do
                 you
                 indeed
                 think
                 that
                 the
                 Law
                 of
                 nature
                 ,
                 or
                 what
                 ever
                 you
                 now
                 mean
                 by
                 the
                 old
                 Rule
                 and
                 Moral
                 Law
                 ,
                 is
                 the
                 sufficient
                 and
                 only
                 Rule
                 of
                 Knowledge
                 ,
                 Judgement
                 and
                 Faith
                 ?
                 I
                 take
                 it
                 for
                 granted
                 that
                 you
                 will
                 acknowledge
                 the
                 assenting
                 act
                 of
                 faith
                 to
                 be
                 in
                 the
                 understanding
                 :
                 and
                 that
                 the
                 Word
                 of
                 God
                 is
                 the
                 rule
                 of
                 this
                 assent
                 .
                 Had
                 you
                 in
                 the
                 old
                 Rule
                 or
                 Moral
                 Law
                 ,
                 a
                 sufficient
                 and
                 only
                 Rule
                 for
                 your
                 faith
                 ,
                 in
                 the
                 Article
                 of
                 Christs
                 Incarnation
                 ,
                 Birth
                 ,
                 Life
                 ,
                 Innocency
                 ,
                 Miracles
                 ,
                 Death
                 ,
                 Burial
                 ,
                 Resurrection
                 ,
                 Assension
                 ,
                 full
                 Dominion
                 in
                 his
                 humane
                 nature
                 ?
                 &c.
                 Was
                 this
                 
                 Article
                 in
                 the
                 Creed
                 before
                 Christs
                 coming
                 [
                 
                   Except
                   ye
                   beleeve
                   that
                   I
                   am
                   he
                   ,
                   ye
                   shall
                   die
                   in
                   your
                   sinnes
                   ?
                
                 ]
                 Besides
                 ,
                 matter
                 of
                 faith
                 is
                 also
                 matter
                 of
                 duty
                 :
                 for
                 it
                 is
                 our
                 duty
                 to
                 beleeve
                 all
                 these
                 Truths
                 .
                 But
                 I
                 think
                 it
                 was
                 then
                 no
                 mans
                 duty
                 to
                 believe
                 that
                 this
                 Jesus
                 the
                 son
                 of
                 Mary
                 was
                 the
                 Saviour
                 ,
                 before
                 he
                 was
                 Incarnate
                 ;
                 or
                 to
                 believe
                 that
                 Christ
                 was
                 Dead
                 ,
                 Ascended
                 ,
                 &c.
                 
                 Therefore
                 that
                 which
                 you
                 call
                 the
                 Old
                 Rule
                 ,
                 is
                 not
                 as
                 you
                 say
                 the
                 Only
                 Rule
                 of
                 our
                 Duty
                 in
                 Beleeving
                 .
              
               
                 4.
                 
                 But
                 what
                 if
                 all
                 this
                 had
                 been
                 left
                 out
                 ,
                 and
                 you
                 had
                 proved
                 the
                 Moral
                 Law
                 ,
                 the
                 only
                 Rule
                 of
                 duty
                 ?
                 doth
                 it
                 follow
                 that
                 therefore
                 it
                 is
                 the
                 
                   only
                   Rule
                
                 ?
                 Sure
                 it
                 is
                 not
                 the
                 only
                 Rule
                 of
                 rewarding
                 !
                 For
                 if
                 you
                 take
                 the
                 Moral
                 Law
                 ,
                 for
                 the
                 meer
                 preceptive
                 part
                 of
                 the
                 Law
                 of
                 nature
                 ,
                 then
                 it
                 is
                 no
                 Rule
                 at
                 all
                 of
                 rewarding
                 ;
                 for
                 it
                 is
                 the
                 promise
                 ,
                 and
                 not
                 the
                 precept
                 that
                 doth
                 make
                 due
                 the
                 reward
                 .
                 And
                 if
                 you
                 take
                 the
                 moral
                 Law
                 for
                 the
                 whole
                 Law
                 of
                 nature
                 ,
                 it
                 is
                 a
                 very
                 great
                 Dispute
                 whether
                 it
                 be
                 
                   Regula
                   pramiandi
                
                 at
                 all
                 ;
                 much
                 more
                 as
                 to
                 that
                 great
                 reward
                 which
                 is
                 now
                 given
                 in
                 the
                 Law
                 of
                 grace
                 by
                 Christ
                 (
                 your
                 self
                 deny
                 it
                 ,
                 pag.
                 74.
                 )
                 I
                 dare
                 not
                 say
                 that
                 if
                 we
                 had
                 perfectly
                 obeyed
                 ,
                 Everlasting
                 Glory
                 in
                 Heaven
                 had
                 been
                 naturally
                 our
                 due
                 .
                 And
                 for
                 Remission
                 of
                 sin
                 ,
                 and
                 the
                 Justification
                 of
                 a
                 sinner
                 ,
                 and
                 such
                 like
                 ,
                 they
                 are
                 such
                 mercies
                 ,
                 as
                 I
                 never
                 heard
                 the
                 Law
                 of
                 nature
                 ,
                 made
                 the
                 only
                 Rule
                 of
                 our
                 right
                 to
                 them
                 .
              
               
                 5.
                 
                 The
                 same
                 I
                 may
                 say
                 of
                 the
                 Rule
                 of
                 punishment
                 .
                 The
                 privation
                 of
                 a
                 purchased
                 ,
                 offered
                 Remission
                 and
                 Salvation
                 ,
                 is
                 one
                 part
                 of
                 the
                 penalty
                 of
                 the
                 new
                 Law
                 ,
                 of
                 which
                 the
                 Moral
                 Law
                 can
                 scarce
                 be
                 said
                 the
                 only
                 Rule
                 .
                 (
                 
                   None
                   of
                   them
                   that
                   were
                   bidden
                   shall
                   taste
                   of
                   the
                   Supper
                   .
                
              
               
                 6.
                 
                 But
                 the
                 principal
                 thing
                 that
                 I
                 intend
                 ,
                 is
                 that
                 the
                 Moral
                 Law
                 is
                 not
                 the
                 only
                 Rule
                 what
                 shall
                 be
                 the
                 condition
                 of
                 Life
                 or
                 Death
                 :
                 and
                 therefore
                 not
                 the
                 only
                 Rule
                 according
                 to
                 which
                 we
                 must
                 now
                 be
                 denominated
                 ,
                 and
                 hereafter
                 sentenced
                 Just
                 or
                 Unjust
                 .
                 For
                 if
                 the
                 accuser
                 say
                 He
                 hath
                 not
                 performed
                 the
                 conditions
                 of
                 the
                 Law
                 of
                 grace
                 ,
                 and
                 therefore
                 hath
                 no
                 right
                 to
                 Christ
                 and
                 Life
                 ]
                 or
                 say
                 simply
                 that
                 [
                 we
                 have
                 no
                 right
                 to
                 Remission
                 and
                 Salvation
                 ;
                 ]
                 if
                 we
                 can
                 deny
                 the
                 charge
                 ,
                 and
                 produce
                 our
                 performance
                 of
                 the
                 said
                 conditions
                 ,
                 we
                 are
                 then
                 non-condemnandi
                 ,
                 and
                 the
                 Law
                 of
                 grace
                 ,
                 which
                 giveth
                 Christ
                 and
                 Life
                 on
                 those
                 conditions
                 ,
                 will
                 justifie
                 us
                 against
                 that
                 charge
                 ,
                 of
                 having
                 no
                 right
                 to
                 Christ
                 and
                 Life
                 :
                 But
                 I
                 think
                 so
                 will
                 not
                 the
                 Moral
                 Law.
                 The
                 Law
                 of
                 works
                 justifieth
                 no
                 man
                 but
                 Christ
                 :
                 therefore
                 it
                 is
                 not
                 the
                 Law
                 of
                 works
                 by
                 which
                 we
                 are
                 to
                 be
                 justified
                 in
                 judgement
                 .
                 But
                 some
                 Law
                 we
                 must
                 be
                 justified
                 by
                 :
                 for
                 the
                 Law
                 is
                 the
                 Rule
                 of
                 judgement
                 :
                 and
                 the
                 word
                 that
                 Christ
                 hath
                 spoken
                 shall
                 judge
                 us
                 :
                 therefore
                 it
                 must
                 be
                 by
                 the
                 perfect
                 Law
                 of
                 Grace
                 and
                 Liberty
                 .
                 If
                 it
                 be
                 then
                 said
                 against
                 us
                 that
                 we
                 are
                 sinners
                 against
                 the
                 Law
                 of
                 nature
                 ;
                 we
                 shall
                 all
                 have
                 an
                 answer
                 ready
                 [
                 Christ
                 hath
                 made
                 sufficient
                 satisfaction
                 .
                 ]
                 But
                 if
                 it
                 be
                 said
                 that
                 we
                 have
                 no
                 right
                 to
                 the
                 pardon
                 and
                 righteousness
                 which
                 is
                 given
                 out
                 by
                 vertue
                 of
                 that
                 satisfaction
                 ,
                 then
                 it
                 is
                 the
                 Law
                 of
                 Grace
                 ,
                 and
                 not
                 the
                 Moral
                 Law
                 ,
                 that
                 must
                 justifie
                 us
                 :
                 Even
                 that
                 Law
                 which
                 saith
                 [
                 
                   Whosoever
                   beleeveth
                   shall
                   not
                   perish
                
                 ,
                 &c.
                 ]
                 Moreover
                 doth
                 not
                 the
                 Apostle
                 say
                 plainly
                 ,
                 that
                 [
                 
                   Christ
                   is
                   the
                   Mediator
                   of
                   a
                   better
                   Covenant
                   ,
                   established
                   on
                   better
                   promises
                   :
                   and
                   if
                   that
                   first
                   Covenant
                   had
                   been
                   faultless
                   ,
                   then
                   should
                   no
                   place
                   have
                   been
                   sought
                   for
                   the
                   second
                   :
                   but
                   finding
                   fault
                   with
                   them
                   he
                   saith
                   ,
                   Behold
                   the
                   daies
                   come
                   saith
                   the
                   Lord
                   that
                   I
                   will
                   make
                   a
                   new
                   Covenant
                   ,
                
                 &c.
                 ]
                 Heb.
                 8.6
                 ,
                 7
                 ,
                 8.
                 which
                 speaks
                 not
                 only
                 of
                 Ceremonial
                 precepts
                 ,
                 but
                 principally
                 of
                 the
                 promisory
                 part
                 .
              
               
                 If
                 you
                 should
                 say
                 ,
                 This
                 is
                 the
                 Covenant
                 and
                 not
                 the
                 law
                 .
                 I
                 Reply
                 1.
                 
                 Then
                 the
                 law
                 is
                 not
                 the
                 only
                 Rule
                 .
                 2.
                 
                 It
                 s
                 the
                 same
                 thing
                 in
                 several
                 respects
                 that
                 we
                 call
                 a
                 Law
                 &
                 a
                 
                 Covenant
                 (
                 except
                 you
                 mean
                 it
                 of
                 our
                 Covenant
                 act
                 to
                 God
                 ,
                 of
                 which
                 we
                 speak
                 not
                 .
                 )
                 Who
                 knows
                 not
                 that
                 
                   praemiare
                   &
                   punire
                
                 are
                 acts
                 of
                 a
                 Law
                 ?
                 and
                 that
                 an
                 act
                 of
                 oblivion
                 or
                 general
                 pardon
                 on
                 certain
                 terms
                 ,
                 is
                 a
                 Law
                 :
                 and
                 that
                 the
                 promise
                 is
                 the
                 principal
                 part
                 of
                 the
                 Law
                 of
                 grace
                 .
                 So
                 that
                 I
                 have
                 now
                 given
                 you
                 some
                 of
                 my
                 Reasons
                 ,
                 why
                 I
                 presumed
                 to
                 call
                 that
                 [
                 Ignorance
                 ]
                 which
                 I
                 did
                 not
                 then
                 know
                 that
                 you
                 would
                 so
                 Wholly
                 own
                 .
              
            
             
               
                 §.
                 34.
                 
              
               
                 Mr
                 Bl.
                 THe
                 perfection
                 of
                 this
                 holiness
                 and
                 righteousness
                 in
                 mans
                 integrity
                 ,
                 stood
                 in
                 the
                 perfect
                 conformity
                 to
                 this
                 Law
                 ;
                 and
                 the
                 reparation
                 of
                 this
                 in
                 our
                 regenerate
                 estate
                 (
                 in
                 which
                 the
                 Apostle
                 placeth
                 the
                 Image
                 of
                 God
                 )
                 must
                 have
                 reference
                 as
                 to
                 God
                 for
                 a
                 pattern
                 ,
                 so
                 to
                 his
                 Law
                 as
                 a
                 Rule
                 .
              
            
             
               
                 §.
                 34.
                 
              
               
                 R.B.
                 1.
                 
                 IT
                 was
                 the
                 very
                 transcendentall
                 perfection
                 which
                 is
                 convertible
                 with
                 its
                 being
                 (
                 as
                 to
                 Righteousness
                 )
                 which
                 then
                 stood
                 in
                 a
                 perfect
                 conformity
                 to
                 the
                 Law.
                 Adam
                 after
                 his
                 first
                 sin
                 ,
                 was
                 not
                 only
                 less
                 righteous
                 ,
                 but
                 
                   reus
                   mortis
                   ,
                   condemnandus
                
                 ,
                 and
                 not
                 righteous
                 in
                 
                   sensu
                   forensi
                
                 according
                 to
                 that
                 Law
                 For
                 I
                 hope
                 you
                 observe
                 that
                 we
                 speak
                 not
                 of
                 that
                 called
                 Moral
                 Righteousness
                 ,
                 consisting
                 in
                 a
                 habit
                 of
                 giving
                 every
                 man
                 his
                 own
                 :
                 but
                 of
                 
                   Justitia
                   forensis
                
                 .
              
               
                 2.
                 
                 There
                 is
                 a
                 partial
                 reparation
                 of
                 our
                 holiness
                 in
                 regeneration
                 ,
                 but
                 no
                 reparation
                 of
                 our
                 personal
                 inherent
                 legal
                 Righteousness
                 at
                 all
                 .
                 Is
                 Righteousness
                 by
                 the
                 Law
                 of
                 works
                 ?
                 I
                 take
                 this
                 for
                 dangerous
                 doctrine
                 .
              
            
             
               
                 §.
                 35.
                 
              
               
                 Mr.
                 Bl.
                 AS
                 an
                 Image
                 carrying
                 an
                 imperfect
                 resemblance
                 of
                 its
                 Samplar
                 ,
                 is
                 an
                 Image
                 ;
                 so
                 conformity
                 imperfectly
                 answering
                 the
                 Rule
                 ,
                 is
                 conformity
                 likewise
                 .
              
            
             
               
                 §.
                 35.
                 
              
               
                 R.B.
                 1.
                 
                 EIther
                 that
                 Image
                 is
                 like
                 the
                 Samplar
                 (
                 as
                 you
                 call
                 it
                 )
                 in
                 some
                 parts
                 and
                 unlike
                 in
                 others
                 ,
                 or
                 else
                 it
                 is
                 like
                 in
                 no
                 part
                 ,
                 but
                 near
                 to
                 like
                 .
                 If
                 the
                 later
                 ,
                 then
                 it
                 is
                 but
                 near
                 to
                 a
                 true
                 Image
                 of
                 that
                 thing
                 ,
                 and
                 not
                 one
                 indeed
                 .
                 If
                 the
                 former
                 ,
                 then
                 it
                 is
                 nothing
                 to
                 our
                 case
                 .
                 1.
                 
                 Because
                 it
                 is
                 
                   Justitia
                   universalis
                
                 ,
                 and
                 not
                 particularis
                 ,
                 that
                 according
                 to
                 the
                 Law
                 of
                 works
                 must
                 denominate
                 the
                 person
                 righteous
                 ,
                 and
                 not-condemnable
                 .
                 2.
                 
                 Because
                 indeed
                 no
                 one
                 word
                 ,
                 action
                 ,
                 or
                 thought
                 of
                 ours
                 is
                 truly
                 conform
                 to
                 the
                 Law
                 of
                 works
                 .
              
               
                 2.
                 
                 Similitude
                 ,
                 as
                 Schibler
                 tels
                 you
                 truly
                 ,
                 doth
                 lie
                 in
                 puncto
                 as
                 it
                 were
                 ,
                 and
                 
                   ex
                   parte
                   sui
                
                 admits
                 not
                 of
                 magis
                 or
                 minus
                 :
                 and
                 therefore
                 
                   strictè
                   &
                   philosophice
                   loquendo
                
                 (
                 saith
                 he
                 )
                 that
                 only
                 is
                 simile
                 ,
                 which
                 is
                 perfectly
                 so
                 :
                 but
                 
                   vulgariter
                   loquendo
                
                 that
                 is
                 called
                 simile
                 ,
                 which
                 properly
                 is
                 but
                 
                   minus
                   dissimile
                
                 .
                 Scripture
                 speaks
                 vulgariter
                 often
                 ,
                 and
                 not
                 strictè
                 and
                 philosophicè
                 ,
                 as
                 speaking
                 to
                 vulgar
                 wits
                 ,
                 to
                 whom
                 it
                 must
                 speak
                 as
                 they
                 can
                 understand
                 .
                 And
                 so
                 that
                 may
                 be
                 called
                 the
                 Image
                 or
                 likeness
                 of
                 God
                 ,
                 which
                 participated
                 of
                 so
                 much
                 of
                 his
                 excellency
                 as
                 that
                 it
                 demonstrateth
                 it
                 to
                 others
                 ,
                 as
                 the
                 effect
                 doth
                 its
                 cause
                 ,
                 and
                 so
                 is
                 less
                 unlike
                 God.
                 I
                 dare
                 
                 not
                 once
                 imagine
                 ,
                 that
                 a
                 Saint
                 in
                 heaven
                 is
                 like
                 God
                 in
                 a
                 strict
                 and
                 proper
                 sense
                 .
              
               
                 3.
                 
                 If
                 all
                 this
                 were
                 otherwise
                 ,
                 it
                 is
                 little
                 to
                 your
                 purpose
                 .
                 For
                 in
                 this
                 conformity
                 of
                 ours
                 ,
                 there
                 is
                 something
                 of
                 Quantitative
                 resemblance
                 ,
                 as
                 well
                 as
                 Qualitative
                 ;
                 and
                 so
                 it
                 hath
                 a
                 kinde
                 of
                 parity
                 and
                 equality
                 in
                 it
                 ,
                 as
                 well
                 as
                 similitude
                 to
                 the
                 Rule
                 .
                 And
                 I
                 hope
                 you
                 will
                 yield
                 it
                 past
                 doubt
                 ,
                 that
                 parity
                 admits
                 not
                 of
                 
                   magis
                   &
                   minus
                
                 ,
                 what
                 ever
                 similitude
                 doth
                 .
              
            
             
               
                 §.
                 36.
                 
              
               
                 Mr
                 Bl.
                 
                   SIncerity
                   is
                   said
                   to
                   be
                   the
                   new
                   Rule
                   ,
                   or
                   the
                   Rule
                   of
                   the
                   new
                   Covenant
                   .
                
                 But
                 this
                 is
                 no
                 rule
                 ,
                 but
                 our
                 duty
                 ,
                 taking
                 the
                 abstract
                 for
                 the
                 concrete
                 ,
                 sincerity
                 ,
                 for
                 the
                 sincere
                 walking
                 ,
                 and
                 this
                 according
                 to
                 the
                 rule
                 of
                 the
                 Law
                 ,
                 not
                 to
                 reach
                 it
                 ,
                 but
                 in
                 all
                 parts
                 to
                 aim
                 at
                 ,
                 and
                 have
                 respect
                 to
                 it
                 .
                 
                   Then
                   shall
                   I
                   not
                   be
                   ashamed
                   when
                   I
                   have
                   respect
                   to
                   all
                   thy
                   Commandments
                   ,
                
                 Psal
                 .
                 119.6
                 .
                 And
                 this
                 is
                 our
                 inherent
                 righteousness
                 ,
                 which
                 in
                 reference
                 to
                 its
                 rule
                 ,
                 labours
                 under
                 many
                 imperfections
                 .
              
            
             
               
                 §.
                 36.
                 
              
               
                 
                   R.
                   B.
                
                 WHen
                 I
                 first
                 reade
                 these
                 words
                 ,
                 which
                 you
                 write
                 in
                 a
                 different
                 character
                 ,
                 and
                 father
                 on
                 me
                 ,
                 I
                 was
                 ashamed
                 of
                 my
                 
                 non-sense
                 ,
                 for
                 they
                 are
                 no
                 better
                 :
                 but
                 it
                 came
                 not
                 into
                 my
                 thoughts
                 ,
                 once
                 to
                 suspect
                 a
                 forgery
                 in
                 your
                 charge
                 :
                 Far
                 was
                 I
                 from
                 imagining
                 that
                 so
                 Reverend
                 ,
                 Pious
                 and
                 Dear
                 a
                 Friend
                 ,
                 would
                 tell
                 the
                 world
                 in
                 Print
                 ,
                 that
                 I
                 said
                 that
                 which
                 never
                 came
                 into
                 my
                 thoughts
                 ,
                 and
                 confute
                 that
                 soberly
                 and
                 deliberately
                 ,
                 as
                 mine
                 ,
                 which
                 I
                 never
                 wrote
                 ;
                 and
                 which
                 any
                 man
                 that
                 would
                 reade
                 my
                 Book
                 might
                 finde
                 ,
                 is
                 wrongfully
                 charged
                 on
                 me
                 .
                 And
                 truly
                 I
                 dare
                 not
                 yet
                 say
                 that
                 you
                 are
                 guilty
                 of
                 this
                 :
                 For
                 though
                 I
                 have
                 read
                 my
                 Book
                 over
                 and
                 over
                 of
                 purpose
                 in
                 those
                 parts
                 that
                 treat
                 of
                 this
                 subject
                 ,
                 and
                 can
                 finde
                 no
                 such
                 word
                 as
                 you
                 here
                 charge
                 me
                 with
                 ;
                 yet
                 before
                 I
                 will
                 lay
                 such
                 a
                 thing
                 to
                 your
                 charge
                 ,
                 I
                 will
                 suspect
                 that
                 it
                 may
                 possibly
                 be
                 in
                 some
                 odd
                 corner
                 where
                 I
                 overlookt
                 it
                 ,
                 or
                 cannot
                 finde
                 it
                 .
                 But
                 I
                 see
                 (
                 if
                 I
                 am
                 not
                 overseen
                 )
                 how
                 unsafe
                 it
                 is
                 to
                 report
                 mens
                 words
                 themselves
                 ,
                 much
                 more
                 their
                 opinions
                 ,
                 from
                 the
                 reports
                 of
                 another
                 ,
                 how
                 Grave
                 ,
                 Sober
                 ,
                 Pious
                 and
                 Friendly
                 soever
                 .
                 If
                 when
                 we
                 are
                 dead
                 ,
                 men
                 shall
                 reade
                 Mr.
                 
                 Blake's
                 Book
                 that
                 never
                 read
                 mine
                 ,
                 and
                 there
                 see
                 it
                 written
                 that
                 I
                 said
                 [
                 Sincerity
                 is
                 the
                 new
                 Rule
                 ,
                 or
                 the
                 rule
                 of
                 the
                 new
                 Covenant
                 .
                 ]
                 Can
                 any
                 blame
                 them
                 to
                 believe
                 it
                 ,
                 and
                 report
                 it
                 of
                 me
                 ,
                 as
                 from
                 him
                 ,
                 and
                 say
                 [
                 
                   What
                   ,
                   shall
                   I
                   not
                   beleeve
                   such
                   and
                   such
                   a
                   man
                   ,
                   that
                   reports
                   it
                   in
                   express
                   words
                   ?
                
                 ]
                 But
                 let
                 this
                 go
                 ,
                 with
                 this
                 conclusion
                 :
                 If
                 indeed
                 I
                 have
                 spoken
                 any
                 such
                 words
                 ,
                 I
                 retract
                 them
                 as
                 
                 non-sense
                 ,
                 and
                 when
                 I
                 finde
                 them
                 I
                 shall
                 expunge
                 them
                 :
                 If
                 I
                 have
                 not
                 ,
                 patience
                 is
                 my
                 duty
                 and
                 relief
                 ;
                 and
                 I
                 have
                 long
                 been
                 learning
                 ,
                 that
                 we
                 must
                 suffer
                 from
                 Godly
                 and
                 Friends
                 ,
                 as
                 well
                 as
                 from
                 ungodly
                 and
                 enemies
                 ;
                 and
                 till
                 I
                 had
                 learned
                 that
                 lesson
                 ,
                 I
                 never
                 knew
                 what
                 it
                 was
                 to
                 live
                 quietly
                 and
                 contentedly
                 .
              
               
                 The
                 rest
                 of
                 this
                 Section
                 hath
                 answer
                 enough
                 already
                 .
                 No
                 doubt
                 but
                 sincere
                 obedience
                 consisteth
                 in
                 a
                 faithfull
                 endeavour
                 to
                 obey
                 the
                 whole
                 preceptive
                 part
                 of
                 Gods
                 Law
                 ,
                 both
                 natural
                 and
                 positive
                 :
                 But
                 no
                 man
                 can
                 by
                 it
                 be
                 denominated
                 righteous
                 (
                 
                   nisi
                   aequivocè
                
                 )
                 but
                 he
                 that
                 perfectly
                 obeyeth
                 in
                 degree
                 .
              
            
             
               
               
                 §.
                 37.
                 
              
               
                 Mr
                 Bl.
                 A
                 Perfection
                 of
                 sufficiency
                 to
                 attain
                 the
                 end
                 ,
                 I
                 willingly
                 grant
                 ,
                 God
                 condescending
                 through
                 rich
                 grace
                 ,
                 to
                 crown
                 weak
                 obedience
                 :
                 in
                 this
                 sense
                 ,
                 our
                 imperfection
                 hath
                 its
                 perfectness
                 :
                 otherwise
                 I
                 must
                 say
                 that
                 our
                 inherent
                 righteousness
                 is
                 an
                 imperfect
                 righteousnesse
                 ,
                 in
                 an
                 imperfect
                 conformity
                 to
                 the
                 rule
                 of
                 righteousnesse
                 ,
                 and
                 without
                 this
                 reference
                 to
                 the
                 rule
                 ,
                 there
                 is
                 neither
                 perfection
                 nor
                 imperfection
                 in
                 any
                 action
                 .
                 See
                 D.
                 Davenant
                 disputing
                 against
                 Justification
                 by
                 inherent
                 righteousnesse
                 upon
                 the
                 account
                 of
                 the
                 imperfection
                 of
                 it
                 ,
                 
                   de
                   instit
                   .
                   habit
                
                 .
                 p.
                 349.
                 and
                 how
                 fully
                 he
                 was
                 perswaded
                 of
                 the
                 imperfection
                 of
                 this
                 righteousnesse
                 appears
                 by
                 sentences
                 prefixt
                 before
                 two
                 Treatises
                 ,
                 as
                 may
                 be
                 seen
                 in
                 the
                 margent
                 .
              
            
             
               
                 §.
                 37.
                 
              
               
                 R.B.
                 1.
                 
                 YOur
                 term
                 [
                 otherwise
                 ]
                 is
                 ambiguous
                 .
                 If
                 you
                 mean
                 that
                 in
                 some
                 other
                 respects
                 you
                 take
                 righteousness
                 to
                 be
                 imperfect
                 ,
                 so
                 do
                 I
                 ,
                 and
                 that
                 a
                 little
                 more
                 then
                 you
                 acknowledge
                 .
                 If
                 you
                 mean
                 that
                 in
                 [
                 all
                 ]
                 other
                 respects
                 you
                 take
                 this
                 righteousness
                 to
                 be
                 imperfect
                 ;
                 why
                 then
                 do
                 you
                 wrong
                 your
                 Reader
                 with
                 equivocation
                 ,
                 in
                 calling
                 it
                 [
                 Righteousness
                 ]
                 when
                 you
                 know
                 that
                 transcendental
                 perfection
                 is
                 convertible
                 with
                 its
                 Being
                 ?
                 2.
                 
                 A
                 natural
                 perfection
                 or
                 imperfection
                 ,
                 actions
                 are
                 capable
                 of
                 without
                 a
                 relation
                 to
                 the
                 Rule
                 :
                 though
                 that
                 be
                 nothing
                 to
                 our
                 business
                 ,
                 yet
                 you
                 should
                 not
                 conclude
                 so
                 largely
                 .
                 3.
                 
                 Many
                 a
                 School
                 Divine
                 hath
                 Written
                 (
                 and
                 Gibie●f
                 at
                 large
                 )
                 that
                 our
                 actions
                 are
                 specified
                 
                   a
                   fine
                
                 ,
                 and
                 denominated
                 Good
                 or
                 Evil
                 ,
                 and
                 so
                 perfect
                 or
                 imperfect
                 
                   a
                   fine
                
                 more
                 specially
                 and
                 principally
                 ,
                 then
                 
                   a
                   Lege
                
                 .
                 But
                 this
                 requires
                 more
                 subtilty
                 and
                 accurateness
                 for
                 the
                 decision
                 ,
                 then
                 you
                 or
                 I
                 in
                 these
                 loose
                 Disputes
                 do
                 shew
                 our selves
                 guilty
                 of
                 .
              
               
                 As
                 for
                 what
                 you
                 say
                 from
                 Reverend
                 Davenant
                 ,
                 I
                 Reply
                 ,
                 1.
                 
                 Do
                 you
                 not
                 observe
                 that
                 I
                 affirm
                 that
                 which
                 you
                 call
                 Our
                 righteousness
                 inherent
                 ,
                 to
                 be
                 imperfect
                 ,
                 as
                 well
                 as
                 Bishop
                 Davenant
                 ,
                 and
                 that
                 in
                 more
                 respects
                 then
                 one
                 ?
                 yet
                 one
                 would
                 think
                 by
                 your
                 words
                 that
                 you
                 had
                 a
                 minde
                 to
                 intimate
                 the
                 contrary
                 .
                 2.
                 
                 Yea
                 I
                 say
                 more
                 ,
                 that
                 in
                 reference
                 to
                 the
                 Law
                 of
                 works
                 ,
                 our
                 works
                 are
                 no
                 true
                 righteousness
                 at
                 all
                 :
                 And
                 I
                 think
                 he
                 that
                 saith
                 ,
                 They
                 are
                 no
                 righteousness
                 ,
                 saith
                 as
                 little
                 for
                 them
                 ,
                 as
                 he
                 that
                 saith
                 they
                 are
                 an
                 imperfect
                 righteousness
                 .
                 Yet
                 ,
                 if
                 the
                 truth
                 were
                 known
                 ,
                 I
                 do
                 not
                 think
                 but
                 both
                 Davenant
                 ,
                 and
                 you
                 and
                 I
                 agree
                 in
                 sense
                 ,
                 and
                 differ
                 only
                 in
                 manner
                 of
                 speaking
                 .
                 My
                 sense
                 is
                 this
                 :
                 Our
                 obedience
                 to
                 the
                 Law
                 of
                 God
                 is
                 so
                 imperfect
                 ,
                 that
                 we
                 are
                 not
                 just
                 but
                 guilty
                 ,
                 and
                 condemnable
                 in
                 the
                 sense
                 of
                 the
                 Law
                 of
                 works
                 :
                 therefore
                 speaking
                 strictly
                 ,
                 we
                 are
                 not
                 righteous
                 at
                 all
                 
                   in
                   sensu
                   forensi
                
                 according
                 to
                 this
                 Law
                 :
                 but
                 speaking
                 improperly
                 ,
                 and
                 giving
                 the
                 denomination
                 
                   à
                   materia
                
                 ,
                 or
                 
                   ab
                   accidente
                   aliqua
                   ,
                   &
                   non
                   a
                   formâ
                   ,
                
                 so
                 we
                 may
                 be
                 said
                 to
                 have
                 an
                 imperfect
                 legal
                 righteousness
                 ,
                 while
                 equivocally
                 we
                 call
                 him
                 just
                 ,
                 that
                 is
                 but
                 comparatively
                 less
                 unjust
                 then
                 another
                 .
                 For
                 though
                 righteousness
                 
                   in
                   sensu
                   forensi
                
                 ,
                 have
                 no
                 degrees
                 ,
                 yet
                 unrighteousness
                 hath
                 many
                 .
                 3.
                 
                 And
                 I
                 suppose
                 you
                 know
                 that
                 Bishop
                 Davenant
                 doth
                 not
                 only
                 say
                 as
                 much
                 as
                 I
                 concerning
                 the
                 interest
                 of
                 works
                 in
                 Justification
                 ,
                 but
                 also
                 speaks
                 it
                 in
                 the
                 very
                 same
                 notions
                 as
                 I
                 did
                 .
                 If
                 you
                 have
                 not
                 observed
                 it
                 ,
                 I
                 pray
                 reade
                 him
                 
                   de
                   Just
                   .
                   Hab.
                   &
                   Act.
                   cap.
                
                 30.
                 pag.
                 384.
                 &c.
                 31.
                 p.
                 403
                 ,
                 404
                 ,
                 405.
                 
                 &
                 570
                 ,
                 571
                 ,
                 572
                 ,
                 633.
                 
              
               
                 And
                 then
                 I
                 would
                 ask
                 you
                 but
                 this
                 Question
                 :
                 If
                 the
                 accusation
                 charge
                 us
                 to
                 
                 have
                 no
                 right
                 in
                 Christ
                 and
                 Life
                 ,
                 because
                 we
                 died
                 unbelievers
                 and
                 impenitent
                 ,
                 or
                 rebels
                 against
                 Christ
                 ;
                 must
                 not
                 we
                 be
                 justified
                 against
                 that
                 accusation
                 ,
                 by
                 producing
                 our
                 faith
                 ,
                 repentance
                 ,
                 and
                 sincere
                 obedience
                 it self
                 ?
                 and
                 if
                 so
                 (
                 then
                 which
                 nothing
                 more
                 certain
                 )
                 are
                 not
                 these
                 then
                 so
                 farre
                 our
                 righteousness
                 against
                 that
                 accusation
                 to
                 be
                 pleaded
                 ?
                 And
                 if
                 it
                 be
                 not
                 a
                 true
                 righteousness
                 ,
                 and
                 metaphysically
                 perfect
                 ,
                 and
                 such
                 as
                 will
                 perfectly
                 vindicate
                 us
                 against
                 the
                 accusation
                 of
                 being
                 prevalently
                 and
                 finally
                 unbelievers
                 ,
                 impenitent
                 or
                 rebels
                 against
                 Christ
                 ,
                 there
                 is
                 no
                 Justification
                 to
                 be
                 hoped
                 for
                 from
                 the
                 Judge
                 ,
                 but
                 condemnation
                 to
                 endless
                 misery
                 .
              
               
                 Moreover
                 ,
                 the
                 Thesis
                 that
                 Davenant
                 proves
                 in
                 the
                 Chapter
                 which
                 you
                 cite
                 ,
                 is
                 
                   inhaerentem
                   justitiam
                   non
                   esse
                   causam
                   formalem
                   justificationis
                   nostrae
                   coram
                   Deo.
                
                 And
                 if
                 that
                 be
                 true
                 ,
                 then
                 it
                 is
                 impossible
                 that
                 it
                 should
                 have
                 the
                 formal
                 reason
                 of
                 righteousness
                 in
                 it
                 .
                 For
                 if
                 there
                 be
                 
                   vera
                   forma
                
                 ,
                 there
                 must
                 needs
                 be
                 the
                 formatum
                 ,
                 and
                 he
                 that
                 hath
                 true
                 formall
                 rigteousness
                 ,
                 must
                 needs
                 be
                 thereby
                 constituted
                 Righteous
                 ,
                 or
                 justified
                 constitutivè
                 ,
                 and
                 then
                 he
                 must
                 needs
                 be
                 sentenced
                 Just
                 ,
                 who
                 is
                 Just
                 .
              
               
                 But
                 then
                 note
                 that
                 Davenant
                 speaks
                 of
                 that
                 universal
                 righteousness
                 ,
                 whereby
                 we
                 are
                 justified
                 against
                 the
                 accusation
                 of
                 being
                 sinners
                 condemnable
                 by
                 the
                 Law
                 of
                 works
                 ;
                 (
                 and
                 here
                 Christs
                 satisfaction
                 is
                 our
                 righteousness
                 )
                 and
                 not
                 of
                 that
                 particular
                 Righteousness
                 whereby
                 we
                 must
                 be
                 justified
                 against
                 the
                 accusation
                 of
                 finall
                 
                 non-performance
                 of
                 the
                 conditions
                 of
                 the
                 Covenant
                 or
                 Law
                 of
                 grace
                 :
                 For
                 there
                 it
                 is
                 the
                 performance
                 of
                 those
                 conditions
                 ,
                 which
                 must
                 it self
                 be
                 our
                 righteousness
                 ,
                 and
                 so
                 far
                 justifie
                 us
                 .
              
               
                 Doctor
                 Twisse
                 against
                 Doctor
                 
                   Jackson
                   ,
                   pag.
                
                 687.
                 saith
                 ,
                 [
                 
                   Yet
                   I
                   willingly
                   grant
                   that
                   every
                   sin
                   is
                   against
                   Gods
                   good
                   will
                   and
                   pleasure
                   ,
                   as
                   it
                   signifieth
                   his
                   pleasure
                   what
                   shall
                   be
                   our
                   duty
                   to
                   do
                   ;
                   which
                   is
                   nothing
                   else
                   but
                   his
                   commandment
                   .
                   And
                   it
                   is
                   as
                   true
                   that
                   herein
                   are
                   no
                   degrees
                   ;
                   every
                   sin
                   is
                   equally
                   against
                   the
                   Commandment
                   of
                   God.
                
                 ]
                 I
                 think
                 I
                 may
                 with
                 much
                 more
                 evidence
                 of
                 truth
                 and
                 necessity
                 ,
                 say
                 it
                 as
                 I
                 did
                 of
                 Personal
                 Gospel-righteousness
                 ,
                 then
                 he
                 can
                 do
                 of
                 sinne
                 .
                 And
                 so
                 much
                 be
                 spoken
                 of
                 that
                 Controversie
                 .
              
            
             
               
                 §.
                 38.
                 
                 How
                 farre
                 unbelief
                 and
                 impenitency
                 in
                 professed
                 Christians
                 are
                 Violations
                 of
                 the
                 New
                 Covenant
                 .
              
               
                 R.B.
                 Mr.
                 
                   Bl.
                   pag.
                
                 245.
                 c.
                 33.
                 doth
                 lay
                 down
                 a
                 Corollary
                 ,
                 That
                 
                   Impenitence
                   and
                   Unbelief
                   in
                   professed
                   Christians
                   ,
                   is
                   a
                   breach
                   of
                   Covenant
                   .
                
                 Though
                 I
                 take
                 that
                 to
                 be
                 intended
                 as
                 against
                 me
                 ,
                 yet
                 I
                 am
                 uncertain
                 ,
                 because
                 he
                 reciteth
                 no
                 words
                 of
                 mine
                 .
                 I
                 have
                 no
                 more
                 to
                 do
                 in
                 this
                 therefore
                 but
                 to
                 clear
                 my
                 own
                 meaning
                 .
                 1.
                 
                 The
                 word
                 [
                 Covenant
                 ]
                 is
                 sometime
                 taken
                 for
                 Gods
                 Law
                 made
                 to
                 his
                 creature
                 ,
                 containing
                 Precepts
                 ,
                 Promises
                 and
                 Threatnings
                 :
                 Sometime
                 for
                 mans
                 promise
                 to
                 God.
                 [
                 Violation
                 ]
                 is
                 taken
                 either
                 rigidly
                 for
                 one
                 that
                 in
                 judgement
                 is
                 esteemed
                 a
                 non
                 performer
                 of
                 the
                 conditions
                 :
                 Or
                 laxly
                 ,
                 fo●
                 one
                 that
                 in
                 judgement
                 is
                 found
                 a
                 true
                 performer
                 of
                 the
                 conditions
                 ,
                 but
                 did
                 neglect
                 or
                 refuse
                 the
                 performance
                 for
                 a
                 time
                 .
                 Taking
                 the
                 word
                 [
                 Covenant
                 ]
                 in
                 the
                 later
                 sense
                 ,
                 I
                 have
                 affirmed
                 that
                 man
                 breaks
                 many
                 a
                 Covenant
                 with
                 God
                 ,
                 yea
                 even
                 the
                 Baptismal
                 vow
                 it self
                 is
                 so
                 broken
                 ,
                 till
                 men
                 do
                 truly
                 repent
                 and
                 believe
                 .
                 But
                 taking
                 the
                 word
                 append
                 
                 [
                 Covenant
                 ]
                 in
                 the
                 former
                 sense
                 ,
                 and
                 [
                 Violation
                 ]
                 in
                 the
                 stricter
                 sense
                 ,
                 I
                 say
                 that
                 so
                 none
                 violate
                 the
                 Covenant
                 but
                 finall
                 unbelievers
                 and
                 impenitent
                 ;
                 that
                 is
                 ,
                 no
                 other
                 are
                 the
                 proper
                 subjects
                 of
                 its
                 peremptory
                 curse
                 or
                 threatning
                 .
                 I
                 think
                 not
                 my self
                 called
                 to
                 give
                 any
                 further
                 answer
                 to
                 that
                 Chapter
                 of
                 Mr.
                 Blakes
                 .
              
            
             
               
                 
                   R.
                   B.
                
                 Mr.
                 
                 Blake's
                 32.
                 
                 Chap.
                 I
                 take
                 to
                 be
                 wholly
                 against
                 me
                 ,
                 and
                 though
                 I
                 know
                 nothing
                 in
                 it
                 that
                 I
                 have
                 not
                 sufficiently
                 answered
                 ,
                 either
                 in
                 the
                 place
                 of
                 my
                 Book
                 of
                 Baptism
                 ,
                 whence
                 he
                 fetcheth
                 my
                 words
                 ,
                 
                 in
                 the
                 Appendix
                 in
                 the
                 Animadversions
                 on
                 Doctor
                 Ward
                 ,
                 or
                 before
                 to
                 Mr.
                 Tombes
                 ,
                 yet
                 because
                 I
                 take
                 it
                 to
                 contain
                 doctrine
                 of
                 a
                 very
                 dangerous
                 nature
                 ,
                 I
                 will
                 more
                 fully
                 Answer
                 it
                 .
              
            
             
               
                 §.
                 39.
                 
                 Mr
                 
                   Bl.
                   Ch.
                
                 32.
                 
                 A
                 Dogmatical
                 faith
                 entitles
                 to
                 Baptism
                 .
              
               
                 3.
                 
                 IT
                 further
                 follows
                 by
                 way
                 of
                 Consectary
                 ,
                 that
                 a
                 Dogmatical
                 faith
                 (
                 ordinarily
                 called
                 by
                 the
                 name
                 of
                 faith
                 Historical
                 ,
                 such
                 that
                 assents
                 to
                 Gospel
                 truths
                 ,
                 though
                 not
                 affecting
                 the
                 heart
                 to
                 a
                 full
                 choice
                 of
                 Christ
                 ,
                 and
                 therefore
                 was
                 short
                 of
                 faith
                 which
                 was
                 justifying
                 and
                 saving
                 )
                 gives
                 title
                 to
                 Baptism
                 .
                 The
                 Covenant
                 is
                 the
                 ground
                 on
                 which
                 Baptism
                 is
                 bottomed
                 :
                 otherwise
                 Church-membership
                 would
                 evince
                 no
                 title
                 ,
                 either
                 in
                 infants
                 or
                 in
                 men
                 of
                 years
                 to
                 Baptism
                 :
                 But
                 the
                 Covenant
                 (
                 as
                 we
                 have
                 proved
                 )
                 is
                 entered
                 with
                 men
                 of
                 faith
                 not
                 saving
                 :
                 and
                 therefore
                 to
                 them
                 Baptism
                 is
                 to
                 be
                 administred
                 .
                 How
                 the
                 consequent
                 can
                 be
                 denied
                 by
                 those
                 that
                 grant
                 the
                 antecedent
                 ;
                 Baptism
                 denied
                 
                   in
                   foro
                   Dei
                
                 ,
                 to
                 men
                 short
                 of
                 saving
                 faith
                 ,
                 when
                 they
                 are
                 in
                 Covenant
                 ,
                 I
                 cannot
                 imagine
                 :
                 Yet
                 some
                 that
                 confess
                 their
                 interest
                 in
                 the
                 Covenant
                 ,
                 deny
                 their
                 title
                 to
                 Baptism
                 ,
                 and
                 affirm
                 ,
                 [
                 If
                 men
                 be
                 once
                 taught
                 that
                 it
                 is
                 a
                 faith
                 ,
                 that
                 is
                 short
                 of
                 justifying
                 and
                 saving
                 faith
                 ,
                 which
                 admitteth
                 men
                 to
                 Baptism
                 ,
                 it
                 will
                 make
                 foul
                 work
                 in
                 the
                 Church
                 .
              
            
             
               
                 §.
                 39
                 ▪
              
               
                 
                   R.
                   B.
                
                 BEfore
                 I
                 give
                 a
                 direct
                 Reply
                 to
                 these
                 words
                 ,
                 I
                 think
                 it
                 necessary
                 that
                 I
                 I
                 tell
                 you
                 ,
                 How
                 farre
                 I
                 take
                 Unregenerate
                 men
                 to
                 be
                 in
                 Covenant
                 with
                 God
                 ,
                 and
                 how
                 farre
                 not
                 :
                 and
                 that
                 I
                 also
                 discover
                 as
                 farre
                 as
                 I
                 can
                 Mr.
                 
                 Blake's
                 minde
                 in
                 this
                 Point
                 ;
                 that
                 it
                 may
                 be
                 known
                 wherein
                 the
                 difference
                 lieth
                 .
              
               
                 The
                 [
                 Covenant
                 ]
                 is
                 sometime
                 taken
                 for
                 Gods
                 part
                 alone
                 ,
                 sometime
                 for
                 our
                 part
                 alone
                 ,
                 sometime
                 for
                 both
                 conjunct
                 ,
                 even
                 for
                 a
                 mutual
                 Covenanting
                 .
                 As
                 it
                 is
                 taken
                 for
                 Gods
                 act
                 ,
                 it
                 signifieth
                 1.
                 
                 Either
                 some
                 absolute
                 promise
                 of
                 God
                 ,
                 made
                 1.
                 
                 Either
                 to
                 Christ
                 concerning
                 men
                 ,
                 or
                 on
                 their
                 behalf
                 (
                 and
                 so
                 the
                 elect
                 may
                 be
                 said
                 to
                 be
                 in
                 Covenant
                 before
                 they
                 are
                 born
                 ,
                 because
                 Christ
                 hath
                 a
                 promise
                 that
                 they
                 shall
                 be
                 saved
                 ,
                 and
                 the
                 
                 non-elect
                 are
                 in
                 Covenant
                 before
                 they
                 are
                 born
                 ,
                 because
                 Christ
                 hath
                 a
                 promise
                 of
                 some
                 good
                 to
                 them
                 .
                 )
                 2.
                 
                 Or
                 to
                 men
                 themselves
                 :
                 And
                 that
                 is
                 either
                 1.
                 
                 Common
                 ,
                 or
                 2.
                 
                 Peculiar
                 to
                 some
                 .
                 1.
                 
                 Common
                 :
                 as
                 the
                 promise
                 made
                 to
                 fallen
                 mankinde
                 that
                 a
                 Saviour
                 should
                 be
                 sent
                 to
                 Redeem
                 them
                 .
                 The
                 promise
                 made
                 to
                 the
                 people
                 of
                 Israel
                 that
                 the
                 Messiah
                 should
                 be
                 of
                 
                 them
                 according
                 to
                 the
                 ●●esh
                 ,
                 and
                 personally
                 live
                 among
                 them
                 ,
                 and
                 preach
                 the
                 Gospel
                 to
                 them
                 .
                 The
                 promise
                 made
                 to
                 Noah
                 and
                 the
                 world
                 ,
                 that
                 the
                 earth
                 should
                 no
                 more
                 be
                 drowned
                 with
                 water
                 :
                 The
                 promise
                 of
                 preaching
                 the
                 Gospel
                 to
                 all
                 Nations
                 (
                 which
                 is
                 common
                 ,
                 though
                 not
                 absolutely
                 universal
                 :
                 )
                 the
                 promise
                 of
                 a
                 Resurrection
                 to
                 all
                 the
                 world
                 ,
                 and
                 that
                 they
                 shall
                 be
                 judged
                 by
                 Christ
                 the
                 Redeemer
                 ,
                 and
                 (
                 at
                 least
                 those
                 that
                 heard
                 the
                 Gospel
                 )
                 on
                 the
                 terms
                 of
                 the
                 new
                 Law
                 ,
                 and
                 not
                 on
                 the
                 meer
                 rigorous
                 terms
                 of
                 the
                 Law
                 of
                 entire
                 nature
                 :
                 the
                 promise
                 of
                 a
                 fuller
                 and
                 clearer
                 promulgation
                 and
                 explication
                 of
                 the
                 Law
                 of
                 grace
                 ,
                 when
                 Christ
                 should
                 come
                 in
                 the
                 flesh
                 :
                 the
                 promise
                 of
                 a
                 fuller
                 measure
                 of
                 the
                 Spirit
                 to
                 be
                 poured
                 out
                 ,
                 for
                 Miracles
                 to
                 confirm
                 the
                 Christian
                 Doctrine
                 to
                 the
                 beholders
                 ,
                 hearers
                 and
                 actors
                 ;
                 that
                 there
                 shall
                 be
                 a
                 Ministry
                 Commissioned
                 to
                 Disciple
                 and
                 Baptize
                 all
                 Nations
                 ,
                 maintained
                 to
                 the
                 end
                 of
                 the
                 world
                 (
                 which
                 gives
                 Ministers
                 right
                 and
                 authority
                 to
                 Baptize
                 them
                 ;
                 )
                 and
                 if
                 there
                 be
                 any
                 other
                 the
                 like
                 promise
                 of
                 the
                 
                   means
                   necessarily
                   anteceding
                   faith
                
                 .
                 Thus
                 farre
                 many
                 thousands
                 that
                 are
                 unregenerate
                 ,
                 and
                 
                 non-elect
                 ,
                 may
                 be
                 said
                 to
                 be
                 in
                 Covenant
                 ,
                 that
                 is
                 under
                 these
                 promises
                 .
                 2.
                 
                 Some
                 of
                 these
                 absolute
                 promises
                 are
                 peculiar
                 to
                 some
                 :
                 as
                 to
                 one
                 Sex
                 (
                 though
                 common
                 as
                 to
                 that
                 Sex
                 )
                 as
                 the
                 mans
                 superiority
                 :
                 to
                 one
                 Age
                 :
                 to
                 one
                 Degree
                 in
                 order
                 of
                 nativity
                 (
                 as
                 to
                 the
                 elder
                 brother
                 to
                 have
                 some
                 superiority
                 over
                 the
                 younger
                 ,
                 Gen.
                 4.7
                 .
                 )
                 to
                 one
                 Nation
                 ,
                 as
                 to
                 the
                 Israelites
                 were
                 made
                 many
                 peculiar
                 promises
                 ;
                 and
                 those
                 before
                 mentioned
                 which
                 I
                 called
                 common
                 as
                 to
                 all
                 Israel
                 ,
                 were
                 peculiar
                 to
                 them
                 (
                 some
                 of
                 them
                 )
                 in
                 exclusion
                 of
                 other
                 Nations
                 .
                 And
                 some
                 to
                 particular
                 persons
                 ,
                 good
                 or
                 bad
                 :
                 as
                 for
                 success
                 in
                 battell
                 ,
                 or
                 other
                 enterprises
                 ;
                 for
                 aversion
                 of
                 some
                 threatned
                 judgement
                 ;
                 for
                 the
                 abating
                 of
                 some
                 inflicted
                 punishment
                 ;
                 for
                 some
                 temporal
                 or
                 common
                 blessing
                 ;
                 of
                 which
                 sort
                 we
                 finde
                 many
                 particular
                 promises
                 which
                 God
                 by
                 some
                 Prophet
                 made
                 with
                 particular
                 men
                 .
                 In
                 all
                 these
                 respects
                 I
                 say
                 wicked
                 men
                 have
                 been
                 under
                 a
                 promise
                 ,
                 yea
                 men
                 not
                 elect
                 to
                 salvation
                 :
                 and
                 thus
                 far
                 they
                 may
                 be
                 said
                 to
                 be
                 in
                 Covenant
                 with
                 God.
                 But
                 this
                 is
                 but
                 a
                 lax
                 and
                 improper
                 speech
                 ,
                 to
                 say
                 (
                 such
                 are
                 in
                 Covenant
                 )
                 to
                 be
                 used
                 now
                 among
                 Christians
                 that
                 have
                 used
                 to
                 give
                 the
                 name
                 [
                 Covenant
                 ]
                 by
                 an
                 excellency
                 ,
                 to
                 another
                 thing
                 .
                 Also
                 now
                 wicked
                 men
                 are
                 not
                 under
                 peculiar
                 personal
                 promises
                 of
                 temporal
                 things
                 ,
                 as
                 then
                 they
                 were
                 ,
                 because
                 now
                 there
                 are
                 no
                 extraordinary
                 Prophets
                 ,
                 or
                 other
                 the
                 like
                 Messengers
                 o●
                 Revelations
                 from
                 God
                 to
                 make
                 such
                 particular
                 promises
                 to
                 men
                 .
                 (
                 Yet
                 I
                 will
                 not
                 say
                 God
                 hath
                 restrained
                 himself
                 from
                 this
                 ,
                 or
                 cannot
                 ,
                 or
                 will
                 not
                 do
                 it
                 at
                 all
                 ,
                 or
                 that
                 no
                 man
                 hath
                 such
                 Revelations
                 ;
                 but
                 only
                 1.
                 
                 That
                 it
                 is
                 not
                 usual
                 .
                 2.
                 
                 Nor
                 is
                 God
                 engaged
                 to
                 do
                 it
                 .
                 )
              
               
                 So
                 for
                 the
                 absolute
                 promise
                 of
                 the
                 first
                 special
                 grace
                 (
                 first
                 faith
                 and
                 repentance
                 )
                 to
                 be
                 given
                 to
                 all
                 the
                 Elect
                 (
                 supposing
                 that
                 there
                 is
                 such
                 a
                 promise
                 :
                 )
                 this
                 is
                 made
                 to
                 none
                 but
                 the
                 ungodly
                 and
                 unregenerate
                 ,
                 though
                 elect
                 (
                 unless
                 you
                 will
                 say
                 ,
                 it
                 is
                 made
                 to
                 Christ
                 for
                 them
                 ,
                 or
                 rather
                 is
                 a
                 prediction
                 of
                 good
                 eventually
                 to
                 be
                 conferred
                 on
                 them
                 .
                 )
              
               
                 But
                 though
                 in
                 all
                 these
                 respects
                 wicked
                 men
                 are
                 under
                 a
                 promise
                 ,
                 yet
                 it
                 is
                 none
                 of
                 all
                 these
                 that
                 gives
                 them
                 right
                 to
                 Baptism
                 .
                 There
                 is
                 no
                 question
                 of
                 any
                 but
                 the
                 last
                 :
                 and
                 for
                 that
                 I
                 have
                 proved
                 in
                 my
                 Appendix
                 against
                 Mr.
                 Bedford
                 ,
                 that
                 it
                 is
                 not
                 that
                 Covenant
                 that
                 Baptism
                 sealeth
                 ,
                 Whither
                 I
                 refer
                 you
                 to
                 avoid
                 Repe●i●ion
                 :
                 much
                 more
                 easie
                 is
                 it
                 to
                 prove
                 ,
                 that
                 it
                 is
                 not
                 that
                 bare
                 promise
                 that
                 gives
                 right
                 to
                 Baptism
                 .
                 For
                 many
                 are
                 Pagans
                 and
                 Infidels
                 to
                 whom
                 that
                 promise
                 belongs
                 .
                 So
                 much
                 for
                 the
                 Absolute
                 promise
                 .
              
               
                 2.
                 
                 As
                 for
                 Conditional
                 promises
                 to
                 man
                 ,
                 they
                 are
                 either
              
               
               
                 1.
                 
                 Peculiar
                 :
                 as
                 extraordinary
                 promises
                 of
                 temporal
                 blessings
                 conditionally
                 made
                 to
                 some
                 particular
                 persons
                 heretofore
                 .
                 Of
                 these
                 I
                 say
                 ,
                 as
                 of
                 the
                 former
                 :
                 Wicked
                 men
                 may
                 be
                 under
                 such
                 promises
                 ;
                 but
                 these
                 give
                 not
                 right
                 to
                 Baptism
                 .
              
               
                 2.
                 
                 Common
                 :
                 such
                 as
                 are
                 not
                 made
                 to
                 this
                 or
                 that
                 man
                 more
                 then
                 others
                 ,
                 but
                 to
                 all
                 ,
                 at
                 least
                 in
                 the
                 tenour
                 of
                 the
                 grant
                 ,
                 though
                 it
                 be
                 not
                 promulgate
                 to
                 all
                 .
                 Of
                 this
                 sort
                 1.
                 
                 Some
                 suppose
                 certain
                 promises
                 to
                 go
                 before
                 the
                 great
                 Law
                 of
                 grace
                 .
                 2.
                 
                 But
                 I
                 yet
                 know
                 not
                 of
                 any
                 but
                 the
                 Law
                 of
                 grace
                 it self
                 ,
                 (
                 anon
                 to
                 be
                 described
                 .
                 )
                 1.
                 
                 Those
                 that
                 do
                 suppose
                 some
                 such
                 antecedaneous
                 promise
                 ,
                 are
                 of
                 two
                 sorts
                 :
                 1.
                 
                 The
                 Arminians
                 and
                 Jesuites
                 .
                 2.
                 
                 Such
                 as
                 Mr.
                 Blake
                 about
                 Church-Ordinances
                 .
                 1.
                 
                 The
                 Jesuites
                 and
                 Arminians
                 speak
                 of
                 two
                 such
                 common
                 promises
                 .
                 1.
                 
                 One
                 is
                 of
                 the
                 giving
                 of
                 supernatural
                 means
                 of
                 Revelation
                 ,
                 to
                 men
                 ,
                 on
                 condition
                 of
                 the
                 right
                 use
                 of
                 natural
                 Revelation
                 .
                 As
                 if
                 God
                 had
                 promised
                 to
                 all
                 Heathen
                 and
                 Infidels
                 that
                 never
                 heard
                 of
                 Christ
                 ,
                 that
                 they
                 shall
                 have
                 the
                 Gospel
                 sent
                 them
                 ,
                 if
                 they
                 will
                 use
                 the
                 light
                 of
                 nature
                 well
                 ,
                 or
                 will
                 seek
                 out
                 for
                 the
                 Gospel
                 .
                 2.
                 
                 The
                 other
                 promise
                 which
                 they
                 imagine
                 is
                 ,
                 that
                 God
                 will
                 give
                 supernatural
                 or
                 special
                 grace
                 (
                 viz.
                 the
                 first
                 grace
                 of
                 faith
                 and
                 repentance
                 )
                 to
                 men
                 ,
                 on
                 condition
                 they
                 will
                 use
                 well
                 their
                 common
                 grace
                 and
                 means
                 .
                 I
                 know
                 of
                 no
                 such
                 promise
                 as
                 either
                 of
                 these
                 in
                 Scripture
                 (
                 of
                 which
                 see
                 Davenant
                 in
                 his
                 Dissertation
                 of
                 Universal
                 Redemption
                 .
                 )
                 When
                 any
                 Arminian
                 will
                 shew
                 such
                 a
                 promise
                 in
                 Scripture
                 ,
                 we
                 shall
                 yield
                 .
                 But
                 yet
                 I
                 will
                 tell
                 you
                 how
                 far
                 I
                 yield
                 .
                 1.
                 
                 I
                 yield
                 that
                 God
                 doth
                 actually
                 give
                 temporal
                 blessings
                 to
                 wicked
                 men
                 :
                 But
                 this
                 is
                 no
                 Covenant
                 or
                 promise
                 .
                 Yet
                 it
                 gives
                 them
                 a
                 right
                 to
                 enjoy
                 them
                 
                   de
                   praesenti
                
                 while
                 they
                 do
                 enjoy
                 them
                 ;
                 so
                 that
                 it
                 is
                 not
                 sound
                 Doctrine
                 of
                 them
                 that
                 say
                 ,
                 Wicked
                 men
                 have
                 no
                 right
                 to
                 the
                 creature
                 ,
                 in
                 whatsoever
                 they
                 possess
                 ,
                 and
                 that
                 they
                 are
                 but
                 usurpers
                 .
                 For
                 if
                 you
                 see
                 one
                 naked
                 in
                 the
                 street
                 ,
                 and
                 put
                 him
                 on
                 a
                 garment
                 ;
                 he
                 hath
                 right
                 to
                 wear
                 that
                 and
                 enjoy
                 it
                 ,
                 while
                 you
                 permit
                 him
                 :
                 But
                 yet
                 because
                 you
                 promise
                 him
                 nothing
                 for
                 the
                 future
                 ,
                 he
                 is
                 not
                 certain
                 a
                 moment
                 of
                 the
                 continuance
                 of
                 that
                 right
                 or
                 possession
                 ,
                 for
                 you
                 may
                 take
                 it
                 off
                 him
                 again
                 when
                 you
                 will.
                 So
                 wicked
                 men
                 have
                 right
                 and
                 possession
                 of
                 Gods
                 mercies
                 by
                 actual
                 collation
                 
                   de
                   praesenti
                
                 ,
                 but
                 not
                 by
                 promise
                 
                   de
                   futuro
                
                 ,
                 or
                 by
                 such
                 proper
                 donation
                 ,
                 as
                 gives
                 them
                 the
                 full
                 propriety
                 (
                 for
                 so
                 God
                 useth
                 not
                 to
                 part
                 with
                 the
                 propriety
                 of
                 his
                 creatures
                 to
                 any
                 .
                 )
                 2.
                 
                 I
                 yield
                 that
                 God
                 doth
                 give
                 to
                 Heathens
                 ,
                 who
                 have
                 but
                 natural
                 light
                 ,
                 some
                 helps
                 which
                 have
                 a
                 tendency
                 to
                 their
                 further
                 advancement
                 ,
                 and
                 doth
                 appoint
                 them
                 certain
                 means
                 to
                 be
                 used
                 for
                 the
                 obtaining
                 of
                 a
                 higher
                 light
                 ,
                 and
                 that
                 he
                 giveth
                 them
                 sufficient
                 encouragement
                 to
                 go
                 on
                 in
                 the
                 chearfull
                 use
                 of
                 those
                 means
                 ,
                 in
                 possibilities
                 and
                 probabilities
                 of
                 success
                 ;
                 so
                 that
                 they
                 are
                 unexcusable
                 that
                 use
                 them
                 not
                 .
                 These
                 Mr.
                 Cotton
                 cals
                 half
                 promises
                 (
                 as
                 who
                 knows
                 but
                 the
                 Lord
                 may
                 do
                 thus
                 and
                 thus
                 ?
                 
                   Pray
                   therefore
                   if
                   perhaps
                   the
                   thoughts
                   of
                   thy
                   heart
                   may
                   be
                   forgiven
                   thee
                   ,
                
                 &c.
                 )
                 But
                 promises
                 properly
                 they
                 are
                 not
                 .
                 God
                 hath
                 thought
                 meet
                 to
                 keep
                 himself
                 disengaged
                 from
                 this
                 sort
                 of
                 men
                 .
                 3.
                 
                 The
                 very
                 same
                 I
                 yield
                 of
                 men
                 in
                 the
                 visible
                 Church
                 using
                 common
                 grace
                 ,
                 as
                 well
                 as
                 they
                 can
                 :
                 that
                 is
                 ,
                 that
                 God
                 hath
                 appointed
                 certain
                 means
                 which
                 such
                 men
                 are
                 to
                 use
                 for
                 the
                 getting
                 of
                 special
                 grace
                 :
                 that
                 those
                 that
                 perish
                 ,
                 do
                 justly
                 perish
                 ,
                 for
                 not
                 using
                 those
                 means
                 so
                 well
                 as
                 they
                 could
                 ,
                 and
                 so
                 for
                 not
                 beleeving
                 :
                 that
                 he
                 hath
                 given
                 them
                 sufficient
                 incouragement
                 to
                 use
                 such
                 means
                 by
                 examples
                 ,
                 experiences
                 ,
                 the
                 nature
                 of
                 the
                 means
                 ,
                 and
                 some
                 half
                 promises
                 of
                 success
                 :
                 but
                 no
                 promise
                 properly
                 so
                 called
                 .
                 4.
                 
                 I
                 yield
                 that
                 he
                 actually
                 gives
                 saving
                 grace
                 to
                 wicked
                 men
                 :
                 or
                 else
                 none
                 could
                 have
                 it
                 .
                 But
                 this
                 they
                 can
                 plead
                 no
                 right
                 to
                 before
                 they
                 have
                 it
                 .
              
               
               
                 2.
                 
                 The
                 second
                 sort
                 of
                 promises
                 before
                 the
                 great
                 Covenant
                 of
                 grace
                 ,
                 is
                 feigned
                 by
                 Mr.
                 Blake
                 (
                 and
                 if
                 there
                 be
                 any
                 other
                 that
                 go
                 that
                 way
                 ,
                 as
                 some
                 do
                 ,
                 and
                 that
                 with
                 some
                 difference
                 among
                 themselves
                 :
                 )
                 and
                 that
                 is
                 A
                 promise
                 of
                 Church-priviledges
                 upon
                 condition
                 of
                 a
                 faith
                 not
                 justifying
                 or
                 saving
                 .
                 Here
                 some
                 annex
                 special
                 grace
                 to
                 these
                 Church-priviledges
                 ,
                 and
                 so
                 fall
                 into
                 the
                 Arminian
                 strain
                 .
                 So
                 Dr.
                 Ward
                 against
                 Mr.
                 Gataker
                 ,
                 doth
                 make
                 a
                 common
                 (
                 not-justifying
                 )
                 faith
                 ,
                 the
                 condition
                 of
                 Baptism
                 ,
                 and
                 then
                 that
                 Baptism
                 a
                 means
                 
                   non
                   ponenti
                   obicem
                
                 of
                 the
                 certain
                 Justification
                 of
                 all
                 the
                 Baptized
                 ,
                 and
                 so
                 ,
                 at
                 least
                 ,
                 the
                 infants
                 of
                 all
                 common
                 professors
                 ,
                 baptized
                 ,
                 should
                 be
                 certainly
                 justified
                 .
                 But
                 I
                 finde
                 not
                 Mr.
                 Blake
                 any
                 where
                 owning
                 this
                 connexion
                 of
                 special
                 grace
                 ,
                 and
                 efficacy
                 of
                 Baptism
                 on
                 such
                 :
                 therefore
                 I
                 suppose
                 it
                 is
                 but
                 some
                 common
                 mercies
                 that
                 he
                 supposeth
                 this
                 promise
                 to
                 make
                 over
                 to
                 the
                 Baptized
                 .
                 But
                 I
                 will
                 enquire
                 further
                 into
                 his
                 opinion
                 anon
                 .
              
               
                 2.
                 
                 The
                 common
                 or
                 general
                 promise-conditional
                 ,
                 which
                 I
                 acknowledge
                 ,
                 is
                 the
                 new
                 Law
                 of
                 grace
                 ,
                 or
                 of
                 faith
                 ,
                 wherein
                 God
                 promiseth
                 [
                 to
                 be
                 our
                 God
                 ,
                 so
                 we
                 will
                 take
                 him
                 for
                 our
                 God
                 ,
                 and
                 will
                 be
                 his
                 people
                 ]
                 and
                 [
                 to
                 give
                 us
                 Christ
                 and
                 Life
                 ,
                 if
                 we
                 will
                 accept
                 him
                 as
                 he
                 is
                 offered
                 in
                 the
                 Gospel
                 ]
                 or
                 [
                 that
                 he
                 that
                 repenteth
                 and
                 beleeveth
                 ,
                 shall
                 be
                 justified
                 and
                 saved
                 ]
                 and
                 he
                 that
                 doth
                 not
                 shall
                 be
                 damned
                 :
                 Whereto
                 is
                 also
                 annexed
                 ,
                 the
                 promise
                 of
                 temporal
                 mercies
                 ,
                 so
                 far
                 as
                 they
                 are
                 good
                 for
                 us
                 ;
                 as
                 appurtenances
                 to
                 the
                 main
                 blessings
                 of
                 the
                 Covenant
                 .
                 Now
                 I
                 will
                 tell
                 you
                 how
                 far
                 wicked
                 men
                 are
                 under
                 this
                 great
                 promise
                 or
                 Covenant
                 ,
                 1.
                 
                 As
                 it
                 is
                 a
                 conditional
                 promise
                 on
                 Gods
                 part
                 ,
                 or
                 a
                 Law
                 of
                 grace
                 enacted
                 conditionally
                 giving
                 Christ
                 and
                 Life
                 to
                 all
                 men
                 ,
                 so
                 All
                 men
                 are
                 under
                 it
                 ,
                 or
                 the
                 subjects
                 of
                 it
                 :
                 that
                 is
                 ,
                 All
                 the
                 whole
                 world
                 ,
                 as
                 to
                 the
                 tenour
                 of
                 the
                 Law
                 of
                 grace
                 ,
                 following
                 the
                 meer
                 enacting
                 ;
                 and
                 all
                 that
                 hear
                 the
                 Gospel
                 ,
                 as
                 to
                 the
                 promulgation
                 .
                 2.
                 
                 So
                 as
                 it
                 hath
                 a
                 precept
                 conjunct
                 ,
                 requiring
                 them
                 to
                 believe
                 and
                 repent
                 for
                 remission
                 and
                 salvation
                 ,
                 so
                 all
                 are
                 under
                 it
                 ,
                 that
                 hear
                 it
                 .
                 3.
                 
                 So
                 are
                 they
                 as
                 to
                 the
                 annexed
                 threatning
                 upon
                 their
                 unbelief
                 and
                 impenitency
                 .
                 4.
                 
                 So
                 as
                 the
                 Preachers
                 of
                 the
                 Gospel
                 do
                 by
                 Commission
                 from
                 Christ
                 ,
                 apply
                 all
                 this
                 to
                 them
                 ,
                 and
                 intreat
                 them
                 by
                 name
                 to
                 repent
                 and
                 believe
                 ,
                 and
                 offer
                 them
                 Christ
                 and
                 the
                 other
                 benefits
                 of
                 the
                 Covenant
                 ,
                 if
                 they
                 will
                 repent
                 and
                 believe
                 ;
                 so
                 wicked
                 men
                 are
                 still
                 under
                 the
                 promise
                 or
                 Covenant
                 ,
                 as
                 to
                 the
                 Nunciative
                 offers
                 and
                 exhortations
                 ,
                 which
                 is
                 somewhat
                 more
                 then
                 a
                 meer
                 Promulgation
                 of
                 it
                 as
                 a
                 Law.
                 All
                 these
                 waies
                 ,
                 or
                 in
                 these
                 respects
                 ,
                 I
                 yield
                 that
                 wicked
                 men
                 ,
                 or
                 unregenerate
                 men
                 ,
                 may
                 be
                 under
                 promise
                 ,
                 or
                 Gods
                 Covenant
                 .
                 But
                 this
                 is
                 not
                 strictly
                 to
                 [
                 be
                 in
                 Covenant
                 :
                 ]
                 nor
                 is
                 this
                 it
                 that
                 the
                 right
                 of
                 Baptism
                 belongs
                 to
                 :
                 For
                 all
                 this
                 belongs
                 not
                 only
                 to
                 Pagans
                 ,
                 but
                 even
                 to
                 
                   obstinate
                   Pagans
                
                 that
                 persecute
                 this
                 Gospel
                 ,
                 and
                 draw
                 out
                 the
                 blood
                 of
                 those
                 that
                 thus
                 Preach
                 it
                 to
                 them
                 :
                 whom
                 I
                 suppose
                 ,
                 few
                 Divines
                 Judge
                 meet
                 subjects
                 for
                 Baptism
                 .
              
               
                 And
                 thus
                 we
                 have
                 spoken
                 of
                 Gods
                 act
                 in
                 the
                 conditional
                 promise
                 ,
                 before
                 the
                 condition
                 be
                 performed
                 by
                 man
                 ,
                 and
                 so
                 before
                 Gods
                 promise
                 do
                 actually
                 conferre
                 right
                 to
                 the
                 sinner
                 .
                 As
                 for
                 the
                 act
                 of
                 Gods
                 Covenant
                 afterwards
                 ,
                 I
                 shall
                 speak
                 of
                 it
                 anon
                 .
              
               
                 2.
                 
                 Having
                 said
                 thus
                 much
                 of
                 Gods
                 act
                 of
                 promise
                 or
                 Covenant
                 ,
                 and
                 seen
                 how
                 far
                 the
                 wicked
                 may
                 be
                 said
                 to
                 be
                 under
                 that
                 promise
                 or
                 Covenant
                 ,
                 we
                 must
                 next
                 consider
                 of
                 their
                 own
                 promise
                 to
                 God
                 ,
                 or
                 the
                 act
                 of
                 Covenanting
                 on
                 their
                 own
                 part
                 .
                 Mans
                 Covenanting
                 with
                 God
                 ,
                 or
                 his
                 entring
                 the
                 Covenant
                 of
                 God
                 propounded
                 to
                 him
                 ,
                 is
                 either
                 1.
                 to
                 be
                 considered
                 in
                 respect
                 of
                 the
                 efficient
                 ;
                 2.
                 or
                 of
                 the
                 object
                 .
                 As
                 to
                 the
                 efficient
                 ,
                 it
                 is
                 either
                 1.
                 
                 The
                 act
                 of
                 the
                 whole
                 man
                 ▪
                 i.e.
                 of
                 
                 minde
                 and
                 body
                 :
                 2.
                 
                 Or
                 of
                 part
                 only
                 :
                 and
                 that
                 1.
                 either
                 of
                 the
                 minde
                 alone
                 :
                 2.
                 or
                 of
                 the
                 outward
                 man
                 alone
                 .
                 2.
                 
                 Objectively
                 considered
                 ,
                 it
                 is
                 either
                 1.
                 
                 A
                 true
                 proper
                 consent
                 agreeable
                 to
                 the
                 formall
                 object
                 (
                 or
                 to
                 the
                 object
                 in
                 its
                 absolute
                 necessary
                 respects
                 and
                 nature
                 .
                 )
                 2.
                 
                 Or
                 it
                 is
                 an
                 imperfect
                 consent
                 ,
                 analogically
                 or
                 equivocally
                 called
                 [
                 Covenanting
                 ]
                 when
                 it
                 is
                 not
                 suited
                 to
                 the
                 formall
                 nature
                 of
                 the
                 object
                 .
                 This
                 errour
                 is
                 1.
                 
                 About
                 the
                 object
                 simply
                 in
                 it self
                 considered
                 .
                 2.
                 
                 About
                 the
                 object
                 comparatively
                 considered
                 :
                 as
                 God
                 compared
                 with
                 the
                 creature
                 .
                 And
                 both
                 or
                 either
                 of
                 these
                 errours
                 is
                 1.
                 
                 Either
                 in
                 the
                 intellect
                 :
                 when
                 it
                 doth
                 not
                 understand
                 the
                 nature
                 of
                 the
                 object
                 ,
                 and
                 Gods
                 terms
                 on
                 which
                 only
                 he
                 offers
                 his
                 blessings
                 ;
                 or
                 at
                 least
                 doth
                 not
                 practically
                 understand
                 it
                 ,
                 but
                 speculatively
                 only
                 .
                 2.
                 
                 Or
                 of
                 the
                 Will
                 :
                 when
                 it
                 doth
                 not
                 really
                 consent
                 to
                 the
                 object
                 ,
                 and
                 terms
                 of
                 God
                 ,
                 though
                 they
                 be
                 understood
                 ,
                 at
                 least
                 ,
                 speculatively
                 .
                 3.
                 
                 Or
                 it
                 is
                 ,
                 both
                 the
                 errour
                 of
                 the
                 understanding
                 and
                 the
                 will.
                 
              
               
                 Having
                 thus
                 necessarily
                 distinguished
                 ,
                 I
                 will
                 lay
                 down
                 in
                 these
                 Conclusions
                 ,
                 how
                 far
                 man
                 is
                 in
                 Covenant
                 with
                 God
                 as
                 to
                 his
                 own
                 act
                 .
                 1.
                 
                 Man
                 may
                 oblige
                 himself
                 by
                 Vows
                 to
                 particular
                 duties
                 ,
                 that
                 are
                 not
                 of
                 the
                 substance
                 of
                 the
                 Covenant
                 ,
                 and
                 yet
                 be
                 wicked
                 .
                 2.
                 
                 Yea
                 man
                 may
                 oblige
                 himself
                 to
                 things
                 indifferent
                 ,
                 and
                 some
                 think
                 to
                 evil
                 ,
                 as
                 Jeptha
                 ,
                 so
                 far
                 as
                 to
                 ensnare
                 himself
                 in
                 a
                 necessity
                 of
                 sinning
                 ,
                 whether
                 he
                 perform
                 it
                 or
                 not
                 .
                 3.
                 
                 That
                 which
                 God
                 requireth
                 of
                 man
                 on
                 his
                 part
                 ,
                 as
                 a
                 necessary
                 condition
                 ,
                 to
                 his
                 right
                 in
                 the
                 benefits
                 promised
                 by
                 God
                 ,
                 and
                 that
                 God
                 may
                 be
                 ,
                 as
                 it
                 were
                 ,
                 obliged
                 actually
                 to
                 man
                 ,
                 is
                 the
                 sincere
                 resolved
                 consent
                 of
                 the
                 Heart
                 or
                 Will.
                 4.
                 
                 Yet
                 he
                 requireth
                 for
                 several
                 reasons
                 ,
                 that
                 the
                 external
                 profession
                 of
                 consent
                 be
                 added
                 ,
                 where
                 there
                 is
                 capacity
                 and
                 opportunity
                 .
                 5.
                 
                 God
                 doth
                 as
                 absolutely
                 require
                 to
                 our
                 participation
                 of
                 his
                 blessings
                 ,
                 and
                 that
                 his
                 Covenant
                 may
                 be
                 in
                 force
                 actually
                 to
                 give
                 us
                 right
                 to
                 them
                 ,
                 and
                 he
                 ,
                 as
                 it
                 were
                 ,
                 obliged
                 to
                 give
                 us
                 the
                 things
                 promised
                 ,
                 that
                 we
                 understand
                 the
                 absolutely
                 necessary
                 part
                 of
                 the
                 object
                 of
                 our
                 consent
                 ,
                 or
                 acceptance
                 ;
                 and
                 that
                 with
                 a
                 practical
                 knowledge
                 .
                 6.
                 
                 As
                 absolutely
                 doth
                 he
                 require
                 that
                 we
                 do
                 really
                 consent
                 according
                 to
                 that
                 practical
                 understanding
                 .
                 7.
                 
                 It
                 is
                 essential
                 to
                 God
                 as
                 the
                 object
                 of
                 mans
                 faith
                 ,
                 to
                 be
                 his
                 supream
                 Lord
                 and
                 Rector
                 as
                 Creator
                 ,
                 and
                 his
                 ultimate
                 end
                 and
                 chiefest
                 good
                 :
                 and
                 so
                 must
                 he
                 be
                 apprehended
                 and
                 willed
                 by
                 all
                 that
                 indeed
                 take
                 him
                 for
                 their
                 God
                 :
                 as
                 also
                 to
                 be
                 perfect
                 in
                 Being
                 ,
                 Wisdom
                 ,
                 Goodness
                 and
                 Power
                 ,
                 and
                 of
                 perfect
                 Veracity
                 .
                 8.
                 
                 It
                 is
                 essential
                 to
                 Christ
                 as
                 the
                 object
                 of
                 our
                 faith
                 ,
                 to
                 be
                 God-man
                 ,
                 that
                 in
                 our
                 nature
                 hath
                 Ransomed
                 us
                 ,
                 by
                 the
                 Sacrifice
                 of
                 himself
                 on
                 the
                 Cross
                 for
                 us
                 ,
                 and
                 Died
                 ,
                 and
                 Rose
                 again
                 ,
                 and
                 is
                 now
                 Ascended
                 in
                 Glory
                 with
                 the
                 Father
                 ,
                 and
                 is
                 Lord
                 of
                 us
                 all
                 ,
                 and
                 will
                 Judge
                 according
                 to
                 his
                 Word
                 to
                 Everlasting
                 Joy
                 or
                 Punishment
                 .
                 9.
                 
                 It
                 is
                 essential
                 to
                 the
                 object
                 of
                 our
                 faith
                 ,
                 as
                 such
                 ,
                 to
                 be
                 considered
                 comparatively
                 .
                 As
                 that
                 God
                 be
                 taken
                 not
                 only
                 as
                 our
                 good
                 ,
                 but
                 our
                 chief
                 Good
                 ,
                 to
                 be
                 preferred
                 before
                 every
                 creature
                 :
                 that
                 he
                 be
                 taken
                 not
                 only
                 as
                 our
                 Lord
                 ,
                 but
                 as
                 Sovereign
                 Lord
                 ,
                 to
                 be
                 obeyed
                 before
                 all
                 other
                 :
                 that
                 Christ
                 be
                 taken
                 for
                 our
                 only
                 Saviour
                 ,
                 and
                 for
                 our
                 Lord-Redeemer
                 ,
                 to
                 be
                 also
                 obeyed
                 before
                 all
                 creatures
                 ;
                 particularly
                 before
                 and
                 against
                 the
                 devil
                 ,
                 the
                 flesh
                 ,
                 and
                 the
                 world
                 .
                 10.
                 
                 Where
                 these
                 essentials
                 are
                 not
                 in
                 the
                 apprehension
                 of
                 the
                 object
                 ,
                 there
                 is
                 not
                 truly
                 the
                 consent
                 ,
                 or
                 faith
                 ,
                 or
                 covenanting
                 which
                 God
                 hath
                 made
                 the
                 condition
                 of
                 his
                 Promise
                 ;
                 and
                 therefore
                 such
                 are
                 said
                 (
                 as
                 to
                 the
                 Faith
                 ,
                 Consent
                 and
                 Covenant
                 so
                 required
                 )
                 but
                 equivocally
                 or
                 analogically
                 to
                 Consent
                 ,
                 Covenant
                 or
                 Believe
                 :
                 when
                 truly
                 and
                 properly
                 it
                 is
                 to
                 be
                 said
                 ,
                 that
                 they
                 do
                 not
                 Consent
                 or
                 Covenant
                 .
                 Consent
                 hath
                 relation
                 to
                 the
                 offer
                 :
                 and
                 if
                 it
                 be
                 not
                 the
                 offered
                 thing
                 that
                 is
                 consented
                 to
                 but
                 somewhat
                 else
                 under
                 that
                 name
                 ,
                 then
                 it
                 is
                 
                 not
                 indeed
                 Consent
                 :
                 for
                 there
                 is
                 no
                 Relate
                 without
                 its
                 Correlate
                 .
                 Covenanting
                 (
                 in
                 the
                 present
                 sense
                 )
                 implies
                 Gods
                 propounded
                 Covenant
                 and
                 terms
                 .
                 For
                 our
                 entring
                 the
                 Covenant
                 ,
                 is
                 not
                 a
                 Making
                 of
                 terms
                 ,
                 but
                 an
                 Accepting
                 of
                 the
                 terms
                 made
                 to
                 our
                 hands
                 and
                 tendered
                 (
                 with
                 a
                 command
                 to
                 accept
                 them
                 .
                 )
                 Now
                 if
                 we
                 do
                 not
                 consent
                 to
                 the
                 same
                 terms
                 propounded
                 ,
                 it
                 is
                 truly
                 no
                 Accepting
                 ,
                 nor
                 no
                 Covenanting
                 :
                 For
                 God
                 never
                 offered
                 to
                 enter
                 into
                 Covenant
                 on
                 such
                 terms
                 ,
                 and
                 that
                 which
                 was
                 never
                 offered
                 ,
                 cannot
                 be
                 properly
                 accepted
                 ;
                 nor
                 can
                 we
                 Covenant
                 with
                 God
                 in
                 a
                 mutual
                 Covenant
                 ,
                 on
                 terms
                 contrary
                 to
                 those
                 which
                 he
                 propounded
                 .
                 The
                 Civil
                 Law
                 saith
                 ,
                 
                   Ignorantis
                   non
                   est
                   Consensus
                
                 .
                 A
                 God
                 that
                 is
                 inferiour
                 to
                 creatures
                 in
                 Rule
                 ,
                 or
                 in
                 Goodness
                 and
                 Desirableness
                 ,
                 is
                 not
                 God
                 indeed
                 .
                 And
                 therefore
                 he
                 that
                 takes
                 God
                 in
                 this
                 sense
                 for
                 his
                 God
                 ,
                 takes
                 but
                 the
                 Name
                 of
                 God
                 ,
                 and
                 not
                 God
                 himself
                 ,
                 but
                 an
                 Idol
                 of
                 his
                 brain
                 .
                 A
                 Christ
                 that
                 is
                 only
                 a
                 Justifier
                 and
                 not
                 a
                 King
                 and
                 Governour
                 ,
                 is
                 not
                 the
                 Christ
                 that
                 is
                 offered
                 us
                 of
                 God
                 ;
                 and
                 therefore
                 no
                 man
                 is
                 called
                 to
                 accept
                 such
                 a
                 Christ
                 .
                 To
                 erre
                 therefore
                 about
                 the
                 very
                 essence
                 of
                 the
                 Object
                 ,
                 as
                 such
                 ,
                 is
                 to
                 null
                 the
                 Act
                 ,
                 it
                 can
                 be
                 no
                 Consent
                 or
                 Covenant
                 or
                 Acceptance
                 truly
                 at
                 all
                 ,
                 but
                 equivocally
                 only
                 .
                 11.
                 
                 The
                 same
                 may
                 be
                 said
                 of
                 counterfeit
                 Covenanting
                 ,
                 when
                 it
                 is
                 only
                 
                   ore
                   tenus
                
                 ,
                 with
                 the
                 mouth
                 and
                 not
                 the
                 heart
                 .
                 12.
                 
                 Yet
                 may
                 an
                 oral
                 counterfeit
                 Covenanting
                 oblige
                 the
                 party
                 to
                 the
                 duty
                 promised
                 (
                 in
                 our
                 case
                 )
                 though
                 it
                 give
                 him
                 no
                 right
                 to
                 the
                 benefit
                 offered
                 ,
                 nor
                 is
                 God
                 as
                 it
                 were
                 obliged
                 to
                 perform
                 his
                 Covenant
                 to
                 such
                 .
                 13.
                 
                 The
                 like
                 may
                 be
                 said
                 of
                 the
                 foresaid
                 equivocal
                 erroneous
                 Consenting
                 ,
                 Accepting
                 ,
                 Covenanting
                 .
                 If
                 the
                 errour
                 be
                 through
                 the
                 fault
                 of
                 the
                 man
                 himself
                 ,
                 his
                 act
                 may
                 oblige
                 himself
                 ,
                 though
                 God
                 remain
                 disobliged
                 ,
                 and
                 though
                 he
                 have
                 no
                 right
                 to
                 the
                 thing
                 promised
                 by
                 God.
                 Thus
                 much
                 I
                 thought
                 meet
                 to
                 say
                 ,
                 for
                 the
                 opening
                 of
                 that
                 branch
                 of
                 the
                 Question
                 ,
                 How
                 far
                 men
                 unregenerate
                 may
                 be
                 in
                 Covenant
                 ,
                 as
                 to
                 their
                 own
                 act
                 .
              
               
                 But
                 the
                 great
                 Question
                 is
                 yet
                 behind
                 ,
                 Whether
                 these
                 men
                 be
                 in
                 Covenant
                 with
                 God
                 ,
                 as
                 to
                 Gods
                 actual
                 engagement
                 to
                 them
                 :
                 so
                 far
                 as
                 that
                 Gods
                 premise
                 is
                 in
                 force
                 for
                 conveying
                 actual
                 right
                 to
                 them
                 as
                 to
                 the
                 promised
                 blessings
                 ?
                 and
                 so
                 whether
                 it
                 be
                 a
                 mutual
                 Covenant
                 ,
                 and
                 both
                 parties
                 be
                 actually
                 obliged
                 ?
                 And
                 thus
                 I
                 say
                 that
                 wicked
                 men
                 are
                 not
                 in
                 Covenant
                 with
                 God
                 ,
                 that
                 is
                 ;
                 God
                 is
                 not
                 in
                 Covenant
                 with
                 them
                 :
                 Neither
                 have
                 they
                 any
                 right
                 to
                 the
                 main
                 blessings
                 given
                 by
                 the
                 Covenant
                 ,
                 viz.
                 Christ
                 ,
                 Pardon
                 ,
                 Justification
                 ,
                 Adoption
                 ,
                 Glory
                 :
                 Nor
                 yet
                 to
                 the
                 common
                 blessings
                 of
                 this
                 Covenant
                 ,
                 for
                 they
                 are
                 given
                 by
                 the
                 same
                 Covenant
                 and
                 on
                 the
                 same
                 conditions
                 as
                 the
                 special
                 blessings
                 :
                 So
                 that
                 though
                 they
                 may
                 have
                 right
                 to
                 them
                 at
                 present
                 on
                 the
                 ground
                 of
                 Gods
                 present
                 collation
                 ,
                 or
                 trusting
                 them
                 with
                 them
                 (
                 as
                 a
                 servant
                 hath
                 in
                 his
                 Masters
                 stock
                 )
                 yet
                 have
                 they
                 no
                 right
                 by
                 Covenant
                 :
                 For
                 it
                 is
                 Godliness
                 that
                 hath
                 the
                 promise
                 of
                 this
                 life
                 ,
                 and
                 of
                 that
                 to
                 come
                 ,
                 as
                 being
                 the
                 condition
                 of
                 both
                 ;
                 and
                 it
                 is
                 seeking
                 first
                 Gods
                 Kingdom
                 and
                 Righteousness
                 ,
                 that
                 is
                 the
                 condition
                 on
                 which
                 other
                 things
                 shall
                 be
                 added
                 to
                 us
                 .
                 The
                 same
                 holds
                 of
                 Church-priviledges
                 and
                 Ordinances
                 
                   quoad
                   possessionens
                
                 not
                 proper
                 to
                 the
                 faithfull
                 .
              
               
                 So
                 that
                 in
                 the
                 conclusion
                 ,
                 I
                 say
                 ,
                 that
                 though
                 wicked
                 men
                 have
                 many
                 promises
                 from
                 God
                 ,
                 especially
                 the
                 great
                 conditional
                 promise
                 of
                 Life
                 ,
                 if
                 they
                 will
                 repent
                 and
                 believe
                 ;
                 and
                 though
                 they
                 are
                 also
                 obliged
                 by
                 their
                 own
                 imperfect
                 ,
                 equivocal
                 Covenanting
                 with
                 God
                 ;
                 yet
                 God
                 remaineth
                 still
                 unobliged
                 to
                 them
                 ,
                 and
                 they
                 have
                 no
                 actual
                 right
                 to
                 the
                 benefits
                 of
                 his
                 promise
                 ;
                 because
                 they
                 have
                 not
                 performed
                 the
                 condition
                 of
                 their
                 first
                 right
                 ,
                 that
                 is
                 ,
                 have
                 not
                 Covenanted
                 truly
                 with
                 God
                 ,
                 or
                 entred
                 the
                 Covenant
                 which
                 he
                 propounded
                 ;
                 having
                 not
                 consented
                 to
                 his
                 terms
                 ,
                 
                 nor
                 accepted
                 Christ
                 and
                 Life
                 as
                 offered
                 in
                 the
                 Gospel
                 :
                 And
                 therefore
                 it
                 is
                 the
                 most
                 proper
                 language
                 to
                 say
                 ,
                 that
                 none
                 but
                 sincere
                 beleevers
                 are
                 in
                 Covenant
                 with
                 God
                 :
                 For
                 the
                 rest
                 have
                 but
                 equivocally
                 Covenanted
                 with
                 God
                 ,
                 and
                 God
                 not
                 actually
                 engaged
                 in
                 Covenant
                 with
                 them
                 (
                 for
                 while
                 the
                 condition
                 is
                 unperformed
                 there
                 is
                 no
                 actual
                 obligation
                 on
                 the
                 promises
                 )
                 and
                 so
                 it
                 is
                 no
                 proper
                 mutual
                 Covenant
                 .
                 And
                 consequently
                 these
                 men
                 in
                 proper
                 strict
                 sense
                 ,
                 are
                 no
                 true
                 Christians
                 ,
                 but
                 analogically
                 only
                 .
              
               
                 Yet
                 because
                 we
                 have
                 no
                 access
                 to
                 their
                 hearts
                 ,
                 and
                 therefore
                 must
                 judge
                 of
                 the
                 heart
                 by
                 the
                 profession
                 and
                 outward
                 signes
                 ,
                 therefore
                 we
                 must
                 judge
                 these
                 probably
                 to
                 Covenant
                 with
                 the
                 heart
                 ,
                 who
                 do
                 profess
                 to
                 do
                 so
                 with
                 the
                 tongue
                 ;
                 and
                 those
                 to
                 Covenant
                 entirely
                 and
                 without
                 errour
                 in
                 the
                 essentials
                 ,
                 who
                 profess
                 so
                 to
                 do
                 :
                 and
                 therefore
                 we
                 must
                 judge
                 them
                 probably
                 to
                 be
                 true
                 Christians
                 ,
                 and
                 truly
                 godly
                 men
                 (
                 till
                 they
                 retract
                 that
                 profession
                 by
                 word
                 or
                 deed
                 :
                 )
                 and
                 therefore
                 we
                 must
                 judge
                 them
                 probably
                 to
                 be
                 truly
                 in
                 Covenant
                 with
                 God
                 ,
                 and
                 such
                 as
                 God
                 is
                 ,
                 as
                 it
                 were
                 ,
                 obliged
                 to
                 justifie
                 :
                 and
                 therefore
                 we
                 must
                 give
                 them
                 the
                 name
                 of
                 Christians
                 ,
                 and
                 men
                 in
                 Covenant
                 with
                 God
                 :
                 and
                 therefore
                 we
                 must
                 use
                 them
                 as
                 Christians
                 in
                 works
                 of
                 charity
                 ,
                 and
                 in
                 Ordinances
                 ,
                 and
                 Church
                 communion
                 :
                 and
                 so
                 must
                 use
                 their
                 children
                 as
                 Christians
                 children
                 .
                 The
                 warrant
                 for
                 this
                 usage
                 and
                 Judgement
                 ,
                 I
                 must
                 desire
                 the
                 Reader
                 to
                 take
                 notice
                 of
                 ,
                 in
                 what
                 I
                 have
                 written
                 to
                 Mr
                 Tombes
                 Objections
                 on
                 1
                 Cor.
                 7.14
                 .
                 and
                 to
                 Dr.
                 Ward
                 ,
                 and
                 against
                 Mr.
                 Tombes
                 Precursor
                 more
                 fully
                 :
                 For
                 to
                 repeat
                 all
                 here
                 again
                 would
                 be
                 tedious
                 and
                 unnecessary
                 .
                 When
                 Christ
                 saith
                 to
                 us
                 ,
                 [
                 
                   If
                   a
                   Brother
                   repent
                   ,
                   forgive
                   him
                
                 ]
                 here
                 by
                 [
                 Repenting
                 ]
                 doth
                 Christ
                 mean
                 plainly
                 Repenting
                 ,
                 or
                 the
                 profession
                 of
                 it
                 ?
                 No
                 doubt
                 ,
                 repenting
                 it self
                 .
                 Why
                 ,
                 but
                 how
                 can
                 we
                 that
                 know
                 not
                 the
                 heart
                 ,
                 know
                 here
                 when
                 our
                 Brother
                 repenteth
                 ?
                 Will
                 Mr.
                 Bl.
                 say
                 therefore
                 that
                 none
                 is
                 obliged
                 to
                 forgive
                 ?
                 Rather
                 we
                 know
                 that
                 man
                 must
                 judge
                 him
                 to
                 repent
                 that
                 professeth
                 so
                 to
                 do
                 :
                 and
                 therefore
                 forgive
                 him
                 that
                 professeth
                 it
                 .
                 Not
                 because
                 professing
                 was
                 the
                 assigned
                 requisite
                 condition
                 :
                 but
                 a
                 sign
                 of
                 that
                 condition
                 :
                 and
                 therefore
                 we
                 are
                 to
                 accept
                 of
                 no
                 profession
                 ,
                 but
                 what
                 probably
                 signifieth
                 true
                 repentance
                 .
                 For
                 if
                 we
                 knew
                 a
                 man
                 dissembled
                 ,
                 or
                 jeered
                 us
                 in
                 professing
                 repentance
                 ,
                 we
                 are
                 not
                 bound
                 to
                 do
                 by
                 him
                 as
                 a
                 penitent
                 .
                 So
                 God
                 commandeth
                 us
                 to
                 love
                 and
                 honour
                 them
                 that
                 fear
                 the
                 Lord
                 ,
                 that
                 are
                 faithfull
                 ,
                 that
                 love
                 Christ
                 ,
                 &c.
                 
                 But
                 we
                 know
                 not
                 who
                 these
                 be
                 :
                 Are
                 we
                 therefore
                 disobliged
                 from
                 loving
                 and
                 honouring
                 them
                 ?
                 Or
                 will
                 Mr.
                 Bl.
                 say
                 that
                 we
                 must
                 not
                 honour
                 them
                 ,
                 lest
                 we
                 mistake
                 and
                 give
                 that
                 honour
                 to
                 one
                 that
                 hath
                 no
                 right
                 to
                 it
                 ?
                 (
                 as
                 he
                 saith
                 about
                 the
                 Sacrament
                 ;
                 herein
                 joyning
                 with
                 Mr.
                 Tombes
                 .
                 )
                 Those
                 that
                 profess
                 to
                 fear
                 God
                 and
                 love
                 him
                 ,
                 we
                 must
                 love
                 and
                 honour
                 as
                 men
                 that
                 do
                 fear
                 and
                 love
                 him
                 :
                 yet
                 in
                 different
                 degrees
                 ,
                 as
                 the
                 signes
                 of
                 their
                 graces
                 are
                 more
                 or
                 less
                 propable
                 .
                 In
                 some
                 common
                 professing
                 Christians
                 ,
                 we
                 see
                 but
                 small
                 probability
                 :
                 yet
                 dare
                 we
                 not
                 exclude
                 them
                 from
                 the
                 Church
                 ,
                 nor
                 the
                 number
                 of
                 true
                 believers
                 ,
                 as
                 long
                 as
                 there
                 is
                 any
                 probability
                 :
                 Others
                 that
                 are
                 more
                 judicious
                 ,
                 zealous
                 ,
                 diligent
                 ,
                 and
                 upright
                 of
                 life
                 ,
                 we
                 have
                 far
                 stronger
                 probability
                 of
                 ;
                 and
                 therefore
                 love
                 and
                 honour
                 them
                 much
                 more
                 .
              
               
                 Mr.
                 Blake
                 therefore
                 in
                 my
                 judgement
                 had
                 done
                 better
                 ,
                 if
                 ,
                 with
                 that
                 moderate
                 ,
                 Reverend
                 ,
                 Godly
                 man
                 Mr.
                 
                   Stephen
                   Marshall
                
                 ,
                 he
                 had
                 distinguished
                 between
                 these
                 two
                 Questions
                 ,
                 [
                 Who
                 are
                 Christians
                 or
                 Church-members
                 ?
                 ]
                 and
                 [
                 Whom
                 are
                 we
                 to
                 judge
                 such
                 and
                 use
                 as
                 such
                 ?
                 ]
                 and
                 to
                 bring
                 in
                 the
                 unregenerate
                 in
                 the
                 later
                 rank
                 only
                 .
              
               
                 Next
                 we
                 are
                 to
                 see
                 what
                 is
                 Mr.
                 Blakes
                 judgement
                 herein
                 ,
                 that
                 we
                 may
                 not
                 argue
                 against
                 him
                 before
                 we
                 understand
                 :
                 which
                 yet
                 I
                 think
                 I
                 shall
                 in
                 some
                 measure
                 be
                 
                 forced
                 to
                 do
                 ,
                 or
                 say
                 nothing
                 ,
                 1.
                 
                 I
                 finde
                 it
                 very
                 hard
                 to
                 understand
                 what
                 persons
                 they
                 be
                 that
                 he
                 takes
                 to
                 be
                 in
                 Covenant
                 :
                 2.
                 
                 And
                 as
                 hard
                 to
                 understand
                 what
                 Covenant
                 he
                 means
                 .
                 For
                 the
                 first
                 ,
                 I
                 finde
                 it
                 clear
                 that
                 negatively
                 he
                 means
                 ,
                 They
                 are
                 not
                 truly
                 Regenerate
                 persons
                 ,
                 but
                 Positively
                 how
                 they
                 must
                 be
                 qualified
                 I
                 finde
                 not
                 so
                 clear
                 .
                 Pag.
                 189.
                 he
                 saith
                 it
                 was
                 with
                 all
                 that
                 bore
                 the
                 name
                 of
                 Israel
                 (
                 which
                 is
                 no
                 further
                 true
                 then
                 I
                 have
                 laid
                 down
                 in
                 the
                 former
                 Conclusions
                 )
                 so
                 that
                 it
                 may
                 seem
                 that
                 he
                 takes
                 all
                 to
                 be
                 in
                 Covenant
                 that
                 bear
                 the
                 name
                 of
                 Christians
                 .
                 What
                 ?
                 though
                 they
                 know
                 not
                 what
                 Christ
                 or
                 Christianity
                 is
                 ?
                 Is
                 taking
                 a
                 name
                 ,
                 entering
                 into
                 Covenant
                 ?
                 The
                 poor
                 Indians
                 that
                 by
                 thousands
                 are
                 forced
                 by
                 the
                 Spaniards
                 to
                 be
                 baptized
                 ,
                 are
                 said
                 to
                 know
                 so
                 little
                 what
                 they
                 do
                 ,
                 that
                 some
                 of
                 them
                 forget
                 the
                 name
                 of
                 [
                 a
                 Christian
                 ]
                 which
                 they
                 assumed
                 .
              
               
                 Pag.
                 192.
                 he
                 saith
                 [
                 All
                 professed
                 Christians
                 ,
                 so
                 called
                 ,
                 are
                 in
                 an
                 outward
                 and
                 single
                 Covenant
                 ]
                 1.
                 
                 What
                 ?
                 those
                 that
                 are
                 called
                 professed
                 Christians
                 ,
                 and
                 are
                 not
                 ?
                 No
                 :
                 sure
                 that
                 's
                 not
                 the
                 meaning
                 :
                 else
                 mens
                 miscalling
                 might
                 put
                 them
                 in
                 Covenant
                 .
                 It
                 is
                 then
                 those
                 that
                 are
                 so
                 ,
                 and
                 are
                 called
                 so
                 :
                 But
                 will
                 it
                 not
                 serve
                 ,
                 if
                 they
                 are
                 so
                 ,
                 unless
                 called
                 so
                 ?
                 2.
                 
                 He
                 means
                 either
                 those
                 that
                 profess
                 the
                 name
                 of
                 Christianity
                 ,
                 or
                 the
                 Thing
                 .
                 Of
                 the
                 insufficiency
                 of
                 the
                 first
                 ,
                 I
                 spoke
                 before
                 .
                 For
                 the
                 second
                 ,
                 if
                 they
                 profess
                 the
                 whole
                 Essence
                 of
                 Christianity
                 undissembledly
                 ,
                 I
                 think
                 they
                 are
                 truly
                 Regenerate
                 .
                 If
                 they
                 profess
                 but
                 part
                 (
                 as
                 to
                 the
                 Matter
                 both
                 of
                 Assent
                 and
                 Consent
                 ,
                 of
                 which
                 I
                 spoke
                 before
                 in
                 the
                 Conclusions
                 ,
                 and
                 which
                 we
                 have
                 in
                 this
                 County
                 lately
                 set
                 down
                 in
                 our
                 Profession
                 of
                 Faith
                 )
                 then
                 it
                 is
                 not
                 Christianity
                 which
                 they
                 profess
                 :
                 for
                 part
                 of
                 the
                 essence
                 is
                 not
                 the
                 Thing
                 :
                 where
                 an
                 essential
                 part
                 is
                 wanting
                 ,
                 the
                 form
                 is
                 absent
                 .
                 If
                 it
                 be
                 the
                 whole
                 matter
                 of
                 Christianity
                 that
                 is
                 professed
                 ,
                 but
                 Dissembledly
                 ;
                 then
                 as
                 he
                 is
                 equivocally
                 or
                 analogically
                 a
                 Believer
                 or
                 Christian
                 ,
                 so
                 I
                 yield
                 he
                 is
                 a
                 member
                 of
                 the
                 Visible
                 Church
                 ,
                 which
                 so
                 far
                 as
                 it
                 is
                 only
                 Visible
                 ,
                 is
                 equivocally
                 called
                 The
                 Church
                 :
                 of
                 which
                 I
                 have
                 fullier
                 spoken
                 in
                 Answer
                 to
                 Mr
                 
                   Tombes
                   Praecursor
                
                 .
                 I
                 know
                 Mr
                 Bl.
                 thinks
                 ,
                 that
                 there
                 may
                 be
                 an
                 undissembled
                 Profession
                 ,
                 which
                 yet
                 may
                 not
                 be
                 of
                 a
                 saving
                 Faith.
                 But
                 then
                 I
                 yet
                 conceive
                 it
                 is
                 not
                 an
                 entire
                 Profession
                 of
                 the
                 whole
                 essential
                 object
                 of
                 Christian
                 faith
                 ,
                 viz.
                 of
                 Assent
                 and
                 Consent
                 .
                 It
                 will
                 be
                 a
                 hard
                 saying
                 to
                 many
                 honest
                 Christians
                 to
                 say
                 ,
                 that
                 a
                 man
                 not
                 justified
                 may
                 believe
                 every
                 fundamental
                 Article
                 ,
                 and
                 withall
                 truly
                 profess
                 Repentance
                 of
                 all
                 his
                 sins
                 ,
                 and
                 to
                 Take
                 God
                 for
                 his
                 Soveraign
                 to
                 Rule
                 him
                 ,
                 and
                 his
                 chief
                 Good
                 to
                 be
                 enjoyed
                 to
                 his
                 happiness
                 ;
                 and
                 to
                 take
                 Christ
                 for
                 his
                 Lord
                 and
                 only
                 Saviour
                 ,
                 and
                 his
                 Word
                 for
                 his
                 Law
                 and
                 Rule
                 ,
                 and
                 the
                 holy
                 Ghost
                 for
                 his
                 Guide
                 and
                 Sanctifier
                 ,
                 and
                 the
                 rest
                 which
                 is
                 essential
                 to
                 Christianity
                 .
              
               
                 Pag.
                 192.
                 
                 He
                 saith
                 of
                 all
                 that
                 externally
                 make
                 Profession
                 (
                 These
                 engage
                 themselves
                 upon
                 Gods
                 terms
                 .
                 ]
                 But
                 if
                 they
                 do
                 so
                 sincerely
                 they
                 are
                 sincere
                 Christians
                 :
                 If
                 not
                 sincerely
                 ,
                 they
                 are
                 but
                 equivocally
                 Christians
                 .
                 Some
                 think
                 that
                 in
                 the
                 11th
                 Chapter
                 of
                 the
                 3d
                 part
                 of
                 my
                 Book
                 of
                 Rest
                 ,
                 I
                 gave
                 too
                 much
                 to
                 an
                 unregenerate
                 estate
                 :
                 and
                 yet
                 I
                 think
                 there
                 is
                 nothing
                 contrary
                 to
                 this
                 that
                 I
                 now
                 say
                 .
                 He
                 that
                 professeth
                 not
                 to
                 preferre
                 God
                 and
                 the
                 Redeemer
                 before
                 all
                 other
                 things
                 ,
                 professeth
                 not
                 Christianity
                 :
                 and
                 he
                 that
                 professeth
                 this
                 and
                 lieth
                 not
                 ,
                 is
                 a
                 Regenerate
                 justified
                 Christian
                 .
              
               
                 Pag.
                 200.
                 he
                 describeth
                 his
                 unregenerate
                 Christians
                 to
                 be
                 such
                 [
                 as
                 Accept
                 the
                 terms
                 of
                 the
                 Covenant
                 .
                 ]
                 And
                 this
                 none
                 doth
                 indeed
                 but
                 the
                 sanctified
                 .
                 If
                 Mr.
                 Bl.
                 will
                 say
                 ,
                 that
                 the
                 unregenerate
                 may
                 do
                 it
                 ,
                 he
                 will
                 make
                 them
                 true
                 believers
                 :
                 For
                 what
                 is
                 true
                 faith
                 but
                 an
                 Accepting
                 of
                 Christ
                 and
                 his
                 Benefits
                 on
                 the
                 Covenant
                 terms
                 ?
                 Though
                 I
                 confess
                 others
                 may
                 falsly
                 say
                 ,
                 they
                 Accept
                 him
                 .
              
               
               
                 Pag.
                 220.
                 he
                 saith
                 [
                 Laws
                 tendred
                 by
                 a
                 Prince
                 ,
                 and
                 received
                 by
                 a
                 People
                 ,
                 make
                 up
                 the
                 Relation
                 of
                 King
                 and
                 people
                 (
                 yet
                 indeed
                 ,
                 that
                 's
                 not
                 true
                 ,
                 for
                 it
                 is
                 the
                 Receiving
                 the
                 man
                 to
                 be
                 our
                 King
                 which
                 is
                 antecedent
                 to
                 the
                 receiving
                 his
                 Laws
                 ,
                 that
                 makes
                 the
                 Relation
                 .
                 )
                 A
                 marriage
                 Covenant
                 tendred
                 by
                 a
                 man
                 ,
                 and
                 accepted
                 by
                 a
                 Virgin
                 ,
                 makes
                 up
                 the
                 Relation
                 of
                 Husband
                 and
                 Wife
                 :
                 Covenant
                 draughts
                 between
                 man
                 and
                 man
                 for
                 service
                 ,
                 make
                 up
                 the
                 Relation
                 of
                 Master
                 and
                 Servant
                 :
                 Now
                 the
                 Gospel
                 Covenant
                 is
                 all
                 of
                 these
                 between
                 God
                 and
                 a
                 People
                 .
                 ]
                 Rep.
                 The
                 Accepting
                 Christ
                 in
                 this
                 Covenant
                 is
                 true
                 Justifying
                 Faith
                 :
                 If
                 an
                 unregenerate
                 man
                 have
                 this
                 indeed
                 ,
                 then
                 he
                 is
                 justified
                 ,
                 and
                 Faith
                 and
                 Justification
                 are
                 common
                 things
                 ,
                 which
                 I
                 will
                 not
                 believe
                 .
                 If
                 Mr.
                 Bl.
                 mean
                 that
                 the
                 external
                 profession
                 of
                 this
                 Acceptance
                 ,
                 alone
                 ,
                 doth
                 make
                 up
                 the
                 Relation
                 ,
                 I
                 say
                 ,
                 as
                 before
                 ;
                 It
                 may
                 oblige
                 the
                 Professour
                 ,
                 but
                 makes
                 not
                 up
                 the
                 Relation
                 of
                 Real
                 Christians
                 ,
                 because
                 God
                 conse●teth
                 not
                 ,
                 nor
                 is
                 actually
                 in
                 Covenant
                 and
                 obliged
                 .
                 The
                 differences
                 Mr.
                 Bl.
                 must
                 take
                 notice
                 of
                 ,
                 between
                 his
                 humane
                 Covenants
                 ,
                 and
                 ours
                 with
                 God
                 ,
                 or
                 else
                 he
                 will
                 marre
                 all
                 .
                 Men
                 know
                 not
                 one
                 anothers
                 hearts
                 ,
                 and
                 therefore
                 make
                 not
                 Laws
                 for
                 hearts
                 ,
                 nor
                 impose
                 Conditions
                 on
                 hearts
                 :
                 and
                 therefore
                 if
                 both
                 parties
                 do
                 profess
                 Consent
                 ,
                 though
                 dissemblingly
                 ,
                 they
                 are
                 both
                 obliged
                 ,
                 and
                 the
                 Covenant
                 is
                 mutual
                 .
                 But
                 God
                 offers
                 to
                 Consent
                 ,
                 only
                 on
                 Condition
                 that
                 our
                 hearts
                 Consent
                 to
                 his
                 terms
                 ;
                 and
                 therefore
                 if
                 we
                 profess
                 Consent
                 ,
                 and
                 do
                 not
                 Consent
                 ,
                 God
                 Consenteth
                 not
                 ,
                 nor
                 is
                 ,
                 as
                 it
                 were
                 obliged
                 .
              
               
                 Next
                 Mr.
                 Bl.
                 proceeds
                 there
                 to
                 tell
                 us
                 ,
                 that
                 the
                 Accepting
                 the
                 Word
                 preached
                 ,
                 is
                 the
                 note
                 of
                 the
                 Church
                 .
                 But
                 that
                 is
                 a
                 more
                 lax
                 ambiguous
                 term
                 then
                 the
                 former
                 .
                 Some
                 call
                 it
                 an
                 accepting
                 the
                 Word
                 ,
                 when
                 they
                 are
                 content
                 to
                 hear
                 it
                 :
                 Some
                 when
                 they
                 speculatively
                 believe
                 the
                 truth
                 of
                 it
                 .
                 These
                 are
                 no
                 true
                 notes
                 of
                 true
                 Christians
                 ,
                 or
                 Churches
                 (
                 in
                 the
                 first
                 sense
                 of
                 the
                 word
                 Church
                 .
                 )
                 Others
                 Accept
                 but
                 part
                 of
                 that
                 word
                 ,
                 which
                 is
                 the
                 necessary
                 object
                 of
                 Faith
                 ,
                 of
                 whom
                 the
                 like
                 may
                 he
                 said
                 .
                 It
                 is
                 the
                 Accepting
                 Christ
                 and
                 Life
                 in
                 him
                 ,
                 offered
                 by
                 this
                 word
                 ,
                 which
                 is
                 Christianity
                 it self
                 ,
                 or
                 true
                 Faith
                 :
                 and
                 the
                 profession
                 of
                 this
                 ,
                 is
                 that
                 which
                 makes
                 a
                 man
                 a
                 Member
                 of
                 the
                 Visible
                 Church
                 (
                 He
                 may
                 accept
                 it
                 for
                 his
                 Infants
                 also
                 .
                 )
                 So
                 much
                 for
                 the
                 indagation
                 of
                 Mr.
                 
                 Bl's
                 meaning
                 about
                 the
                 description
                 of
                 his
                 visible
                 Christians
                 .
              
               
                 Next
                 ,
                 what
                 he
                 means
                 by
                 [
                 Covenant
                 ]
                 I
                 confess
                 I
                 despair
                 of
                 knowing
                 .
                 Sometime
                 he
                 speaks
                 as
                 if
                 he
                 meant
                 it
                 but
                 of
                 their
                 own
                 act
                 of
                 Covenant
                 ,
                 whereby
                 they
                 oblige
                 themselves
                 .
                 But
                 ordinarily
                 ,
                 it
                 is
                 evident
                 ,
                 that
                 he
                 speaks
                 of
                 a
                 mutual
                 Covenant
                 ,
                 ●nd
                 makes
                 God
                 to
                 be
                 also
                 in
                 Covenant
                 with
                 them
                 .
                 But
                 what
                 Covenant
                 of
                 God
                 is
                 t●is
                 ?
                 Pag.
                 192.
                 
                 He
                 saith
                 [
                 they
                 are
                 in
                 an
                 outward
                 and
                 single
                 Covenant
                 .
                 ]
                 But
                 what
                 he
                 means
                 by
                 a
                 single
                 Covenant
                 ,
                 I
                 know
                 not
                 .
                 He
                 there
                 also
                 chooseth
                 to
                 express
                 himself
                 in
                 Paraeus
                 words
                 ,
                 who
                 distinguisheth
                 
                   inter
                   beneficia
                   foederis
                
                 (
                 which
                 he
                 denieth
                 them
                 )
                 and
                 
                   Jus
                   foederis
                
                 (
                 which
                 he
                 alloweth
                 them
                 .
                 )
                 But
                 I
                 confess
                 I
                 know
                 not
                 what
                 
                   Jus
                   foederis
                
                 is
                 ,
                 except
                 one
                 of
                 these
                 two
                 things
                 :
                 1.
                 
                 A
                 Right
                 to
                 enter
                 Covenant
                 with
                 Christ
                 :
                 and
                 so
                 have
                 Infidels
                 .
                 2.
                 
                 Or
                 a
                 Right
                 to
                 the
                 Benefits
                 promised
                 in
                 the
                 Covenant
                 :
                 and
                 this
                 he
                 denieth
                 them
                 .
                 If
                 he
                 meaneth
                 (
                 as
                 Par●eus
                 seems
                 )
                 a
                 Right
                 to
                 be
                 esteemed
                 as
                 Covenanters
                 ,
                 and
                 used
                 as
                 Covenanters
                 ,
                 by
                 the
                 Church
                 (
                 though
                 indeed
                 God
                 is
                 not
                 in
                 Covenant
                 with
                 them
                 )
                 this
                 we
                 easily
                 grant
                 .
              
               
                 But
                 Mr.
                 
                 Bl's
                 common
                 phrase
                 is
                 ,
                 that
                 they
                 are
                 [
                 in
                 the
                 outward
                 Covenant
                 ]
                 and
                 what
                 that
                 is
                 ,
                 I
                 cannot
                 tell
                 .
                 I
                 know
                 what
                 it
                 is
                 to
                 covenant
                 
                   ore
                   tenus
                
                 ,
                 only
                 outwardly
                 ,
                 or
                 by
                 a
                 dissembled
                 profession
                 ,
                 or
                 else
                 a
                 profession
                 maimed
                 ,
                 or
                 not
                 understood
                 ;
                 and
                 I
                 have
                 said
                 ▪
                 that
                 hereby
                 they
                 may
                 further
                 oblige
                 themselves
                 (
                 so
                 far
                 as
                 the
                 creature
                 can
                 be
                 said
                 to
                 oblige
                 it self
                 ,
                 who
                 is
                 not
                 
                   sui
                   Juris
                
                 ,
                 but
                 wholly
                 Gods
                 ,
                 and
                 is
                 under
                 his
                 absolute
                 
                 obligation
                 already
                 .
                 )
                 But
                 it
                 is
                 Gods
                 Covenant
                 act
                 that
                 we
                 are
                 enquiring
                 after
                 .
                 In
                 what
                 sense
                 is
                 that
                 called
                 Outward
                 ?
                 1.
                 
                 It
                 cannot
                 be
                 as
                 if
                 God
                 did
                 as
                 the
                 dissembling
                 creature
                 ,
                 
                   ore
                   tenus
                
                 ,
                 with
                 the
                 mouth
                 only
                 covenant
                 with
                 them
                 ,
                 and
                 not
                 with
                 the
                 heart
                 ,
                 as
                 they
                 deal
                 with
                 him
                 :
                 2.
                 
                 I
                 know
                 therefore
                 no
                 possible
                 sense
                 but
                 this
                 ,
                 that
                 it
                 is
                 called
                 [
                 Outward
                 ]
                 from
                 the
                 Blessings
                 promised
                 which
                 are
                 outward
                 .
                 Here
                 therefore
                 ,
                 1.
                 
                 I
                 should
                 have
                 thought
                 it
                 but
                 reasonable
                 for
                 Mr.
                 Bl.
                 to
                 have
                 told
                 us
                 what
                 those
                 outward
                 Blessings
                 are
                 that
                 this
                 Covenant
                 promiseth
                 .
                 2.
                 
                 That
                 he
                 would
                 have
                 proved
                 out
                 of
                 Scripture
                 that
                 God
                 hath
                 such
                 a
                 Covenant
                 ,
                 distinct
                 from
                 the
                 Covenant
                 of
                 Grace
                 ,
                 which
                 promiseth
                 Justification
                 and
                 Salvation
                 ,
                 and
                 having
                 other
                 Conditions
                 on
                 our
                 part
                 .
                 For
                 both
                 these
                 I
                 cannot
                 finde
                 what
                 outward
                 blessings
                 he
                 means
                 but
                 Church
                 Ordinances
                 and
                 Priviledges
                 .
                 These
                 consist
                 in
                 the
                 Word
                 ,
                 Sacraments
                 ,
                 Prayer
                 ,
                 Discipline
                 .
                 For
                 the
                 Word
                 ,
                 God
                 oft
                 bestoweth
                 it
                 on
                 Infidels
                 ,
                 and
                 in
                 England
                 there
                 are
                 men
                 that
                 deride
                 the
                 truth
                 of
                 Scripture
                 ,
                 and
                 esteem
                 it
                 a
                 fiction
                 ,
                 and
                 yet
                 for
                 credit
                 of
                 men
                 ,
                 come
                 ordinarily
                 to
                 the
                 Congregation
                 .
                 These
                 have
                 the
                 Word
                 given
                 them
                 ,
                 and
                 so
                 have
                 other
                 unregenerate
                 men
                 :
                 but
                 not
                 by
                 Covenant
                 that
                 I
                 know
                 of
                 .
                 Even
                 the
                 godly
                 have
                 no
                 Covenant
                 assuring
                 them
                 that
                 for
                 the
                 future
                 they
                 shall
                 enjoy
                 the
                 Word
                 ,
                 further
                 then
                 it
                 is
                 in
                 their
                 hearts
                 (
                 except
                 that
                 promise
                 with
                 a
                 reserve
                 ,
                 If
                 God
                 see
                 it
                 Good
                 ,
                 &c.
                 )
                 Where
                 hath
                 God
                 said
                 ,
                 If
                 thou
                 wilt
                 with
                 thy
                 mouth
                 profess
                 to
                 believe
                 ,
                 I
                 will
                 give
                 thee
                 my
                 Word
                 preached
                 ?
                 2.
                 
                 For
                 Baptism
                 ,
                 It
                 is
                 part
                 of
                 our
                 profession
                 it self
                 .
                 And
                 though
                 God
                 hath
                 commissioned
                 us
                 to
                 Baptize
                 such
                 professours
                 and
                 their
                 seed
                 ,
                 yet
                 that
                 is
                 not
                 a
                 Covenant
                 with
                 them
                 :
                 Nor
                 do
                 I
                 know
                 where
                 God
                 saith
                 ,
                 I
                 will
                 give
                 thee
                 Baptism
                 ,
                 if
                 thou
                 wilt
                 but
                 say
                 ,
                 thou
                 believest
                 ,
                 or
                 if
                 thou
                 wilt
                 profess
                 seriously
                 a
                 half
                 faith
                 :
                 More
                 shall
                 be
                 said
                 against
                 this
                 anon
                 .
                 3.
                 
                 For
                 the
                 Lords
                 Supper
                 the
                 same
                 may
                 be
                 said
                 .
                 God
                 hath
                 no
                 where
                 made
                 a
                 Covenant
                 ,
                 that
                 they
                 shall
                 have
                 the
                 Lords
                 Supper
                 that
                 will
                 profess
                 faith
                 .
                 To
                 feign
                 God
                 to
                 make
                 a
                 Covenant
                 with
                 man
                 ,
                 whose
                 condition
                 shall
                 be
                 orall
                 profession
                 ,
                 and
                 whose
                 Blessing
                 promised
                 ,
                 is
                 only
                 the
                 
                   nudum
                   signum
                
                 ,
                 a
                 little
                 water
                 to
                 wash
                 men
                 ,
                 and
                 a
                 little
                 bread
                 and
                 wine
                 ,
                 without
                 that
                 Christ
                 ,
                 and
                 Remission
                 of
                 sin
                 ,
                 Mortification
                 and
                 Spiritual
                 Life
                 ,
                 which
                 these
                 Sacraments
                 are
                 in
                 their
                 Institution
                 appointed
                 to
                 signifie
                 ,
                 seal
                 and
                 exhibit
                 ,
                 this
                 is
                 ,
                 I
                 think
                 a
                 groundless
                 and
                 presumptuous
                 course
                 .
                 4.
                 
                 The
                 same
                 may
                 be
                 said
                 of
                 Discipline
                 :
                 which
                 ,
                 alas
                 few
                 Churches
                 do
                 enjoy
                 .
                 I
                 desire
                 therefore
                 that
                 those
                 words
                 of
                 Scripture
                 may
                 be
                 produced
                 where
                 any
                 such
                 outward
                 Covenant
                 is
                 contained
                 .
                 I
                 take
                 outward
                 Ordinances
                 and
                 other
                 blessings
                 to
                 be
                 a
                 second
                 part
                 of
                 ,
                 or
                 certain
                 appurtenances
                 to
                 the
                 blessings
                 of
                 the
                 great
                 Covenant
                 of
                 Grace
                 ,
                 and
                 given
                 by
                 Covenant
                 on
                 the
                 same
                 condition
                 (
                 of
                 true
                 faith
                 )
                 as
                 Justification
                 it self
                 is
                 :
                 but
                 allowed
                 or
                 given
                 by
                 Providence
                 ,
                 where
                 and
                 when
                 God
                 pleaseth
                 ,
                 and
                 sometime
                 to
                 Infidels
                 that
                 never
                 made
                 profession
                 ,
                 as
                 to
                 some
                 of
                 them
                 (
                 the
                 Word
                 and
                 temporal
                 mercies
                 )
                 and
                 not
                 assured
                 by
                 promise
                 to
                 any
                 ungodly
                 man
                 ,
                 that
                 from
                 Providence
                 receiveth
                 them
                 .
              
               
                 At
                 last
                 ,
                 after
                 this
                 necessary
                 explication
                 ,
                 I
                 come
                 to
                 Mr.
                 
                 Bl's
                 words
                 which
                 I
                 propounded
                 to
                 Reply
                 to
                 .
                 And
                 first
                 ,
                 when
                 he
                 saith
                 [
                 A
                 dogmatical
                 faith
                 entitleth
                 to
                 Baptism
                 .
                 ]
                 I
                 reply
                 ,
                 1.
                 
                 A
                 meer
                 Dogmatical
                 ,
                 Historical
                 faith
                 ,
                 is
                 only
                 in
                 the
                 understanding
                 ;
                 and
                 that
                 not
                 Practical
                 neither
                 .
                 Now
                 if
                 this
                 be
                 the
                 condition
                 of
                 the
                 outward
                 Covenant
                 ,
                 then
                 it
                 may
                 consist
                 with
                 a
                 Renouncing
                 Christ
                 ,
                 and
                 open
                 disclaiming
                 him
                 ,
                 yea
                 a
                 persecuting
                 the
                 very
                 Christian
                 name
                 :
                 For
                 a
                 man
                 may
                 speculatively
                 and
                 sleightly
                 believe
                 the
                 word
                 of
                 God
                 to
                 be
                 true
                 ,
                 and
                 yet
                 may
                 openly
                 profess
                 [
                 I
                 love
                 the
                 world
                 ,
                 and
                 my
                 pleasure
                 ,
                 and
                 honour
                 ,
                 so
                 much
                 better
                 then
                 Christ
                 ;
                 that
                 I
                 am
                 resolved
                 I
                 will
                 be
                 no
                 Christian
                 ,
                 nor
                 be
                 baptized
                 ,
                 nor
                 take
                 Christ
                 on
                 the
                 terms
                 that
                 he
                 is
                 offered
                 on
                 .
                 ]
                 At
                 least
                 ,
                 he
                 that
                 professeth
                 Assent
                 only
                 ,
                 and
                 will
                 not
                 
                 profess
                 consent
                 also
                 ,
                 doth
                 not
                 profess
                 Christianity
                 :
                 For
                 Christianity
                 and
                 true
                 faith
                 lieth
                 in
                 the
                 Wils
                 consent
                 ,
                 as
                 well
                 as
                 the
                 understandings
                 Assent
                 .
                 2.
                 
                 And
                 how
                 can
                 Mr.
                 Bl
                 call
                 this
                 Dogmatical
                 faith
                 ,
                 a
                 covenanting
                 ?
                 when
                 covenanting
                 is
                 known
                 to
                 be
                 the
                 expression
                 of
                 the
                 Wils
                 consent
                 ,
                 and
                 not
                 the
                 profession
                 of
                 an
                 opinion
                 .
                 3.
                 
                 If
                 a
                 Dogmatical
                 faith
                 be
                 the
                 condition
                 ,
                 and
                 make
                 a
                 man
                 a
                 Christian
                 ,
                 then
                 he
                 may
                 be
                 a
                 Christian
                 against
                 his
                 Will
                 :
                 which
                 was
                 yet
                 never
                 affirmed
                 .
              
               
                 But
                 Mr.
                 Bl.
                 in
                 his
                 explication
                 of
                 this
                 Dogmatical
                 faith
                 ,
                 addeth
                 by
                 way
                 of
                 exclusion
                 [
                 though
                 not
                 affecting
                 the
                 heart
                 to
                 a
                 full
                 choice
                 of
                 Christ
                 .
                 ]
                 Where
                 he
                 seems
                 to
                 imply
                 (
                 though
                 he
                 express
                 it
                 not
                 )
                 that
                 the
                 faith
                 which
                 he
                 meaneth
                 doth
                 affect
                 the
                 heart
                 to
                 a
                 choice
                 of
                 Christ
                 which
                 is
                 not
                 full
                 .
                 But
                 if
                 so
                 ,
                 then
                 1.
                 
                 It
                 is
                 much
                 more
                 then
                 Assent
                 ,
                 or
                 a
                 meer
                 Historical
                 Dogmatical
                 faith
                 .
                 2.
                 
                 But
                 is
                 the
                 choice
                 which
                 he
                 intimateth
                 Real
                 ,
                 as
                 to
                 the
                 Act
                 ,
                 and
                 suited
                 to
                 the
                 Object
                 ?
                 That
                 is
                 ,
                 the
                 real
                 choice
                 of
                 such
                 a
                 Christ
                 as
                 is
                 offered
                 ,
                 and
                 on
                 such
                 terms
                 ?
                 If
                 so
                 ,
                 it
                 is
                 Justifying
                 faith
                 .
                 If
                 not
                 ,
                 either
                 it
                 is
                 counterfeit
                 as
                 to
                 the
                 Act
                 ,
                 or
                 but
                 nominal
                 as
                 to
                 the
                 Object
                 ,
                 and
                 is
                 indeed
                 no
                 choosing
                 of
                 Christ
                 .
                 Though
                 perhaps
                 ,
                 it
                 may
                 not
                 be
                 suited
                 to
                 the
                 Accidentals
                 of
                 the
                 object
                 ,
                 yet
                 to
                 the
                 Essentials
                 it
                 must
                 ,
                 or
                 else
                 it
                 hath
                 but
                 equivocally
                 the
                 name
                 as
                 a
                 corps
                 hath
                 the
                 name
                 of
                 a
                 man.
                 
              
               
                 He
                 saith
                 ,
                 [
                 The
                 Covenant
                 is
                 the
                 Ground
                 of
                 Baptism
                 ,
                 otheewise
                 Church-membership
                 would
                 evince
                 no
                 Title
                 ,
                 &c.
                 ]
                 Repl.
                 1.
                 
                 I
                 take
                 Gods
                 precept
                 to
                 be
                 the
                 Ground
                 of
                 Baptism
                 ,
                 as
                 it
                 is
                 officium
                 a
                 Duty
                 ,
                 both
                 as
                 to
                 the
                 baptizer
                 and
                 the
                 baptized
                 :
                 and
                 his
                 Promise
                 ,
                 or
                 his
                 Covenant
                 Grant
                 ,
                 to
                 be
                 the
                 Ground
                 of
                 mens
                 Right
                 to
                 it
                 ,
                 as
                 it
                 is
                 a
                 Benefit
                 given
                 directly
                 by
                 God
                 :
                 and
                 their
                 own
                 true
                 consent
                 ,
                 faith
                 or
                 covenanting
                 (
                 which
                 with
                 me
                 are
                 all
                 one
                 ,
                 for
                 all
                 that
                 you
                 say
                 against
                 it
                 )
                 to
                 be
                 the
                 condition
                 of
                 that
                 Right
                 .
                 But
                 then
                 I
                 think
                 that
                 
                   in
                   foro
                   Ecclesiae
                
                 a
                 dissembler
                 may
                 claim
                 that
                 Right
                 which
                 strictly
                 he
                 hath
                 not
                 ,
                 and
                 we
                 must
                 grant
                 him
                 what
                 he
                 claims
                 when
                 he
                 brings
                 a
                 Probable
                 ground
                 of
                 his
                 claim
                 :
                 And
                 in
                 that
                 it
                 is
                 Ministers
                 duty
                 to
                 Baptize
                 such
                 ,
                 they
                 may
                 indirectly
                 ,
                 and
                 
                   quoad
                   Ecclesiam
                
                 be
                 said
                 to
                 have
                 Right
                 to
                 be
                 Baptized
                 .
                 I
                 say
                 Indirectly
                 ,
                 yea
                 and
                 improperly
                 :
                 for
                 it
                 is
                 not
                 the
                 result
                 of
                 Gods
                 Covenant
                 Grant
                 to
                 them
                 ;
                 but
                 of
                 his
                 precept
                 to
                 his
                 Ministers
                 ,
                 and
                 his
                 Instructions
                 ,
                 whom
                 they
                 ought
                 to
                 Baptize
                 .
              
               
                 2.
                 
                 I
                 argued
                 from
                 Right
                 of
                 admission
                 to
                 Church-membership
                 ,
                 with
                 Mr.
                 T.
                 and
                 that
                 Right
                 I
                 take
                 the
                 heart-covenant
                 (
                 of
                 Parent
                 or
                 parties
                 themselves
                 )
                 to
                 be
                 the
                 condition
                 of
                 ,
                 as
                 to
                 the
                 Invisible
                 Church-state
                 ,
                 and
                 the
                 Profession
                 of
                 that
                 Covenant
                 ,
                 not
                 alone
                 ,
                 but
                 joyned
                 with
                 it
                 ,
                 to
                 be
                 the
                 condition
                 of
                 true
                 Right
                 before
                 God
                 to
                 Visible-membership
                 ;
                 though
                 men
                 are
                 but
                 to
                 use
                 him
                 as
                 one
                 that
                 hath
                 true
                 Right
                 ,
                 who
                 by
                 an
                 hypocritical
                 profession
                 seems
                 to
                 have
                 Right
                 .
              
               
                 Where
                 he
                 takes
                 me
                 to
                 grant
                 his
                 Antecedent
                 ,
                 that
                 [
                 the
                 Covenant
                 is
                 entred
                 with
                 men
                 of
                 saith
                 not
                 saving
                 ]
                 he
                 doth
                 me
                 wrong
                 :
                 For
                 in
                 the
                 properest
                 sense
                 (
                 
                   i.
                   e.
                
                 as
                 if
                 God
                 were
                 actually
                 ,
                 as
                 it
                 were
                 ,
                 obliged
                 to
                 such
                 ,
                 in
                 the
                 Covenant
                 of
                 Grace
                 ,
                 I
                 never
                 said
                 it
                 :
                 But
                 how
                 far
                 such
                 are
                 in
                 Covenant
                 or
                 under
                 promise
                 ,
                 I
                 have
                 by
                 necessary
                 distinction
                 explained
                 before
                 :
                 and
                 I
                 think
                 it
                 beseems
                 not
                 a
                 serious
                 Treatise
                 of
                 the
                 Covenants
                 ,
                 wherein
                 this
                 Question
                 is
                 so
                 largely
                 of
                 purpose
                 handled
                 to
                 have
                 confounded
                 those
                 several
                 considerations
                 ,
                 and
                 dispute
                 so
                 seriously
                 before
                 the
                 Reader
                 can
                 tell
                 about
                 what
                 .
              
               
                 The
                 words
                 which
                 Mr.
                 Bl.
                 questioneth
                 ,
                 I
                 confess
                 are
                 mine
                 ,
                 against
                 Dr.
                 Ward
                 ,
                 and
                 I
                 did
                 not
                 think
                 in
                 so
                 gross
                 an
                 opinion
                 Dr.
                 Ward
                 would
                 have
                 found
                 any
                 second
                 to
                 undertake
                 that
                 cause
                 .
              
            
             
               
               
                 §.
                 40.
                 
              
               
                 
                   Mr.
                   Bl.
                   1.
                
                 
                 ALL
                 that
                 hath
                 been
                 said
                 for
                 the
                 latitude
                 of
                 the
                 Covenant
                 ,
                 may
                 sitly
                 be
                 applyed
                 in
                 opposition
                 to
                 this
                 Tenent
                 ,
                 for
                 the
                 like
                 latitude
                 of
                 Baptism
                 .
              
            
             
               
                 §.
                 40.
                 
              
               
                 
                   R.
                   B.
                
                 THerefore
                 did
                 I
                 say
                 the
                 more
                 of
                 the
                 Covenant
                 before
                 ,
                 to
                 shew
                 your
                 confusion
                 and
                 mistake
                 in
                 that
                 .
                 It
                 is
                 not
                 every
                 Covenant
                 or
                 Promise
                 that
                 Baptism
                 is
                 the
                 Seal
                 of
                 .
              
            
             
               
                 §.
                 41.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 ALL
                 the
                 Absurdities
                 following
                 the
                 restraint
                 of
                 the
                 Covenant
                 to
                 the
                 Elect
                 ,
                 to
                 men
                 of
                 faith
                 saving
                 and
                 justifying
                 ,
                 follow
                 upon
                 this
                 restraint
                 of
                 interest
                 in
                 Baptism
                 .
              
            
             
               
                 §.
                 41.
                 
              
               
                 
                   R.
                   B.
                
                 WHat
                 Absurdities
                 follow
                 such
                 a
                 restraint
                 of
                 it
                 to
                 sound
                 believers
                 ,
                 as
                 I
                 have
                 asserted
                 ,
                 I
                 should
                 be
                 willing
                 to
                 know
                 ,
                 though
                 with
                 some
                 labor
                 I
                 searched
                 for
                 it
                 .
                 Bear
                 with
                 me
                 therefore
                 ,
                 while
                 I
                 examine
                 what
                 you
                 refer
                 me
                 to
                 .
                 It
                 is
                 pag.
                 209.
                 where
                 you
                 charge
                 those
                 Absurdities
                 .
                 And
                 the
                 first
                 is
                 this
                 ,
                 1.
                 
                 
                   This
                   restriction
                   of
                   the
                   Covenant
                   (
                   to
                   shut
                   out
                   all
                   the
                   non-regenerate
                   )
                   makes
                   an
                   utter
                   confusion
                   between
                   the
                   Covenant
                   it self
                   and
                   the
                   conditions
                   of
                   it
                   :
                   or
                   (
                   if
                   the
                   expression
                   do
                   not
                   please
                   )
                   the
                   Covenant
                   it self
                   and
                   the
                   duties
                   required
                   in
                   it
                   ;
                   between
                   our
                   entrance
                   into
                   Covenant
                   ,
                   and
                   our
                   observation
                   of
                   it
                   ,
                   or
                   walking
                   up
                   in
                   faithfulness
                   to
                   it
                   .
                   All
                   know
                   that
                   a
                   bargain
                   for
                   a
                   summe
                   of
                   money
                   ,
                   and
                   the
                   payment
                   of
                   that
                   summe
                   ;
                   the
                   covenant
                   with
                   a
                   servant
                   for
                   labor
                   ,
                   and
                   the
                   labor
                   according
                   to
                   this
                   covenant
                   ,
                   are
                   different
                   things
                   .
                   Faithful
                   men
                   that
                   make
                   a
                   bargain
                   ,
                   keep
                   it
                   ;
                   enter
                   covenant
                   ,
                   and
                   stand
                   to
                   it
                   :
                   But
                   the
                   making
                   and
                   keeping
                   ;
                   the
                   entering
                   and
                   observing
                   are
                   not
                   the
                   same
                   ;
                   and
                   now
                   according
                   to
                   this
                   opinion
                   ,
                   Regeneration
                   is
                   our
                   entrance
                   into
                   Covenant
                   ,
                   and
                   Regeneration
                   is
                   our
                   keeping
                   of
                   Covenant
                   :
                   before
                   Regeneration
                   we
                   make
                   no
                   Covenant
                   ,
                   after
                   Regeneration
                   we
                   break
                   no
                   Covenant
                   ,
                   there
                   is
                   no
                   such
                   thing
                   as
                   Covenant-breaking
                   .
                   All
                   this
                   makes
                   an
                   utter
                   confusion
                   in
                   the
                   Covenant
                   .
                
              
               
                 Reply
                 1.
                 
                 I
                 have
                 seldom
                 met
                 with
                 a
                 complaint
                 of
                 confusion
                 ,
                 more
                 unseasonably
                 ,
                 where
                 the
                 guilt
                 of
                 it
                 in
                 the
                 plaintiffe
                 is
                 so
                 visible
                 as
                 to
                 marr
                 all
                 the
                 work
                 so
                 much
                 .
                 2.
                 
                 I
                 cannot
                 give
                 my
                 judgment
                 of
                 the
                 intolerableness
                 and
                 great
                 danger
                 of
                 your
                 mistake
                 here
                 manifested
                 ,
                 without
                 unmannerliness
                 .
                 I
                 will
                 therefore
                 say
                 but
                 this
                 ;
                 It
                 is
                 in
                 a
                 very
                 weightie
                 point
                 ,
                 neer
                 the
                 foundation
                 ,
                 wherein
                 to
                 erre
                 ,
                 cannot
                 be
                 safe
                 .
                 In
                 my
                 Aphorisms
                 I
                 gave
                 my
                 reasons
                 (
                 pag.
                 265
                 )
                 for
                 the
                 contrarie
                 .
                 It
                 is
                 a
                 truth
                 so
                 far
                 beyond
                 all
                 doubt
                 ,
                 that
                 
                   our
                   own
                   Covenanting
                   is
                   a
                   principal
                   part
                   of
                   the
                   condition
                   of
                   the
                   Covenant
                   of
                   Grace
                   ,
                
                 as
                 that
                 it
                 is
                 ,
                 in
                 other
                 terms
                 ,
                 a
                 great
                 part
                 of
                 the
                 substance
                 of
                 the
                 Gospel
                 .
                 1.
                 
                 The
                 conditions
                 are
                 imposed
                 
                 by
                 God
                 ,
                 and
                 to
                 be
                 performed
                 by
                 us
                 ;
                 the
                 same
                 act
                 therefore
                 is
                 called
                 
                   our
                   conditions
                
                 as
                 the
                 performers
                 ,
                 and
                 
                   Gods
                   conditions
                
                 as
                 the
                 Imposer
                 and
                 Promiser
                 ,
                 giving
                 his
                 blessings
                 onely
                 on
                 these
                 imposed
                 conditions
                 .
                 Most
                 properly
                 they
                 are
                 called
                 the
                 conditions
                 or
                 Gods
                 Covenant
                 or
                 Promise
                 ,
                 rather
                 then
                 of
                 ours
                 :
                 for
                 our
                 own
                 Promise
                 is
                 the
                 first
                 part
                 of
                 them
                 ,
                 and
                 our
                 performance
                 of
                 that
                 Promise
                 but
                 a
                 secondary
                 part
                 .
                 For
                 2.
                 
                 Gods
                 Covenant
                 is
                 
                   a
                   free
                   gift
                   of
                   Christ
                   and
                   Life
                   to
                   the
                   world
                   on
                   condition
                   of
                   their
                   Acceptance
                   :
                
                 this
                 our
                 Divines
                 against
                 the
                 Papists
                 on
                 the
                 Doctrine
                 of
                 merit
                 ,
                 have
                 fully
                 proved
                 .
                 Onely
                 this
                 Acceptance
                 must
                 have
                 these
                 necessary
                 modifications
                 ,
                 which
                 may
                 constitute
                 it
                 sutable
                 to
                 the
                 quality
                 of
                 the
                 object
                 ,
                 and
                 state
                 of
                 the
                 receiver
                 .
                 It
                 must
                 be
                 a
                 Loving
                 ,
                 Thankfull
                 Acceptance
                 :
                 and
                 it
                 being
                 the
                 Acceptance
                 of
                 a
                 Soveraign
                 ,
                 and
                 Sanctifier
                 ,
                 it
                 contains
                 a
                 Resolution
                 to
                 obey
                 him
                 .
                 Our
                 Acceptance
                 ,
                 or
                 Consent
                 ,
                 is
                 our
                 Covenanting
                 ,
                 and
                 our
                 faith
                 .
                 So
                 that
                 our
                 Covenanting
                 with
                 Christ
                 ,
                 and
                 our
                 faith
                 is
                 the
                 same
                 thing
                 :
                 that
                 is
                 ,
                 our
                 accepting
                 an
                 offered
                 Saviour
                 on
                 his
                 terms
                 :
                 Or
                 a
                 Consent
                 that
                 he
                 be
                 ours
                 and
                 we
                 his
                 on
                 his
                 terms
                 .
                 And
                 who
                 knows
                 not
                 that
                 this
                 Faith
                 ,
                 or
                 Covenanting
                 ,
                 or
                 Consent
                 ,
                 is
                 the
                 condition
                 by
                 us
                 to
                 be
                 performed
                 ,
                 that
                 we
                 may
                 have
                 right
                 to
                 Christ
                 and
                 Life
                 offered
                 ?
                 3.
                 
                 Indeed
                 there
                 is
                 herewith
                 joyned
                 a
                 promise
                 for
                 future
                 duty
                 :
                 but
                 mark
                 1.
                 what
                 ;
                 2.
                 and
                 to
                 what
                 end
                 ;
                 1.
                 
                 It
                 is
                 principally
                 but
                 a
                 promise
                 of
                 the
                 same
                 consent
                 to
                 be
                 continued
                 ,
                 which
                 we
                 already
                 give
                 :
                 and
                 secondarily
                 ,
                 a
                 promise
                 of
                 sincere
                 obedience
                 .
                 2.
                 
                 It
                 is
                 not
                 that
                 these
                 future
                 promised
                 acts
                 shall
                 be
                 the
                 condition
                 of
                 our
                 first
                 Justification
                 ,
                 or
                 right
                 to
                 Christ
                 ;
                 but
                 onely
                 the
                 condition
                 of
                 the
                 continuance
                 of
                 our
                 Justification
                 ,
                 it
                 being
                 certainly
                 begun
                 ,
                 and
                 we
                 put
                 into
                 a
                 state
                 of
                 favor
                 and
                 acceptance
                 ,
                 meerly
                 on
                 our
                 first
                 consent
                 or
                 covenanting
                 ,
                 that
                 is
                 ,
                 believing
                 or
                 receiving
                 Christ
                 .
              
               
                 That
                 all
                 this
                 is
                 no
                 strange
                 thing
                 ,
                 (
                 that
                 our
                 own
                 Covenant
                 Act
                 should
                 be
                 also
                 the
                 Primary
                 condition
                 of
                 Gods
                 Covenant
                 )
                 may
                 appear
                 by
                 your
                 forementioned
                 similitudes
                 ,
                 and
                 all
                 other
                 cases
                 ,
                 wherein
                 such
                 Relations
                 are
                 contracted
                 .
                 If
                 a
                 King
                 will
                 offer
                 his
                 Son
                 in
                 marriage
                 to
                 a
                 condemned
                 woman
                 and
                 a
                 beggar
                 ,
                 on
                 condition
                 that
                 she
                 will
                 but
                 have
                 him
                 ,
                 that
                 is
                 consent
                 ,
                 and
                 so
                 covenant
                 and
                 marry
                 him
                 :
                 here
                 her
                 covenanting
                 ,
                 consenting
                 or
                 marrying
                 him
                 ,
                 is
                 the
                 performance
                 of
                 the
                 condition
                 on
                 her
                 part
                 ,
                 for
                 obtaining
                 her
                 first
                 Right
                 in
                 him
                 and
                 his
                 :
                 but
                 for
                 the
                 continuance
                 of
                 that
                 Right
                 ,
                 is
                 further
                 requisite
                 ,
                 Primarily
                 the
                 continuance
                 of
                 that
                 consent
                 ;
                 secondarily
                 the
                 addition
                 of
                 subjection
                 and
                 marriage-faithfulness
                 .
                 Yet
                 though
                 consent
                 begun
                 ,
                 and
                 consent
                 continued
                 ,
                 be
                 both
                 called
                 consent
                 ,
                 and
                 are
                 the
                 same
                 thing
                 ,
                 it
                 is
                 only
                 the
                 beginning
                 that
                 is
                 called
                 marriage
                 :
                 so
                 is
                 it
                 only
                 begun
                 faith
                 ,
                 which
                 is
                 our
                 marriage
                 with
                 Christ
                 ,
                 and
                 constitutes
                 us
                 Regenerate
                 ,
                 or
                 converted
                 .
                 And
                 therefore
                 you
                 do
                 not
                 well
                 to
                 talk
                 of
                 
                   Regeneration
                   being
                   the
                   keeping
                   of
                   our
                   Covenant
                   .
                
                 If
                 by
                 Regeneration
                 you
                 mean
                 not
                 Gods
                 Act
                 ,
                 but
                 our
                 repenting
                 and
                 believing
                 ,
                 then
                 it
                 is
                 our
                 keeping
                 Gods
                 Covenant
                 ,
                 by
                 performing
                 the
                 condition
                 ,
                 
                   i.
                   e.
                
                 Our
                 obeying
                 him
                 in
                 entering
                 his
                 Covenant
                 ;
                 but
                 it
                 is
                 not
                 the
                 keeping
                 of
                 our
                 own
                 Covenant
                 :
                 for
                 our
                 making
                 or
                 entering
                 Covenant
                 ,
                 is
                 our
                 principal
                 condition
                 ,
                 on
                 performance
                 whereof
                 we
                 are
                 justified
                 ;
                 yet
                 in
                 so
                 doing
                 ,
                 we
                 promise
                 to
                 continue
                 that
                 consent
                 or
                 faith
                 :
                 and
                 so
                 the
                 continuance
                 is
                 our
                 Covenant-keeping
                 .
              
               
                 As
                 for
                 your
                 instances
                 of
                 the
                 Covenant
                 of
                 paying
                 money
                 ,
                 and
                 doing
                 work
                 ,
                 had
                 I
                 used
                 such
                 instances
                 ,
                 what
                 should
                 I
                 have
                 heard
                 from
                 those
                 men
                 that
                 already
                 charge
                 me
                 with
                 giving
                 too
                 much
                 to
                 works
                 in
                 ●ustification
                 ?
                 you
                 should
                 have
                 considered
                 ,
                 that
                 our
                 Covenant
                 1.
                 is
                 not
                 principally
                 to
                 pay
                 ,
                 and
                 to
                 labor
                 ,
                 but
                 to
                 receive
                 .
                 2.
                 nor
                 is
                 it
                 onely
                 
                   de
                   suturo
                
                 ,
                 but
                 
                   de
                   praesenti
                
                 :
                 A
                 consent
                 to
                 have
                 Christ
                 
                 for
                 our
                 Lord
                 ,
                 Redeemer
                 ,
                 Saviour
                 ,
                 Head
                 and
                 Husband
                 in
                 present
                 and
                 for
                 the
                 time
                 to
                 come
                 ,
                 though
                 the
                 very
                 relation
                 consented
                 to
                 ,
                 doth
                 indeed
                 oblige
                 us
                 to
                 the
                 future
                 duties
                 of
                 that
                 Relation
                 .
                 By
                 this
                 time
                 ,
                 I
                 leave
                 it
                 to
                 the
                 Reader
                 to
                 judge
                 ,
                 who
                 it
                 is
                 that
                 introduced
                 confusion
                 about
                 the
                 Covenant
                 ,
                 and
                 whether
                 this
                 be
                 an
                 error
                 of
                 the
                 lower
                 size
                 ?
              
               
                 As
                 for
                 that
                 you
                 adde
                 ,
                 that
                 
                   then
                   there
                   is
                   no
                   Covenant-breaking
                
                 ;
                 I
                 Reply
                 ,
                 1.
                 
                 
                   Q●oad
                   essentiam
                   &
                   possibilitatem
                
                 there
                 is
                 .
                 2.
                 
                 
                   Quoad
                   existentiam
                
                 ,
                 there
                 is
                 a
                 breaking
                 of
                 meer
                 Verbal
                 and
                 of
                 Erring
                 half
                 Covenants
                 ,
                 But
                 if
                 you
                 think
                 that
                 sound
                 Covenanting
                 may
                 be
                 utterly
                 broken
                 ,
                 then
                 you
                 are
                 against
                 the
                 certaintie
                 of
                 perseverance
                 .
                 As
                 for
                 the
                 texts
                 you
                 cite
                 ,
                 I
                 say
                 1.
                 
                 The
                 Israelites
                 broke
                 Gods
                 commands
                 ,
                 which
                 are
                 called
                 his
                 Covenants
                 .
                 2.
                 
                 They
                 broke
                 their
                 particular
                 Covenants
                 ,
                 about
                 reforming
                 Idolatrie
                 and
                 such
                 particular
                 sins
                 .
                 3.
                 
                 They
                 broke
                 their
                 Verbal
                 and
                 equivocal
                 Covenant
                 or
                 Promise
                 to
                 God
                 ,
                 whereby
                 they
                 seemed
                 to
                 Accept
                 him
                 on
                 his
                 terms
                 ,
                 but
                 did
                 not
                 ;
                 and
                 therefore
                 had
                 not
                 his
                 obligation
                 again
                 to
                 them
                 ,
                 but
                 yet
                 thereby
                 obliged
                 themselves
                 .
              
               
                 Your
                 2.
                 
                 Absurditie
                 is
                 ,
                 that
                 
                   then
                   there
                   are
                   no
                   Hypocrites
                
                 .
                 Reply
                 ;
                 Rather
                 ,
                 
                   Then
                   all
                   unregenerate
                   professors
                   are
                   Hypocrites
                   .
                
                 They
                 pretend
                 meerly
                 to
                 real
                 proper
                 Covenanting
                 ,
                 and
                 they
                 do
                 Covenant
                 but
                 Verbally
                 ,
                 and
                 equivocally
                 .
                 Your
                 Answers
                 to
                 the
                 objection
                 therefore
                 ,
                 pag.
                 211
                 ,
                 212
                 ,
                 have
                 not
                 the
                 least
                 strength
                 ,
                 where
                 you
                 say
                 ,
                 The
                 Covenant
                 which
                 they
                 enter
                 is
                 their
                 pretence
                 for
                 God
                 ;
                 I
                 Reply
                 ,
                 they
                 do
                 therefore
                 but
                 pretend
                 to
                 take
                 God
                 for
                 their
                 God
                 ,
                 which
                 is
                 the
                 proper
                 Covenanting
                 .
                 How
                 else
                 could
                 you
                 next
                 say
                 ,
                 that
                 they
                 are
                 guiltie
                 of
                 hypocrisie
                 ?
                 Doubtless
                 they
                 had
                 hypocrisie
                 as
                 well
                 in
                 entering
                 the
                 Covenant
                 ,
                 as
                 after
                 in
                 pretending
                 to
                 stand
                 to
                 it
                 .
                 Is
                 it
                 not
                 you
                 rather
                 ,
                 that
                 consequentially
                 say
                 ,
                 There
                 is
                 no
                 Hypocrites
                 (
                 among
                 these
                 at
                 least
                 )
                 in
                 Covenanting
                 ,
                 who
                 make
                 them
                 all
                 to
                 Covenant
                 truly
                 and
                 unfeignedly
                 ?
                 And
                 where
                 you
                 say
                 ,
                 that
                 
                   then
                   they
                   do
                   but
                   pretend
                   to
                   the
                   stage
                   ,
                   and
                   to
                   hypocrisie
                   :
                
                 It
                 is
                 a
                 strange
                 feigned
                 consequence
                 ,
                 without
                 the
                 least
                 shew
                 of
                 proof
                 .
                 What!
                 is
                 he
                 but
                 a
                 pretender
                 to
                 Hypocrisie
                 ,
                 that
                 takes
                 on
                 him
                 a
                 Christian
                 ,
                 when
                 he
                 is
                 none
                 ?
                 (
                 Suppose
                 he
                 never
                 Covenanted
                 )
                 or
                 he
                 that
                 takes
                 on
                 him
                 to
                 consent
                 or
                 covenant
                 in
                 heart
                 ,
                 when
                 he
                 doth
                 it
                 but
                 in
                 words
                 ,
                 and
                 wilfully
                 dissembles
                 ?
                 Yea
                 ,
                 if
                 they
                 think
                 they
                 Accept
                 Christ
                 ,
                 not
                 knowing
                 what
                 Christ
                 is
                 ,
                 and
                 so
                 do
                 not
                 Accept
                 him
                 as
                 he
                 is
                 offered
                 them
                 ,
                 and
                 yet
                 go
                 on
                 in
                 a
                 supposition
                 that
                 they
                 are
                 Christians
                 ;
                 these
                 seem
                 to
                 have
                 done
                 what
                 they
                 did
                 not
                 ,
                 and
                 to
                 be
                 what
                 they
                 are
                 not
                 :
                 and
                 therefore
                 are
                 Hypocrites
                 ,
                 though
                 not
                 purposely
                 dissembling
                 .
              
               
                 For
                 your
                 3.
                 
                 Absurdity
                 ,
                 I
                 have
                 said
                 enough
                 against
                 that
                 charge
                 to
                 Mr.
                 Tombes
                 ,
                 which
                 shall
                 stand
                 ,
                 till
                 you
                 confute
                 it
                 ,
                 as
                 the
                 confutation
                 of
                 yours
                 .
                 And
                 so
                 much
                 for
                 your
                 feigned
                 Absurdities
                 .
              
            
             
               
                 §.
                 42.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 TO
                 make
                 the
                 Visible
                 Seal
                 of
                 Baptism
                 ,
                 which
                 is
                 the
                 Priviledge
                 of
                 the
                 Church
                 Visible
                 ,
                 to
                 be
                 of
                 equal
                 latitude
                 with
                 the
                 Seal
                 of
                 the
                 Spirit
                 ,
                 which
                 is
                 peculiar
                 to
                 invisible
                 members
                 ,
                 is
                 a
                 Paradox
                 .
              
            
             
               
               
                 §.
                 42.
                 
              
               
                 
                   R.
                   B.
                
                 BUt
                 you
                 take
                 it
                 for
                 granted
                 that
                 we
                 do
                 so
                 ;
                 which
                 is
                 too
                 easie
                 disputing
                 .
                 We
                 give
                 the
                 Seal
                 of
                 Baptism
                 to
                 all
                 that
                 seem
                 sound
                 Believers
                 ,
                 and
                 their
                 seed
                 ;
                 and
                 we
                 say
                 ,
                 the
                 Seal
                 of
                 the
                 sanctifying
                 Spirit
                 ,
                 is
                 onely
                 theirs
                 that
                 Are
                 such
                 Believers
                 .
                 But
                 if
                 you
                 speak
                 onely
                 of
                 Covenant-Right
                 to
                 Baptism
                 ,
                 
                   Coram
                   Deo
                
                 ,
                 by
                 his
                 gift
                 of
                 Covenant
                 ,
                 then
                 I
                 make
                 them
                 of
                 the
                 same
                 extent
                 :
                 supposing
                 that
                 by
                 the
                 Seal
                 of
                 the
                 Spirit
                 ,
                 you
                 mean
                 somewhat
                 common
                 to
                 every
                 true
                 believer
                 .
                 3.
                 
                 But
                 if
                 it
                 be
                 the
                 
                   formalis
                   Ratio
                
                 of
                 Sealing
                 that
                 you
                 look
                 at
                 ,
                 I
                 say
                 ,
                 God
                 sealeth
                 to
                 the
                 wicked
                 his
                 Covenant
                 or
                 Promise
                 as
                 it
                 is
                 made
                 to
                 them
                 ,
                 (
                 of
                 which
                 before
                 )
                 :
                 He
                 sealed
                 the
                 conditional
                 Covenant
                 ,
                 which
                 they
                 seemed
                 to
                 Accept
                 ,
                 (
                 which
                 if
                 they
                 had
                 not
                 seemed
                 to
                 Accept
                 ,
                 he
                 would
                 not
                 have
                 commanded
                 the
                 annexing
                 of
                 the
                 Seal
                 )
                 :
                 and
                 so
                 God
                 may
                 be
                 said
                 to
                 do
                 it
                 ,
                 in
                 that
                 he
                 commandeth
                 his
                 Ministers
                 to
                 do
                 it
                 .
                 But
                 it
                 is
                 not
                 such
                 a
                 sealing
                 ,
                 as
                 leaves
                 God
                 actually
                 obliged
                 to
                 fulfill
                 the
                 promise
                 ,
                 as
                 he
                 is
                 to
                 them
                 that
                 perform
                 the
                 condition
                 .
                 But
                 of
                 this
                 more
                 in
                 its
                 own
                 place
                 .
              
            
             
               
                 §.
                 43.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 THe
                 great
                 conditon
                 to
                 which
                 Baptism
                 engageth
                 ,
                 is
                 not
                 a
                 prerequisite
                 in
                 baptism
                 .
                 This
                 is
                 plain
                 ;
                 no
                 man
                 is
                 bound
                 to
                 make
                 good
                 his
                 condition
                 ,
                 before
                 engagement
                 to
                 conditions
                 :
                 no
                 servant
                 is
                 tyed
                 to
                 do
                 his
                 wook
                 ,
                 before
                 he
                 hath
                 received
                 his
                 earnest
                 :
                 no
                 Souldier
                 to
                 fight
                 before
                 he
                 is
                 listed
                 ,
                 or
                 hath
                 given
                 in
                 his
                 name
                 .
                 But
                 faith
                 that
                 is
                 Justifying
                 to
                 Accept
                 Christ
                 ,
                 is
                 the
                 Condition
                 to
                 which
                 Baptism
                 engageth
                 .
              
            
             
               
                 §.
                 43.
                 
              
               
                 
                   R.
                   B.
                
                 WHat
                 is
                 the
                 conclusion
                 
                   therefore
                   Justifying
                   faith
                   is
                   not
                   a
                   prerequisite
                   in
                   Baptism
                   :
                
                 or
                 according
                 to
                 the
                 simile
                 ,
                 
                   therefore
                   no
                   man
                   is
                   bound
                   to
                   aceept
                   Christ
                   to
                   Justification
                   before
                   he
                   is
                   baptized
                   .
                
                 I
                 confess
                 ▪
                 the
                 reading
                 of
                 such
                 passages
                 in
                 Grave
                 ,
                 Learned
                 ,
                 Godly
                 Divines
                 ,
                 and
                 that
                 with
                 such
                 confidence
                 uttered
                 as
                 undoubted
                 truth
                 ,
                 and
                 that
                 in
                 zeal
                 to
                 save
                 the
                 Church
                 from
                 the
                 errors
                 of
                 us
                 that
                 are
                 contrarie
                 minded
                 ,
                 doth
                 very
                 much
                 convince
                 me
                 of
                 humane
                 frailtie
                 ,
                 and
                 that
                 the
                 best
                 of
                 men
                 do
                 know
                 but
                 in
                 part
                 ,
                 and
                 in
                 a
                 little
                 part
                 too
                 :
                 and
                 it
                 makes
                 me
                 less
                 angrie
                 at
                 those
                 unlearned
                 mistaken
                 men
                 ,
                 that
                 have
                 of
                 late
                 so
                 troubled
                 the
                 Church
                 :
                 and
                 to
                 say
                 with
                 
                   Seneca
                   ,
                   Iniquus
                   est
                   qui
                   commune
                   vitium
                   singulis
                   objicit
                   ,
                   &c.
                   quanto
                   in
                   his
                   Justior
                   Venia
                   sit
                   ,
                   quae
                   per
                   totum
                   g●nus
                   humanum
                   vulgata
                   sunt
                   ?
                   Omnes
                   inconsulti
                   ,
                   &
                   improvidi
                   sumus
                   ;
                   omnes
                   incerti
                   ,
                   queruli
                   ,
                   ambitiosi
                   .
                   Quid
                   lenioribus
                   verbis
                   ulcus
                   publicum
                   abscondam
                   ?
                   Omnes
                   mali
                   sumus
                   .
                   Quicquid
                   itaque
                   in
                   alio
                   reprehenditur
                   ,
                   id
                   unusquisque
                   in
                   suo
                   sinu
                   invenic●
                   .
                   Quid
                   illius
                   pallorem
                   ?
                   illius
                   maciem
                   notas
                   ?
                   Pestilentia
                   est
                   .
                   Placidiores
                   itaque
                   invicem
                   sumus
                   .
                   Mali
                   inter
                   malos
                   vivimus
                   .
                
                 But
                 to
                 the
                 matter
                 .
              
               
                 1.
                 
                 Then
                 it
                 seems
                 ,
                 if
                 a
                 man
                 believe
                 sincerely
                 and
                 savingly
                 ,
                 the
                 main
                 use
                 of
                 Baptism
                 ,
                 as
                 engaging
                 ,
                 is
                 past
                 already
                 .
                 Must
                 any
                 sound
                 believer
                 then
                 be
                 Baptised
                 ?
                 or
                 onely
                 unsound
                 believers
                 and
                 Infidels
                 that
                 will
                 promise
                 to
                 believe
                 hereafter
                 ?
                 
                 But
                 I
                 will
                 shew
                 the
                 foulness
                 of
                 this
                 error
                 anon
                 ,
                 and
                 therefore
                 let
                 it
                 pass
                 now
                 .
                 2.
                 
                 But
                 you
                 say
                 ,
                 
                   This
                   is
                   plain
                
                 ;
                 to
                 whom
                 ?
                 all
                 men
                 have
                 not
                 the
                 truth
                 ,
                 that
                 are
                 confident
                 that
                 they
                 have
                 it
                 ;
                 I
                 see
                 that
                 you
                 say
                 ,
                 
                   No
                   man
                   is
                   bound
                   to
                   make
                   good
                   his
                   Condition
                   before
                   engagement
                   ,
                
                 &c.
                 very
                 dangerous
                 :
                 It
                 is
                 not
                 our
                 condition
                 only
                 nor
                 principally
                 ,
                 as
                 to
                 the
                 efficient
                 obligation
                 ,
                 nor
                 at
                 all
                 as
                 to
                 the
                 Justification
                 .
                 Are
                 we
                 poor
                 worms
                 ,
                 our
                 own
                 Gods
                 and
                 Lords
                 ,
                 that
                 we
                 should
                 be
                 disobliged
                 till
                 we
                 will
                 be
                 pleased
                 to
                 oblige
                 our selves
                 ?
                 Our
                 faith
                 is
                 Gods
                 Condition
                 as
                 the
                 Imposer
                 ;
                 three
                 several
                 Bonds
                 hath
                 he
                 laid
                 upon
                 us
                 .
                 1.
                 
                 As
                 Legislator
                 of
                 the
                 Law
                 of
                 Grace
                 ,
                 he
                 hath
                 commanded
                 us
                 to
                 believe
                 in
                 ,
                 and
                 accept
                 an
                 offered
                 Christ
                 .
                 And
                 is
                 Gods
                 command
                 insufficient
                 to
                 oblige
                 us
                 ,
                 till
                 we
                 oblige
                 our selves
                 ?
                 then
                 more
                 happy
                 are
                 Pagans
                 then
                 I
                 imagined
                 .
                 2.
                 
                 As
                 the
                 Donor
                 of
                 Christ
                 and
                 Life
                 ,
                 and
                 the
                 Author
                 of
                 the
                 Promise
                 or
                 Deed
                 of
                 gift
                 (
                 and
                 so
                 Christ
                 as
                 Testator
                 )
                 he
                 hath
                 made
                 our
                 sincere
                 faith
                 the
                 condition
                 ;
                 saying
                 ,
                 
                   If
                   thou
                   believe
                   ,
                   thou
                   shalt
                   be
                   saved
                   .
                
                 Hereby
                 we
                 are
                 bound
                 to
                 believe
                 ,
                 as
                 a
                 necessary
                 means
                 to
                 salvation
                 .
                 This
                 is
                 but
                 a
                 sanction
                 of
                 the
                 first
                 obligation
                 .
                 3.
                 
                 The
                 like
                 may
                 be
                 said
                 of
                 the
                 threatning
                 ,
                 
                   He
                   that
                   believeth
                   not
                   shall
                   be
                   damned
                
                 ;
                 which
                 God
                 addeth
                 as
                 Legislator
                 to
                 this
                 Law
                 ,
                 so
                 that
                 every
                 man
                 is
                 bound
                 to
                 sound
                 Believing
                 ,
                 as
                 the
                 necessarie
                 condition
                 of
                 salvation
                 ,
                 before
                 he
                 doth
                 consent
                 himself
                 ,
                 or
                 oblige
                 himself
                 to
                 it
                 :
                 even
                 by
                 an
                 obligation
                 which
                 is
                 ten
                 thousand
                 fold
                 stronger
                 then
                 any
                 that
                 he
                 is
                 capable
                 of
                 laying
                 on
                 himself
                 .
              
               
                 3.
                 
                 It
                 is
                 also
                 a
                 very
                 high
                 mistake
                 ,
                 to
                 think
                 that
                 our
                 Covenanting
                 or
                 Consent
                 ,
                 (
                 which
                 is
                 our
                 actual
                 believing
                 )
                 is
                 none
                 of
                 our
                 condition
                 ,
                 when
                 it
                 is
                 the
                 great
                 and
                 principal
                 part
                 of
                 our
                 condition
                 ;
                 yea
                 all
                 the
                 condition
                 of
                 our
                 begun
                 Justification
                 (
                 not
                 taking
                 the
                 word
                 Faith
                 too
                 narrowly
                 )
                 .
                 You
                 will
                 perhaps
                 say
                 ,
                 These
                 are
                 our
                 conditions
                 as
                 subjects
                 ,
                 but
                 not
                 as
                 Covenanters
                 .
                 Reply
                 .
                 They
                 are
                 our
                 conditions
                 as
                 subjects
                 called
                 to
                 Covenant
                 ,
                 as
                 we
                 are
                 the
                 persons
                 to
                 whom
                 the
                 Covenant
                 is
                 offered
                 :
                 They
                 are
                 constituted
                 by
                 God
                 as
                 Donor
                 ,
                 Benefactor
                 ,
                 and
                 Author
                 of
                 the
                 Covenant
                 or
                 Promise
                 ,
                 and
                 not
                 meerly
                 as
                 Rector
                 .
                 It
                 belongeth
                 to
                 the
                 Donor
                 to
                 determine
                 of
                 the
                 conditions
                 of
                 his
                 own
                 gift
                 ,
                 on
                 which
                 they
                 shall
                 become
                 due
                 or
                 not
                 .
                 Yet
                 doth
                 God
                 make
                 no
                 transactions
                 with
                 men
                 but
                 as
                 with
                 subjects
                 ;
                 and
                 therefore
                 even
                 when
                 he
                 deals
                 with
                 us
                 as
                 Benefactor
                 and
                 Donor
                 in
                 free
                 gifts
                 ,
                 it
                 is
                 still
                 as
                 
                   Dominus
                   &
                   Rector
                   Benefaciens
                
                 :
                 he
                 lays
                 not
                 by
                 his
                 Dominion
                 or
                 Soveraigntie
                 ,
                 nor
                 these
                 Relations
                 to
                 us
                 .
              
               
                 4.
                 
                 For
                 your
                 instance
                 of
                 servants
                 and
                 souldiers
                 ,
                 they
                 leave
                 out
                 the
                 great
                 part
                 of
                 the
                 condition
                 of
                 the
                 Covenant
                 of
                 Grace
                 :
                 which
                 is
                 ,
                 that
                 we
                 consent
                 to
                 be
                 servants
                 and
                 souldiers
                 .
                 The
                 Relation
                 must
                 first
                 be
                 entered
                 ;
                 God
                 must
                 be
                 taken
                 for
                 our
                 God
                 ,
                 and
                 Christ
                 for
                 our
                 Redeemer
                 ,
                 Lord
                 ,
                 and
                 Saviour
                 ;
                 the
                 Holy
                 Ghost
                 for
                 our
                 Guide
                 and
                 Sanctifyer
                 :
                 This
                 is
                 Faith
                 and
                 Covenanting
                 .
                 This
                 goes
                 before
                 working
                 and
                 fighting
                 .
                 But
                 this
                 Covenanting
                 is
                 the
                 great
                 condition
                 of
                 Gods
                 Covenant
                 .
                 As
                 when
                 the
                 forementioned
                 Prince
                 is
                 offered
                 in
                 marriage
                 (
                 with
                 his
                 Dignities
                 and
                 Riches
                 )
                 to
                 a
                 condemned
                 beggar
                 ;
                 as
                 it
                 is
                 a
                 gift
                 ,
                 and
                 covenant
                 propounded
                 on
                 his
                 part
                 ,
                 and
                 actually
                 to
                 be
                 entered
                 ,
                 it
                 is
                 consent
                 ,
                 or
                 marriage-covenanting
                 on
                 her
                 part
                 that
                 is
                 the
                 condition
                 ;
                 yea
                 ,
                 and
                 all
                 the
                 condition
                 of
                 her
                 first
                 right
                 to
                 him
                 and
                 his
                 riches
                 and
                 honors
                 .
                 So
                 in
                 your
                 instance
                 :
                 It
                 is
                 the
                 servants
                 consent
                 or
                 covenant
                 to
                 have
                 such
                 a
                 man
                 for
                 his
                 master
                 ;
                 and
                 the
                 souldiers
                 consent
                 and
                 covenanting
                 to
                 have
                 such
                 a
                 man
                 for
                 his
                 General
                 ;
                 that
                 is
                 the
                 condition
                 on
                 which
                 one
                 hath
                 all
                 his
                 first
                 right
                 to
                 the
                 Priviledges
                 of
                 the
                 family
                 ,
                 and
                 the
                 other
                 to
                 the
                 Priviledges
                 of
                 the
                 Armie
                 .
                 Is
                 not
                 this
                 consent
                 necessarie
                 in
                 our
                 present
                 case
                 ?
                 If
                 you
                 would
                 have
                 spoke
                 to
                 the
                 point
                 ,
                 you
                 should
                 have
                 said
                 thus
                 ,
                 
                 
                   No
                   servant
                   is
                   tyed
                   sincerely
                   to
                   consent
                   or
                   covenant
                   to
                   be
                   a
                   servant
                   ,
                   before
                   he
                   have
                   received
                   his
                   earnest
                   :
                   No
                   souldier
                   is
                   tyed
                   to
                   consent
                   or
                   covenant
                   truly
                   to
                   be
                   a
                   souldier
                   ,
                   till
                   he
                   be
                   listed
                
                 ;
                 which
                 are
                 both
                 plainly
                 false
                 .
                 Baptism
                 is
                 as
                 the
                 listing
                 ;
                 Consent
                 (
                 which
                 is
                 saving
                 Faith
                 )
                 is
                 the
                 heart
                 covenant
                 ,
                 prerequisite
                 to
                 listing
                 ,
                 and
                 not
                 the
                 work
                 to
                 be
                 done
                 after
                 ,
                 except
                 you
                 speak
                 of
                 the
                 continuance
                 of
                 consent
                 .
                 Baptism
                 is
                 the
                 solemnizing
                 our
                 marriage
                 with
                 Christ
                 .
                 And
                 it
                 is
                 a
                 strange
                 marriage
                 ,
                 wherein
                 the
                 woman
                 doth
                 only
                 promise
                 that
                 she
                 will
                 begin
                 hereafter
                 to
                 take
                 that
                 man
                 for
                 her
                 husband
                 ,
                 but
                 not
                 at
                 present
                 .
                 Nay
                 where
                 such
                 present
                 consent
                 is
                 not
                 Requisite
                 ,
                 is
                 a
                 fe●gned
                 or
                 nominal
                 ,
                 or
                 half-consent
                 ,
                 the
                 condition
                 on
                 which
                 a
                 woman
                 hath
                 Right
                 to
                 the
                 man
                 and
                 his
                 estate
                 ,
                 and
                 a
                 full
                 consent
                 hereafter
                 the
                 thing
                 that
                 she
                 is
                 engaged
                 to
                 .
              
               
                 5.
                 
                 In
                 your
                 minor
                 ,
                 
                   But
                   faith
                   that
                   is
                   Justifying
                   to
                   accept
                   Christ
                   ,
                   is
                   the
                   condition
                   to
                   which
                   Baptism
                   engageth
                
                 ;
                 either
                 you
                 mean
                 only
                 the
                 continuance
                 of
                 that
                 faith
                 ,
                 and
                 that
                 is
                 true
                 ,
                 (
                 but
                 not
                 your
                 meaning
                 I
                 think
                 )
                 .
                 Or
                 you
                 mean
                 ,
                 the
                 beginning
                 of
                 that
                 faith
                 (
                 as
                 doubtless
                 the
                 foregoing
                 words
                 shew
                 that
                 you
                 do
                 )
                 ;
                 and
                 then
                 why
                 had
                 we
                 not
                 one
                 word
                 tending
                 to
                 the
                 proof
                 ,
                 which
                 would
                 in
                 this
                 place
                 have
                 been
                 very
                 acceptable
                 to
                 me
                 .
                 I
                 will
                 anon
                 make
                 an
                 argument
                 of
                 the
                 contrarie
                 .
              
               
                 You
                 seem
                 to
                 me
                 in
                 all
                 this
                 to
                 mistake
                 the
                 very
                 formal
                 nature
                 of
                 a
                 condition
                 ,
                 as
                 if
                 it
                 received
                 its
                 denomination
                 from
                 our
                 promise
                 to
                 perform
                 it
                 ;
                 when
                 as
                 ,
                 by
                 the
                 consent
                 of
                 all
                 Lawyers
                 that
                 I
                 have
                 read
                 of
                 it
                 ,
                 it
                 is
                 denominated
                 from
                 the
                 determination
                 of
                 the
                 Donor
                 ,
                 Testator
                 ,
                 or
                 other
                 Imposer
                 ;
                 and
                 most
                 evidently
                 and
                 unquestionably
                 it
                 is
                 so
                 ,
                 in
                 unequal
                 contracts
                 ,
                 where
                 one
                 is
                 the
                 Benefactor
                 ,
                 and
                 hath
                 the
                 absolute
                 power
                 of
                 disposing
                 his
                 own
                 favors
                 .
              
            
             
               
                 §.
                 44.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 THat
                 Faith
                 upon
                 which
                 
                   Simon
                   Magus
                
                 in
                 the
                 Primitive
                 times
                 was
                 baptized
                 ,
                 is
                 that
                 which
                 admitteth
                 to
                 Baptism
                 ;
                 Simon
                 himself
                 believed
                 and
                 was
                 Baptized
                 ,
                 
                   Act.
                   8.13
                
                 .
                 But
                 Simons
                 Faith
                 ●ell
                 short
                 of
                 saving
                 and
                 justifying
                 .
              
            
             
               
                 §.
                 44.
                 
              
               
                 
                   R.
                   B
                   COncedo
                   totum
                   ;
                   sed
                   desideratur
                   Conclusio
                
                 ;
                 That
                 may
                 be
                 said
                 to
                 admit
                 to
                 Baptism
                 ,
                 which
                 so
                 qualifieth
                 the
                 person
                 as
                 that
                 we
                 are
                 bound
                 to
                 Baptize
                 him
                 ,
                 as
                 being
                 one
                 that
                 seemeth
                 sound
                 in
                 believing
                 ,
                 as
                 Simon
                 did
                 .
                 But
                 this
                 is
                 not
                 Entituling
                 ,
                 or
                 ,
                 having
                 
                   Coram
                   Deo
                   &
                   à
                   faedere
                
                 ,
                 Right
                 to
                 Baptism
                 :
                 nor
                 doth
                 prove
                 that
                 it
                 is
                 not
                 saving
                 Faith
                 which
                 God
                 in
                 his
                 Covenant
                 makes
                 the
                 condition
                 prerequisite
                 to
                 such
                 a
                 Right
                 to
                 Baptism
                 .
              
            
             
               
                 §.
                 45.
                 
              
               
                 
                   Mr.
                   Bl.
                   6.
                
                 
                 IN
                 Case
                 only
                 justifying
                 Faith
                 give
                 admission
                 to
                 Baptism
                 ,
                 then
                 none
                 is
                 able
                 to
                 baptize
                 ,
                 seeing
                 this
                 by
                 none
                 is
                 discerned
                 :
                 and
                 to
                 leave
                 it
                 to
                 our
                 charity
                 ,
                 affirming
                 that
                 we
                 may
                 admit
                 upon
                 presumption
                 of
                 a
                 title
                 when
                 God
                 denies
                 ,
                 I
                 have
                 spoken
                 somewhat
                 ,
                 
                 Chap.
                 and
                 I
                 refer
                 to
                 Mr.
                 Hudson
                 in
                 his
                 Vindication
                 ,
                 whom
                 learned
                 Mr.
                 Baxter
                 so
                 highly
                 commends
                 ,
                 to
                 shew
                 the
                 unreasonabless
                 of
                 it
                 .
              
            
             
               
                 §.
                 45.
                 
              
               
                 R.B.
                 1.
                 
                 SEing
                 you
                 have
                 read
                 what
                 I
                 have
                 said
                 to
                 Mr.
                 Tombes
                 against
                 this
                 Objection
                 ,
                 I
                 shall
                 take
                 it
                 as
                 needless
                 to
                 say
                 more
                 ,
                 till
                 you
                 confute
                 it
                 :
                 2.
                 
                 I
                 say
                 not
                 that
                 
                   onely
                   justifying
                   Faith
                   gives
                   Admission
                   to
                   Baptism
                   .
                
                 I
                 say
                 that
                 the
                 seeming
                 ,
                 or
                 Probable
                 Profession
                 of
                 such
                 a
                 faith
                 gives
                 Admittance
                 .
                 3.
                 
                 Nor
                 is
                 it
                 left
                 to
                 our
                 Charity
                 ,
                 but
                 imposed
                 on
                 us
                 as
                 a
                 Duty
                 to
                 Baptize
                 those
                 that
                 profess
                 sound
                 belief
                 :
                 but
                 whether
                 the
                 profession
                 be
                 probably
                 serious
                 ,
                 or
                 not
                 ,
                 our
                 understanding
                 ,
                 and
                 not
                 our
                 Charity
                 must
                 judge
                 .
                 And
                 if
                 you
                 go
                 not
                 that
                 way
                 too
                 ,
                 then
                 it
                 seems
                 you
                 would
                 Baptize
                 a
                 man
                 that
                 should
                 apparently
                 jest
                 or
                 deride
                 Christ
                 under
                 colour
                 of
                 professing
                 :
                 which
                 were
                 to
                 Accept
                 that
                 as
                 a
                 profession
                 which
                 is
                 no
                 profession
                 .
                 For
                 it
                 is
                 no
                 further
                 a
                 profession
                 then
                 it
                 seems
                 to
                 be
                 serious
                 and
                 express
                 what
                 is
                 in
                 the
                 heart
                 .
                 4.
                 
                 Though
                 God
                 deny
                 the
                 justness
                 of
                 the
                 hypocrites
                 Title
                 
                   in
                   foro
                   Dei
                
                 ,
                 yet
                 he
                 doth
                 not
                 deny
                 it
                 to
                 be
                 our
                 duty
                 to
                 deal
                 with
                 them
                 ,
                 for
                 their
                 profession
                 ,
                 as
                 with
                 those
                 whose
                 Title
                 is
                 just
                 .
                 5.
                 
                 I
                 know
                 not
                 what
                 Chapter
                 it
                 is
                 that
                 you
                 refer
                 us
                 to
                 for
                 more
                 .
                 6.
                 
                 Having
                 lent
                 Mr.
                 Hudsons
                 book
                 out
                 ,
                 I
                 have
                 it
                 not
                 now
                 by
                 me
                 ,
                 and
                 therefore
                 cannot
                 consult
                 him
                 :
                 but
                 I
                 suppose
                 you
                 would
                 use
                 the
                 Arguments
                 which
                 you
                 thought
                 strongest
                 .
              
            
             
               
                 §.
                 46.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 HEre
                 it
                 is
                 objected
                 :
                 
                   1.
                   
                   When
                   Christ
                   saith
                   ▪
                
                 Make
                 me
                 Disciples
                 of
                 all
                 Nations
                 baptizing
                 them
                 ,
                 
                   he
                   meant
                   sincere
                   Disciples
                   ,
                   though
                   we
                   cannot
                   ever
                   know
                   them
                   to
                   be
                   sincere
                   .
                
                 I
                 Answer
                 ,
                 In
                 Case
                 I
                 make
                 this
                 first
                 Objection
                 brought
                 against
                 me
                 ,
                 my
                 seventh
                 and
                 last
                 Argument
                 for
                 me
                 ,
                 it
                 will
                 fully
                 discover
                 the
                 weakness
                 of
                 it
                 ;
                 and
                 thus
                 I
                 form
                 it
                 .
                 All
                 that
                 are
                 Disciples
                 unto
                 Christ
                 ,
                 and
                 made
                 Disciples
                 for
                 Christ
                 ,
                 are
                 to
                 be
                 baptized
                 :
                 But
                 some
                 are
                 made
                 Disciples
                 to
                 Christ
                 ,
                 that
                 are
                 short
                 of
                 Faith
                 saving
                 and
                 justifying
                 ,
                 as
                 hath
                 been
                 proved
                 at
                 large
                 :
                 This
                 Discipleship
                 that
                 Christ
                 here
                 mentions
                 ,
                 is
                 such
                 of
                 which
                 whole
                 Nations
                 are
                 in
                 capacity
                 ,
                 as
                 is
                 plain
                 in
                 the
                 Commission
                 ;
                 to
                 which
                 this
                 Nation
                 (
                 with
                 others
                 )
                 hath
                 happily
                 attained
                 according
                 to
                 the
                 manifold
                 Prophesies
                 before
                 cited
                 :
                 Of
                 these
                 the
                 whole
                 Vniversal
                 visible
                 Church
                 consisteth
                 ,
                 so
                 irrefragably
                 proved
                 by
                 Mr.
                 Hudson
                 in
                 his
                 Treatise
                 of
                 that
                 subject
                 ,
                 and
                 his
                 Vindication
                 .
                 Now
                 if
                 whole
                 Nations
                 ,
                 yea
                 the
                 whole
                 Vniversal
                 Visible
                 Church
                 (
                 consisting
                 of
                 discipled
                 Nations
                 )
                 were
                 all
                 Believers
                 ,
                 it
                 were
                 a
                 great
                 happiness
                 ;
                 the
                 Election
                 would
                 be
                 as
                 large
                 as
                 Vocation
                 ,
                 when
                 Christ
                 saith
                 ,
                 
                   Many
                   are
                   called
                   ,
                   but
                   few
                   chosen
                   .
                
              
            
             
               
                 §.
                 46.
                 
              
               
                 R.B.
                 1.
                 
                 TO
                 vindicate
                 my
                 Objections
                 :
                 If
                 it
                 be
                 not
                 sincere
                 Disciples
                 that
                 Christ
                 means
                 in
                 that
                 Text
                 ,
                 then
                 no
                 Apostle
                 was
                 bound
                 by
                 that
                 Commission
                 and
                 great
                 Precept
                 to
                 endeavour
                 the
                 making
                 of
                 sincere
                 Disciples
                 (
                 but
                 only
                 counterfeits
                 and
                 half
                 Christians
                 :
                 )
                 But
                 the
                 Antecedent
                 is
                 false
                 ,
                 therefore
                 ,
                 &c.
                 2.
                 
                 For
                 your
                 Argument
                 ,
                 I
                 grant
                 the
                 Conclusion
                 ;
                 and
                 what
                 would
                 you
                 have
                 more
                 ?
                 But
                 knew
                 
                 you
                 not
                 that
                 it
                 is
                 not
                 the
                 thing
                 in
                 Question
                 ?
                 3.
                 
                 I
                 grant
                 the
                 Minor
                 ,
                 taking
                 the
                 word
                 Disciples
                 equivocally
                 ,
                 as
                 a
                 Corps
                 is
                 called
                 a
                 man
                 ;
                 and
                 I
                 confess
                 it
                 usual
                 so
                 to
                 take
                 the
                 word
                 :
                 but
                 otherwise
                 I
                 deny
                 the
                 Minor.
                 To
                 be
                 Christs
                 Disciple
                 (
                 as
                 to
                 the
                 aged
                 )
                 is
                 to
                 be
                 one
                 that
                 hath
                 unfeignedly
                 taken
                 Christ
                 for
                 his
                 Master
                 ,
                 to
                 Teach
                 him
                 and
                 Rule
                 him
                 ,
                 renouncing
                 the
                 contrary
                 guidance
                 of
                 the
                 Flesh
                 ,
                 the
                 World
                 ,
                 and
                 Devil
                 :
                 and
                 it
                 implyeth
                 that
                 he
                 hath
                 already
                 learnt
                 his
                 necessity
                 of
                 Christs
                 Guidance
                 ,
                 and
                 who
                 Christ
                 is
                 ,
                 and
                 what
                 a
                 Master
                 ,
                 &
                 to
                 what
                 End
                 it
                 is
                 that
                 we
                 must
                 learn
                 of
                 him
                 ,
                 and
                 what
                 are
                 the
                 great
                 conditions
                 on
                 which
                 he
                 receiveth
                 his
                 Disciples
                 .
                 And
                 I
                 think
                 they
                 that
                 do
                 this
                 sincerely
                 ,
                 are
                 justified
                 :
                 and
                 they
                 that
                 do
                 not
                 ,
                 are
                 but
                 seeming
                 Disciples
                 ;
                 but
                 if
                 you
                 will
                 call
                 such
                 Disciples
                 (
                 as
                 we
                 must
                 because
                 they
                 seem
                 so
                 )
                 then
                 you
                 may
                 say
                 ,
                 They
                 are
                 Really
                 such
                 (
                 seeming
                 )
                 Disciples
                 .
                 4.
                 
                 To
                 your
                 confirmation
                 ,
                 I
                 deny
                 the
                 Minor
                 :
                 and
                 I
                 say
                 ,
                 that
                 it
                 is
                 so
                 new
                 Doctrine
                 to
                 affirm
                 that
                 whole
                 Nations
                 are
                 not
                 capable
                 of
                 being
                 sound
                 Believers
                 ,
                 that
                 it
                 deserved
                 one
                 word
                 of
                 proof
                 .
                 Much
                 less
                 should
                 you
                 have
                 hid
                 your
                 Minor
                 ,
                 and
                 turned
                 it
                 into
                 
                   à
                   Negatio
                   existentiae
                
                 ,
                 when
                 it
                 should
                 have
                 been
                 but
                 
                   à
                   Negatio
                   Capacitatis
                
                 .
                 Doth
                 it
                 follow
                 that
                 a
                 Nation
                 is
                 not
                 capable
                 of
                 sound
                 faith
                 ,
                 because
                 they
                 have
                 it
                 not
                 ?
                 or
                 will
                 not
                 have
                 it
                 ?
                 5.
                 
                 Do
                 you
                 think
                 Preachers
                 yet
                 be
                 not
                 bound
                 to
                 endeavour
                 the
                 sa●ing
                 Conversion
                 of
                 whole
                 Nations
                 ?
                 If
                 you
                 say
                 ,
                 No
                 :
                 you
                 take
                 them
                 off
                 the
                 work
                 that
                 their
                 master
                 hath
                 set
                 them
                 on
                 .
                 If
                 you
                 say
                 ,
                 Yea
                 ,
                 then
                 you
                 think
                 they
                 must
                 endeavor
                 to
                 perswade
                 men
                 to
                 that
                 which
                 they
                 have
                 not
                 a
                 capacity
                 of
                 .
                 6.
                 
                 If
                 there
                 be
                 any
                 Nation
                 uncapable
                 of
                 Faith
                 ,
                 then
                 God
                 cannot
                 make
                 them
                 Believers
                 .
                 But
                 that
                 is
                 not
                 true
                 ,
                 therefore
                 ,
                 &c.
                 7.
                 
                 You
                 say
                 not
                 well
                 that
                 the
                 whole
                 Universal
                 Visible
                 Church
                 consisteth
                 of
                 Discipled
                 Nations
                 ,
                 if
                 you
                 mean
                 [
                 only
                 ]
                 as
                 you
                 seem
                 .
                 For
                 then
                 poor
                 scattered
                 Christians
                 in
                 a
                 Heathen
                 Nation
                 ,
                 should
                 be
                 no
                 part
                 of
                 the
                 Universal
                 Visible
                 Church
                 .
                 8.
                 
                 Vocation
                 uneffectual
                 ,
                 is
                 common
                 to
                 Pagans
                 .
                 Vocation
                 throughly
                 effectual
                 ,
                 is
                 of
                 the
                 same
                 extent
                 as
                 justification
                 ,
                 and
                 (
                 I
                 think
                 )
                 Election
                 .
                 Vocation
                 which
                 is
                 effectual
                 only
                 to
                 bring
                 men
                 to
                 an
                 outward
                 Profession
                 of
                 saving
                 Faith
                 ,
                 is
                 larger
                 then
                 Election
                 ,
                 and
                 makes
                 men
                 such
                 whom
                 we
                 are
                 bound
                 to
                 Baptize
                 .
              
            
             
               
                 §.
                 47.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 OBject
                 .
                 
                   2.
                   
                   When
                   he
                   saith
                   ,
                   He
                   that
                   Believeth
                   and
                   is
                   baptized
                   shall
                   be
                   saved
                   ,
                   here
                   Faith
                   goes
                   before
                   Baptism
                   ;
                   and
                   that
                   not
                   a
                   common
                   ,
                   but
                   a
                   saving
                   Faith
                   ;
                   for
                   here
                   is
                   but
                   one
                   Faith
                   spoken
                   of
                   ,
                   and
                   that
                   is
                   before
                   Baptism
                   .
                   Answ
                   .
                   1.
                   
                
                 This
                 is
                 the
                 weakest
                 of
                 all
                 Arguments
                 ,
                 to
                 reason
                 for
                 a
                 precedency
                 of
                 one
                 before
                 another
                 ,
                 from
                 the
                 order
                 in
                 which
                 they
                 are
                 placed
                 in
                 Scripture
                 .
                 So
                 we
                 may
                 say
                 ,
                 
                   John
                   Baptized
                
                 before
                 he
                 preached
                 the
                 Baptism
                 of
                 repentance
                 ,
                 for
                 his
                 baptizing
                 is
                 mentioned
                 before
                 preaching
                 of
                 Baptism
                 ,
                 
                   Mar.
                   1.4
                
                 .
                 So
                 we
                 may
                 say
                 ,
                 We
                 must
                 have
                 glory
                 first
                 ,
                 and
                 Vertue
                 after
                 ;
                 for
                 so
                 they
                 are
                 placed
                 by
                 the
                 Apostle
                 ,
                 
                   2
                   Pet.
                   1.3
                
                 .
                 All
                 that
                 can
                 be
                 collected
                 ,
                 is
                 ,
                 that
                 we
                 must
                 in
                 Gods
                 ordinary
                 way
                 of
                 conferring
                 salvation
                 ,
                 have
                 both
                 Faith
                 and
                 Baptism
                 ;
                 though
                 there
                 be
                 not
                 the
                 like
                 absolute
                 necessity
                 of
                 Baptism
                 as
                 of
                 Faith
                 :
                 Baptism
                 being
                 necessary
                 ,
                 
                   necessitate
                   praecepti
                
                 ,
                 Jesus
                 Christ
                 having
                 Instituted
                 and
                 commanded
                 it
                 ;
                 but
                 Faith
                 necessary
                 both
                 
                   necessitate
                   medii
                   &
                   praecepti
                
                 ,
                 seeing
                 Christ
                 not
                 onely
                 commanded
                 it
                 ,
                 but
                 salvation
                 can
                 at
                 no
                 hand
                 be
                 obtained
                 (
                 by
                 men
                 in
                 capaicty
                 of
                 it
                 )
                 without
                 it
                 :
                 And
                 it
                 hath
                 been
                 well
                 observed
                 ,
                 that
                 in
                 the
                 words
                 following
                 ,
                 the
                 like
                 stress
                 is
                 not
                 laid
                 on
                 Baptism
                 as
                 on
                 Faith
                 :
                 not
                 
                   [
                   he
                   that
                   is
                   not
                   baptized
                   ]
                
                 but
                 
                   [
                   he
                   that
                   believeth
                   not
                
                 ]
                 shall
                 be
                 damned
                 .
              
            
             
               
               
                 §.
                 47.
                 
              
               
                 
                   R.
                   B.
                
                 IF
                 affirmations
                 be
                 good
                 proof
                 of
                 the
                 weakness
                 of
                 Arguments
                 ,
                 then
                 this
                 is
                 sufficiently
                 confuted
                 .
                 But
                 to
                 the
                 rest
                 :
                 1.
                 
                 I
                 confess
                 there
                 may
                 be
                 a
                 
                   Hysteron
                   Proteron
                
                 in
                 the
                 Scripture
                 :
                 and
                 in
                 such
                 a
                 case
                 we
                 may
                 not
                 gather
                 the
                 reall
                 precedency
                 of
                 that
                 which
                 is
                 first
                 named
                 .
                 But
                 otherwise
                 ,
                 I
                 know
                 not
                 whence
                 we
                 should
                 better
                 gather
                 the
                 natural
                 order
                 then
                 from
                 Scripture
                 order
                 in
                 expression
                 .
                 If
                 I
                 may
                 by
                 the
                 order
                 of
                 your
                 speeches
                 gather
                 the
                 order
                 of
                 things
                 in
                 your
                 conception
                 and
                 intentions
                 ,
                 then
                 may
                 I
                 observe
                 the
                 Holy
                 Ghosts
                 order
                 also
                 to
                 the
                 like
                 ends
                 :
                 for
                 I
                 suppose
                 you
                 speak
                 not
                 more
                 orderly
                 then
                 the
                 Holy
                 Ghost
                 .
                 But
                 I
                 may
                 sure
                 to
                 that
                 end
                 observe
                 the
                 order
                 of
                 your
                 expressions
                 ,
                 therefore
                 .
                 Moreover
                 ,
                 this
                 is
                 not
                 one
                 Text
                 going
                 against
                 the
                 order
                 expressed
                 in
                 most
                 others
                 :
                 but
                 contrarily
                 ,
                 the
                 same
                 order
                 is
                 usually
                 observed
                 in
                 other
                 Texts
                 that
                 speak
                 of
                 Faith
                 and
                 Baptism
                 ,
                 putting
                 Faith
                 first
                 .
                 Furthermore
                 ,
                 this
                 is
                 not
                 a
                 meer
                 Historical
                 Narration
                 ,
                 or
                 circumstantial
                 by-passage
                 ,
                 but
                 it
                 is
                 the
                 very
                 sum
                 of
                 the
                 Law
                 of
                 Grace
                 ,
                 solemnly
                 delivered
                 by
                 Christ
                 to
                 his
                 Apostles
                 (
                 with
                 their
                 grand
                 Commission
                 )
                 before
                 his
                 Ascention
                 :
                 and
                 where
                 may
                 we
                 expect
                 if
                 not
                 here
                 ;
                 where
                 in
                 so
                 few
                 words
                 is
                 expressed
                 the
                 substance
                 of
                 the
                 Covenant
                 ?
                 Moreover
                 ,
                 it
                 is
                 not
                 doctrinally
                 and
                 in
                 general
                 precepts
                 onely
                 ,
                 that
                 this
                 order
                 is
                 held
                 ,
                 but
                 in
                 particular
                 precepts
                 ▪
                 directing
                 in
                 present
                 matter
                 of
                 execution
                 .
                 The
                 Eunuch
                 must
                 Believe
                 with
                 all
                 his
                 heart
                 ,
                 and
                 so
                 others
                 commonly
                 must
                 profess
                 belief
                 ,
                 before
                 they
                 must
                 be
                 Baptized
                 :
                 and
                 the
                 Scripture
                 gives
                 no
                 hint
                 that
                 this
                 is
                 one
                 kinde
                 of
                 Faith
                 ,
                 and
                 that
                 another
                 ,
                 Mar.
                 1.4
                 .
                 shews
                 first
                 in
                 General
                 what
                 John
                 did
                 in
                 the
                 wilderness
                 ,
                 viz.
                 Baptize
                 :
                 and
                 2.
                 in
                 what
                 order
                 he
                 did
                 it
                 ▪
                 viz.
                 first
                 preaching
                 that
                 Baptism
                 of
                 Repentance
                 to
                 them
                 .
                 That
                 2
                 Pet.
                 1.3
                 .
                 is
                 spoken
                 in
                 perfect
                 Logical
                 order
                 :
                 It
                 speaks
                 not
                 of
                 Christs
                 order
                 of
                 Execution
                 ,
                 and
                 our
                 order
                 of
                 Assecution
                 ,
                 but
                 of
                 Gods
                 and
                 our
                 order
                 of
                 Intention
                 .
                 If
                 it
                 had
                 been
                 said
                 ▪
                 that
                 
                   he
                   giveth
                   us
                   glory
                   and
                   vertue
                   ,
                
                 it
                 had
                 been
                 a
                 
                   Hysteron
                   Proteron
                
                 :
                 but
                 it
                 is
                 only
                 ,
                 
                   he
                   called
                   us
                   to
                   glory
                   and
                   vertue
                   :
                
                 And
                 of
                 ends
                 the
                 Ultimate
                 is
                 the
                 first
                 in
                 Intention
                 ,
                 and
                 all
                 ends
                 are
                 so
                 before
                 their
                 means
                 ;
                 and
                 therefore
                 may
                 well
                 be
                 so
                 in
                 expression
                 .
              
               
                 2.
                 
                 I
                 think
                 as
                 Baptism
                 is
                 truly
                 
                   Medium
                   ad
                   salutem
                
                 ,
                 so
                 it
                 may
                 be
                 said
                 to
                 be
                 necessary
                 ,
                 
                   necessitate
                   medii
                
                 ,
                 as
                 well
                 as
                 
                   necessitate
                   praecepti
                
                 :
                 only
                 with
                 a
                 distinction
                 of
                 necessitie
                 ,
                 according
                 to
                 its
                 :
                 Degrees
                 ;
                 Faith
                 is
                 absolutely
                 necessarie
                 ;
                 as
                 
                   sine
                   qua
                   non
                
                 ,
                 and
                 Baptism
                 is
                 of
                 an
                 inferior
                 less
                 necessitie
                 ,
                 sometime
                 but
                 
                   ad
                   bene
                   esse
                   ,
                   &
                   solemnitatem
                   .
                
                 Lastly
                 ,
                 the
                 command
                 foregoing
                 ,
                 
                   Disciple
                   me
                   all
                   Nations
                   ,
                   Baptizing
                   them
                
                 :
                 setteth
                 Faith
                 (
                 in
                 present
                 or
                 persons
                 at
                 age
                 themselves
                 )
                 before
                 Baptism
                 ,
                 as
                 included
                 in
                 Discipling
                 :
                 And
                 if
                 this
                 text
                 which
                 contains
                 the
                 Commission
                 ,
                 put
                 not
                 Faith
                 before
                 Baptism
                 ,
                 it
                 s
                 like
                 others
                 do
                 not
                 ,
                 and
                 then
                 why
                 may
                 no●
                 any
                 H●athens
                 that
                 will
                 ,
                 be
                 baptized
                 :
                 and
                 the
                 text
                 speaks
                 but
                 of
                 one
                 faith
                 ,
                 for
                 ought
                 I
                 can
                 finde
                 .
              
            
             
               
                 §.
                 48.
                 
              
               
                 
                   Mr.
                   Bl.
                   2.
                
                 
                 LEt
                 Peter
                 where
                 he
                 speaks
                 of
                 salvation
                 by
                 baptism
                 ,
                 interpret
                 these
                 words
                 ,
                 
                   Baptism
                   doth
                   now
                   also
                   (
                   saith
                   he
                   )
                   save
                   us
                   by
                   the
                   resurrection
                   
                   of
                   Jesus
                   Christ
                   ,
                   1
                   Pet.
                   3.21
                   .
                
                 and
                 then
                 explains
                 himself
                 .
                 
                   Not
                   the
                   putting
                   away
                   the
                   filth
                   of
                   the
                   flesh
                   ,
                   but
                   the
                   answer
                   of
                   a
                   good
                   conscience
                   towards
                   God
                
                 ;
                 this
                 answer
                 or
                 restipulation
                 to
                 the
                 outward
                 administration
                 of
                 Baptism
                 ,
                 is
                 that
                 which
                 follows
                 upon
                 Baptism
                 ,
                 but
                 Justifying
                 Faith
                 is
                 that
                 restipulation
                 (
                 at
                 least
                 a
                 principal
                 branch
                 of
                 it
                 )
                 and
                 therefore
                 there
                 is
                 no
                 necessitie
                 that
                 it
                 go
                 before
                 ,
                 but
                 a
                 necessitie
                 that
                 it
                 must
                 follow
                 after
                 baptism
                 .
                 It
                 is
                 true
                 that
                 in
                 men
                 of
                 years
                 ,
                 Justifying
                 saith
                 sometimes
                 goes
                 before
                 baptism
                 ,
                 as
                 in
                 Abraham
                 it
                 went
                 before
                 Circumcision
                 :
                 but
                 it
                 is
                 not
                 of
                 necsesity
                 required
                 to
                 Interest
                 us
                 in
                 a
                 Right
                 ,
                 neither
                 of
                 Baptism
                 nor
                 Circumcision
                 .
              
            
             
               
                 §.
                 48.
                 
              
               
                 
                   R.
                   B.
                
                 I
                 Will
                 not
                 now
                 stand
                 to
                 enquire
                 of
                 the
                 fitness
                 or
                 unfitness
                 of
                 your
                 term
                 ,
                 Restipulation
                 ,
                 as
                 here
                 used
                 .
                 Varro
                 useth
                 Restipulari
                 as
                 being
                 the
                 same
                 act
                 as
                 stipulari
                 :
                 and
                 Civilians
                 use
                 it
                 but
                 rarely
                 .
                 In
                 every
                 stipulation
                 they
                 make
                 two
                 parties
                 ,
                 the
                 Stipulator
                 (
                 which
                 is
                 he
                 that
                 asks
                 the
                 question
                 )
                 and
                 the
                 Promiser
                 (
                 which
                 is
                 the
                 answerer
                 ,
                 that
                 obligeth
                 himself
                 )
                 .
                 Though
                 rarely
                 and
                 unusually
                 also
                 ,
                 the
                 Promiser
                 be
                 called
                 Stipulator
                 .
                 But
                 I
                 suppose
                 it
                 is
                 
                   Responsio
                   Promissoris
                
                 ,
                 that
                 you
                 mean
                 by
                 Restipulation
                 ,
                 and
                 not
                 another
                 Interogation
                 whereby
                 a
                 double
                 stipulation
                 is
                 made
                 ;
                 supposing
                 this
                 your
                 meaning
                 I
                 Reply
                 :
                 1.
                 
                 Why
                 did
                 you
                 not
                 give
                 us
                 one
                 word
                 for
                 proof
                 ,
                 that
                 this
                 Restipulation
                 is
                 a
                 thing
                 following
                 Baptism
                 ?
                 This
                 is
                 too
                 dilute
                 and
                 easie
                 disputing
                 .
                 I
                 took
                 the
                 contrary
                 for
                 an
                 unquestionable
                 truth
                 .
                 The
                 best
                 Interpreters
                 judge
                 ,
                 that
                 Peter
                 means
                 here
                 ,
                 the
                 Answer
                 whereby
                 the
                 Promiser
                 in
                 Baptism
                 did
                 solemnly
                 oblige
                 himself
                 :
                 which
                 was
                 to
                 two
                 Questions
                 .
                 
                   Credis
                   in
                   Patrem
                   ,
                   filium
                   &
                   spiritum
                   sanctum
                   ?
                   Credo
                   .
                   Abrenuncias
                   Diabolum
                   ,
                   mundum
                   &
                   Carnem
                   ?
                   Abrenuncio
                   .
                
                 And
                 who
                 knoweth
                 not
                 that
                 these
                 went
                 before
                 the
                 application
                 of
                 the
                 water
                 ?
                 (
                 of
                 which
                 more
                 anon
                 .
                 )
                 Doth
                 not
                 mutual
                 consent
                 expressed
                 go
                 before
                 the
                 sealing
                 of
                 the
                 Covenant
                 ?
                 Doth
                 Christ
                 bid
                 us
                 Baptize
                 men
                 into
                 the
                 name
                 of
                 the
                 Father
                 ,
                 Son
                 ,
                 and
                 Holy-Ghost
                 ;
                 and
                 would
                 you
                 have
                 us
                 do
                 this
                 before
                 they
                 profess
                 their
                 consent
                 ?
                 shall
                 we
                 Baptize
                 them
                 first
                 ,
                 and
                 ask
                 them
                 whether
                 they
                 believe
                 and
                 consent
                 after
                 ?
              
               
                 2.
                 
                 I
                 gratefully
                 accept
                 your
                 Concession
                 ,
                 that
                 
                   Justifying
                   Faith
                   is
                   that
                   Restipulation
                
                 .
                 Which
                 is
                 your
                 minor
                 :
                 (
                 that
                 is
                 ,
                 Justifying
                 Faith
                 ,
                 professed
                 )
                 .
                 And
                 thence
                 I
                 conclude
                 ,
                 that
                 then
                 Justifying
                 faith
                 is
                 Essential
                 to
                 the
                 mutual
                 Covenant
                 ,
                 and
                 so
                 without
                 it
                 ,
                 God
                 is
                 not
                 thus
                 in
                 Covenant
                 with
                 men
                 :
                 For
                 who
                 knows
                 not
                 ,
                 that
                 ever
                 read
                 Civil
                 Law
                 ,
                 that
                 there
                 is
                 no
                 stipulation
                 
                   sine
                   Promissione
                
                 ,
                 which
                 you
                 call
                 (
                 and
                 so
                 do
                 other
                 Divines
                 )
                 Restipulation
                 ?
                 and
                 that
                 this
                 Restipulation
                 is
                 an
                 essential
                 part
                 of
                 the
                 contract
                 ,
                 called
                 stipulation
                 ?
                 This
                 being
                 past
                 doubt
                 ,
                 it
                 follows
                 ,
                 that
                 Justifying
                 Faith
                 being
                 our
                 Restipulation
                 ,
                 is
                 an
                 Essential
                 part
                 of
                 the
                 contract
                 or
                 Baptismal
                 Covenant
                 .
                 And
                 it
                 is
                 apparant
                 that
                 Peter
                 meant
                 not
                 any
                 other
                 contract
                 which
                 was
                 to
                 be
                 entered
                 between
                 God
                 and
                 man
                 ,
                 after
                 the
                 Baptismal
                 Contract
                 ,
                 and
                 different
                 from
                 it
                 ▪
                 for
                 then
                 he
                 would
                 not
                 have
                 said
                 
                   Baptism
                   saveth
                   us
                
                 ;
                 and
                 have
                 interpreted
                 it
                 ,
                 
                   de
                   fidâ
                   responsione
                   vel
                   promissione
                   ,
                   &
                   non
                   de
                   nudâ
                   lotione
                   .
                
              
               
                 3.
                 
                 The
                 Concession
                 which
                 you
                 were
                 forced
                 to
                 ,
                 about
                 men
                 of
                 years
                 ,
                 how
                 it
                 doth
                 cut
                 the
                 throat
                 of
                 your
                 cause
                 ,
                 I
                 shall
                 shew
                 you
                 anon
                 .
              
            
             
               
               
                 §.
                 49.
                 
              
               
                 
                   Mr.
                   Bl.
                   OBj.
                   3.
                   
                   That
                   faith
                   to
                   which
                   the
                   promise
                   of
                   Remission
                   and
                   Justification
                   is
                   made
                   ,
                   it
                   must
                   also
                   be
                   sealed
                   to
                   ,
                   (
                   or
                   that
                   faith
                   which
                   is
                   the
                   condition
                   of
                   the
                   Promise
                   ,
                   is
                   the
                   condition
                   in
                
                 foro
                 Dei
                 
                   of
                   the
                   Title
                   to
                   the
                   Seal
                   )
                   .
                   But
                   it
                   is
                   only
                   solid
                   true
                   faith
                   which
                   is
                   the
                   Condition
                   of
                   the
                   Promise
                   (
                   of
                   Remission
                   )
                   .
                   Therefore
                   it
                   is
                   that
                   only
                   that
                   gives
                   Right
                   in
                
                 foro
                 Dei
                 ,
                 
                   to
                   the
                   Seal
                
                 .
                 Answ
                 .
                 Here
                 is
                 an
                 argument
                 first
                 proposed
                 ;
                 2.
                 in
                 a
                 parenthesis
                 paraphrased
                 :
                 For
                 the
                 proposition
                 ,
                 I
                 say
                 ,
                 Faith
                 is
                 not
                 sealed
                 to
                 ,
                 but
                 Remission
                 of
                 sins
                 ,
                 or
                 salvation
                 upon
                 condition
                 of
                 Faith.
                 A
                 professor
                 of
                 Faith
                 that
                 goes
                 no
                 further
                 ,
                 may
                 engage
                 himself
                 to
                 a
                 lively
                 working
                 Faith
                 ,
                 and
                 upon
                 those
                 terms
                 ,
                 God
                 engages
                 for
                 ,
                 and
                 puts
                 his
                 Seal
                 for
                 Remission
                 and
                 salvation
                 .
                 For
                 the
                 parenthesis
                 ,
                 
                   That
                   faith
                   which
                   is
                   the
                   condition
                   of
                   the
                   Promise
                   ,
                   is
                   the
                   condition
                   in
                
                 foro
                 Dei
                 
                   of
                   Title
                   to
                   that
                   Seal
                
                 ;
                 I
                 judge
                 the
                 contrary
                 to
                 be
                 undeniable
                 ,
                 that
                 Faith
                 which
                 is
                 the
                 condition
                 of
                 the
                 Promise
                 ,
                 is
                 not
                 the
                 condition
                 in
                 
                   foro
                   Dei
                
                 ,
                 of
                 Title
                 to
                 the
                 Seal
                 .
                 An
                 acknowledgment
                 of
                 the
                 Necessity
                 of
                 such
                 faith
                 ,
                 with
                 engagement
                 to
                 it
                 ,
                 is
                 sufficient
                 for
                 a
                 Title
                 to
                 the
                 Seal
                 ,
                 and
                 the
                 performance
                 of
                 the
                 condition
                 of
                 like
                 necessity
                 to
                 attain
                 the
                 thing
                 sealed
                 .
                 To
                 promise
                 service
                 and
                 fidelitie
                 in
                 war
                 ,
                 is
                 enough
                 to
                 get
                 listed
                 ,
                 as
                 to
                 do
                 service
                 is
                 of
                 necessity
                 to
                 be
                 rewarded
                 .
              
            
             
               
                 §.
                 49.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 BOth
                 Sacraments
                 rightly
                 used
                 ,
                 are
                 a
                 mutual
                 Sealing
                 to
                 the
                 mutual
                 Covenant
                 .
                 As
                 in
                 the
                 Lords
                 Supper
                 ;
                 Taking
                 and
                 eating
                 ,
                 is
                 our
                 Sealing
                 ,
                 professing
                 action
                 ;
                 so
                 in
                 Baptism
                 ,
                 receiving
                 the
                 water
                 applied
                 ,
                 is
                 our
                 Seal
                 and
                 professing
                 Passion
                 :
                 (
                 For
                 we
                 are
                 more
                 Passive
                 in
                 our
                 new
                 birth
                 ,
                 then
                 in
                 our
                 feeding
                 for
                 growth
                 )
                 .
                 So
                 is
                 the
                 presenting
                 our
                 persons
                 ,
                 or
                 our
                 children
                 ,
                 of
                 our
                 delivering
                 them
                 up
                 to
                 Christ
                 ,
                 as
                 his
                 Disciples
                 .
                 It
                 is
                 therefore
                 our
                 part
                 ,
                 as
                 well
                 as
                 Gods
                 ,
                 that
                 is
                 Sealed
                 to
                 .
              
               
                 2.
                 
                 Where
                 you
                 say
                 ,
                 
                   A
                   professor
                   of
                   Faith
                   may
                   engage
                   to
                   a
                   lively
                   working
                   Faith
                
                 ;
                 you
                 mean
                 ,
                 either
                 
                   a
                   Professor
                   of
                   that
                   lively
                   faith
                   ,
                
                 or
                 
                   a
                   Professor
                   of
                   a
                   dead
                   ,
                   not
                   working
                   Faith.
                
                 If
                 the
                 first
                 ,
                 it
                 is
                 a
                 contradiction
                 to
                 say
                 ,
                 
                   He
                   professeth
                   to
                   have
                   a
                   lively
                   Faith
                
                 ;
                 and
                 
                   He
                   only
                   engageth
                   so
                   to
                   believe
                   hereafter
                   .
                
                 For
                 if
                 he
                 profess
                 to
                 have
                 it
                 already
                 ,
                 then
                 he
                 can
                 engage
                 only
                 to
                 the
                 Continuation
                 ,
                 and
                 not
                 the
                 Inception
                 of
                 it
                 .
                 If
                 you
                 mean
                 the
                 latter
                 ,
                 then
                 I
                 shall
                 shew
                 you
                 anon
                 ,
                 that
                 a
                 man
                 professing
                 a
                 Dead
                 ,
                 not-working
                 Faith
                 ,
                 is
                 not
                 in
                 Scripture
                 called
                 to
                 Covenant
                 with
                 God
                 in
                 Baptism
                 ,
                 to
                 believe
                 lively
                 for
                 the
                 future
                 ,
                 (
                 incepivè
                 )
                 and
                 to
                 believe
                 for
                 the
                 future
                 with
                 a
                 working
                 Faith.
                 In
                 the
                 mean
                 time
                 ,
                 this
                 should
                 be
                 proved
                 ,
                 which
                 yet
                 I
                 never
                 saw
                 .
                 You
                 suppose
                 then
                 ,
                 such
                 a
                 professor
                 as
                 this
                 ,
                 coming
                 to
                 Baptism
                 ,
                 saying
                 ,
                 
                   Lord
                   I
                   believe
                   that
                   Thou
                   art
                   God
                   alone
                   ▪
                   and
                   Christ
                   the
                   only
                   Redeemer
                   ,
                   and
                   the
                   Holy-Ghost
                   ,
                   the
                   Guide
                   and
                   Sanctifier
                   of
                   thy
                   people
                   ;
                   and
                   that
                   the
                   World
                   ,
                   Flesh
                   ,
                   and
                   Devil
                   is
                   to
                   be
                   renounced
                   for
                   thee
                   :
                   but
                   at
                   present
                   these
                   are
                   so
                   dear
                   to
                   me
                   ,
                   that
                   I
                   will
                   not
                   forsake
                   them
                   for
                   thee
                   ;
                   I
                   will
                   not
                   take
                   Thee
                   for
                   my
                   God
                   ,
                   to
                   Rule
                   me
                   ,
                   or
                   be
                   my
                   Happiness
                   ,
                   nor
                   will
                   I
                   take
                   Christ
                   to
                   Govern
                   me
                   ,
                   and
                   Save
                   me
                   in
                   His
                   way
                   ,
                   nor
                   will
                   I
                   be
                   Guided
                   or
                   Sanctified
                   by
                   the
                   Holy-Ghost
                   ;
                   but
                   hereafter
                   I
                   will
                   ,
                   &
                   therefore
                   I
                   come
                   to
                   be
                   Baptized
                   .
                
              
               
                 3.
                 
                 That
                 which
                 you
                 judge
                 undeniable
                 ,
                 you
                 see
                 I
                 deny
                 .
                 It
                 is
                 not
                 therefore
                 
                   de
                   facto
                
                 undeniable
                 .
                 When
                 you
                 and
                 I
                 can
                 each
                 of
                 us
                 attain
                 to
                 such
                 a
                 height
                 of
                 
                 confidence
                 ,
                 of
                 the
                 Verity
                 of
                 our
                 several
                 Contradictory
                 Propositions
                 ,
                 in
                 a
                 matter
                 of
                 such
                 moment
                 ,
                 and
                 about
                 the
                 Principles
                 of
                 the
                 Doctrine
                 of
                 Christ
                 ,
                 which
                 the
                 Apostle
                 reckoneth
                 as
                 the
                 milk
                 of
                 Babes
                 ,
                 who
                 are
                 unskilful
                 in
                 the
                 word
                 of
                 Righteousness
                 (
                 Heb.
                 5.12
                 ,
                 13
                 ,
                 14.
                 and
                 6.1.2
                 .
                 )
                 it
                 encreaseth
                 my
                 conviction
                 of
                 the
                 great
                 necessity
                 of
                 toleration
                 of
                 some
                 great
                 errors
                 ,
                 even
                 in
                 Preachers
                 of
                 the
                 Gospel
                 ;
                 For
                 either
                 yours
                 or
                 mine
                 seem
                 such
                 .
                 I
                 finde
                 no
                 proof
                 of
                 your
                 undenyable
                 Proposition
                 .
                 1.
                 
                 The
                 Seal
                 is
                 but
                 an
                 affix
                 to
                 the
                 Promise
                 :
                 therefore
                 that
                 which
                 is
                 the
                 condition
                 of
                 the
                 Promise
                 ,
                 is
                 the
                 condition
                 of
                 the
                 Seal
                 .
                 2.
                 
                 The
                 use
                 of
                 the
                 Seal
                 is
                 to
                 confirm
                 the
                 Promise
                 to
                 him
                 to
                 whom
                 it
                 is
                 Sealed
                 :
                 Therefore
                 the
                 condition
                 of
                 the
                 Promise
                 is
                 the
                 condition
                 of
                 the
                 Seal
                 .
                 3.
                 
                 If
                 the
                 Promise
                 and
                 Seal
                 have
                 two
                 distinct
                 conditions
                 ,
                 then
                 there
                 are
                 two
                 distinct
                 Covenants
                 (
                 for
                 from
                 the
                 conditions
                 ,
                 most
                 commonly
                 are
                 contracts
                 specified
                 :
                 and
                 therefore
                 Wesenbechius
                 and
                 such
                 like
                 Logical
                 Civilians
                 ,
                 call
                 it
                 the
                 form
                 of
                 the
                 contract
                 ,
                 or
                 stipulation
                 to
                 be
                 either
                 
                   Dura
                   vel
                   in
                   diem
                   ,
                   vel
                   sub
                   conditione
                   ,
                
                 and
                 those
                 sub-conditions
                 are
                 specified
                 oft
                 from
                 their
                 various
                 conditions
                 )
                 .
                 But
                 there
                 is
                 not
                 two
                 Covenants
                 ,
                 therefore
                 ▪
                 but
                 of
                 this
                 more
                 anon
                 .
              
               
                 4.
                 
                 Is
                 it
                 not
                 against
                 the
                 nature
                 and
                 common
                 use
                 of
                 Sealing
                 ▪
                 that
                 it
                 should
                 be
                 in
                 order
                 before
                 the
                 Promise
                 or
                 Covenant
                 ?
                 and
                 that
                 men
                 should
                 have
                 first
                 right
                 to
                 that
                 Seal
                 on
                 one
                 condition
                 ,
                 before
                 they
                 have
                 right
                 to
                 the
                 Promise
                 ;
                 and
                 then
                 have
                 right
                 to
                 the
                 Promise
                 after
                 on
                 another
                 condition
                 ?
                 5.
                 
                 If
                 it
                 be
                 so
                 undenyable
                 ,
                 that
                 
                   that
                   Faith
                   which
                   is
                   the
                   condition
                   of
                   the
                   Promise
                   ,
                   is
                   not
                   the
                   condition
                   in
                
                 foro
                 Dei
                 
                   of
                   Title
                   to
                   the
                   Seal
                
                 ;
                 as
                 you
                 affirm
                 :
                 why
                 do
                 you
                 then
                 build
                 so
                 much
                 against
                 
                   Mr.
                   Tombes
                
                 ,
                 on
                 that
                 argument
                 from
                 Act.
                 2.
                 
                 
                   The
                   Promise
                   is
                   to
                   you
                   and
                   your
                   children
                
                 ;
                 arguing
                 a
                 Right
                 to
                 the
                 Seal
                 ,
                 from
                 an
                 Interest
                 in
                 the
                 Promise
                 ?
              
               
                 6.
                 
                 Where
                 you
                 say
                 ,
                 that
                 
                   An
                   acknowledgement
                   of
                   the
                   necessity
                   of
                   such
                   faith
                   ,
                   with
                   engagement
                   to
                   it
                   ,
                   is
                   sufficient
                   for
                   a
                   Title
                   to
                   the
                   Seal
                   .
                
                 I
                 Reply
                 ,
                 then
                 those
                 that
                 at
                 present
                 renounce
                 Christ
                 ,
                 so
                 it
                 be
                 against
                 their
                 knowledge
                 and
                 conscience
                 ,
                 and
                 will
                 engage
                 to
                 own
                 him
                 sincerely
                 for
                 the
                 future
                 ,
                 have
                 right
                 to
                 Baptism
                 .
                 A
                 convinced
                 persecutor
                 may
                 acknowledge
                 this
                 necessity
                 ,
                 and
                 engage
                 ,
                 that
                 before
                 he
                 dies
                 he
                 will
                 be
                 a
                 true
                 Believer
                 ,
                 and
                 yet
                 resolve
                 to
                 be
                 no
                 Christian
                 till
                 then
                 ,
                 no
                 not
                 so
                 much
                 as
                 in
                 profession
                 .
              
               
                 7.
                 
                 Your
                 instance
                 of
                 service
                 &
                 fidelitie
                 in
                 war
                 ,
                 runs
                 upon
                 the
                 great
                 mistake
                 which
                 I
                 have
                 so
                 often
                 told
                 you
                 of
                 .
                 The
                 formal
                 Reason
                 and
                 denomination
                 of
                 a
                 condition
                 ,
                 is
                 from
                 the
                 Donors
                 constitution
                 or
                 imposition
                 ,
                 giving
                 his
                 benefits
                 only
                 on
                 the
                 terms
                 by
                 himself
                 assigned
                 ;
                 and
                 not
                 from
                 our
                 Promise
                 to
                 perform
                 them
                 .
                 And
                 therefore
                 our
                 Promise
                 it self
                 ,
                 is
                 the
                 chief
                 condition
                 of
                 Gods
                 Promise
                 ,
                 and
                 (
                 to
                 speak
                 as
                 your self
                 did
                 )
                 .
                 Our
                 Justifing
                 faith
                 being
                 our
                 Restipulation
                 ,
                 that
                 Restipulation
                 is
                 not
                 only
                 part
                 of
                 our
                 condition
                 ,
                 but
                 the
                 whole
                 as
                 to
                 our
                 first
                 Right
                 to
                 Christ
                 ,
                 Justification
                 and
                 Salvation
                 ;
                 though
                 that
                 Right
                 shall
                 not
                 be
                 continued
                 ,
                 nor
                 we
                 actually
                 glorified
                 ,
                 but
                 on
                 condition
                 both
                 of
                 continuing
                 that
                 faith
                 ,
                 and
                 of
                 adding
                 (
                 if
                 there
                 be
                 opportunitie
                 )
                 sincere
                 obedience
                 ,
                 in
                 perseverance
                 to
                 the
                 death
                 .
              
            
             
               
                 §.
                 50.
                 
              
               
                 
                   Mr.
                   Bl.
                   4.
                
                 
                 AS
                 for
                 the
                 argument
                 
                   ad
                   hominem
                
                 ,
                 framed
                 against
                 those
                 who
                 make
                 initial
                 or
                 common
                 faith
                 ,
                 sufficient
                 to
                 entitle
                 to
                 Baptism
                 ,
                 and
                 yet
                 affix
                 Remission
                 of
                 sins
                 to
                 all
                 Baptism
                 ,
                 even
                 so
                 received
                 without
                 any
                 performance
                 of
                 further
                 engagement
                 ;
                 I
                 leave
                 to
                 them
                 to
                 defend
                 ,
                 who
                 maintain
                 such
                 Doctrine
                 ,
                 and
                 to
                 speak
                 to
                 the
                 Absurdities
                 that
                 follow
                 upon
                 it
                 .
              
            
             
               
               
                 §.
                 50.
                 
              
               
                 
                   R.
                   B.
                
                 THough
                 you
                 avoid
                 the
                 dint
                 of
                 this
                 argument
                 ,
                 by
                 forsaking
                 Dr.
                 Ward
                 here
                 ,
                 yet
                 it
                 may
                 perhaps
                 appear
                 that
                 your
                 own
                 way
                 is
                 clogged
                 with
                 more
                 Absurdities
                 then
                 a
                 few
                 .
              
            
             
               
                 §.
                 51.
                 
              
               
                 
                   Mr.
                   Bl.
                   5.
                
                 
                 THat
                 of
                 Philip
                 to
                 the
                 Eunuch
                 ,
                 seems
                 to
                 carry
                 most
                 colour
                 ;
                 The
                 Eunuch
                 must
                 believe
                 with
                 all
                 his
                 heart
                 ,
                 before
                 he
                 must
                 be
                 baptized
                 ;
                 and
                 I
                 have
                 known
                 it
                 trouble
                 some
                 ,
                 that
                 are
                 fully
                 convinced
                 ,
                 that
                 a
                 Dogmatical
                 faith
                 gives
                 title
                 to
                 baptism
                 ,
                 satisfying
                 themselves
                 with
                 this
                 answer
                 ,
                 that
                 howsoever
                 Philip
                 called
                 for
                 such
                 a
                 faith
                 which
                 leads
                 to
                 salvation
                 ,
                 yet
                 did
                 not
                 express
                 himself
                 so
                 far
                 ,
                 that
                 no
                 faith
                 short
                 of
                 this
                 gives
                 title
                 to
                 baptism
                 .
              
               
                 It
                 may
                 be
                 answered
                 ,
                 that
                 a
                 Dogmatical
                 faith
                 is
                 true
                 faith
                 ,
                 
                   suo
                   genere
                
                 ,
                 as
                 well
                 as
                 that
                 which
                 Justifieth
                 ;
                 therefore
                 I
                 know
                 not
                 why
                 men
                 should
                 give
                 it
                 the
                 term
                 of
                 false
                 Faith
                 ,
                 seeing
                 Scripture
                 calls
                 it
                 Faith
                 ,
                 and
                 such
                 as
                 those
                 Believers
                 ,
                 and
                 the
                 heart
                 in
                 such
                 a
                 Faith
                 (
                 as
                 to
                 an
                 entire
                 assent
                 )
                 is
                 required
                 .
                 If
                 we
                 look
                 into
                 the
                 Eunuchs
                 answer
                 ,
                 in
                 which
                 Philip
                 did
                 rest
                 satisfied
                 ,
                 and
                 proceeded
                 upon
                 it
                 to
                 baptism
                 ,
                 it
                 will
                 take
                 away
                 all
                 scruple
                 :
                 his
                 answer
                 is
                 ,
                 I
                 believe
                 that
                 Jesus
                 Christ
                 is
                 the
                 Son
                 of
                 God
                 :
                 There
                 is
                 no
                 more
                 in
                 that
                 then
                 a
                 common
                 Faith
                 :
                 this
                 is
                 believed
                 by
                 men
                 not
                 justified
                 :
                 yet
                 this
                 Faith
                 entitles
                 to
                 baptism
                 ,
                 and
                 upon
                 this
                 confession
                 of
                 Faith
                 the
                 Eunuch
                 is
                 baptized
                 .
              
            
             
               
                 §.
                 51.
                 
              
               
                 
                   R.
                   B.
                
                 THat
                 will
                 not
                 trouble
                 you
                 ,
                 which
                 troubleth
                 others
                 .
                 To
                 your
                 answer
                 I
                 Reply
                 ,
                 1.
                 
                 When
                 we
                 do
                 ,
                 with
                 the
                 Scriptures
                 ,
                 enquire
                 after
                 Faith
                 in
                 Christ
                 crucified
                 ,
                 we
                 may
                 well
                 call
                 that
                 a
                 false
                 Faith
                 which
                 pretends
                 to
                 be
                 this
                 ,
                 and
                 is
                 not
                 this
                 ,
                 however
                 true
                 in
                 
                   suo
                   genere
                
                 .
                 Faith
                 in
                 
                   Jupiter
                   ,
                   Sol
                   ,
                   Mahomet
                
                 ,
                 is
                 true
                 in
                 
                   suo
                   genere
                
                 :
                 and
                 so
                 is
                 humane
                 Faith
                 :
                 yet
                 I
                 would
                 call
                 it
                 a
                 false
                 Faith
                 ,
                 if
                 this
                 should
                 be
                 pretended
                 to
                 be
                 Faith
                 in
                 Christ
                 .
                 To
                 believe
                 in
                 Christ
                 as
                 man
                 only
                 ,
                 or
                 as
                 God
                 only
                 ,
                 or
                 as
                 a
                 Guide
                 to
                 Heaven
                 only
                 ,
                 and
                 not
                 as
                 a
                 Redeemer
                 by
                 ransom
                 ,
                 or
                 as
                 one
                 that
                 is
                 to
                 justifie
                 us
                 ,
                 but
                 not
                 to
                 Sanctifie
                 or
                 Rule
                 us
                 ;
                 each
                 of
                 these
                 is
                 true
                 in
                 
                   suo
                   genere
                
                 ,
                 but
                 false
                 if
                 they
                 pretend
                 to
                 be
                 that
                 which
                 Scripture
                 calls
                 Faith
                 in
                 Christ
                 ,
                 and
                 which
                 denominateth
                 Believers
                 .
                 So
                 is
                 it
                 to
                 believe
                 with
                 the
                 understanding
                 speculatively
                 and
                 superficially
                 ,
                 and
                 yet
                 to
                 Dissent
                 with
                 the
                 will.
                 I
                 think
                 ,
                 if
                 a
                 man
                 say
                 ,
                 
                   This
                   is
                   the
                   Son
                   ,
                   the
                   heir
                   ,
                   come
                   let
                   us
                   kill
                   him
                   ,
                   and
                   the
                   inheritance
                   shall
                   be
                   ours
                   ;
                   we
                   will
                   not
                   have
                   this
                   man
                   Reign
                   over
                   us
                   :
                
                 that
                 these
                 are
                 not
                 true
                 Believers
                 ,
                 nor
                 have
                 right
                 to
                 Baptism
                 ,
                 though
                 their
                 belief
                 that
                 he
                 is
                 the
                 heir
                 ,
                 be
                 a
                 Dogmatical
                 Faith
                 ,
                 true
                 in
                 its
                 kinde
                 .
              
               
                 2.
                 
                 As
                 
                   Amesius
                   Medulla
                   li.
                
                 1.
                 cap.
                 3.
                 
                 §
                 .
                 20.
                 
                 
                   Quamvis
                   in
                   Scripturis
                   aliquando
                   Assensus
                   veritati
                   quae
                   est
                   de
                   Deo
                   &
                   Christo
                   ,
                   Joh.
                
                 1.50
                 .
                 
                   habetur
                   pro
                   vera
                   fide
                   ,
                   includitur
                   tamen
                   semper
                   specialis
                   fiducia
                   ,
                   atque
                   adeo
                   omnibus
                   in
                   locis
                   ubi
                   sermo
                   est
                   de
                   salutari
                   fide
                   ,
                   vel
                   praesupponitur
                   fiducia
                   in
                   Messiam
                   ,
                   &
                   indicatur
                   tantum
                   determinatio
                   vel
                   applicatio
                   ejus
                   ad
                   personam
                   Jesu
                   Christi
                   ,
                   vel
                   per
                   assensum
                   illum
                   designatur
                   ,
                   tanquam
                   effectum
                   
                   per
                   suam
                   causam
                   .
                
                 And
                 as
                 words
                 of
                 Knowledge
                 and
                 Assent
                 ,
                 do
                 in
                 Scripture
                 oft
                 imply
                 affection
                 and
                 consent
                 ,
                 so
                 on
                 the
                 contrary
                 ,
                 words
                 of
                 consent
                 and
                 affection
                 do
                 alwaies
                 imply
                 Knowledge
                 and
                 Assent
                 .
                 And
                 therefore
                 Faith
                 is
                 sometime
                 denominated
                 from
                 the
                 Intellectual
                 act
                 Believing
                 ,
                 and
                 sometime
                 from
                 the
                 Wills
                 act
                 Receiving
                 .
              
               
                 3.
                 
                 Do
                 you
                 not
                 know
                 how
                 ordinarily
                 even
                 saving
                 Faith
                 it self
                 is
                 denominated
                 from
                 the
                 Intellectual
                 Act
                 alone
                 ?
                 when
                 yet
                 you
                 'l
                 confess
                 the
                 Will
                 is
                 necessarily
                 an
                 Agent
                 in
                 this
                 ?
                 many
                 texts
                 might
                 quickly
                 be
                 cited
                 to
                 that
                 end
                 .
                 Those
                 that
                 Amesius
                 citeth
                 may
                 suffice
                 :
                 Joh.
                 11.25
                 ,
                 26
                 ,
                 27.
                 
                 
                   He
                   that
                   believeth
                   in
                   me
                   shall
                   live
                   .
                   Believest
                   thou
                   this
                   ?
                   yea
                   Lord
                   ,
                   I
                   believe
                   that
                   thou
                   art
                   that
                   Christ
                   the
                   Son
                   of
                   God
                   ,
                   that
                   was
                   to
                   come
                   into
                   the
                   world
                   .
                
                 Such
                 was
                 Nathaniels
                 faith
                 .
                 Joh.
                 1.49
                 ,
                 50.
                 1
                 
                 Joh.
                 4.15
                 .
                 
                   Whosoever
                   shall
                   confess
                   that
                   Jesus
                   is
                   the
                   Son
                   of
                   God
                   ,
                   God
                   dwelleth
                   in
                   him
                   ,
                   and
                   be
                   in
                   God.
                
                 And
                 1
                 Joh.
                 5.1
                 .
                 
                   Whosoever
                   believeth
                   that
                   Jesus
                   is
                   the
                   Christ
                   ,
                   is
                   born
                   of
                   God.
                
                 Here
                 is
                 more
                 then
                 Right
                 to
                 Baptism
                 .
                 The
                 great
                 doubt
                 was
                 then
                 whether
                 Christ
                 were
                 the
                 true
                 Messiah
                 ,
                 and
                 therefore
                 this
                 was
                 the
                 greatest
                 and
                 most
                 difficult
                 part
                 of
                 Faith
                 ,
                 to
                 Assent
                 to
                 this
                 ;
                 and
                 therefore
                 the
                 whole
                 is
                 denominated
                 from
                 it
                 ,
                 it
                 being
                 supposed
                 ,
                 when
                 they
                 believed
                 him
                 to
                 be
                 the
                 only
                 sufficient
                 and
                 faithful
                 Physitian
                 ,
                 that
                 they
                 were
                 willing
                 to
                 be
                 healed
                 by
                 him
                 in
                 his
                 way
                 .
              
               
                 4.
                 
                 If
                 you
                 think
                 ,
                 as
                 you
                 seem
                 by
                 your
                 answer
                 to
                 do
                 ,
                 that
                 a
                 man
                 may
                 Assent
                 to
                 the
                 Truth
                 of
                 the
                 Gospel
                 with
                 all
                 his
                 heart
                 ,
                 and
                 yet
                 be
                 void
                 of
                 Justifying
                 Faith
                 ,
                 you
                 do
                 not
                 lightly
                 err
                 .
                 Though
                 an
                 unregenerate
                 man
                 may
                 believe
                 as
                 many
                 truths
                 as
                 the
                 Regenerate
                 ,
                 yet
                 not
                 with
                 all
                 his
                 heart
                 ;
                 Christ
                 saith
                 Math.
                 13.
                 
                 
                   The
                   word
                   hath
                   not
                   rooting
                   in
                   him
                   .
                
                 Doubtless
                 ,
                 whether
                 or
                 no
                 the
                 Practical
                 understanding
                 do
                 unavoidably
                 determine
                 the
                 Will
                 ,
                 yet
                 God
                 doth
                 not
                 sanctifie
                 the
                 understanding
                 truly
                 ,
                 and
                 leave
                 the
                 Will
                 unsanctified
                 :
                 which
                 must
                 be
                 said
                 ,
                 if
                 the
                 Dogmatical
                 Faith
                 ,
                 that
                 is
                 the
                 Intellectual
                 Assent
                 of
                 a
                 wicked
                 man
                 ,
                 be
                 as
                 strong
                 as
                 that
                 of
                 a
                 true
                 Believer
                 .
                 Dr.
                 Downam
                 in
                 his
                 Treatise
                 of
                 Justification
                 ,
                 and
                 against
                 Mr.
                 Pemble
                 hath
                 said
                 enough
                 of
                 this
                 ,
                 to
                 which
                 I
                 refer
                 you
                 .
                 I
                 take
                 that
                 answer
                 as
                 equal
                 to
                 silence
                 ,
                 which
                 yet
                 Mr.
                 Bl.
                 so
                 highly
                 values
                 ,
                 as
                 to
                 say
                 ,
                 It
                 will
                 take
                 away
                 all
                 scruple
                 .
              
            
             
               
                 §.
                 52.
                 
              
               
                 HAving
                 Replyed
                 to
                 your
                 Answer
                 ,
                 I
                 shall
                 be
                 bold
                 to
                 trouble
                 you
                 with
                 some
                 more
                 Arguments
                 to
                 this
                 point
                 .
                 Mr.
                 Blake
                 affirmeth
                 ,
                 that
                 Justifying
                 Faith
                 is
                 the
                 great
                 Condition
                 to
                 which
                 Baptism
                 engageth
                 ,
                 
                 and
                 therefore
                 not
                 prerequisite
                 to
                 Baptism
                 ;
                 and
                 that
                 an
                 acknowledgment
                 of
                 the
                 Necessity
                 of
                 such
                 Faith
                 with
                 engagement
                 to
                 it
                 ,
                 is
                 sufficient
                 for
                 a
                 title
                 to
                 the
                 Seal
                 :
                 and
                 so
                 it
                 is
                 a
                 Dogmatical
                 Faith
                 which
                 entitles
                 to
                 Baptism
                 ,
                 in
                 which
                 Baptism
                 we
                 must
                 engage
                 to
                 believe
                 with
                 a
                 lively
                 and
                 working
                 Faith
                 hereafter
                 :
                 Against
                 this
                 Doctrine
                 I
                 argue
                 .
                 1.
                 
                 From
                 Authority
                 (
                 beginning
                 with
                 the
                 lowest
                 Argument
                 )
                 .
                 The
                 Reverend
                 Assembly
                 in
                 their
                 Advice
                 for
                 Church
                 Government
                 ,
                 Printed
                 after
                 the
                 Directory
                 ,
                 pag.
                 58.
                 of
                 the
                 Church
                 say
                 thus
                 ,
                 
                   Particular
                   Churches
                   in
                   the
                   Primitive
                   times
                   were
                   made
                   up
                   of
                   Visible
                   Saints
                   .
                
                 viz.
                 
                   of
                   such
                   as
                   being
                   of
                   Age
                   ,
                   professed
                   faith
                   
                   in
                   Christ
                   ,
                   and
                   obedience
                   unto
                   Christ
                   ,
                   according
                   to
                   the
                   Rule
                   of
                   Faith
                   and
                   Life
                   ,
                   taught
                   by
                   Christ
                   and
                   his
                   Apostles
                   ;
                   and
                   of
                   their
                   children
                   :
                
                 and
                 they
                 cite
                 Act.
                 2
                 .
                 ●8
                 ,
                 41
                 ,
                 last
                 :
                 compared
                 with
                 Act.
                 5.14
                 .
                 1
                 Cor.
                 1.2
                 .
                 compared
                 with
                 2
                 Cor.
                 9.13
                 .
                 Now
                 if
                 the
                 Profession
                 of
                 this
                 Saint-ship
                 in
                 Faith
                 and
                 obedience
                 according
                 to
                 the
                 Rule
                 ,
                 were
                 necessary
                 ,
                 then
                 the
                 profession
                 of
                 Justifying
                 Faith
                 was
                 necessary
                 :
                 For
                 this
                 is
                 justifying
                 Faith
                 without
                 doubt
                 .
                 And
                 if
                 so
                 ,
                 then
                 it
                 is
                 not
                 a
                 Faith
                 short
                 of
                 this
                 which
                 is
                 the
                 condition
                 of
                 Church
                 member-ship
                 ;
                 for
                 then
                 the
                 profession
                 of
                 that
                 other
                 imperfect
                 Faith
                 might
                 suffice
                 ;
                 of
                 which
                 more
                 anon
                 .
                 See
                 also
                 the
                 Assemblies
                 Confession
                 .
                 cap.
                 28.
                 
                 §
                 .
                 1.6
                 .
                 and
                 the
                 two
                 Catechisms
                 of
                 Baptism
                 ,
                 where
                 1.
                 observe
                 the
                 ends
                 of
                 Baptism
                 ,
                 that
                 it
                 Sealeth
                 Remission
                 ,
                 Regeneration
                 ,
                 Adoption
                 ,
                 &c.
                 
                 2.
                 the
                 subject
                 ,
                 that
                 none
                 are
                 to
                 be
                 Baptized
                 at
                 age
                 till
                 they
                 profess
                 their
                 Faith
                 in
                 Christ
                 and
                 Obedience
                 to
                 him
                 .
                 Which
                 if
                 they
                 do
                 sincerely
                 no
                 doubt
                 that
                 Faith
                 is
                 no
                 less
                 then
                 justifying
                 .
                 See
                 also
                 what
                 that
                 truly
                 Iudicious
                 ,
                 Learned
                 ,
                 Reverend
                 Divine
                 ,
                 Mr.
                 Gataker
                 hath
                 Replyed
                 to
                 Dr.
                 
                   Ward
                   ,
                   (
                   viz.
                
                 against
                 those
                 words
                 which
                 I
                 confuted
                 ,
                 not
                 knowing
                 that
                 it
                 was
                 Mr.
                 Gataker
                 that
                 the
                 Doctor
                 dealt
                 with
                 )
                 in
                 Mr.
                 
                   Gatakers
                   Desceptatio
                   de
                   Baptismatis
                   Infantilis
                   vi
                   &
                   efficaci●
                   ,
                
                 pag.
                 71.
                 where
                 he
                 also
                 cites
                 
                   Luther
                   ,
                   Calvin
                   ,
                   Bucer
                   ,
                   Whitaker
                   ,
                
                 &c.
                 and
                 therefore
                 I
                 will
                 cite
                 no
                 more
                 ,
                 (
                 Mr.
                 Marshal
                 in
                 his
                 late
                 Sermon
                 for
                 Unity
                 ,
                 I
                 mentioned
                 before
                 .
                 )
                 A
                 hundred
                 might
                 easily
                 and
                 truly
                 be
                 cited
                 to
                 this
                 purpose
                 .
              
               
                 Argu.
                 2.
                 
                 My
                 Second
                 Argument
                 shall
                 be
                 from
                 the
                 Testimony
                 and
                 Practice
                 of
                 the
                 purest
                 Antiquity
                 .
                 1
                 ▪
                 
                   Justin
                   Martyr
                
                 in
                 his
                 second
                 Apologie
                 ,
                 relating
                 the
                 Churches
                 custom
                 in
                 Baptizing
                 ,
                 saith
                 ,
                 
                   As
                   many
                   as
                   being
                   perswaded
                   do
                   believe
                   these
                   things
                   to
                   be
                   true
                   which
                   we
                   teach
                   ,
                   and
                   do
                   promise
                   to
                   live
                   according
                   to
                   them
                   ,
                   they
                   first
                   learn
                   by
                   prayer
                   and
                   fasting
                   to
                   beg
                   pardon
                   of
                   God
                   for
                   their
                   former
                   sins
                   ,
                   our selves
                   also
                   joyning
                   our
                   prayer
                   and
                   fasting
                   :
                   Then
                   they
                   are
                   brought
                   to
                   the
                   water
                   and
                   born
                   again
                   ,
                   in
                   the
                   same
                   way
                   as
                   we
                   our selves
                   were
                   born
                   again
                
                 :
                 So
                 for
                 the
                 other
                 Sacrament
                 he
                 addeth
                 ,
                 
                   This
                   food
                   we
                   call
                   the
                
                 Eucharist
                 ▪
                 
                   to
                   which
                   no
                   man
                   is
                   admitted
                   ,
                   but
                   he
                   that
                   believeth
                   the
                   Truth
                   of
                   our
                   Doctrine
                   ,
                   being
                   washed
                   in
                   the
                   Laver
                   of
                   Regeneration
                   ,
                   for
                   Remission
                   of
                   sin
                   ,
                   and
                   that
                   so
                   liveth
                   as
                   Christ
                   hath
                   taught
                   .
                
              
               
                 2.
                 
                 Irenaeus
                 l.
                 4.
                 c.
                 13.
                 shews
                 that
                 Abrahams
                 Faith
                 by
                 which
                 he
                 was
                 justified
                 ,
                 is
                 the
                 same
                 with
                 the
                 Christian
                 Faith
                 ,
                 yea
                 with
                 that
                 whereby
                 we
                 
                   begin
                   to
                   be
                   saved
                
                 .
                 And
                 cap.
                 76.
                 having
                 reference
                 to
                 the
                 Baptismal
                 Covenant
                 ,
                 wherein
                 men
                 deliver
                 up
                 themselves
                 to
                 Christ
                 ,
                 he
                 saith
                 ,
                 
                   Si
                   igitur
                   tradideris
                   ei
                   quod
                   tuum
                   est
                   ,
                   id
                   est
                   ,
                   fidem
                   in
                   eum
                   &
                   subjectionem
                   ,
                   percipies
                   ejus
                   artem
                   ,
                   &
                   eris
                   perfectum
                   Dei
                   opus
                   :
                   si
                   autem
                   non
                   credideris
                   ei
                   ,
                   &
                   fugeris
                   manus
                   ejus
                   ,
                   erit
                   Causa
                   in
                   te
                   ,
                
                 &c.
                 
                 
                   Ille
                   enim
                   misit
                   qui
                   vocarent
                   ad
                   Nuptias
                   ;
                   qui
                   autem
                   non
                   obedierunt
                   ei
                   semetipsos
                   privarunt
                   regiâ
                   caenâ
                   .
                
              
               
                 3.
                 
                 
                   Athenagoras
                   in
                   Legat.
                   pro
                   Christianis
                
                 p.
                 3.
                 
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
                 
                   Nullus
                   enim
                   Christianus
                   〈◊〉
                   est
                   ,
                   nisi
                   ●anc
                   professionem
                   simulaverit
                   .
                
                 He
                 therefore
                 that
                 only
                 professeth
                 ,
                 is
                 but
                 a
                 counterfeit
                 Christian
                 ;
                 and
                 he
                 that
                 professeth
                 any
                 thing
                 lower
                 then
                 Holyness
                 ,
                 or
                 an
                 obediential
                 Faith
                 ,
                 doth
                 profess
                 somewhat
                 short
                 of
                 Christianity
                 ,
                 and
                 not
                 Christianity
                 it self
                 .
              
               
                 4.
                 
                 
                   Tertullian
                   Apolog.
                
                 cap.
                 44.
                 
                 Speaking
                 how
                 the
                 Heathens
                 were
                 fain
                 to
                 punish
                 one
                 another
                 in
                 Prisons
                 and
                 houses
                 of
                 Corrections
                 ,
                 addes
                 ,
                 
                   Nemo
                   illic
                   Christianus
                   ,
                   nisi
                   plane
                   tantum
                   Christianus
                   ,
                   aut
                   si
                   &
                   aliud
                   ,
                   jam
                   non
                   Christianus
                
                 ;
                 No
                 Christian
                 comes
                 there
                 unless
                 meerly
                 because
                 he
                 is
                 a
                 Christian
                 :
                 or
                 if
                 otherwise
                 (
                 
                   i.
                   e.
                
                 as
                 a
                 wicked
                 liver
                 )
                 then
                 he
                 is
                 no
                 Christian
                 .
                 And
                 
                   de
                   Baptismo
                
                 ,
                 he
                 saith
                 ,
                 (
                 cap.
                 6.
                 )
                 
                   Ita
                   &
                   angelus
                   baptismi
                   arbiter
                   superventuro
                   spiritui
                   sancto
                   vias
                   dirigit
                   ablutione
                   delictorum
                   quam
                   fides
                   impetrat
                   ,
                   obsignata
                   in
                   Patre
                   &
                   Filio
                   &
                   spiritu
                   sancto
                   .
                
                 Many
                 places
                 might
                 be
                 cited
                 in
                 him
                 ,
                 that
                 shew
                 ,
                 they
                 took
                 the
                 Baptized
                 for
                 justified
                 Believers
                 .
              
               
                 5.
                 
                 
                   Cyprian
                   Epist
                
                 .
                 23.
                 
                 
                   Nam
                   cum
                   Dominus
                   dixerit
                   in
                   nomine
                   Patris
                   ,
                   Filii
                   &
                   Spiritus
                   
                   sancti
                   gentes
                   tingi
                   ,
                   &
                   in
                   Baptismo
                   ,
                   praeterita
                   peccata
                   dimitti
                   ,
                   &c.
                   
                
                 And
                 Epist
                 .
                 2.
                 
                 §
                 .
                 2.
                 
                 
                   Sed
                   postquam
                   unde
                   genitalis
                   auxilio
                   superioris
                   aevi
                   labe
                   detersa
                   ,
                   in
                   expiatum
                   pectus
                   ac
                   purum
                   desuper
                   se
                   lumen
                   infudit
                   ,
                   postquam
                   caelitus
                   spiritu
                   hausto
                   in
                   novum
                   me
                   hominem
                   Nativitas
                   Secunda
                   reparavit
                   ,
                
                 &c.
                 
                 But
                 it
                 is
                 so
                 well
                 known
                 a
                 Case
                 ,
                 that
                 Antiquity
                 runs
                 wholly
                 this
                 way
                 ,
                 that
                 I
                 think
                 I
                 may
                 spare
                 the
                 labor
                 of
                 transcribing
                 any
                 more
                 .
                 I
                 had
                 at
                 hand
                 the
                 full
                 testimonies
                 of
                 
                   Clemens
                   Alexand.
                   Origen
                   ,
                   Epiphanius
                   ,
                   Athanasius
                   ,
                   Lactantius
                   ,
                   Nazianzen
                   ,
                   Nyssen
                   ,
                   Basil
                   ,
                   Cyril
                
                 of
                 
                   Alexandria
                   ,
                   Cyril
                
                 of
                 
                   Jerusalem
                   ,
                   Synesius
                   ,
                   Hierom
                   ,
                   Macarius
                   ,
                   Eusebius
                   ,
                
                 with
                 divers
                 others
                 ,
                 which
                 I
                 now
                 cast
                 by
                 as
                 tedious
                 and
                 unnecessary
                 ,
                 but
                 shall
                 produce
                 quickly
                 ,
                 if
                 I
                 once
                 finde
                 it
                 of
                 any
                 use
                 .
                 Yet
                 two
                 or
                 three
                 brief
                 ones
                 I
                 will
                 add
                 ,
                 which
                 shew
                 that
                 it
                 is
                 the
                 Covenanting
                 or
                 Professing
                 of
                 true
                 Obedience
                 ,
                 and
                 consequently
                 of
                 a
                 lively
                 working
                 Faith
                 that
                 is
                 required
                 ,
                 and
                 not
                 the
                 profession
                 of
                 an
                 unsound
                 faith
                 only
                 .
              
               
                 6.
                 
                 
                   Nazianzen
                   Orat.
                
                 40.
                 p.
                 641.
                 vol.
                 1.
                 
                 
                   (
                   Edit
                   .
                   Morel
                   .
                
                 )
                 saith
                 ,
                 
                   For
                   to
                   summe
                   up
                   all
                   in
                   a
                   word
                   ▪
                   we
                   ought
                   to
                   judge
                   ,
                   that
                   the
                   force
                   and
                   faculty
                   of
                   Baptism
                   ,
                   is
                   nothing
                   else
                   but
                   a
                   Covenant
                   entered
                   with
                   God
                   ,
                   for
                   (
                   or
                   a
                   Promise
                   made
                   to
                   God
                   of
                   )
                   a
                   Second
                   Life
                   ,
                   (
                   or
                   a
                   new
                   Life
                   )
                   and
                   a
                   more
                   pure
                   course
                   of
                   living
                   :
                   And
                   therefore
                   that
                   we
                   shall
                   all
                   exceedingly
                   fear
                   ,
                   and
                   with
                   all
                   diligence
                   keep
                   our
                   Souls
                   ,
                   lest
                   we
                   be
                   found
                   to
                   have
                   violated
                   this
                   Covenant
                   .
                
                 And
                 doubtless
                 to
                 enter
                 such
                 a
                 Covenant
                 sincerely
                 ,
                 is
                 the
                 work
                 of
                 a
                 Faith
                 not
                 short
                 of
                 justifying
                 :
                 and
                 therefore
                 it
                 is
                 justifying
                 Faith
                 which
                 in
                 Baptism
                 is
                 professed
                 ,
                 and
                 thereto
                 required
                 .
              
               
                 7.
                 
                 
                   Basil
                   .
                   Amph.
                
                 c.
                 9.
                 
                 
                   As
                   we
                   believe
                   in
                   the
                   Father
                   ,
                   Son
                   and
                   Holy
                   Ghost
                   ,
                   so
                   are
                   we
                   Baptized
                   into
                   the
                   name
                   of
                   the
                   Father
                   ,
                   Son
                   and
                   Holy
                   Ghost
                   .
                   And
                   Confession
                   as
                   Captain
                   leads
                   the
                   way
                   to
                   salvation
                   :
                   and
                   Baptism
                   sealing
                   up
                   our
                   Promise
                   (
                   or
                   Covenant
                   )
                   followeth
                   .
                
                 (
                 It
                 is
                 then
                 a
                 Seal
                 of
                 our
                 Promise
                 ,
                 as
                 well
                 as
                 of
                 Gods.
                 )
              
               
                 8.
                 
                 Chrysostom
                 ,
                 Tom.
                 5.
                 
                 Hom●l
                 .
                 ad
                 Neoph.
                 
                   Would
                   we
                   did
                   answerably
                   go
                   on
                   ,
                   and
                   those
                   Symbols
                   and
                   Covenants
                   wherewith
                   we
                   are
                   bound
                   ,
                   did
                   stick
                   in
                   our
                   hearts
                   ;
                   we
                   have
                   confessed
                   Christs
                   Government
                   ;
                   we
                   have
                   renounced
                   the
                   Devils
                   Tyrannie
                   ;
                   This
                   Hand-writing
                   ,
                   this
                   Covenant
                   ,
                   this
                   Symbol
                   we
                   are
                   taught
                   is
                   conscribed
                   :
                   See
                   that
                   we
                   be
                   not
                   again
                   found
                   Debtors
                   to
                   this
                   hand-writing
                   .
                
              
               
                 9.
                 
                 
                   Hierom
                   ,
                   Dial
                   ,
                   advers
                   .
                   Lucif
                   .
                
                 saith
                 again
                 and
                 again
                 that
                 
                   Baptisma
                   non
                   est
                   (
                   &
                   nullum
                   est
                   )
                   sine
                   spiritu
                   sancto
                   :
                
                 which
                 saying
                 ,
                 though
                 I
                 approve
                 not
                 ,
                 yet
                 that
                 and
                 many
                 more
                 passages
                 in
                 that
                 Dialogue
                 fully
                 shew
                 his
                 judgement
                 in
                 this
                 point
                 .
              
               
                 10.
                 
                 
                   Salvian
                   de
                   Gubern
                
                 .
                 l.
                 4.
                 initio
                 ,
                 saith
                 ,
                 
                   Nam
                   cum
                   hoc
                   sit
                   hominis
                   Christiani
                   fides
                   ,
                   fideliter
                   Christi
                   mandata
                   servare
                   ,
                   fit
                   absque
                   dubio
                   ut
                   nec
                   fidem
                   habeat
                   qui
                   infidelis
                   est
                   ,
                   nec
                   Christum
                   credat
                   qui
                   Christi
                   mandata
                   conculcat
                   .
                   Ac
                   per
                   hoc
                   totum
                   in
                   id
                   revolvitur
                   ,
                   ut
                   qui
                   Christiani
                   nominis
                   opus
                   non
                   agit
                   ,
                   Christianus
                   non
                   esse
                   videatur
                   .
                   Nomen
                   enim
                   sine
                   actu
                   atque
                   officio
                   suo
                   nihil
                   est
                   .
                   Et
                
                 lib.
                 3.
                 p.
                 66.
                 
                 
                   Quid
                   est
                   igitur
                   Credulitas
                   vel
                   fides
                   ?
                   opinor
                   fideliter
                   hominem
                   Christo
                   credere
                   ,
                   id
                   est
                   ,
                   fidelem
                   Deo
                   esse
                   ,
                   hoc
                   est
                   ,
                   fideliter
                   Dei
                   mandata
                   servare
                   .
                
                 pag.
                 67.
                 
                 
                   Infidelis
                   sit
                   necesse
                   est
                   ,
                   qui
                   fidei
                   commissa
                   non
                   servat
                   .
                
              
               
                 Argu.
                 3.
                 
                 If
                 it
                 be
                 required
                 in
                 Baptism
                 ▪
                 that
                 men
                 do
                 sincerely
                 promise
                 for
                 the
                 future
                 to
                 Believe
                 savingly
                 ,
                 and
                 to
                 obey
                 Christ
                 sincerely
                 ,
                 then
                 Iustifying
                 Faith
                 is
                 required
                 in
                 Baptism
                 .
                 But
                 the
                 Antecedent
                 is
                 acknowledged
                 by
                 Mr.
                 Bl.
                 (
                 except
                 the
                 word
                 sincerely
                 .
                 )
                 He
                 yieldeth
                 that
                 men
                 must
                 in
                 Baptism
                 engage
                 to
                 do
                 this
                 hereafter
                 .
                 Now
                 I
                 would
                 know
                 of
                 him
                 ,
                 whether
                 God
                 require
                 them
                 to
                 make
                 this
                 engagement
                 seriously
                 ,
                 sincerely
                 ,
                 
                   &
                   firmato
                   animo
                
                 ,
                 or
                 not
                 ?
                 If
                 not
                 ,
                 then
                 God
                 calls
                 them
                 but
                 to
                 Dissemble
                 ,
                 which
                 is
                 not
                 true
                 .
                 If
                 yea
                 ;
                 then
                 I
                 say
                 ,
                 This
                 is
                 justifying
                 Faith
                 it self
                 ,
                 or
                 at
                 least
                 comes
                 from
                 it
                 ,
                 if
                 it
                 be
                 a
                 Promise
                 to
                 do
                 this
                 presently
                 without
                 delay
                 .
                 For
                 he
                 that
                 will
                 heartily
                 engage
                 himself
                 to
                 obey
                 Christ
                 as
                 his
                 Soveraign
                 ,
                 and
                 rest
                 on
                 him
                 for
                 salvation
                 ,
                 must
                 needs
                 be
                 resolved
                 so
                 to
                 do
                 .
                 But
                 he
                 that
                 is
                 so
                 resolved
                 ,
                 is
                 a
                 true
                 
                 Believer
                 :
                 For
                 his
                 will
                 is
                 sanctified
                 ;
                 or
                 else
                 he
                 could
                 not
                 be
                 thus
                 resolved
                 .
                 But
                 if
                 it
                 be
                 only
                 for
                 so
                 long
                 time
                 hence
                 ,
                 that
                 a
                 man
                 promiseth
                 to
                 believe
                 and
                 obey
                 sincerely
                 ,
                 with
                 a
                 reserve
                 and
                 resolution
                 to
                 live
                 wickedly
                 till
                 then
                 ,
                 I
                 hope
                 few
                 will
                 believe
                 that
                 this
                 is
                 the
                 condition
                 of
                 Baptism
                 ,
                 or
                 the
                 true
                 Baptismal
                 Covenant
                 .
              
               
                 Argu.
                 4.
                 
                 They
                 that
                 are
                 to
                 Renounce
                 the
                 World
                 ,
                 Flesh
                 ,
                 and
                 Devil
                 ,
                 are
                 to
                 be
                 true
                 believers
                 (
                 to
                 justification
                 )
                 ;
                 but
                 they
                 that
                 are
                 to
                 be
                 baptized
                 ,
                 are
                 then
                 to
                 Renounce
                 the
                 World
                 ,
                 Flesh
                 and
                 Devil
                 :
                 therefore
                 &c.
                 
                 The
                 major
                 is
                 evident
                 ,
                 in
                 that
                 renounceing
                 these
                 ,
                 is
                 a
                 renounceing
                 them
                 as
                 Rulers
                 that
                 would
                 command
                 us
                 before
                 God
                 ,
                 or
                 as
                 worldly
                 ,
                 fleshly
                 pleasures
                 or
                 profits
                 ,
                 might
                 seem
                 our
                 chief
                 good
                 ,
                 to
                 be
                 preferred
                 before
                 God.
                 Now
                 it
                 is
                 none
                 but
                 the
                 sincere
                 believer
                 that
                 can
                 so
                 renounce
                 these
                 .
                 All
                 others
                 are
                 servants
                 to
                 them
                 ,
                 and
                 make
                 them
                 their
                 end
                 .
                 The
                 Minor
                 is
                 proved
                 thus
                 .
                 1.
                 
                 There
                 can
                 be
                 no
                 motus
                 to
                 the
                 
                   Terminus
                   ad
                   quem
                
                 ,
                 but
                 there
                 must
                 also
                 be
                 a
                 
                   Terminus
                   à
                   quo
                
                 .
                 The
                 World
                 ,
                 Flesh
                 and
                 Devil
                 ,
                 are
                 the
                 
                   Terminus
                   à
                   quo
                
                 ;
                 without
                 which
                 we
                 cannot
                 be
                 said
                 to
                 take
                 God
                 for
                 our
                 God
                 ,
                 or
                 Christ
                 for
                 our
                 Lord-Redeemer
                 .
                 2.
                 
                 
                   De
                   facto
                
                 ,
                 this
                 Abrenunciation
                 hath
                 been
                 used
                 in
                 the
                 Churches
                 Baptism
                 ,
                 ever
                 since
                 the
                 Apostles
                 days
                 ,
                 as
                 far
                 as
                 we
                 have
                 any
                 History
                 to
                 guide
                 us
                 .
                 
                   Tertullian
                   ,
                   Cyprian
                
                 ,
                 and
                 all
                 Antiquity
                 
                   uno
                   ore
                
                 that
                 write
                 of
                 these
                 things
                 ,
                 put
                 that
                 past
                 question
                 .
                 And
                 I
                 dare
                 not
                 think
                 that
                 Christs
                 Church
                 hath
                 ever
                 required
                 that
                 as
                 necessary
                 in
                 Baptism
                 ,
                 which
                 was
                 not
                 requisite
                 till
                 afterward
                 .
                 And
                 if
                 Mr.
                 Bl.
                 say
                 ,
                 that
                 they
                 did
                 but
                 promise
                 for
                 the
                 future
                 ,
                 not
                 to
                 follow
                 the
                 World
                 ,
                 Flesh
                 and
                 Devil
                 before
                 Christ
                 :
                 I
                 Reply
                 ,
                 They
                 renounced
                 them
                 at
                 present
                 ,
                 and
                 thereby
                 shewed
                 the
                 present
                 conversion
                 and
                 Resolution
                 of
                 their
                 hearts
                 ,
                 that
                 it
                 was
                 afterward
                 that
                 this
                 was
                 to
                 be
                 manifested
                 in
                 action
                 .
              
               
                 Argu.
                 5.
                 
                 They
                 that
                 are
                 required
                 to
                 believe
                 sincerely
                 in
                 the
                 Father
                 ,
                 Son
                 and
                 Holy-Ghost
                 ,
                 are
                 required
                 to
                 believe
                 to
                 Justification
                 .
                 But
                 such
                 are
                 all
                 that
                 come
                 to
                 baptism
                 .
                 Therefore
                 .
                 For
                 the
                 major
                 ,
                 it
                 requires
                 no
                 more
                 proof
                 ,
                 but
                 to
                 explain
                 what
                 it
                 is
                 to
                 believe
                 in
                 the
                 Father
                 ,
                 Son
                 and
                 Holy-Ghost
                 .
                 And
                 our
                 Divines
                 against
                 the
                 Papists
                 have
                 enough
                 proved
                 ,
                 that
                 the
                 phrase
                 of
                 
                   Believing
                   in
                
                 ,
                 comprehendeth
                 the
                 act
                 of
                 the
                 will
                 as
                 well
                 as
                 of
                 the
                 understanding
                 .
                 To
                 believe
                 in
                 God
                 ,
                 is
                 to
                 take
                 him
                 for
                 our
                 God
                 :
                 to
                 take
                 him
                 for
                 our
                 God
                 ,
                 is
                 to
                 take
                 him
                 for
                 our
                 Soveraign
                 ,
                 Ruler
                 and
                 Chief
                 good
                 .
                 This
                 none
                 but
                 a
                 sound
                 believer
                 can
                 truly
                 do
                 .
                 Mr.
                 Bl.
                 confesseth
                 elswhere
                 ,
                 that
                 ●his
                 is
                 the
                 summe
                 of
                 the
                 Covenant
                 ,
                 to
                 take
                 God
                 for
                 our
                 God
                 ,
                 &
                 give
                 up
                 our selves
                 to
                 be
                 his
                 people
                 .
              
               
                 For
                 the
                 Minor
                 :
                 They
                 that
                 are
                 to
                 be
                 baptized
                 into
                 the
                 name
                 of
                 the
                 Father
                 ,
                 Son
                 ,
                 and
                 Holy-Ghost
                 ,
                 are
                 to
                 believe
                 in
                 the
                 Father
                 ,
                 Son
                 ,
                 and
                 Holy-Ghost
                 .
                 But
                 all
                 that
                 are
                 baptized
                 ,
                 are
                 to
                 be
                 baptized
                 into
                 the
                 name
                 of
                 the
                 Father
                 ,
                 Son
                 and
                 Holy-Ghost
                 ;
                 therefore
                 .
              
               
                 Were
                 it
                 necessary
                 ,
                 many
                 Texts
                 might
                 be
                 cited
                 that
                 prove
                 it
                 is
                 not
                 only
                 Assent
                 ,
                 but
                 a
                 believing
                 in
                 Christ
                 ,
                 that
                 is
                 requisite
                 .
                 The
                 very
                 Creed
                 shews
                 it
                 ,
                 which
                 hath
                 
                   Credo
                   in
                   Deum
                
                 ,
                 &c.
                 which
                 Creed
                 ,
                 for
                 the
                 main
                 Articles
                 of
                 it
                 ,
                 the
                 Church
                 hath
                 ever
                 required
                 all
                 to
                 profess
                 ,
                 that
                 would
                 be
                 baptized
                 ,
                 before
                 the
                 application
                 of
                 the
                 water
                 .
                 And
                 then
                 that
                 this
                 is
                 required
                 to
                 be
                 done
                 sincerely
                 ,
                 needs
                 no
                 proof
                 with
                 them
                 that
                 will
                 not
                 believe
                 that
                 God
                 commands
                 or
                 loves
                 dissembling
                 .
                 So
                 that
                 I
                 conclude
                 ,
                 This
                 sincere
                 Faith
                 is
                 required
                 in
                 and
                 before
                 baptism
                 ,
                 and
                 not
                 only
                 to
                 be
                 promised
                 that
                 we
                 will
                 perform
                 it
                 hereafter
                 .
              
               
                 Argu.
                 6.
                 
                 They
                 that
                 are
                 required
                 to
                 repent
                 sincerely
                 are
                 required
                 to
                 believe
                 to
                 justification
                 at
                 the
                 same
                 time
                 .
                 But
                 all
                 that
                 come
                 to
                 baptism
                 (
                 at
                 age
                 )
                 are
                 required
                 to
                 repent
                 sincerely
                 ;
                 therefore
                 .
              
               
                 The
                 major
                 is
                 evident
                 ,
                 1.
                 
                 In
                 that
                 sincere
                 Repentance
                 and
                 true
                 Faith
                 are
                 inseparable
                 .
                 2.
                 
                 In
                 that
                 Remission
                 is
                 promised
                 to
                 all
                 that
                 truly
                 Repent
                 ,
                 as
                 well
                 as
                 to
                 them
                 that
                 believe
                 .
                 The
                 Minor
                 is
                 proved
                 from
                 several
                 plain
                 Scriptures
                 .
                 Act.
                 2.38
                 .
                 
                   Repent
                   
                   and
                   be
                   Baptized
                   every
                   one
                   of
                   you
                   in
                   the
                   Name
                   of
                   Jesus
                   Christ
                   for
                   the
                   Remission
                   of
                   sins
                
                 :
                 And
                 it
                 was
                 no
                 half
                 or
                 common
                 Repentance
                 that
                 he
                 calls
                 them
                 to
                 ;
                 for
                 Remission
                 of
                 sins
                 was
                 to
                 be
                 its
                 Consequent
                 .
                 If
                 Mr.
                 Bl.
                 say
                 here
                 also
                 ,
                 That
                 it
                 is
                 the
                 weakest
                 of
                 all
                 Arguments
                 ,
                 to
                 argue
                 from
                 the
                 order
                 expressed
                 in
                 Scripture
                 :
                 I
                 shall
                 say
                 I
                 will
                 not
                 believe
                 him
                 ;
                 because
                 I
                 suppose
                 Scripture
                 in
                 such
                 Practical
                 directions
                 ,
                 speaks
                 not
                 more
                 confusedly
                 or
                 preposterously
                 then
                 he
                 or
                 I
                 would
                 do
                 :
                 Act.
                 11.18
                 .
                 It
                 is
                 called
                 Repentance
                 unto
                 life
                 ,
                 which
                 the
                 Gentils
                 had
                 before
                 and
                 in
                 their
                 Baptism
                 :
                 yea
                 they
                 had
                 first
                 the
                 Holy-Ghost
                 ,
                 Act.
                 10.47
                 .
                 And
                 Heb.
                 6.1
                 .
                 
                   Repentance
                   from
                   dead
                   works
                   is
                   a
                   Principle
                   .
                   Paul
                   ,
                
                 the
                 Jaylor
                 ,
                 and
                 all
                 that
                 we
                 read
                 of
                 that
                 were
                 Baptized
                 ,
                 did
                 repent
                 or
                 seemed
                 so
                 to
                 do
                 ,
                 and
                 were
                 required
                 to
                 do
                 it
                 before
                 Baptism
                 .
                 If
                 Mr.
                 Bl.
                 s●y
                 ,
                 It
                 is
                 a
                 Repentance
                 short
                 of
                 that
                 which
                 is
                 saving
                 ,
                 that
                 is
                 here
                 required
                 ;
                 I
                 would
                 he
                 would
                 describe
                 it
                 to
                 us
                 ,
                 and
                 tell
                 us
                 wherein
                 it
                 is
                 short
                 ?
                 1.
                 
                 Objectively
                 ,
                 I
                 hope
                 he
                 will
                 not
                 deny
                 but
                 it
                 is
                 every
                 sin
                 ,
                 that
                 men
                 should
                 repent
                 of
                 .
                 2.
                 
                 Subjectively
                 ,
                 it
                 is
                 doubtless
                 ,
                 sincere
                 ,
                 and
                 not
                 counterfeit
                 ,
                 that
                 is
                 required
                 .
                 I
                 conclude
                 therefore
                 ,
                 that
                 seeing
                 saving
                 Repentance
                 is
                 prerequisite
                 to
                 Baptism
                 ,
                 by
                 Gods
                 appointment
                 ,
                 and
                 not
                 only
                 to
                 be
                 promised
                 to
                 be
                 afterward
                 performed
                 ,
                 we
                 must
                 say
                 the
                 same
                 of
                 saving
                 Faith.
                 
              
               
                 Argu.
                 7.
                 
                 If
                 saving
                 Grace
                 be
                 not
                 required
                 in
                 Christs
                 Baptism
                 ,
                 then
                 it
                 requireth
                 less
                 then
                 Johns
                 Baptism
                 did
                 .
                 But
                 the
                 Consequent
                 is
                 false
                 :
                 therefore
                 so
                 is
                 the
                 Antecedent
                 .
              
               
                 The
                 Consequence
                 of
                 the
                 major
                 is
                 all
                 that
                 requires
                 proof
                 .
                 Which
                 I
                 prove
                 from
                 many
                 Texts
                 ,
                 Mat.
                 3.2.6
                 ,
                 8.
                 
                 He
                 first
                 preacheth
                 Repentance
                 ,
                 and
                 causeth
                 them
                 to
                 confess
                 their
                 sins
                 ,
                 and
                 reprehendeth
                 the
                 Pharises
                 that
                 came
                 in
                 Hypocrisie
                 ,
                 or
                 ▪
                 with
                 unsound
                 Repentance
                 .
                 And
                 it
                 was
                 true
                 Repentance
                 ;
                 for
                 Remission
                 of
                 sins
                 was
                 annext
                 ,
                 Mar.
                 1.4
                 .
                 And
                 it
                 may
                 not
                 only
                 be
                 required
                 after
                 Baptism
                 ,
                 but
                 before
                 ;
                 and
                 it
                 is
                 called
                 the
                 Baptism
                 of
                 Repentance
                 ,
                 because
                 in
                 it
                 they
                 professed
                 Repentance
                 .
                 So
                 Act.
                 13.24
                 and
                 19.4
                 .
              
               
                 Argu.
                 8.
                 
                 If
                 Faith-Justifying
                 be
                 required
                 before
                 Remission
                 of
                 sin
                 ,
                 then
                 is
                 it
                 required
                 of
                 God
                 before
                 we
                 come
                 to
                 Baptism
                 (
                 or
                 in
                 us
                 before
                 we
                 bring
                 our
                 Infants
                 )
                 .
                 But
                 such
                 Faith
                 is
                 prerequisite
                 to
                 Remission
                 of
                 sin
                 ;
                 therefore
                 .
              
               
                 The
                 consequence
                 is
                 proved
                 thus
                 .
                 Remission
                 is
                 the
                 end
                 and
                 immediate
                 consequent
                 of
                 Baptism
                 ,
                 where
                 men
                 come
                 as
                 God
                 hath
                 required
                 them
                 .
                 Therefore
                 ,
                 if
                 sincere
                 Faith
                 be
                 prerequisite
                 to
                 Remission
                 ,
                 it
                 is
                 prerequisite
                 also
                 to
                 right
                 to
                 Baptism
                 .
              
               
                 I
                 prove
                 the
                 Antecedent
                 :
                 Act.
                 22.16
                 .
                 Ananias
                 saith
                 to
                 
                   Paul
                   ,
                   Why
                   tarryest
                   thou
                   ?
                   arise
                   and
                   be
                   baptized
                   ,
                   and
                   wash
                   away
                   thy
                   sins
                   .
                
                 This
                 was
                 a
                 present
                 Remission
                 ,
                 and
                 not
                 a
                 future
                 only
                 .
                 So
                 Act.
                 2.38
                 .
                 
                   Be
                   baptized
                   every
                   one
                   of
                   you
                   ,
                   in
                   the
                   name
                   of
                   Jesus
                   Christ
                   for
                   the
                   Remission
                   of
                   sins
                   .
                
                 And
                 it
                 is
                 a
                 Faith
                 which
                 hath
                 the
                 Promise
                 of
                 Remission
                 which
                 Peter
                 requires
                 of
                 the
                 Gentils
                 before
                 he
                 baptize
                 them
                 .
                 Act.
                 10.43
                 .
                 Act.
                 13.39
                 .
                 the
                 Apostle
                 tells
                 them
                 ,
                 
                   All
                   that
                   belive
                   are
                   Justified
                
                 ,
                 when
                 he
                 is
                 perswading
                 them
                 to
                 believe
                 .
                 It
                 is
                 therefore
                 a
                 believing
                 to
                 Justification
                 ,
                 which
                 he
                 was
                 perswading
                 them
                 to
                 .
                 Rom.
                 6.3
                 ,
                 4.
                 
                 
                   Know
                   ye
                   not
                   ,
                   that
                   as
                   many
                   as
                   were
                   Baptized
                   into
                   Jesus
                   Christ
                   ,
                   were
                   baptized
                   into
                   his
                   death
                   ?
                   therefore
                   we
                   are
                   buryed
                   with
                   him
                   ,
                   ●y
                   baptism
                   into
                   death
                   ,
                   that
                   like
                   as
                   Christ
                   was
                   raised
                   up
                   from
                   the
                   dead
                   ,
                
                 &c.
                 
                 It
                 is
                 therefore
                 in
                 the
                 act
                 of
                 Baptism
                 ,
                 that
                 we
                 are
                 buried
                 and
                 rise
                 Sacramentally
                 ,
                 to
                 signifie
                 the
                 present
                 change
                 of
                 our
                 state
                 from
                 the
                 Grave
                 of
                 sin
                 .
                 So
                 Col.
                 2.11
                 ,
                 12
                 ,
                 13.
                 and
                 1
                 Pet.
                 3.21
                 .
                 Baptism
                 is
                 said
                 to
                 save
                 us
                 ,
                 but
                 not
                 the
                 external
                 washing
                 ,
                 without
                 the
                 answer
                 of
                 a
                 good
                 conscience
                 ;
                 which
                 affordeth
                 two
                 arguments
                 .
                 One
                 in
                 that
                 Baptism
                 saveth
                 ,
                 and
                 therefore
                 leaves
                 not
                 man
                 (
                 when
                 rightly
                 used
                 )
                 a
                 childe
                 
                 of
                 wrath
                 afterward
                 .
                 2.
                 
                 In
                 that
                 the
                 Answer
                 of
                 a
                 good
                 conscience
                 is
                 required
                 to
                 concurr
                 with
                 Baptism
                 :
                 for
                 so
                 the
                 Apostle
                 plainly
                 intimates
                 ,
                 and
                 the
                 best
                 Expositors
                 understand
                 it
                 ,
                 and
                 not
                 of
                 a
                 thing
                 to
                 follow
                 ,
                 as
                 Mr.
                 Bl.
                 doth
                 .
                 Eph.
                 5.25
                 ,
                 26.
                 
                 
                   Christ
                   loved
                   the
                   Church
                   ,
                   and
                   gave
                   himself
                   for
                   it
                   ,
                   that
                   he
                   might
                   sanctifie
                   and
                   cleanse
                   it
                   with
                   the
                   washing
                   of
                   water
                   by
                   the
                   word
                   .
                
                 Wherefore
                 Paul
                 supposeth
                 them
                 cleansed
                 that
                 are
                 Baptized
                 :
                 1
                 Cor.
                 6.11
                 .
                 
                   Such
                   were
                   some
                   of
                   you
                   ,
                   but
                   ye
                   are
                   washed
                   ,
                   but
                   ye
                   are
                   sanctified
                   ,
                   but
                   ye
                   are
                   Justified
                   in
                   the
                   name
                   of
                   the
                   Lord
                   Jesus
                   ,
                
                 &c.
                 
                 And
                 Expositors
                 judge
                 that
                 the
                 Holy-Ghost
                 refers
                 to
                 the
                 sign
                 as
                 well
                 as
                 the
                 thing
                 signified
                 ,
                 to
                 the
                 Sacrament
                 as
                 well
                 as
                 Substance
                 ,
                 when
                 he
                 makes
                 washing
                 so
                 necessary
                 ,
                 and
                 speaks
                 of
                 washing
                 us
                 from
                 our
                 sins
                 in
                 the
                 blood
                 of
                 Christ
                 ,
                 Rev.
                 1.5
                 .
                 
                   Though
                   he
                   make
                   them
                   not
                   equal
                   in
                   necessity
                   .
                
                 Joh.
                 3.5
                 .
                 
                   Except
                   a
                   man
                   be
                   born
                   of
                   water
                   ,
                
                 &c.
                 Heb.
                 10.22
                 .
                 
                   Let
                   us
                   draw
                   neer
                   with
                   a
                   true
                   heart
                   ,
                   in
                   full
                   assurance
                   of
                   faith
                   ,
                   having
                   our
                   hearts
                   sprinkled
                   from
                   an
                   evil
                   conscience
                   ,
                   and
                   our
                   bodyes
                   washed
                   with
                   pure
                   water
                   .
                
                 If
                 it
                 be
                 the
                 end
                 of
                 Baptism
                 ,
                 to
                 wash
                 our
                 hearts
                 from
                 an
                 evil
                 conscience
                 ,
                 
                   (
                   i.
                   e.
                   à
                   Conscientia
                   mali
                   .
                   )
                
                 then
                 it
                 is
                 the
                 end
                 of
                 Baptism
                 ,
                 to
                 Seal
                 the
                 present
                 Remission
                 of
                 sin
                 :
                 But
                 &c.
                 therefore
                 ,
                 Tit.
                 3.5
                 .
                 
                   He
                   saved
                   us
                   by
                   the
                   washing
                   of
                   Regeneration
                
                 :
                 It
                 is
                 a
                 saving
                 work
                 that
                 Baptism
                 is
                 appointed
                 to
                 do
                 .
                 By
                 Regeneration
                 I
                 understand
                 ,
                 our
                 new
                 Relative
                 state
                 ,
                 at
                 least
                 principally
                 .
                 He
                 that
                 is
                 in
                 Christ
                 is
                 a
                 new
                 creature
                 ;
                 old
                 things
                 are
                 passed
                 away
                 ;
                 behold
                 all
                 things
                 are
                 become
                 new
                 .
                 He
                 hath
                 a
                 new
                 head
                 ,
                 is
                 a
                 member
                 of
                 a
                 new
                 societie
                 ,
                 the
                 old
                 guilt
                 of
                 sin
                 is
                 done
                 away
                 ,
                 the
                 old
                 enmity
                 between
                 God
                 and
                 us
                 ;
                 we
                 have
                 a
                 new
                 Father
                 ,
                 new
                 brethren
                 ,
                 new
                 right
                 to
                 farther
                 blessings
                 ,
                 as
                 well
                 as
                 a
                 new
                 heart
                 .
                 Regeneration
                 is
                 too
                 narrowly
                 taken
                 for
                 a
                 Renovation
                 of
                 the
                 heart
                 alone
                 .
                 So
                 that
                 I
                 think
                 Remission
                 and
                 Reconciliation
                 and
                 Adoption
                 ,
                 are
                 meant
                 by
                 Regeneration
                 ,
                 in
                 Tit.
                 3.5
                 .
                 and
                 Col.
                 2.11
                 ,
                 12.
                 
                 The
                 speaking
                 of
                 Baptism
                 ,
                 and
                 the
                 heart-circumcision
                 therein
                 received
                 or
                 professed
                 ,
                 saith
                 ,
                 they
                 
                   put
                   off
                   the
                   body
                   of
                   the
                   sins
                   of
                   the
                   flesh
                   ,
                   by
                   the
                   circumcision
                   of
                   Christ
                   ,
                   being
                   buryed
                   with
                   him
                   in
                   Baptism
                   ,
                
                 &c.
                 
                 So
                 in
                 2
                 Pet.
                 1.9
                 .
                 The
                 Apostle
                 saith
                 ,
                 
                   He
                   that
                   lacketh
                   these
                   things
                   is
                   blinde
                   ,
                   and
                   cannot
                   see
                   far
                   off
                   ,
                   and
                   hath
                   forgotten
                   that
                   he
                   was
                   purged
                   from
                   his
                   old
                   sins
                   :
                
                 that
                 is
                 Sacramentally
                 ,
                 and
                 as
                 far
                 as
                 the
                 Church
                 could
                 go
                 in
                 purifying
                 him
                 :
                 which
                 shews
                 that
                 the
                 end
                 of
                 Baptism
                 is
                 (
                 by
                 obsignation
                 and
                 solemnization
                 )
                 to
                 purge
                 men
                 from
                 their
                 old
                 sins
                 ▪
                 or
                 as
                 Paul
                 speaks
                 ,
                 The
                 sins
                 that
                 are
                 past
                 ,
                 through
                 the
                 forbearance
                 of
                 God
                 ,
                 &c.
                 Rom.
                 5.
                 
                 So
                 that
                 Remission
                 of
                 sins
                 at
                 present
                 ,
                 being
                 the
                 end
                 of
                 Baptism
                 rightly
                 received
                 ,
                 it
                 must
                 needs
                 follow
                 that
                 Justifying
                 faith
                 is
                 prerequisite
                 to
                 the
                 right
                 receiving
                 it
                 ,
                 and
                 that
                 it
                 is
                 not
                 some
                 other
                 Faith
                 ,
                 nor
                 is
                 it
                 enough
                 to
                 promise
                 Justifying
                 Faith
                 for
                 hereafter
                 .
              
               
                 Argu.
                 9.
                 
                 If
                 the
                 Apostles
                 use
                 to
                 communicate
                 the
                 proper
                 Titles
                 of
                 the
                 Justified
                 to
                 all
                 that
                 are
                 Baptized
                 ,
                 (
                 till
                 they
                 see
                 them
                 prove
                 apostates
                 or
                 hypocrites
                 )
                 then
                 they
                 did
                 take
                 all
                 the
                 Baptized
                 to
                 be
                 probably
                 justified
                 (
                 though
                 they
                 might
                 know
                 that
                 there
                 were
                 hypocrites
                 among
                 them
                 ,
                 yet
                 either
                 they
                 knew
                 them
                 not
                 ,
                 or
                 might
                 not
                 denominate
                 the
                 body
                 from
                 a
                 few
                 that
                 they
                 did
                 know
                 )
                 But
                 the
                 Antecedent
                 is
                 true
                 ;
                 therefore
                 .
              
               
                 I
                 need
                 not
                 cite
                 Scriptures
                 to
                 prove
                 that
                 the
                 baptized
                 are
                 called
                 by
                 the
                 Apostles
                 ,
                 Believers
                 ,
                 Saints
                 ,
                 Disciples
                 ,
                 Christians
                 :
                 Mr.
                 Blake
                 hath
                 done
                 it
                 already
                 ,
                 chap.
                 28.
                 
                 Now
                 who
                 knows
                 not
                 that
                 salvation
                 is
                 made
                 the
                 Portion
                 of
                 Believers
                 ,
                 Saints
                 ,
                 Disciples
                 ?
                 But
                 what
                 ,
                 is
                 it
                 another
                 sort
                 of
                 them
                 ?
                 or
                 doth
                 Scripture
                 use
                 to
                 divide
                 Saints
                 ,
                 as
                 the
                 Genus
                 into
                 two
                 Species
                 ?
                 Not
                 that
                 I
                 know
                 of
                 ;
                 It
                 is
                 but
                 as
                 an
                 
                   aequivocum
                   in
                   sua
                   aequivocata
                
                 :
                 The
                 Apostles
                 naming
                 men
                 according
                 to
                 their
                 appearance
                 and
                 Profession
                 ,
                 and
                 calling
                 them
                 such
                 as
                 they
                 probably
                 might
                 be
                 .
                 
                 Why
                 else
                 should
                 they
                 call
                 them
                 such
                 ,
                 had
                 not
                 they
                 seemed
                 to
                 be
                 such
                 ,
                 and
                 professed
                 it
                 ?
                 The
                 names
                 therefore
                 do
                 not
                 primarily
                 agree
                 to
                 these
                 as
                 a
                 true
                 Species
                 of
                 Believers
                 ,
                 Saints
                 ,
                 Disciples
                 ,
                 Christians
                 ;
                 but
                 secondarily
                 ,
                 as
                 the
                 name
                 of
                 a
                 man
                 to
                 a
                 Corps
                 ,
                 or
                 as
                 the
                 name
                 of
                 a
                 Habit
                 to
                 a
                 disposition
                 ,
                 by
                 translation
                 ,
                 or
                 Analogie
                 .
              
               
                 But
                 to
                 put
                 the
                 matter
                 beyond
                 doubt
                 ,
                 I
                 wish
                 Mr.
                 Bl.
                 to
                 consider
                 ,
                 that
                 it
                 s
                 not
                 only
                 these
                 forementioned
                 titles
                 ,
                 but
                 even
                 the
                 rest
                 which
                 he
                 will
                 acknowledge
                 proper
                 to
                 the
                 Regenerate
                 ,
                 which
                 are
                 given
                 by
                 the
                 Apostles
                 generally
                 to
                 the
                 baptized
                 .
                 Adoption
                 is
                 ascribed
                 to
                 them
                 ,
                 Gal.
                 3.26
                 ,
                 27.
                 
                 
                   For
                   yee
                   are
                   all
                   the
                   children
                   of
                   God
                   by
                   Faith
                   in
                   Christ
                   Jesus
                   :
                   for
                   as
                   many
                   of
                   you
                   as
                   have
                   been
                   baptized
                   into
                   Christ
                   ,
                   have
                   put
                   on
                   Christ
                   .
                
                 2.
                 
                 The
                 same
                 ●ext
                 ascribeth
                 to
                 them
                 Union
                 with
                 Christ
                 ;
                 
                   yee
                   have
                   put
                   on
                   Christ
                
                 .
                 3.
                 
                 And
                 Union
                 with
                 his
                 body
                 ;
                 
                   ye
                   are
                   all
                   one
                   in
                   Christ
                   Jesus
                   .
                
                 4.
                 
                 Yea
                 the
                 next
                 verse
                 addes
                 ,
                 
                   And
                   if
                   ye
                   be
                   Christs
                   ,
                   ye
                   are
                
                 Abrahams
                 
                   seed
                   ,
                   and
                   heirs
                   according
                   to
                   the
                   Promise
                   .
                
                 What
                 more
                 proper
                 to
                 the
                 truly
                 sanctified
                 ?
                 So
                 the
                 Apostle
                 saith
                 to
                 all
                 the
                 Churches
                 of
                 Colloss
                 in
                 general
                 .
                 5.
                 
                 
                   That
                   they
                   had
                   put
                   off
                   the
                   body
                   of
                   sin
                   ,
                   being
                   buryed
                   with
                   Christ
                   in
                   Baptism
                   ,
                   wherein
                   also
                   they
                   were
                   risen
                   with
                   him
                   ,
                   through
                   the
                   Faith
                   of
                   the
                   operation
                   of
                   God
                   ;
                   Col.
                
                 2.11
                 ,
                 12.
                 6.
                 
                 Yea
                 in
                 1
                 Cor.
                 6.11
                 .
                 He
                 tells
                 the
                 
                   Corinthians
                   ,
                   they
                   were
                   washed
                   ,
                   sanctified
                   ,
                   and
                   justified
                   in
                   the
                   name
                   of
                   the
                   Lord
                   Jesus
                
                 ;
                 so
                 that
                 Justification
                 it self
                 is
                 ascribed
                 to
                 them
                 .
                 Col.
                 2.13
                 .
                 The
                 Apostle
                 tells
                 them
                 ,
                 God
                 had
                 
                   quickned
                   them
                   with
                   Christ
                   ,
                   having
                   forgiven
                   ●hem
                   all
                   trespasses
                   .
                
                 7.
                 
                 Yea
                 the
                 like
                 he
                 saith
                 of
                 their
                 salvation
                 ,
                 1
                 Cor.
                 15.2
                 .
                 Eph.
                 2.5
                 ,
                 6
                 ,
                 7
                 ,
                 8.
                 yea
                 he
                 tells
                 them
                 verse
                 19.
                 
                 
                   Now
                   therefore
                   ye
                   are
                   no
                   more
                   strangers
                   and
                   sorreiners
                   ,
                   but
                   fellow-Citizens
                   with
                   the
                   Saints
                   and
                   of
                   the
                   houshold
                   of
                   God
                
                 ;
                 and
                 lest
                 any
                 should
                 think
                 that
                 Saints
                 and
                 Citizens
                 ,
                 and
                 
                   the
                   houshold
                   of
                   God
                
                 ,
                 do
                 here
                 signifie
                 but
                 common
                 Priviledges
                 of
                 the
                 visible
                 Church
                 ,
                 he
                 addes
                 ,
                 
                   And
                   are
                   built
                   upon
                   the
                   foundation
                   of
                   the
                   Apostles
                   and
                   Prophets
                   ,
                   Jesus
                   Christ
                   himself
                   being
                   the
                   chief
                   corner-Stone
                   ,
                   in
                   whom
                   all
                   the
                   building
                   fitly
                   framed
                   together
                   ,
                   groweth
                   to
                   an
                   holy
                   Temple
                   in
                   the
                   Lord
                   ;
                   in
                   whom
                   you
                   also
                   are
                   builded
                   together
                   for
                   an
                   habitation
                   of
                   God
                   through
                   the
                   Spirit
                   .
                
                 Where
                 most
                 planly
                 the
                 Church
                 is
                 manifested
                 to
                 be
                 but
                 one
                 ,
                 and
                 that
                 one
                 to
                 have
                 saving
                 Priviledges
                 ,
                 and
                 consequently
                 ,
                 those
                 that
                 have
                 not
                 these
                 ,
                 to
                 be
                 but
                 equivocally
                 Christians
                 .
              
               
                 Many
                 more
                 texts
                 might
                 be
                 produced
                 ,
                 where
                 the
                 most
                 particular
                 Priviledges
                 of
                 the
                 Saints
                 are
                 given
                 to
                 whole
                 Churches
                 in
                 common
                 :
                 which
                 〈◊〉
                 that
                 the
                 name
                 is
                 by
                 Analogy
                 or
                 equivocally
                 given
                 from
                 the
                 sincere
                 ,
                 to
                 the
                 rest
                 ,
                 because
                 we
                 are
                 to
                 judge
                 and
                 denominate
                 on
                 probabilities
                 .
              
               
                 Argu.
                 10.
                 
                 If
                 the
                 profession
                 of
                 Justifying
                 Faith
                 be
                 requisite
                 in
                 Baptism
                 ,
                 then
                 the
                 Faith
                 so
                 professed
                 is
                 requisite
                 to
                 the
                 right
                 receiving
                 of
                 it
                 (
                 and
                 not
                 only
                 to
                 be
                 performed
                 hereafter
                 .
                 )
                 But
                 such
                 profession
                 is
                 requisite
                 ;
                 therefore
                 .
              
               
                 The
                 major
                 is
                 as
                 true
                 ,
                 as
                 that
                 God
                 requireth
                 no
                 man
                 to
                 lye
                 and
                 dissemble
                 ,
                 and
                 to
                 profess
                 that
                 with
                 his
                 mouth
                 which
                 is
                 not
                 in
                 his
                 heart
                 :
                 nor
                 doth
                 he
                 make
                 lying
                 the
                 condition
                 of
                 his
                 Covenant
                 ,
                 (
                 let
                 them
                 call
                 it
                 an
                 outward
                 Covenant
                 ,
                 or
                 what
                 they
                 will
                 :
                 if
                 it
                 be
                 Gods
                 Covenant
                 ,
                 this
                 can
                 be
                 none
                 of
                 the
                 condition
                 .
                 )
                 For
                 it
                 must
                 first
                 in
                 order
                 be
                 a
                 Dutie
                 ,
                 before
                 it
                 be
                 made
                 Conditional
                 .
                 And
                 no
                 lye
                 is
                 a
                 Dutie
                 .
                 Professing
                 is
                 a
                 Dutie
                 to
                 them
                 that
                 have
                 the
                 thing
                 they
                 profess
                 :
                 but
                 to
                 others
                 ,
                 immediately
                 and
                 in
                 
                   sensu
                   composito
                
                 ,
                 it
                 is
                 a
                 hainous
                 sin
                 ,
                 and
                 no
                 duty
                 :
                 though
                 it
                 be
                 their
                 duty
                 still
                 to
                 get
                 Faith
                 first
                 ,
                 and
                 then
                 to
                 profess
                 it
                 .
              
               
                 The
                 minor
                 is
                 proved
                 already
                 ,
                 in
                 the
                 foregoing
                 arguments
                 ,
                 and
                 more
                 shall
                 be
                 anon
                 .
                 It
                 is
                 no
                 less
                 then
                 justifying
                 Faith
                 that
                 Christs
                 Church
                 hath
                 ever
                 to
                 this
                 day
                 required
                 the
                 Baptized
                 to
                 profess
                 before
                 the
                 application
                 of
                 the
                 water
                 .
                 To
                 
                 believe
                 in
                 God
                 the
                 Father
                 ,
                 Son
                 and
                 Holy-Ghost
                 ,
                 and
                 profess
                 Repentance
                 for
                 all
                 sins
                 ,
                 and
                 to
                 renounce
                 the
                 world
                 ,
                 the
                 flesh
                 and
                 Devil
                 ,
                 &c.
                 
                 And
                 when
                 Mr.
                 Bl.
                 maketh
                 profession
                 enough
                 to
                 give
                 Right
                 to
                 baptism
                 ,
                 I
                 would
                 know
                 whether
                 he
                 mean
                 the
                 profession
                 of
                 Justifying-Faith
                 ,
                 or
                 not
                 .
                 If
                 yea
                 ,
                 then
                 Justifying
                 Faith
                 is
                 prerequisite
                 ,
                 or
                 else
                 the
                 profession
                 of
                 it
                 could
                 not
                 .
                 If
                 not
                 ,
                 then
                 the
                 profession
                 of
                 true
                 Christianity
                 is
                 not
                 requisite
                 ;
                 but
                 of
                 some
                 part
                 of
                 it
                 .
                 For
                 ,
                 as
                 I
                 have
                 shewed
                 ,
                 it
                 is
                 not
                 the
                 true
                 Christian
                 Faith
                 ,
                 but
                 some
                 part
                 of
                 it
                 only
                 ,
                 if
                 it
                 be
                 short
                 of
                 that
                 Faith
                 which
                 is
                 justifying
                 .
                 And
                 let
                 men
                 say
                 no
                 more
                 ,
                 that
                 profession
                 is
                 it
                 that
                 entitles
                 to
                 Baptism
                 ,
                 without
                 the
                 thing
                 professed
                 ,
                 when
                 they
                 take
                 even
                 profession
                 it self
                 of
                 true
                 Christianitie
                 to
                 be
                 consequential
                 ,
                 and
                 not
                 prerequisite
                 .
              
               
                 Argu.
                 11.
                 
                 If
                 Baptism
                 be
                 the
                 solemnizing
                 of
                 the
                 mystical
                 marriage
                 between
                 Christ
                 and
                 the
                 baptized
                 ,
                 then
                 true
                 justifying
                 Faith
                 is
                 of
                 God
                 required
                 thereto
                 :
                 but
                 the
                 Antecedent
                 is
                 true
                 ;
                 therefore
                 .
              
               
                 Therefore
                 is
                 it
                 said
                 that
                 we
                 are
                 baptized
                 
                   into
                   Christ
                
                 ,
                 and
                 
                   into
                   one
                   body
                
                 .
                 And
                 the
                 Church
                 hath
                 ever
                 held
                 the
                 Antecedent
                 to
                 be
                 true
                 .
                 The
                 consequence
                 is
                 evident
                 ;
                 in
                 that
                 no
                 man
                 but
                 the
                 sound
                 believer
                 ,
                 can
                 truly
                 take
                 Christ
                 as
                 a
                 Husband
                 and
                 Head
                 ;
                 for
                 so
                 to
                 do
                 ,
                 is
                 justifying
                 Faith.
                 It
                 is
                 Christ
                 himself
                 first
                 in
                 order
                 ,
                 and
                 then
                 his
                 benefits
                 that
                 are
                 offered
                 in
                 the
                 Sacraments
                 .
                 The
                 main
                 business
                 of
                 them
                 is
                 to
                 exhibite
                 Christ
                 himself
                 to
                 be
                 received
                 by
                 a
                 marriage
                 Covenanting
                 .
                 The
                 signs
                 are
                 but
                 means
                 and
                 instruments
                 ,
                 as
                 a
                 twig
                 and
                 turfe
                 and
                 Key
                 in
                 giving
                 possession
                 ;
                 When
                 the
                 minister
                 in
                 Christs
                 name
                 saith
                 ,
                 Take
                 ,
                 Eat
                 ,
                 &c.
                 it
                 is
                 not
                 only
                 bread
                 that
                 he
                 bids
                 men
                 take
                 ,
                 but
                 first
                 and
                 principally
                 Christ
                 by
                 Faith.
                 
                   Joahimus
                   Vadianus
                   (
                   Aphorism
                   ▪
                   de
                   Eucharist
                   .
                   li.
                
                 3.
                 pag.
                 82.
                 )
                 much
                 commendeth
                 a
                 saying
                 of
                 Chrysostoms
                 ,
                 viz.
                 
                   If
                   thou
                   hadst
                   no
                   body
                   ,
                   then
                   Christ
                   would
                   have
                   delivered
                   thee
                   all
                   these
                   gifts
                   nakedly
                   (
                   or
                   immediately
                   )
                   :
                   but
                   because
                   thy
                   Soul
                   is
                   conjoyned
                   with
                   a
                   body
                   ,
                   he
                   hath
                   delivered
                   them
                   in
                   and
                   with
                   these
                   sensible
                   things
                   .
                
                 It
                 is
                 one
                 of
                 the
                 greatest
                 errors
                 that
                 can
                 be
                 committed
                 in
                 the
                 Sacraments
                 ,
                 to
                 overlook
                 Chirst
                 himself
                 who
                 is
                 offered
                 ,
                 and
                 to
                 look
                 only
                 either
                 to
                 the
                 signs
                 or
                 to
                 his
                 other
                 gifts
                 .
                 We
                 receive
                 him
                 first
                 as
                 our
                 Saviour
                 ,
                 our
                 Soveraign
                 ,
                 Redeemer
                 ,
                 our
                 Head
                 ,
                 our
                 Husband
                 ,
                 our
                 Captain
                 and
                 Guide
                 .
                 He
                 therefore
                 that
                 comes
                 to
                 these
                 ordinances
                 ,
                 doth
                 pretend
                 thus
                 to
                 receive
                 Christ
                 :
                 and
                 doubtless
                 to
                 receive
                 him
                 thus
                 sincerely
                 ,
                 is
                 true
                 jus●●●●ing
                 saying
                 Faith
                 :
                 and
                 therefore
                 it
                 is
                 saving
                 Faith
                 that
                 is
                 called
                 for
                 to
                 the
                 due
                 Receiving
                 of
                 the
                 Sacraments
                 .
                 And
                 doubtless
                 God
                 means
                 a
                 sincere
                 ,
                 and
                 not
                 a
                 seeming
                 ,
                 dissembled
                 ,
                 nominal
                 Faith
                 ,
                 in
                 his
                 command
                 .
              
               
                 Argu.
                 12.
                 
                 If
                 there
                 be
                 no
                 such
                 Covenan●
                 mentioned
                 in
                 the
                 Scripture
                 ,
                 (
                 specially
                 to
                 be
                 sealed
                 with
                 baptism
                 )
                 wherein
                 men
                 engage
                 themselves
                 to
                 perform
                 hereafter
                 their
                 first
                 act
                 of
                 true
                 Repentance
                 and
                 justifying
                 Faith
                 ,
                 then
                 Mr.
                 Blakes
                 Doctrine
                 is
                 unsound
                 :
                 but
                 there
                 is
                 no
                 such
                 Covenant
                 ;
                 therefore
                 .
              
               
                 Men
                 are
                 oft
                 in
                 Scripture
                 called
                 to
                 Repent
                 and
                 Believe
                 ;
                 but
                 nowhere
                 (
                 that
                 I
                 know
                 of
                 )
                 to
                 Covenant
                 with
                 God
                 that
                 they
                 will
                 hereafter
                 begin
                 to
                 do
                 it
                 sincerely
                 ;
                 much
                 less
                 is
                 there
                 such
                 a
                 Covenant
                 sealed
                 with
                 Baptism
                 .
                 They
                 that
                 affirm
                 such
                 a
                 thing
                 ,
                 let
                 them
                 prove
                 it
                 ,
                 if
                 they
                 can
                 .
              
               
                 Argu.
                 13.
                 
                 If
                 according
                 to
                 Mr.
                 Blakes
                 Doctrine
                 no
                 true
                 sound
                 Believer
                 ,
                 or
                 Penitent
                 person
                 ,
                 can
                 regularly
                 be
                 baptized
                 ;
                 then
                 his
                 Doctrine
                 is
                 unsound
                 .
                 But
                 the
                 Antecedent
                 is
                 true
                 ;
                 therefore
                 .
              
               
                 The
                 consequence
                 is
                 proved
                 before
                 .
                 The
                 Antecedent
                 is
                 proved
                 thus
                 :
                 According
                 to
                 his
                 Doctrine
                 ,
                 saving
                 Faith
                 ,
                 accepting
                 Christ
                 to
                 Justification
                 ,
                 is
                 the
                 great
                 condition
                 to
                 which
                 Baptism
                 engageth
                 ,
                 and
                 is
                 not
                 prerequisite
                 therein
                 .
                 
                 Therefore
                 he
                 that
                 already
                 performeth
                 that
                 condition
                 ,
                 is
                 past
                 such
                 engageing
                 to
                 do
                 it
                 initially
                 hereafter
                 :
                 and
                 so
                 hath
                 no
                 use
                 for
                 baptism
                 as
                 to
                 that
                 engagement
                 to
                 the
                 great
                 condition
                 :
                 so
                 that
                 if
                 such
                 a
                 person
                 be
                 baptized
                 ,
                 it
                 must
                 be
                 to
                 other
                 ends
                 then
                 the
                 Ordinance
                 is
                 appointed
                 for
                 ,
                 and
                 so
                 not
                 Regularly
                 .
                 The
                 like
                 may
                 be
                 said
                 of
                 Gods
                 part
                 ?
                 for
                 to
                 such
                 a
                 Believer
                 God
                 should
                 Seal
                 Remission
                 past
                 or
                 present
                 ;
                 whereas
                 according
                 to
                 Mr.
                 Bl.
                 the
                 Ordinance
                 is
                 instituted
                 to
                 seal
                 Remission
                 future
                 .
              
               
                 Argu.
                 14.
                 
                 If
                 the
                 Doctrine
                 opposed
                 be
                 true
                 ,
                 then
                 the
                 Gospel
                 preached
                 before
                 baptism
                 ,
                 was
                 not
                 instituted
                 ,
                 nor
                 is
                 to
                 be
                 used
                 as
                 a
                 means
                 (
                 at
                 least
                 an
                 ordinary
                 means
                 )
                 of
                 saving
                 conversion
                 (
                 
                   i.
                   e.
                
                 of
                 produc●ng
                 saving
                 Faith
                 and
                 Repentance
                 )
                 But
                 the
                 consequent
                 is
                 false
                 ;
                 therefore
                 so
                 is
                 the
                 Antecedent
                 .
              
               
                 It
                 would
                 be
                 tedious
                 and
                 needless
                 to
                 the
                 Intelligent
                 ,
                 to
                 heap
                 up
                 Scripture
                 proof
                 of
                 the
                 minor
                 ,
                 viz.
                 that
                 the
                 Gospel
                 preached
                 before
                 baptism
                 ,
                 is
                 appointed
                 for
                 an
                 ordinary
                 means
                 of
                 working
                 true
                 conversion
                 .
                 We
                 see
                 it
                 was
                 ordinarily
                 done
                 ,
                 else
                 Preachers
                 could
                 not
                 endeavor
                 it
                 ,
                 or
                 hope
                 or
                 pray
                 for
                 it
                 .
                 The
                 consequence
                 is
                 manifest
                 ,
                 in
                 that
                 Mr.
                 Bl.
                 makes
                 this
                 true
                 justifying
                 Faith
                 ,
                 and
                 consequently
                 true
                 Repentance
                 ,
                 to
                 be
                 not
                 prerequisite
                 to
                 baptism
                 ,
                 but
                 to
                 be
                 engaged
                 for
                 as
                 to
                 the
                 future
                 performance
                 .
                 And
                 therefore
                 regularly
                 it
                 must
                 be
                 only
                 the
                 word
                 after
                 Baptism
                 that
                 must
                 truly
                 Convert
                 ,
                 or
                 not
                 at
                 all
                 .
              
               
                 Argu.
                 15.
                 
                 If
                 Mr.
                 Blakes
                 Doctrine
                 be
                 true
                 ,
                 then
                 regularly
                 it
                 must
                 be
                 supposed
                 that
                 all
                 persons
                 are
                 in
                 a
                 state
                 of
                 damnation
                 immediately
                 on
                 their
                 baptism
                 ;
                 and
                 if
                 they
                 then
                 dyed
                 ,
                 should
                 perish
                 .
                 But
                 the
                 consequent
                 is
                 false
                 ;
                 therefore
                 so
                 is
                 the
                 Antecedent
                 .
              
               
                 For
                 the
                 Consequence
                 ;
                 if
                 Mr.
                 Blake
                 mean
                 ,
                 that
                 it
                 is
                 any
                 space
                 of
                 time
                 after
                 baptism
                 that
                 we
                 engage
                 to
                 begin
                 our
                 justifying
                 Faith
                 in
                 ,
                 then
                 the
                 consequence
                 is
                 undenyable
                 :
                 for
                 till
                 then
                 ,
                 the
                 person
                 is
                 unjustified
                 .
                 But
                 if
                 he
                 mean
                 that
                 in
                 baptism
                 they
                 must
                 engage
                 to
                 believe
                 to
                 Justification
                 in
                 the
                 same
                 instant
                 of
                 time
                 ,
                 then
                 this
                 is
                 to
                 make
                 such
                 Faith
                 necessary
                 in
                 the
                 instant
                 of
                 baptism
                 ;
                 and
                 this
                 is
                 but
                 an
                 evident
                 vanity
                 ,
                 to
                 suppose
                 a
                 man
                 not
                 believing
                 to
                 justification
                 ,
                 who
                 yet
                 can
                 and
                 must
                 promise
                 to
                 do
                 it
                 in
                 the
                 same
                 instant
                 ,
                 or
                 the
                 next
                 .
              
               
                 Argu.
                 16.
                 
                 If
                 it
                 be
                 only
                 true
                 justifying
                 Faith
                 that
                 gives
                 men
                 right
                 
                   coram
                   Deo
                
                 (
                 by
                 vertue
                 of
                 his
                 Covenant
                 )
                 to
                 the
                 Sacrament
                 of
                 the
                 Lords
                 Sup●●r
                 ▪
                 and
                 so
                 be
                 prerequisite
                 to
                 that
                 Sacrament
                 ,
                 and
                 not
                 only
                 to
                 be
                 promised
                 for
                 ●he
                 future
                 ;
                 then
                 the
                 same
                 may
                 be
                 said
                 of
                 baptism
                 .
                 But
                 the
                 Antecedent
                 is
                 true
                 ;
                 therefore
                 .
              
               
                 The
                 consequence
                 is
                 proved
                 ,
                 1.
                 
                 In
                 that
                 the
                 Sacraments
                 are
                 both
                 Seals
                 of
                 the
                 same
                 Covenant
                 .
                 2.
                 
                 It
                 is
                 right
                 to
                 Church-priviledges
                 in
                 general
                 that
                 Mr.
                 Bl.
                 ascribes
                 to
                 his
                 Dogmatical
                 Faith
                 ,
                 and
                 therefore
                 to
                 one
                 Sacrament
                 as
                 well
                 as
                 the
                 other
                 .
                 For
                 the
                 Antecedent
                 ,
                 I
                 think
                 our
                 brethren
                 that
                 would
                 so
                 fain
                 keep
                 the
                 Church
                 and
                 Ordinances
                 pure
                 ,
                 would
                 hardly
                 admit
                 a
                 man
                 to
                 the
                 Lords
                 Table
                 ,
                 that
                 they
                 were
                 sure
                 did
                 not
                 take
                 Christ
                 for
                 his
                 Lord
                 ,
                 or
                 that
                 would
                 say
                 ,
                 I
                 believe
                 all
                 the
                 Creed
                 and
                 Word
                 of
                 God
                 ,
                 but
                 I
                 will
                 not
                 have
                 Christ
                 Reign
                 over
                 me
                 at
                 the
                 present
                 ,
                 but
                 I
                 promise
                 that
                 hereafter
                 .
                 I
                 will
                 see
                 Doctor
                 Drake
                 against
                 Mr.
                 Humfrey
                 ,
                 whether
                 they
                 would
                 admit
                 such
                 .
                 Hierom
                 argues
                 thus
                 ,
                 from
                 Baptism
                 ,
                 to
                 the
                 Administration
                 of
                 the
                 Lords
                 Supper
                 :
                 therefore
                 I
                 may
                 do
                 it
                 as
                 to
                 the
                 receiving
                 ▪
                 
                   Quamobrem
                   oro
                   te
                   utaut
                   sacrificandi
                   ei
                   licentiam
                   tribuas
                   cujus
                   baptisma
                   probas
                   ,
                   aut
                   reprobes
                   ejus
                   baptisma
                   ,
                   quem
                   non
                   existimas
                   sacerdotem
                   .
                   Neque
                   enim
                   fieri
                   potest
                   ,
                   ut
                   qui
                   in
                   baptismate
                   sanctus
                   est
                   ,
                   sit
                   apud
                   altare
                   peccator
                   .
                   Hier.
                   Dialog
                   .
                   adv
                   .
                   Luciferian
                   .
                
              
               
               
                 Argu.
                 17.
                 
                 That
                 Doctrine
                 which
                 feigneth
                 an
                 un-sealed
                 Covenant
                 for
                 giving
                 right
                 to
                 the
                 Seal
                 of
                 the
                 Covenant
                 of
                 Grace
                 ,
                 is
                 unsound
                 :
                 But
                 such
                 is
                 Mr.
                 Blakes
                 ;
                 therefore
                 .
              
               
                 No
                 Scripture
                 can
                 be
                 brought
                 to
                 prove
                 such
                 an
                 outward
                 Covenant
                 of
                 Gods
                 :
                 And
                 it
                 is
                 against
                 the
                 common
                 reason
                 and
                 custom
                 of
                 men
                 ,
                 that
                 a
                 second
                 Covenant
                 should
                 be
                 drawn
                 to
                 convey
                 right
                 to
                 the
                 Seal
                 of
                 the
                 first
                 Covenant
                 ,
                 seeing
                 right
                 to
                 Covenant
                 and
                 Seal
                 go
                 together
                 :
                 and
                 if
                 there
                 must
                 be
                 another
                 Covenant
                 to
                 give
                 right
                 to
                 that
                 ,
                 then
                 by
                 the
                 same
                 reason
                 there
                 must
                 be
                 another
                 to
                 give
                 right
                 to
                 that
                 ,
                 and
                 another
                 to
                 that
                 ,
                 and
                 so
                 
                   in
                   infinitum
                
                 .
              
               
                 To
                 the
                 Antecedent
                 ,
                 it
                 is
                 apparent
                 that
                 Mr.
                 Bl.
                 distinguisheth
                 
                   ex
                   parte
                   Dei
                
                 ,
                 between
                 the
                 outward
                 and
                 the
                 inward
                 Covenant
                 .
                 It
                 is
                 probable
                 that
                 he
                 thus
                 distributes
                 them
                 from
                 the
                 blessings
                 promised
                 ,
                 whereof
                 some
                 are
                 inward
                 ,
                 and
                 some
                 outward
                 :
                 for
                 though
                 he
                 explain
                 not
                 himself
                 fully
                 ,
                 yet
                 I
                 know
                 no
                 other
                 sense
                 that
                 it
                 will
                 bear
                 .
                 It
                 is
                 evident
                 that
                 his
                 outward
                 Covenant
                 hath
                 no
                 Seal
                 .
                 For
                 it
                 is
                 a
                 Covenant
                 
                   de
                   sigillis
                   conferendis
                
                 .
                 If
                 therefore
                 it
                 have
                 a
                 Seal
                 ,
                 it
                 is
                 either
                 the
                 same
                 which
                 is
                 promised
                 ,
                 or
                 some
                 other
                 .
                 Other
                 I
                 never
                 heard
                 of
                 :
                 they
                 nowhere
                 tell
                 us
                 what
                 is
                 the
                 Seal
                 of
                 their
                 outward
                 Covenant
                 .
                 The
                 same
                 it
                 cannot
                 be
                 :
                 for
                 the
                 same
                 thing
                 cannot
                 be
                 the
                 
                   materia
                   foederis
                
                 or
                 the
                 Legacy
                 it self
                 ,
                 or
                 the
                 benefit
                 given
                 ,
                 and
                 the
                 Seal
                 too
                 of
                 that
                 Covenant
                 whereby
                 it
                 is
                 given
                 .
              
               
                 Argu.
                 18.
                 
                 That
                 Doctrine
                 which
                 makes
                 it
                 the
                 regular
                 way
                 in
                 Baptism
                 for
                 all
                 men
                 to
                 promise
                 that
                 which
                 they
                 can
                 neither
                 sincerely
                 promise
                 nor
                 perform
                 ,
                 is
                 unsound
                 :
                 but
                 such
                 is
                 Mr.
                 Blakes
                 ,
                 therefore
                 .
              
               
                 The
                 disabilitie
                 which
                 I
                 here
                 speak
                 of
                 ,
                 is
                 not
                 such
                 as
                 is
                 in
                 a
                 Godly
                 man
                 ,
                 to
                 do
                 any
                 good
                 without
                 Christ
                 and
                 the
                 Spirit
                 ,
                 as
                 is
                 in
                 the
                 second
                 cause
                 to
                 act
                 without
                 the
                 first
                 :
                 or
                 in
                 a
                 partial
                 cause
                 ,
                 to
                 act
                 without
                 its
                 compartial
                 :
                 but
                 such
                 as
                 is
                 in
                 an
                 unregenerate
                 man
                 to
                 do
                 the
                 work
                 of
                 the
                 Regenerate
                 ;
                 or
                 in
                 any
                 broken
                 instrument
                 ,
                 or
                 disabled
                 agent
                 ,
                 to
                 do
                 its
                 own
                 part
                 of
                 the
                 work
                 till
                 it
                 be
                 altered
                 ,
                 and
                 made
                 another
                 thing
                 ,
                 as
                 it
                 were
                 .
                 For
                 the
                 consequence
                 ,
                 it
                 is
                 evident
                 in
                 that
                 ,
                 1.
                 
                 No
                 man
                 should
                 ever
                 perform
                 Gods
                 command
                 concerning
                 covenanting
                 .
                 2.
                 
                 And
                 no
                 mans
                 word
                 were
                 fit
                 to
                 be
                 taken
                 concerning
                 the
                 performance
                 of
                 his
                 own
                 Covenant
                 .
                 1.
                 
                 Whether
                 God
                 may
                 or
                 do
                 command
                 some
                 men
                 ,
                 or
                 all
                 men
                 ,
                 that
                 which
                 they
                 have
                 not
                 abilitie
                 to
                 perform
                 ,
                 is
                 nothing
                 to
                 the
                 point
                 .
                 For
                 yet
                 he
                 gives
                 some
                 of
                 them
                 abilitie
                 ,
                 and
                 causeth
                 them
                 to
                 perform
                 it
                 ,
                 when
                 he
                 makes
                 it
                 necessarie
                 to
                 salvation
                 .
                 But
                 in
                 this
                 case
                 God
                 should
                 enable
                 no
                 man
                 (
                 regularly
                 )
                 to
                 that
                 Baptismal
                 Covenant
                 which
                 he
                 commandeth
                 ,
                 nor
                 should
                 any
                 obey
                 his
                 command
                 .
                 For
                 he
                 commandeth
                 them
                 sincerely
                 to
                 take
                 him
                 for
                 their
                 God
                 ,
                 and
                 promise
                 to
                 Love
                 ,
                 Believe
                 ,
                 and
                 Obey
                 him
                 hereafter
                 .
                 (
                 For
                 to
                 dissemble
                 ,
                 he
                 commands
                 none
                 )
                 .
                 But
                 this
                 no
                 unrenewed
                 Soul
                 can
                 do
                 ,
                 or
                 ever
                 did
                 to
                 this
                 day
                 .
                 They
                 cannot
                 resolve
                 it
                 ;
                 therefore
                 they
                 cannot
                 sincerely
                 promise
                 it
                 ;
                 and
                 if
                 justifying
                 Faith
                 must
                 regularly
                 begin
                 after
                 baptism
                 (
                 as
                 being
                 the
                 great
                 condition
                 to
                 which
                 it
                 engages
                 ,
                 and
                 not
                 prerequisite
                 )
                 then
                 it
                 is
                 only
                 unregenerate
                 men
                 that
                 are
                 the
                 regular
                 subjects
                 of
                 baptism
                 .
                 2.
                 
                 And
                 its
                 plain
                 that
                 he
                 who
                 cannot
                 sincerely
                 promise
                 ,
                 (
                 and
                 therefore
                 doth
                 it
                 dissemblingly
                 ,
                 or
                 with
                 a
                 half
                 heart
                 )
                 nor
                 is
                 able
                 to
                 perform
                 his
                 promise
                 ,
                 is
                 not
                 to
                 be
                 credited
                 .
                 God
                 himself
                 never
                 enableth
                 an
                 unregenerate
                 man
                 ,
                 to
                 believe
                 and
                 repent
                 savingly
                 ,
                 while
                 he
                 is
                 such
                 ,
                 
                   in
                   sensu
                   composito
                
                 :
                 and
                 therefore
                 is
                 it
                 likely
                 that
                 it
                 is
                 ordinarily
                 and
                 regularly
                 such
                 dead
                 men
                 that
                 must
                 Covenant
                 to
                 Repent
                 and
                 Believe
                 to
                 justification
                 ?
                 Renewing
                 Grace
                 must
                 intercede
                 ,
                 which
                 is
                 not
                 in
                 their
                 hand
                 :
                 how
                 then
                 can
                 they
                 promise
                 to
                 do
                 
                 the
                 works
                 of
                 the
                 truly
                 Gracious
                 .
                 God
                 may
                 invite
                 and
                 command
                 the
                 dead
                 to
                 live
                 ,
                 yea
                 and
                 to
                 do
                 the
                 works
                 of
                 the
                 living
                 ,
                 because
                 he
                 gave
                 them
                 life
                 ,
                 and
                 gives
                 them
                 means
                 for
                 revival
                 .
                 But
                 I
                 know
                 not
                 where
                 he
                 calls
                 such
                 men
                 to
                 promise
                 to
                 do
                 it
                 :
                 much
                 less
                 is
                 the
                 constant
                 Baptismal
                 Covenant
                 such
                 .
              
               
                 Argu.
                 19.
                 
                 If
                 the
                 Distribution
                 of
                 the
                 Church
                 into
                 visible
                 and
                 invisible
                 ,
                 be
                 but
                 of
                 the
                 subject
                 by
                 divers
                 Adjuncts
                 ,
                 and
                 not
                 of
                 a
                 Genus
                 into
                 its
                 Species
                 ,
                 then
                 that
                 part
                 ,
                 or
                 those
                 members
                 which
                 are
                 meerly
                 visible
                 ,
                 are
                 indeed
                 no
                 part
                 or
                 members
                 of
                 the
                 Church
                 so
                 distributed
                 ,
                 (
                 but
                 are
                 only
                 equivocally
                 called
                 a
                 Church
                 ,
                 Christians
                 ,
                 Church-Members
                 ,
                 &c.
                 )
                 But
                 the
                 Antecedent
                 is
                 true
                 ;
                 therefore
                 .
              
               
                 The
                 Antecedent
                 is
                 not
                 only
                 the
                 common
                 Doctrine
                 of
                 the
                 Reformed
                 Divines
                 against
                 the
                 Papists
                 ,
                 but
                 is
                 expressly
                 affirmed
                 by
                 Mr.
                 Blake
                 in
                 this
                 his
                 Book
                 .
                 The
                 consequence
                 is
                 undeniable
                 ,
                 in
                 that
                 Adjuncts
                 are
                 no
                 part
                 of
                 the
                 Essence
                 ,
                 much
                 less
                 the
                 Form
                 ,
                 or
                 the
                 whole
                 Essence
                 ;
                 and
                 therefore
                 cannot
                 denominate
                 ,
                 (
                 but
                 equivocally
                 )
                 instead
                 of
                 the
                 Essence
                 .
                 Note
                 ,
                 that
                 visibile
                 is
                 not
                 the
                 same
                 with
                 visum
                 .
              
               
                 Argu.
                 20.
                 
                 If
                 the
                 man
                 without
                 the
                 wedding
                 Garment
                 ,
                 had
                 
                   coram
                   Deo
                
                 Right
                 to
                 be
                 there
                 ,
                 then
                 would
                 not
                 the
                 Lord
                 have
                 challenged
                 him
                 therein
                 with
                 a
                 
                   friend
                   ,
                   how
                   camest
                   thou
                   in
                   hither
                   ,
                   not
                   having
                   on
                   a
                   wedding
                   Garment
                   ?
                
                 If
                 you
                 will
                 help
                 him
                 that
                 was
                 speechless
                 to
                 an
                 answer
                 ,
                 and
                 say
                 for
                 him
                 ,
                 
                   Lord
                   ,
                   he
                   was
                   compelled
                   to
                   come
                   in
                   al
                   thy
                   command
                
                 ;
                 I
                 Reply
                 ,
                 He
                 that
                 compelled
                 him
                 by
                 invitation
                 ,
                 did
                 not
                 only
                 bid
                 him
                 come
                 ,
                 but
                 
                   to
                   come
                
                 ,
                 not
                 only
                 to
                 
                   come
                   in
                
                 ,
                 but
                 to
                 
                   come
                   in
                   as
                   a
                   Guest
                   should
                   ,
                
                 to
                 honor
                 and
                 not
                 disgrace
                 the
                 Feast
                 .
                 At
                 lest
                 it
                 should
                 have
                 been
                 known
                 as
                 implyed
                 .
                 It
                 was
                 no
                 unrevealed
                 thing
                 .
              
               
                 Argu.
                 21.
                 
                 If
                 Circumcision
                 were
                 the
                 Seal
                 of
                 the
                 Righteousness
                 of
                 Faith
                 ,
                 even
                 a
                 Justifying
                 Faith
                 already
                 in
                 being
                 ;
                 then
                 so
                 is
                 Baptism
                 ;
                 but
                 the
                 former
                 is
                 certain
                 ,
                 Rom.
                 4.11
                 ,
                 12.
                 
                 
                   He
                   received
                   the
                   sign
                   of
                   Circumcision
                   ,
                   a
                   Seal
                   of
                   the
                   Righteousness
                   of
                   the
                   Faith
                   ,
                   which
                   he
                   had
                   yet
                   being
                   uncircumcised
                   :
                   that
                   he
                   might
                   be
                   the
                   Father
                   of
                   all
                   them
                   that
                   believe
                   ,
                   though
                   they
                   be
                   not
                   circumcised
                   ,
                   that
                   Righteousness
                   might
                   be
                   imputed
                   to
                   them
                   also
                   .
                
                 The
                 last
                 words
                 confirm
                 the
                 consequence
                 also
                 .
              
               
                 Argu.
                 22.
                 
                 Many
                 texts
                 of
                 Scripture
                 shew
                 that
                 it
                 was
                 Justifying
                 Faith
                 that
                 was
                 by
                 God
                 required
                 in
                 the
                 aged
                 in
                 baptism
                 :
                 which
                 I
                 will
                 cite
                 together
                 ,
                 and
                 not
                 stand
                 to
                 fetch
                 an
                 argument
                 from
                 each
                 alone
                 .
                 Act.
                 2.38
                 ,
                 39.
                 was
                 before
                 cited
                 ,
                 verse
                 41.
                 
                 It
                 was
                 they
                 that
                 gladly
                 received
                 the
                 word
                 that
                 were
                 Baptized
                 .
                 Act.
                 8.37
                 .
                 also
                 ,
                 is
                 before
                 spoke
                 to
                 ;
                 
                   It
                   must
                   be
                   believing
                   with
                   all
                   the
                   heart
                   .
                   Mar.
                
                 16.15
                 ,
                 16.
                 is
                 very
                 plain
                 ;
                 first
                 Christ
                 commands
                 them
                 to
                 preach
                 the
                 Gospel
                 :
                 then
                 he
                 enacteth
                 that
                 on
                 this
                 preaching
                 ,
                 
                   He
                   that
                   believeth
                   and
                   is
                   baptized
                   ,
                   shall
                   be
                   saved
                   .
                
                 It
                 is
                 then
                 a
                 saving
                 Faith.
                 It
                 is
                 plain
                 that
                 Christ
                 purposely
                 putteth
                 it
                 before
                 baptism
                 ,
                 as
                 its
                 due
                 place
                 ,
                 even
                 as
                 that
                 preaching
                 to
                 which
                 Faith
                 is
                 here
                 related
                 is
                 put
                 before
                 ;
                 and
                 in
                 that
                 he
                 gives
                 us
                 here
                 the
                 exact
                 compendium
                 of
                 his
                 new
                 Law.
                 And
                 if
                 it
                 be
                 not
                 this
                 saving
                 Faith
                 that
                 goes
                 before
                 baptism
                 ,
                 then
                 Christ
                 doth
                 not
                 so
                 much
                 as
                 mention
                 it
                 .
                 And
                 to
                 imagine
                 that
                 in
                 this
                 summe
                 of
                 his
                 Covenant
                 ,
                 he
                 doth
                 both
                 leave
                 wholly
                 unmentioned
                 that
                 Faith
                 which
                 is
                 the
                 prerequisite
                 condition
                 of
                 Baptism
                 ,
                 and
                 also
                 put
                 in
                 its
                 place
                 another
                 Faith
                 which
                 is
                 consequential
                 ,
                 this
                 is
                 to
                 suppose
                 Christ
                 to
                 clogg
                 the
                 most
                 essential
                 parts
                 ,
                 and
                 clearest
                 compendiums
                 of
                 his
                 Law
                 ,
                 with
                 such
                 insuperable
                 obscurities
                 that
                 it
                 cannot
                 be
                 understood
                 .
                 And
                 say
                 the
                 like
                 by
                 all
                 other
                 Scripture
                 ,
                 and
                 you
                 will
                 make
                 it
                 more
                 dark
                 then
                 the
                 Papists
                 accuse
                 it
                 to
                 be
                 .
                 Act.
                 16.31
                 ,
                 32
                 ,
                 33.
                 
                 The
                 Jaylor
                 asks
                 what
                 he
                 
                 shall
                 do
                 to
                 be
                 saved
                 ;
                 Paul
                 answers
                 him
                 ,
                 
                   Believe
                   in
                   the
                   Lord
                   Jesus
                   Christ
                   ,
                   and
                   thou
                   shalt
                   be
                   saved
                   and
                   thy
                   house
                
                 ;
                 to
                 which
                 end
                 ,
                 
                   they
                   spake
                   to
                   him
                   the
                   word
                   of
                   the
                   Lord
                   ,
                   and
                   to
                   all
                   that
                   were
                   in
                   his
                   house
                
                 ;
                 and
                 so
                 ,
                 
                   He
                   was
                   Baptized
                   ,
                   believing
                   in
                   God
                   with
                   all
                   his
                   house
                   .
                
                 The
                 Faith
                 that
                 Paul
                 here
                 commends
                 to
                 him
                 ,
                 was
                 a
                 saving
                 Faith
                 expresly
                 :
                 He
                 that
                 is
                 said
                 to
                 believe
                 upon
                 that
                 command
                 and
                 instruction
                 ,
                 is
                 supposed
                 to
                 believe
                 with
                 the
                 same
                 faith
                 that
                 was
                 so
                 required
                 of
                 him
                 ,
                 Act.
                 10.47
                 ,
                 48.
                 
                 The
                 Gentiles
                 there
                 were
                 not
                 only
                 true
                 Believers
                 ,
                 but
                 had
                 the
                 Holy-Ghost
                 before
                 baptism
                 ,
                 Act.
                 16.15
                 .
                 The
                 Lord
                 opened
                 Lydias
                 heart
                 (
                 which
                 seems
                 to
                 signifie
                 a
                 special
                 operation
                 of
                 the
                 Spirit
                 )
                 before
                 she
                 was
                 baptized
                 .
                 Act.
                 18.8
                 .
                 
                   Crispus
                   and
                   all
                   his
                   house
                   believed
                   on
                   the
                   Lord
                   ,
                
                 which
                 signifieth
                 more
                 then
                 an
                 Historical
                 Faith.
                 So
                 Act.
                 19.4
                 ,
                 5.
                 
                 It
                 was
                 believing
                 on
                 Christ
                 ,
                 and
                 in
                 his
                 name
                 ,
                 that
                 was
                 the
                 Antecedent
                 to
                 their
                 baptism
                 .
                 Mat.
                 28.19
                 .
                 
                   Go
                   ,
                   Disciple
                   all
                   Nations
                   ,
                   baptizing
                   them
                
                 ;
                 that
                 Discipling
                 which
                 is
                 here
                 commanded
                 ,
                 is
                 in
                 order
                 to
                 go
                 before
                 baptism
                 :
                 but
                 it
                 is
                 making
                 men
                 sincere
                 Disciples
                 that
                 is
                 here
                 commanded
                 ;
                 therefore
                 .
                 It
                 is
                 presupposed
                 ,
                 what
                 ever
                 Discipling
                 it
                 be
                 ,
                 that
                 it
                 is
                 not
                 the
                 Event
                 ,
                 but
                 the
                 Endeavor
                 that
                 is
                 here
                 made
                 their
                 dutie
                 .
                 And
                 if
                 it
                 be
                 only
                 common
                 Discipleship
                 ,
                 then
                 the
                 Apostles
                 and
                 other
                 Preachers
                 of
                 the
                 Gospel
                 ,
                 are
                 not
                 commanded
                 to
                 endeavor
                 to
                 make
                 men
                 true
                 sound
                 Believers
                 and
                 Disciples
                 ,
                 till
                 they
                 had
                 first
                 baptized
                 them
                 ,
                 which
                 is
                 untrue
                 .
                 Moreover
                 the
                 Baptismal
                 Faith
                 ,
                 must
                 be
                 a
                 Faith
                 in
                 Christs
                 blood
                 ;
                 for
                 the
                 application
                 of
                 the
                 water
                 signifieth
                 the
                 application
                 of
                 Christs
                 blood
                 ;
                 and
                 therefore
                 their
                 reception
                 of
                 the
                 one
                 ,
                 signifieth
                 the
                 other
                 :
                 But
                 Faith
                 in
                 Christs
                 blood
                 ,
                 is
                 Justifying
                 Faith
                 ,
                 Rom.
                 3.25
                 ,
                 26.
                 
                 
                   The
                   Righteousness
                   of
                   God
                   which
                   is
                   by
                   the
                   Faith
                   of
                   Jesus
                   Christ
                   ,
                   is
                   unto
                   all
                   and
                   upon
                   all
                   them
                   that
                   believe
                   ;
                   Rom.
                
                 3.22
                 .
                 It
                 is
                 therefore
                 but
                 equivocally
                 called
                 believing
                 in
                 Christ
                 ,
                 as
                 being
                 but
                 some
                 part
                 of
                 that
                 belief
                 ,
                 which
                 attaineth
                 not
                 this
                 Righteousness
                 .
                 How
                 many
                 times
                 over
                 and
                 over
                 ,
                 do
                 Christ
                 and
                 his
                 Apostles
                 promise
                 pardon
                 and
                 salvation
                 to
                 all
                 that
                 believe
                 in
                 Christ
                 ,
                 without
                 distinction
                 of
                 believing
                 ?
                 whence
                 it
                 seems
                 evident
                 ,
                 that
                 it
                 is
                 but
                 improperly
                 and
                 equivocally
                 called
                 
                   Believing
                   in
                   Christ
                
                 ,
                 which
                 is
                 not
                 Justifying
                 and
                 saying
                 .
                 See
                 Joh.
                 3.15
                 ,
                 16
                 ,
                 18.
                 and
                 11.25
                 ,
                 26.
                 and
                 7.38
                 .
                 and
                 12.46
                 ,
                 44.
                 and
                 5.24
                 .
                 and
                 6.35
                 ,
                 40
                 ,
                 47.
                 and
                 14.12
                 .
                 1
                 Joh.
                 5.1
                 ,
                 5
                 ,
                 10.
                 1
                 
                 Pet.
                 2.6
                 .
                 Rom.
                 9.33
                 .
                 and
                 4.5
                 .
                 and
                 10.11
                 .
                 Act.
                 13.48
                 .
                 Moreover
                 ,
                 how
                 easie
                 is
                 it
                 to
                 bring
                 many
                 Texts
                 that
                 prove
                 that
                 it
                 was
                 true
                 saying
                 Faith
                 it self
                 that
                 Christ
                 and
                 his
                 Apostles
                 preached
                 to
                 men
                 ,
                 and
                 endeavored
                 to
                 bring
                 them
                 to
                 before
                 baptism
                 ?
                 Nay
                 finde
                 any
                 one
                 of
                 them
                 that
                 ever
                 did
                 otherwise
                 ;
                 whereas
                 according
                 to
                 Mr.
                 Blakes
                 Doctrine
                 ,
                 they
                 should
                 have
                 perswaded
                 them
                 to
                 a
                 Dogmatical
                 Faith
                 only
                 before
                 baptism
                 (
                 I
                 mean
                 ,
                 to
                 be
                 before
                 performed
                 )
                 and
                 a
                 justifying
                 Faith
                 after
                 .
                 But
                 I
                 will
                 adde
                 no
                 more
                 of
                 this
                 .
              
               
                 Argu.
                 23.
                 
                 The
                 Church
                 hath
                 ever
                 supposed
                 baptized
                 persons
                 to
                 be
                 saved
                 ;
                 unless
                 they
                 afterward
                 did
                 violate
                 that
                 Covenant
                 .
                 Therefore
                 they
                 supposed
                 them
                 to
                 have
                 the
                 condition
                 of
                 salvation
                 ,
                 Faith
                 and
                 Repentance
                 .
              
               
                 Hence
                 those
                 high
                 elogies
                 of
                 baptism
                 in
                 most
                 of
                 the
                 Fathers
                 ,
                 wherein
                 they
                 are
                 now
                 mis-interpreted
                 by
                 many
                 ,
                 as
                 if
                 they
                 ascribed
                 it
                 to
                 the
                 external
                 ordinance
                 ,
                 whereas
                 they
                 presuppose
                 ,
                 as
                 the
                 blood
                 and
                 Covenant
                 of
                 Christ
                 ,
                 so
                 the
                 right
                 qualifications
                 of
                 the
                 partie
                 baptized
                 ;
                 upon
                 which
                 supposition
                 (
                 which
                 we
                 are
                 bound
                 to
                 entertain
                 of
                 all
                 that
                 make
                 a
                 probable
                 profession
                 )
                 they
                 did
                 so
                 predicate
                 the
                 glorious
                 effects
                 of
                 Baptism
                 ,
                 as
                 well
                 they
                 might
                 .
              
               
                 Argu.
                 24.
                 
                 Mr.
                 Blakes
                 Doctrine
                 of
                 Baptismal
                 Faith
                 ,
                 leaves
                 us
                 in
                 utter
                 obscuritie
                 ,
                 so
                 that
                 no
                 man
                 according
                 to
                 it
                 ,
                 can
                 tell
                 whom
                 to
                 Baptize
                 .
                 He
                 hath
                 not
                 
                 (
                 that
                 I
                 can
                 finde
                 )
                 given
                 us
                 any
                 description
                 of
                 that
                 Faith
                 which
                 entitles
                 to
                 baptism
                 ;
                 and
                 I
                 verily
                 think
                 is
                 not
                 able
                 to
                 tell
                 us
                 what
                 he
                 would
                 have
                 himself
                 to
                 be
                 taken
                 for
                 it
                 .
                 If
                 it
                 were
                 a
                 meer
                 Dogmatical
                 Faith
                 ,
                 then
                 those
                 should
                 be
                 baptized
                 that
                 were
                 utterly
                 unwilling
                 ,
                 or
                 at
                 least
                 unwilling
                 to
                 take
                 God
                 for
                 their
                 God
                 ,
                 or
                 Christ
                 for
                 their
                 Lord
                 and
                 Saviour
                 ,
                 and
                 the
                 Holy-Ghost
                 for
                 their
                 Sanctifier
                 ;
                 and
                 should
                 openly
                 profess
                 ,
                 
                   I
                   will
                   not
                   have
                   this
                   man
                   reign
                   over
                   me
                   ,
                   for
                   I
                   cannot
                   yet
                   spare
                   the
                   pleasure
                   of
                   my
                   sin
                   .
                
                 If
                 Mr.
                 Bl.
                 mean
                 that
                 there
                 is
                 requisite
                 somewhat
                 of
                 the
                 will
                 and
                 consent
                 ,
                 though
                 not
                 so
                 much
                 as
                 to
                 justifie
                 ;
                 why
                 did
                 he
                 not
                 tell
                 us
                 what
                 acts
                 of
                 the
                 Will
                 they
                 be
                 that
                 are
                 necessary
                 ?
                 Is
                 it
                 only
                 a
                 consent
                 to
                 have
                 God
                 called
                 thei●
                 God
                 ,
                 and
                 themselves
                 named
                 his
                 people
                 ?
                 I
                 will
                 not
                 be
                 so
                 uncharitable
                 as
                 to
                 think
                 that
                 is
                 his
                 meaning
                 ;
                 Is
                 ●t
                 only
                 a
                 consent
                 to
                 be
                 baptized
                 ,
                 and
                 to
                 hear
                 the
                 Word
                 ,
                 and
                 receive
                 the
                 Sacraments
                 ?
                 then
                 might
                 it
                 stand
                 with
                 the
                 foresaid
                 disclaiming
                 of
                 the
                 Government
                 of
                 God
                 and
                 the
                 Redeemer
                 ,
                 and
                 so
                 of
                 obedience
                 .
                 I
                 think
                 by
                 that
                 time
                 Mr.
                 Bl.
                 hath
                 but
                 adventured
                 to
                 give
                 us
                 an
                 exact
                 definition
                 or
                 description
                 of
                 that
                 Faith
                 which
                 he
                 makes
                 prerequisite
                 and
                 sufficient
                 to
                 baptism
                 (
                 which
                 I
                 hereby
                 intreat
                 him
                 to
                 do
                 )
                 he
                 will
                 have
                 set
                 us
                 up
                 so
                 fair
                 a
                 mark
                 to
                 shoot
                 at
                 ,
                 that
                 with
                 a
                 very
                 little
                 skill
                 it
                 may
                 be
                 smitten
                 to
                 the
                 dust
                 .
              
               
                 Argu.
                 25.
                 1
                 
                 Joh.
                 2.19
                 .
                 
                   They
                   went
                   out
                   from
                   us
                   ,
                   but
                   they
                   were
                   not
                   of
                   us
                   :
                   for
                   if
                   they
                   had
                   been
                   of
                   us
                   ,
                   they
                   would
                   no
                   doubt
                   have
                   continued
                   with
                   us
                   :
                   but
                   they
                   went
                   out
                   ,
                   that
                   it
                   might
                   be
                   made
                   manifest
                   that
                   they
                   were
                   not
                   all
                   of
                   us
                   .
                
                 They
                 were
                 not
                 therefore
                 truly
                 Christians
                 ,
                 Disciples
                 ,
                 Church-Members
                 ,
                 but
                 equivocally
                 .
              
               
                 Argu.
                 26.
                 
                 I
                 will
                 end
                 as
                 I
                 begun
                 ,
                 with
                 humane
                 testimony
                 .
                 1.
                 
                 Our
                 Divines
                 against
                 the
                 Papists
                 ,
                 do
                 generally
                 plead
                 that
                 hypocrites
                 are
                 not
                 true
                 members
                 of
                 the
                 universal
                 Church
                 ,
                 but
                 as
                 a
                 woodden
                 leg
                 is
                 to
                 the
                 body
                 .
                 I
                 am
                 loth
                 to
                 turn
                 over
                 books
                 and
                 transcribe
                 without
                 need
                 ,
                 but
                 I
                 shall
                 soon
                 do
                 it
                 ,
                 if
                 it
                 be
                 denied
                 .
                 2.
                 
                 Our
                 Divines
                 against
                 the
                 Arminians
                 ,
                 do
                 suppose
                 the
                 first
                 act
                 of
                 believing
                 to
                 be
                 the
                 first
                 time
                 that
                 God
                 is
                 as
                 it
                 were
                 engaged
                 to
                 man
                 in
                 the
                 Covenant
                 of
                 Grace
                 ;
                 and
                 that
                 it
                 is
                 dangerous
                 to
                 make
                 God
                 to
                 be
                 in
                 actual
                 Covenant
                 with
                 men
                 in
                 the
                 state
                 of
                 nature
                 ,
                 though
                 the
                 conditional
                 covenant
                 may
                 be
                 made
                 to
                 them
                 ,
                 and
                 though
                 he
                 have
                 revealed
                 his
                 decree
                 for
                 the
                 sanctifying
                 his
                 elect
                 :
                 but
                 he
                 is
                 supposed
                 to
                 dispence
                 his
                 mercies
                 to
                 the
                 unregenerate
                 freely
                 ,
                 as
                 
                   Dominus
                   absolutus
                
                 ,
                 or
                 as
                 
                   Rector
                   supra
                   leges
                
                 ,
                 and
                 not
                 by
                 giving
                 them
                 a
                 Legal
                 or
                 Covenant-right
                 .
                 And
                 indeed
                 ,
                 in
                 my
                 opinion
                 ,
                 the
                 Transition
                 is
                 very
                 easie
                 from
                 Mr.
                 Blakes
                 opinion
                 to
                 Arminianism
                 ,
                 if
                 not
                 unavoidable
                 ,
                 save
                 by
                 a
                 retreat
                 ,
                 or
                 by
                 not
                 seeing
                 the
                 connexion
                 of
                 the
                 Consequents
                 to
                 the
                 Antecedent
                 .
                 For
                 grant
                 once
                 that
                 common
                 Faith
                 doth
                 
                   coram
                   Deo
                
                 give
                 right
                 to
                 baptism
                 ,
                 and
                 it
                 is
                 very
                 easie
                 to
                 prove
                 that
                 it
                 gives
                 right
                 to
                 the
                 end
                 of
                 baptism
                 ,
                 God
                 having
                 not
                 instituted
                 it
                 to
                 be
                 an
                 emptie
                 sign
                 to
                 those
                 that
                 have
                 true
                 Right
                 to
                 it
                 .
                 And
                 it
                 will
                 be
                 no
                 hard
                 matter
                 to
                 prove
                 that
                 it
                 is
                 some
                 special
                 Grace
                 that
                 is
                 the
                 end
                 of
                 Baptism
                 ,
                 at
                 lest
                 Remission
                 of
                 sin
                 .
                 And
                 so
                 upon
                 the
                 good
                 use
                 of
                 common
                 Grace
                 ,
                 God
                 should
                 be
                 in
                 Covenant
                 obliged
                 to
                 give
                 them
                 special
                 Grace
                 :
                 which
                 is
                 taken
                 for
                 Pelagianism
                 .
              
            
             
               
                 §.
                 53.
                 
              
               
                 WHen
                 I
                 had
                 Replyed
                 thus
                 far
                 to
                 Mr.
                 Blake
                 ,
                 I
                 was
                 much
                 moved
                 in
                 my
                 minde
                 to
                 have
                 Replyed
                 to
                 his
                 answer
                 to
                 Mr.
                 Firmin
                 on
                 the
                 like
                 subject
                 :
                 and
                 also
                 
                 to
                 have
                 then
                 proved
                 that
                 the
                 children
                 have
                 no
                 Right
                 to
                 baptism
                 ,
                 except
                 the
                 immediate
                 Parent
                 be
                 a
                 believer
                 ,
                 for
                 the
                 sake
                 of
                 any
                 of
                 his
                 Ancestors
                 :
                 and
                 that
                 the
                 children
                 of
                 Apostates
                 and
                 wilfull
                 obstinate
                 wicked
                 livers
                 ,
                 should
                 not
                 be
                 baptized
                 ,
                 (
                 as
                 theirs
                 )
                 :
                 and
                 to
                 have
                 answered
                 what
                 Mr.
                 Bl.
                 hath
                 said
                 to
                 the
                 contrary
                 :
                 and
                 this
                 meerly
                 in
                 love
                 to
                 the
                 Truth
                 ,
                 lest
                 the
                 reputation
                 of
                 man
                 should
                 cloud
                 it
                 :
                 and
                 in
                 love
                 to
                 the
                 Church
                 and
                 the
                 lustre
                 of
                 the
                 Christian
                 name
                 ,
                 lest
                 this
                 fearful
                 gap
                 should
                 let
                 in
                 that
                 pollution
                 that
                 may
                 make
                 Christianitie
                 seem
                 no
                 better
                 then
                 the
                 other
                 Religions
                 of
                 the
                 world
                 .
                 For
                 I
                 fear
                 this
                 loose
                 Doctrine
                 of
                 Baptism
                 will
                 do
                 more
                 〈◊〉
                 the
                 pollution
                 of
                 the
                 Church
                 ,
                 then
                 others
                 loose
                 Doctrine
                 of
                 the
                 Lords
                 Supper
                 ;
                 or
                 as
                 much
                 .
                 But
                 I
                 am
                 very
                 loth
                 to
                 go
                 any
                 further
                 in
                 Controversie
                 ,
                 then
                 I
                 shall
                 be
                 necessitated
                 :
                 And
                 if
                 Mr.
                 Firmin
                 be
                 living
                 ,
                 I
                 conjecture
                 by
                 his
                 writings
                 ,
                 that
                 he
                 is
                 able
                 easily
                 to
                 vindicate
                 his
                 own
                 words
                 :
                 Not
                 that
                 I
                 have
                 low
                 thoughts
                 of
                 the
                 abilities
                 and
                 worth
                 of
                 my
                 dear
                 and
                 Reverend
                 friend
                 Mr.
                 Blake
                 ,
                 but
                 that
                 I
                 take
                 his
                 answers
                 on
                 those
                 subjects
                 to
                 be
                 very
                 dilute
                 ,
                 
                   si
                   pace
                   tanti
                   viri
                   ita
                   dicam
                
                 :
                 so
                 great
                 a
                 disadvantage
                 is
                 an
                 ill
                 cause
                 to
                 the
                 most
                 learned
                 man.
                 Mr.
                 Firmin
                 I
                 know
                 not
                 any
                 further
                 then
                 by
                 his
                 Book
                 against
                 Separation
                 .
                 But
                 in
                 that
                 Book
                 I
                 see
                 so
                 much
                 Candor
                 ,
                 Ingenuitie
                 ,
                 Moderation
                 ,
                 Love
                 to
                 Peace
                 ,
                 and
                 some
                 convenient
                 terms
                 for
                 Peace
                 discovered
                 ,
                 that
                 I
                 am
                 heartily
                 sorrie
                 that
                 there
                 are
                 no
                 more
                 to
                 second
                 him
                 ,
                 and
                 that
                 his
                 incitements
                 to
                 accommodation
                 are
                 no
                 more
                 laid
                 to
                 heart
                 .
                 But
                 the
                 Peace-makers
                 shall
                 be
                 blessed
                 in
                 the
                 Kingdom
                 of
                 Peace
                 ,
                 how
                 little
                 soever
                 they
                 may
                 succeed
                 in
                 this
                 tumultuous
                 world
                 .
                 For
                 as
                 where
                 envy
                 and
                 strife
                 is
                 (
                 contentious
                 zeal
                 )
                 there
                 is
                 confusion
                 and
                 every
                 evil
                 work
                 ;
                 so
                 the
                 fruit
                 of
                 Righteousness
                 is
                 sown
                 in
                 Peace
                 of
                 them
                 that
                 make
                 Peace
                 .
              
            
             
               
                 §
                 54.
                 
              
               
                 I
                 Had
                 thought
                 also
                 at
                 the
                 first
                 view
                 ,
                 that
                 it
                 would
                 have
                 been
                 necessary
                 to
                 have
                 confuted
                 Mr.
                 Blakes
                 31.
                 
                 Chapt.
                 when
                 I
                 found
                 this
                 Title
                 :
                 
                   A
                   man
                   in
                   Covenant
                   with
                   God
                   ,
                   and
                   received
                   into
                   the
                   Vniversal
                   Church
                   Visible
                   ,
                   needs
                   no
                   more
                   to
                   give
                   him
                   accesss
                   to
                   ,
                   and
                   interest
                   in
                   particular
                   Visible
                   Churches
                   .
                
                 But
                 I
                 know
                 not
                 whether
                 he
                 mean
                 the
                 access
                 and
                 interest
                 of
                 a
                 stranger
                 in
                 passage
                 or
                 a
                 Transient
                 Member
                 ,
                 or
                 of
                 a
                 fixed
                 Member
                 .
                 If
                 of
                 the
                 latter
                 ,
                 I
                 should
                 have
                 proved
                 moreover
                 that
                 there
                 is
                 Necessary
                 ,
                 both
                 his
                 Cohabitation
                 ,
                 and
                 his
                 Consent
                 to
                 be
                 a
                 Member
                 of
                 that
                 Church
                 ;
                 and
                 his
                 consent
                 to
                 submit
                 to
                 the
                 particular
                 Pastors
                 of
                 that
                 Church
                 as
                 his
                 Teachers
                 and
                 Spiritual
                 Guides
                 in
                 the
                 Lord.
                 But
                 I
                 finde
                 in
                 the
                 following
                 pages
                 ,
                 Mr.
                 Blake
                 doth
                 acknowledge
                 all
                 this
                 himself
                 .
              
               
                 I
                 shall
                 therefore
                 pass
                 on
                 to
                 some
                 other
                 subject
                 ;
                 only
                 remembering
                 Mr.
                 Bl.
                 that
                 as
                 it
                 is
                 not
                 Number
                 of
                 Arguments
                 but
                 Weight
                 that
                 will
                 carrie
                 the
                 Cause
                 ,
                 so
                 it
                 is
                 not
                 Number
                 that
                 I
                 trust
                 to
                 :
                 and
                 therefore
                 if
                 any
                 one
                 of
                 those
                 26
                 Arguments
                 foregoing
                 be
                 good
                 ,
                 though
                 25
                 be
                 bad
                 ,
                 I
                 must
                 needs
                 think
                 the
                 Cause
                 bad
                 which
                 I
                 argue
                 against
                 .
              
            
             
               
               
                 §.
                 55.
                 
                 Whether
                 Faith
                 and
                 Repentance
                 be
                 Gods
                 Works
                 .
              
               
                 
                   Mr
                   Bl.
                   CHap.
                   15.
                
                 
                 So
                 Mr.
                 Baxters
                 Questionist
                 qu.
                 
                   How
                   do
                   you
                   make
                   Faith
                   and
                   Repentance
                   to
                   be
                   Conditions
                   of
                   the
                   Covenant
                   on
                   our
                   part
                   ,
                   seeing
                   the
                   bestowing
                   of
                   them
                   is
                   part
                   of
                   the
                   condition
                   on
                   Gods
                   part
                   ?
                   Can
                   they
                   be
                   our
                   Conditions
                   and
                   Gods
                   too
                   ?
                
                 Answer
                 ,
                 &c.
                 
                 And
                 I
                 shall
                 not
                 stand
                 to
                 distinguish
                 of
                 an
                 Absolute
                 and
                 Conditional
                 Covenant
                 ,
                 and
                 so
                 making
                 the
                 whole
                 in
                 the
                 Absolute
                 Covenant
                 to
                 be
                 Gods
                 ,
                 and
                 in
                 the
                 Conditional
                 this
                 part
                 to
                 be
                 ours
                 (
                 which
                 I
                 know
                 not
                 whether
                 exactly
                 understood
                 ,
                 the
                 Scripture
                 will
                 bear
                 )
                 but
                 in
                 plain
                 term●
                 deny
                 that
                 they
                 are
                 Gods
                 Conditions
                 ,
                 and
                 affirm
                 them
                 to
                 be
                 ours
                 .
                 I
                 know
                 what
                 God
                 speaks
                 in
                 his
                 Word
                 ,
                 concerning
                 these
                 works
                 ;
                 that
                 
                   He
                   will
                   write
                   his
                   Law
                   in
                   our
                   hearts
                   ,
                   and
                   put
                   it
                   into
                   our
                   inward
                   parts
                   ;
                   that
                   he
                   will
                   take
                   away
                   the
                   heart
                   of
                   stone
                   ,
                   and
                   give
                   an
                   heart
                   of
                   flesh
                   :
                
                 which
                 implyes
                 this
                 work
                 of
                 which
                 we
                 speak
                 .
                 I
                 know
                 likewise
                 what
                 in
                 particular
                 is
                 affirmed
                 of
                 Christ
                 ,
                 that
                 
                   he
                   is
                   the
                   Author
                   and
                   Finisher
                   of
                   our
                   Faith
                   ,
                
                 &c.
                 
                 Yet
                 all
                 this
                 rises
                 not
                 up
                 higher
                 to
                 make
                 them
                 formally
                 Gods
                 acts
                 ,
                 and
                 not
                 ours
                 .
                 Whose
                 acts
                 they
                 be
                 ,
                 his
                 Conditions
                 they
                 are
                 ;
                 this
                 is
                 evident
                 .
                 But
                 they
                 are
                 our
                 acts
                 ;
                 we
                 Believe
                 and
                 Repent
                 ;
                 it
                 is
                 not
                 God
                 that
                 Believes
                 ,
                 it
                 is
                 not
                 God
                 that
                 Repents
                 ,
                 &c.
                 
                 Faith
                 and
                 Repentance
                 are
                 mans
                 works
                 ,
                 not
                 Gods
                 works
                 ,
                 which
                 man
                 in
                 Covenant
                 does
                 ,
                 respective
                 to
                 salvation
                 in
                 the
                 Covenant
                 tendered
                 .
                 But
                 the
                 Apostle
                 (
                 some
                 may
                 say
                 )
                 in
                 the
                 next
                 words
                 tells
                 us
                 ,
                 
                   That
                   it
                   is
                   God
                   that
                   works
                   the
                   Will
                   and
                   the
                   Deed.
                
                 There
                 he
                 seems
                 to
                 take
                 them
                 from
                 us
                 ,
                 and
                 ascribes
                 the
                 formality
                 of
                 them
                 to
                 God.
                 In
                 this
                 Cooperation
                 of
                 Gods
                 ,
                 whether
                 they
                 be
                 formally
                 our
                 works
                 ,
                 or
                 Gods
                 ,
                 let
                 Isaiah
                 determine
                 ,
                 
                   Isa
                   .
                   26.12
                   .
                   Thou
                   hast
                   wrought
                   all
                   our
                   works
                   in
                   us
                   .
                
                 When
                 God
                 hath
                 wrought
                 it
                 ,
                 the
                 work
                 is
                 ours
                 ;
                 we
                 have
                 the
                 reward
                 ,
                 &c.
                 
              
            
             
               
                 §
                 55
              
               
                 
                   R.
                   B.
                
                 MR
                 Blakes
                 business
                 here
                 ,
                 is
                 to
                 confute
                 the
                 answer
                 that
                 I
                 gave
                 to
                 that
                 objection
                 .
                 A
                 brief
                 Reply
                 may
                 easily
                 satisfie
                 this
                 confutation
                 .
                 1.
                 
                 I
                 did
                 explain
                 in
                 what
                 sense
                 these
                 were
                 called
                 Covenants
                 ,
                 shewing
                 that
                 that
                 which
                 is
                 called
                 the
                 Absolute
                 Covenant
                 ,
                 is
                 in
                 some
                 respect
                 no
                 part
                 of
                 Gods
                 Legislative
                 Will
                 ,
                 and
                 so
                 doth
                 not
                 
                   jus
                   conferre
                
                 ,
                 but
                 only
                 part
                 of
                 his
                 Decretive
                 Will
                 revealed
                 :
                 but
                 that
                 in
                 other
                 respects
                 it
                 belongs
                 to
                 the
                 Legislative
                 Will
                 ,
                 and
                 may
                 be
                 called
                 an
                 absolute
                 promise
                 .
                 And
                 so
                 the
                 word
                 Conditions
                 applyed
                 to
                 God
                 ,
                 is
                 taken
                 for
                 
                   the
                   thing
                   promised
                
                 ,
                 improperly
                 called
                 a
                 condition
                 ;
                 but
                 applied
                 to
                 us
                 ,
                 it
                 is
                 strictly
                 taken
                 :
                 nor
                 had
                 I
                 used
                 the
                 term
                 Condition
                 as
                 to
                 God
                 ,
                 but
                 as
                 it
                 was
                 necessary
                 to
                 satisfie
                 the
                 Objector
                 ,
                 who
                 so
                 called
                 it
                 ,
                 intimating
                 the
                 improprietie
                 of
                 it
                 .
                 Also
                 I
                 did
                 plainly
                 shew
                 that
                 the
                 thing
                 called
                 Gods
                 Condition
                 ,
                 was
                 not
                 precisely
                 the
                 same
                 with
                 that
                 called
                 ours
                 :
                 Ours
                 was
                 Believing
                 and
                 Repenting
                 ;
                 Gods
                 is
                 the
                 
                   bestowing
                   of
                   these
                
                 ,
                 as
                 the
                 Question
                 expressed
                 ;
                 or
                 
                   the
                   giving
                   us
                   new
                   and
                   soft
                   hearts
                   ,
                   that
                   we
                   may
                   do
                   it
                   our selves
                   ,
                   and
                   do
                   it
                   readily
                   and
                   willingly
                   ,
                
                 &c.
                 as
                 I
                 expressed
                 ,
                 pag.
                 46.
                 because
                 I
                 was
                 not
                 willing
                 to
                 meddle
                 (
                 affirmatively
                 or
                 negatively
                 )
                 with
                 the
                 question
                 of
                 Gods
                 immediate
                 Physical
                 Efficiencie
                 of
                 our
                 own
                 act
                 ;
                 yet
                 I
                 doubt
                 not
                 but
                 God
                 doth
                 truly
                 ,
                 powerfully
                 and
                 effectually
                 (
                 to
                 the
                 removing
                 or
                 overcoming
                 all
                 resistance
                 )
                 move
                 the
                 Soul
                 to
                 the
                 act
                 it self
                 ;
                 and
                 
                 therefore
                 it
                 may
                 truly
                 be
                 said
                 ,
                 that
                 not
                 only
                 Gods
                 own
                 Action
                 ,
                 but
                 also
                 our
                 action
                 of
                 Believing
                 ,
                 is
                 the
                 thing
                 promised
                 ,
                 (
                 called
                 his
                 Condition
                 by
                 the
                 Querist
                 ;
                 and
                 though
                 improperly
                 ,
                 yet
                 in
                 a
                 language
                 very
                 common
                 in
                 Mr.
                 Blakes
                 Treatise
                 )
                 .
                 This
                 much
                 being
                 premised
                 ,
                 I
                 Reply
                 more
                 particularly
                 .
                 1.
                 
                 I
                 will
                 yet
                 say
                 that
                 God
                 hath
                 such
                 an
                 absolute
                 Promise
                 ,
                 as
                 well
                 as
                 a
                 Conditional
                 ,
                 till
                 you
                 give
                 me
                 better
                 Reasons
                 of
                 your
                 denyal
                 ,
                 or
                 your
                 Questioning
                 whether
                 Scripture
                 will
                 bear
                 it
                 .
                 And
                 I
                 shall
                 yet
                 say
                 that
                 the
                 giving
                 of
                 our
                 Faith
                 and
                 Repentance
                 ,
                 is
                 the
                 matter
                 of
                 that
                 absolute
                 promise
                 .
                 For
                 your
                 Argument
                 to
                 the
                 contrarie
                 ,
                 hath
                 little
                 in
                 it
                 ,
                 to
                 compell
                 me
                 to
                 a
                 change
                 .
                 Your
                 Maior
                 is
                 ,
                 
                   Whose
                   acts
                   they
                   are
                   ,
                   his
                   conditions
                   they
                   are
                
                 ;
                 instead
                 of
                 proof
                 ,
                 you
                 say
                 ,
                 
                   This
                   is
                   evident
                
                 .
                 I
                 Reply
                 ,
                 1.
                 
                 Negatively
                 ,
                 it
                 had
                 been
                 evident
                 
                   de
                   Actione
                   qua
                   talis
                
                 ,
                 that
                 it
                 is
                 no
                 ones
                 Condition
                 but
                 his
                 that
                 performs
                 it
                 ;
                 as
                 the
                 condition
                 is
                 said
                 to
                 be
                 his
                 that
                 performeth
                 ▪
                 and
                 not
                 his
                 that
                 imposeth
                 it
                 .
                 But
                 Affirmatively
                 the
                 proposition
                 holds
                 not
                 universally
                 .
                 Nor
                 Negatively
                 ,
                 speaking
                 
                   de
                   Actione
                   qua
                   est
                   quid
                   donandum
                   .
                
                 To
                 your
                 Minor
                 ,
                 I
                 could
                 better
                 answer
                 if
                 I
                 could
                 have
                 found
                 it
                 .
                 I
                 expected
                 it
                 should
                 have
                 been
                 this
                 ,
                 
                   But
                   our
                   Faith
                   and
                   Repentance
                   are
                   not
                   Gods
                   acts
                   .
                
                 But
                 I
                 know
                 not
                 whether
                 I
                 may
                 be
                 so
                 bold
                 as
                 say
                 ,
                 you
                 will
                 own
                 that
                 .
                 Before
                 you
                 say
                 ,
                 
                   This
                   rises
                   not
                   to
                   make
                   them
                   formally
                   ▪
                   Gods
                   acts
                   ,
                   and
                   not
                   ours
                   :
                
                 where
                 1.
                 you
                 cautelously
                 speak
                 the
                 two
                 Propositions
                 copulatively
                 ;
                 and
                 2.
                 you
                 put
                 in
                 the
                 word
                 formally
                 ,
                 which
                 may
                 do
                 much
                 to
                 help
                 you
                 out
                 .
                 For
                 the
                 former
                 ,
                 it
                 is
                 enough
                 according
                 to
                 your
                 own
                 Rule
                 to
                 prove
                 them
                 Gods
                 Conditions
                 and
                 ours
                 ,
                 if
                 they
                 be
                 Gods
                 Actions
                 and
                 ours
                 :
                 for
                 you
                 say
                 ,
                 
                   Whose
                   actions
                   they
                   are
                   ,
                   his
                   Conditions
                   they
                   are
                   ;
                   that
                   is
                   evident
                   .
                
                 It
                 is
                 not
                 therefore
                 necessary
                 that
                 I
                 prove
                 them
                 
                   Gods
                   and
                   not
                   ours
                
                 .
                 2.
                 
                 It
                 is
                 hard
                 to
                 know
                 whether
                 your
                 formally
                 respect
                 a
                 natural
                 or
                 moral
                 form
                 .
                 If
                 the
                 former
                 action
                 is
                 the
                 form
                 it self
                 ,
                 it
                 is
                 harder
                 to
                 finde
                 out
                 its
                 matter
                 .
                 Accidents
                 have
                 not
                 properly
                 matter
                 and
                 form
                 ;
                 but
                 the
                 subject
                 is
                 called
                 its
                 matter
                 ;
                 but
                 Action
                 hath
                 scarce
                 so
                 proper
                 a
                 subject
                 as
                 other
                 Accidents
                 have
                 ,
                 seeing
                 it
                 is
                 rather
                 Agentis
                 ,
                 then
                 
                   in
                   agente
                   inhaesivè
                
                 :
                 Of
                 transients
                 ,
                 it
                 s
                 beyond
                 doubt
                 ;
                 and
                 I
                 think
                 so
                 of
                 Immanents
                 ,
                 unles
                 we
                 may
                 with
                 Scotus
                 ,
                 take
                 them
                 for
                 Qualities
                 ;
                 If
                 you
                 speak
                 of
                 Moral
                 formality
                 ,
                 were
                 it
                 sinful
                 Action
                 ,
                 I
                 should
                 deny
                 God
                 to
                 be
                 the
                 Author
                 ;
                 but
                 of
                 Faith
                 and
                 Repentance
                 I
                 dare
                 not
                 do
                 so
                 ;
                 I
                 think
                 God
                 is
                 the
                 Author
                 of
                 them
                 formally
                 as
                 well
                 as
                 materially
                 .
                 But
                 in
                 your
                 following
                 words
                 you
                 say
                 ,
                 
                   But
                   they
                   are
                   our
                   acts
                   ,
                   &c.
                   
                   God
                   believes
                   not
                   ,
                   &c.
                
                 Reply
                 ;
                 1.
                 
                 To
                 believe
                 is
                 our
                 act
                 ;
                 but
                 to
                 give
                 us
                 Faith
                 ,
                 or
                 to
                 move
                 us
                 effectually
                 to
                 Believe
                 ,
                 as
                 a
                 superior
                 Cause
                 ,
                 this
                 is
                 not
                 our
                 work
                 ,
                 but
                 Gods.
                 2.
                 
                 Let
                 it
                 be
                 so
                 ;
                 to
                 believe
                 is
                 our
                 work
                 ,
                 and
                 our
                 condition
                 ;
                 It
                 follows
                 not
                 ,
                 that
                 it
                 is
                 not
                 Gods.
                 3.
                 
                 There
                 are
                 sufficient
                 reasons
                 why
                 God
                 is
                 not
                 said
                 to
                 Believe
                 ,
                 though
                 he
                 cause
                 us
                 to
                 believe
                 .
                 If
                 you
                 go
                 on
                 the
                 Predeterminants
                 grounds
                 ,
                 I
                 suppose
                 you
                 know
                 their
                 reasons
                 ,
                 who
                 take
                 notice
                 of
                 the
                 Armenians
                 making
                 this
                 objection
                 .
                 If
                 you
                 enquire
                 of
                 the
                 Jesuits
                 and
                 Arminians
                 ,
                 that
                 go
                 the
                 way
                 of
                 determined
                 concourse
                 ,
                 or
                 of
                 partial
                 Causality
                 ,
                 they
                 think
                 they
                 have
                 yet
                 more
                 to
                 say
                 ,
                 of
                 which
                 I
                 suppose
                 you
                 not
                 ignorant
                 .
                 Durandus
                 his
                 followers
                 ,
                 think
                 they
                 have
                 most
                 of
                 all
                 to
                 say
                 ,
                 both
                 why
                 God
                 should
                 be
                 said
                 to
                 believe
                 ,
                 and
                 why
                 he
                 is
                 not
                 the
                 Author
                 of
                 our
                 sin
                 ,
                 in
                 that
                 they
                 suppose
                 that
                 he
                 causeth
                 not
                 the
                 act
                 immediately
                 .
                 And
                 yet
                 all
                 these
                 acknowledge
                 God
                 to
                 be
                 the
                 cause
                 of
                 our
                 acts
                 .
              
               
                 But
                 you
                 adventure
                 a
                 step
                 further
                 ,
                 and
                 say
                 ,
                 
                   Faith
                   and
                   Repentance
                   are
                   mans
                   works
                   ,
                   not
                   Gods
                   Works
                   .
                
                 Reply
                 ;
                 1.
                 
                 What
                 mean
                 you
                 then
                 to
                 yield
                 afterward
                 that
                 
                   God
                   worketh
                   all
                   our
                   works
                   in
                   us
                   .
                
                 (
                 those
                 which
                 he
                 worketh
                 are
                 sure
                 his
                 works
                 )
                 And
                 that
                 ,
                 
                   It
                   is
                   God
                   that
                   worketh
                   in
                   us
                   the
                   Will
                   and
                   the
                   Deed.
                   
                
              
               
                 2.
                 
                 I
                 never
                 met
                 with
                 any
                 orthodox
                 Divine
                 ,
                 but
                 would
                 yield
                 that
                 ▪
                 Faith
                 is
                 a
                 work
                 of
                 Gods
                 Spirit
                 .
                 And
                 the
                 Spirits
                 work
                 is
                 doubtless
                 Gods
                 work
                 .
              
               
               
                 3.
                 
                 If
                 you
                 go
                 the
                 common
                 way
                 of
                 the
                 Predeterminants
                 ,
                 you
                 must
                 acknowldge
                 that
                 God
                 is
                 the
                 Physical
                 ,
                 Efficient
                 ,
                 Predetermining
                 ,
                 Principal
                 ,
                 Immediate
                 cause
                 of
                 every
                 act
                 of
                 every
                 creature
                 :
                 and
                 therefore
                 doubtless
                 of
                 our
                 Faith
                 ;
                 and
                 that
                 both
                 
                   Immediatione
                   Virtutis
                   &
                   Suppositi
                
                 ,
                 so
                 that
                 it
                 is
                 more
                 properly
                 his
                 act
                 then
                 ours
                 .
                 For
                 my
                 part
                 ,
                 I
                 confess
                 my self
                 of
                 Bishop
                 Davenants
                 minde
                 who
                 saith
                 ,
                 (
                 against
                 Hoard
                 p.
                 116
                 )
                 
                   As
                   for
                   the
                   predetermination
                   of
                   mens
                   Wills
                   ,
                   it
                   is
                   a
                   Controversie
                   between
                   the
                   Dominicans
                   and
                   Jesuites
                   ,
                   with
                   whose
                   Metaphysical
                   speculations
                   our
                   Protestant
                   Divines
                   love
                   not
                   to
                   torture
                   their
                   brains
                
                 ;
                 Or
                 at
                 le●t
                 they
                 should
                 not
                 .
                 I
                 take
                 it
                 to
                 be
                 a
                 point
                 beyond
                 the
                 knowledge
                 of
                 any
                 man
                 ,
                 which
                 way
                 Gods
                 works
                 on
                 the
                 Will
                 in
                 these
                 respects
                 .
                 Though
                 if
                 I
                 must
                 encline
                 to
                 any
                 one
                 way
                 ,
                 it
                 would
                 be
                 rather
                 to
                 Durandus
                 (
                 for
                 stronger
                 reasons
                 then
                 I
                 finde
                 in
                 
                   Ludov.
                   à
                   Dola
                
                 who
                 yet
                 hath
                 more
                 then
                 I
                 have
                 seen
                 well
                 answered
                 )
                 ,
                 and
                 lest
                 of
                 all
                 to
                 the
                 Predeterminants
                 ,
                 for
                 all
                 the
                 numerous
                 arguments
                 of
                 the
                 Dominicans
                 ,
                 and
                 the
                 seeming
                 strength
                 that
                 Dr.
                 
                   Twisse
                   ,
                   Heereb●ord
                   ,
                   Rutherford
                
                 ,
                 and
                 others
                 of
                 our
                 own
                 ,
                 do
                 adde
                 to
                 their
                 cause
                 .
                 But
                 yet
                 I
                 am
                 far
                 from
                 denying
                 our
                 Faith
                 and
                 Repentance
                 to
                 be
                 Gods
                 Works
                 ;
                 for
                 I
                 doubt
                 not
                 but
                 he
                 causeth
                 them
                 
                   ut
                   causa
                   Vniversalis
                
                 ,
                 by
                 his
                 general
                 Providence
                 ,
                 as
                 they
                 are
                 natural
                 Actions
                 ;
                 and
                 also
                 by
                 his
                 special
                 effectual
                 Grace
                 ,
                 
                   contra
                   omnem
                   Resistentiam
                
                 ,
                 infallibly
                 causeth
                 them
                 as
                 they
                 are
                 the
                 special
                 gifts
                 of
                 the
                 Spirit
                 .
                 So
                 that
                 I
                 marvail
                 that
                 you
                 should
                 say
                 they
                 are
                 not
                 Gods
                 Works
                 .
              
               
                 In
                 the
                 conclusion
                 you
                 adde
                 ,
                 
                   Our
                   dexteritie
                   in
                   holy
                   duties
                   is
                   from
                   the
                   frame
                   into
                   which
                   Grace
                   puts
                   us
                   :
                   so
                   still
                   the
                   work
                   is
                   ours
                   ,
                   though
                   power
                   for
                   action
                   is
                   vouchsafed
                   of
                   God.
                
                 Reply
                 ;
                 Both
                 
                   Velle
                   &
                   Perficere
                
                 is
                 the
                 gift
                 of
                 God
                 ,
                 and
                 not
                 only
                 
                   Posse
                   Velle
                   &
                   perficere
                
                 .
                 Why
                 should
                 I
                 trouble
                 the
                 Reader
                 to
                 say
                 any
                 more
                 to
                 that
                 point
                 ,
                 when
                 Dr.
                 Twisse
                 and
                 others
                 against
                 the
                 Remonstrants
                 have
                 said
                 so
                 much
                 ;
                 and
                 Austin
                 so
                 much
                 before
                 them
                 all
                 ?
                 And
                 yet
                 I
                 never
                 read
                 a
                 Remonstrant
                 that
                 would
                 say
                 that
                 the
                 work
                 is
                 so
                 ours
                 ,
                 as
                 that
                 it
                 is
                 only
                 the
                 power
                 that
                 is
                 vouchsafed
                 us
                 by
                 God.
                 I
                 conclude
                 therefore
                 that
                 you
                 have
                 not
                 confuted
                 my
                 answer
                 ;
                 1.
                 
                 In
                 that
                 you
                 have
                 not
                 disproved
                 the
                 absolute
                 Promise
                 of
                 the
                 first
                 special
                 Grace
                 .
                 2.
                 
                 You
                 have
                 not
                 disproved
                 God
                 to
                 be
                 the
                 Author
                 of
                 our
                 Faith
                 ,
                 so
                 as
                 that
                 it
                 is
                 his
                 work
                 .
                 3.
                 
                 If
                 you
                 had
                 ,
                 yet
                 Believing
                 which
                 is
                 our
                 work
                 ,
                 is
                 not
                 the
                 same
                 thing
                 with
                 giving
                 Faith
                 ,
                 or
                 moving
                 us
                 to
                 believe
                 ,
                 which
                 I
                 say
                 is
                 Gods
                 Work.
                 
              
            
             
               
                 §.
                 56.
                 
                 Of
                 the
                 Life
                 Promised
                 ,
                 and
                 Death
                 threatned
                 to
                 Adam
                 in
                 the
                 first
                 Law.
                 
              
               
                 
                   Mr.
                   Bl.
                   I
                
                 Finde
                 no
                 material
                 difference
                 in
                 the
                 Conditions
                 on
                 Gods
                 part
                 in
                 these
                 Covenants
                 ;
                 Life
                 is
                 promised
                 in
                 both
                 in
                 Case
                 of
                 Covenant-keeping
                 :
                 and
                 Death
                 is
                 threatned
                 in
                 both
                 in
                 case
                 of
                 Covenant-breaking
                 .
                 Some
                 indeed
                 have
                 endeavored
                 to
                 finde
                 a
                 great
                 difference
                 in
                 the
                 Life
                 Promised
                 in
                 the
                 Covenant
                 of
                 Works
                 ,
                 and
                 the
                 Life
                 that
                 is
                 promised
                 in
                 the
                 Covenant
                 of
                 Grace
                 ;
                 as
                 also
                 in
                 the
                 Death
                 that
                 is
                 threatned
                 in
                 the
                 one
                 and
                 in
                 the
                 other
                 ;
                 and
                 thereupon
                 move
                 many
                 ,
                 and
                 indeed
                 inextricable
                 difficulties
                 ,
                 
                   What
                   Life
                   man
                   should
                   have
                   enjoyed
                   in
                   case
                
                 Adam
                 
                   had
                   not
                   fallen
                   ?
                   and
                   what
                   Death
                   man
                   should
                   have
                   dyed
                   ,
                   in
                   case
                   Christ
                   had
                   not
                   been
                   promised
                   ?
                
                 From
                 which
                 two
                 ,
                 endlessly
                 more
                 by
                 way
                 of
                 Consectary
                 maybe
                 drawn
                 ,
                 by
                 those
                 that
                 want
                 neither
                 wit
                 nor
                 leisure
                 to
                 debate
                 them
                 .
                 In
                 which
                 the
                 best
                 way
                 of
                 satisfaction
                 ,
                 and
                 avoidance
                 
                 of
                 such
                 puzzeling
                 mazes
                 ,
                 is
                 to
                 enquire
                 what
                 Scripture
                 means
                 by
                 Life
                 ,
                 which
                 is
                 the
                 good
                 in
                 the
                 Covenant
                 promised
                 ,
                 and
                 what
                 by
                 Death
                 ,
                 which
                 is
                 the
                 evil
                 threattned
                 .
                 Now
                 for
                 the
                 first
                 ,
                 Life
                 contains
                 all
                 whatsoever
                 conduces
                 to
                 true
                 Happiness
                 ,
                 to
                 make
                 man
                 blessed
                 in
                 Soul
                 and
                 body
                 .
                 All
                 good
                 that
                 Christ
                 purchases
                 and
                 Heaven
                 enjoyes
                 ,
                 is
                 comprised
                 under
                 it
                 in
                 Gospel
                 expressions
                 ,
                 &c.
                 
                 On
                 the
                 contrary
                 ,
                 under
                 death
                 is
                 comprised
                 all
                 that
                 is
                 injurious
                 to
                 man
                 or
                 mankinde
                 ,
                 that
                 tends
                 to
                 his
                 misery
                 in
                 Soul
                 and
                 body
                 ;
                 The
                 damnation
                 of
                 Hell
                 ,
                 being
                 called
                 death
                 (
                 the
                 uttermost
                 of
                 evils
                 being
                 the
                 separation
                 of
                 Soul
                 and
                 body
                 from
                 God
                 ,
                 
                   Joh.
                   8.51
                   .
                   1
                   Joh.
                   3.14
                   .
                
                 )
                 Sin
                 which
                 leads
                 to
                 it
                 ,
                 and
                 is
                 the
                 cause
                 of
                 it
                 ,
                 is
                 called
                 death
                 in
                 like
                 manner
                 ,
                 
                   Eph.
                   2.1
                
                 .
                 And
                 the
                 separation
                 of
                 Soul
                 from
                 the
                 body
                 being
                 called
                 Death
                 ,
                 sickness
                 ,
                 plagues
                 ,
                 are
                 so
                 called
                 in
                 like
                 manner
                 ,
                 
                   Exod.
                   10.17
                
                 .
                 Now
                 happiness
                 being
                 promised
                 to
                 man
                 in
                 Covenant
                 ,
                 only
                 indefinitely
                 ,
                 under
                 that
                 notion
                 of
                 Life
                 ,
                 without
                 limit
                 to
                 this
                 or
                 that
                 way
                 of
                 happiness
                 ,
                 in
                 this
                 or
                 that
                 place
                 ;
                 God
                 is
                 still
                 at
                 liberty
                 ,
                 so
                 that
                 he
                 make
                 man
                 happy
                 ,
                 where
                 or
                 however
                 to
                 continue
                 happiness
                 to
                 him
                 ,
                 and
                 is
                 not
                 tyed
                 up
                 in
                 his
                 engagement
                 either
                 for
                 earth
                 or
                 heaven
                 .
                 And
                 therefore
                 ,
                 though
                 learned
                 Camero
                 in
                 his
                 
                   Tract
                   .
                   de
                   triplici
                   faedere
                   .
                   Thes
                   .
                   9.
                
                 make
                 this
                 difference
                 between
                 the
                 Covenant
                 of
                 works
                 and
                 the
                 Covenant
                 of
                 Grace
                 ;
                 
                   In
                   the
                   Covenant
                   of
                   Works
                   (
                   which
                   he
                   calls
                   nature
                   )
                   Life
                   was
                   promised
                   ,
                   and
                   a
                   most
                   blessed
                   Life
                   ,
                   but
                   an
                   animal
                   life
                   in
                   Paradise
                   ;
                   in
                   the
                   Covenant
                   of
                   Grace
                   ,
                   a
                   life
                   in
                   Heaven
                   and
                   Spiritual
                   .
                
                 And
                 Mr.
                 Baxter
                 in
                 his
                 
                   Aphor.
                   of
                   Justification
                
                 ,
                 p.
                 5.
                 saith
                 ,
                 
                   That
                   this
                   Life
                   promised
                   was
                   only
                   the
                   continuance
                   of
                   that
                   state
                   that
                
                 Adam
                 
                   was
                   then
                   in
                   ,
                   in
                   Paradise
                   ,
                   is
                   the
                   opinion
                   of
                   most
                   Divines
                
                 ;
                 Yet
                 with
                 submission
                 to
                 better
                 Judgements
                 ,
                 I
                 see
                 not
                 grounds
                 for
                 it
                 :
                 seeing
                 Scripture
                 no
                 way
                 determines
                 the
                 way
                 and
                 kinde
                 ,
                 &c.
                 
                 And
                 indeed
                 there
                 are
                 strong
                 probabilities
                 ,
                 Heaven
                 being
                 set
                 out
                 by
                 the
                 name
                 of
                 Paradise
                 ,
                 in
                 Christs
                 speech
                 to
                 the
                 theif
                 on
                 the
                 Cross
                 ,
                 and
                 in
                 Pauls
                 vision
                 ,
                 &c.
                 
              
            
             
               
                 §.
                 56.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 YOur
                 opinion
                 in
                 this
                 point
                 is
                 moderate
                 ,
                 and
                 (
                 I
                 think
                 )
                 sound
                 .
                 I
                 have
                 nothing
                 therefore
                 to
                 say
                 to
                 you
                 ,
                 but
                 about
                 our
                 different
                 expressions
                 ,
                 and
                 therefore
                 excuse
                 me
                 if
                 I
                 be
                 short
                 ;
                 for
                 I
                 love
                 not
                 that
                 work
                 .
                 I
                 think
                 your
                 judgement
                 and
                 mine
                 are
                 the
                 same
                 .
                 2.
                 
                 Only
                 ,
                 remember
                 ,
                 that
                 it
                 is
                 Mr.
                 Blake
                 also
                 that
                 hath
                 these
                 words
                 ,
                 pag.
                 74.
                 
                 
                   The
                   Conditions
                   on
                   mans
                   part
                   in
                   the
                   Covenant
                   of
                   Works
                   ,
                   were
                   for
                   mans
                   preservation
                
                 in
                 statu
                 .
                 quo
                 ;
                 
                   in
                   that
                   condition
                   in
                   which
                   he
                   was
                   created
                   ;
                   to
                   hold
                   him
                   in
                   Communion
                   with
                   God
                   ,
                   which
                   was
                   his
                   happiness
                   ;
                   he
                   expected
                   not
                   to
                   be
                   bettered
                   by
                   his
                   obedience
                   ,
                   either
                   respective
                   to
                   happiness
                   (
                   no
                   more
                   is
                   promised
                   then
                   in
                   present
                   he
                   had
                   )
                   nor
                   yet
                   in
                   his
                   Qualifications
                   respective
                   to
                   his
                   conformitie
                   to
                   God
                   in
                   Righteousness
                   and
                   true
                   holiness
                   .
                   What
                   improvement
                   he
                   might
                   have
                   made
                   of
                   the
                   Habit
                   infused
                   ,
                   by
                   the
                   exercise
                   of
                   obedience
                   ,
                   I
                   shall
                   not
                   determine
                   ;
                   but
                   no
                   change
                   in
                   Qualifications
                   was
                   looked
                   after
                   or
                   given
                   in
                   Promise
                
                 ;
                 so
                 far
                 Mr.
                 Blake
                 .
              
               
                 If
                 the
                 Reader
                 cannot
                 reconcile
                 Mr.
                 Blake
                 and
                 me
                 ,
                 let
                 him
                 reconcile
                 Mr.
                 Blake
                 with
                 himself
                 ,
                 and
                 the
                 work
                 is
                 done
                 .
              
               
                 3.
                 
                 But
                 I
                 confess
                 that
                 upon
                 more
                 serious
                 consideration
                 of
                 several
                 passages
                 in
                 the
                 New
                 Testament
                 ,
                 naming
                 and
                 describing
                 the
                 work
                 of
                 Redemption
                 ,
                 I
                 am
                 ready
                 to
                 think
                 it
                 far
                 more
                 probable
                 that
                 Adam
                 was
                 not
                 created
                 
                   in
                   Patria
                
                 ,
                 but
                 
                   in
                   Via
                
                 ;
                 not
                 in
                 the
                 highest
                 perfection
                 which
                 he
                 should
                 expect
                 ,
                 but
                 in
                 the
                 way
                 to
                 it
                 .
                 But
                 whether
                 God
                 would
                 have
                 given
                 it
                 him
                 in
                 the
                 same
                 place
                 that
                 he
                 was
                 in
                 ,
                 or
                 in
                 
                 some
                 other
                 (
                 called
                 Heaven
                 )
                 upon
                 a
                 remove
                 ,
                 I
                 take
                 as
                 Mr.
                 Bl.
                 doth
                 ,
                 to
                 be
                 unrevealed
                 ,
                 and
                 undetermined
                 in
                 the
                 Promise
                 .
                 So
                 that
                 I
                 could
                 finde
                 in
                 my
                 heart
                 to
                 fall
                 a
                 confuting
                 the
                 same
                 opinion
                 in
                 Mr.
                 Blake
                 ,
                 expressed
                 in
                 these
                 last
                 words
                 ,
                 which
                 he
                 confuteth
                 in
                 me
                 ;
                 but
                 that
                 his
                 former
                 save
                 me
                 the
                 labor
                 .
              
               
                 4.
                 
                 I
                 confess
                 also
                 that
                 I
                 spoke
                 rashly
                 in
                 saying
                 that
                 
                   it
                   was
                   the
                   opinion
                   of
                   most
                   Divines
                
                 ;
                 seeing
                 it
                 so
                 hard
                 a
                 matter
                 to
                 know
                 which
                 way
                 most
                 go
                 in
                 the
                 point
                 .
                 I
                 also
                 confess
                 that
                 the
                 judgement
                 of
                 Camero
                 ,
                 Mr.
                 Ball
                 ,
                 Mr.
                 Gataker
                 ,
                 &c.
                 swayed
                 much
                 with
                 me
                 ;
                 but
                 the
                 silence
                 of
                 the
                 text
                 in
                 Gen.
                 much
                 more
                 :
                 but
                 I
                 had
                 not
                 so
                 well
                 weighed
                 several
                 Texts
                 in
                 the
                 New
                 Testament
                 ,
                 as
                 I
                 ought
                 ,
                 which
                 describing
                 Redemption
                 ,
                 give
                 some
                 more
                 light
                 into
                 the
                 point
                 .
                 The
                 same
                 I
                 say
                 concerning
                 the
                 qualitie
                 of
                 the
                 Death
                 threatned
                 .
              
               
                 5.
                 
                 I
                 agree
                 to
                 Mr.
                 Blakes
                 first
                 conclusion
                 ,
                 that
                 the
                 thing
                 is
                 indeterminate
                 ;
                 or
                 at
                 lest
                 ,
                 hard
                 for
                 us
                 to
                 know
                 ;
                 but
                 I
                 cannot
                 reconcile
                 his
                 premises
                 with
                 that
                 conclusion
                 ;
                 much
                 less
                 with
                 this
                 his
                 latter
                 speech
                 p.
                 74.
                 
                 For
                 if
                 (
                 as
                 he
                 saies
                 )
                 the
                 Life
                 promised
                 was
                 
                   all
                   whatsoever
                   conduces
                   to
                   true
                   happiness
                   ,
                   to
                   make
                   men
                   blessed
                   in
                   soul
                   and
                   body
                
                 ;
                 (
                 by
                 
                   conducing
                   to
                
                 ,
                 I
                 suppose
                 he
                 meant
                 
                   constituting
                   of
                
                 )
                 then
                 either
                 the
                 Caelestial
                 Degree
                 of
                 Grace
                 and
                 Glory
                 
                   conduces
                   not
                
                 to
                 that
                 happiness
                 (
                 and
                 then
                 not
                 to
                 ours
                 ,
                 who
                 have
                 no
                 greater
                 natural
                 capacitie
                 )
                 ;
                 or
                 else
                 I
                 see
                 not
                 how
                 it
                 can
                 be
                 said
                 that
                 this
                 greater
                 blessedness
                 was
                 not
                 Promised
                 .
                 Doubtless
                 Adam
                 had
                 not
                 in
                 present
                 possession
                 so
                 great
                 a
                 measure
                 of
                 holiness
                 ,
                 so
                 confirmed
                 a
                 state
                 of
                 Holiness
                 or
                 Glory
                 ,
                 nor
                 so
                 great
                 and
                 full
                 a
                 fruition
                 of
                 God
                 ,
                 as
                 Christ
                 hath
                 given
                 us
                 a
                 sure
                 hope
                 of
                 :
                 in
                 the
                 Gospel
                 .
                 And
                 therefore
                 ,
                 though
                 he
                 say
                 ,
                 God
                 is
                 at
                 liberty
                 for
                 the
                 place
                 and
                 way
                 ,
                 yet
                 that
                 is
                 nothing
                 to
                 the
                 kinde
                 and
                 measure
                 .
              
               
                 6.
                 
                 Observe
                 that
                 the
                 words
                 of
                 mine
                 ,
                 which
                 Mr.
                 Bl.
                 opposeth
                 ,
                 are
                 but
                 
                   that
                   Divines
                   are
                   of
                   that
                   judgement
                   .
                
              
            
             
               
                 §.
                 57.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 ANd
                 what
                 I
                 have
                 said
                 of
                 the
                 Life
                 promised
                 ,
                 I
                 say
                 of
                 Death
                 threatned
                 ,
                 &c.
                 
                 My
                 Learned
                 friend
                 Mr.
                 Baxter
                 ,
                 enquiring
                 into
                 this
                 Death
                 ,
                 that
                 was
                 here
                 threatened
                 ,
                 saith
                 ,
                 that
                 
                   the
                   same
                   Damnation
                   that
                   followed
                   the
                   breach
                   of
                   the
                   second
                   Covenant
                   ,
                   it
                   could
                   not
                   be
                   .
                   Aph.
                   p.
                   15.
                   
                
                 When
                 I
                 suppose
                 ,
                 it
                 rather
                 should
                 be
                 said
                 ,
                 that
                 in
                 substance
                 and
                 kinde
                 it
                 can
                 be
                 no
                 other
                 .
                 Infidels
                 that
                 were
                 never
                 under
                 any
                 other
                 Covenant
                 ,
                 &c.
                 
              
            
             
               
                 §.
                 57.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 WHat
                 also
                 I
                 have
                 answered
                 to
                 the
                 former
                 ,
                 may
                 suffice
                 to
                 this
                 for
                 the
                 main
                 .
                 2.
                 
                 One
                 would
                 think
                 that
                 you
                 intended
                 directly
                 to
                 contradict
                 me
                 :
                 but
                 whether
                 you
                 do
                 so
                 indeed
                 ,
                 I
                 cannot
                 well
                 tell
                 .
                 I
                 know
                 nor
                 what
                 you
                 mean
                 by
                 
                   substance
                   and
                   kinde
                
                 ,
                 Pain
                 and
                 Loss
                 have
                 no
                 substance
                 ,
                 but
                 a
                 subject
                 :
                 I
                 never
                 doubted
                 but
                 that
                 it
                 is
                 the
                 Loss
                 of
                 the
                 same
                 God
                 ,
                 and
                 Blessedness
                 (
                 formally
                 considered
                 )
                 but
                 I
                 am
                 yet
                 very
                 uncertain
                 whether
                 the
                 Blessedness
                 promised
                 by
                 Christ
                 ,
                 be
                 not
                 far
                 greater
                 in
                 Degree
                 ,
                 then
                 that
                 to
                 Adam
                 ,
                 and
                 consequently
                 whether
                 the
                 
                   Poena
                   Damni
                
                 threatned
                 in
                 the
                 Gospel
                 be
                 not
                 far
                 greater
                 .
                 Also
                 I
                 know
                 as
                 to
                 the
                 mediate
                 Blessings
                 ,
                 Relative
                 ,
                 they
                 are
                 not
                 the
                 same
                 :
                 To
                 be
                 deprived
                 by
                 Unbelief
                 ,
                 of
                 Remission
                 ,
                 Reconciliation
                 ,
                 Adoption
                 ,
                 the
                 everlasting
                 praising
                 of
                 
                 him
                 ,
                 that
                 Redeemed
                 us
                 by
                 his
                 blood
                 ,
                 &c.
                 these
                 are
                 true
                 punishments
                 on
                 unbelievers
                 ,
                 that
                 reject
                 the
                 mercies
                 offered
                 to
                 them
                 :
                 but
                 these
                 were
                 none
                 of
                 Adams
                 punishments
                 .
                 That
                 was
                 a
                 Negation
                 only
                 to
                 him
                 ,
                 that
                 is
                 a
                 Privation
                 to
                 them
                 .
              
               
                 I
                 profess
                 also
                 that
                 I
                 ever
                 took
                 the
                 pain
                 of
                 Sense
                 to
                 be
                 of
                 the
                 same
                 nature
                 ,
                 which
                 was
                 due
                 to
                 Adams
                 Soul
                 ,
                 and
                 which
                 is
                 due
                 to
                 unbelievers
                 .
                 Only
                 I
                 then
                 did
                 and
                 still
                 do
                 doubt
                 ,
                 whether
                 any
                 Scripture
                 speak
                 of
                 the
                 everlasting
                 Torments
                 of
                 Adams
                 body
                 ;
                 or
                 whether
                 it
                 were
                 not
                 only
                 his
                 Soul
                 that
                 should
                 eternally
                 suffer
                 ,
                 his
                 body
                 being
                 turned
                 to
                 dust
                 and
                 so
                 suffering
                 the
                 penaltie
                 of
                 loss
                 :
                 Nay
                 ,
                 whether
                 the
                 New
                 Testament
                 do
                 not
                 make
                 Resurrection
                 the
                 proper
                 fruit
                 of
                 Christs
                 death
                 and
                 Resurrection
                 ?
                 But
                 of
                 this
                 I
                 am
                 not
                 fully
                 resolved
                 my self
                 ,
                 much
                 less
                 will
                 I
                 contend
                 for
                 it
                 .
              
               
                 But
                 I
                 must
                 needs
                 say
                 ,
                 that
                 I
                 took
                 not
                 a
                 gradual
                 difference
                 in
                 punishments
                 to
                 be
                 inconsiderable
                 .
                 Nay
                 I
                 know
                 that
                 moral
                 specifications
                 are
                 grounded
                 in
                 natural
                 gradual
                 differences
                 .
                 And
                 Rewards
                 and
                 Punishments
                 being
                 moral
                 things
                 formally
                 ,
                 they
                 may
                 and
                 oft
                 must
                 be
                 said
                 to
                 differ
                 specie
                 ,
                 and
                 not
                 to
                 be
                 the
                 same
                 ,
                 when
                 naturally
                 they
                 differ
                 but
                 in
                 degree
                 .
                 Yea
                 ,
                 whether
                 in
                 naturals
                 themselves
                 ,
                 we
                 may
                 not
                 sometimes
                 finde
                 a
                 specification
                 in
                 meer
                 degrees
                 ,
                 is
                 not
                 so
                 clear
                 as
                 rashly
                 to
                 be
                 denyed
                 .
                 There
                 is
                 but
                 a
                 gradual
                 difference
                 between
                 the
                 smallest
                 prick
                 with
                 a
                 pin
                 ,
                 and
                 to
                 be
                 thrust
                 throow
                 with
                 daggers
                 in
                 20
                 places
                 ;
                 yet
                 I
                 will
                 not
                 say
                 that
                 it
                 is
                 the
                 same
                 punishment
                 .
              
            
             
               
                 §.
                 58.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 NEither
                 can
                 I
                 assent
                 to
                 that
                 speech
                 ,
                 
                   To
                   say
                   that
                
                 Adam
                 
                   should
                   have
                   gon
                   quick
                   to
                   Hell
                   ,
                   if
                   Christ
                   had
                   not
                   been
                   promised
                   ,
                   or
                   sin
                   pardoned
                   ,
                   is
                   to
                   contradict
                   the
                   Scriptures
                   that
                   make
                   death
                   temporal
                   the
                   wages
                   of
                   Sin.
                
                 It
                 were
                 I
                 confess
                 to
                 presume
                 above
                 Scripture
                 ,
                 but
                 I
                 cannot
                 see
                 it
                 a
                 contradiction
                 of
                 Scripture
                 .
                 A
                 burning
                 Feaver
                 ,
                 Consumption
                 ,
                 Leprosie
                 ,
                 Pestilence
                 ,
                 &c.
                 are
                 in
                 Scripture
                 made
                 the
                 wages
                 of
                 sin
                 .
                 Yet
                 many
                 go
                 to
                 hell
                 through
                 those
                 diseases
                 ,
                 &c.
                 
              
            
             
               
                 §.
                 58.
                 
              
               
                 
                   R.
                   B.
                
                 I
                 Willingly
                 leave
                 every
                 man
                 to
                 his
                 own
                 judgement
                 in
                 this
                 :
                 But
                 I
                 think
                 it
                 most
                 probable
                 ,
                 that
                 the
                 s●paration
                 of
                 Soul
                 and
                 body
                 was
                 particularly
                 intended
                 in
                 the
                 threatning
                 ,
                 
                   Thou
                   shalt
                   dye
                   the
                   death
                
                 .
                 Reas
                 .
                 1.
                 
                 Because
                 this
                 is
                 it
                 that
                 is
                 
                   in
                   prima
                   significatione
                
                 called
                 Death
                 ,
                 and
                 the
                 miseries
                 of
                 Life
                 ,
                 but
                 Tropically
                 ,
                 much
                 more
                 this
                 or
                 that
                 particular
                 miserie
                 :
                 which
                 answers
                 your
                 objection
                 about
                 sicknesses
                 .
                 2.
                 
                 This
                 is
                 it
                 that
                 Christ
                 was
                 necessarily
                 to
                 suffer
                 for
                 us
                 :
                 and
                 if
                 it
                 had
                 not
                 been
                 necessary
                 for
                 man
                 to
                 dye
                 thus
                 ,
                 by
                 the
                 Commination
                 of
                 that
                 Law
                 ,
                 then
                 it
                 would
                 not
                 thence
                 have
                 been
                 necessary
                 for
                 Christ
                 to
                 dye
                 this
                 Death
                 .
                 For
                 it
                 was
                 not
                 the
                 following
                 sentence
                 (
                 which
                 you
                 call
                 
                   Leges
                   post
                   la●as
                
                 )
                 which
                 Christ
                 came
                 to
                 satisfie
                 or
                 bear
                 ,
                 but
                 the
                 curse
                 of
                 the
                 Law.
                 Gal.
                 3.13
                 .
                 
                   be
                   being
                   made
                   a
                   curse
                   for
                   us
                   .
                   Phil.
                
                 2.8
                 .
                 Col.
                 1.22
                 .
                 Heb.
                 9.15
                 .
                 by
                 means
                 of
                 death
                 he
                 was
                 to
                 Redeem
                 the
                 transgressors
                 of
                 th●
                 first
                 Law
                 ;
                 without
                 Blood
                 there
                 is
                 no
                 Remission
                 :
                 The
                 death
                 of
                 the
                 creatures
                 in
                 sacrificings
                 signified
                 the
                 necessity
                 of
                 this
                 
                 Death
                 of
                 Christ
                 .
                 I
                 have
                 met
                 with
                 none
                 but
                 Mr.
                 
                   John
                   Goodwin
                
                 that
                 saith
                 ,
                 Christs
                 readyness
                 or
                 willingness
                 to
                 have
                 dyed
                 ,
                 might
                 have
                 served
                 the
                 turn
                 ,
                 though
                 the
                 Jews
                 had
                 not
                 put
                 him
                 to
                 death
                 .
                 Col.
                 1.20.14
                 .
                 Eph.
                 1.7
                 .
                 Rom.
                 3.25
                 .
                 It
                 s
                 true
                 ,
                 the
                 Apostle
                 speaking
                 of
                 the
                 necessitie
                 of
                 Blood
                 ,
                 in
                 Heb.
                 hath
                 reference
                 to
                 the
                 Constitutions
                 of
                 Moses
                 Law
                 :
                 but
                 then
                 it
                 must
                 be
                 confessed
                 that
                 that
                 Law
                 did
                 in
                 its
                 Curse
                 much
                 explicate
                 the
                 former
                 ,
                 and
                 direct
                 us
                 to
                 see
                 what
                 was
                 threatned
                 ,
                 and
                 what
                 must
                 by
                 the
                 Messiah
                 be
                 suffered
                 for
                 us
                 .
                 Heb.
                 2.14
                 .
                 Christ
                 was
                 to
                 destroy
                 by
                 death
                 ,
                 him
                 that
                 had
                 the
                 power
                 of
                 death
                 ,
                 that
                 is
                 the
                 Devil
                 :
                 but
                 it
                 seems
                 ,
                 that
                 the
                 Law
                 gave
                 him
                 his
                 power
                 ,
                 at
                 the
                 Will
                 and
                 Sentence
                 of
                 the
                 Iudge
                 ,
                 for
                 execution
                 .
                 1
                 Cor.
                 15.26.54
                 .
                 Death
                 is
                 the
                 last
                 enemy
                 to
                 be
                 overcome
                 .
                 
                   O
                   Death
                   ,
                   where
                   is
                   thy
                   sling
                   ?
                   O
                   Grave
                   ,
                   where
                   is
                   thy
                   victory
                   ?
                
                 This
                 is
                 no
                 doubt
                 ,
                 the
                 death
                 now
                 in
                 question
                 ;
                 It
                 is
                 the
                 evils
                 befallen
                 mankinde
                 in
                 execution
                 of
                 the
                 violated
                 Law
                 ,
                 that
                 are
                 called
                 enemies
                 .
                 Though
                 we
                 dye
                 ,
                 it
                 seems
                 ,
                 there
                 was
                 a
                 necessitie
                 of
                 Christs
                 dying
                 to
                 loose
                 the
                 bonds
                 of
                 our
                 Death
                 ,
                 and
                 procure
                 us
                 a
                 Resurrection
                 .
                 Rom.
                 5.17
                 .
                 
                   As
                   by
                   one
                   mans
                   offence
                   death
                   reigned
                   by
                   one
                   ,
                   &c.
                   
                
                 That
                 one
                 man
                 must
                 dye
                 for
                 the
                 people
                 ,
                 C●iaphus
                 prophesied
                 ,
                 Joh.
                 18.14
                 .
              
               
                 3.
                 
                 The
                 sentence
                 useth
                 to
                 contain
                 what
                 is
                 threatned
                 in
                 the
                 Law
                 ,
                 and
                 though
                 part
                 may
                 be
                 remitted
                 ,
                 yet
                 the
                 other
                 part
                 is
                 the
                 same
                 threatned
                 .
                 But
                 Gods
                 Sentence
                 on
                 Adam
                 ,
                 contained
                 the
                 penaltie
                 of
                 a
                 temporal
                 Death
                 .
                 Though
                 he
                 mentioned
                 not
                 the
                 Eternal
                 ,
                 because
                 he
                 would
                 provide
                 a
                 remedy
                 ,
                 yet
                 the
                 temporal
                 ,
                 as
                 one
                 part
                 meant
                 in
                 the
                 threatning
                 he
                 laid
                 on
                 man
                 himself
                 :
                 
                   Dust
                   thou
                   art
                   ,
                   and
                   to
                   dust
                   shalt
                   thou
                   return
                
                 ;
                 This
                 is
                 not
                 as
                 you
                 imagine
                 ,
                 
                   Lex
                   post
                   lata
                
                 ;
                 but
                 
                   sententia
                   Judicis
                   Legis
                   viola●ae
                   comminationem
                   exequentis
                   .
                
                 When
                 it
                 is
                 said
                 ,
                 1
                 Cor.
                 15.22
                 .
                 in
                 Adam
                 
                   all
                   dye
                
                 ;
                 it
                 is
                 ,
                 in
                 Adams
                 finning
                 all
                 became
                 guilty
                 of
                 it
                 ,
                 and
                 in
                 Adam
                 then
                 sentenced
                 ,
                 all
                 were
                 adjudged
                 to
                 it
                 .
                 Which
                 is
                 intimated
                 also
                 Rom.
                 5.12
                 .
                 
                   Sin
                   entered
                   into
                   the
                   world
                   ,
                   and
                   death
                   by
                   sin
                   ,
                   and
                   so
                   death
                   passed
                   on
                   all
                   men
                   ▪
                   for
                   that
                   all
                   have
                   sinned
                   .
                
              
               
                 So
                 that
                 the
                 sentence
                 expressing
                 this
                 Death
                 particularly
                 ,
                 and
                 Christ
                 bearing
                 it
                 necessarily
                 ,
                 and
                 (
                 adde
                 moreover
                 )
                 all
                 mankinde
                 ,
                 for
                 the
                 generality
                 ,
                 bearing
                 it
                 certainly
                 ,
                 and
                 also
                 Death
                 signifying
                 primarily
                 the
                 separation
                 of
                 Soul
                 and
                 Body
                 ,
                 it
                 seems
                 to
                 me
                 most
                 probable
                 ,
                 that
                 this
                 Death
                 was
                 in
                 special
                 meant
                 in
                 the
                 threatning
                 .
              
               
                 But
                 you
                 say
                 ,
                 
                   He
                   takes
                   the
                   same
                   way
                   where
                   his
                   Justice
                   hath
                   satisfaction
                   ;
                   those
                   that
                   are
                   priviledged
                   from
                   death
                   as
                   the
                   wages
                   of
                   sin
                   ,
                   thus
                   Dye
                   .
                
                 Reply
                 .
                 I
                 do
                 not
                 believe
                 you
                 that
                 any
                 are
                 Priviledged
                 from
                 death
                 as
                 the
                 wages
                 of
                 sin
                 ,
                 who
                 dye
                 .
                 This
                 is
                 the
                 part
                 of
                 the
                 penalty
                 which
                 the
                 sentence
                 passed
                 on
                 the
                 offendor
                 himself
                 ,
                 for
                 all
                 the
                 promised
                 satisfaction
                 by
                 a
                 Redeemer
                 :
                 Nor
                 did
                 the
                 Redeemer
                 satisfie
                 to
                 that
                 end
                 ,
                 to
                 prevent
                 our
                 death
                 ,
                 or
                 to
                 cause
                 that
                 it
                 should
                 not
                 be
                 the
                 wages
                 of
                 sin
                 but
                 to
                 deliver
                 us
                 from
                 under
                 the
                 power
                 of
                 it
                 .
                 Where
                 you
                 say
                 ,
                 that
                 this
                 way
                 of
                 God
                 
                   with
                   unbelievers
                   is
                   voluntary
                   ,
                   not
                   necessitated
                
                 :
                 I
                 Reply
                 ;
                 So
                 it
                 may
                 be
                 nevertheless
                 ,
                 because
                 it
                 was
                 meant
                 in
                 the
                 threatning
                 .
                 It
                 is
                 dangerous
                 to
                 imagine
                 that
                 God
                 is
                 ever
                 the
                 less
                 free
                 ,
                 or
                 more
                 necessitated
                 ,
                 so
                 as
                 that
                 his
                 actions
                 should
                 be
                 less
                 voluntary
                 ,
                 because
                 of
                 his
                 determinations
                 .
                 He
                 doth
                 as
                 voluntarily
                 do
                 what
                 he
                 hath
                 predetermined
                 to
                 do
                 ,
                 and
                 foretold
                 he
                 will
                 do
                 ,
                 as
                 if
                 he
                 had
                 done
                 neither
                 .
                 God
                 changeth
                 not
                 ,
                 and
                 therefore
                 he
                 is
                 as
                 voluntary
                 in
                 the
                 execution
                 ,
                 as
                 he
                 was
                 in
                 the
                 determination
                 .
              
            
             
               
               
                 §.
                 59.
                 
                 Of
                 the
                 Law
                 as
                 made
                 to
                 Christ
                 .
              
               
                 Mr.
                 Bl.
                 CHap.
                 6.
                 p.
                 25.
                 
                 
                   And
                   though
                   Mr.
                
                 Baxter
                 
                   doubts
                   whether
                   it
                   be
                
                 any
                 part
                 of
                 Gods
                 Legislative
                 Will
                 ,
                 as
                 it
                 referrs
                 to
                 Christ
                 ,
                 but
                 only
                 as
                 it
                 belongs
                 to
                 us
                 as
                 a
                 Prophesie
                 what
                 God
                 would
                 do
                 in
                 the
                 advancing
                 of
                 Christ
                 and
                 his
                 Kingdom
                 ,
                 and
                 so
                 of
                 us
                 ;
                 Append
                 ,
                 p.
                 39.
                 
                 
                   Yet
                   me
                   thinks
                   it
                   is
                   plain
                   ,
                   seeing
                   Christ
                   acknowledges
                   a
                   command
                   from
                   his
                   Father
                   ,
                   in
                   laying
                   down
                   his
                   life
                   ,
                
                 Joh.
                 10.18
                 .
                 
                   and
                   the
                   Apostle
                   speaking
                   of
                   the
                   work
                   ,
                   saith
                   ,
                
                 He
                 was
                 obedient
                 in
                 it
                 ,
                 &c.
                 
              
            
             
               
                 §.
                 59.
                 
              
               
                 
                   R.
                   B.
                
                 ONe
                 that
                 had
                 not
                 read
                 what
                 I
                 write
                 ,
                 would
                 think
                 by
                 your
                 Answer
                 ,
                 that
                 I
                 had
                 made
                 a
                 doubt
                 whether
                 there
                 be
                 any
                 Law
                 made
                 to
                 Christ
                 at
                 all
                 or
                 not
                 ?
                 Whereas
                 I
                 spake
                 only
                 of
                 that
                 called
                 the
                 Covenant
                 between
                 the
                 Father
                 and
                 the
                 Son
                 made
                 from
                 Eternity
                 :
                 or
                 the
                 promises
                 expressed
                 by
                 the
                 Prophets
                 as
                 to
                 Christ
                 in
                 his
                 meer
                 Divine
                 nature
                 ,
                 not
                 yet
                 incarnate
                 :
                 For
                 I
                 conceive
                 that
                 Christ
                 before
                 the
                 incarnation
                 ,
                 may
                 not
                 be
                 said
                 to
                 be
                 a
                 subject
                 ;
                 and
                 that
                 God
                 is
                 not
                 properly
                 said
                 to
                 command
                 himself
                 ,
                 or
                 covenant
                 with
                 himself
                 ,
                 or
                 make
                 promises
                 by
                 Prophets
                 to
                 himself
                 .
                 But
                 I
                 deny
                 not
                 but
                 that
                 Christ
                 as
                 man
                 was
                 under
                 a
                 Law
                 ,
                 yea
                 and
                 a
                 Law
                 peculiar
                 to
                 himself
                 ,
                 whereto
                 no
                 other
                 creature
                 is
                 subject
                 ;
                 even
                 the
                 Law
                 of
                 Mediation
                 ,
                 which
                 deserves
                 in
                 the
                 body
                 of
                 Theologie
                 a
                 peculiar
                 place
                 ,
                 and
                 the
                 handling
                 of
                 it
                 ,
                 as
                 distinct
                 from
                 all
                 the
                 Laws
                 made
                 with
                 us
                 men
                 ,
                 is
                 of
                 special
                 use
                 ,
                 and
                 if
                 well
                 done
                 ,
                 would
                 do
                 much
                 to
                 remove
                 the
                 stumbling
                 blocks
                 which
                 the
                 Antinomians
                 fall
                 upon
                 .
              
            
             
               
                 §.
                 60.
                 
                 Whether
                 the
                 Sacraments
                 seal
                 the
                 conditional
                 Promise
                 absolutely
                 ?
                 or
                 the
                 conclusion
                 conditionally
                 ,
                 when
                 only
                 one
                 of
                 the
                 Premises
                 is
                 of
                 Divine
                 Revelation
                 ?
                 And
                 whether
                 this
                 conclusion
                 be
                 
                   de
                   fide
                   ,
                   I
                   am
                   Justified
                   and
                   shall
                   be
                   saved
                   .
                
              
               
                 
                   Mr.
                   Bl.
                
                 p.
                 38.
                 
                 BVt
                 that
                 which
                 I
                 may
                 not
                 pass
                 ,
                 is
                 somewhat
                 of
                 concernment
                 both
                 to
                 my self
                 and
                 the
                 present
                 cause
                 in
                 hand
                 ,
                 &c.
                 
              
            
             
               
                 §.
                 60.
                 
              
               
                 
                   R.
                   B.
                
                 I
                 Need
                 not
                 transcribe
                 these
                 words
                 ,
                 being
                 of
                 another
                 ,
                 and
                 not
                 spoke
                 to
                 me
                 .
                 But
                 I
                 will
                 pass
                 my
                 conjecture
                 to
                 his
                 questions
                 .
                 1.
                 
                 I
                 conjecture
                 that
                 the
                 Querist
                 by
                 Evading
                 ,
                 meant
                 
                   Owning
                   and
                   Justifying
                   the
                   fact
                   ,
                   and
                   so
                   evading
                   the
                   blame
                   .
                
                 2.
                 
                 To
                 the
                 second
                 I
                 conjecture
                 the
                 Querist
                 had
                 been
                 lately
                 conversant
                 
                 in
                 Mr.
                 Blakes
                 book
                 ,
                 and
                 so
                 it
                 was
                 in
                 his
                 memorie
                 :
                 and
                 whether
                 he
                 knew
                 what
                 those
                 whom
                 you
                 mention
                 do
                 hold
                 I
                 cannot
                 tell
                 .
                 3.
                 
                 To
                 the
                 third
                 ;
                 If
                 by
                 
                   Sacramental
                   sealing
                
                 ,
                 you
                 mean
                 
                   Conditional
                   sealing
                
                 ,
                 I
                 conjecture
                 his
                 conceit
                 might
                 be
                 this
                 ,
                 that
                 as
                 the
                 Promise
                 may
                 be
                 conditionally
                 tendred
                 to
                 Infidels
                 ,
                 Murderers
                 ,
                 or
                 any
                 other
                 ▪
                 so
                 might
                 the
                 Seal
                 ,
                 if
                 it
                 were
                 but
                 Conditional
                 as
                 the
                 Promise
                 .
                 As
                 we
                 may
                 say
                 to
                 the
                 worst
                 ;
                 
                   If
                   thou
                   wil●
                   believe
                   ,
                   thou
                   shalt
                   be
                   saved
                
                 ;
                 so
                 might
                 we
                 conditionally
                 seal
                 salvation
                 to
                 him
                 .
                 But
                 I
                 take
                 this
                 to
                 be
                 a
                 great
                 mistake
                 .
              
            
             
               
                 §.
                 61.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 p.
                 
                   40.
                   
                   MR
                   Baxter
                
                 (
                 who
                 is
                 put
                 to
                 it
                 ,
                 to
                 stoop
                 too
                 low
                 in
                 the
                 answer
                 of
                 such
                 trifles
                 )
                 in
                 his
                 answer
                 to
                 this
                 now
                 in
                 hand
                 ,
                 hath
                 taken
                 much
                 pains
                 to
                 finde
                 out
                 the
                 way
                 of
                 the
                 Sacraments
                 sealing
                 ;
                 and
                 in
                 the
                 result
                 ,
                 he
                 and
                 I
                 shall
                 not
                 be
                 found
                 much
                 to
                 differ
                 ;
                 yet
                 seeing
                 providence
                 made
                 me
                 the
                 occasion
                 of
                 starting
                 the
                 question
                 ,
                 I
                 shall
                 take
                 leave
                 to
                 take
                 some
                 view
                 of
                 what
                 is
                 said
                 .
                 Mr.
                 Baxter
                 saith
                 ,
                 
                   It
                   is
                   in
                   vain
                   to
                   enquire
                   ,
                   whether
                   the
                   Sacraments
                   do
                   seal
                   Absolutely
                   or
                   Conditionally
                   ,
                   till
                   you
                   first
                   know
                   what
                   is
                   that
                   they
                   do
                   seal
                
                 ;
                 and
                 in
                 order
                 to
                 the
                 finding
                 this
                 out
                 ,
                 he
                 layes
                 down
                 the
                 way
                 that
                 a
                 Christian
                 doth
                 gather
                 the
                 assurance
                 of
                 his
                 Justification
                 and
                 Salvation
                 ;
                 which
                 is
                 thus
                 ,
                 
                   He
                   that
                   believeth
                   is
                   Justified
                   ,
                   and
                   shall
                   be
                   saved
                   :
                   but
                   I
                   believe
                   ,
                   therefore
                   I
                   am
                   Justified
                   and
                   shall
                   be
                   saved
                
                 ;
                 I
                 confess
                 if
                 I
                 had
                 been
                 put
                 upon
                 a
                 discovery
                 of
                 that
                 which
                 is
                 sealed
                 in
                 the
                 Sacraments
                 ,
                 this
                 Syllogism
                 (
                 I
                 think
                 )
                 would
                 scarce
                 have
                 come
                 into
                 my
                 thoughts
                 ,
                 seeing
                 the
                 Seal
                 is
                 Gods
                 (
                 as
                 Mr.
                 Baxter
                 observes
                 )
                 I
                 should
                 have
                 rather
                 looked
                 for
                 one
                 from
                 him
                 ,
                 then
                 to
                 have
                 supposed
                 a
                 believer
                 to
                 have
                 been
                 upon
                 the
                 frame
                 of
                 one
                 .
              
            
             
               
                 §.
                 61.
                 
              
               
                 
                   R.
                   B.
                
                 THis
                 dispute
                 is
                 so
                 confused
                 ,
                 and
                 so
                 much
                 about
                 words
                 that
                 I
                 would
                 not
                 have
                 meddled
                 with
                 it
                 ,
                 (
                 let
                 men
                 have
                 made
                 what
                 use
                 of
                 yours
                 they
                 pleased
                 )
                 but
                 only
                 for
                 some
                 matters
                 of
                 greater
                 moment
                 that
                 fall
                 in
                 upon
                 the
                 by
                 ,
                 in
                 your
                 handling
                 it
                 .
                 I
                 think
                 your
                 meaning
                 and
                 mine
                 is
                 the
                 same
                 .
                 1.
                 
                 I
                 not
                 only
                 said
                 ,
                 (
                 as
                 you
                 express
                 )
                 that
                 the
                 Seal
                 is
                 Gods
                 ,
                 but
                 gave
                 my
                 Reasons
                 to
                 prove
                 a
                 mutual
                 Sealing
                 as
                 well
                 as
                 a
                 mutual
                 Covenanting
                 .
                 2.
                 
                 What
                 reason
                 have
                 you
                 why
                 I
                 might
                 not
                 illustrate
                 the
                 matter
                 by
                 this
                 Syllogism
                 ,
                 as
                 well
                 as
                 another
                 .
                 3.
                 
                 If
                 you
                 will
                 have
                 a
                 Syllogism
                 of
                 Gods
                 making
                 ,
                 why
                 did
                 you
                 not
                 tell
                 us
                 when
                 or
                 where
                 you
                 found
                 it
                 ?
                 and
                 let
                 us
                 see
                 as
                 well
                 as
                 you
                 ,
                 whence
                 you
                 had
                 it
                 ,
                 that
                 we
                 may
                 know
                 God
                 made
                 it
                 .
                 God
                 doth
                 not
                 
                   nectere
                   Syllogismos
                
                 for
                 himself
                 ,
                 nor
                 
                   actu
                   immanente
                
                 :
                 if
                 he
                 do
                 it
                 ,
                 it
                 is
                 only
                 for
                 us
                 
                   per
                   actum
                   transeuntem
                
                 :
                 and
                 then
                 it
                 may
                 be
                 found
                 in
                 his
                 word
                 .
                 But
                 more
                 of
                 that
                 anon
                 .
                 4.
                 
                 I
                 should
                 think
                 (
                 though
                 for
                 illustration
                 I
                 judged
                 it
                 not
                 unuseful
                 )
                 that
                 it
                 is
                 of
                 no
                 necessitie
                 for
                 you
                 or
                 me
                 to
                 talk
                 of
                 any
                 Syllogism
                 at
                 all
                 ,
                 in
                 the
                 enquiry
                 after
                 the
                 sealed
                 proposition
                 .
                 If
                 it
                 be
                 but
                 one
                 proposition
                 ,
                 we
                 may
                 express
                 it
                 alone
                 :
                 If
                 more
                 ,
                 we
                 may
                 distinctly
                 express
                 them
                 ;
                 rather
                 then
                 that
                 shall
                 breed
                 any
                 difference
                 ,
                 I
                 care
                 not
                 whether
                 my
                 Syllogism
                 be
                 mentioned
                 any
                 more
                 :
                 Let
                 us
                 see
                 what
                 yours
                 is
                 .
              
            
             
               
               
                 §.
                 62.
                 
              
               
                 Mr.
                 Bl.
                 
                   ANd
                   such
                   a
                   one
                   I
                   should
                   have
                   looked
                   to
                   have
                   gathered
                   up
                   from
                   the
                   Institution
                   ,
                   and
                   thus
                   (
                   I
                   conceive
                   )
                   framed
                
                 ;
                 He
                 to
                 whom
                 I
                 give
                 Christ
                 ,
                 to
                 him
                 I
                 give
                 Justification
                 and
                 Salvation
                 :
                 But
                 here
                 I
                 give
                 thee
                 Christ
                 ;
                 therefore
                 to
                 thee
                 I
                 give
                 Justification
                 and
                 Salvation
                 .
              
            
             
               
                 §.
                 63.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 WHat
                 mean
                 you
                 by
                 
                   gathering
                   it
                
                 ?
                 Do
                 you
                 mean
                 that
                 you
                 will
                 read
                 it
                 there
                 ready
                 formed
                 ?
                 If
                 so
                 ,
                 shew
                 us
                 the
                 Chapter
                 and
                 Verse
                 ?
                 But
                 that
                 must
                 not
                 be
                 expected
                 ;
                 for
                 you
                 say
                 anon
                 ,
                 that
                 it
                 is
                 something
                 not
                 written
                 that
                 is
                 sealed
                 .
                 Or
                 do
                 you
                 mean
                 that
                 in
                 the
                 Institution
                 ,
                 God
                 gives
                 you
                 the
                 materials
                 ,
                 and
                 you
                 form
                 it
                 your selves
                 ?
                 If
                 so
                 ,
                 why
                 blamed
                 you
                 mine
                 ,
                 which
                 is
                 of
                 mans
                 forming
                 ,
                 but
                 yet
                 as
                 you
                 suppose
                 ,
                 the
                 materials
                 so
                 far
                 of
                 God
                 ,
                 that
                 the
                 conclusion
                 is
                 
                   de
                   fide
                
                 .
                 To
                 give
                 you
                 the
                 materials
                 of
                 a
                 Syllogism
                 ,
                 is
                 not
                 to
                 give
                 you
                 a
                 Syllogism
                 ;
                 for
                 the
                 form
                 denominates
                 .
                 I
                 must
                 therefore
                 suppose
                 a
                 Believer
                 yet
                 to
                 be
                 upon
                 the
                 frame
                 of
                 one
                 (
                 as
                 you
                 speak
                 )
                 .
                 For
                 I
                 take
                 you
                 to
                 be
                 a
                 Believer
                 ▪
                 and
                 I
                 finde
                 you
                 here
                 at
                 it
                 very
                 seriously
                 .
                 2.
                 
                 I
                 confess
                 ,
                 (
                 though
                 I
                 have
                 no
                 minde
                 to
                 quarrel
                 with
                 your
                 Syllogism
                 )
                 that
                 I
                 am
                 never
                 the
                 better
                 for
                 the
                 substitution
                 of
                 this
                 in
                 the
                 room
                 of
                 the
                 humane
                 one
                 .
                 I
                 know
                 not
                 the
                 meaning
                 of
                 the
                 first
                 word
                 ,
                 (
                 but
                 I
                 will
                 not
                 stand
                 on
                 that
                 ,
                 as
                 being
                 I
                 know
                 but
                 a
                 verbal
                 slip
                 )
                 I
                 do
                 not
                 apprehend
                 what
                 use
                 there
                 can
                 be
                 for
                 this
                 Syllogism
                 in
                 this
                 business
                 .
                 1.
                 
                 It
                 is
                 supposed
                 that
                 every
                 Christian
                 knows
                 that
                 Christ
                 and
                 Remission
                 are
                 given
                 together
                 ;
                 and
                 when
                 they
                 know
                 it
                 ,
                 what
                 use
                 for
                 syllogizing
                 towards
                 the
                 explication
                 of
                 the
                 use
                 of
                 that
                 Seal
                 ?
                 2.
                 
                 Nay
                 doth
                 not
                 your
                 arguing
                 intimate
                 that
                 the
                 believer
                 is
                 more
                 assured
                 that
                 Christ
                 is
                 given
                 to
                 him
                 ,
                 then
                 that
                 pardon
                 is
                 given
                 him
                 ?
                 Or
                 else
                 if
                 the
                 former
                 were
                 not
                 
                   quid
                   notius
                
                 ,
                 how
                 could
                 it
                 be
                 a
                 fit
                 medium
                 ?
                 you
                 suppose
                 his
                 doubt
                 to
                 be
                 of
                 pardon
                 and
                 salvation
                 ,
                 and
                 the
                 former
                 brought
                 to
                 prove
                 that
                 ,
                 whereas
                 I
                 think
                 ,
                 few
                 doubt
                 of
                 one
                 ,
                 but
                 they
                 doubt
                 of
                 the
                 other
                 :
                 and
                 I
                 think
                 the
                 Sacrament
                 sealeth
                 the
                 gift
                 of
                 Christ
                 ,
                 as
                 well
                 as
                 of
                 pardon
                 ,
                 as
                 you
                 confess
                 .
                 I
                 see
                 not
                 but
                 you
                 might
                 have
                 laid
                 down
                 as
                 conveniently
                 in
                 this
                 one
                 proposition
                 ,
                 all
                 that
                 you
                 say
                 is
                 sealed
                 ,
                 
                   I
                   give
                   thee
                   Christ
                   and
                   Justification
                   and
                   Salvation
                   .
                
                 But
                 this
                 is
                 of
                 small
                 moment
                 .
              
            
             
               
                 §.
                 64.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 THe
                 major
                 here
                 is
                 not
                 sealed
                 ;
                 for
                 the
                 Sacraments
                 seal
                 to
                 the
                 truth
                 of
                 no
                 general
                 Propositions
                 ,
                 but
                 they
                 seal
                 with
                 application
                 to
                 particular
                 persons
                 to
                 whom
                 the
                 Elements
                 are
                 dispensed
                 ,
                 as
                 Protestant
                 Writers
                 have
                 defended
                 against
                 Papists
                 ,
                 and
                 put
                 into
                 the
                 difinition
                 of
                 a
                 Sacrament
                 ,
                 it
                 seals
                 then
                 that
                 which
                 supplies
                 the
                 place
                 of
                 the
                 minor
                 in
                 this
                 tender
                 ,
                 which
                 is
                 Gods
                 gift
                 of
                 Christ
                 .
                 In
                 the
                 Sacrament
                 Christ
                 saith
                 ,
                 This
                 is
                 my
                 body
                 ;
                 he
                 saith
                 this
                 is
                 my
                 blood
                 ;
                 and
                 this
                 is
                 said
                 to
                 all
                 that
                 communicate
                 .
                 Now
                 whether
                 this
                 gift
                 of
                 the
                 body
                 and
                 blood
                 of
                 Christ
                 be
                 Absolutely
                 or
                 Conditionally
                 sealed
                 ,
                 will
                 be
                 easily
                 resolved
                 .
                 The
                 outward
                 Elements
                 are
                 given
                 on
                 this
                 
                 condition
                 that
                 we
                 receive
                 them
                 ,
                 that
                 we
                 eate
                 and
                 drink
                 them
                 .
                 We
                 have
                 not
                 Christ
                 Sacramentally
                 ,
                 till
                 we
                 have
                 taken
                 and
                 eaten
                 and
                 drunk
                 the
                 Elements
                 .
                 We
                 have
                 not
                 Christ
                 in
                 the
                 Sacrament
                 before
                 our
                 Souls
                 h●ld
                 f●●th
                 that
                 which
                 answers
                 to
                 this
                 eating
                 and
                 drinking
                 .
                 That
                 which
                 all
                 do
                 not
                 partake
                 of
                 that
                 receive
                 the
                 Sacrament
                 ,
                 is
                 not
                 Absolutely
                 but
                 Conditionally
                 sealed
                 in
                 the
                 Sacrament
                 .
                 None
                 can
                 miss
                 of
                 that
                 which
                 God
                 absolutely
                 grants
                 and
                 absolutely
                 sealeth
                 .
                 But
                 all
                 do
                 not
                 partake
                 of
                 Christ
                 in
                 the
                 Sacrament
                 ;
                 therefore
                 he
                 is
                 not
                 Absolutely
                 but
                 Conditionally
                 sealed
                 in
                 the
                 Sacrament
                 .
              
            
             
               
                 §.
                 64.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 COnfusion
                 maketh
                 Controversies
                 endless
                 ,
                 and
                 gives
                 advantage
                 to
                 mistakes
                 to
                 prevail
                 with
                 the
                 weak
                 Reader
                 .
                 I
                 shall
                 first
                 tell
                 you
                 what
                 I
                 mean
                 by
                 sealing
                 ,
                 before
                 we
                 further
                 dispute
                 what
                 is
                 sealed
                 ,
                 and
                 how
                 .
                 Some
                 sober
                 men
                 ,
                 no
                 way
                 inclined
                 to
                 Anabaptism
                 ,
                 do
                 think
                 that
                 we
                 ought
                 not
                 to
                 call
                 the
                 Sacraments
                 Seals
                 ,
                 as
                 being
                 a
                 thing
                 not
                 to
                 be
                 proved
                 from
                 the
                 word
                 ;
                 (
                 for
                 all
                 Rom.
                 4.
                 )
                 But
                 I
                 am
                 not
                 of
                 their
                 minde
                 .
                 Yet
                 I
                 think
                 it
                 is
                 a
                 Metaphore
                 ;
                 and
                 to
                 make
                 it
                 the
                 subject
                 of
                 tedious
                 disputations
                 ,
                 and
                 lay
                 too
                 great
                 stress
                 upon
                 a
                 Metaphorical
                 notion
                 ,
                 is
                 the
                 way
                 not
                 to
                 edifie
                 ,
                 but
                 to
                 lose
                 our selves
                 .
                 I
                 am
                 not
                 so
                 well
                 skilled
                 in
                 Law
                 as
                 to
                 be
                 very
                 confident
                 ,
                 or
                 to
                 pretend
                 to
                 any
                 great
                 exactness
                 in
                 ●hese
                 matters
                 ;
                 but
                 I
                 conceive
                 that
                 in
                 general
                 ,
                 a
                 Seal
                 is
                 an
                 Appropriative
                 sign
                 ,
                 when
                 it
                 is
                 set
                 upon
                 things
                 ,
                 as
                 Goods
                 ,
                 Cattels
                 ,
                 &c.
                 it
                 signifies
                 them
                 to
                 be
                 ours
                 :
                 when
                 they
                 are
                 applyed
                 to
                 Instruments
                 in
                 writing
                 ,
                 they
                 have
                 1.
                 the
                 common
                 end
                 of
                 a
                 Seal
                 .
                 2.
                 a
                 special
                 end
                 .
                 1.
                 
                 The
                 common
                 end
                 is
                 to
                 signifie
                 by
                 a
                 special
                 sign
                 our
                 owning
                 of
                 that
                 writing
                 or
                 Instrument
                 to
                 which
                 it
                 is
                 annexed
                 .
                 2.
                 
                 The
                 special
                 end
                 is
                 according
                 to
                 the
                 nature
                 and
                 use
                 of
                 the
                 Instruments
                 viz.
                 1.
                 
                 Some
                 Instruments
                 directed
                 to
                 a
                 Communitie
                 ,
                 or
                 indefinitly
                 to
                 any
                 whom
                 it
                 may
                 concern
                 .
                 2.
                 
                 Some
                 to
                 particular
                 persons
                 ,
                 or
                 some
                 few
                 Individuals
                 .
                 Both
                 of
                 them
                 are
                 ,
                 1.
                 either
                 
                   Narratives
                   de
                   re
                
                 .
                 2.
                 
                 Or
                 obligatory
                 Constitutions
                 or
                 acknowledgments
                 
                   de
                   Debito
                
                 .
                 The
                 former
                 are
                 either
                 1.
                 
                 Doctrinal
                 ,
                 and
                 so
                 a
                 man
                 may
                 give
                 it
                 under
                 his
                 hand
                 and
                 seal
                 that
                 he
                 owns
                 such
                 or
                 such
                 a
                 Doctrine
                 ,
                 or
                 confession
                 of
                 Faith
                 ,
                 or
                 form
                 prescribed
                 by
                 him
                 as
                 Teacher
                 to
                 his
                 Schollers
                 or
                 Hearers
                 ,
                 &c.
                 2.
                 
                 Or
                 Historical
                 ;
                 and
                 so
                 a
                 man
                 may
                 give
                 it
                 under
                 his
                 hand
                 and
                 Seal
                 ,
                 that
                 such
                 a
                 person
                 is
                 thus
                 or
                 thus
                 qualified
                 ;
                 or
                 did
                 this
                 or
                 that
                 act
                 ,
                 or
                 suffered
                 losses
                 ,
                 pain
                 ,
                 &c.
                 2.
                 
                 The
                 Constitutions
                 
                   de
                   Debito
                
                 ,
                 are
                 1.
                 
                 
                   De
                   Debito
                   officii
                
                 ,
                 the
                 Constitution
                 of
                 Dutie
                 .
                 1.
                 
                 By
                 equals
                 upon
                 voluntary
                 obligation
                 by
                 contract
                 (
                 which
                 concerneth
                 not
                 our
                 business
                 )
                 .
                 2.
                 
                 By
                 Superiors
                 to
                 their
                 Subjects
                 or
                 Inferiors
                 ,
                 which
                 is
                 either
                 a
                 Law
                 to
                 any
                 or
                 to
                 some
                 Communitie
                 :
                 Or
                 else
                 a
                 Precept
                 to
                 some
                 particulars
                 .
                 And
                 so
                 Soveraigns
                 may
                 give
                 out
                 Laws
                 ,
                 and
                 Proclamations
                 under
                 their
                 hand
                 and
                 Seal
                 ?
                 and
                 Justices
                 and
                 Inferior
                 Magistrates
                 may
                 seal
                 their
                 Precepts
                 and
                 Warrants
                 ,
                 and
                 Orders
                 ,
                 &c.
                 2.
                 
                 Or
                 they
                 are
                 
                   de
                   Debito
                   Beneficii
                
                 ;
                 Constituted
                 1.
                 by
                 a
                 Legislator
                 or
                 Rector
                 as
                 such
                 ,
                 2.
                 by
                 a
                 Proprietary
                 or
                 Owner
                 or
                 Lord
                 ,
                 as
                 such
                 .
                 1.
                 
                 The
                 former
                 is
                 either
                 Absolute
                 ,
                 as
                 the
                 Collation
                 of
                 some
                 honors
                 may
                 be
                 ,
                 and
                 some
                 acts
                 of
                 pardon
                 ,
                 and
                 the
                 Divisions
                 of
                 Inheritances
                 ,
                 as
                 among
                 the
                 Israelites
                 at
                 their
                 first
                 possessing
                 Canaan
                 :
                 Or
                 they
                 are
                 Conditional
                 ;
                 And
                 the
                 Condition
                 is
                 either
                 pure
                 Acceptance
                 (
                 which
                 is
                 so
                 naturally
                 requisite
                 ,
                 that
                 it
                 is
                 usually
                 supposed
                 ,
                 and
                 not
                 expressed
                 ,
                 and
                 such
                 Collations
                 go
                 commonly
                 under
                 the
                 name
                 of
                 Absolute
                 and
                 Pure
                 Donations
                 ,
                 though
                 indeed
                 they
                 are
                 not
                 )
                 .
                 Or
                 else
                 some
                 requite
                 service
                 or
                 moral
                 action
                 ,
                 which
                 may
                 properly
                 make
                 the
                 Benefit
                 to
                 be
                 Praemium
                 ,
                 
                 a
                 Reward
                 .
                 All
                 these
                 being
                 sealed
                 ,
                 the
                 Seal
                 doth
                 oblige
                 the
                 Benefactor
                 or
                 Donor
                 ,
                 because
                 the
                 Instrument
                 is
                 obligatory
                 ,
                 if
                 it
                 be
                 for
                 future
                 conveyance
                 .
                 If
                 a
                 present
                 Collation
                 ,
                 then
                 the
                 Seal
                 doth
                 confirm
                 the
                 Receivers
                 Right
                 ,
                 against
                 any
                 that
                 may
                 hereafter
                 question
                 it
                 .
                 The
                 like
                 may
                 be
                 said
                 of
                 Acknowledgments
                 ,
                 as
                 of
                 Constitutions
                 :
                 The
                 Subject
                 may
                 acknowledge
                 his
                 subjection
                 and
                 Seal
                 it
                 ;
                 the
                 Stipulator
                 may
                 cause
                 the
                 Promisor
                 to
                 acknowledge
                 Duty
                 or
                 Debt
                 ,
                 and
                 to
                 Seal
                 it
                 :
                 So
                 for
                 Acknowledgments
                 of
                 Debts
                 discharged
                 ,
                 Rewards
                 received
                 ,
                 Conditions
                 performed
                 ,
                 &c.
                 3.
                 
                 The
                 like
                 may
                 be
                 said
                 
                   de
                   Debito
                   Panae
                
                 ,
                 when
                 Penal
                 Laws
                 are
                 sealed
                 :
                 and
                 of
                 Commissions
                 and
                 Warrants
                 for
                 execution
                 ;
                 but
                 this
                 less
                 concerns
                 our
                 case
                 .
              
               
                 So
                 that
                 the
                 use
                 of
                 a
                 Seal
                 as
                 such
                 ,
                 is
                 but
                 to
                 testifie
                 in
                 a
                 special
                 manner
                 that
                 the
                 Thing
                 or
                 Instrument
                 is
                 really
                 ours
                 ,
                 or
                 that
                 we
                 own
                 it
                 :
                 and
                 so
                 as
                 Amesius
                 saith
                 ,
                 to
                 be
                 
                   Testimonium
                   Secundarium
                
                 ,
                 added
                 to
                 the
                 Primary
                 Testimonie
                 of
                 the
                 Covenant
                 or
                 other
                 Instrument
                 .
                 But
                 the
                 special
                 end
                 of
                 the
                 Seal
                 ariseth
                 from
                 the
                 nature
                 and
                 use
                 of
                 the
                 Instrument
                 sealed
                 ,
                 and
                 not
                 from
                 the
                 nature
                 of
                 a
                 Seal
                 as
                 such
                 .
              
               
                 My
                 opinion
                 now
                 upon
                 the
                 present
                 Controversie
                 ,
                 I
                 give
                 you
                 in
                 these
                 Conclusions
                 .
              
               
                 Concl.
                 1.
                 
                 Taking
                 the
                 word
                 as
                 strictly
                 as
                 we
                 use
                 to
                 do
                 in
                 English
                 ,
                 the
                 Sacraments
                 are
                 not
                 properly
                 Seals
                 ,
                 but
                 Metaphorically
                 .
                 But
                 taking
                 the
                 word
                 Seal
                 more
                 largely
                 ,
                 as
                 it
                 signifieth
                 any
                 instituted
                 sign
                 for
                 testimony
                 of
                 ones
                 owning
                 the
                 Instrument
                 ,
                 Revealing
                 ,
                 Promising
                 ,
                 Exhibiting
                 ,
                 &c.
                 so
                 they
                 may
                 be
                 called
                 Seals
                 .
              
               
                 2.
                 
                 The
                 Sacraments
                 are
                 not
                 to
                 be
                 applyed
                 to
                 universal
                 or
                 indefinite
                 subjects
                 ,
                 but
                 to
                 particulars
                 :
                 Indeed
                 they
                 cannot
                 be
                 entire
                 Sacraments
                 ,
                 without
                 particular
                 Application
                 ;
                 that
                 is
                 ,
                 either
                 to
                 that
                 particular
                 Congregation
                 ,
                 or
                 a
                 particular
                 person
                 :
                 and
                 still
                 the
                 Receptive
                 Application
                 must
                 be
                 personal
                 .
              
               
                 3.
                 
                 Therefore
                 not
                 meer
                 universal
                 ,
                 or
                 particular
                 ,
                 or
                 indefinite
                 Enunciations
                 are
                 to
                 be
                 used
                 by
                 the
                 Administer
                 ,
                 but
                 singulars
                 also
                 .
              
               
                 4.
                 
                 Yet
                 I
                 conceive
                 that
                 as
                 the
                 Universal
                 Enunciation
                 is
                 first
                 to
                 be
                 expressed
                 ,
                 so
                 it
                 is
                 that
                 universal
                 that
                 is
                 sealed
                 ,
                 though
                 with
                 application
                 to
                 singular
                 persons
                 ;
                 it
                 being
                 not
                 a
                 Collective
                 ,
                 but
                 a
                 Distributive
                 Universal
                 ;
                 and
                 not
                 Distributive
                 only
                 in
                 
                   Genera
                   singulorum
                
                 ,
                 but
                 in
                 
                   singula
                   Generum
                
                 :
                 and
                 therefore
                 may
                 be
                 applyed
                 
                   ad
                   singula
                   Generum
                
                 .
              
               
                 5.
                 
                 I
                 conceive
                 that
                 God
                 may
                 be
                 said
                 to
                 Seal
                 first
                 the
                 truth
                 of
                 the
                 History
                 of
                 Christs
                 death
                 and
                 blood
                 shed
                 :
                 and
                 also
                 the
                 Truth
                 of
                 the
                 Doctrine
                 of
                 the
                 Gospel
                 ,
                 that
                 this
                 Blood
                 was
                 shed
                 as
                 a
                 Ransom
                 for
                 sinners
                 ,
                 and
                 that
                 it
                 was
                 for
                 our
                 sins
                 that
                 he
                 dyed
                 .
              
               
                 6.
                 
                 And
                 this
                 
                   quoad
                   institutionem
                   Sacramentorum
                
                 ,
                 may
                 be
                 said
                 to
                 be
                 intended
                 to
                 his
                 universal
                 Church
                 ;
                 but
                 
                   quoad
                   exercitium
                   ,
                   &
                   actual●m
                   applicationem
                   ,
                
                 it
                 is
                 directly
                 still
                 to
                 singulars
                 .
              
               
                 7.
                 
                 I
                 conceive
                 also
                 that
                 in
                 the
                 Ministerial
                 act
                 of
                 offering
                 ,
                 and
                 saying
                 ,
                 Take
                 ,
                 Eat
                 ,
                 Drink
                 ,
                 Christ
                 may
                 be
                 said
                 to
                 Seal
                 his
                 Precept
                 ,
                 whereby
                 he
                 hath
                 made
                 it
                 the
                 dutie
                 of
                 man
                 ,
                 to
                 Take
                 or
                 Accept
                 an
                 offered
                 Saviour
                 with
                 his
                 benefits
                 ,
                 on
                 the
                 Offerers
                 terms
                 .
              
               
                 8.
                 
                 Thus
                 far
                 there
                 is
                 no
                 question
                 but
                 he
                 sealeth
                 to
                 Hypocrites
                 ,
                 as
                 well
                 as
                 to
                 true
                 Believers
                 .
              
               
                 9.
                 
                 Concerning
                 the
                 Promise
                 or
                 Testament
                 ,
                 we
                 must
                 yet
                 distinctly
                 consider
                 ,
                 1.
                 the
                 Promise
                 it self
                 which
                 goes
                 first
                 .
                 2.
                 the
                 sealing
                 of
                 this
                 Promise
                 ,
                 which
                 is
                 
                 next
                 .
                 3.
                 the
                 Delivery
                 or
                 Application
                 by
                 offer
                 which
                 is
                 next
                 .
                 4.
                 the
                 Reception
                 or
                 Acceptance
                 of
                 the
                 thing
                 offered
                 ,
                 which
                 is
                 next
                 .
                 5.
                 the
                 actual
                 efficacie
                 of
                 the
                 Promise
                 in
                 Constituting
                 the
                 Right
                 of
                 the
                 Receiver
                 in
                 the
                 Benefit
                 ,
                 which
                 is
                 next
                 .
                 6.
                 the
                 mutual
                 obligation
                 of
                 each
                 Partie
                 to
                 fulfill
                 the
                 remainder
                 of
                 the
                 Covenant
                 for
                 the
                 future
                 ,
                 which
                 is
                 the
                 last
                 .
              
               
                 10.
                 
                 That
                 Seal
                 which
                 properly
                 confirms
                 the
                 Gospel
                 to
                 be
                 true
                 ,
                 is
                 miracles
                 and
                 other
                 gifts
                 of
                 the
                 Holy
                 Ghost
                 ;
                 but
                 the
                 Sacraments
                 ,
                 though
                 they
                 may
                 do
                 much
                 also
                 to
                 that
                 ,
                 as
                 they
                 are
                 a
                 continued
                 publick
                 Commemoration
                 ,
                 and
                 so
                 an
                 excellent
                 way
                 of
                 Tradition
                 ,
                 yet
                 are
                 they
                 especially
                 Applicatory
                 signs
                 for
                 renewing
                 clear
                 apprehensions
                 ,
                 helping
                 memorie
                 ,
                 assisting
                 in
                 our
                 Application
                 of
                 the
                 general
                 Promise
                 ,
                 resolving
                 our
                 Wills
                 ▪
                 exciting
                 our
                 affections
                 to
                 a
                 more
                 lively
                 sense
                 of
                 Christs
                 Love
                 ,
                 and
                 our
                 sin
                 and
                 Duty
                 ,
                 &c.
                 and
                 actually
                 to
                 help
                 us
                 in
                 the
                 Praises
                 of
                 the
                 Redeemer
                 by
                 so
                 solemn
                 and
                 sensible
                 a
                 Commemoration
                 of
                 his
                 Redemption
                 of
                 us
                 .
              
               
                 11.
                 
                 Ministers
                 are
                 Christs
                 Officers
                 in
                 Explication
                 and
                 Application
                 of
                 his
                 Laws
                 and
                 Covenants
                 .
              
               
                 12.
                 
                 Their
                 Application
                 or
                 Explication
                 is
                 no
                 Addition
                 to
                 the
                 sense
                 ,
                 nor
                 any
                 making
                 of
                 a
                 new
                 Law
                 or
                 Covenant
                 .
                 Therefore
                 when
                 God
                 saith
                 ,
                 
                   Whosoever
                   will
                   Believe
                   ,
                   shall
                   have
                   Christ
                   and
                   Life
                
                 ;
                 and
                 the
                 Minister
                 saith
                 ,
                 
                   If
                   thou
                
                 A.
                 B.
                 
                   wilt
                   Believe
                   ,
                   thou
                   shalt
                   have
                   Christ
                   and
                   Life
                
                 ;
                 The
                 Minister
                 addeth
                 not
                 to
                 the
                 Promise
                 ,
                 but
                 applyeth
                 it
                 according
                 to
                 its
                 proper
                 sense
                 ;
                 seeing
                 a
                 universal
                 Enunciation
                 absolutely
                 so
                 called
                 ,
                 may
                 be
                 distributed
                 
                   in
                   singula
                   generum
                
                 ,
                 though
                 a
                 Universal
                 
                   secundum
                   quid
                
                 may
                 be
                 only
                 distributed
                 into
                 Species
                 or
                 
                   genera
                   singulorum
                
                 .
              
               
                 13.
                 
                 And
                 therefore
                 to
                 seal
                 to
                 that
                 singular
                 Enunciation
                 ,
                 is
                 no
                 more
                 then
                 to
                 seal
                 to
                 the
                 Universal
                 ,
                 but
                 much
                 less
                 ,
                 if
                 it
                 were
                 to
                 that
                 alone
                 .
              
               
                 14.
                 
                 It
                 is
                 Gods
                 Legal
                 Deed
                 of
                 Gift
                 ,
                 or
                 Promise
                 written
                 in
                 Scripture
                 ,
                 or
                 otherwise
                 expressed
                 ,
                 to
                 which
                 the
                 Sacrament
                 is
                 a
                 Seal
                 ,
                 and
                 consequently
                 to
                 that
                 singular
                 enunciation
                 ,
                 which
                 is
                 but
                 part
                 of
                 the
                 same
                 Promise
                 ,
                 and
                 that
                 as
                 it
                 is
                 contained
                 in
                 the
                 universal
                 :
                 but
                 not
                 as
                 it
                 is
                 a
                 thing
                 distinct
                 from
                 the
                 universal
                 Promise
                 ,
                 or
                 as
                 supposed
                 to
                 adde
                 to
                 it
                 ,
                 or
                 contain
                 more
                 ,
                 for
                 sense
                 ,
                 in
                 it
                 ;
                 nor
                 to
                 the
                 Application
                 of
                 the
                 Minister
                 ,
                 as
                 such
                 .
              
               
                 15.
                 
                 But
                 for
                 the
                 right
                 understanding
                 of
                 this
                 ,
                 we
                 must
                 explain
                 this
                 word
                 ,
                 
                   to
                   Seal
                   to
                
                 ,
                 which
                 is
                 of
                 several
                 significations
                 :
                 1.
                 
                 It
                 is
                 one
                 thing
                 to
                 
                   seal
                   to
                
                 a
                 thing
                 as
                 the
                 
                   Testimonium
                   primarium
                
                 ,
                 to
                 which
                 the
                 Seal
                 is
                 the
                 
                   Testimonium
                   secundarium
                
                 .
                 So
                 the
                 Instrument
                 is
                 
                   sealed
                   to
                
                 .
                 2.
                 
                 It
                 is
                 another
                 thing
                 to
                 
                   seal
                   to
                
                 a
                 thing
                 as
                 the
                 
                   subjectum
                   materiale
                   obsignatum
                
                 :
                 so
                 the
                 matter
                 contained
                 in
                 that
                 Instrument
                 is
                 
                   sealed
                   to
                
                 .
                 3.
                 
                 It
                 is
                 another
                 thing
                 to
                 
                   seal
                   to
                
                 a
                 thing
                 as
                 the
                 
                   finis
                   cujus
                   ultimatus
                
                 :
                 so
                 the
                 good
                 which
                 the
                 partie
                 ultimately
                 receives
                 from
                 that
                 Donation
                 ,
                 Contract
                 ,
                 &c.
                 as
                 its
                 end
                 ,
                 is
                 
                   sealed
                   to
                
                 .
                 4.
                 
                 And
                 it
                 s
                 another
                 thing
                 to
                 
                   seal
                   to
                
                 a
                 thing
                 as
                 the
                 
                   finis
                   cujus
                   proximus
                   ,
                   vel
                   propior
                   :
                
                 and
                 so
                 to
                 our
                 Right
                 to
                 Christ
                 ,
                 our
                 Remission
                 ,
                 Justification
                 ,
                 Adoption
                 ,
                 &c.
                 are
                 
                   sealed
                   to
                
                 .
                 5.
                 
                 And
                 it
                 s
                 yet
                 another
                 thing
                 to
                 
                   seal
                   to
                
                 a
                 person
                 as
                 the
                 
                   finis
                   cui
                
                 :
                 and
                 so
                 God
                 
                   sealeth
                   to
                
                 us
                 ,
                 the
                 forementioned
                 Covenant
                 ,
                 &c.
                 
                 I
                 mean
                 that
                 according
                 to
                 its
                 several
                 respects
                 to
                 these
                 things
                 ;
                 the
                 words
                 
                   seal
                   to
                
                 hath
                 several
                 significations
                 .
                 Now
                 the
                 application
                 ,
                 the
                 Right
                 delivered
                 ,
                 &c.
                 may
                 be
                 said
                 to
                 be
                 
                   sealed
                   to
                
                 ,
                 as
                 the
                 
                   finis
                   proximus
                   cujus
                
                 :
                 for
                 it
                 is
                 sealed
                 that
                 it
                 may
                 be
                 delivered
                 and
                 applyed
                 for
                 conveying
                 Right
                 :
                 but
                 these
                 are
                 not
                 sealed
                 to
                 as
                 the
                 
                   subjectum
                   obsignatum
                
                 :
                 that
                 is
                 the
                 Promise
                 〈◊〉
                 Grant
                 it self
                 ,
                 whereby
                 Right
                 is
                 conveyed
                 .
              
               
               
                 16.
                 
                 The
                 Sacraments
                 are
                 not
                 only
                 Seals
                 to
                 the
                 Grant
                 or
                 Promise
                 ,
                 but
                 furthermore
                 are
                 Exhibiting
                 or
                 Conferring
                 signs
                 ,
                 in
                 subserviencie
                 to
                 the
                 Promise
                 ;
                 as
                 Instruments
                 to
                 solemnize
                 the
                 Collation
                 of
                 Christ
                 and
                 his
                 Benefits
                 .
                 And
                 this
                 seems
                 to
                 be
                 a
                 far
                 more
                 remarkable
                 end
                 of
                 them
                 ,
                 then
                 proper
                 sealing
                 :
                 For
                 Sacraments
                 are
                 such
                 kind
                 of
                 signs
                 ,
                 as
                 those
                 in
                 the
                 solemnization
                 of
                 marriage
                 ,
                 in
                 giving
                 hands
                 ,
                 putting
                 on
                 a
                 ring
                 ,
                 expressing
                 Consent
                 ,
                 &c.
                 
                 Or
                 as
                 the
                 Crowning
                 of
                 a
                 King
                 ,
                 or
                 the
                 listing
                 a
                 Souldier
                 :
                 or
                 as
                 a
                 twig
                 ,
                 a
                 turf
                 ,
                 or
                 a
                 Key
                 in
                 giving
                 possession
                 .
                 So
                 that
                 the
                 main
                 use
                 followeth
                 the
                 meer
                 sealing
                 .
              
               
                 17.
                 
                 As
                 Gods
                 Universal
                 Grant
                 of
                 Christ
                 and
                 pardon
                 is
                 but
                 Conditional
                 (
                 in
                 form
                 or
                 sense
                 )
                 to
                 which
                 the
                 Sacrament
                 sealeth
                 ;
                 so
                 the
                 minister
                 that
                 distributeth
                 the
                 Universal
                 to
                 singulars
                 ,
                 must
                 do
                 it
                 but
                 Conditionally
                 ,
                 
                   If
                   thou
                
                 A.
                 B.
                 
                   wilt
                   Believe
                   ,
                   thou
                   shalt
                   have
                   Christ
                   and
                   Life
                   :
                
                 So
                 that
                 still
                 it
                 is
                 no
                 Absolute
                 but
                 a
                 Conditional
                 Promise
                 or
                 Grant
                 that
                 is
                 sealed
                 .
              
               
                 18.
                 
                 This
                 Conditional
                 Promise
                 is
                 sealed
                 Absolutely
                 and
                 actually
                 ;
                 for
                 were
                 it
                 sealed
                 only
                 Conditionally
                 ,
                 then
                 it
                 were
                 not
                 Actually
                 sealed
                 at
                 all
                 ,
                 till
                 the
                 Condition
                 is
                 fulfilled
                 :
                 but
                 the
                 sense
                 would
                 run
                 thus
                 ,
                 
                   This
                   Action
                   shall
                   be
                   my
                   Seal
                   ,
                   when
                   you
                   believe
                   ,
                   or
                   perform
                   some
                   other
                   Condition
                   .
                
                 But
                 I
                 conceive
                 God
                 sealeth
                 Actually
                 ,
                 and
                 therefore
                 Absolutely
                 ,
                 before
                 men
                 truly
                 or
                 really
                 believe
                 ,
                 when
                 a
                 Minister
                 on
                 his
                 Command
                 and
                 by
                 his
                 Commission
                 doth
                 it
                 .
              
               
                 19.
                 
                 Yet
                 though
                 God
                 Seal
                 the
                 Conditional
                 Promise
                 Absolutely
                 to
                 such
                 as
                 profess
                 to
                 receive
                 it
                 ;
                 that
                 is
                 ,
                 though
                 he
                 hereby
                 attest
                 that
                 he
                 owns
                 that
                 Promise
                 as
                 his
                 Act
                 or
                 Deed
                 ;
                 yet
                 doth
                 he
                 not
                 either
                 Exhibite
                 or
                 Convey
                 Right
                 to
                 Christ
                 and
                 his
                 Benefits
                 ,
                 nor
                 yet
                 oblige
                 himself
                 for
                 the
                 future
                 ,
                 Absolutely
                 ,
                 but
                 Conditionally
                 only
                 .
                 For
                 in
                 this
                 Conveyance
                 and
                 Obligation
                 the
                 Grant
                 or
                 Covenant
                 is
                 the
                 principal
                 Instrument
                 ,
                 and
                 the
                 sign
                 the
                 less
                 principal
                 ;
                 and
                 both
                 to
                 the
                 same
                 use
                 :
                 and
                 therefore
                 the
                 latter
                 cannot
                 Absolutely
                 Convey
                 ,
                 or
                 Oblige
                 the
                 Promiser
                 ,
                 unless
                 the
                 first
                 do
                 it
                 absolutely
                 too
                 .
              
               
                 20.
                 
                 God
                 may
                 therefore
                 seal
                 his
                 Promise
                 ,
                 and
                 thereupon
                 offer
                 Christ
                 and
                 Life
                 to
                 men
                 that
                 pretended
                 a
                 willingness
                 to
                 Receive
                 it
                 ,
                 and
                 yet
                 not
                 actually
                 convey
                 Right
                 to
                 Christ
                 and
                 Life
                 ,
                 nor
                 Actually
                 oblige
                 himself
                 to
                 pardon
                 or
                 save
                 the
                 sinner
                 ,
                 because
                 the
                 partie
                 may
                 refuse
                 the
                 offer
                 ,
                 either
                 refusing
                 Sacrament
                 and
                 all
                 ,
                 or
                 only
                 Refusing
                 in
                 heart
                 the
                 benefit
                 offered
                 ,
                 at
                 lest
                 as
                 such
                 and
                 on
                 the
                 terms
                 that
                 it
                 s
                 offered
                 on
                 ,
                 and
                 on
                 which
                 only
                 it
                 may
                 be
                 had
                 .
                 And
                 so
                 when
                 the
                 sealing
                 use
                 is
                 past
                 ,
                 the
                 Sacrament
                 may
                 lose
                 its
                 Conveying
                 and
                 obliging
                 force
                 (
                 so
                 far
                 as
                 we
                 may
                 say
                 God
                 obligeth
                 himself
                 )
                 for
                 want
                 of
                 true
                 Reception
                 :
                 and
                 thus
                 it
                 doth
                 with
                 all
                 unsound
                 Believers
                 .
              
               
                 I
                 desire
                 the
                 Reader
                 ,
                 according
                 to
                 this
                 explanation
                 to
                 understand
                 that
                 which
                 I
                 wrote
                 against
                 Mr.
                 Tombes
                 in
                 my
                 book
                 of
                 Baptism
                 ,
                 about
                 the
                 Sacraments
                 sealing
                 to
                 the
                 ungodly
                 .
              
               
                 Having
                 said
                 thus
                 much
                 for
                 the
                 opening
                 of
                 my
                 opinion
                 ,
                 and
                 the
                 avoiding
                 of
                 Confusion
                 ,
                 I
                 return
                 to
                 Mr.
                 Blakes
                 words
                 .
                 And
                 1.
                 where
                 he
                 saith
                 ,
                 
                   The
                   maior
                   is
                   not
                   sealed
                   ;
                   for
                   the
                   Sacraments
                   seal
                   not
                   to
                   the
                   truth
                   of
                   any
                   general
                   propositions
                   ,
                   but
                   they
                   seal
                   with
                   application
                   to
                   particular
                   persons
                
                 :
                 I
                 Reply
                 ,
                 They
                 seal
                 no
                 doubt
                 with
                 respect
                 to
                 particular
                 persons
                 ;
                 but
                 that
                 they
                 may
                 not
                 seal
                 both
                 the
                 general
                 Promise
                 and
                 the
                 singular
                 as
                 comprized
                 in
                 it
                 ,
                 to
                 that
                 particular
                 person
                 ,
                 I
                 hear
                 not
                 yet
                 proved
                 ,
                 
                   viz.
                   q.
                   d.
                   Having
                   promised
                   Christ
                   and
                   Life
                   to
                   every
                   one
                   that
                   will
                   Accept
                   him
                   ,
                   lest
                   thou
                   shouldst
                   stagger
                   at
                   this
                   my
                   Promise
                   ,
                   I
                   own
                   it
                   by
                   this
                   seal
                   .
                
                 2.
                 
                 Where
                 he
                 saith
                 ,
                 
                   It
                   seals
                   that
                   which
                   supplies
                   the
                   place
                   of
                   the
                   minor
                
                 ;
                 viz.
                 
                   I
                   give
                   thee
                   Christ
                
                 :
                 I
                 Reply
                 ,
                 1.
                 
                 It
                 s
                 true
                 ;
                 because
                 this
                 is
                 no
                 addition
                 to
                 the
                 general
                 Grant
                 ,
                 but
                 part
                 
                 of
                 its
                 proper
                 sense
                 :
                 For
                 he
                 that
                 saith
                 ,
                 
                   I
                   give
                   it
                   to
                   all
                   Believers
                   ,
                
                 saith
                 in
                 sense
                 ,
                 
                   I
                   give
                   it
                   to
                   thee
                   if
                   thou
                   be
                   a
                   Believer
                   .
                
                 Otherwise
                 God
                 sealeth
                 not
                 to
                 what
                 he
                 promiseth
                 not
                 :
                 and
                 were
                 not
                 the
                 singular
                 Enunciation
                 comprehended
                 in
                 the
                 sense
                 of
                 the
                 Universal
                 ,
                 you
                 could
                 never
                 prove
                 that
                 the
                 singular
                 is
                 sealed
                 .
                 2.
                 
                 But
                 what
                 is
                 the
                 meaning
                 of
                 your
                 Minor
                 ,
                 which
                 you
                 say
                 is
                 sealed
                 ?
                 Is
                 it
                 an
                 Absolute
                 and
                 simple
                 Proposition
                 or
                 Enunciation
                 ,
                 as
                 you
                 express
                 it
                 ?
                 Or
                 is
                 it
                 a
                 Conditional
                 one
                 ?
                 Do
                 you
                 mean
                 ,
                 
                   I
                   will
                   give
                   thee
                   Christ
                   on
                   Condition
                   that
                   thou
                   Accept
                   him
                   as
                   offered
                
                 :
                 or
                 ,
                 
                   I
                   will
                   give
                   him
                   Absolutely
                
                 :
                 And
                 by
                 giving
                 ,
                 do
                 you
                 mean
                 proper
                 effectual
                 giving
                 which
                 conveys
                 Right
                 ?
                 or
                 only
                 an
                 offer
                 which
                 conveys
                 not
                 Right
                 till
                 it
                 be
                 Accepted
                 on
                 the
                 terms
                 on
                 which
                 its
                 offered
                 ?
                 If
                 you
                 mean
                 by
                 gift
                 ,
                 a
                 meer
                 offer
                 ,
                 then
                 it
                 may
                 be
                 sealed
                 Absolutely
                 ;
                 for
                 God
                 doth
                 Absolutely
                 offer
                 ,
                 where
                 he
                 doth
                 but
                 Conditionally
                 Give
                 .
                 He
                 doth
                 not
                 say
                 ,
                 
                   I
                   will
                   offer
                   you
                   Christ
                   ,
                   on
                   condition
                   you
                   will
                   take
                   him
                
                 ;
                 for
                 he
                 offereth
                 him
                 whether
                 men
                 Accept
                 him
                 or
                 not
                 .
                 If
                 you
                 mean
                 a
                 full
                 gift
                 ,
                 and
                 mean
                 the
                 Enunciation
                 to
                 be
                 Absolute
                 ,
                 then
                 that
                 man
                 shall
                 certainly
                 have
                 Christ
                 and
                 Life
                 ,
                 whether
                 he
                 accept
                 him
                 or
                 not
                 ;
                 or
                 at
                 lest
                 ,
                 accepting
                 is
                 no
                 Condition
                 .
                 And
                 then
                 all
                 that
                 God
                 so
                 sealeth
                 to
                 ,
                 shall
                 be
                 saved
                 .
                 Nor
                 will
                 it
                 help
                 you
                 to
                 say
                 ,
                 that
                 he
                 seals
                 this
                 Absolute
                 Promise
                 but
                 Conditionally
                 :
                 for
                 however
                 ,
                 rhe
                 man
                 must
                 needs
                 be
                 saved
                 by
                 such
                 a
                 Gift
                 or
                 Promise
                 it self
                 ,
                 though
                 it
                 were
                 never
                 sealed
                 at
                 all
                 .
                 If
                 you
                 mean
                 (
                 as
                 I
                 suppose
                 you
                 do
                 )
                 
                   I
                   give
                   thee
                   Christ
                   to
                   be
                   thine
                   ,
                   on
                   condition
                   that
                   thou
                   Accept
                   him
                   as
                   offered
                
                 ;
                 then
                 1.
                 
                 Why
                 did
                 you
                 express
                 a
                 Conditional
                 Gift
                 ,
                 in
                 Absolute
                 terms
                 ,
                 leaving
                 out
                 the
                 Condition
                 ?
                 2.
                 
                 Why
                 then
                 are
                 you
                 so
                 loth
                 to
                 yield
                 that
                 this
                 Conditional
                 Grant
                 is
                 Absolutely
                 sealed
                 ,
                 that
                 is
                 ,
                 owned
                 by
                 an
                 express
                 sign
                 ;
                 As
                 long
                 as
                 the
                 Grant
                 is
                 but
                 Conditional
                 ,
                 yea
                 and
                 the
                 sign
                 it self
                 doth
                 Exhibit
                 or
                 Convey
                 but
                 Conditionally
                 ,
                 what
                 danger
                 to
                 say
                 that
                 it
                 sealeth
                 Absolutely
                 ?
                 Is
                 there
                 not
                 more
                 inconvenience
                 in
                 saying
                 that
                 both
                 the
                 Grant
                 is
                 Conditional
                 ,
                 and
                 yet
                 also
                 that
                 it
                 is
                 but
                 Conditionally
                 sealed
                 ?
              
               
                 3.
                 
                 You
                 adde
                 ,
                 
                   The
                   outward
                   Elements
                   are
                   given
                   on
                   this
                   Condition
                   ,
                   that
                   we
                   receive
                   them
                   ,
                   that
                   we
                   eat
                   and
                   drink
                   them
                   :
                
                 Reply
                 ,
                 I
                 never
                 gave
                 them
                 but
                 on
                 a
                 higher
                 Condition
                 ,
                 
                   viz.
                   If
                   you
                   will
                   take
                   Christ
                   offered
                   ,
                   take
                   this
                   which
                   signifieth
                   ,
                   &c.
                   
                
                 And
                 I
                 think
                 Christ
                 never
                 gave
                 them
                 but
                 on
                 condition
                 ,
                 that
                 men
                 Accept
                 him
                 as
                 well
                 as
                 the
                 sign
                 ;
                 though
                 when
                 they
                 performed
                 not
                 what
                 they
                 pretend
                 to
                 do
                 ,
                 he
                 doth
                 not
                 suspend
                 his
                 act
                 of
                 Tradition
                 :
                 And
                 in
                 such
                 a
                 case
                 it
                 is
                 a
                 Delivering
                 ,
                 but
                 not
                 a
                 proper
                 Giving
                 .
                 And
                 I
                 do
                 not
                 think
                 that
                 you
                 use
                 your selves
                 to
                 give
                 the
                 Sacramental
                 signs
                 meerly
                 on
                 condition
                 that
                 men
                 will
                 Take
                 ,
                 and
                 Eat
                 ,
                 and
                 Drink
                 them
                 :
                 As
                 you
                 charge
                 a
                 further
                 Condition
                 on
                 them
                 ,
                 so
                 I
                 conjecture
                 that
                 if
                 they
                 should
                 profess
                 no
                 more
                 ,
                 then
                 so
                 to
                 Take
                 the
                 signs
                 ,
                 you
                 would
                 not
                 deliver
                 them
                 .
              
               
                 Next
                 you
                 argue
                 thus
                 ,
                 
                   That
                   which
                   all
                   do
                   not
                   partake
                   of
                   that
                   receive
                   the
                   Sacrament
                   ,
                   is
                   not
                   Absolutely
                   ,
                   but
                   Conditionally
                   sealed
                   in
                   the
                   Sacrament
                   .
                   But
                   all
                   do
                   not
                   partake
                   of
                   Christ
                   in
                   the
                   Sacrament
                   ;
                   therefore
                   he
                   is
                   not
                   Absolutely
                   ,
                   but
                   Conditionally
                   sealed
                   :
                
                 Reply
                 ,
                 1.
                 
                 What
                 if
                 I
                 should
                 grant
                 all
                 this
                 ?
                 what
                 is
                 it
                 to
                 our
                 present
                 question
                 ?
                 to
                 
                   Seal
                   Christ
                
                 ,
                 is
                 somewhat
                 an
                 uncouth
                 phrase
                 .
                 It
                 is
                 either
                 the
                 Grant
                 or
                 Promise
                 of
                 Christ
                 that
                 you
                 mean
                 ,
                 which
                 Gives
                 Christ
                 :
                 or
                 it
                 is
                 the
                 Jus
                 so
                 Given
                 :
                 (
                 For
                 Christ
                 himself
                 in
                 substance
                 is
                 not
                 Given
                 by
                 the
                 Covenant
                 ,
                 otherwise
                 then
                 by
                 giving
                 us
                 Right
                 to
                 him
                 .
                 )
                 If
                 you
                 mean
                 it
                 of
                 Right
                 to
                 Christ
                 ,
                 then
                 this
                 is
                 the
                 
                   Terminus
                   proximus
                   exhibitionis
                
                 ,
                 and
                 the
                 more
                 remote
                 end
                 of
                 sealing
                 ;
                 whereas
                 our
                 Question
                 was
                 of
                 the
                 subject
                 sealed
                 ,
                 and
                 not
                 of
                 the
                 end
                 of
                 sealing
                 .
                 And
                 therefore
                 you
                 should
                 not
                 have
                 thought
                 that
                 you
                 conclude
                 the
                 Question
                 ,
                 
                 when
                 you
                 speak
                 only
                 to
                 another
                 question
                 .
                 But
                 if
                 by
                 
                   sealing
                   Christ
                
                 ,
                 you
                 mean
                 only
                 
                   sealing
                   the
                   Promise
                   or
                   Grant
                   of
                   Christ
                   and
                   Life
                   in
                   him
                
                 ;
                 then
                 2.
                 
                 I
                 deny
                 your
                 major
                 proposition
                 .
                 If
                 you
                 had
                 said
                 only
                 ,
                 
                   That
                   which
                   all
                   do
                   not
                   partake
                   of
                   that
                   receive
                   the
                   Sacrament
                   ,
                   is
                   not
                   absolutely
                   Given
                
                 ;
                 I
                 should
                 easily
                 have
                 granted
                 it
                 :
                 for
                 it
                 is
                 Given
                 on
                 condition
                 of
                 Receiving
                 :
                 and
                 even
                 a
                 sealed
                 Grant
                 may
                 be
                 uneffectual
                 to
                 Conveyance
                 ,
                 through
                 the
                 interposition
                 of
                 the
                 Dissent
                 and
                 Rejection
                 of
                 him
                 that
                 should
                 receive
                 .
                 But
                 you
                 adde
                 for
                 the
                 confirmation
                 of
                 the
                 major
                 ,
                 
                   None
                   can
                   miss
                   of
                   that
                   which
                   God
                   Absolutely
                   Granteth
                   ,
                   and
                   Absolutely
                   sealeth
                
                 ;
                 Reply
                 ,
                 1.
                 
                 But
                 what
                 is
                 this
                 to
                 your
                 major
                 ?
                 was
                 there
                 any
                 mention
                 of
                 
                   Absolute
                   Granting
                
                 ?
                 This
                 is
                 somewhat
                 a
                 large
                 Addition
                 .
                 2.
                 
                 And
                 what
                 is
                 this
                 to
                 the
                 question
                 between
                 you
                 and
                 me
                 ?
                 You
                 know
                 and
                 acknowledge
                 ,
                 that
                 I
                 say
                 ,
                 It
                 is
                 the
                 Conditional
                 Grant
                 that
                 is
                 Absolutely
                 sealed
                 :
                 why
                 then
                 do
                 you
                 dispute
                 against
                 Absolute
                 Granting
                 and
                 Sealing
                 ?
                 This
                 is
                 loss
                 of
                 time
                 to
                 the
                 best
                 of
                 your
                 Readers
                 ;
                 and
                 for
                 the
                 worst
                 ,
                 it
                 may
                 make
                 them
                 think
                 my
                 opinion
                 is
                 clean
                 contrary
                 to
                 my
                 own
                 profession
                 .
              
            
             
               
                 §.
                 65.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 OR
                 in
                 case
                 the
                 Soul
                 frame
                 any
                 Argumentation
                 ,
                 I
                 suppose
                 it
                 is
                 to
                 be
                 conceived
                 to
                 this
                 purpose
                 ;
                 
                   If
                   God
                   give
                   me
                   Christ
                   ,
                   he
                   will
                   give
                   me
                   Justification
                   and
                   Salvation
                   by
                   Christ
                   ;
                   but
                   God
                   gives
                   me
                   Christ
                   ;
                   therefore
                   he
                   will
                   give
                   me
                   Justification
                   and
                   Salvation
                   .
                
                 The
                 major
                 is
                 supposed
                 not
                 sealed
                 :
                 the
                 minor
                 is
                 there
                 sealed
                 :
                 The
                 Elements
                 being
                 tendred
                 by
                 the
                 Minister
                 in
                 Gods
                 stead
                 ,
                 and
                 received
                 with
                 my
                 hand
                 ,
                 I
                 am
                 confirmed
                 that
                 God
                 gives
                 Christ
                 to
                 my
                 Faith
                 :
                 And
                 the
                 minor
                 being
                 sealed
                 ,
                 the
                 Conclusion
                 
                   eo
                   nomine
                
                 is
                 sealed
                 .
                 The
                 proof
                 of
                 any
                 proposition
                 in
                 a
                 Syllogism
                 ,
                 is
                 in
                 order
                 to
                 the
                 proof
                 of
                 the
                 Conclusion
                 ;
                 and
                 so
                 the
                 sealing
                 of
                 any
                 proposition
                 is
                 in
                 order
                 to
                 the
                 sealing
                 of
                 the
                 Conclusion
                 ;
                 which
                 indeed
                 Mr.
                 Baxter
                 grants
                 ;
                 where
                 he
                 sayes
                 that
                 the
                 Proposition
                 that
                 God
                 sealeth
                 to
                 runs
                 thus
                 ,
                 
                   If
                   thou
                   do
                   believe
                   ,
                   I
                   do
                   pardon
                   thee
                   ,
                   and
                   will
                   save
                   thee
                   :
                
                 Yet
                 several
                 passages
                 in
                 that
                 Discourse
                 ,
                 are
                 I
                 confess
                 beyond
                 my
                 weak
                 apprehension
                 .
              
            
             
               
                 §.
                 65.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 TO
                 your
                 Argument
                 there
                 needs
                 no
                 more
                 to
                 be
                 said
                 then
                 is
                 said
                 to
                 the
                 former
                 .
                 When
                 God
                 hath
                 in
                 one
                 Deed
                 of
                 Gift
                 bestowed
                 on
                 us
                 Christ
                 and
                 Life
                 ,
                 Remission
                 ,
                 Justification
                 ,
                 Adoption
                 ,
                 &c.
                 
                 (
                 1
                 Joh.
                 5.10
                 ,
                 11
                 ,
                 12.
                 
                 Joh.
                 1.11
                 ,
                 12.
                 )
                 it
                 must
                 be
                 in
                 case
                 of
                 great
                 ignorance
                 that
                 the
                 person
                 that
                 knows
                 that
                 God
                 giveth
                 him
                 Christ
                 ,
                 must
                 yet
                 be
                 constrained
                 by
                 after
                 arguings
                 to
                 acknowledge
                 that
                 he
                 giveth
                 him
                 Justification
                 .
                 And
                 how
                 this
                 argument
                 tends
                 to
                 explain
                 the
                 nature
                 of
                 Sacramental
                 sealing
                 ,
                 I
                 neither
                 know
                 ,
                 nor
                 see
                 any
                 thing
                 here
                 to
                 help
                 me
                 to
                 know
                 .
                 If
                 you
                 will
                 suppose
                 such
                 an
                 Argument
                 as
                 this
                 used
                 for
                 Application
                 ,
                 I
                 would
                 not
                 stick
                 to
                 yield
                 it
                 useful
                 ;
                 
                   What
                   God
                   doth
                   by
                   his
                   Testament
                   give
                   to
                   all
                   men
                   ▪
                   on
                   condition
                   they
                   will
                   Accept
                   it
                   ,
                   that
                   he
                   gives
                   to
                   me
                   on
                   condition
                   I
                   will
                   Accept
                   it
                   .
                   But
                   he
                   gives
                   Christ
                   and
                   Life
                   in
                   him
                   ,
                   to
                   all
                   men
                   if
                   they
                   will
                   Accept
                   it
                   ;
                   therefore
                   to
                   me
                   :
                   (
                   Or
                   if
                   you
                   will
                   say
                   ,
                   to
                   all
                   that
                   hear
                   the
                   Gospel
                   .
                   )
                
                 Though
                 the
                 use
                 of
                 such
                 an
                 Argument
                 is
                 more
                 for
                 lively
                 Application
                 ,
                 then
                 confirmation
                 of
                 the
                 Truth
                 of
                 the
                 Grant.
                 
              
               
               
                 2.
                 
                 Your
                 supposition
                 that
                 your
                 minor
                 is
                 sealed
                 ,
                 and
                 not
                 your
                 major
                 ,
                 hath
                 enough
                 said
                 to
                 it
                 .
              
               
                 3.
                 
                 The
                 Sacraments
                 may
                 confirme
                 your
                 faith
                 in
                 Christ
                 as
                 given
                 to
                 you
                 ,
                 otherwise
                 then
                 by
                 sealing
                 ,
                 viz.
                 as
                 they
                 are
                 signs
                 for
                 Remembrance
                 ,
                 Excitation
                 to
                 sense
                 and
                 lively
                 apprehensions
                 of
                 Gods
                 Donation
                 ,
                 and
                 as
                 they
                 are
                 signs
                 instrumental
                 in
                 sole
                 Conveyance
                 of
                 the
                 benefit
                 Given
                 ,
                 as
                 a
                 twig
                 and
                 a
                 turfe
                 ,
                 and
                 a
                 Key
                 in
                 giving
                 possession
                 ,
                 and
                 the
                 words
                 and
                 actions
                 of
                 matrimonial
                 solemnization
                 or
                 Contract
                 .
              
               
                 4.
                 
                 It
                 is
                 new
                 Logick
                 to
                 my
                 understanding
                 ,
                 that
                 
                   the
                   minor
                   being
                   sealed
                   ,
                   the
                   Conclusion
                
                 eo
                 nomine
                 
                   is
                   sealed
                
                 :
                 The
                 minor
                 of
                 many
                 an
                 Argument
                 may
                 be
                 true
                 ,
                 and
                 the
                 conclusion
                 false
                 .
                 And
                 therefore
                 when
                 the
                 case
                 so
                 falls
                 out
                 ,
                 that
                 both
                 minor
                 and
                 conclusion
                 are
                 true
                 ,
                 or
                 sealed
                 ,
                 it
                 is
                 not
                 
                   eo
                   nomine
                
                 ,
                 because
                 the
                 minor
                 is
                 true
                 ,
                 that
                 the
                 Conclusion
                 is
                 so
                 ,
                 (
                 or
                 is
                 sealed
                 ,
                 
                   eo
                   nomine
                
                 because
                 the
                 minor
                 is
                 so
                 )
                 but
                 because
                 both
                 major
                 and
                 minor
                 are
                 so
                 ,
                 and
                 not
                 then
                 neither
                 ,
                 but
                 upon
                 supposition
                 that
                 the
                 Syllogism
                 be
                 sound
                 .
              
               
                 5.
                 
                 But
                 to
                 prove
                 this
                 ,
                 you
                 say
                 ,
                 
                   the
                   proof
                   of
                   any
                   Proposition
                   in
                   a
                   Syllogism
                   ,
                   is
                   in
                   order
                   to
                   the
                   proof
                   of
                   the
                   Conclusion
                   :
                   and
                   so
                   the
                   sealing
                   of
                   any
                   Proposition
                   is
                   in
                   order
                   to
                   the
                   sealing
                   of
                   the
                   Conclusion
                   :
                
                 Reply
                 ;
                 The
                 first
                 is
                 true
                 .
                 1.
                 
                 But
                 what
                 is
                 this
                 to
                 the
                 matter
                 ?
                 Is
                 it
                 all
                 one
                 to
                 
                   prove
                   it
                
                 and
                 to
                 
                   be
                   in
                   order
                   to
                   prove
                   it
                   ,
                
                 to
                 
                   seal
                   it
                
                 and
                 to
                 
                   be
                   in
                   order
                   to
                   the
                   sealing
                   of
                   it
                
                 ?
                 Is
                 the
                 Conclusion
                 proved
                 on
                 the
                 proof
                 of
                 one
                 Proposition
                 ?
                 No
                 :
                 therefore
                 according
                 to
                 your
                 own
                 arguing
                 ,
                 neither
                 is
                 it
                 sealed
                 by
                 the
                 sealing
                 of
                 one
                 Proposition
                 .
                 2.
                 
                 That
                 the
                 sealing
                 of
                 one
                 Proposition
                 is
                 in
                 order
                 to
                 the
                 sealing
                 of
                 the
                 Conclusion
                 ,
                 I
                 deny
                 .
                 1.
                 
                 It
                 may
                 be
                 a
                 single
                 Proposition
                 that
                 is
                 sealed
                 ,
                 not
                 standing
                 as
                 part
                 of
                 a
                 Syllogism
                 :
                 as
                 this
                 ,
                 
                   I
                   Give
                   Christ
                   and
                   Life
                   in
                   him
                   to
                   you
                   all
                   that
                   will
                   Accept
                   him
                   .
                
                 2.
                 
                 If
                 it
                 be
                 supposed
                 part
                 of
                 a
                 Syllogism
                 ,
                 it
                 is
                 enough
                 sometime
                 that
                 the
                 Conclusion
                 be
                 cleared
                 or
                 confirmed
                 ,
                 or
                 we
                 enabled
                 igfallibly
                 to
                 gather
                 it
                 ,
                 by
                 the
                 sealing
                 of
                 one
                 Proposition
                 :
                 but
                 it
                 is
                 not
                 necessary
                 that
                 it
                 be
                 the
                 very
                 sealing
                 of
                 the
                 Conclusion
                 ,
                 to
                 which
                 the
                 sealing
                 of
                 that
                 Ptoposition
                 doth
                 tend
                 .
                 When
                 a
                 Landlord
                 hath
                 sealed
                 a
                 Lease
                 to
                 his
                 Tenant
                 ,
                 he
                 hath
                 sealed
                 this
                 Proposition
                 ,
                 If
                 A.
                 B.
                 
                   well
                   and
                   truly
                   pay
                   such
                   Rents
                   ,
                   he
                   shall
                   quietly
                   enjoy
                   such
                   Lands
                   :
                
                 suppose
                 the
                 minor
                 to
                 be
                 ,
                 But
                 A.
                 B.
                 
                   doth
                   or
                   will
                   well
                   and
                   truly
                   pay
                   such
                   Rents
                
                 :
                 suppose
                 this
                 minor
                 Proposition
                 either
                 false
                 or
                 uncertain
                 ,
                 will
                 you
                 say
                 then
                 that
                 the
                 sealing
                 of
                 the
                 major
                 was
                 in
                 order
                 to
                 the
                 sealing
                 of
                 the
                 Conclusion
                 ?
                 No
                 :
                 the
                 Conclusion
                 is
                 Absolute
                 ,
                 therefore
                 A.
                 B.
                 
                   shall
                   enjoy
                   such
                   Lands
                
                 :
                 but
                 the
                 Proposition
                 sealed
                 is
                 Conditional
                 .
                 It
                 is
                 enough
                 that
                 it
                 secure
                 his
                 Right
                 ,
                 if
                 he
                 pay
                 his
                 Rent
                 ,
                 and
                 that
                 it
                 enable
                 him
                 infallibly
                 so
                 to
                 conclude
                 ,
                 while
                 he
                 performs
                 the
                 conditions
                 ,
                 though
                 it
                 tend
                 not
                 at
                 all
                 to
                 seal
                 the
                 Conclusion
                 .
                 We
                 seldom
                 use
                 seals
                 to
                 Syllogisms
                 :
                 and
                 not
                 to
                 Conclusions
                 as
                 such
                 ,
                 or
                 
                   eo
                   noimne
                
                 ,
                 because
                 a
                 major
                 or
                 minor
                 Proposition
                 is
                 proved
                 :
                 though
                 the
                 thing
                 sealed
                 may
                 be
                 to
                 other
                 uses
                 made
                 part
                 of
                 a
                 Syllogism
                 .
              
               
                 Yet
                 I
                 grant
                 that
                 where
                 the
                 Syllogism
                 is
                 such
                 as
                 that
                 one
                 of
                 the
                 Propositions
                 doth
                 morally
                 contain
                 the
                 Conclusion
                 in
                 sense
                 ,
                 though
                 not
                 in
                 terms
                 ,
                 there
                 the
                 conclusion
                 is
                 sealed
                 when
                 that
                 one
                 Proposition
                 is
                 sealed
                 :
                 because
                 it
                 is
                 the
                 sense
                 and
                 not
                 meer
                 terms
                 that
                 are
                 sealed
                 ;
                 and
                 undoubted
                 naturals
                 are
                 presupposed
                 in
                 moralitie
                 ,
                 and
                 therefore
                 the
                 sealing
                 of
                 one
                 is
                 the
                 sealing
                 of
                 both
                 :
                 For
                 example
                 ,
                 if
                 you
                 argue
                 either
                 from
                 a
                 Synonimal
                 term
                 ,
                 or
                 from
                 the
                 thing
                 as
                 Defined
                 to
                 the
                 thing
                 as
                 named
                 ,
                 or
                 from
                 the
                 Genus
                 to
                 the
                 Species
                 ,
                 or
                 from
                 the
                 Species
                 to
                 the
                 Individual
                 ;
                 thus
                 ,
                 
                   succinum
                   corroborat
                   cerebrum
                   :
                   At
                   Ambarum
                   ,
                   vel
                   electrum
                   est
                   succinum
                   :
                
                 therefore
                 
                   Ambarum
                   vel
                   electrum
                   corroborat
                   cerebrum
                
                 :
                 or
                 thus
                 ,
                 
                   Privatio
                   
                   visus
                   est
                   naturae
                   malum
                   .
                   Caecitas
                   est
                   Privatio
                   visus
                   :
                
                 therefore
                 ,
                 
                   Caecitas
                   est
                   naturae
                   malum
                
                 .
                 Or
                 thus
                 ,
                 
                   God
                   made
                   every
                   creature
                   :
                   Man
                   is
                   a
                   creature
                   :
                   therefore
                   God
                   made
                   man.
                
                 Or
                 thus
                 ,
                 
                   All
                   men
                   on
                   earth
                   are
                   sinners
                   .
                   I
                   am
                   a
                   man
                   on
                   earth
                   :
                   therefore
                   I
                   am
                   a
                   sinner
                   .
                
                 In
                 all
                 these
                 ,
                 if
                 you
                 seal
                 the
                 major
                 proposition
                 ,
                 or
                 affirm
                 it
                 true
                 ,
                 you
                 do
                 indeed
                 ,
                 though
                 not
                 in
                 terms
                 ,
                 affirm
                 or
                 seal
                 the
                 conclusion
                 morally
                 .
                 The
                 confession
                 that
                 you
                 say
                 I
                 make
                 ,
                 reacheth
                 no
                 higher
                 .
                 But
                 observe
                 that
                 its
                 only
                 morally
                 that
                 I
                 say
                 you
                 may
                 be
                 said
                 to
                 say
                 or
                 seal
                 the
                 conclusion
                 ;
                 because
                 unquestionable
                 naturals
                 are
                 presupposed
                 in
                 Morals
                 and
                 Legals
                 .
              
            
             
               
                 §.
                 66.
                 
              
               
                 
                   Mr.
                   Bl.
                   HE
                   that
                   Believeth
                   is
                   Justified
                   and
                   shall
                   be
                   saved
                
                 ;
                 is
                 his
                 major
                 Proposition
                 .
                 This
                 he
                 saith
                 is
                 sealed
                 unquestionably
                 :
                 when
                 indeed
                 I
                 have
                 ever
                 thought
                 ,
                 and
                 yet
                 think
                 ,
                 that
                 it
                 is
                 not
                 at
                 all
                 sealed
                 .
                 Sacraments
                 seal
                 not
                 to
                 the
                 truth
                 of
                 any
                 general
                 Proposition
                 ,
                 but
                 with
                 particular
                 application
                 as
                 they
                 are
                 dispensed
                 ,
                 so
                 they
                 seal
                 ;
                 but
                 they
                 are
                 applyed
                 particularly
                 ,
                 Take
                 ,
                 Eat
                 ,
                 &c.
                 This
                 
                   Mr.
                   Baxter
                
                 seeth
                 
                   pag.
                   69.
                
                 and
                 therefore
                 in
                 that
                 absolute
                 universal
                 Proposition
                 ,
                 he
                 finds
                 a
                 particular
                 Conditional
                 Promise
                 ,
                 to
                 which
                 he
                 saith
                 God
                 sealeth
                 :
                 
                   If
                   thou
                   believe
                   ,
                   I
                   do
                   pardon
                   thee
                   and
                   will
                   save
                   thee
                   .
                
              
            
             
               
                 §.
                 66.
                 
              
               
                 
                   R.
                   B.
                
                 ALL
                 this
                 is
                 answered
                 sufficiently
                 already
                 .
                 Only
                 observe
                 that
                 by
                 
                   shall
                   be
                   saved
                
                 ,
                 and
                 
                   I
                   will
                   save
                   thee
                
                 ,
                 I
                 mean
                 but
                 
                   shall
                   have
                   ,
                   or
                   I
                   will
                   give
                   thee
                   present
                   Right
                   to
                   salvation
                
                 ;
                 For
                 the
                 continuance
                 of
                 that
                 Right
                 ,
                 hath
                 more
                 then
                 Faith
                 for
                 its
                 condition
                 .
              
            
             
               
                 §.
                 67.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 THat
                 it
                 sealeth
                 not
                 to
                 the
                 truth
                 of
                 the
                 minor
                 Proposition
                 ,
                 
                   But
                   I
                   believe
                
                 ,
                 (
                 he
                 says
                 )
                 is
                 beyond
                 dispute
                 ,
                 giving
                 in
                 his
                 reasons
                 .
                 It
                 should
                 seal
                 then
                 to
                 that
                 which
                 is
                 not
                 written
                 ;
                 for
                 no
                 scripture
                 saith
                 ,
                 
                   that
                   I
                   do
                   believe
                
                 ;
                 so
                 certainly
                 Sacraments
                 do
                 seal
                 ;
                 they
                 seal
                 to
                 that
                 which
                 is
                 not
                 directly
                 written
                 ,
                 they
                 seal
                 with
                 particular
                 application
                 ,
                 but
                 the
                 man
                 to
                 whom
                 they
                 are
                 applyed
                 hath
                 not
                 his
                 name
                 in
                 scripture
                 written
                 ;
                 they
                 seal
                 to
                 an
                 individual
                 person
                 ,
                 upon
                 the
                 Warrants
                 of
                 a
                 general
                 Promise
                 :
                 though
                 I
                 do
                 not
                 say
                 that
                 Proposition
                 is
                 sealed
                 ;
                 yet
                 me
                 thinks
                 this
                 reason
                 is
                 
                   scarce
                   cogent
                
                 .
              
            
             
               
                 §.
                 67.
                 
              
               
                 
                   R.
                   B.
                
                 YOu
                 deny
                 not
                 my
                 assertion
                 ,
                 but
                 argue
                 against
                 the
                 reason
                 of
                 it
                 ;
                 as
                 before
                 by
                 telling
                 us
                 what
                 you
                 thought
                 ,
                 so
                 here
                 by
                 affirming
                 the
                 contrary
                 certain
                 ,
                 you
                 attempt
                 the
                 confutation
                 of
                 mine
                 .
                 To
                 your
                 instance
                 I
                 give
                 these
                 two
                 returns
                 1.
                 
                 It
                 is
                 equivocation
                 ,
                 when
                 our
                 question
                 is
                 of
                 sealing
                 to
                 a
                 thing
                 as
                 the
                 
                   subjectum
                   obsignatum
                
                 ,
                 for
                 to
                 instance
                 in
                 sealing
                 to
                 a
                 person
                 as
                 the
                 
                   finis
                   cui
                
                 .
                 
                 The
                 seal
                 ,
                 that
                 is
                 to
                 application
                 as
                 an
                 end
                 ,
                 not
                 to
                 application
                 as
                 the
                 subject
                 sealed
                 .
                 2.
                 
                 But
                 if
                 you
                 respect
                 not
                 the
                 person
                 as
                 the
                 end
                 of
                 application
                 ,
                 but
                 as
                 the
                 party
                 expressed
                 in
                 the
                 Promise
                 which
                 is
                 sealed
                 ,
                 then
                 I
                 say
                 ,
                 If
                 you
                 can
                 prove
                 that
                 the
                 universal
                 Proposition
                 doth
                 not
                 in
                 sense
                 contain
                 the
                 singulars
                 ,
                 so
                 that
                 this
                 singular
                 ,
                 
                   If
                   thou
                   believe
                   thou
                   shalt
                   be
                   saved
                   ,
                
                 be
                 not
                 in
                 Moral
                 Law
                 sense
                 contained
                 in
                 this
                 universal
                 ,
                 
                   All
                   that
                   believe
                   shall
                   be
                   saved
                   ,
                
                 (
                 the
                 Law
                 supposing
                 them
                 all
                 to
                 be
                 men
                 and
                 sinners
                 )
                 then
                 I
                 will
                 prove
                 ,
                 that
                 God
                 doth
                 not
                 properly
                 seal
                 to
                 the
                 singulars
                 ;
                 But
                 till
                 then
                 I
                 suspend
                 .
              
            
             
               
                 §.
                 68.
                 
              
               
                 
                   Mr.
                   Bl.
                   MR
                   Baxter
                
                 sayes
                 ,
                 The
                 great
                 question
                 is
                 ,
                 whether
                 they
                 seal
                 to
                 the
                 Conclusion
                 ,
                 as
                 they
                 do
                 to
                 the
                 major
                 Proposition
                 ?
                 To
                 which
                 he
                 answers
                 ,
                 
                   No
                   ,
                   directly
                   and
                   properly
                   it
                   doth
                   not
                   .
                
                 If
                 the
                 Proposition
                 seems
                 directly
                 to
                 prove
                 the
                 Conclusion
                 ,
                 then
                 that
                 which
                 directly
                 confirms
                 any
                 Proposition
                 in
                 a
                 rightly
                 formed
                 Syllogism
                 ,
                 confirms
                 the
                 Conculsion
                 .
                 If
                 the
                 Conclusion
                 be
                 not
                 sealed
                 ,
                 then
                 no
                 Proposition
                 is
                 sealed
                 ,
                 or
                 else
                 the
                 Syllogism
                 is
                 ill-framed
                 .
              
            
             
               
                 §.
                 68.
                 
              
               
                 
                   R.
                   B.
                
                 TThis
                 is
                 too
                 new
                 Doctrine
                 to
                 be
                 received
                 without
                 one
                 word
                 of
                 proof
                 .
                 Doth
                 he
                 that
                 sealeth
                 the
                 major
                 of
                 this
                 following
                 Syllogism
                 ,
                 seal
                 the
                 Conclusion
                 ?
                 
                   All
                   that
                   truly
                   Receive
                   Christ
                   ,
                   are
                   the
                   Sons
                   of
                   God
                   ,
                   and
                   shall
                   be
                   saved
                   .
                
                 Judas
                 
                   did
                   truly
                   receive
                   Christ
                   ;
                   therefore
                
                 Judas
                 
                   was
                   the
                   Son
                   of
                   God
                   ,
                   and
                   shall
                   be
                   saved
                   .
                
                 I
                 think
                 both
                 Premises
                 must
                 be
                 true
                 ,
                 before
                 the
                 Conclusion
                 will
                 thence
                 be
                 proved
                 true
                 .
                 And
                 it
                 is
                 not
                 sealed
                 by
                 God
                 ,
                 when
                 it
                 is
                 false
                 .
              
            
             
               
                 §.
                 69.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 REasons
                 are
                 given
                 .
                 
                   This
                   Conclusion
                   is
                   nowhere
                   written
                   in
                   Scripture
                   ,
                   and
                   therefore
                   is
                   not
                   properly
                   the
                   object
                   of
                   Faith
                   ;
                   whereas
                   the
                   seals
                   are
                   for
                   the
                   confirmation
                   of
                   our
                   Faith
                
                 ;
                 To
                 which
                 I
                 say
                 ,
                 It
                 is
                 written
                 Virtually
                 ,
                 though
                 not
                 expresly
                 .
                 That
                 I
                 shall
                 rise
                 in
                 Judgement
                 is
                 nowhere
                 written
                 ,
                 yet
                 it
                 is
                 of
                 Faith
                 that
                 I
                 shall
                 rise
                 ;
                 and
                 when
                 I
                 have
                 concluded
                 Faith
                 in
                 my
                 heart
                 ,
                 as
                 well
                 as
                 Reason
                 in
                 my
                 Soul
                 ,
                 knowing
                 my self
                 to
                 be
                 a
                 Believer
                 as
                 I
                 know
                 my self
                 to
                 be
                 a
                 man
                 ,
                 I
                 may
                 as
                 well
                 conclude
                 that
                 I
                 shall
                 rise
                 to
                 Life
                 ,
                 as
                 that
                 I
                 shall
                 rise
                 to
                 Judgement
                 .
              
            
             
               
                 §.
                 69
                 ,
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 WHen
                 you
                 oppose
                 Virtually
                 to
                 Expresly
                 ,
                 you
                 seem
                 by
                 Virtually
                 to
                 mean
                 
                   in
                   sense
                
                 ,
                 though
                 not
                 in
                 terms
                 .
                 If
                 so
                 ,
                 then
                 your
                 Syllogism
                 is
                 tautological
                 .
                 But
                 take
                 it
                 in
                 what
                 sense
                 you
                 will
                 in
                 any
                 propriety
                 ,
                 and
                 I
                 deny
                 that
                 it
                 is
                 Virtually
                 written
                 in
                 Scripture
                 ,
                 that
                 you
                 or
                 I
                 do
                 Believe
                 ,
                 or
                 yet
                 that
                 you
                 or
                 I
                 are
                 Justified
                 and
                 shall
                 be
                 saved
                 .
                 Yet
                 I
                 confess
                 that
                 some
                 Conclusions
                 may
                 be
                 said
                 to
                 be
                 
                   Interpretativè
                   vel
                   secundum
                   loquutionem
                   moralem
                
                 in
                 Scripture
                 ,
                 when
                 but
                 one
                 of
                 the
                 premises
                 is
                 
                 there
                 :
                 but
                 that
                 is
                 when
                 the
                 other
                 is
                 presupposed
                 as
                 being
                 as
                 certain
                 :
                 but
                 of
                 this
                 more
                 anon
                 ,
                 where
                 you
                 speak
                 of
                 this
                 subject
                 more
                 largely
                 .
              
               
                 2.
                 
                 To
                 your
                 instance
                 ,
                 I
                 say
                 ,
                 It
                 is
                 by
                 Faith
                 and
                 natural
                 knowledg
                 mixt
                 that
                 you
                 conclude
                 you
                 shall
                 rise
                 again
                 .
                 The
                 Conclusion
                 participateth
                 of
                 both
                 Premises
                 ,
                 as
                 to
                 the
                 ground
                 of
                 its
                 certainty
                 .
                 That
                 it
                 doth
                 sequi
                 ,
                 is
                 a
                 right
                 gathered
                 Conclusion
                 ,
                 is
                 known
                 only
                 by
                 Reason
                 ,
                 and
                 not
                 by
                 Faith
                 :
                 that
                 it
                 is
                 true
                 ,
                 is
                 known
                 partly
                 by
                 Reason
                 ,
                 and
                 partly
                 by
                 Faith
                 ,
                 when
                 the
                 Premises
                 belong
                 to
                 both
                 .
                 Yet
                 though
                 in
                 strict
                 sense
                 ,
                 it
                 be
                 thus
                 mixt
                 ,
                 in
                 our
                 ordinary
                 discourse
                 we
                 must
                 denominate
                 it
                 from
                 one
                 of
                 the
                 Premises
                 ,
                 and
                 usually
                 from
                 the
                 more
                 notable
                 ,
                 alwaies
                 from
                 the
                 more
                 Debile
                 .
                 Scripture
                 saith
                 ,
                 
                   All
                   men
                   shall
                   rise
                
                 ;
                 Reason
                 saith
                 ,
                 you
                 are
                 a
                 man.
                 Though
                 the
                 Conclusion
                 here
                 par●●●e
                 of
                 both
                 ,
                 yet
                 it
                 is
                 most
                 fitly
                 said
                 to
                 be
                 
                   de
                   fide
                
                 ,
                 both
                 because
                 Scripture
                 intended
                 each
                 particular
                 man
                 in
                 the
                 Universal
                 ;
                 and
                 because
                 it
                 is
                 supposed
                 as
                 known
                 to
                 all
                 ,
                 that
                 they
                 are
                 men
                 ;
                 and
                 therefore
                 the
                 other
                 part
                 is
                 it
                 that
                 resolveth
                 the
                 doubt
                 ,
                 and
                 is
                 the
                 notable
                 and
                 more
                 debile
                 part
                 .
              
               
                 It
                 s
                 I
                 know
                 undoubted
                 with
                 you
                 ,
                 that
                 
                   Conclusio
                   sequitur
                   partem
                   debiliorem
                
                 .
                 Now
                 though
                 Gods
                 Word
                 in
                 it self
                 is
                 most
                 infallible
                 ,
                 yet
                 in
                 respect
                 of
                 the
                 evidence
                 to
                 us
                 ,
                 it
                 is
                 generally
                 acknowledged
                 that
                 it
                 is
                 far
                 short
                 of
                 natural
                 principles
                 ,
                 and
                 objects
                 of
                 sense
                 ,
                 in
                 so
                 much
                 that
                 men
                 have
                 taken
                 it
                 for
                 granted
                 ,
                 that
                 the
                 objects
                 of
                 faith
                 are
                 not
                 evident
                 (
                 of
                 which
                 I
                 will
                 not
                 now
                 stand
                 to
                 speak
                 what
                 I
                 think
                 ,
                 but
                 touch
                 it
                 anon
                 )
                 .
                 Therefore
                 it
                 being
                 more
                 evident
                 that
                 you
                 are
                 a
                 man
                 ,
                 then
                 it
                 is
                 that
                 all
                 men
                 shall
                 rise
                 ,
                 it
                 is
                 fittest
                 to
                 say
                 the
                 Conclusion
                 is
                 
                   de
                   fide
                
                 as
                 the
                 more
                 debile
                 part
                 .
                 But
                 can
                 we
                 say
                 so
                 of
                 the
                 present
                 Conclusion
                 in
                 question
                 ?
                 Have
                 you
                 a
                 fuller
                 evidence
                 that
                 you
                 are
                 a
                 sincere
                 Believer
                 ,
                 then
                 you
                 have
                 that
                 ,
                 All
                 sincere
                 Believers
                 are
                 Justified
                 ?
                 I
                 have
                 not
                 for
                 my
                 part
                 :
                 But
                 it
                 seems
                 by
                 your
                 following
                 words
                 that
                 you
                 have
                 ,
                 or
                 suppose
                 others
                 to
                 have
                 ;
                 to
                 which
                 I
                 say
                 ▪
                 3.
                 
                 If
                 you
                 have
                 as
                 evidently
                 concluded
                 that
                 Faith
                 is
                 in
                 your
                 heart
                 ,
                 (
                 saving
                 Faith
                 )
                 as
                 that
                 Reason
                 is
                 in
                 your
                 Soul
                 ,
                 &
                 know
                 your self
                 to
                 be
                 a
                 Believer
                 as
                 evidently
                 as
                 you
                 know
                 your self
                 to
                 be
                 a
                 man
                 ,
                 then
                 your
                 Conclusion
                 may
                 be
                 denominated
                 to
                 be
                 
                   de
                   fide
                
                 ,
                 as
                 a
                 
                   parte
                   delibiore
                
                 .
                 But
                 if
                 this
                 be
                 not
                 your
                 case
                 ,
                 it
                 is
                 most
                 fit
                 (
                 for
                 all
                 the
                 mixt
                 interest
                 of
                 the
                 Premises
                 )
                 to
                 say
                 that
                 it
                 is
                 not
                 
                   de
                   fide
                
                 ,
                 but
                 from
                 the
                 knowledge
                 of
                 your
                 sincerity
                 in
                 the
                 Faith
                 ,
                 as
                 a
                 
                   parte
                   debiliore
                
                 .
                 And
                 if
                 it
                 be
                 your
                 case
                 indeed
                 ,
                 you
                 are
                 the
                 happiest
                 man
                 that
                 ever
                 I
                 yet
                 spake
                 with
                 .
                 But
                 I
                 know
                 that
                 no
                 man
                 ordinarily
                 can
                 have
                 such
                 evidence
                 of
                 his
                 sincerity
                 ;
                 yet
                 because
                 I
                 will
                 not
                 speak
                 of
                 you
                 or
                 others
                 by
                 my self
                 ,
                 nor
                 judge
                 others
                 hearts
                 to
                 be
                 as
                 bad
                 as
                 my
                 own
                 ,
                 or
                 as
                 all
                 those
                 that
                 I
                 have
                 conversed
                 with
                 ,
                 we
                 will
                 if
                 you
                 please
                 thus
                 comprimize
                 the
                 difference
                 :
                 All
                 those
                 whose
                 evidence
                 of
                 sinceritie
                 is
                 as
                 cleer
                 as
                 the
                 evidence
                 of
                 their
                 Reason
                 and
                 manhood
                 ,
                 yea
                 or
                 more
                 then
                 Scripture
                 evidence
                 ,
                 so
                 that
                 Gods
                 Testimony
                 is
                 
                   pars
                   debilior
                
                 in
                 the
                 Syllogism
                 ;
                 these
                 shall
                 take
                 the
                 Conclusion
                 ,
                 
                   that
                   they
                   are
                   Justified
                
                 ,
                 to
                 be
                 
                   de
                   fide
                
                 :
                 and
                 all
                 the
                 rest
                 shall
                 take
                 the
                 Conclusion
                 to
                 be
                 not
                 
                   de
                   fide
                
                 ,
                 but
                 from
                 the
                 knowledge
                 of
                 themselves
                 :
                 and
                 then
                 let
                 the
                 issue
                 shew
                 whether
                 more
                 will
                 be
                 of
                 your
                 mind
                 or
                 of
                 mine
                 .
                 I
                 think
                 this
                 a
                 fair
                 Agreement
                 .
              
            
             
               
                 §.
                 70.
                 
              
               
                 Mr.
                 Bl.
                 OTherwise
                 (
                 saith
                 he
                 )
                 every
                 man
                 rightly
                 Receiving
                 the
                 Seals
                 ,
                 must
                 needs
                 certainly
                 be
                 Justified
                 and
                 saved
                 .
                 
                   I
                   see
                   no
                   danger
                   in
                   yielding
                   this
                   Conclusion
                   ;
                   every
                   man
                   rightly
                   receiving
                   and
                   improving
                   the
                   seals
                   ,
                   must
                   be
                   saved
                   
                   and
                   Justified
                   .
                   He
                   that
                   rightly
                   receives
                   the
                   seals
                   ,
                   receives
                   Christ
                   in
                   the
                   seals
                   ,
                   and
                   receiving
                   Christ
                   ,
                   he
                   receives
                   salvation
                   .
                   So
                   he
                   that
                   rightly
                   hears
                   .
                
                 Hear
                 and
                 your
                 Souls
                 shall
                 live
                 .
                 Isa
                 .
                 55.
                 
                 
                   So
                   he
                   that
                   rightly
                   prayes
                
                 .
                 Whosoever
                 calls
                 on
                 the
                 name
                 of
                 the
                 Lord
                 shall
                 be
                 saved
                 .
                 Rom.
                 10.
                 
              
            
             
               
                 §.
                 70.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 BY
                 Rightly
                 ,
                 I
                 meant
                 ,
                 
                   having
                   Right
                   to
                   it
                
                 ,
                 and
                 that
                 only
                 in
                 
                   foro
                   Ecclesiae
                
                 ,
                 and
                 not
                 Rectè
                 .
                 But
                 I
                 confess
                 I
                 should
                 have
                 plainlyer
                 exprest
                 my
                 meaning
                 .
                 2.
                 ●hether
                 you
                 here
                 contradict
                 not
                 your
                 Doctrine
                 of
                 Baptismal
                 Faith
                 ,
                 where
                 you
                 suppose
                 Justifying
                 Faith
                 to
                 be
                 the
                 thing
                 promised
                 by
                 us
                 in
                 Baptism
                 ,
                 and
                 therefore
                 not
                 prerequisite
                 in
                 it
                 ,
                 I
                 leave
                 you
                 to
                 judge
                 ,
                 and
                 resolve
                 as
                 by
                 your
                 explication
                 .
              
            
             
               
                 §.
                 71.
                 
              
               
                 
                   Mr.
                   Bl.
                   ANd
                   no
                   man
                   can
                   groundedly
                   administer
                   the
                   Sacrament
                   to
                   any
                   but
                   himself
                   ,
                   because
                   he
                   can
                   be
                   certain
                   of
                   no
                   mans
                   Justification
                   and
                   Salvation
                
                 ;
                 Vpon
                 the
                 same
                 terms
                 that
                 he
                 knows
                 any
                 man
                 may
                 be
                 saved
                 ,
                 upon
                 the
                 same
                 he
                 may
                 give
                 him
                 the
                 Sacrament
                 sealing
                 this
                 salvation
                 .
                 This
                 argument
                 as
                 we
                 heard
                 before
                 ,
                 is
                 Bellarmines
                 ,
                 and
                 concludes
                 indeed
                 against
                 Absolute
                 seals
                 in
                 the
                 Sacrament
                 ,
                 but
                 not
                 against
                 Conditional
                 sealing
                 ,
                 as
                 is
                 confessed
                 by
                 Protestant
                 Divines
                 .
              
            
             
               
                 §.
                 71.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 I
                 know
                 it
                 not
                 to
                 be
                 true
                 of
                 any
                 man
                 that
                 he
                 shall
                 be
                 saved
                 .
                 therefore
                 I
                 may
                 not
                 seal
                 it
                 to
                 any
                 ,
                 by
                 your
                 Concession
                 .
                 God-Seals
                 to
                 no
                 falshood
                 ;
                 I
                 know
                 not
                 whether
                 it
                 be
                 true
                 or
                 false
                 that
                 
                   A.
                   B.
                   shall
                   be
                   saved
                
                 .
                 Yet
                 it
                 is
                 on
                 some
                 of
                 the
                 Opposers
                 principles
                 that
                 I
                 now
                 argue
                 .
              
               
                 2.
                 
                 I
                 desire
                 you
                 not
                 to
                 answer
                 it
                 as
                 Bellarmines
                 argument
                 ,
                 but
                 as
                 mine
                 ,
                 seeing
                 you
                 choose
                 me
                 to
                 deal
                 with
                 .
                 3.
                 
                 The
                 Argument
                 makes
                 as
                 much
                 against
                 my
                 asserting
                 the
                 Truth
                 of
                 your
                 Conclusion
                 ,
                 as
                 the
                 sealing
                 it
                 :
                 so
                 that
                 let
                 your
                 sealing
                 be
                 Conditional
                 or
                 none
                 at
                 all
                 ,
                 I
                 may
                 not
                 so
                 much
                 as
                 affirm
                 to
                 any
                 man
                 whose
                 heart
                 I
                 know
                 not
                 ,
                 the
                 Conclusion
                 which
                 you
                 say
                 I
                 must
                 seal
                 .
                 The
                 Conclusion
                 is
                 Absolute
                 ,
                 Thou
                 A.
                 B.
                 
                   art
                   Justified
                   and
                   shalt
                   be
                   saved
                
                 ;
                 though
                 the
                 Major
                 Proposition
                 ,
                 or
                 or
                 Universal
                 Grant
                 be
                 conditional
                 .
                 Now
                 if
                 you
                 will
                 Seal
                 this
                 Absolute
                 Conclusion
                 conditionally
                 ,
                 then
                 1.
                 you
                 will
                 sin
                 in
                 the
                 bare
                 affirming
                 it
                 a
                 true
                 Conclusion
                 ,
                 before
                 you
                 seal
                 it
                 ,
                 if
                 you
                 go
                 but
                 so
                 fat
                 .
                 2.
                 
                 What
                 is
                 the
                 Condition
                 that
                 you
                 mean
                 ?
                 I
                 suppose
                 true
                 Faith.
                 But
                 if
                 so
                 ,
                 then
                 where
                 there
                 is
                 not
                 true
                 Faith
                 ,
                 thete
                 you
                 do
                 not
                 Actually
                 seal
                 :
                 For
                 a
                 Conditional
                 sealing
                 ,
                 is
                 not
                 Actual
                 sealing
                 till
                 the
                 condition
                 be
                 performed
                 ;
                 for
                 the
                 condition
                 not
                 performed
                 suspends
                 the
                 act
                 .
                 And
                 then
                 you
                 have
                 mistaken
                 in
                 thinking
                 that
                 the
                 Covenant
                 is
                 sealed
                 actually
                 to
                 the
                 unregenerate
                 or
                 ungodly
                 .
                 But
                 if
                 you
                 mean
                 any
                 thing
                 short
                 of
                 true
                 Faith
                 ,
                 how
                 can
                 you
                 on
                 that
                 condition
                 seal
                 to
                 any
                 man
                 ,
                 
                   that
                   he
                   is
                   Justified
                   ,
                   and
                   shall
                   be
                   saved
                   .
                
                 I
                 do
                 therefore
                 rather
                 choose
                 to
                 say
                 ,
                 
                   If
                   thou
                   Believe
                   thou
                   shalt
                   
                   be
                   saved
                   :
                   and
                   thus
                   ,
                   as
                   contained
                   in
                   the
                   general
                   Grant
                   ,
                   I
                   absolutely
                   seal
                
                 ;
                 then
                 to
                 say
                 ,
                 
                   Thou
                   shalt
                   be
                   saved
                   ,
                   and
                   this
                   I
                   seal
                   if
                   thou
                   Believe
                   .
                
                 Though
                 I
                 say
                 again
                 ,
                 I
                 make
                 a
                 small
                 matter
                 of
                 this
                 ,
                 and
                 suppose
                 your
                 meaning
                 and
                 mine
                 is
                 the
                 same
                 ,
                 for
                 all
                 these
                 words
                 .
              
               
                 4.
                 
                 Where
                 you
                 say
                 ,
                 
                   It
                   concludes
                   an
                   Absolute
                   sealing
                
                 ;
                 I
                 say
                 ,
                 No
                 ,
                 if
                 it
                 be
                 but
                 to
                 a
                 Conditional
                 Grant
                 ,
                 and
                 if
                 Absolute
                 Exhibition
                 or
                 Collation
                 be
                 not
                 added
                 to
                 absolute
                 sealing
                 .
              
            
             
               
                 §.
                 72.
                 
              
               
                 Mr.
                 Bl.
                 MR
                 Baxter
                 adds
                 ,
                 I
                 am
                 sorry
                 to
                 see
                 what
                 advantage
                 many
                 of
                 our
                 most
                 learned
                 Divines
                 have
                 given
                 the
                 Papists
                 here
                 ,
                 as
                 one
                 error
                 draws
                 on
                 many
                 ,
                 and
                 leadeth
                 a
                 man
                 into
                 a
                 Labyrinth
                 of
                 Absurdities
                 ;
                 being
                 first
                 mistaken
                 in
                 the
                 nature
                 of
                 Justifying
                 Faith
                 ,
                 thinking
                 it
                 consists
                 in
                 a
                 belief
                 of
                 the
                 pardon
                 of
                 my
                 own
                 sins
                 (
                 which
                 is
                 the
                 Conclusion
                 )
                 have
                 therefore
                 thought
                 that
                 this
                 is
                 it
                 which
                 the
                 Sacrament
                 sealeth
                 .
                 And
                 when
                 the
                 Papists
                 alledge
                 that
                 it
                 is
                 nowhere
                 written
                 ,
                 that
                 such
                 or
                 such
                 a
                 man
                 is
                 Justified
                 ;
                 we
                 answer
                 them
                 that
                 it
                 being
                 written
                 ,
                 that
                 He
                 that
                 Believeth
                 is
                 justified
                 ,
                 this
                 is
                 equivalent
                 .
                 
                   But
                   Mr.
                
                 Baxte●
                 
                   doubtless
                   knows
                   that
                   many
                   Divines
                   who
                   are
                   out
                   of
                   that
                   error
                   concerning
                   the
                   nature
                   of
                   Justifying
                   Faith
                   ,
                   and
                   have
                   learned
                   to
                   distinguish
                   between
                   Faith
                   in
                   the
                   Essence
                   of
                   it
                   and
                   Assurance
                   ;
                   yet
                   are
                   confidently
                   perswaded
                   that
                   the
                   Sacrament
                   seals
                   this
                   Conclusion
                   ,
                   knowing
                   that
                   the
                   Sacrament
                   sealeth
                   what
                   the
                   Covenant
                   promiseth
                   to
                   the
                   persons
                   in
                   Covenant
                   ,
                   and
                   upon
                   the
                   same
                   terms
                   as
                   the
                   Covenant
                   doth
                   promise
                   it
                   .
                   Now
                   the
                   Covenant
                   promiseth
                   forgiveness
                   of
                   sins
                   (
                   as
                   Mr.
                
                 Baxter
                 
                   confesses
                   )
                   conditionally
                   ,
                   and
                   this
                   to
                   all
                   in
                   Covenant
                   ,
                   and
                   this
                   the
                   Sacrament
                   sealeth
                   .
                
              
            
             
               
                 §.
                 72.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IF
                 there
                 be
                 any
                 that
                 mistake
                 but
                 in
                 one
                 of
                 those
                 points
                 ,
                 when
                 others
                 mistake
                 in
                 them
                 all
                 ,
                 those
                 are
                 not
                 the
                 men
                 meant
                 that
                 I
                 speak
                 of
                 .
                 I
                 intended
                 not
                 every
                 man
                 that
                 held
                 your
                 opinion
                 ,
                 but
                 only
                 those
                 that
                 held
                 it
                 on
                 the
                 ground
                 and
                 with
                 the
                 worser
                 consequent
                 or
                 defence
                 which
                 I
                 expressed
                 .
                 2.
                 
                 I
                 shall
                 know
                 whom
                 you
                 mean
                 ,
                 when
                 I
                 see
                 the
                 Authors
                 and
                 place
                 in
                 them
                 cited
                 .
                 3.
                 
                 I
                 think
                 most
                 of
                 our
                 great
                 transmarine
                 Divines
                 who
                 write
                 of
                 it
                 against
                 the
                 Papists
                 ,
                 do
                 own
                 that
                 which
                 you
                 acknowledge
                 an
                 error
                 ;
                 and
                 what
                 advantage
                 that
                 will
                 give
                 the
                 Papists
                 ,
                 who
                 are
                 so
                 ready
                 to
                 take
                 a
                 Confutation
                 of
                 one
                 Doctrine
                 of
                 the
                 Protestants
                 for
                 a
                 Confutation
                 of
                 all
                 ,
                 you
                 may
                 easily
                 conjecture
                 .
                 4.
                 
                 This
                 Conclusion
                 many
                 confess
                 sealed
                 ,
                 
                   If
                   thou
                
                 A.
                 B.
                 
                   do
                   believe
                   ,
                   thou
                   shalt
                   be
                   saved
                
                 :
                 but
                 not
                 this
                 Conclusion
                 ,
                 Thou
                 A.
                 B
                 
                   shalt
                   be
                   saved
                
                 .
                 5.
                 
                 I
                 have
                 shewed
                 you
                 that
                 it
                 is
                 one
                 thing
                 to
                 seal
                 to
                 the
                 Promise
                 for
                 form
                 and
                 matter
                 ,
                 and
                 another
                 thing
                 to
                 seal
                 to
                 the
                 persons
                 Right
                 to
                 the
                 thing
                 promised
                 .
                 This
                 actual
                 Right
                 is
                 but
                 the
                 end
                 ,
                 which
                 is
                 not
                 obtained
                 ,
                 till
                 Delivered
                 or
                 offered
                 ;
                 Reception
                 and
                 actual
                 Collation
                 go
                 before
                 ;
                 and
                 then
                 is
                 not
                 the
                 
                   subjectum
                   obsignatum
                
                 .
                 Your
                 argument
                 I
                 conceive
                 doth
                 nothing
                 for
                 your
                 cause
                 ,
                 yea
                 is
                 wholly
                 for
                 mine
                 .
                 Your
                 Conclusion
                 is
                 ,
                 
                   therefore
                   this
                   the
                   Sacrament
                   sealeth
                
                 ;
                 what
                 is
                 this
                 ?
                 why
                 
                   Forgiveness
                   of
                   sins
                   Conditionally
                   ,
                   and
                   this
                   to
                   all
                   in
                   Covenant
                   .
                
                 Here
                 1.
                 you
                 seem
                 to
                 yield
                 that
                 it
                 is
                 not
                 the
                 Absolute
                 but
                 Conditional
                 Promise
                 which
                 is
                 sealed
                 ,
                 which
                 is
                 the
                 main
                 thing
                 that
                 I
                 stood
                 on
                 :
                 2.
                 
                 You
                 seem
                 to
                 apply
                 the
                 word
                 Conditionally
                 to
                 forgiveness
                 ,
                 and
                 n●
                 
                 to
                 sealing
                 :
                 and
                 so
                 to
                 confess
                 that
                 the
                 sealing
                 is
                 actual
                 ;
                 and
                 if
                 actual
                 ,
                 then
                 not
                 meerly
                 conditional
                 .
                 For
                 to
                 say
                 
                   I
                   conditionally
                   seal
                
                 ,
                 is
                 to
                 say
                 ,
                 
                   It
                   shall
                   be
                   no
                   seal
                   ,
                   till
                   the
                   performance
                   of
                   the
                   Condition
                   .
                
                 But
                 you
                 seem
                 to
                 confess
                 it
                 a
                 seal
                 before
                 of
                 Conditional
                 forgiveness
                 .
                 3.
                 
                 You
                 seem
                 to
                 acknowledge
                 the
                 general
                 Promise
                 sealed
                 ,
                 though
                 with
                 application
                 to
                 particular
                 persons
                 .
              
            
             
               
                 §.
                 73.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 ANd
                 as
                 it
                 is
                 an
                 error
                 to
                 hold
                 that
                 to
                 believe
                 my
                 sins
                 are
                 forgiven
                 ,
                 is
                 of
                 the
                 nature
                 or
                 essence
                 of
                 Faith
                 ,
                 as
                 though
                 none
                 did
                 believe
                 but
                 those
                 that
                 had
                 attained
                 such
                 assurance
                 ,
                 (
                 true
                 Faith
                 hath
                 assurance
                 in
                 pursuit
                 only
                 ,
                 sometimes
                 ,
                 and
                 not
                 alwaies
                 in
                 possession
                 )
                 So
                 on
                 the
                 other
                 hand
                 it
                 is
                 a
                 mistake
                 to
                 say
                 ,
                 that
                 
                   it
                   is
                   no
                   work
                   of
                   Faith.
                
                 The
                 Apostle
                 calls
                 it
                 the
                 full
                 assurance
                 of
                 Faith
                 ,
                 
                   Heb.
                   10.22
                
                 .
                 and
                 describeth
                 Faith
                 to
                 be
                 the
                 substance
                 of
                 things
                 hoped
                 for
                 ;
                 Faith
                 realizeth
                 salvation
                 which
                 we
                 have
                 in
                 hope
                 to
                 the
                 Soul.
                 A
                 Description
                 of
                 Faith
                 (
                 saith
                 Dr.
                 Amesius
                 out
                 of
                 a
                 Schoolman
                 )
                 by
                 one
                 of
                 the
                 most
                 eminent
                 acts
                 that
                 it
                 produceth
                 ;
                 therefore
                 I
                 take
                 that
                 to
                 be
                 a
                 good
                 answer
                 that
                 is
                 here
                 charged
                 with
                 error
                 ,
                 that
                 when
                 it
                 is
                 written
                 ,
                 
                   He
                   that
                   Believeth
                   is
                   Justified
                
                 ,
                 it
                 is
                 equivalent
                 ,
                 as
                 though
                 it
                 were
                 such
                 or
                 such
                 a
                 man
                 is
                 Justified
                 ,
                 in
                 case
                 with
                 assured
                 grounds
                 and
                 infallible
                 Demonstrations
                 he
                 can
                 make
                 it
                 good
                 to
                 his
                 own
                 self
                 that
                 he
                 believeth
                 .
              
            
             
               
                 §.
                 73.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IF
                 assurance
                 be
                 not
                 of
                 the
                 nature
                 or
                 Essence
                 of
                 Faith
                 ,
                 then
                 it
                 is
                 not
                 Faith
                 :
                 for
                 nothing
                 is
                 Faith
                 ,
                 but
                 what
                 is
                 of
                 the
                 nature
                 and
                 Essence
                 of
                 Faith
                 :
                 But
                 according
                 to
                 Mr.
                 Bl.
                 assurance
                 is
                 not
                 of
                 the
                 nature
                 or
                 Essence
                 of
                 Faith
                 (
                 for
                 he
                 saith
                 ,
                 it
                 s
                 an
                 error
                 to
                 hold
                 it
                 )
                 ;
                 therefore
                 according
                 to
                 Mr.
                 Bl.
                 assurance
                 is
                 not
                 Faith.
                 But
                 I
                 suspect
                 by
                 the
                 following
                 words
                 ,
                 that
                 by
                 nature
                 and
                 essence
                 ,
                 he
                 means
                 the
                 
                   minimum
                   quod
                   sic
                
                 .
              
               
                 2.
                 
                 That
                 which
                 is
                 but
                 either
                 Pursued
                 or
                 Possessed
                 by
                 Faith
                 ,
                 is
                 not
                 Faith
                 it self
                 ,
                 (
                 for
                 nothing
                 is
                 the
                 Pursuer
                 and
                 Pursued
                 ,
                 the
                 Possessor
                 and
                 Possessed
                 ;
                 as
                 to
                 the
                 same
                 part
                 :
                 nor
                 will
                 Mr.
                 Bl.
                 I
                 conjecture
                 ,
                 say
                 ,
                 that
                 a
                 less
                 degree
                 of
                 Faith
                 possesseth
                 a
                 greater
                 )
                 but
                 according
                 to
                 Mr.
                 Bl.
                 assurance
                 is
                 but
                 pursued
                 or
                 possessed
                 by
                 Faith
                 ;
                 therefore
                 is
                 not
                 Faith.
                 
              
               
                 3.
                 
                 I
                 know
                 none
                 that
                 denyeth
                 Assurance
                 to
                 be
                 a
                 Work
                 of
                 Faith
                 ,
                 which
                 Mr.
                 Bl.
                 here
                 saith
                 is
                 a
                 mistake
                 to
                 say
                 ,
                 Love
                 and
                 Obedience
                 are
                 wroks
                 of
                 Faith
                 ,
                 but
                 not
                 Faith
                 it self
                 .
              
               
                 4.
                 
                 I
                 must
                 have
                 better
                 proof
                 before
                 I
                 can
                 believe
                 that
                 it
                 is
                 
                   Assurance
                   of
                   our
                   own
                   sinceritie
                   ,
                   or
                   actual
                   Justification
                   ,
                
                 which
                 the
                 Apostle
                 calls
                 The
                 full
                 assurance
                 of
                 Faith
                 ,
                 Heb.
                 10.22
                 .
                 Though
                 how
                 far
                 this
                 may
                 concurr
                 ,
                 I
                 now
                 enquire
                 not
                 .
              
               
                 5.
                 
                 And
                 as
                 hardly
                 can
                 I
                 discern
                 assurance
                 of
                 our
                 sinceritie
                 ,
                 in
                 the
                 description
                 of
                 Faith
                 ,
                 Heb.
                 11.1
                 .
                 Unless
                 you
                 mean
                 that
                 hope
                 is
                 part
                 of
                 Faith
                 ,
                 and
                 assurance
                 the
                 same
                 with
                 hope
                 ;
                 both
                 which
                 need
                 more
                 proof
                 .
                 Hope
                 may
                 be
                 without
                 assurance
                 :
                 and
                 when
                 it
                 is
                 joyned
                 with
                 it
                 ,
                 yet
                 it
                 is
                 not
                 the
                 same
                 thing
                 .
                 Only
                 such
                 assurance
                 is
                 a
                 singular
                 help
                 to
                 the
                 exercise
                 of
                 Hope
                 .
              
               
                 6.
                 
                 It
                 s
                 true
                 that
                 Faith
                 may
                 be
                 said
                 ,
                 as
                 you
                 speak
                 ,
                 to
                 Realize
                 salvation
                 to
                 the
                 Soul
                 ;
                 that
                 is
                 ,
                 when
                 the
                 Soul
                 doubteth
                 whether
                 there
                 be
                 indeed
                 such
                 a
                 Glory
                 
                 and
                 Salvation
                 to
                 be
                 expected
                 and
                 enjoyed
                 by
                 Believers
                 ,
                 as
                 Christ
                 hath
                 promised
                 ,
                 here
                 Faith
                 apprehendeth
                 it
                 as
                 Real
                 or
                 Certain
                 ,
                 and
                 so
                 resolves
                 the
                 doubt
                 .
                 But
                 when
                 the
                 doubt
                 is
                 only
                 whether
                 I
                 be
                 a
                 true
                 Believer
                 ,
                 Faith
                 resolves
                 it
                 not
                 :
                 and
                 when
                 the
                 doubt
                 is
                 ,
                 whether
                 this
                 certain
                 Glory
                 and
                 Salvation
                 shall
                 be
                 mine
                 ,
                 Faith
                 only
                 cooperateth
                 to
                 the
                 resolve
                 of
                 it
                 ,
                 by
                 affording
                 us
                 one
                 of
                 the
                 Propositions
                 ,
                 but
                 not
                 both
                 ,
                 and
                 not
                 wholly
                 the
                 Conclusion
                 .
              
               
                 7.
                 
                 I
                 am
                 of
                 Dr.
                 Ames
                 minde
                 that
                 it
                 is
                 one
                 of
                 Faiths
                 most
                 eminent
                 acts
                 ,
                 by
                 which
                 it
                 is
                 there
                 described
                 :
                 But
                 so
                 think
                 not
                 they
                 that
                 tell
                 us
                 that
                 is
                 none
                 of
                 the
                 Instrumental
                 Justifying
                 act
                 which
                 is
                 there
                 described
                 .
              
               
                 8.
                 
                 This
                 which
                 you
                 took
                 to
                 be
                 a
                 good
                 answer
                 ,
                 is
                 that
                 great
                 mistake
                 which
                 hath
                 so
                 hardned
                 the
                 Papists
                 against
                 us
                 ;
                 and
                 were
                 it
                 not
                 for
                 this
                 point
                 ,
                 I
                 should
                 not
                 have
                 desired
                 much
                 to
                 have
                 said
                 any
                 thing
                 to
                 you
                 of
                 the
                 rest
                 ,
                 (
                 about
                 Conditional
                 sealing
                 )
                 as
                 being
                 confident
                 that
                 we
                 mean
                 the
                 same
                 thing
                 in
                 the
                 main
                 .
              
               
                 9.
                 
                 You
                 forsake
                 them
                 that
                 use
                 to
                 give
                 this
                 answer
                 ,
                 when
                 you
                 confine
                 it
                 to
                 those
                 only
                 that
                 
                   with
                   assured
                   grounds
                   and
                   infallible
                   demonstrations
                   can
                   make
                   it
                   good
                   to
                   themselves
                   that
                   they
                   Believe
                   ,
                   i.
                   e.
                
                 savingly
                 .
                 I
                 doubt
                 that
                 answer
                 then
                 will
                 hold
                 but
                 to
                 very
                 few
                 ,
                 if
                 you
                 mean
                 by
                 
                   Assured
                   grounds
                   ,
                   &c.
                
                 such
                 as
                 they
                 are
                 actually
                 assured
                 are
                 good
                 and
                 demonstrative
                 .
              
               
                 10.
                 
                 Demonstrations
                 may
                 be
                 infallible
                 ,
                 and
                 yet
                 not
                 known
                 to
                 be
                 such
                 to
                 the
                 person
                 :
                 but
                 I
                 suppose
                 that
                 by
                 the
                 word
                 Demonstration
                 ,
                 you
                 intend
                 that
                 the
                 partie
                 discerns
                 it
                 to
                 be
                 an
                 infallible
                 Demonstration
                 :
                 which
                 sure
                 intimates
                 a
                 very
                 high
                 kinde
                 of
                 certainty
                 .
              
               
                 11.
                 
                 Yet
                 even
                 in
                 that
                 case
                 ,
                 I
                 deny
                 that
                 the
                 general
                 Premise
                 ,
                 in
                 the
                 major
                 ,
                 is
                 equivalent
                 to
                 the
                 Conclusion
                 ,
                 
                   I
                   am
                   Justified
                   and
                   shall
                   be
                   saved
                
                 ;
                 though
                 I
                 should
                 acknowledge
                 that
                 the
                 Conclusion
                 may
                 be
                 said
                 to
                 be
                 
                   de
                   fide
                
                 ,
                 in
                 that
                 the
                 Major
                 hath
                 the
                 predominant
                 Interest
                 in
                 the
                 Conclusion
                 ,
                 if
                 so
                 be
                 that
                 the
                 man
                 have
                 better
                 evidence
                 of
                 his
                 sinceritie
                 ,
                 then
                 of
                 the
                 Truth
                 of
                 the
                 Promise
                 .
              
            
             
               
                 §.
                 74.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 BVt
                 this
                 is
                 said
                 to
                 be
                 a
                 gross
                 mistake
                 ,
                 and
                 thus
                 proved
                 ,
                 
                   as
                   though
                   the
                   Major
                   Proposition
                   alone
                   were
                   equivalent
                   to
                   the
                   Conclusion
                
                 :
                 But
                 here
                 being
                 in
                 our
                 Syllogism
                 ,
                 both
                 a
                 Major
                 and
                 a
                 Minor
                 ,
                 there
                 is
                 added
                 further
                 ,
                 
                   or
                   as
                   if
                   the
                   Conclusion
                   must
                   or
                   can
                   be
                   meerly
                
                 Credenda
                 ,
                 
                   a
                   proper
                   object
                   of
                   Faith
                   ,
                   when
                   but
                   one
                   of
                   the
                   Propositions
                   is
                   of
                   Faith
                   ,
                   the
                   other
                   of
                   sense
                   and
                   knowledge
                   :
                
                 Here
                 the
                 Major
                 is
                 confest
                 to
                 be
                 of
                 Faith
                 ;
                 but
                 the
                 Minor
                 ,
                 
                   I
                   sincerely
                   Believe
                
                 ,
                 is
                 affirmed
                 to
                 be
                 known
                 by
                 inward
                 sense
                 and
                 self-reflexion
                 .
                 Here
                 I
                 must
                 enter
                 my
                 dissent
                 ,
                 that
                 a
                 Conclusion
                 may
                 be
                 Credenda
                 ,
                 an
                 object
                 of
                 Faith
                 ,
                 when
                 but
                 one
                 of
                 the
                 Propositions
                 is
                 of
                 Faith
                 ,
                 and
                 the
                 other
                 of
                 sense
                 and
                 knowledge
                 :
                 yea
                 that
                 it
                 will
                 hold
                 in
                 matters
                 of
                 Faith
                 both
                 fundamental
                 and
                 superstructive
                 .
              
            
             
               
                 §.
                 74.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IT
                 was
                 not
                 this
                 according
                 to
                 your
                 limitations
                 that
                 was
                 said
                 to
                 be
                 a
                 gross
                 mistake
                 ;
                 but
                 as
                 applyed
                 to
                 ordinary
                 Believers
                 ,
                 though
                 my
                 reasons
                 make
                 against
                 both
                 .
              
               
               
                 2.
                 
                 You
                 deal
                 more
                 easily
                 to
                 your self
                 ,
                 then
                 fairly
                 with
                 me
                 ,
                 in
                 your
                 entred
                 Dissent
                 .
                 1.
                 
                 I
                 said
                 
                   meerly
                   Credenda
                
                 ,
                 as
                 confessing
                 it
                 is
                 partly
                 of
                 Faith
                 ,
                 and
                 partly
                 of
                 knowledge
                 ,
                 as
                 the
                 Premises
                 are
                 :
                 and
                 you
                 leave
                 out
                 meerly
                 ,
                 and
                 put
                 in
                 Crendenda
                 alone
                 ,
                 as
                 if
                 I
                 denyed
                 it
                 to
                 participate
                 of
                 Faith.
                 2.
                 
                 I
                 denyed
                 it
                 therefore
                 to
                 be
                 
                   a
                   proper
                   object
                   of
                   Faith
                
                 ;
                 that
                 is
                 ,
                 a
                 meer
                 Credendum
                 or
                 Divine
                 Testimony
                 ;
                 acknowledging
                 that
                 it
                 may
                 be
                 participative
                 and
                 partially
                 ,
                 and
                 less
                 properly
                 called
                 an
                 Object
                 of
                 Faith
                 ;
                 and
                 you
                 leave
                 out
                 properly
                 ,
                 and
                 only
                 affirm
                 it
                 
                   an
                   Object
                   of
                   Faith
                
                 ,
                 of
                 what
                 sort
                 soever
                 ,
                 in
                 general
                 .
              
               
                 3.
                 
                 I
                 have
                 answered
                 this
                 sufficiently
                 ,
                 in
                 telling
                 you
                 my
                 opinion
                 :
                 
                   i.
                   e.
                
                 The
                 Conclusion
                 still
                 partakes
                 of
                 the
                 nature
                 of
                 both
                 Premises
                 :
                 and
                 therefore
                 when
                 one
                 is
                 
                   de
                   fide
                
                 ,
                 and
                 the
                 other
                 
                   naturaliter
                   revelatum
                   vel
                   cognitum
                
                 ,
                 there
                 the
                 Conclusion
                 ,
                 is
                 not
                 purely
                 either
                 supernatural
                 or
                 natural
                 ,
                 
                   de
                   fide
                
                 ,
                 or
                 
                   ex
                   cognitione
                   naturali
                
                 ;
                 but
                 mixt
                 of
                 both
                 .
                 That
                 it
                 s
                 truly
                 a
                 Conclusion
                 ,
                 following
                 those
                 Premises
                 ,
                 is
                 known
                 only
                 by
                 Rational
                 discourse
                 ,
                 and
                 is
                 not
                 
                   de
                   fide
                
                 :
                 but
                 that
                 it
                 is
                 a
                 true
                 Proposition
                 ,
                 is
                 known
                 partly
                 naturally
                 ,
                 partly
                 by
                 supernatural
                 Revelation
                 (
                 which
                 is
                 that
                 we
                 mean
                 ,
                 when
                 we
                 say
                 it
                 is
                 
                   de
                   fide
                
                 )
                 .
                 But
                 because
                 it
                 is
                 fittest
                 in
                 our
                 common
                 speech
                 to
                 give
                 this
                 Conclusion
                 a
                 simple
                 and
                 not
                 a
                 compound
                 Denomination
                 (
                 for
                 brevitie
                 sake
                 )
                 therefore
                 we
                 may
                 well
                 denominate
                 it
                 from
                 one
                 of
                 the
                 Propositions
                 ,
                 and
                 that
                 must
                 alwaies
                 be
                 
                   a
                   parte
                   debiliore
                
                 :
                 And
                 therefore
                 when
                 it
                 is
                 
                   principia
                   naturaliter
                   nota
                
                 that
                 make
                 one
                 proposition
                 or
                 sensible
                 things
                 ,
                 or
                 what
                 ever
                 that
                 is
                 more
                 evident
                 then
                 the
                 truth
                 of
                 the
                 Proposition
                 which
                 is
                 of
                 Divine
                 Testimony
                 ,
                 there
                 it
                 is
                 fittest
                 to
                 say
                 ,
                 The
                 Conclusion
                 is
                 
                   de
                   fide
                
                 ,
                 or
                 of
                 supernatural
                 Revelation
                 ;
                 As
                 when
                 the
                 one
                 Proposition
                 is
                 that
                 
                   there
                   is
                   a
                   God
                
                 ,
                 or
                 
                   I
                   am
                   a
                   man
                
                 ,
                 or
                 
                   God
                   is
                   Great
                   ,
                   or
                   Good
                   ,
                   or
                   True.
                
                 But
                 when
                 the
                 other
                 Proposition
                 is
                 less
                 evident
                 then
                 that
                 which
                 is
                 of
                 Divine
                 Revelation
                 ,
                 then
                 it
                 is
                 fittest
                 to
                 say
                 ,
                 that
                 the
                 Conclusion
                 is
                 such
                 as
                 that
                 Proposition
                 is
                 ,
                 and
                 not
                 properly
                 
                   de
                   fide
                
                 .
                 For
                 the
                 Conclusion
                 being
                 the
                 joynt
                 issue
                 of
                 both
                 Premises
                 as
                 its
                 parents
                 or
                 true
                 Causes
                 ,
                 it
                 cannot
                 be
                 more
                 noble
                 then
                 the
                 more
                 ignoble
                 of
                 them
                 .
                 This
                 explication
                 of
                 my
                 opinion
                 is
                 it
                 that
                 I
                 referr
                 you
                 to
                 as
                 the
                 substance
                 of
                 my
                 answer
                 to
                 all
                 that
                 follows
                 .
              
            
             
               
                 §.
                 75.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 WHen
                 Fisher
                 the
                 Jesuite
                 told
                 Dr.
                 Featley
                 that
                 it
                 was
                 solid
                 Divinity
                 ,
                 that
                 a
                 Conclusion
                 
                   de
                   fide
                
                 must
                 necessarily
                 by
                 inferred
                 out
                 of
                 two
                 Propositions
                 
                   de
                   fide
                
                 ,
                 Dr.
                 Goad
                 (
                 being
                 present
                 as
                 Dr.
                 Featleys
                 Assistant
                 )
                 interposed
                 in
                 these
                 words
                 ,
                 
                   I
                   will
                   maintain
                   the
                   contrary
                   against
                   you
                   or
                   any
                   other
                   :
                   That
                   a
                   Conclusion
                   may
                   be
                
                 de
                 fide
                 ,
                 
                   although
                   both
                   Propositions
                   be
                   not
                
                 de
                 fide
                 ,
                 
                   but
                   one
                   of
                   them
                   otherwise
                   evidently
                   and
                   infallibly
                   true
                   by
                   the
                   light
                   of
                   Reason
                   or
                   experience
                
                 ;
                 giving
                 instance
                 in
                 this
                 Conclusion
                 ,
                 
                   Christus
                   est
                   risibilis
                
                 ,
                 which
                 he
                 said
                 and
                 truly
                 ,
                 was
                 
                   de
                   fide
                
                 ,
                 though
                 both
                 Propositions
                 whence
                 it
                 is
                 inferred
                 be
                 not
                 
                   de
                   fide
                   .
                   Omnis
                   homo
                   est
                   risibilis
                   ,
                
                 is
                 not
                 a
                 Proposition
                 
                   de
                   fide
                
                 ,
                 or
                 supernaturally
                 revealed
                 in
                 Scripture
                 ;
                 yet
                 thence
                 the
                 Conclusion
                 follows
                 in
                 this
                 Syllogism
                 .
                 
                   Omnis
                   homoest
                   risibilis
                   :
                   Christus
                   est
                   homo
                   :
                
                 therefore
                 
                   Christus
                   est
                   r●sibilis
                
                 ,
                 which
                 is
                 a
                 Conclusion
                 
                   de
                   fide
                
                 ,
                 affirming
                 that
                 
                   Melchior
                   Canus
                
                 had
                 judiciously
                 handled
                 and
                 proved
                 this
                 tenent
                 ,
                 which
                 he
                 said
                 he
                 could
                 otherwise
                 demonstrate
                 to
                 be
                 infallible
                 :
                 To
                 whom
                 Dr.
                 Featley
                 assents
                 ,
                 second
                 Daies
                 dispute
                 ,
                 
                   pag.
                   85.
                
                 
                 It
                 were
                 casie
                 to
                 frame
                 many
                 such
                 Syllogisms
                 .
                 If
                 an
                 Heretick
                 should
                 affirm
                 that
                 Christ
                 had
                 only
                 a
                 phantastick
                 body
                 in
                 appearance
                 only
                 ,
                 how
                 would
                 you
                 prove
                 the
                 contrary
                 but
                 with
                 this
                 Syllogism
                 ,
                 
                   He
                   that
                   is
                   truly
                   man
                   ,
                   hath
                   a
                   true
                   body
                   ,
                   and
                   not
                   a
                   phantastick
                   body
                   only
                   .
                
                 This
                 is
                 a
                 Position
                 in
                 reason
                 ,
                 
                   Christ
                   
                   is
                   truly
                   a
                   man
                
                 :
                 this
                 is
                 a
                 Position
                 
                   de
                   fide
                
                 in
                 Scripture
                 ,
                 whence
                 follows
                 the
                 Conclusion
                 
                   de
                   fide
                
                 ,
                 that
                 
                   Christ
                   hath
                   not
                   a
                   phantastick
                   body
                
                 ;
                 If
                 one
                 should
                 deny
                 that
                 Christ
                 had
                 a
                 reasonable
                 soul
                 ,
                 affirming
                 that
                 his
                 body
                 was
                 informed
                 by
                 the
                 Dietie
                 instead
                 of
                 a
                 Soul
                 ,
                 must
                 it
                 not
                 be
                 thus
                 proved
                 ?
                 
                   Every
                   true
                   man
                   hath
                   a
                   reasonable
                   Soul
                   :
                   Christ
                   is
                   a
                   true
                   man
                   ,
                   and
                   therefore
                   Christ
                   hath
                   a
                   reasonable
                   Soul.
                   The
                   Citie
                   that
                   ruleth
                   over
                   the
                   Nations
                   of
                   the
                   earth
                   ,
                   and
                   is
                   seated
                   on
                   seven
                   hills
                   ,
                   is
                   the
                   seat
                   of
                   the
                   Beast
                   .
                
                 This
                 is
                 a
                 Scripture
                 Proposition
                 :
                 But
                 that
                 Rome
                 then
                 ruled
                 over
                 the
                 Nations
                 of
                 the
                 Earth
                 ,
                 and
                 was
                 seated
                 on
                 7
                 hills
                 ,
                 we
                 know
                 by
                 History
                 and
                 Geography
                 :
                 Whence
                 the
                 Conclusion
                 follows
                 ,
                 that
                 
                   Rome
                   is
                   the
                   seat
                   of
                   the
                   Beast
                   .
                
                 Abundance
                 of
                 these
                 may
                 be
                 framed
                 ,
                 where
                 the
                 Proposition
                 opposite
                 to
                 the
                 Conclusion
                 ,
                 is
                 either
                 an
                 Heresie
                 or
                 at
                 least
                 an
                 error
                 in
                 Faith.
                 The
                 Conclusion
                 is
                 of
                 Faith
                 Disputing
                 against
                 the
                 Vbiquitarians
                 and
                 Transubstantiation
                 ;
                 to
                 hold
                 up
                 the
                 Orthodox
                 Faith
                 ,
                 we
                 are
                 necessitated
                 to
                 make
                 use
                 of
                 maximes
                 of
                 known
                 reason
                 .
                 If
                 they
                 were
                 denyed
                 us
                 ,
                 the
                 new
                 Crew
                 now
                 start
                 up
                 ,
                 that
                 deny
                 all
                 consequences
                 from
                 Scripture
                 ,
                 and
                 will
                 have
                 none
                 but
                 Scripture
                 words
                 ,
                 had
                 here
                 a
                 notable
                 advantage
                 .
                 This
                 Argument
                 well
                 followed
                 ,
                 would
                 put
                 Mr.
                 Baxter
                 himself
                 to
                 a
                 great
                 loss
                 in
                 some
                 of
                 his
                 Arguments
                 (
                 for
                 which
                 yet
                 I
                 give
                 him
                 thanks
                 )
                 to
                 prove
                 that
                 the
                 Scripture
                 is
                 the
                 word
                 of
                 God.
                 
              
            
             
               
                 §.
                 75.
                 
              
               
                 
                   R.
                   B.
                
                 THis
                 is
                 fully
                 answered
                 before
                 ,
                 even
                 in
                 my
                 last
                 Section
                 .
                 1.
                 
                 Dr.
                 Go●d
                 saith
                 but
                 the
                 same
                 that
                 I
                 say
                 :
                 only
                 I
                 distinguish
                 1.
                 
                 Between
                 that
                 which
                 is
                 purely
                 
                   de
                   fide
                
                 ,
                 and
                 that
                 which
                 is
                 only
                 denominated
                 
                   de
                   fide
                
                 as
                 the
                 more
                 debile
                 of
                 the
                 Premises
                 .
                 In
                 the
                 latter
                 sense
                 the
                 Doctors
                 conclusions
                 are
                 
                   de
                   fide
                
                 ,
                 in
                 the
                 former
                 not
                 .
                 2.
                 
                 When
                 a
                 Conclusion
                 is
                 denyed
                 to
                 be
                 
                   de
                   fide
                
                 ,
                 it
                 may
                 be
                 meant
                 either
                 as
                 a
                 Diminution
                 of
                 its
                 evidence
                 ,
                 or
                 as
                 magnifying
                 its
                 evidence
                 above
                 that
                 which
                 is
                 purely
                 
                   de
                   fide
                
                 ,
                 or
                 as
                 equaling
                 it
                 thereto
                 .
                 When
                 I
                 say
                 this
                 Conclusion
                 is
                 not
                 
                   de
                   fide
                   ,
                   A.
                   B.
                   is
                   Justified
                   and
                   shall
                   be
                   saved
                   ,
                
                 I
                 speak
                 it
                 by
                 way
                 of
                 Diminution
                 of
                 its
                 evidence
                 and
                 authority
                 .
                 And
                 I
                 confidently
                 speak
                 it
                 ,
                 and
                 doubt
                 not
                 to
                 maintain
                 it
                 .
                 But
                 when
                 I
                 deny
                 this
                 Conclusion
                 to
                 be
                 simply
                 or
                 purely
                 
                   de
                   fide
                   ,
                   I
                
                 R.
                 B.
                 
                   shall
                   rise
                   again
                
                 ,
                 I
                 distinguish
                 nothing
                 of
                 the
                 evidence
                 or
                 necessity
                 of
                 it
                 .
                 And
                 when
                 I
                 thus
                 argue
                 ,
                 
                   Omne
                   quod
                   sentit
                   &
                   ratiocinatur
                   ,
                   est
                   Animal
                   .
                   Ego
                
                 R.
                 B.
                 
                   sentio
                   &
                   ratiocinor
                
                 :
                 therefore
                 
                   ego
                   sum
                   Animal
                
                 ;
                 though
                 I
                 say
                 that
                 here
                 the
                 Conclusion
                 is
                 not
                 
                   de
                   fide
                
                 ,
                 yet
                 I
                 intend
                 thereby
                 to
                 extoll
                 it
                 for
                 evidence
                 above
                 that
                 which
                 is
                 
                   de
                   fide
                
                 .
                 And
                 when
                 I
                 affirm
                 this
                 Conclusion
                 to
                 be
                 
                   de
                   fide
                   ,
                   I
                
                 R.
                 B.
                 
                   shall
                   rise
                   again
                
                 ,
                 as
                 denominated
                 
                   à
                   parte
                   debiliore
                
                 ,
                 I
                 do
                 speak
                 it
                 in
                 Diminution
                 of
                 its
                 evidence
                 ,
                 in
                 comparison
                 of
                 that
                 which
                 is
                 more
                 evident
                 in
                 nature
                 :
                 The
                 Premises
                 are
                 these
                 ,
                 
                   All
                   m●n
                   shall
                   rise
                   again
                   :
                   I
                   am
                   a
                   man
                   ;
                   therefore
                   I
                   shall
                   rise
                   again
                
                 (
                 supposing
                 we
                 spe●k
                 of
                 men
                 that
                 dye
                 )
                 .
                 If
                 the
                 Major
                 which
                 is
                 
                   de
                   fide
                
                 ,
                 were
                 as
                 evident
                 as
                 the
                 Minor
                 ,
                 which
                 is
                 not
                 ,
                 the
                 Conclusion
                 would
                 be
                 more
                 evident
                 then
                 it
                 is
                 :
                 and
                 if
                 neither
                 were
                 
                   de
                   fide
                
                 ,
                 but
                 both
                 known
                 naturally
                 as
                 the
                 Minor
                 is
                 ,
                 the
                 Conclusion
                 would
                 not
                 be
                 
                   de
                   fide
                
                 ,
                 but
                 would
                 be
                 more
                 evident
                 .
                 This
                 I
                 speak
                 that
                 you
                 may
                 not
                 think
                 that
                 I
                 deny
                 the
                 Certainty
                 ,
                 Evidence
                 or
                 Necessity
                 of
                 every
                 Conclusion
                 ,
                 which
                 I
                 deny
                 to
                 be
                 
                   de
                   fide
                
                 ,
                 either
                 pur●ly
                 ,
                 or
                 by
                 prevalent
                 participation
                 .
              
               
                 3.
                 
                 For
                 the
                 Papists
                 ,
                 though
                 ofttimes
                 they
                 take
                 the
                 term
                 
                   de
                   fide
                
                 ,
                 as
                 you
                 and
                 I
                 do
                 ,
                 for
                 that
                 which
                 is
                 by
                 supernatural
                 Revelation
                 Divine
                 ,
                 yet
                 sometimes
                 they
                 take
                 it
                 for
                 any
                 point
                 which
                 is
                 necessary
                 to
                 salvation
                 to
                 be
                 held
                 ,
                 without
                 respect
                 to
                 the
                 supernaturality
                 of
                 the
                 Revelation
                 ,
                 How
                 Fisher
                 used
                 it
                 ,
                 I
                 know
                 not
                 .
              
               
               
                 4.
                 
                 I
                 think
                 your
                 Conclusion
                 ,
                 that
                 
                   Christ
                   hath
                   a
                   true
                   body
                
                 ,
                 is
                 purely
                 
                   de
                   fide
                
                 ,
                 and
                 may
                 be
                 proved
                 by
                 meer
                 Scripture
                 Testimony
                 ,
                 without
                 your
                 medium
                 .
              
               
                 5.
                 
                 The
                 advantage
                 that
                 you
                 say
                 the
                 new
                 Crew
                 would
                 have
                 upon
                 denyal
                 of
                 the
                 use
                 of
                 Maximes
                 of
                 known
                 reason
                 ,
                 I
                 know
                 not
                 who
                 gives
                 them
                 (
                 except
                 Veronius
                 and
                 his
                 followers
                 ,
                 against
                 whom
                 its
                 long
                 since
                 I
                 read
                 and
                 consented
                 to
                 Vedelius
                 in
                 the
                 main
                 )
                 .
                 But
                 once
                 again
                 ,
                 and
                 once
                 for
                 all
                 ,
                 let
                 me
                 tell
                 you
                 ,
                 that
                 if
                 the
                 other
                 of
                 your
                 Premises
                 be
                 less
                 evident
                 or
                 proveable
                 then
                 the
                 very
                 Word
                 of
                 God
                 ,
                 and
                 be
                 more
                 to
                 be
                 doubted
                 of
                 ,
                 then
                 your
                 Conclusion
                 is
                 not
                 
                   de
                   fide
                
                 .
                 For
                 nothing
                 that
                 is
                 truly
                 
                   de
                   fide
                
                 ,
                 is
                 less
                 evident
                 then
                 the
                 truth
                 of
                 Gods
                 Word
                 ,
                 and
                 that
                 part
                 of
                 the
                 word
                 in
                 particular
                 .
                 But
                 yet
                 though
                 in
                 such
                 a
                 case
                 we
                 tell
                 them
                 that
                 the
                 Conclusion
                 is
                 not
                 
                   de
                   fide
                
                 ,
                 yet
                 it
                 follows
                 not
                 that
                 it
                 is
                 untrue
                 ,
                 yea
                 or
                 not
                 evident
                 :
                 nor
                 do
                 we
                 therefore
                 deny
                 the
                 use
                 of
                 Reasoning
                 from
                 mediums
                 of
                 lower
                 evidence
                 then
                 Scripture
                 ;
                 much
                 less
                 of
                 clearer
                 evidence
                 .
                 But
                 many
                 consequences
                 may
                 be
                 true
                 ,
                 and
                 yet
                 not
                 
                   de
                   fide
                
                 when
                 one
                 of
                 the
                 Premises
                 is
                 
                   de
                   fide
                
                 .
              
               
                 Note
                 also
                 for
                 the
                 understanding
                 of
                 what
                 I
                 have
                 said
                 concerning
                 the
                 evidence
                 of
                 the
                 objects
                 of
                 Faith
                 ,
                 that
                 whereas
                 we
                 do
                 usually
                 so
                 compare
                 Science
                 ,
                 Opinion
                 and
                 Divine
                 Faith
                 ,
                 as
                 to
                 conclude
                 that
                 Science
                 is
                 an
                 assent
                 both
                 firme
                 ,
                 certain
                 and
                 evident
                 ;
                 Divine
                 Faith
                 is
                 an
                 assent
                 ,
                 fi●me
                 and
                 certain
                 ,
                 but
                 not
                 evident
                 ;
                 Opinion
                 is
                 sometime
                 firme
                 ,
                 but
                 never
                 certain
                 or
                 evident
                 ;
                 I
                 do
                 not
                 speak
                 in
                 the
                 language
                 of
                 these
                 Divines
                 and
                 Philosophers
                 ,
                 when
                 I
                 ascribe
                 an
                 Evidence
                 to
                 Divine
                 Faith
                 :
                 But
                 then
                 you
                 must
                 understand
                 that
                 the
                 difference
                 is
                 not
                 (
                 as
                 I
                 conceive
                 )
                 
                   de
                   re
                
                 ,
                 but
                 
                   de
                   nomine
                
                 ;
                 For
                 I
                 take
                 not
                 the
                 term
                 evident
                 ,
                 in
                 so
                 restrained
                 a
                 sense
                 as
                 they
                 do
                 :
                 As
                 to
                 instance
                 in
                 
                   Rob.
                   Baronius
                
                 (
                 that
                 second
                 Camer●
                 )
                 who
                 saith
                 ,
                 
                   Assensus
                   evidens
                   est
                   cum
                   quis
                   per
                   se
                   ,
                   hoc
                   est
                   ,
                   vi
                   sui
                   sensus
                   aut
                   rationis
                   ,
                   absque
                   alterius
                   informatione
                   &
                   testificatione
                   percipit
                   eam
                   propositionem
                   ,
                   cui
                   assentitur
                   ,
                   esse
                   veram
                
                 :
                 and
                 he
                 makes
                 that
                 an
                 inevident
                 Assent
                 ,
                 
                   cum
                   quis
                   Assentitur
                   propositioni
                   ,
                   non
                   quod
                   sensus
                   ,
                   aut
                   solida
                   ratio
                   eam
                   veram
                   esse
                   Demonstret
                   :
                   sed
                   vel
                   quod
                   levis
                   &
                   inefficax
                   ratio
                   illud
                   suadeat
                   ,
                   vel
                   quod
                   alius
                   testetur
                   eam
                   esse
                   veram
                   ;
                   Philos
                   .
                   Theol.
                   an
                   .
                
                 p.
                 148.
                 
                 But
                 I
                 think
                 the
                 term
                 evident
                 ,
                 is
                 here
                 too
                 much
                 restrained
                 ;
                 and
                 that
                 with
                 great
                 inconvenience
                 ,
                 and
                 some
                 wrong
                 to
                 the
                 Christian
                 Faith.
                 I
                 take
                 that
                 to
                 be
                 properly
                 evident
                 ,
                 which
                 is
                 to
                 the
                 understanding
                 truly
                 Apparent
                 ,
                 or
                 Discernable
                 ;
                 which
                 hath
                 divers
                 degrees
                 :
                 And
                 the
                 Negative
                 addition
                 (
                 that
                 it
                 must
                 be
                 
                   absque
                   alterius
                   testificatione
                
                 )
                 is
                 not
                 only
                 superfluous
                 ,
                 but
                 unsound
                 ;
                 And
                 may
                 appear
                 even
                 from
                 the
                 Authors
                 words
                 ;
                 1.
                 where
                 he
                 opposeth
                 these
                 two
                 ,
                 in
                 describing
                 inevident
                 Assent
                 ;
                 
                   non
                   quod
                   sensus
                   aut
                   solida
                   Ratio
                   eam
                   veram
                   esse
                   demonstret
                   ,
                
                 and
                 
                   sed
                   quod
                   alius
                   testetur
                   eam
                   esse
                   veram
                   .
                
                 Where
                 he
                 grants
                 that
                 whatsoever
                 solid
                 reason
                 demonstrateth
                 to
                 be
                 true
                 ,
                 that
                 is
                 evident
                 .
                 Now
                 I
                 say
                 ,
                 that
                 he
                 should
                 not
                 have
                 opposed
                 all
                 Testimony
                 to
                 this
                 .
                 For
                 solid
                 reason
                 doth
                 demonstrate
                 Gods
                 Testimony
                 to
                 be
                 true
                 ,
                 and
                 this
                 to
                 be
                 his
                 Testimony
                 .
                 2.
                 
                 He
                 ascribeth
                 Certainty
                 to
                 Divine
                 Faith
                 ,
                 which
                 he
                 describeth
                 to
                 be
                 an
                 Assent
                 ,
                 
                   qui
                   nititur
                   certo
                   aliquo
                   aut
                   solido
                   fundamento
                   ,
                   non
                   vero
                   levi
                   aut
                   fallaci
                   ratione
                
                 ;
                 and
                 he
                 noteth
                 diligently
                 ,
                 that
                 
                   ad
                   certitudinem
                   assensus
                   requiri
                   ,
                   ut
                   fundamentum
                   quo
                   mens
                   nititur
                   dum
                   assensum
                   praebet
                   ,
                   non
                   solum
                   ut
                   sit
                   in
                   se
                   certum
                   ,
                   sed
                   etiam
                   ut
                   assentienti
                   tale
                   videatur
                   ;
                   nisi
                   enim
                   ille
                   sciat
                   rationem
                   qua
                   nititur
                   esse
                   certam
                   ,
                   ejus
                   assensus
                   nullo
                   modo
                   erit
                   certus
                   &
                   stabilis
                   .
                
                 Now
                 he
                 confesseth
                 that
                 the
                 object
                 of
                 Science
                 must
                 be
                 evident
                 :
                 and
                 here
                 he
                 saith
                 ,
                 
                   nisi
                   scia●
                   rationem
                   esse
                   certam
                
                 .
                 If
                 he
                 must
                 
                   scire
                   certitudinem
                
                 ,
                 then
                 he
                 must
                 
                   scire
                   eviden●iam
                
                 ,
                 if
                 all
                 objects
                 of
                 science
                 are
                 evident
                 .
                 And
                 what
                 is
                 it
                 to
                 know
                 ,
                 but
                 to
                 discern
                 or
                 understand
                 a
                 discernable
                 ,
                 cognoscible
                 ,
                 or
                 evident
                 object
                 ?
                 How
                 then
                 can
                 we
                 
                   scire
                   certitudinem
                   ,
                   nisi
                   sciendo
                   aliquam
                   Certitudinis
                   Evidentiam
                   ?
                
                 I
                 conceive
                 
                 therefore
                 that
                 it
                 is
                 true
                 proper
                 evidence
                 which
                 is
                 allowed
                 to
                 Divine
                 Faith
                 ,
                 under
                 this
                 name
                 of
                 Certainty
                 ,
                 even
                 by
                 them
                 that
                 say
                 it
                 is
                 not
                 evident
                 ;
                 I
                 know
                 what
                 a
                 stir
                 the
                 School-men
                 make
                 about
                 this
                 point
                 .
                 The
                 Question
                 is
                 not
                 only
                 
                   de
                   Evidentia
                   sidei
                
                 ,
                 but
                 
                   de
                   Evidenti
                   Theologie
                
                 also
                 ,
                 which
                 they
                 distinguish
                 from
                 fides
                 ,
                 as
                 
                   habitus
                   primorum
                   principi●rum
                   ,
                   &
                   scientia
                   Conclusionum
                
                 are
                 distinct
                 .
                 Though
                 the
                 most
                 of
                 the
                 School-men
                 go
                 the
                 other
                 way
                 ,
                 yet
                 some
                 (
                 as
                 
                   Henricus
                   Quodlib
                
                 .
                 12.
                 q.
                 2.
                 and
                 
                   Beza
                   Archiepisc
                   .
                   Hispalens
                   .
                   qu.
                
                 1.
                 
                   prolog
                   .
                   art
                
                 .
                 3.
                 not
                 .
                 3.4
                 .
                 )
                 do
                 affirm
                 our
                 Theology
                 to
                 have
                 Evidence
                 .
                 Aquinas
                 and
                 his
                 followers
                 maintain
                 it
                 to
                 be
                 a
                 Science
                 ;
                 but
                 that
                 is
                 ,
                 because
                 they
                 suppose
                 it
                 to
                 be
                 subalternate
                 to
                 the
                 Science
                 of
                 God
                 and
                 the
                 Gloryfied
                 .
                 And
                 therefore
                 Aquin.
                 22.
                 qu.
                 1.
                 art
                 .
                 5.
                 c.
                 denyeth
                 those
                 things
                 to
                 be
                 
                   scita
                   quae
                   communiter
                   &
                   simpliciter
                   s●b
                   fide
                   c●ntinentur
                   ,
                
                 and
                 that
                 because
                 
                   omnis
                   scientia
                   habetur
                   per
                   aliqua
                   principia
                   per
                   se
                   nota
                   ,
                   &
                   per
                   consequens
                   visa
                   .
                
                 But
                 I
                 think
                 that
                 
                   per
                   consequens
                   visa
                
                 ,
                 will
                 not
                 hold
                 without
                 exceptions
                 and
                 limitations
                 ;
                 and
                 I
                 suppose
                 it
                 to
                 be
                 
                   ex
                   principiis
                   per
                   se
                   notis
                
                 originally
                 :
                 Yet
                 in
                 the
                 foregoing
                 Article
                 ,
                 Aquinas
                 grants
                 that
                 though
                 
                   quae
                   subsunt
                   fidei
                   Considerata
                   in
                   speciali
                   non
                   possunt
                   esse
                   simul
                   visa
                   &
                   Credita
                   ,
                   tamen
                   in
                   generali
                   sub
                   communi
                   ratione
                   Credibilis
                   sic
                   visa
                   sunt
                   ab
                   eo
                   qui
                   Credit
                   .
                   Non
                   enim
                   Crederet
                   nisi
                   videret
                   ea
                   esse
                   Credenda
                   ,
                   vel
                   propter
                   Evidentiam
                   signorum
                   vel
                   propter
                   aliquid
                   hujusmodi
                   .
                
                 And
                 I
                 easily
                 confess
                 that
                 matters
                 of
                 meer
                 supernatural
                 Revelation
                 are
                 not
                 in
                 themselves
                 evident
                 ,
                 nor
                 
                   ab
                   Evidentia
                   ipsius
                   rei
                
                 must
                 we
                 prove
                 it
                 ;
                 But
                 that
                 we
                 have
                 Evidence
                 of
                 the
                 Veritie
                 of
                 the
                 Conclusions
                 ,
                 by
                 the
                 Evidence
                 of
                 the
                 great
                 Principles
                 and
                 the
                 Conexion
                 ,
                 I
                 take
                 yet
                 for
                 sound
                 Doctrine
                 .
                 The
                 Scotists
                 in
                 opposition
                 to
                 the
                 Thomists
                 make
                 much
                 a
                 doe
                 on
                 the
                 question
                 
                   Virum
                   Theologia
                   sit
                   Scientia
                
                 :
                 And
                 if
                 properly
                 Scientia
                 ,
                 it
                 seems
                 it
                 must
                 be
                 evident
                 .
                 Scotus
                 lays
                 down
                 four
                 things
                 necessary
                 to
                 Science
                 strictly
                 and
                 properly
                 so
                 called
                 ;
                 1.
                 
                 
                   Quod
                   sit
                   Cognitio
                   cer●a
                   ,
                   i.
                   e.
                   sine
                   deceptione
                   .
                
                 2.
                 
                 
                   Quod
                   sit
                   de
                   objecto
                   necessario
                   ,
                   &
                   non
                   contingente
                   .
                
                 3.
                 
                 
                   Debet
                   esse
                   Causata
                   à
                   Causa
                   Evidenti
                   intellectui
                   ,
                   id
                   est
                   ,
                   à
                   principiis
                   evidenter
                   notis
                   intellectui
                
                 ;
                 by
                 which
                 he
                 saith
                 Science
                 is
                 distinguished
                 from
                 Faith
                 which
                 is
                 
                   cognitio
                   obscura
                   ,
                   aenigmatica●●●
                   inevidens
                
                 .
                 4.
                 
                 
                   Quod
                   hujusmodi
                   principia
                   seu
                   causa
                   ex
                   terminis
                   evidens
                   intellectui
                   debet
                   applicari
                   per
                   discursum
                   Syllogisticum
                   bonum
                   &
                   legitimum
                   ad
                   inferendam
                   conclusionem
                
                 :
                 and
                 so
                 Science
                 is
                 defined
                 
                   Notitia
                   intellectualis
                   ,
                   cert●
                   &
                   Ev●dens
                   alicujus
                   veri
                   ,
                   necessarii
                   ,
                   evidenter
                   deducti
                   ex
                   princ●p●is
                   necessa●●is
                   pr●us
                   Evidenter
                   notis
                   .
                
                 Yet
                 Rada
                 saith
                 ,
                 the
                 fourth
                 of
                 these
                 is
                 accidental
                 .
                 And
                 I
                 see
                 not
                 but
                 we
                 have
                 even
                 such
                 a
                 rigid
                 strict
                 Science
                 of
                 the
                 objects
                 of
                 Faith.
                 1.
                 
                 It
                 may
                 be
                 
                   Notitia
                   Intellectualis
                   certa
                
                 ,
                 as
                 all
                 confess
                 .
                 2.
                 
                 And
                 
                   de
                   objecto
                   necessario
                
                 .
                 Only
                 let
                 me
                 add
                 ,
                 that
                 when
                 we
                 make
                 use
                 of
                 infallible
                 Tradition
                 
                   de
                   facto
                
                 ,
                 in
                 proving
                 the
                 soundness
                 of
                 our
                 Records
                 ,
                 that
                 this
                 was
                 
                   Contingens
                   à
                   priori
                
                 ,
                 yet
                 is
                 it
                 necessary
                 
                   à
                   posteriore
                   necessitate
                   existentiae
                
                 ;
                 and
                 that
                 as
                 to
                 the
                 verity
                 ,
                 though
                 it
                 be
                 contingent
                 ,
                 whether
                 this
                 or
                 that
                 particular
                 man
                 speak
                 truth
                 ,
                 yet
                 considering
                 but
                 the
                 force
                 of
                 objects
                 and
                 common
                 natural
                 inclinations
                 in
                 determining
                 the
                 Will
                 ,
                 it
                 may
                 certainly
                 be
                 concluded
                 that
                 as
                 to
                 a
                 whole
                 Nation
                 ,
                 or
                 World
                 ,
                 some
                 voluntary
                 actions
                 are
                 so
                 Contingent
                 ,
                 as
                 that
                 yet
                 they
                 are
                 of
                 a
                 most
                 certainly
                 discernable
                 event
                 :
                 Even
                 men
                 before
                 hand
                 may
                 infallibly
                 know
                 that
                 they
                 will
                 come
                 ●o
                 pass
                 ,
                 (
                 supposing
                 the
                 world
                 to
                 continue
                 Rational
                 )
                 :
                 As
                 that
                 all
                 this
                 Nation
                 ,
                 or
                 all
                 Europe
                 will
                 not
                 famish
                 themselves
                 willfully
                 ,
                 and
                 will
                 not
                 hang
                 themselves
                 ,
                 &c.
                 is
                 a
                 thing
                 that
                 may
                 as
                 certainly
                 be
                 foreknown
                 ,
                 as
                 if
                 it
                 were
                 not
                 Contingent
                 :
                 much
                 more
                 may
                 the
                 Verity
                 of
                 such
                 past
                 actions
                 be
                 known
                 .
                 3.
                 
                 And
                 that
                 it
                 may
                 have
                 evident
                 principles
                 ,
                 shall
                 be
                 shown
                 anon
                 .
                 4.
                 
                 And
                 then
                 that
                 it
                 is
                 discoursive
                 ,
                 is
                 clear
                 .
                 Though
                 Credere
                 it self
                 as
                 it
                 is
                 the
                 quieting
                 and
                 repose
                 or
                 confidence
                 of
                 the
                 minde
                 upon
                 the
                 authority
                 or
                 apprehended
                 Veracity
                 of
                 the
                 Reveale●
                 ▪
                 is
                 an
                 effect
                 of
                 this
                 discourse
                 seeing
                 siducia
                 is
                 not
                 purely
                 or
                 chieflly
                 ,
                 an
                 Intellectual
                 act
                 ,
                 nor
                 
                   sidem
                   alicui
                   habere
                
                 as
                 it
                 signifieth
                 this
                 repose
                 :
                 Yet
                 
                 the
                 Truth
                 received
                 on
                 the
                 Speakers
                 Trust
                 or
                 Credit
                 ,
                 is
                 received
                 by
                 the
                 Intellect
                 in
                 a
                 discoursive
                 way
                 .
              
               
                 Rada
                 granteth
                 these
                 Conclusions
                 ,
                 1.
                 
                 
                   Theologia
                   secundum
                   se
                   est
                   verè
                   &
                   propriè
                   scientic
                   .
                
                 2.
                 
                 
                   Theologia
                   Dei
                   respectu
                   eorum
                   quae
                   funt
                   necessaria
                   secundem
                   se
                   ,
                   est
                   verè
                   &
                   propriè
                   scient●a
                   .
                
                 3.
                 
                 
                   Theologia
                   in
                   beatis
                   est
                   propriè
                   &
                   verè
                   scientia
                   quoad
                   omnes
                   .
                
                 4.
                 
                 
                   Conditiones
                   scientiae
                
                 .
                 Yet
                 this
                 eighth
                 Conclusion
                 is
                 that
                 
                   Theologia
                   prout
                   est
                   in
                   nobis
                   viatoribu●
                   non
                   est
                   propriè
                   &
                   strictè
                   scientia
                   .
                
                 And
                 the
                 great
                 Argument
                 to
                 prove
                 it
                 is
                 ,
                 
                   prout
                   est
                   in
                   nobis
                   est
                   inevidens
                   ,
                   quia
                   principia
                   nostrae
                   Theologiae
                   sunt
                   tantum
                   Credita
                   ,
                
                 so
                 that
                 all
                 the
                 weight
                 is
                 laid
                 on
                 this
                 inevidence
                 Briefly
                 ,
                 my
                 reasons
                 for
                 the
                 Evidence
                 of
                 the
                 Object
                 of
                 Divine
                 Faith
                 ,
                 are
                 these
                 .
                 1.
                 
                 If
                 it
                 be
                 evident
                 that
                 
                   Deus
                   est
                   Verax
                   ,
                   &
                   Deus
                   haec
                   testatur
                   ,
                
                 that
                 God
                 is
                 true
                 of
                 his
                 Word
                 ,
                 and
                 that
                 this
                 is
                 his
                 Word
                 or
                 Revelation
                 ,
                 then
                 Faith
                 hath
                 evident
                 principles
                 .
                 But
                 the
                 Antecedent
                 is
                 true
                 ;
                 therefore
                 ▪
                 Into
                 these
                 principles
                 we
                 resolve
                 all
                 points
                 of
                 Faith
                 :
                 Whatsoever
                 God
                 witnesseth
                 is
                 true
                 ;
                 but
                 the
                 Doctrine
                 of
                 the
                 Resurrection
                 ,
                 judgment
                 ,
                 &c.
                 
                 God
                 witnesseth
                 or
                 revealeth
                 ;
                 therefore
                 ;
                 That
                 God
                 is
                 true
                 ,
                 we
                 have
                 the
                 same
                 Evidence
                 as
                 that
                 he
                 is
                 perfectly
                 good
                 ,
                 and
                 that
                 is
                 ,
                 that
                 he
                 is
                 God
                 :
                 and
                 that
                 there
                 is
                 a
                 God
                 ,
                 I
                 take
                 to
                 be
                 as
                 evident
                 a
                 Truth
                 as
                 any
                 in
                 Nature
                 to
                 Reason
                 ,
                 though
                 God
                 himself
                 be
                 so
                 far
                 above
                 our
                 comprehension
                 .
                 That
                 this
                 is
                 a
                 Divine
                 Revelation
                 ,
                 hath
                 also
                 its
                 evidence
                 ,
                 in
                 evident
                 miracles
                 sealing
                 it
                 to
                 the
                 first
                 witnesses
                 ;
                 and
                 in
                 Evidently
                 Infallible
                 Tradition
                 delivering
                 down
                 to
                 us
                 the
                 Records
                 with
                 the
                 seals
                 .
                 I
                 doubt
                 not
                 to
                 affirm
                 that
                 some
                 humane
                 Testimony
                 affordeth
                 such
                 a
                 Certainty
                 as
                 is
                 unquestionable
                 ,
                 because
                 of
                 the
                 Evidence
                 of
                 that
                 Certainty
                 :
                 as
                 that
                 King
                 James
                 was
                 King
                 of
                 England
                 ,
                 &c.
                 and
                 of
                 the
                 matter
                 in
                 question
                 we
                 have
                 as
                 great
                 ,
                 and
                 in
                 it self
                 far
                 greater
                 .
                 But
                 of
                 this
                 elsewhere
                 .
                 2.
                 
                 If
                 Divine
                 Faith
                 give
                 us
                 a
                 Certainty
                 without
                 objective
                 Evidence
                 ,
                 then
                 it
                 is
                 miraculous
                 or
                 contrary
                 to
                 nature
                 ,
                 or
                 at
                 least
                 above
                 it
                 (
                 not
                 only
                 as
                 rectifying
                 disabled
                 nature
                 ,
                 which
                 I
                 grant
                 ,
                 but
                 )
                 as
                 moving
                 man
                 not
                 as
                 man
                 ,
                 or
                 the
                 Intellect
                 not
                 as
                 an
                 Intellect
                 ,
                 which
                 knows
                 naturally
                 no
                 other
                 Action
                 but
                 upon
                 fit
                 objects
                 ,
                 and
                 what
                 is
                 wrought
                 by
                 them
                 :
                 It
                 knoweth
                 no
                 apprehension
                 of
                 truth
                 ,
                 but
                 as
                 it
                 is
                 apparent
                 or
                 evidenced
                 truth
                 .
                 To
                 understand
                 this
                 Axiom
                 to
                 be
                 true
                 ,
                 
                   All
                   men
                   shall
                   be
                   Judged
                
                 ,
                 and
                 to
                 see
                 no
                 Evidence
                 of
                 its
                 truth
                 ,
                 are
                 contradictions
                 .
                 3.
                 
                 At
                 lest
                 it
                 cannot
                 be
                 concluded
                 in
                 general
                 ,
                 that
                 the
                 objects
                 of
                 Faith
                 are
                 not
                 evident
                 to
                 any
                 ,
                 in
                 that
                 they
                 were
                 evident
                 not
                 only
                 to
                 the
                 Prophets
                 and
                 Apostles
                 themselves
                 ,
                 but
                 to
                 all
                 the
                 Churches
                 in
                 that
                 age
                 where
                 they
                 wrought
                 their
                 miracles
                 .
                 For
                 as
                 the
                 
                   formale
                   fidei
                   objectum
                
                 ,
                 viz.
                 
                   Veracitas
                   Revelantis
                
                 ,
                 is
                 evident
                 to
                 Nature
                 ,
                 and
                 so
                 to
                 all
                 that
                 have
                 not
                 lost
                 reason
                 ;
                 so
                 that
                 God
                 himself
                 was
                 the
                 Author
                 or
                 Revealer
                 ,
                 was
                 evident
                 to
                 all
                 them
                 whose
                 eyes
                 and
                 ears
                 were
                 witnesses
                 of
                 the
                 frequent
                 Miracles
                 ,
                 Languages
                 and
                 Gifts
                 of
                 the
                 Spirit
                 ,
                 whereby
                 the
                 truth
                 was
                 then
                 sealed
                 by
                 God.
                 4.
                 
                 That
                 which
                 hath
                 no
                 Evidence
                 ,
                 cannot
                 be
                 Rationally
                 preached
                 to
                 the
                 world
                 :
                 But
                 the
                 Doctrine
                 of
                 Faith
                 may
                 be
                 Rationally
                 preached
                 to
                 the
                 world
                 ;
                 therefore
                 Preaching
                 hath
                 a
                 natural
                 tendency
                 to
                 mens
                 Conversion
                 .
                 It
                 is
                 a
                 shewing
                 men
                 the
                 Evidence
                 of
                 Gospel
                 Truth
                 ,
                 and
                 the
                 goodness
                 of
                 Gospel
                 objects
                 ,
                 and
                 so
                 thereby
                 perswading
                 men
                 to
                 Believe
                 the
                 one
                 ,
                 and
                 Love
                 and
                 Accept
                 the
                 other
                 .
                 He
                 that
                 doth
                 not
                 
                   praedicare
                   Evidentiam
                   veritatis
                   Evangelicae
                
                 ,
                 doth
                 not
                 preach
                 the
                 Gospel
                 ,
                 in
                 the
                 first
                 respect
                 ,
                 as
                 he
                 that
                 preacheth
                 not
                 the
                 goodness
                 of
                 Christ
                 and
                 his
                 benefits
                 ,
                 doth
                 not
                 preach
                 it
                 in
                 the
                 other
                 .
                 Preaching
                 is
                 not
                 like
                 Christs
                 laying
                 on
                 clay
                 and
                 spittle
                 ,
                 which
                 hath
                 no
                 natural
                 tendency
                 to
                 open
                 the
                 eyes
                 :
                 For
                 the
                 effect
                 of
                 Preaching
                 ,
                 as
                 such
                 ,
                 is
                 not
                 miraculous
                 ,
                 no
                 nor
                 supernaturally
                 otherwise
                 then
                 as
                 the
                 Doctrine
                 preached
                 being
                 of
                 supernatural
                 Revelation
                 ,
                 may
                 be
                 said
                 to
                 be
                 a
                 supernatural
                 Cause
                 ,
                 and
                 so
                 relatively
                 the
                 effect
                 called
                 supernatural
                 :
                 though
                 the
                 same
                 effect
                 as
                 proceeding
                 from
                 the
                 Spirit
                 which
                 is
                 a
                 Concause
                 ,
                 or
                 superior
                 Cause
                 ,
                 may
                 be
                 truly
                 called
                 supernatural
                 .
                 5.
                 
                 That
                 which
                 
                 may
                 be
                 discerned
                 to
                 be
                 certain
                 Truth
                 ,
                 without
                 special
                 or
                 extraordinary
                 Grace
                 ,
                 even
                 by
                 wicked
                 men
                 and
                 Divels
                 ,
                 hath
                 some
                 evidence
                 which
                 causeth
                 this
                 discerning
                 or
                 belief
                 :
                 But
                 such
                 is
                 the
                 Doctrine
                 of
                 Faith
                 ;
                 therefore
                 .
                 I
                 know
                 some
                 Divines
                 to
                 the
                 no
                 small
                 wrong
                 of
                 the
                 Christian
                 Faith
                 ,
                 say
                 ,
                 None
                 can
                 really
                 believe
                 it
                 ,
                 but
                 the
                 Regenerate
                 .
                 But
                 the
                 Jews
                 believe
                 the
                 supernatural
                 Revelations
                 of
                 the
                 Old
                 Testament
                 ,
                 and
                 the
                 Divels
                 and
                 many
                 a
                 thousand
                 wicked
                 men
                 believe
                 ,
                 both
                 old
                 and
                 new
                 ;
                 experience
                 tells
                 us
                 so
                 :
                 Christ
                 tells
                 us
                 so
                 ,
                 that
                 many
                 believe
                 who
                 fall
                 away
                 in
                 persecution
                 .
                 James
                 tells
                 such
                 men
                 ,
                 that
                 they
                 do
                 well
                 in
                 believing
                 ▪
                 but
                 the
                 Divel
                 doth
                 so
                 too
                 :
                 else
                 men
                 could
                 not
                 reject
                 or
                 persecute
                 the
                 known
                 Truth
                 .
                 To
                 conclude
                 it
                 is
                 commonly
                 said
                 that
                 infused
                 Habits
                 ,
                 
                   infunduntur
                   ad
                   m●dum
                   acquisitorum
                
                 ;
                 and
                 therefore
                 the
                 habit
                 of
                 Faith
                 in
                 the
                 Intellect
                 must
                 be
                 caused
                 by
                 an
                 Impress
                 of
                 evidence
                 :
                 Though
                 the
                 Spirits
                 supernatural
                 act
                 be
                 moreover
                 necessary
                 ,
                 yet
                 that
                 makes
                 not
                 other
                 causes
                 unnecessary
                 .
              
               
                 Rada
                 ,
                 who
                 concludes
                 ,
                 that
                 
                   Theologia
                   nostra
                   non
                   est
                   evidens
                
                 ,
                 gives
                 but
                 these
                 two
                 poor
                 reasons
                 (
                 and
                 I
                 should
                 as
                 soon
                 look
                 for
                 strong
                 ones
                 from
                 him
                 ,
                 as
                 almost
                 any
                 man
                 of
                 his
                 Religion
                 or
                 party
                 )
                 1.
                 
                 
                   Principia
                   Conclusionum
                   nostrae
                   Theologiae
                   non
                   sunt
                   nobis
                   Evidentia
                   ,
                   sed
                   Condita
                
                 :
                 therefore
                 
                   nec
                   Conclusiones
                
                 ,
                 &c.
                 
                 I
                 deny
                 the
                 Antecedent
                 ,
                 which
                 he
                 proves
                 nor
                 ;
                 
                   Veracitas
                   Divina
                   est
                   formale
                   objectum
                   fidei
                   ,
                
                 and
                 that
                 is
                 evident
                 ,
                 so
                 is
                 the
                 Revelation
                 ,
                 as
                 is
                 said
                 .
                 2.
                 
                 He
                 saith
                 ,
                 
                   Si
                   conclusiones
                   nostrae
                   Theologiae
                   essent
                   Evidentes
                   ,
                   possemus
                   convincere
                   Infideles
                   ,
                   ut
                   fidem
                   nostram
                   susciperent
                   ,
                   quia
                   Evidentia
                   convincit
                   Intellectum
                   .
                
                 I
                 answer
                 ,
                 1.
                 
                 The
                 greatest
                 Evidence
                 supposeth
                 other
                 necessary
                 concurrents
                 for
                 conviction
                 ,
                 as
                 a
                 Will
                 to
                 understand
                 ,
                 and
                 divers
                 other
                 things
                 which
                 the
                 wicked
                 want
                 .
                 As
                 it
                 is
                 not
                 for
                 want
                 of
                 Evidence
                 of
                 present
                 Objects
                 ,
                 but
                 for
                 want
                 of
                 good
                 eyes
                 that
                 a
                 blinde
                 man
                 seeth
                 not
                 ;
                 so
                 it
                 is
                 here
                 .
                 2.
                 
                 Many
                 Infidels
                 do
                 Believe
                 without
                 special
                 Grace
                 :
                 though
                 not
                 so
                 deeply
                 and
                 clearly
                 as
                 to
                 prevail
                 with
                 their
                 Wills
                 for
                 a
                 through
                 conversion
                 ;
                 yea
                 the
                 Divels
                 themselves
                 believe
                 .
                 And
                 whereas
                 he
                 adds
                 Pauls
                 words
                 ,
                 2
                 Cor.
                 5.
                 
                 
                   We
                   walk
                   by
                   Faith
                   ,
                   not
                   by
                   sight
                
                 ;
                 it
                 speaks
                 not
                 of
                 Rational
                 Evidence
                 ,
                 but
                 of
                 sensitive
                 ,
                 and
                 that
                 we
                 confess
                 is
                 wanting
                 .
                 Faith
                 is
                 the
                 Evidence
                 of
                 things
                 not
                 seen
                 ,
                 Heb.
                 11.1
                 .
                 Were
                 it
                 not
                 for
                 digressing
                 too
                 far
                 ,
                 I
                 would
                 examine
                 the
                 9.
                 
                 
                   Quest
                   .
                   Mater
                
                 .
                 14.
                 
                   de
                   fide
                
                 of
                 
                   Aquinas
                   de
                   Veritate
                
                 ,
                 and
                 shew
                 how
                 ill
                 he
                 answers
                 the
                 nine
                 Arguments
                 ,
                 which
                 he
                 undertakes
                 to
                 answer
                 ,
                 and
                 how
                 weak
                 his
                 own
                 Arguments
                 are
                 for
                 the
                 proving
                 that
                 
                   fides
                   non
                   potest
                   esse
                   de
                   rebus
                   scitis
                   .
                
                 And
                 I
                 should
                 shew
                 that
                 Faith
                 is
                 a
                 kinde
                 of
                 Science
                 ;
                 or
                 if
                 we
                 will
                 distinguish
                 it
                 from
                 Science
                 ,
                 it
                 must
                 not
                 be
                 so
                 widely
                 as
                 is
                 usual
                 ,
                 nor
                 upon
                 the
                 reason
                 that
                 it
                 wanteth
                 Evidence
                 .
                 But
                 I
                 suppose
                 he
                 that
                 will
                 impartially
                 read
                 
                   Aquinas
                   ubi
                   sup
                
                 .
                 will
                 without
                 any
                 help
                 see
                 the
                 weakness
                 of
                 his
                 answers
                 ,
                 and
                 how
                 he
                 seemed
                 to
                 stagger
                 himself
                 .
              
               
                 Yet
                 let
                 me
                 add
                 this
                 caution
                 or
                 two
                 ;
                 1.
                 
                 I
                 do
                 not
                 mean
                 that
                 every
                 man
                 who
                 hath
                 true
                 Faith
                 ,
                 doth
                 discern
                 the
                 great
                 and
                 chiefest
                 Evidence
                 of
                 the
                 Truth
                 of
                 the
                 Doctrine
                 of
                 Faith.
                 2.
                 
                 Where
                 there
                 is
                 the
                 same
                 Evidence
                 in
                 the
                 thing
                 ,
                 there
                 may
                 be
                 such
                 different
                 apprehensions
                 of
                 it
                 ,
                 through
                 the
                 diversity
                 of
                 Intellectual
                 capacities
                 and
                 preparations
                 ,
                 as
                 that
                 one
                 may
                 have
                 a
                 firme
                 Belief
                 ,
                 and
                 certain
                 ,
                 and
                 another
                 but
                 a
                 probable
                 opinion
                 ,
                 and
                 another
                 none
                 at
                 all
                 .
                 3.
                 
                 Though
                 I
                 take
                 the
                 Evidence
                 of
                 the
                 Doctrine
                 of
                 Faith
                 to
                 be
                 as
                 full
                 as
                 I
                 have
                 mentioned
                 ,
                 yet
                 not
                 so
                 obvious
                 and
                 easily
                 discerned
                 as
                 sensitive
                 evidence
                 ;
                 and
                 therefore
                 (
                 as
                 one
                 cause
                 )
                 there
                 are
                 fewer
                 believe
                 ,
                 4.
                 
                 Also
                 the
                 distance
                 of
                 the
                 objects
                 of
                 Faith
                 makes
                 them
                 work
                 less
                 on
                 the
                 affections
                 ,
                 and
                 the
                 presence
                 and
                 other
                 advantages
                 of
                 sensual
                 Objects
                 for
                 a
                 facile
                 moving
                 the
                 Spirits
                 ,
                 makes
                 them
                 carrie
                 men
                 away
                 so
                 potently
                 ,
                 by
                 making
                 greater
                 Commotions
                 in
                 the
                 passions
                 ;
                 so
                 that
                 no
                 wonder
                 
                 if
                 sense
                 do
                 prevail
                 with
                 most
                 .
                 I
                 confess
                 also
                 that
                 men
                 have
                 need
                 of
                 good
                 acquaintance
                 with
                 Antiquity
                 and
                 other
                 History
                 ,
                 and
                 the
                 Seal
                 of
                 the
                 Church
                 in
                 most
                 parts
                 of
                 the
                 world
                 ,
                 to
                 see
                 the
                 strong
                 Evidence
                 that
                 there
                 is
                 of
                 the
                 Infallible
                 Tradition
                 of
                 the
                 Scriptures
                 down
                 to
                 us
                 :
                 and
                 to
                 some
                 obscure
                 men
                 ,
                 this
                 may
                 be
                 inevident
                 ;
                 as
                 it
                 may
                 be
                 to
                 one
                 brought
                 up
                 in
                 a
                 secret
                 Cloister
                 ,
                 whether
                 ever
                 we
                 had
                 a
                 King
                 or
                 Parliament
                 or
                 Laws
                 in
                 England
                 .
                 But
                 the
                 thing
                 is
                 not
                 therefore
                 inevident
                 to
                 the
                 industrious
                 ;
                 No
                 though
                 it
                 depend
                 on
                 that
                 verity
                 of
                 Report
                 ,
                 which
                 as
                 proceeding
                 from
                 each
                 particular
                 person
                 is
                 contingent
                 ;
                 seeing
                 there
                 is
                 Evidence
                 of
                 Infallible
                 Verity
                 even
                 in
                 the
                 Circumstances
                 of
                 these
                 Contingent
                 reports
                 .
                 And
                 as
                 Rada
                 ,
                 when
                 he
                 concludes
                 boldly
                 that
                 
                   Cognitio
                   Dei
                   respectu
                   Contingentium
                   non
                   est
                   proprie
                   &
                   scientia
                   ,
                   &c.
                
                 yet
                 seems
                 to
                 grant
                 that
                 God
                 may
                 
                   scire
                   Contingentia
                   u●
                   necessaria
                   ,
                   &
                   si
                   non
                   ut
                   Contingentia
                   :
                
                 so
                 it
                 may
                 be
                 said
                 in
                 our
                 present
                 Case
                 :
                 the
                 same
                 Reports
                 which
                 are
                 Contingent
                 ,
                 are
                 yet
                 in
                 other
                 respects
                 of
                 Evident
                 Verity
                 ,
                 and
                 so
                 we
                 know
                 them
                 .
              
               
                 But
                 I
                 finde
                 I
                 have
                 been
                 drawn
                 beyond
                 my
                 intent
                 to
                 digress
                 far
                 on
                 this
                 point
                 :
                 but
                 it
                 is
                 because
                 it
                 tends
                 to
                 clear
                 the
                 main
                 point
                 in
                 question
                 .
                 To
                 return
                 therefore
                 to
                 Mr.
                 Blake
                 ,
                 I
                 do
                 not
                 know
                 the
                 meaning
                 of
                 his
                 next
                 words
                 ,
                 where
                 he
                 saith
                 ,
                 that
                 
                   This
                   Argument
                   Well
                   followed
                   ,
                   would
                   put
                   me
                   to
                   a
                   great
                   loss
                   in
                   some
                   of
                   my
                   Arguments
                   for
                   Scripture
                   ,
                   &c.
                   
                
                 Doth
                 he
                 think
                 that
                 I
                 argue
                 to
                 prove
                 the
                 Divinity
                 of
                 Scriptures
                 ,
                 from
                 themselves
                 alone
                 as
                 the
                 Testifier
                 thereof
                 to
                 our
                 Faith
                 ?
                 or
                 that
                 ,
                 I
                 take
                 it
                 to
                 be
                 meerly
                 or
                 primarily
                 
                   de
                   fide
                
                 ,
                 that
                 Scripture
                 is
                 Gods
                 Revelation
                 ?
                 when
                 I
                 have
                 professedly
                 published
                 the
                 contrary
                 ,
                 before
                 those
                 Arguments
                 ?
                 where
                 I
                 have
                 also
                 added
                 these
                 words
                 of
                 Mr.
                 
                   Rich.
                   Hooker
                
                 ,
                 wherewith
                 I
                 will
                 conclude
                 this
                 Section
                 .
                 
                   Truly
                   it
                   is
                   not
                   a
                   thing
                   impossible
                   ,
                   nor
                   greatly
                   hard
                   ,
                   even
                   by
                   such
                   kinde
                   of
                   proofs
                   so
                   to
                   manifest
                   and
                   clear
                   that
                   point
                   ,
                   that
                   no
                   man
                   living
                   shall
                   be
                   able
                   to
                   deny
                   it
                   ,
                   without
                   denying
                   some
                   apparent
                   principles
                   ,
                   such
                   as
                   all
                   men
                   acknowledge
                   to
                   be
                   true
                   .
                
                 Again
                 ,
                 
                   Scripture
                   teacheth
                   us
                   that
                   saving
                   Truth
                   which
                   God
                   hath
                   discovered
                   to
                   the
                   world
                   by
                   Revelation
                   ;
                   but
                   it
                   presumeth
                   us
                   taught
                   otherwise
                   ,
                   that
                   it self
                   is
                   Divine
                   and
                   Sacred
                   .
                
                 Again
                 ,
                 
                   These
                   things
                   we
                   believe
                   ,
                   knowing
                   by
                   Reason
                   that
                   Scripture
                   is
                   the
                   Word
                   of
                   God.
                
                 Again
                 ,
                 
                   It
                   is
                   not
                   required
                   ,
                   nor
                   can
                   be
                   exacted
                   at
                   our
                   hands
                   ,
                   that
                   we
                   should
                   yield
                   it
                   any
                   other
                   Assent
                   then
                   such
                   as
                   doth
                   answer
                   the
                   Evidence
                   .
                
                 Again
                 ,
                 
                   How
                   bold
                   and
                   confident
                   soever
                   we
                   may
                   be
                   in
                   words
                   ;
                   when
                   it
                   comes
                   to
                   the
                   tryal
                   ,
                   such
                   as
                   the
                   Evidence
                   is
                   which
                   the
                   Truth
                   hath
                   ,
                   such
                   is
                   the
                   Assent
                   ;
                   nor
                   can
                   it
                   be
                   stronger
                   if
                   grounded
                   as
                   it
                   should
                   be
                
                 ;
                 so
                 far
                 Mr.
                 Hooker
                 cited
                 once
                 more
                 ;
                 
                   Eccles
                   .
                   pol.
                   p.
                
                 102
                 ,
                 103
                 ,
                 &c.
                 
              
            
             
               
                 §.
                 76.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 TO
                 winde
                 up
                 all
                 ,
                 though
                 there
                 be
                 some
                 difference
                 in
                 the
                 way
                 between
                 me
                 and
                 my
                 learned
                 friend
                 ,
                 yet
                 there
                 is
                 little
                 in
                 the
                 thing
                 it self
                 .
                 Mr.
                 Baxter
                 saies
                 that
                 the
                 Proposition
                 to
                 which
                 God
                 sealeth
                 ,
                 runs
                 thus
                 ,
                 
                   If
                   thou
                   believe
                   ,
                   I
                   do
                   pardon
                   thee
                   and
                   will
                   save
                   thee
                   .
                   The
                   soul
                   must
                   assume
                   the
                   Minor.
                   But
                   I
                   believe
                   ;
                   from
                   whence
                   the
                   Conclusion
                   will
                   follow
                   ,
                   I
                   shall
                   be
                   pardoned
                   and
                   saved
                   .
                
                 And
                 I
                 infer
                 ,
                 the
                 Major
                 being
                 sealed
                 ,
                 the
                 Conclusion
                 that
                 rightly
                 issues
                 out
                 of
                 it
                 ,
                 having
                 its
                 strength
                 from
                 it
                 ,
                 is
                 sealed
                 likewise
                 ;
                 sealed
                 to
                 him
                 that
                 can
                 make
                 good
                 that
                 Assumption
                 ,
                 
                   But
                   I
                   Believe
                
                 ,
                 and
                 upon
                 these
                 terms
                 that
                 he
                 be
                 a
                 believer
                 .
              
            
             
               
               
                 §.
                 76.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 THe
                 difference
                 is
                 so
                 small
                 that
                 were
                 it
                 not
                 for
                 some
                 scattered
                 by-passages
                 ,
                 I
                 should
                 scarce
                 have
                 replyed
                 to
                 you
                 .
                 2.
                 
                 All
                 the
                 quarrel
                 ariseth
                 from
                 the
                 divers
                 understanding
                 of
                 the
                 term
                 sealed
                 .
                 I
                 suppose
                 that
                 you
                 include
                 the
                 confirming
                 of
                 the
                 Receiver
                 ,
                 and
                 the
                 conferring
                 of
                 Right
                 to
                 the
                 Benefit
                 ,
                 both
                 which
                 I
                 have
                 said
                 are
                 done
                 Conditionally
                 ,
                 as
                 being
                 to
                 follow
                 the
                 Delivery
                 and
                 Reception
                 ;
                 whereas
                 I
                 take
                 it
                 for
                 the
                 
                   Testimonium
                   secundarium
                
                 ,
                 or
                 that
                 Obsignation
                 whereby
                 the
                 Instrument
                 is
                 owned
                 :
                 the
                 following
                 effects
                 belonging
                 to
                 it
                 in
                 a
                 further
                 respect
                 .
                 I
                 ever
                 granted
                 that
                 by
                 the
                 sealing
                 of
                 the
                 Conditional
                 Promise
                 ,
                 the
                 Believer
                 hath
                 a
                 singular
                 help
                 to
                 raise
                 the
                 Conclusion
                 ,
                 and
                 be
                 confirmed
                 in
                 it
                 ;
                 but
                 not
                 a
                 help
                 sufficient
                 ,
                 without
                 the
                 discerning
                 of
                 his
                 own
                 Faith
                 ,
                 which
                 is
                 the
                 Assumption
                 .
                 So
                 that
                 if
                 you
                 will
                 ,
                 participaliter
                 and
                 consequenter
                 ,
                 the
                 Conclusion
                 may
                 be
                 said
                 to
                 be
                 sealed
                 to
                 him
                 that
                 hath
                 the
                 Condition
                 (
                 whether
                 he
                 see
                 it
                 ,
                 o●
                 not
                 )
                 .
                 But
                 
                   totaliter
                   &
                   directè
                
                 only
                 the
                 Conditional
                 grant
                 is
                 sealed
                 .
                 3.
                 
                 The
                 Conclusion
                 issues
                 from
                 ,
                 and
                 hath
                 its
                 strength
                 from
                 both
                 Premises
                 jointly
                 ,
                 and
                 no
                 more
                 from
                 one
                 alone
                 ,
                 then
                 if
                 it
                 were
                 none
                 at
                 all
                 :
                 and
                 therefore
                 where
                 only
                 one
                 of
                 the
                 Premises
                 is
                 sealed
                 ,
                 and
                 the
                 other
                 unsealed
                 ,
                 there
                 the
                 Conclusion
                 can
                 be
                 but
                 as
                 I
                 said
                 ,
                 
                   participaliter
                   &
                   consequenter
                
                 sealed
                 :
                 And
                 though
                 I
                 grant
                 thus
                 much
                 to
                 you
                 for
                 reconciliation
                 ,
                 yet
                 I
                 conceive
                 it
                 unfit
                 to
                 say
                 at
                 all
                 ,
                 as
                 in
                 proper
                 speech
                 ,
                 that
                 the
                 Conclusion
                 is
                 sealed
                 :
                 which
                 I
                 make
                 good
                 by
                 this
                 Argument
                 .
                 
                   Conclusio
                   sequitur
                   partem
                   debiliorem
                   ,
                   vel
                   deteriorem
                   .
                   At
                   Propositio
                   non
                   obsignata
                   est
                   pars
                   debilior
                   vel
                   deterior
                
                 :
                 therefore
                 
                   Conclusio
                   sequitur
                   Propositionem
                   non
                   obsignatam
                
                 .
                 And
                 so
                 it
                 is
                 on
                 the
                 same
                 grounds
                 to
                 be
                 denominated
                 ,
                 
                   not
                   sealed
                
                 ;
                 as
                 a
                 Conclusion
                 is
                 to
                 be
                 denominated
                 Contingent
                 ,
                 when
                 one
                 of
                 the
                 Premises
                 is
                 Contingent
                 and
                 the
                 other
                 Necessary
                 ;
                 or
                 to
                 be
                 Negative
                 ,
                 when
                 one
                 of
                 the
                 Premises
                 is
                 Negative
                 and
                 the
                 other
                 Affirmative
                 ;
                 or
                 to
                 be
                 Particular
                 ,
                 when
                 one
                 of
                 the
                 Premises
                 is
                 Particular
                 and
                 the
                 other
                 Universal
                 ;
                 And
                 therefore
                 I
                 still
                 say
                 ,
                 that
                 it
                 is
                 fittest
                 for
                 you
                 and
                 me
                 to
                 say
                 ,
                 that
                 this
                 Conclusion
                 ,
                 Thou
                 A.
                 B.
                 
                   art
                   Justified
                   ,
                   and
                   hast
                   Right
                   to
                   Salvation
                   ,
                
                 is
                 an
                 unsealed
                 Conclusion
                 :
                 till
                 you
                 can
                 prove
                 the
                 Minor
                 sealed
                 ,
                 Thou
                 A.
                 B.
                 
                   art
                   a
                   sincere
                   Believer
                
                 .
                 For
                 my
                 part
                 ,
                 I
                 know
                 not
                 what
                 objection
                 can
                 be
                 made
                 against
                 either
                 part
                 of
                 the
                 fore-recited
                 Argument
                 ,
                 (
                 the
                 major
                 being
                 a
                 Common
                 Canon
                 or
                 Rule
                 that
                 holds
                 in
                 all
                 Figures
                 ,
                 and
                 the
                 Minor
                 being
                 yielded
                 by
                 your self
                 )
                 else
                 I
                 would
                 answer
                 to
                 it
                 .
              
            
             
               
                 §.
                 77.
                 
              
               
                 
                   Mr.
                   Bl.
                   MR.
                   Baxters
                
                 fourth
                 and
                 fifth
                 Positions
                 in
                 the
                 closing
                 up
                 of
                 his
                 Discourse
                 should
                 be
                 considered
                 ,
                 
                   The
                   Sacrament
                   sealeth
                   to
                   Gods
                   part
                   of
                   the
                   Conditional
                   Covenant
                   ,
                   and
                   sealeth
                   this
                   Conditional
                   Promise
                   ,
                   not
                   Conditionally
                   but
                   absolutely
                   ,
                   as
                   of
                   an
                   undoubted
                   Truth
                   .
                
                 To
                 which
                 an
                 easie
                 answer
                 may
                 be
                 given
                 ,
                 in
                 order
                 to
                 a
                 fair
                 Reconciliation
                 .
                 When
                 the
                 Covenant
                 tyes
                 to
                 the
                 Condition
                 ,
                 and
                 the
                 Sacraments
                 seal
                 upon
                 the
                 same
                 terms
                 that
                 the
                 Covenant
                 tyes
                 ,
                 the
                 seal
                 is
                 properly
                 Conditional
                 ,
                 in
                 case
                 there
                 is
                 any
                 such
                 thing
                 in
                 the
                 world
                 as
                 a
                 Conditional
                 seal
                 .
                 Neither
                 is
                 this
                 Conditional
                 Promise
                 any
                 absolute
                 undoubted
                 Truth
                 ,
                 but
                 upon
                 supposal
                 of
                 the
                 Condition
                 put
                 ,
                 and
                 so
                 both
                 Promise
                 and
                 Seal
                 absolutely
                 bind
                 .
              
            
             
               
               
                 §.
                 77.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 I
                 Never
                 heard
                 of
                 ,
                 nor
                 knew
                 a
                 Conditional
                 sealing
                 in
                 the
                 world
                 :
                 though
                 I
                 have
                 oft
                 heard
                 of
                 the
                 effects
                 of
                 Obligation
                 and
                 Collation
                 of
                 Right
                 to
                 be
                 Conditional
                 ,
                 which
                 are
                 not
                 only
                 separable
                 from
                 the
                 
                   Terminus
                   proximus
                
                 of
                 sealing
                 ,
                 but
                 also
                 are
                 directly
                 the
                 effects
                 of
                 the
                 Covenant
                 ,
                 Promise
                 ,
                 Testament
                 ,
                 &c.
                 only
                 ,
                 and
                 but
                 remotely
                 of
                 the
                 Seals
                 ,
                 inasmuch
                 as
                 that
                 Seal
                 is
                 a
                 full
                 owning
                 of
                 the
                 Instrument
                 of
                 Conveyance
                 .
                 Yet
                 such
                 a
                 thing
                 as
                 a
                 Conditional
                 sealing
                 may
                 be
                 imagined
                 ,
                 seeing
                 sealing
                 is
                 a
                 Moral
                 Civil
                 action
                 ,
                 and
                 so
                 dependeth
                 
                   quoad
                   formam
                
                 on
                 the
                 will
                 of
                 the
                 Agent
                 after
                 the
                 matter
                 is
                 put
                 ;
                 the
                 Agent
                 may
                 if
                 he
                 please
                 put
                 the
                 matter
                 now
                 ,
                 and
                 introduce
                 the
                 form
                 upon
                 a
                 future
                 Condition
                 (
                 or
                 a
                 present
                 ,
                 or
                 a
                 past
                 )
                 as
                 if
                 he
                 should
                 set
                 the
                 wax
                 and
                 material
                 seal
                 to
                 a
                 Deed
                 of
                 Gift
                 ,
                 with
                 this
                 addition
                 ,
                 
                   I
                   hereby
                   seal
                   to
                   this
                   ,
                   or
                   own
                   it
                   as
                   my
                   deed
                   ,
                   if
                   such
                   a
                   man
                   be
                   now
                   living
                   in
                
                 France
                 ;
                 
                   or
                   if
                   such
                   a
                   Ship
                   be
                   safe
                   arrived
                   :
                   or
                   if
                   such
                   a
                   man
                   shall
                   do
                   such
                   a
                   thing
                   ;
                   otherwise
                   this
                   shall
                   be
                   no
                   seal
                   .
                
                 But
                 such
                 exceptions
                 or
                 conditions
                 being
                 alwaies
                 added
                 to
                 the
                 Instrument
                 or
                 Principal
                 obligation
                 or
                 conveyance
                 ,
                 and
                 being
                 of
                 no
                 use
                 as
                 to
                 the
                 seals
                 only
                 ,
                 I
                 never
                 heard
                 of
                 such
                 ,
                 nor
                 I
                 think
                 ever
                 shall
                 do
                 .
                 For
                 if
                 all
                 these
                 or
                 any
                 of
                 these
                 Conditions
                 be
                 in
                 the
                 Deed
                 or
                 Obligation
                 ,
                 the
                 Seal
                 doth
                 but
                 confirm
                 that
                 Conditional
                 Obligation
                 ,
                 though
                 it
                 be
                 absolutely
                 and
                 actually
                 a
                 Seal
                 :
                 and
                 therefore
                 doth
                 not
                 oblige
                 the
                 Author
                 actually
                 ,
                 but
                 conditionally
                 :
                 and
                 therefore
                 to
                 feign
                 a
                 Conditional
                 sealing
                 ,
                 besides
                 the
                 conditional
                 Covenanting
                 or
                 Granting
                 ,
                 seems
                 very
                 useless
                 and
                 vain
                 ,
                 to
                 say
                 no
                 more
                 .
              
               
                 2.
                 
                 I
                 confess
                 that
                 neither
                 Promise
                 nor
                 Seal
                 binde
                 absolutely
                 ,
                 till
                 the
                 Condition
                 be
                 performed
                 (
                 which
                 I
                 pray
                 you
                 remember
                 hereafter
                 ,
                 if
                 you
                 be
                 tempted
                 to
                 think
                 any
                 person
                 in
                 Covenant
                 with
                 God
                 (
                 the
                 mutual
                 Covenant
                 where
                 both
                 stand
                 obliged
                 )
                 before
                 they
                 perform
                 the
                 Condition
                 of
                 the
                 first
                 benefits
                 or
                 right
                 )
                 .
                 But
                 when
                 you
                 say
                 that
                 
                   the
                   Conditional
                   Promise
                   is
                   not
                   any
                   absolute
                   undoubted
                   Truth
                   ,
                   but
                   upon
                   supposal
                   of
                   the
                   Condition
                   put
                   ,
                
                 you
                 make
                 me
                 see
                 still
                 the
                 necessity
                 of
                 mutual
                 forbearance
                 ,
                 and
                 that
                 all
                 our
                 writings
                 must
                 have
                 an
                 allowance
                 ,
                 as
                 it
                 were
                 ,
                 in
                 respect
                 to
                 some
                 inconsiderateness
                 ;
                 and
                 the
                 Authors
                 not
                 to
                 be
                 charged
                 with
                 holding
                 all
                 the
                 Doctrines
                 which
                 they
                 write
                 .
                 I
                 dare
                 not
                 say
                 it
                 is
                 Mr.
                 Blakes
                 judgment
                 ,
                 that
                 Gods
                 conditional
                 Promises
                 be
                 not
                 absolute
                 undoubted
                 Truth
                 ,
                 till
                 men
                 perform
                 the
                 condition
                 .
                 1.
                 
                 Though
                 they
                 are
                 not
                 Absolute
                 Promises
                 ,
                 yet
                 they
                 are
                 Absolutely
                 and
                 not
                 Conditionally
                 true
                 :
                 Otherwise
                 either
                 it
                 must
                 be
                 said
                 ,
                 that
                 till
                 the
                 condition
                 be
                 performed
                 ,
                 they
                 are
                 Actually
                 false
                 ,
                 and
                 Conditionally
                 true
                 ,
                 or
                 else
                 that
                 they
                 are
                 neither
                 capable
                 of
                 Truth
                 or
                 Falshood
                 .
                 The
                 former
                 I
                 will
                 not
                 dare
                 to
                 supppose
                 from
                 you
                 ;
                 nor
                 yet
                 the
                 latter
                 .
                 For
                 whether
                 you
                 put
                 it
                 in
                 this
                 form
                 ,
                 
                   Whosoever
                   will
                   Believe
                   ,
                   shall
                   be
                   Justified
                   :
                
                 or
                 in
                 this
                 ,
                 
                   If
                   thou
                   wilt
                   Believe
                   ,
                   thou
                   shalt
                   be
                   Justified
                   :
                
                 there
                 is
                 no
                 question
                 that
                 both
                 must
                 be
                 either
                 true
                 or
                 false
                 ;
                 and
                 not
                 like
                 an
                 Interrogation
                 that
                 is
                 capable
                 of
                 neither
                 .
              
               
                 2.
                 
                 And
                 then
                 as
                 it
                 is
                 an
                 Absolute
                 Truth
                 ,
                 so
                 it
                 is
                 an
                 undoubted
                 Truth
                 :
                 For
                 
                   Veraci●as
                   Divina
                   est
                   formale
                   objectum
                   fidei
                
                 :
                 and
                 if
                 Gods
                 Truth
                 be
                 not
                 undoubted
                 ,
                 then
                 our
                 Faith
                 hath
                 an
                 uncertain
                 Foundation
                 ,
                 and
                 Christianity
                 is
                 not
                 undoubtedly
                 a
                 true
                 Religion
                 .
                 But
                 I
                 charge
                 none
                 of
                 these
                 on
                 you
                 ,
                 as
                 not
                 doubting
                 but
                 it
                 is
                 an
                 oversight
                 .
              
            
             
               
               
                 §.
                 78.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 WHen
                 Caleb
                 had
                 engaged
                 himself
                 ,
                 
                   He
                   that
                   smiteth
                
                 Kiriath-Sepher
                 
                   and
                   taketh
                   it
                   ,
                   to
                   him
                   will
                   I
                   give
                
                 Achsah
                 
                   my
                   daughter
                   to
                   wife
                   ▪
                   Othniel
                
                 the
                 Son
                 of
                 Kenaz
                 taking
                 it
                 ,
                 there
                 was
                 an
                 absolute
                 tye
                 upon
                 him
                 for
                 performance
                 ,
                 
                   Josh
                   .
                   15
                   ,
                   16
                   ,
                   17.
                   
                
                 When
                 Saul
                 promised
                 his
                 Daughter
                 to
                 David
                 on
                 this
                 condition
                 ,
                 that
                 he
                 would
                 bring
                 him
                 an
                 hundred
                 of
                 the
                 foreskins
                 of
                 the
                 
                   Philistins
                   ,
                   1
                   Sam.
                   18.25
                   ,
                   David
                
                 having
                 made
                 it
                 good
                 with
                 advantage
                 ,
                 now
                 there
                 is
                 an
                 absolute
                 tye
                 upon
                 him
                 .
              
            
             
               
                 §.
                 78.
                 
              
               
                 
                   R
                   ▪
                   B
                   ▪
                
                 THis
                 is
                 nothing
                 but
                 what
                 is
                 granted
                 .
                 I
                 yield
                 that
                 God
                 is
                 not
                 as
                 it
                 were
                 obliged
                 till
                 men
                 performe
                 the
                 Condition
                 .
                 But
                 the
                 Question
                 is
                 whether
                 he
                 Absolutely
                 sealeth
                 before
                 ,
                 and
                 not
                 whether
                 that
                 Seal
                 oblige
                 before
                 .
              
            
             
               
                 §
                 79.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 EVen
                 the
                 Arminians
                 Conditional
                 incompleate
                 Election
                 ,
                 upon
                 Condition
                 of
                 Faith
                 and
                 perseverance
                 ,
                 they
                 confess
                 is
                 absolute
                 and
                 compleat
                 ,
                 upon
                 supposal
                 of
                 Faith
                 and
                 perseverance
                 .
                 This
                 I
                 take
                 to
                 be
                 Mr.
                 Baxters
                 meaning
                 ,
                 that
                 upon
                 supposal
                 of
                 Faith
                 it
                 Absolutely
                 sealeth
                 ,
                 which
                 I
                 willingly
                 grant
                 :
                 but
                 it
                 is
                 administred
                 to
                 many
                 who
                 never
                 put
                 in
                 that
                 Condition
                 ,
                 nor
                 come
                 up
                 to
                 the
                 terms
                 of
                 God
                 ,
                 that
                 believing
                 they
                 may
                 be
                 saved
                 ,
                 and
                 so
                 in
                 our
                 sense
                 it
                 sealeth
                 Conditionally
                 .
              
            
             
               
                 §.
                 79.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 I
                 Have
                 better
                 expressed
                 my
                 own
                 meaning
                 .
                 It
                 is
                 pitty
                 that
                 the
                 Reader
                 should
                 be
                 troubled
                 with
                 so
                 much
                 ,
                 about
                 so
                 low
                 a
                 question
                 ,
                 which
                 of
                 us
                 two
                 doth
                 best
                 express
                 our
                 meaning
                 ?
                 but
                 that
                 I
                 hope
                 he
                 may
                 gather
                 some
                 things
                 more
                 useful
                 on
                 the
                 by
                 .
                 In
                 your
                 sense
                 ,
                 if
                 it
                 be
                 according
                 to
                 your
                 terms
                 ,
                 God
                 doth
                 not
                 actually
                 Seal
                 at
                 all
                 to
                 any
                 but
                 the
                 Godly
                 ,
                 which
                 is
                 my
                 maine
                 Argument
                 against
                 you
                 .
                 A
                 Conditional
                 seal
                 ,
                 is
                 not
                 a
                 seal
                 till
                 the
                 Condition
                 be
                 performed
                 .
              
            
             
               
                 §.
                 80.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 ANd
                 I
                 can
                 make
                 nothing
                 else
                 of
                 Mr.
                 Tombes
                 his
                 ▪
                 Aptitudinal
                 and
                 Actual
                 seal
                 ,
                 but
                 that
                 the
                 Sacrament
                 hath
                 an
                 Aptitude
                 to
                 seal
                 in
                 an
                 Absolute
                 way
                 to
                 all
                 that
                 communicate
                 :
                 it
                 doth
                 Actually
                 seal
                 to
                 Believers
                 and
                 Penitent
                 ones
                 .
              
            
             
               
               
                 §.
                 80.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 I
                 Perceive
                 Mr.
                 Tombes
                 and
                 you
                 are
                 more
                 of
                 a
                 minde
                 then
                 I
                 was
                 aware
                 of
                 .
                 2.
                 
                 
                   Sealing
                   of
                
                 ,
                 must
                 not
                 be
                 confounded
                 with
                 
                   sealing
                   to
                
                 ,
                 as
                 respecting
                 the
                 end
                 :
                 nor
                 the
                 next
                 end
                 ,
                 which
                 is
                 Essential
                 to
                 the
                 Seal
                 ,
                 (
                 as
                 the
                 Terminus
                 to
                 the
                 Relation
                 )
                 with
                 more
                 separable
                 ends
                 .
                 It
                 is
                 in
                 regard
                 of
                 the
                 first
                 only
                 that
                 I
                 spake
                 against
                 Mr.
                 Tombes
                 ,
                 and
                 affirmed
                 it
                 to
                 be
                 Actual
                 and
                 not
                 only
                 Aptitudinal
                 ,
                 but
                 not
                 in
                 regard
                 of
                 the
                 Obligation
                 (
                 as
                 we
                 may
                 speak
                 )
                 on
                 God
                 ,
                 or
                 the
                 actual
                 conveyance
                 of
                 Right
                 ,
                 which
                 follow
                 the
                 condition
                 ,
                 which
                 I
                 desire
                 Mr.
                 Tombes
                 to
                 take
                 notice
                 of
                 ,
                 according
                 to
                 my
                 foregoing
                 explication
                 ,
                 if
                 he
                 mean
                 to
                 Reply
                 to
                 that
                 .
              
            
             
               
                 §.
                 81.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 NEither
                 let
                 any
                 think
                 that
                 here
                 I
                 seek
                 a
                 starting
                 hole
                 to
                 recede
                 from
                 any
                 thing
                 that
                 heretofore
                 I
                 have
                 published
                 on
                 this
                 subject
                 .
                 In
                 my
                 answer
                 to
                 Mr.
                 Tombes
                 ,
                 pag.
                 99.
                 
                 I
                 explain
                 my self
                 no
                 otherwise
                 ,
                 having
                 quoted
                 Dr.
                 Ames
                 and
                 Mr.
                 Rutherford
                 ,
                 in
                 the
                 words
                 now
                 recited
                 ,
                 I
                 there
                 add
                 ,
                 
                   The
                   Conditional
                   seal
                   of
                   the
                   Sacraments
                   is
                   made
                   Absolute
                   ,
                   by
                   our
                   putting
                   in
                   the
                   Condition
                   of
                   believing
                   ,
                   &c.
                   
                
                 In
                 case
                 my
                 answer
                 had
                 been
                 in
                 Mr.
                 Baxters
                 hand
                 when
                 his
                 Appendix
                 came
                 out
                 ,
                 as
                 he
                 saies
                 it
                 was
                 not
                 ,
                 that
                 he
                 might
                 have
                 seen
                 how
                 I
                 explained
                 my self
                 ,
                 I
                 suppose
                 he
                 would
                 have
                 seen
                 that
                 in
                 the
                 result
                 of
                 the
                 whole
                 I
                 little
                 differ
                 from
                 him
                 ,
                 so
                 that
                 I
                 can
                 scarce
                 see
                 ,
                 that
                 when
                 the
                 matter
                 is
                 brought
                 home
                 ,
                 that
                 I
                 have
                 any
                 adversary
                 .
              
            
             
               
                 §.
                 81.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IT
                 is
                 so
                 rare
                 a
                 thing
                 for
                 men
                 to
                 manifest
                 so
                 much
                 ingenuity
                 and
                 self
                 denyal
                 and
                 impartial
                 love
                 to
                 the
                 Truth
                 ,
                 as
                 freely
                 to
                 recant
                 what
                 they
                 have
                 once
                 asserted
                 when
                 they
                 finde
                 it
                 a
                 mistake
                 ,
                 that
                 if
                 this
                 had
                 been
                 your
                 case
                 ,
                 I
                 would
                 not
                 have
                 been
                 one
                 that
                 should
                 have
                 blamed
                 you
                 for
                 it
                 ,
                 or
                 charged
                 you
                 with
                 unconstancy
                 or
                 levity
                 .
                 To
                 err
                 ,
                 is
                 common
                 to
                 all
                 men
                 :
                 but
                 freely
                 to
                 recant
                 it
                 ,
                 is
                 not
                 so
                 .
                 I
                 never
                 write
                 ,
                 but
                 with
                 a
                 supposition
                 that
                 I
                 shall
                 manifest
                 the
                 weakness
                 of
                 my
                 Intellect
                 ,
                 and
                 do
                 that
                 which
                 needs
                 reformation
                 .
                 2.
                 
                 I
                 did
                 not
                 so
                 much
                 as
                 pretend
                 you
                 to
                 be
                 my
                 Adversary
                 ;
                 I
                 did
                 defend
                 you
                 ,
                 and
                 not
                 argue
                 against
                 you
                 :
                 and
                 therefore
                 you
                 have
                 little
                 need
                 to
                 perswade
                 me
                 to
                 have
                 lower
                 thoughts
                 of
                 our
                 differences
                 then
                 I
                 did
                 express
                 ,
                 or
                 that
                 you
                 and
                 I
                 were
                 no
                 adversaries
                 .
              
               
                 But
                 though
                 I
                 make
                 light
                 of
                 our
                 seeming
                 difference
                 about
                 sealing
                 ,
                 I
                 must
                 intreat
                 you
                 to
                 remember
                 ,
                 that
                 I
                 not
                 only
                 maintain
                 my
                 former
                 Assertion
                 ,
                 
                   that
                   the
                   Conclusion
                   ,
                   I
                
                 A.
                 B.
                 
                   am
                   Justified
                   ,
                   is
                   not
                
                 de
                 fide
                 ,
                 but
                 that
                 I
                 account
                 it
                 a
                 matter
                 of
                 far
                 greater
                 moment
                 .
              
               
                 It
                 hath
                 been
                 too
                 common
                 Doctrine
                 among
                 the
                 most
                 renowned
                 Divines
                 ,
                 that
                 it
                 is
                 not
                 only
                 
                   de
                   fide
                
                 ,
                 but
                 every
                 mans
                 duty
                 also
                 ,
                 yea
                 a
                 part
                 of
                 the
                 Creed
                 ,
                 and
                 so
                 a
                 fundamental
                 ,
                 for
                 to
                 Believe
                 that
                 our
                 sins
                 are
                 remitted
                 ,
                 (
                 for
                 so
                 they
                 expound
                 the
                 Article
                 of
                 Remission
                 of
                 sins
                 )
                 .
                 I
                 will
                 not
                 name
                 the
                 Authors
                 ,
                 because
                 I
                 honor
                 
                 them
                 ,
                 and
                 would
                 not
                 seem
                 to
                 disparage
                 them
                 ;
                 and
                 the
                 Learned
                 know
                 them
                 already
                 :
                 yea
                 they
                 earnestly
                 press
                 men
                 to
                 Believe
                 the
                 pardon
                 of
                 their
                 own
                 sins
                 in
                 particular
                 ,
                 and
                 tell
                 them
                 that
                 they
                 have
                 but
                 the
                 Faith
                 of
                 Devils
                 else
                 .
                 By
                 which
                 dangerous
                 Doctrine
                 ,
                 1.
                 most
                 men
                 are
                 perswaded
                 to
                 believe
                 a
                 falshood
                 :
                 for
                 most
                 are
                 not
                 forgiven
                 .
                 2.
                 
                 The
                 careless
                 world
                 is
                 driven
                 on
                 faster
                 to
                 presumption
                 ,
                 to
                 which
                 they
                 are
                 so
                 prone
                 of
                 themselves
                 .
                 3.
                 
                 Painful
                 Ministers
                 are
                 hindred
                 ,
                 and
                 their
                 labors
                 frustrated
                 ,
                 whose
                 business
                 is
                 first
                 to
                 break
                 mens
                 false
                 hopes
                 and
                 peace
                 ;
                 which
                 they
                 finde
                 so
                 hard
                 a
                 work
                 ,
                 that
                 they
                 need
                 not
                 resistance
                 .
                 The
                 ungodly
                 that
                 I
                 deal
                 with
                 ,
                 are
                 so
                 confident
                 that
                 their
                 sin
                 is
                 forgiven
                 ,
                 and
                 God
                 will
                 not
                 damn
                 them
                 for
                 it
                 ,
                 that
                 all
                 that
                 I
                 can
                 say
                 is
                 too
                 little
                 to
                 shake
                 their
                 confidence
                 ,
                 which
                 is
                 the
                 nurse
                 of
                 their
                 sin
                 .
                 4.
                 
                 Gods
                 word
                 ,
                 yea
                 the
                 Articles
                 of
                 our
                 Creed
                 ,
                 must
                 be
                 abused
                 to
                 do
                 Satan
                 this
                 service
                 ,
                 and
                 mens
                 Souls
                 this
                 wrong
                 .
                 All
                 the
                 world
                 cannot
                 finde
                 so
                 strong
                 a
                 prop
                 to
                 the
                 Kingdom
                 of
                 the
                 Devil
                 ,
                 nor
                 so
                 powerful
                 an
                 encouragement
                 to
                 presumption
                 or
                 any
                 sin
                 ,
                 as
                 mistaken
                 Scripture
                 (
                 either
                 misinterpreted
                 or
                 misapplyed
                 )
                 .
                 5.
                 
                 When
                 wicked
                 men
                 ,
                 that
                 have
                 but
                 the
                 Faith
                 of
                 Devils
                 ,
                 are
                 immediately
                 required
                 to
                 believe
                 the
                 pardon
                 of
                 their
                 own
                 particular
                 sins
                 ,
                 and
                 this
                 made
                 to
                 be
                 
                   de
                   fide
                
                 ,
                 God
                 is
                 dishonored
                 with
                 the
                 charge
                 of
                 such
                 untruths
                 ,
                 as
                 if
                 falshoods
                 were
                 
                   de
                   fide
                
                 ,
                 and
                 God
                 commanded
                 men
                 to
                 believe
                 them
                 .
              
               
                 And
                 for
                 the
                 Godly
                 themselves
                 ,
                 it
                 hath
                 in
                 a
                 lower
                 degree
                 many
                 of
                 the
                 same
                 inconveniences
                 .
                 If
                 there
                 be
                 any
                 one
                 that
                 hath
                 as
                 good
                 Evidence
                 of
                 his
                 soundness
                 in
                 Faith
                 ,
                 Love
                 and
                 Repentance
                 ,
                 as
                 that
                 the
                 Word
                 of
                 God
                 is
                 true
                 ,
                 and
                 all
                 sound
                 Believers
                 are
                 Justified
                 ;
                 what
                 is
                 such
                 a
                 man
                 to
                 many
                 a
                 thousand
                 that
                 have
                 no
                 such
                 Evidence
                 ▪
                 yea
                 and
                 for
                 that
                 man
                 ,
                 it
                 is
                 impossible
                 that
                 his
                 Evidence
                 should
                 be
                 as
                 constant
                 ,
                 as
                 Scripture
                 Evidence
                 ,
                 though
                 it
                 were
                 as
                 full
                 .
                 Scripture
                 Evidence
                 varieth
                 not
                 ,
                 as
                 the
                 Evidence
                 of
                 Grace
                 doth
                 in
                 our
                 mutable
                 unconstant
                 Souls
                 :
                 But
                 for
                 my
                 part
                 I
                 never
                 yet
                 saw
                 the
                 face
                 of
                 that
                 sober
                 man
                 (
                 to
                 my
                 knowledge
                 )
                 who
                 durst
                 say
                 ,
                 That
                 he
                 was
                 as
                 sure
                 or
                 as
                 confident
                 of
                 his
                 own
                 sincerity
                 ,
                 as
                 of
                 the
                 Truth
                 of
                 Gods
                 Word
                 ,
                 and
                 particularly
                 of
                 that
                 Promise
                 ,
                 
                   He
                   that
                   Believeth
                   shall
                   not
                   perish
                   ,
                   but
                   have
                   Everlasting
                   life
                   .
                
                 And
                 as
                 I
                 have
                 oft
                 said
                 already
                 ,
                 The
                 Conclusion
                 may
                 not
                 be
                 said
                 to
                 be
                 
                   de
                   fide
                
                 ,
                 unless
                 the
                 other
                 Proposition
                 he
                 as
                 evident
                 as
                 that
                 which
                 is
                 
                   de
                   fide
                
                 ▪
                 because
                 
                   Conclusio
                   sequitur
                   partem
                   deteriorem
                
                 .
                 Yea
                 let
                 me
                 be
                 bold
                 to
                 grow
                 a
                 little
                 higher
                 ,
                 and
                 to
                 tell
                 you
                 that
                 it
                 seems
                 to
                 me
                 impossible
                 and
                 a
                 contradiction
                 that
                 any
                 man
                 should
                 be
                 more
                 certain
                 that
                 he
                 Believeth
                 sincerely
                 ,
                 then
                 he
                 is
                 that
                 Gods
                 Word
                 is
                 true
                 ,
                 or
                 that
                 the
                 Promise
                 is
                 Gods
                 Word
                 ,
                 which
                 he
                 doth
                 Believe
                 .
                 For
                 the
                 truth
                 of
                 God
                 in
                 his
                 Word
                 ,
                 is
                 the
                 formal
                 object
                 of
                 Faith
                 ,
                 without
                 which
                 there
                 can
                 be
                 no
                 Faith.
                 No
                 man
                 therefore
                 can
                 be
                 more
                 certain
                 that
                 he
                 believes
                 truly
                 ,
                 then
                 he
                 is
                 that
                 Gods
                 Word
                 is
                 true
                 :
                 For
                 to
                 Believe
                 ,
                 is
                 to
                 apprehend
                 the
                 certain
                 Truth
                 of
                 the
                 Word
                 .
                 And
                 none
                 can
                 be
                 more
                 certain
                 that
                 he
                 apprehends
                 the
                 word
                 as
                 certain
                 ,
                 then
                 he
                 is
                 that
                 the
                 word
                 is
                 certain
                 .
                 If
                 you
                 say
                 ,
                 I
                 am
                 certain
                 that
                 I
                 believe
                 the
                 certainty
                 of
                 the
                 word
                 ,
                 but
                 weakly
                 :
                 I
                 answer
                 ,
                 At
                 lest
                 then
                 the
                 saving
                 sincerity
                 of
                 your
                 Faith
                 will
                 be
                 as
                 uncertain
                 to
                 you
                 ,
                 as
                 the
                 word
                 is
                 ,
                 if
                 not
                 the
                 being
                 of
                 that
                 Faith.
                 And
                 then
                 there
                 is
                 no
                 more
                 certainty
                 ,
                 I
                 think
                 ,
                 rationally
                 and
                 ordinarily
                 ,
                 then
                 there
                 is
                 Evidence
                 .
              
               
                 So
                 much
                 for
                 that
                 Controversie
                 ,
                 and
                 so
                 of
                 all
                 ,
                 so
                 far
                 as
                 I
                 have
                 observed
                 ,
                 which
                 Mr.
                 Blake
                 hath
                 with
                 me
                 ,
                 or
                 hath
                 called
                 me
                 to
                 give
                 an
                 account
                 of
                 my
                 judgement
                 .
              
            
             
               
               
                 Whether
                 the
                 Covenant
                 of
                 Grace
                 require
                 perfection
                 ,
                 and
                 accept
                 sincerity
                 .
              
               
                 THough
                 I
                 have
                 done
                 with
                 what
                 Mr.
                 Blake
                 saith
                 to
                 me
                 ,
                 and
                 have
                 no
                 desire
                 to
                 do
                 any
                 thing
                 unnecessary
                 in
                 a
                 way
                 of
                 Controversie
                 :
                 yet
                 because
                 it
                 is
                 of
                 the
                 like
                 nature
                 with
                 a
                 subject
                 formerly
                 handled
                 ,
                 or
                 tends
                 to
                 clear
                 up
                 some
                 things
                 about
                 it
                 ,
                 I
                 will
                 very
                 briefly
                 touch
                 on
                 his
                 Arguments
                 ,
                 pag.
                 107.108
                 .
                 upon
                 this
                 Question
                 .
              
            
             
               
                 §.
                 82.
                 
              
               
                 
                   Mr.
                   Bl.
                   A
                
                 Second
                 opinion
                 is
                 ,
                 that
                 the
                 Covenant
                 of
                 Grace
                 requires
                 perfection
                 in
                 the
                 exactest
                 way
                 ,
                 without
                 help
                 of
                 these
                 mens
                 distinctions
                 ,
                 in
                 an
                 equal
                 degree
                 with
                 the
                 Covenant
                 of
                 Works
                 ,
                 but
                 with
                 this
                 difference
                 ;
                 in
                 the
                 Covenant
                 of
                 Works
                 ,
                 there
                 is
                 no
                 indulgence
                 or
                 dispensation
                 in
                 case
                 of
                 failing
                 ,
                 but
                 the
                 penalty
                 takes
                 hold
                 ,
                 the
                 Curse
                 follows
                 upon
                 it
                 :
                 But
                 the
                 Covenant
                 of
                 Grace
                 ,
                 though
                 it
                 call
                 for
                 perfection
                 ,
                 such
                 is
                 the
                 exactness
                 of
                 it
                 ,
                 yet
                 it
                 accepts
                 of
                 sincerity
                 ,
                 such
                 is
                 the
                 qualification
                 of
                 it
                 through
                 Grace
                 ,
                 or
                 the
                 mercy
                 in
                 it
                 .
                 If
                 I
                 should
                 take
                 up
                 any
                 opinion
                 in
                 the
                 world
                 for
                 the
                 Authors
                 sake
                 ,
                 or
                 those
                 that
                 have
                 appeared
                 as
                 Patrons
                 of
                 it
                 ,
                 then
                 I
                 should
                 embrace
                 this
                 :
                 The
                 Reverence
                 deservedly
                 due
                 to
                 him
                 that
                 I
                 suppose
                 first
                 manifested
                 himself
                 in
                 it
                 ,
                 hath
                 caused
                 it
                 to
                 finde
                 great
                 entertainment
                 .
                 But
                 upon
                 more
                 then
                 twenty
                 years
                 thoughts
                 about
                 it
                 ,
                 I
                 finde
                 it
                 labouring
                 under
                 manifold
                 inconveniences
                 .
              
            
             
               
                 §.
                 82.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 IT
                 may
                 seem
                 audaciousness
                 in
                 a
                 young
                 Divine
                 to
                 question
                 that
                 which
                 you
                 shall
                 now
                 so
                 considerately
                 deliver
                 ,
                 after
                 more
                 then
                 twenty
                 years
                 thoughts
                 .
                 But
                 no
                 prejudice
                 must
                 hinder
                 us
                 from
                 a
                 further
                 enquiry
                 after
                 the
                 Truth
                 .
              
               
                 2.
                 
                 I
                 began
                 to
                 conjecture
                 that
                 the
                 Reverend
                 person
                 that
                 you
                 mean
                 is
                 Mr.
                 Ball
                 ;
                 and
                 yet
                 methinks
                 ,
                 you
                 should
                 not
                 suppose
                 him
                 the
                 Author
                 :
                 It
                 is
                 therefore
                 sure
                 some
                 one
                 much
                 elder
                 .
              
               
                 3.
                 
                 For
                 the
                 thing
                 it self
                 ,
                 if
                 I
                 may
                 shoot
                 my
                 bolt
                 ,
                 upon
                 a
                 shorter
                 deliberation
                 ,
                 I
                 conceive
                 ,
                 that
                 all
                 your
                 difference
                 with
                 the
                 men
                 of
                 that
                 Judgement
                 ,
                 is
                 occasioned
                 by
                 the
                 Ambiguity
                 and
                 various
                 acception
                 of
                 the
                 word
                 
                   Covenant
                   of
                   Grace
                
                 ,
                 which
                 in
                 my
                 judgement
                 ,
                 you
                 ought
                 to
                 have
                 removed
                 ,
                 by
                 distinguishing
                 ,
                 before
                 you
                 had
                 argued
                 against
                 their
                 opinion
                 .
                 The
                 term
                 
                   Covenant
                   of
                   Grace
                
                 ,
                 is
                 sometime
                 taken
                 strictly
                 for
                 the
                 Contract
                 alone
                 ;
                 either
                 1.
                 for
                 the
                 full
                 Contract
                 ,
                 which
                 is
                 mutual
                 or
                 by
                 both
                 parties
                 ,
                 which
                 is
                 most
                 properly
                 called
                 a
                 Covenant
                 :
                 Or
                 2.
                 for
                 the
                 engagement
                 of
                 one
                 part
                 only
                 :
                 1.
                 either
                 for
                 Gods
                 Promise
                 .
                 2.
                 or
                 mans
                 .
                 Herein
                 the
                 Condition
                 is
                 implyed
                 ,
                 not
                 as
                 commanded
                 ,
                 but
                 as
                 tendred
                 .
                 Now
                 it
                 is
                 certain
                 that
                 taking
                 the
                 Covenant
                 in
                 this
                 restrained
                 sense
                 ,
                 it
                 doth
                 not
                 command
                 Perfection
                 of
                 obedience
                 ,
                 for
                 it
                 commands
                 nothing
                 at
                 all
                 :
                 nor
                 doth
                 it
                 propound
                 it
                 as
                 the
                 Condition
                 ,
                 for
                 then
                 we
                 were
                 undone
                 .
                 But
                 then
                 it
                 must
                 be
                 known
                 
                 that
                 this
                 is
                 too
                 restrained
                 a
                 sense
                 for
                 us
                 ordinarily
                 to
                 use
                 the
                 word
                 Covenant
                 in
                 ;
                 God
                 hath
                 made
                 no
                 such
                 Covenant
                 with
                 us
                 ,
                 which
                 is
                 not
                 a
                 Law
                 in
                 one
                 respect
                 ,
                 as
                 well
                 as
                 a
                 Covenant
                 in
                 another
                 :
                 He
                 layes
                 not
                 by
                 his
                 Soveraignty
                 in
                 Covenanting
                 .
                 Nay
                 they
                 are
                 all
                 more
                 properly
                 called
                 Laws
                 then
                 Covenants
                 :
                 Even
                 the
                 Promise
                 it self
                 is
                 most
                 properly
                 
                   Lex
                   Gratiae
                   Remedians
                
                 ,
                 Like
                 an
                 act
                 of
                 Oblivion
                 or
                 Pardon
                 to
                 a
                 Nation
                 of
                 Rebels
                 .
                 Yet
                 comparatively
                 ,
                 the
                 Law
                 of
                 Grace
                 is
                 far
                 more
                 fitly
                 called
                 a
                 Covenant
                 then
                 the
                 Law
                 of
                 Nature
                 (
                 which
                 perhaps
                 is
                 never
                 so
                 called
                 in
                 Scripture
                 )
                 ,
                 because
                 the
                 Promissory
                 part
                 is
                 the
                 predominant
                 part
                 in
                 the
                 Law
                 of
                 Grace
                 ,
                 the
                 precept
                 being
                 but
                 subservient
                 to
                 that
                 ;
                 but
                 the
                 preceptive
                 part
                 is
                 most
                 predominant
                 in
                 the
                 Law
                 of
                 nature
                 ;
                 the
                 Promise
                 being
                 not
                 so
                 much
                 as
                 expressed
                 by
                 Moses
                 ,
                 and
                 obscure
                 in
                 nature
                 it self
                 ,
                 so
                 that
                 it
                 will
                 hold
                 great
                 dispute
                 ,
                 whether
                 God
                 were
                 obliged
                 at
                 all
                 to
                 Reward
                 man
                 with
                 heavenly
                 Glory
                 ,
                 yea
                 or
                 any
                 proper
                 Reward
                 (
                 besides
                 non-punishment
                 which
                 is
                 improperly
                 a
                 Reward
                 )
                 .
                 The
                 Lutherans
                 are
                 the
                 leaders
                 of
                 that
                 evil
                 custom
                 and
                 conceit
                 of
                 denying
                 the
                 Gospel
                 to
                 be
                 a
                 Law.
                 2.
                 
                 In
                 the
                 next
                 place
                 therefore
                 the
                 word
                 
                   Covenant
                   of
                   Grace
                
                 is
                 taken
                 for
                 the
                 New
                 Law
                 ,
                 containing
                 Precept
                 ,
                 Prohibition
                 ,
                 Promise
                 and
                 Threatning
                 .
                 And
                 here
                 it
                 is
                 taken
                 1.
                 so
                 narrowly
                 as
                 to
                 comprize
                 only
                 the
                 Precept
                 of
                 Believing
                 ,
                 with
                 the
                 Promise
                 and
                 Threatning
                 annext
                 ,
                 as
                 being
                 indeed
                 the
                 principal
                 parts
                 ▪
                 2.
                 
                 Sometime
                 more
                 largely
                 ,
                 as
                 containing
                 also
                 the
                 Precepts
                 that
                 Christ
                 hath
                 given
                 the
                 Church
                 since
                 his
                 coming
                 ,
                 that
                 were
                 not
                 before
                 given
                 :
                 Principally
                 that
                 of
                 Believing
                 Jesus
                 to
                 be
                 the
                 Christ
                 ,
                 and
                 also
                 those
                 of
                 Ministery
                 ,
                 Ordinances
                 ,
                 Church-Assemblies
                 ,
                 &c.
                 together
                 with
                 the
                 Doctrines
                 or
                 Articles
                 of
                 Faith
                 which
                 he
                 since
                 revealed
                 .
                 3.
                 
                 Sometime
                 it
                 is
                 more
                 largely
                 taken
                 for
                 that
                 whole
                 Systeme
                 of
                 Doctrines
                 ,
                 Histories
                 and
                 Laws
                 (
                 Precepts
                 ,
                 Promises
                 ,
                 and
                 Threats
                 )
                 which
                 directly
                 concern
                 the
                 Recovery
                 of
                 faln
                 mankinde
                 .
                 4.
                 
                 Sometime
                 for
                 as
                 much
                 of
                 these
                 as
                 was
                 delivered
                 before
                 Christs
                 coming
                 ,
                 in
                 Promises
                 ,
                 Prophesies
                 and
                 Types
                 ,
                 &c.
                 5.
                 
                 Sometime
                 for
                 as
                 much
                 of
                 these
                 as
                 yet
                 remains
                 in
                 force
                 ,
                 whether
                 delivered
                 to
                 the
                 Church
                 before
                 the
                 Incarnation
                 or
                 since
                 ,
                 (
                 for
                 many
                 Covenants
                 or
                 Evangelical
                 Promises
                 and
                 Precepts
                 ,
                 are
                 ceased
                 now
                 that
                 were
                 in
                 force
                 before
                 :
                 as
                 that
                 Christ
                 should
                 be
                 born
                 ,
                 and
                 they
                 should
                 accept
                 his
                 birth
                 ,
                 &c.
                 )
                 This
                 last
                 sense
                 ,
                 containeth
                 the
                 Doctrine
                 of
                 Redemption
                 by
                 Christ
                 ,
                 and
                 the
                 History
                 of
                 his
                 birth
                 ,
                 life
                 and
                 Death
                 and
                 Resurrection
                 (
                 as
                 Narrations
                 of
                 the
                 occasion
                 ,
                 end
                 and
                 matter
                 are
                 usual
                 appurtenances
                 of
                 a
                 Law
                 )
                 as
                 also
                 the
                 Precepts
                 of
                 Repenting
                 and
                 Believing
                 ;
                 Loving
                 God
                 for
                 our
                 Redemption
                 ,
                 and
                 Christ
                 as
                 Redeemer
                 ;
                 Loving
                 men
                 as
                 Redeemed
                 ones
                 ,
                 and
                 as
                 Members
                 of
                 Christ
                 ;
                 Ministry
                 ,
                 Sacraments
                 ,
                 Church-assemblies
                 ,
                 proper
                 to
                 the
                 Gospel
                 ,
                 with
                 the
                 means
                 to
                 be
                 used
                 for
                 getting
                 ,
                 keeping
                 or
                 improving
                 this
                 Grace
                 as
                 such
                 ;
                 the
                 command
                 of
                 Hope
                 ,
                 or
                 looking
                 for
                 Christs
                 second
                 coming
                 ,
                 &c.
                 and
                 of
                 sincere
                 obedience
                 .
                 I
                 conceive
                 the
                 first
                 (
                 as
                 containing
                 the
                 summe
                 of
                 all
                 )
                 and
                 specially
                 this
                 last
                 (
                 as
                 containing
                 the
                 whole
                 Systeme
                 of
                 the
                 Doctrine
                 and
                 Laws
                 of
                 our
                 Redemption
                 and
                 Restauration
                 )
                 are
                 the
                 fittest
                 senses
                 for
                 us
                 ordinarily
                 to
                 use
                 the
                 word
                 
                   Covenant
                   of
                   Grace
                
                 in
                 (
                 vide
                 Grotii
                 
                   dissertationem
                   de
                   nomine
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   ante
                   Annotat.
                   in
                   Novum
                   Testam
                   .
                
                 )
                 Now
                 if
                 the
                 question
                 be
                 whether
                 in
                 any
                 of
                 these
                 senses
                 the
                 New
                 Covenant
                 doth
                 command
                 perfect
                 obedience
                 ;
                 I
                 answer
                 ,
                 All
                 the
                 doubt
                 is
                 of
                 the
                 3
                 latter
                 :
                 But
                 I
                 rather
                 think
                 negatively
                 ,
                 that
                 in
                 none
                 of
                 these
                 Acceptions
                 can
                 the
                 New
                 Covenant
                 be
                 said
                 to
                 require
                 perfect
                 obedience
                 .
                 6.
                 
                 But
                 then
                 some
                 take
                 the
                 New
                 Law
                 or
                 Covenant
                 for
                 the
                 whole
                 Law
                 that
                 now
                 stands
                 unrepealed
                 ,
                 and
                 obligeth
                 the
                 Subjects
                 of
                 the
                 Mediator
                 ,
                 supposing
                 the
                 Moral
                 Law
                 to
                 be
                 now
                 the
                 Law
                 or
                 Covenant
                 of
                 Grace
                 ,
                 
                   i.
                   e.
                
                 the
                 matter
                 of
                 it
                 ,
                 as
                 it
                 was
                 formerly
                 the
                 
                 matter
                 of
                 the
                 Law
                 of
                 Works
                 :
                 and
                 that
                 the
                 Covenant
                 of
                 Works
                 being
                 totally
                 and
                 absolutely
                 Abrogated
                 ,
                 the
                 Moral
                 Law
                 must
                 be
                 the
                 material
                 part
                 of
                 the
                 Covenant
                 or
                 Law
                 of
                 Grace
                 ,
                 or
                 of
                 none
                 :
                 and
                 of
                 some
                 it
                 must
                 be
                 :
                 For
                 God
                 gives
                 no
                 precepts
                 but
                 upon
                 some
                 terms
                 ,
                 or
                 with
                 some
                 sanction
                 of
                 Reward
                 or
                 Punishment
                 :
                 And
                 hereupon
                 they
                 say
                 ,
                 that
                 it
                 is
                 now
                 the
                 Moral
                 Law
                 which
                 is
                 the
                 matter
                 of
                 the
                 new
                 Covenant
                 ,
                 which
                 commandeth
                 perfect
                 obedience
                 .
                 This
                 is
                 maintained
                 by
                 an
                 acquaintance
                 and
                 friend
                 of
                 Mr.
                 Blakes
                 ,
                 a
                 man
                 of
                 extraordinary
                 Learning
                 and
                 Judgement
                 ,
                 especially
                 as
                 throughly
                 studyed
                 in
                 these
                 things
                 as
                 any
                 that
                 ever
                 I
                 was
                 acquainted
                 with
                 .
                 For
                 my
                 part
                 ,
                 (
                 though
                 I
                 think
                 ,
                 the
                 difference
                 is
                 most
                 in
                 notions
                 and
                 terms
                 ,
                 yet
                 )
                 I
                 still
                 judge
                 ,
                 that
                 the
                 Law
                 of
                 Works
                 ,
                 that
                 is
                 ,
                 the
                 Precept
                 and
                 Threatning
                 ,
                 are
                 not
                 abrogated
                 ,
                 though
                 the
                 Promise
                 of
                 that
                 Law
                 be
                 Ceased
                 ,
                 and
                 so
                 it
                 is
                 not
                 so
                 fitly
                 now
                 called
                 a
                 Covenant
                 ;
                 and
                 some
                 particular
                 Precepts
                 are
                 abrogate
                 or
                 ceased
                 ;
                 and
                 so
                 I
                 think
                 it
                 is
                 this
                 remaining
                 Law
                 of
                 nature
                 which
                 Commandeth
                 perfect
                 obedience
                 ,
                 and
                 still
                 pronounceth
                 Death
                 ,
                 the
                 due
                 punishment
                 of
                 our
                 disobedience
                 .
                 But
                 I
                 acknowledge
                 even
                 this
                 Law
                 of
                 Nature
                 to
                 be
                 now
                 the
                 Law
                 of
                 Christ
                 ,
                 who
                 as
                 Redeemer
                 of
                 all
                 mankinde
                 ,
                 hath
                 Nature
                 and
                 its
                 Law
                 and
                 all
                 things
                 else
                 delivered
                 unto
                 him
                 ,
                 to
                 dispose
                 of
                 to
                 the
                 advantage
                 of
                 his
                 Redemption
                 Ends
                 :
                 But
                 still
                 I
                 suppose
                 this
                 Law
                 of
                 Nature
                 to
                 be
                 so
                 far
                 from
                 being
                 the
                 same
                 with
                 the
                 Law
                 of
                 Grace
                 ,
                 that
                 it
                 is
                 this
                 which
                 the
                 Law
                 of
                 Grace
                 Relaxeth
                 ,
                 and
                 whose
                 obligation
                 it
                 dissolveth
                 ,
                 when
                 our
                 sins
                 are
                 forgiven
                 .
                 So
                 that
                 the
                 difference
                 is
                 but
                 in
                 the
                 Notion
                 of
                 Unity
                 or
                 Diversity
                 ,
                 whether
                 (
                 seeing
                 all
                 is
                 Now
                 the
                 Redeemers
                 Law
                 )
                 it
                 be
                 fitter
                 to
                 say
                 ,
                 It
                 is
                 one
                 Law
                 ;
                 or
                 that
                 ,
                 They
                 are
                 two
                 distinct
                 Laws
                 .
                 For
                 in
                 the
                 matter
                 we
                 are
                 agreed
                 ,
                 viz.
                 that
                 the
                 Promise
                 of
                 the
                 first
                 Law
                 is
                 ceased
                 ,
                 (
                 because
                 God
                 cannot
                 be
                 obliged
                 to
                 a
                 subject
                 made
                 uncapable
                 )
                 and
                 some
                 particular
                 Precepts
                 are
                 ceased
                 
                   Cessante
                   materia
                
                 ,
                 and
                 Moses
                 Jewish
                 Law
                 is
                 partly
                 ceased
                 ,
                 and
                 partly
                 abrogate
                 ;
                 and
                 that
                 there
                 is
                 now
                 in
                 force
                 as
                 the
                 Redeemers
                 Law
                 ,
                 the
                 Precept
                 of
                 perfect
                 obedience
                 ,
                 and
                 the
                 Threatning
                 of
                 Death
                 to
                 every
                 sin
                 ,
                 with
                 a
                 Grant
                 of
                 Remission
                 and
                 salvation
                 to
                 all
                 that
                 sincerely
                 Repent
                 and
                 Believe
                 ,
                 and
                 a
                 threatning
                 of
                 far
                 sorer
                 punishment
                 to
                 the
                 Impenitent
                 and
                 Unbelievers
                 .
                 Thus
                 far
                 the
                 Agreement
                 .
                 The
                 disagreement
                 is
                 but
                 this
                 ;
                 I
                 think
                 that
                 though
                 these
                 are
                 both
                 the
                 Redeemers
                 Laws
                 ,
                 yet
                 they
                 are
                 to
                 be
                 taken
                 as
                 two
                 ;
                 One
                 in
                 this
                 forme
                 ,
                 
                   Perfect
                   Obedience
                   is
                   thy
                   Duty
                   (
                   or
                   obey
                   perfectly
                   )
                   :
                   Death
                   is
                   thy
                   Due
                   for
                   every
                   sin
                   .
                
                 The
                 other
                 in
                 this
                 forme
                 ,
                 
                   Repent
                   and
                   Believe
                   ,
                   and
                   thou
                   shall
                   be
                   saved
                   (
                   from
                   the
                   former
                   curse
                   )
                   :
                   Or
                   else
                   damned
                   .
                
                 Others
                 thinks
                 that
                 it
                 is
                 fitter
                 to
                 say
                 that
                 these
                 two
                 are
                 but
                 one
                 Law
                 ,
                 
                   quoad
                   formam
                
                 ,
                 running
                 thus
                 ,
                 
                   I
                   command
                   to
                   thee
                   faln
                   man
                   ,
                   perfect
                   obedience
                   ,
                   and
                   oblige
                   thee
                   to
                   Punishment
                   for
                   every
                   sin
                   ;
                   Yet
                   not
                   remedilesly
                   ;
                   but
                   so
                   as
                   that
                   if
                   thou
                   Believe
                   and
                   Repent
                   ,
                   this
                   Obligation
                   shall
                   be
                   dissolved
                   ,
                   and
                   thou
                   saved
                   ;
                   else
                   not
                   .
                
                 To
                 this
                 purpose
                 the
                 foresaid
                 Learned
                 ,
                 Judicious
                 ,
                 and
                 much
                 honored
                 Brother
                 ,
                 explains
                 his
                 opinion
                 to
                 me
                 .
                 Now
                 as
                 long
                 as
                 we
                 agree
                 that
                 the
                 former
                 Law
                 ,
                 or
                 part
                 of
                 the
                 Law
                 ,
                 (
                 call
                 it
                 which
                 you
                 will
                 )
                 doth
                 Actually
                 oblige
                 to
                 perfect
                 obedience
                 ,
                 or
                 future
                 Death
                 ;
                 and
                 the
                 latter
                 Law
                 ,
                 or
                 part
                 of
                 the
                 Law
                 ,
                 doth
                 upon
                 the
                 performance
                 of
                 the
                 Condition
                 ,
                 dissolve
                 ●his
                 Obligation
                 ,
                 and
                 give
                 us
                 
                   Jus
                   ad
                   impunitatem
                   &
                   salutem
                
                 ;
                 what
                 great
                 matter
                 is
                 it
                 ,
                 whether
                 we
                 call
                 it
                 One
                 Law
                 or
                 Two
                 ?
                 For
                 we
                 are
                 agreed
                 against
                 them
                 that
                 look
                 on
                 the
                 Moral
                 Law
                 as
                 to
                 the
                 meer
                 preceptive
                 part
                 ,
                 as
                 standing
                 by
                 it self
                 ,
                 being
                 not
                 the
                 matter
                 of
                 any
                 Covenant
                 ,
                 or
                 connexed
                 to
                 any
                 sanction
                 to
                 specifie
                 it
                 .
              
               
                 To
                 apply
                 this
                 now
                 to
                 Mr.
                 Blakes
                 Question
                 ;
                 It
                 is
                 most
                 likely
                 that
                 those
                 Divines
                 that
                 affirm
                 that
                 the
                 Covenant
                 of
                 Grace
                 doth
                 require
                 perfect
                 obedience
                 ,
                 and
                 Accept
                 sincere
                 ,
                 do
                 take
                 that
                 Covenant
                 in
                 this
                 last
                 and
                 largest
                 sense
                 ;
                 and
                 as
                 containing
                 the
                 Moral
                 Law
                 as
                 part
                 of
                 its
                 matter
                 ;
                 and
                 so
                 no
                 doubt
                 it
                 is
                 true
                 ,
                 if
                 you
                 understand
                 it
                 of
                 perfection
                 for
                 the
                 future
                 ,
                 as
                 speaking
                 to
                 a
                 creature
                 already
                 made
                 imperfect
                 .
                 Now
                 seeing
                 
                 the
                 whole
                 difference
                 is
                 but
                 about
                 the
                 Restriction
                 or
                 Extension
                 of
                 the
                 terme
                 Covenant
                 ,
                 I
                 conceive
                 ,
                 after
                 twentie
                 years
                 study
                 ,
                 Mr.
                 Bl.
                 should
                 not
                 make
                 it
                 so
                 material
                 ,
                 nor
                 charge
                 it
                 so
                 heavily
                 .
                 And
                 though
                 I
                 am
                 not
                 of
                 that
                 partie
                 and
                 opinion
                 my self
                 which
                 he
                 chargeth
                 ,
                 yet
                 seeing
                 it
                 may
                 tend
                 to
                 reconciliation
                 ,
                 and
                 set
                 those
                 men
                 more
                 right
                 in
                 his
                 thoughts
                 ,
                 to
                 whom
                 he
                 professeth
                 such
                 exceeding
                 reverence
                 ,
                 I
                 will
                 briefly
                 examine
                 his
                 Reasons
                 
                   ab
                   absurdis
                
                 which
                 he
                 here
                 bringeth
                 in
                 against
                 them
                 .
              
            
             
               
                 §.
                 83.
                 
              
               
                 
                   Mr.
                   Bl.
                   1.
                
                 
                 IT
                 establisheth
                 the
                 former
                 opinion
                 opposed
                 by
                 Protestants
                 ,
                 and
                 but
                 now
                 refused
                 as
                 to
                 the
                 Obedience
                 and
                 the
                 Degree
                 of
                 it
                 called
                 for
                 in
                 Covenant
                 :
                 and
                 if
                 I
                 should
                 be
                 indulgent
                 to
                 my
                 affections
                 ,
                 to
                 cause
                 my
                 Judgement
                 to
                 stoop
                 ,
                 dislike
                 of
                 the
                 one
                 would
                 make
                 me
                 as
                 averse
                 from
                 it
                 ,
                 as
                 an
                 opinion
                 of
                 the
                 other
                 would
                 make
                 me
                 prone
                 to
                 receive
                 it
                 .
                 Judgment
                 therefore
                 must
                 lead
                 ,
                 and
                 Affections
                 be
                 waved
                 .
              
            
             
               
                 §.
                 83.
                 
              
               
                 
                   R.
                   B.
                
                 IF
                 you
                 interpret
                 the
                 Papists
                 ,
                 as
                 meaning
                 that
                 the
                 Law
                 requires
                 true
                 Perfection
                 ,
                 but
                 Accepts
                 of
                 sincere
                 ,
                 then
                 if
                 it
                 be
                 spoken
                 of
                 the
                 Law
                 of
                 Works
                 or
                 Nature
                 ,
                 it
                 is
                 false
                 ,
                 and
                 not
                 the
                 same
                 with
                 theirs
                 whom
                 you
                 oppose
                 ,
                 who
                 suppose
                 it
                 is
                 the
                 Covenant
                 of
                 Grace
                 that
                 so
                 accepts
                 of
                 sincerity
                 .
                 If
                 you
                 take
                 them
                 (
                 as
                 no
                 doubt
                 you
                 do
                 )
                 as
                 meaning
                 it
                 of
                 the
                 Law
                 of
                 Christ
                 (
                 as
                 the
                 Trent
                 Council
                 express
                 themselves
                 )
                 then
                 ,
                 no
                 doubt
                 ,
                 but
                 they
                 take
                 the
                 Law
                 of
                 Christ
                 in
                 the
                 same
                 extended
                 sense
                 as
                 was
                 before
                 expressed
                 ;
                 and
                 then
                 they
                 differ
                 from
                 us
                 but
                 in
                 the
                 forementioned
                 Notion
                 :
                 But
                 then
                 I
                 suppose
                 you
                 wrong
                 them
                 by
                 making
                 them
                 righter
                 then
                 they
                 are
                 :
                 For
                 the
                 very
                 passages
                 which
                 you
                 before
                 expressed
                 out
                 of
                 some
                 of
                 the
                 chief
                 of
                 their
                 writers
                 ,
                 do
                 intimate
                 that
                 they
                 do
                 not
                 indeed
                 take
                 the
                 Covenant
                 or
                 Law
                 it self
                 to
                 command
                 true
                 Perfection
                 :
                 but
                 that
                 which
                 they
                 call
                 Perfection
                 ,
                 is
                 but
                 (
                 as
                 you
                 say
                 )
                 
                   No
                   other
                   then
                   the
                   Grace
                   of
                   Sanctification
                   in
                   the
                   very
                   sense
                   as
                   the
                   Orthodox
                   hold
                   it
                   out
                
                 ;
                 But
                 it
                 is
                 true
                 perfection
                 that
                 those
                 mean
                 whom
                 you
                 now
                 write
                 against
                 .
                 So
                 that
                 I
                 see
                 not
                 the
                 least
                 ground
                 for
                 this
                 first
                 charge
                 .
              
            
             
               
                 §.
                 84.
                 
              
               
                 
                   Mr.
                   Bl.
                   2.
                   
                   IF
                
                 this
                 opinion
                 stand
                 ,
                 then
                 God
                 Accepts
                 of
                 Covenant-breakers
                 ;
                 of
                 those
                 that
                 deal
                 falsly
                 in
                 it
                 ;
                 whereas
                 Scripture
                 charges
                 it
                 upon
                 the
                 wicked
                 ,
                 those
                 of
                 whom
                 God
                 complains
                 as
                 Rebellious
                 ,
                 
                   Deut.
                   29.25
                   .
                   Josh
                   .
                   7.15
                   .
                   Jer.
                   11.10
                   .
                   and
                   22.8.9
                   .
                
                 Yea
                 it
                 may
                 be
                 charged
                 upon
                 the
                 best
                 ,
                 the
                 most
                 holy
                 in
                 the
                 world
                 lying
                 under
                 the
                 guilt
                 of
                 it
                 .
              
            
             
               
               
                 §.
                 84.
                 
              
               
                 
                   R.
                   B.
                
                 THis
                 charge
                 proceedeth
                 meerly
                 from
                 the
                 confounding
                 of
                 the
                 Duty
                 as
                 such
                 ,
                 and
                 the
                 Condition
                 as
                 such
                 .
                 A
                 Covenant
                 which
                 is
                 also
                 a
                 Law
                 as
                 well
                 as
                 a
                 Covenant
                 ,
                 may
                 by
                 the
                 preceptive
                 part
                 Constitute
                 much
                 more
                 Duty
                 then
                 shall
                 be
                 made
                 the
                 Condition
                 of
                 the
                 Promises
                 .
                 Properly
                 it
                 is
                 only
                 the
                 non-performance
                 of
                 the
                 Condition
                 that
                 is
                 Covenant-breaking
                 ;
                 and
                 so
                 the
                 Divines
                 whom
                 you
                 oppose
                 are
                 not
                 chargeable
                 with
                 your
                 Consequent
                 :
                 For
                 they
                 say
                 not
                 that
                 
                   The
                   Covenant
                   of
                   Grace
                   doth
                   make
                   perfect
                   Obedience
                   the
                   Condition
                   of
                   its
                   Promise
                   ,
                   and
                   Accept
                   Imperfect
                   .
                
                 That
                 were
                 a
                 flat
                 contradiction
                 :
                 for
                 the
                 Condition
                 is
                 
                   Causa
                   sine
                   qua
                   non
                   ,
                   &
                   cum
                   quâ
                   :
                
                 But
                 only
                 they
                 say
                 ,
                 It
                 Requireth
                 or
                 Commandeth
                 perfect
                 obedience
                 ,
                 and
                 Accepteth
                 imperfect
                 .
                 And
                 if
                 you
                 will
                 speak
                 so
                 largely
                 ,
                 as
                 to
                 say
                 ,
                 that
                 all
                 who
                 break
                 the
                 preceptive
                 part
                 of
                 the
                 Covenant
                 ,
                 are
                 Covenant-breakers
                 ,
                 then
                 no
                 doubt
                 but
                 God
                 Accepteth
                 of
                 many
                 such
                 ,
                 and
                 of
                 none
                 but
                 such
                 .
                 And
                 as
                 the
                 word
                 Covenant
                 is
                 not
                 taken
                 for
                 the
                 mutual
                 contract
                 ,
                 but
                 for
                 Gods
                 new
                 Law
                 ,
                 called
                 his
                 Covenant
                 ,
                 his
                 Testament
                 ,
                 his
                 Disposition
                 ,
                 Constitution
                 ,
                 Ordination
                 ,
                 &c.
                 so
                 no
                 doubt
                 ,
                 we
                 all
                 are
                 Covenant-breakers
                 .
                 For
                 whether
                 we
                 say
                 that
                 the
                 new
                 Law
                 commandeth
                 perfect
                 obedience
                 ,
                 or
                 not
                 ;
                 yet
                 unless
                 you
                 take
                 it
                 exceeding
                 restrainedly
                 ,
                 it
                 must
                 be
                 acknowledged
                 that
                 the
                 Precept
                 is
                 of
                 larger
                 extent
                 then
                 the
                 Condition
                 ,
                 having
                 appointed
                 some
                 Duties
                 which
                 it
                 hath
                 not
                 made
                 
                   sine
                   qua
                   non
                
                 to
                 salvation
                 :
                 If
                 you
                 send
                 your
                 childe
                 a
                 mile
                 of
                 an
                 errand
                 ,
                 and
                 say
                 
                   I
                   charge
                   you
                   play
                   not
                   by
                   the
                   way
                   ,
                   but
                   make
                   haste
                   ,
                   and
                   do
                   not
                   go
                   in
                   the
                   dirt
                   ,
                   &c.
                   and
                   if
                   you
                   come
                   back
                   by
                   such
                   an
                   houre
                   ,
                   I
                   will
                   give
                   you
                   such
                   a
                   Reward
                   ;
                   if
                   not
                   ,
                   you
                   shall
                   be
                   whipt
                
                 ;
                 He
                 that
                 playes
                 by
                 the
                 way
                 and
                 dirties
                 himself
                 ,
                 and
                 yet
                 comes
                 back
                 by
                 the
                 hour
                 appointed
                 ,
                 doth
                 break
                 the
                 preceptive
                 part
                 ,
                 but
                 not
                 the
                 condition
                 .
                 Or
                 if
                 you
                 suppose
                 a
                 re-engagement
                 by
                 Promise
                 to
                 do
                 both
                 these
                 :
                 he
                 breaketh
                 his
                 own
                 Covenant
                 in
                 the
                 first
                 respect
                 (
                 which
                 was
                 not
                 the
                 condition
                 of
                 Reward
                 or
                 Punishment
                 )
                 but
                 not
                 in
                 the
                 second
                 .
                 And
                 so
                 do
                 true
                 Christians
                 both
                 break
                 the
                 preceptive
                 part
                 of
                 the
                 Covenant
                 ,
                 and
                 also
                 some
                 of
                 their
                 own
                 particular
                 covenants
                 with
                 God
                 :
                 as
                 when
                 a
                 man
                 promiseth
                 ,
                 I
                 will
                 commit
                 this
                 sin
                 no
                 more
                 ,
                 or
                 I
                 will
                 perform
                 such
                 a
                 duty
                 such
                 a
                 day
                 .
                 But
                 these
                 are
                 not
                 the
                 Conditions
                 of
                 the
                 Covenant
                 of
                 Grace
                 ,
                 which
                 God
                 hath
                 made
                 the
                 
                   Causa
                   sine
                   qua
                   non
                
                 of
                 Justification
                 or
                 Salvation
                 .
                 So
                 that
                 I
                 conceive
                 this
                 charge
                 unjust
                 ,
                 to
                 say
                 no
                 more
                 .
              
            
             
               
                 §.
                 85.
                 
              
               
                 
                   Mr.
                   Bl.
                   3.
                
                 
                 THen
                 it
                 will
                 follow
                 that
                 as
                 none
                 can
                 say
                 that
                 they
                 have
                 so
                 answered
                 the
                 Command
                 of
                 the
                 Law
                 that
                 they
                 have
                 never
                 failed
                 ,
                 they
                 have
                 not
                 (
                 if
                 put
                 to
                 answer
                 in
                 the
                 greatest
                 rigor
                 )
                 once
                 transgressed
                 ;
                 so
                 neither
                 can
                 they
                 with
                 the
                 Church
                 make
                 appeal
                 to
                 God
                 ,
                 That
                 they
                 have
                 not
                 dealt
                 falsly
                 in
                 the
                 Covenant
                 ,
                 nor
                 wickedly
                 departed
                 from
                 their
                 God.
                 
                   Psal
                   .
                   44.17
                
                 .
                 Every
                 sin
                 (
                 according
                 to
                 this
                 opinion
                 )
                 being
                 a
                 breach
                 of
                 it
                 ,
                 and
                 a
                 dealing
                 falsly
                 in
                 it
                 .
              
            
             
               
               
                 §.
                 85.
                 
              
               
                 
                   R.
                   B.
                
                 THis
                 charge
                 is
                 as
                 unjust
                 as
                 the
                 former
                 ;
                 and
                 the
                 absurdity
                 supposed
                 to
                 follow
                 ,
                 doth
                 not
                 ;
                 but
                 is
                 supposed
                 so
                 to
                 do
                 ,
                 upon
                 the
                 forementioned
                 confusion
                 of
                 two
                 acts
                 of
                 the
                 Covenant
                 ,
                 or
                 New
                 Law
                 ;
                 the
                 one
                 Determining
                 what
                 shall
                 be
                 mans
                 Duty
                 ;
                 the
                 other
                 ,
                 what
                 shall
                 be
                 
                   Conditio
                   sine
                   qua
                   non
                
                 of
                 Justification
                 and
                 Salvation
                 .
              
            
             
               
                 §
                 86.
                 
              
               
                 
                   Mr.
                   Bl.
                   4.
                
                 
                 THen
                 the
                 great
                 Promise
                 of
                 mercy
                 from
                 everlasting
                 to
                 everlasting
                 upon
                 them
                 that
                 fear
                 him
                 ,
                 and
                 his
                 Righteousness
                 ●nto
                 childrens
                 children
                 to
                 such
                 as
                 keep
                 his
                 Covenant
                 ,
                 and
                 to
                 those
                 that
                 remember
                 his
                 Commandements
                 to
                 do
                 them
                 ,
                 
                   Psal
                   .
                   103.17
                   ,
                   18.
                
                 only
                 appertains
                 to
                 those
                 that
                 so
                 keep
                 the
                 Law
                 that
                 they
                 sin
                 not
                 at
                 all
                 against
                 it
                 .
              
            
             
               
                 §.
                 86.
                 
              
               
                 
                   R.
                   B.
                
                 IT
                 follows
                 not
                 .
                 If
                 they
                 sincerely
                 keep
                 the
                 Law
                 ,
                 they
                 fulfill
                 the
                 Conditions
                 of
                 the
                 Covenant
                 ,
                 though
                 not
                 the
                 Precept
                 .
                 And
                 they
                 keep
                 the
                 Precept
                 in
                 an
                 improper
                 but
                 usual
                 sense
                 ,
                 as
                 Keeping
                 is
                 taken
                 for
                 such
                 a
                 less
                 degree
                 of
                 breaking
                 as
                 on
                 Gospel
                 grounds
                 is
                 Accepted
                 .
                 This
                 still
                 runs
                 upon
                 the
                 foresaid
                 Confusion
                 .
              
            
             
               
                 §.
                 87.
                 
              
               
                 
                   Mr.
                   Bl.
                   5.
                
                 
                 THen
                 our
                 Baptism-Vow
                 is
                 never
                 to
                 sin
                 against
                 God
                 ;
                 and
                 as
                 often
                 as
                 we
                 renew
                 our
                 Covenant
                 ,
                 we
                 do
                 not
                 only
                 humble
                 our selves
                 that
                 we
                 have
                 sinned
                 ,
                 but
                 we
                 afresh
                 binde
                 our selves
                 never
                 more
                 to
                 admit
                 the
                 least
                 infirmity
                 ,
                 and
                 so
                 live
                 and
                 dye
                 in
                 the
                 breach
                 of
                 it
                 .
              
            
             
               
                 §.
                 87.
                 
              
               
                 
                   R.
                   B.
                
                 WE
                 do
                 not
                 promise
                 in
                 Baptism
                 to
                 do
                 all
                 that
                 the
                 Precept
                 of
                 the
                 Covenant
                 requireth
                 ,
                 but
                 all
                 that
                 is
                 made
                 the
                 Condition
                 of
                 Life
                 ,
                 and
                 to
                 Endeavor
                 the
                 rest
                 .
                 Much
                 less
                 as
                 the
                 Covenant
                 is
                 taken
                 in
                 the
                 largest
                 sense
                 ,
                 as
                 those
                 seem
                 to
                 do
                 whom
                 you
                 oppose
                 ,
                 may
                 it
                 be
                 said
                 that
                 we
                 promise
                 to
                 keep
                 all
                 its
                 Precepts
                 .
              
            
             
               
               
                 §.
                 88.
                 
              
               
                 
                   Mr.
                   Bl.
                   6.
                
                 
                 THen
                 the
                 distinction
                 between
                 those
                 that
                 entred
                 Covenant
                 and
                 brake
                 it
                 ,
                 as
                 
                   Jer.
                   31
                   ,
                   32
                   ,
                   33.
                
                 and
                 those
                 that
                 have
                 the
                 Law
                 written
                 in
                 their
                 hearts
                 ,
                 and
                 put
                 into
                 their
                 inward
                 parts
                 to
                 observe
                 it
                 ,
                 falls
                 ,
                 all
                 standing
                 equally
                 Guilty
                 of
                 the
                 breach
                 of
                 it
                 ,
                 no
                 help
                 of
                 Grace
                 being
                 of
                 power
                 to
                 enable
                 to
                 keep
                 Covenant
                 .
              
            
             
               
                 §.
                 88.
                 
              
               
                 
                   R.
                   B.
                
                 WHen
                 sincere
                 obedience
                 and
                 perfect
                 obedience
                 are
                 all
                 one
                 ,
                 and
                 when
                 the
                 Precept
                 and
                 the
                 Condition
                 of
                 the
                 Covenant
                 are
                 proved
                 to
                 be
                 of
                 equal
                 extent
                 ,
                 then
                 there
                 will
                 be
                 ground
                 for
                 the
                 charging
                 of
                 this
                 Consequence
                 .
                 In
                 the
                 first
                 Covenant
                 of
                 Nature
                 the
                 Precept
                 and
                 the
                 Condition
                 were
                 of
                 equal
                 extent
                 ;
                 for
                 perfect
                 obedience
                 was
                 the
                 Condition
                 ;
                 but
                 it
                 is
                 not
                 so
                 in
                 the
                 Covenant
                 of
                 Grace
                 .
              
            
             
               
                 §.
                 89.
                 
              
               
                 
                   Mr.
                   Bl.
                   7.
                
                 
                 THen
                 it
                 follows
                 that
                 sinceritie
                 is
                 never
                 called
                 for
                 as
                 a
                 Duty
                 ,
                 or
                 required
                 as
                 a
                 Grace
                 ;
                 but
                 only
                 dispensed
                 with
                 as
                 a
                 failing
                 ,
                 indulged
                 as
                 a
                 want
                 .
                 It
                 is
                 not
                 so
                 much
                 a
                 Christians
                 honor
                 or
                 Character
                 ,
                 as
                 his
                 blemish
                 or
                 failing
                 ;
                 rather
                 his
                 defect
                 then
                 praise
                 .
                 But
                 we
                 finde
                 the
                 contrary
                 in
                 
                   Noah
                   ,
                   Job
                   ,
                   Asa
                   ,
                   Hezekiah
                   ,
                   Zachary
                
                 and
                 
                   Elizabeth
                   ,
                   Nathaniel
                
                 an
                 Israelite
                 indeed
                 that
                 entred
                 Covenant
                 and
                 kept
                 Covenant
                 .
              
            
             
               
                 §.
                 89.
                 
              
               
                 
                   R.
                   B.
                
                 I
                 Will
                 not
                 say
                 it
                 is
                 past
                 the
                 wit
                 of
                 man
                 to
                 finde
                 the
                 Ground
                 of
                 this
                 charge
                 ,
                 
                   i.
                   e.
                
                 to
                 see
                 how
                 this
                 should
                 follow
                 ;
                 but
                 I
                 dare
                 say
                 ,
                 it
                 is
                 past
                 my
                 wit.
                 If
                 it
                 had
                 been
                 said
                 ,
                 
                   The
                   Covenant
                   commandeth
                   perfection
                   and
                   not
                   sincerity
                
                 ;
                 Or
                 
                   The
                   Covenant
                   Accepteth
                   sincerity
                   ,
                   but
                   not
                   Commandeth
                   it
                   ,
                
                 there
                 had
                 been
                 some
                 reason
                 for
                 this
                 charge
                 .
                 But
                 do
                 you
                 think
                 that
                 sincerity
                 is
                 no
                 part
                 of
                 Perfection
                 !
                 Can
                 the
                 Covenant
                 require
                 perfection
                 ,
                 and
                 not
                 require
                 sincerity
                 ,
                 when
                 sincerity
                 is
                 contained
                 in
                 perfection
                 ?
                 If
                 you
                 take
                 
                   sincerity
                   ,
                   exclusivè
                
                 only
                 ,
                 as
                 excluding
                 perfection
                 ,
                 and
                 not
                 at
                 all
                 formaliter
                 ;
                 then
                 it
                 s
                 true
                 that
                 it
                 is
                 not
                 commanded
                 ,
                 nor
                 is
                 a
                 duty
                 ,
                 but
                 a
                 failing
                 :
                 For
                 I
                 hope
                 the
                 Gospel
                 doth
                 not
                 command
                 Imperfection
                 ,
                 but
                 tender
                 us
                 a
                 Remedy
                 for
                 it
                 .
                 You
                 might
                 with
                 more
                 colour
                 have
                 argued
                 ,
                 that
                 
                   then
                   Repentance
                   is
                   no
                   Duty
                   ,
                   because
                   inconsistent
                   with
                   commanded
                   perfection
                   .
                
                 But
                 that
                 will
                 not
                 hold
                 neither
                 :
                 For
                 they
                 suppose
                 ,
                 Repentance
                 commanded
                 by
                 the
                 same
                 Law
                 ,
                 in
                 case
                 (
                 and
                 upon
                 certain
                 supposal
                 )
                 of
                 Imperfection
                 ,
                 or
                 sin
                 .
              
            
             
               
               
                 §.
                 90.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 ANd
                 therefore
                 I
                 conclude
                 that
                 as
                 in
                 the
                 Law
                 there
                 was
                 pure
                 Justice
                 ,
                 as
                 well
                 in
                 the
                 command
                 Given
                 ,
                 as
                 punishment
                 threatned
                 ,
                 without
                 any
                 condescension
                 or
                 indulgence
                 :
                 So
                 in
                 the
                 Covenant
                 there
                 is
                 mercy
                 and
                 condescension
                 ,
                 as
                 well
                 in
                 the
                 Condition
                 required
                 ,
                 as
                 in
                 the
                 Penalty
                 that
                 is
                 annexed
                 to
                 it
                 .
                 The
                 Covenant
                 requires
                 no
                 more
                 then
                 it
                 accepts
                 .
              
            
             
               
                 §.
                 90.
                 
              
               
                 
                   R.
                   B.
                
                 ALL
                 this
                 will
                 be
                 easily
                 granted
                 you
                 by
                 those
                 of
                 the
                 contrary
                 part
                 ,
                 as
                 nothing
                 to
                 the
                 purpose
                 .
                 It
                 follows
                 not
                 ,
                 that
                 because
                 there
                 is
                 condescension
                 in
                 the
                 Condition
                 ,
                 that
                 therefore
                 there
                 is
                 such
                 an
                 abatement
                 in
                 the
                 Precept
                 ,
                 or
                 that
                 the
                 Covenant
                 hath
                 no
                 Precept
                 but
                 
                   de
                   praestanda
                   Conditione
                
                 .
                 2.
                 
                 It
                 were
                 strange
                 if
                 the
                 Covenant
                 should
                 require
                 more
                 then
                 it
                 accepts
                 .
                 Did
                 ever
                 sober
                 man
                 (
                 much
                 less
                 such
                 as
                 your
                 Reverend
                 adversaries
                 )
                 imagine
                 a
                 thing
                 so
                 Impious
                 !
                 as
                 if
                 God
                 would
                 not
                 Accept
                 that
                 which
                 himself
                 commandeth
                 .
                 But
                 if
                 you
                 would
                 have
                 said
                 ,
                 as
                 your
                 arguing
                 requires
                 ,
                 that
                 the
                 Covenant
                 accepteth
                 no
                 less
                 then
                 the
                 whole
                 which
                 it
                 commandeth
                 or
                 requireth
                 ,
                 then
                 not
                 only
                 your
                 Antagonists
                 ,
                 but
                 my self
                 and
                 many
                 another
                 will
                 deny
                 it
                 ,
                 and
                 demand
                 your
                 proof
                 .
                 But
                 here
                 I
                 take
                 this
                 as
                 granted
                 by
                 you
                 ,
                 that
                 you
                 take
                 not
                 the
                 word
                 Covenant
                 at
                 least
                 so
                 restrainedly
                 as
                 excluding
                 all
                 Precept
                 ;
                 for
                 I
                 suppose
                 you
                 mean
                 Commanding
                 ,
                 in
                 the
                 terms
                 
                   requiring
                   ,
                   and
                   calling
                   for
                   as
                   duty
                   .
                
              
            
             
               
                 §.
                 91.
                 
              
               
                 
                   Mr.
                   Bl.
                
                 THe
                 alone
                 Argument
                 ,
                 so
                 far
                 as
                 ever
                 I
                 could
                 learn
                 ,
                 that
                 hath
                 brought
                 some
                 of
                 Reverend
                 esteem
                 into
                 this
                 opinion
                 ,
                 is
                 ,
                 That
                 if
                 the
                 Covenant
                 requires
                 not
                 exact
                 perfection
                 in
                 the
                 same
                 height
                 as
                 the
                 Law
                 calls
                 for
                 it
                 ,
                 then
                 a
                 Christian
                 may
                 fall
                 short
                 of
                 the
                 Law
                 in
                 his
                 Obedience
                 ,
                 and
                 not
                 sin
                 ;
                 perfection
                 being
                 not
                 called
                 for
                 from
                 him
                 ,
                 nor
                 any
                 more
                 called
                 for
                 from
                 him
                 then
                 through
                 Grace
                 he
                 doth
                 perform
                 ;
                 he
                 rises
                 as
                 high
                 as
                 his
                 Rul●
                 ,
                 and
                 sins
                 not
                 through
                 any
                 Imperfection
                 ;
                 therefore
                 to
                 make
                 it
                 out
                 that
                 a
                 Believers
                 Imperfections
                 are
                 his
                 sins
                 ,
                 it
                 must
                 needs
                 be
                 that
                 the
                 Covenant
                 requires
                 perfection
                 ;
                 as
                 to
                 make
                 good
                 that
                 he
                 may
                 be
                 saved
                 in
                 his
                 Imperfections
                 ,
                 it
                 must
                 be
                 maintained
                 that
                 he
                 accepts
                 sincerity
                 .
                 But
                 this
                 Argument
                 is
                 not
                 of
                 weight
                 :
                 Christ
                 entring
                 a
                 Gospel-Covenant
                 with
                 man
                 ,
                 findes
                 him
                 under
                 the
                 command
                 of
                 the
                 Law
                 ,
                 which
                 command
                 the
                 Law
                 still
                 holds
                 ,
                 the
                 Gospel
                 being
                 a
                 confirmation
                 ,
                 not
                 a
                 destruction
                 of
                 it
                 .
                 All
                 Imperfection
                 th●n
                 is
                 a
                 sin
                 upon
                 that
                 account
                 ,
                 that
                 it
                 is
                 a
                 Transgression
                 of
                 the
                 Law
                 ,
                 though
                 (
                 being
                 done
                 against
                 heart
                 ,
                 and
                 labored
                 against
                 )
                 it
                 is
                 no
                 breach
                 of
                 Covenant
                 :
                 wee
                 are
                 under
                 the
                 Law
                 as
                 men
                 ;
                 we
                 are
                 taken
                 into
                 Covenant
                 as
                 Christians
                 :
                 retaining
                 the
                 humane
                 nature
                 ,
                 the
                 Law
                 still
                 commands
                 as
                 ;
                 though
                 the
                 covenant
                 in
                 Christ
                 through
                 the
                 abundant
                 Grace
                 of
                 it
                 ,
                 upon
                 the
                 terms
                 that
                 it
                 requires
                 and
                 accepts
                 ,
                 frees
                 us
                 from
                 the
                 sentence
                 of
                 it
                 .
              
            
             
               
               
                 §.
                 91.
                 
              
               
                 
                   R.
                   B.
                
                 1.
                 
                 I
                 Was
                 at
                 first
                 doubtful
                 ,
                 lest
                 by
                 
                   the
                   Law
                
                 you
                 had
                 meant
                 (
                 as
                 the
                 Lutherans
                 )
                 a
                 Law
                 of
                 God
                 in
                 general
                 ,
                 as
                 opposed
                 to
                 the
                 Gospel
                 as
                 being
                 no
                 Law
                 :
                 and
                 that
                 you
                 had
                 meant
                 by
                 the
                 Law
                 ,
                 only
                 the
                 Moral
                 Precepts
                 ,
                 which
                 is
                 but
                 the
                 matter
                 of
                 the
                 Law
                 of
                 Nature
                 or
                 of
                 Works
                 ,
                 or
                 of
                 the
                 Law
                 of
                 Grace
                 (
                 in
                 some
                 respect
                 )
                 .
                 But
                 I
                 perceive
                 that
                 you
                 mean
                 the
                 entire
                 Law
                 ,
                 both
                 Precept
                 and
                 Sanction
                 ,
                 by
                 your
                 mentioning
                 
                   the
                   Sentence
                
                 of
                 it
                 .
                 If
                 therefore
                 you
                 do
                 by
                 
                   the
                   Law
                
                 mean
                 but
                 one
                 Species
                 ,
                 viz.
                 the
                 Law
                 of
                 Nature
                 ,
                 acknowledging
                 the
                 new
                 Law
                 of
                 Grace
                 (
                 commonly
                 called
                 the
                 New
                 Covenant
                 ,
                 from
                 the
                 Promise
                 which
                 is
                 the
                 most
                 eminent
                 part
                 )
                 to
                 be
                 a
                 Law
                 too
                 ,
                 then
                 I
                 agree
                 with
                 you
                 in
                 this
                 solution
                 as
                 to
                 the
                 matter
                 of
                 Perfection
                 ;
                 or
                 else
                 not
                 .
                 And
                 yet
                 I
                 dare
                 not
                 hold
                 that
                 the
                 New
                 Law
                 commandeth
                 no
                 more
                 then
                 its
                 Condition
                 .
                 But
                 for
                 them
                 that
                 use
                 the
                 word
                 Covenant
                 for
                 nothing
                 but
                 the
                 bare
                 Promise
                 ,
                 I
                 must
                 tell
                 them
                 ,
                 that
                 it
                 is
                 but
                 a
                 piece
                 of
                 Gods
                 Law
                 or
                 Instrument
                 ,
                 separated
                 from
                 the
                 body
                 which
                 they
                 fasten
                 a
                 Name
                 upon
                 :
                 and
                 if
                 they
                 will
                 signifie
                 so
                 much
                 ,
                 that
                 it
                 is
                 but
                 part
                 of
                 the
                 Redeemers
                 Law
                 of
                 Grace
                 ,
                 which
                 they
                 call
                 a
                 Covenant
                 ,
                 and
                 will
                 give
                 another
                 name
                 to
                 the
                 whole
                 ,
                 that
                 so
                 we
                 may
                 understand
                 them
                 ,
                 I
                 would
                 not
                 willingly
                 quarrel
                 with
                 them
                 about
                 words
                 .
                 But
                 if
                 it
                 be
                 the
                 thing
                 as
                 well
                 as
                 the
                 name
                 that
                 they
                 err
                 in
                 ,
                 affirming
                 that
                 the
                 Gospel
                 is
                 a
                 meer
                 Promise
                 ,
                 and
                 that
                 God
                 hath
                 no
                 Law
                 but
                 one
                 ,
                 and
                 that
                 one
                 the
                 Law
                 of
                 Works
                 ;
                 or
                 else
                 that
                 all
                 his
                 Precepts
                 Natural
                 and
                 Positive
                 ,
                 are
                 one
                 Law
                 by
                 themselves
                 as
                 distinct
                 from
                 the
                 Sanctions
                 ,
                 when
                 Precepts
                 are
                 but
                 part
                 of
                 Gods
                 Laws
                 ,
                 which
                 by
                 their
                 Sanctions
                 are
                 specified
                 and
                 distinguished
                 (
                 as
                 most
                 think
                 into
                 two
                 sorts
                 ,
                 of
                 Nature
                 and
                 of
                 Grace
                 ;
                 but
                 as
                 Camero
                 thinks
                 into
                 three
                 sorts
                 ,
                 of
                 Nature
                 ,
                 &
                 of
                 Jewish
                 works
                 ,
                 &
                 of
                 Grace
                 )
                 then
                 I
                 not
                 only
                 profess
                 my
                 dissent
                 ,
                 but
                 do
                 esteem
                 the
                 former
                 error
                 very
                 dangerous
                 and
                 intolerable
                 ;
                 and
                 the
                 later
                 ,
                 such
                 as
                 tendeth
                 to
                 great
                 confusion
                 in
                 the
                 body
                 of
                 Theologie
                 .
              
               
                 2.
                 
                 This
                 very
                 Argument
                 which
                 you
                 recite
                 and
                 answer
                 ,
                 doth
                 undenyably
                 prove
                 ,
                 that
                 the
                 Divines
                 whom
                 you
                 oppose
                 ,
                 do
                 by
                 
                   the
                   Covenant
                   of
                   Grace
                
                 ,
                 understand
                 all
                 the
                 Law
                 that
                 is
                 now
                 in
                 force
                 under
                 the
                 Government
                 of
                 the
                 Redeemer
                 ▪
                 Otherwise
                 they
                 would
                 never
                 imagine
                 that
                 there
                 is
                 no
                 sin
                 but
                 what
                 is
                 against
                 the
                 Covenant
                 of
                 Grace
                 ;
                 and
                 that
                 there
                 is
                 no
                 other
                 Rule
                 but
                 this
                 Covenant
                 for
                 a
                 Christians
                 obedience
                 .
                 It
                 is
                 therefore
                 out
                 of
                 doubt
                 ,
                 that
                 this
                 difference
                 is
                 but
                 about
                 words
                 ,
                 (
                 or
                 little
                 more
                 )
                 they
                 taking
                 
                   that
                   Covenant
                   of
                   Grace
                
                 in
                 a
                 larger
                 sense
                 then
                 you
                 and
                 I
                 think
                 meet
                 to
                 take
                 it
                 .
              
               
                 If
                 you
                 should
                 reply
                 ,
                 that
                 it
                 is
                 an
                 unreasonable
                 thing
                 of
                 them
                 to
                 take
                 it
                 so
                 largely
                 :
                 I
                 say
                 that
                 I
                 do
                 not
                 think
                 meet
                 to
                 imitate
                 them
                 in
                 it
                 ,
                 but
                 I
                 could
                 shew
                 you
                 so
                 much
                 said
                 that
                 way
                 by
                 the
                 forementioned
                 Reverend
                 ,
                 Learned
                 man
                 ,
                 your
                 friend
                 and
                 mine
                 ,
                 as
                 would
                 convince
                 you
                 that
                 they
                 have
                 more
                 to
                 say
                 for
                 what
                 they
                 do
                 ,
                 then
                 every
                 one
                 that
                 is
                 against
                 them
                 is
                 able
                 to
                 answer
                 .
              
            
             
               
                 §.
                 92.
                 
                 The
                 Conclusion
                 .
              
               
                 HAving
                 thus
                 taken
                 the
                 boldness
                 to
                 examine
                 your
                 Exceptions
                 ,
                 and
                 deliver
                 my
                 Reasons
                 against
                 some
                 of
                 your
                 opinions
                 ,
                 I
                 do
                 crave
                 your
                 favorable
                 acceptance
                 
                 of
                 what
                 I
                 have
                 done
                 ,
                 and
                 your
                 friendly
                 interpretation
                 or
                 remission
                 of
                 any
                 unsavory
                 ,
                 words
                 that
                 I
                 have
                 let
                 fall
                 :
                 And
                 I
                 must
                 desire
                 you
                 not
                 to
                 suppose
                 that
                 I
                 judge
                 of
                 all
                 the
                 rest
                 of
                 your
                 Book
                 ,
                 as
                 I
                 do
                 o●
                 this
                 which
                 I
                 have
                 here
                 Replyed
                 to
                 .
                 I
                 value
                 the
                 Wheat
                 ,
                 while
                 I
                 help
                 you
                 to
                 weed
                 out
                 the
                 Tares
                 .
                 Pardon
                 my
                 confident
                 Concluding
                 you
                 in
                 the
                 error
                 ,
                 and
                 my self
                 in
                 the
                 Truth
                 :
                 whether
                 it
                 be
                 from
                 the
                 convincing
                 self-revealing
                 nature
                 of
                 Light
                 ;
                 or
                 from
                 the
                 common
                 unhappy
                 fate
                 of
                 the
                 deluded
                 ;
                 I
                 must
                 leave
                 you
                 and
                 others
                 to
                 judge
                 by
                 the
                 Evidence
                 that
                 is
                 in
                 my
                 arguments
                 ,
                 whatever
                 further
                 evidence
                 I
                 may
                 have
                 my self
                 within
                 ;
                 doubtless
                 the
                 various
                 state
                 of
                 Intellects
                 ,
                 doth
                 cause
                 a
                 strange
                 variety
                 of
                 apprehensions
                 ,
                 of
                 those
                 objects
                 which
                 are
                 in
                 themselves
                 the
                 same
                 .
                 And
                 words
                 be
                 but
                 defective
                 signs
                 :
                 There
                 is
                 something
                 in
                 Sensation
                 and
                 Intellection
                 ,
                 which
                 words
                 cannot
                 fully
                 sh●w
                 to
                 another
                 .
                 It
                 is
                 but
                 the
                 Species
                 and
                 not
                 the
                 thing
                 it self
                 which
                 you
                 see
                 in
                 this
                 Glass
                 .
                 My
                 most
                 exquisite
                 description
                 of
                 my
                 own
                 Tast
                 and
                 the
                 sweetness
                 of
                 what
                 I
                 tast
                 ,
                 will
                 not
                 cause
                 another
                 to
                 tast
                 that
                 sweetness
                 .
                 And
                 there
                 is
                 somewhat
                 like
                 this
                 in
                 Intellection
                 it self
                 ;
                 for
                 though
                 I
                 confess
                 my self
                 ignorant
                 what
                 manner
                 of
                 thing
                 our
                 Intellection
                 will
                 be
                 ,
                 when
                 we
                 are
                 out
                 of
                 the
                 flesh
                 ;
                 yet
                 now
                 me
                 thinks
                 I
                 perceive
                 that
                 it
                 doth
                 in
                 some
                 sort
                 participate
                 of
                 sense
                 ,
                 and
                 that
                 
                   vid
                   :
                   August
                   .
                   de
                   Trinit
                   .
                   li.
                
                 5.
                 c.
                 1.
                 
                   initio
                   .
                   Sen●io
                   me
                   Intelligere
                
                 ,
                 is
                 a
                 speech
                 not
                 wholly
                 void
                 of
                 Truth
                 .
                 I
                 confess
                 also
                 that
                 I
                 should
                 have
                 little
                 modesty
                 or
                 humility
                 ,
                 if
                 I
                 should
                 not
                 think
                 more
                 highly
                 of
                 the
                 understanding
                 of
                 your self
                 and
                 so
                 many
                 Reverend
                 and
                 Learned
                 Brethren
                 who
                 dissent
                 from
                 me
                 in
                 several
                 points
                 here
                 debated
                 ,
                 then
                 of
                 mine
                 own
                 .
                 But
                 yet
                 we
                 must
                 prove
                 all
                 things
                 ,
                 and
                 not
                 so
                 trust
                 to
                 other
                 mens
                 eyes
                 as
                 to
                 shut
                 our
                 own
                 ▪
                 or
                 refuse
                 to
                 give
                 credit
                 to
                 our
                 sight
                 .
                 They
                 may
                 far
                 excell
                 me
                 in
                 many
                 other
                 things
                 ,
                 though
                 they
                 mistake
                 in
                 this
                 .
                 I
                 remember
                 
                   Pauls
                   ,
                   If
                   we
                   or
                   an
                   Angel
                   from
                   heaven
                   ,
                
                 &c.
                 
                 And
                 I
                 remember
                 
                   Tertullians
                   ,
                   Non
                   ex
                   personis
                   probamus
                   fidem
                   ,
                   sed
                   ex
                   fide
                   personas
                   (
                   li.
                   Prescript
                   .
                   adv
                   .
                   haer
                   .
                   c.
                
                 3.
                 )
                 And
                 Irenaeus
                 his
                 ,
                 
                   Presbyteris
                   adhaerere
                   oportet
                   qui
                   &
                   Apostolorum
                   doctrinam
                   custodiunt
                   ,
                   &
                   cum
                   Presbyterit
                   Ordine
                   sermonem
                   ●anum
                   custodiunt
                   ,
                
                 &c.
                 (
                 li.
                 4.
                 c.
                 44.
                 )
                 And
                 
                   Cyprians
                   ,
                   Quae
                   ista
                   obstinatio
                   est
                   ,
                   quae
                   praesumptio
                   ,
                   humanam
                   traditionem
                   Divinae
                   dispositioni
                   anteponere
                   ?
                   nec
                   animadvert●re
                   ,
                   indignari
                   &
                   irasci
                   Deum
                   ,
                   quoties
                   Divina
                   praecepta
                   solvit
                   &
                   praeterit
                   humana
                   traditio
                   .
                   Epist
                   .
                
                 74.
                 
                   ad
                   suba●an
                   .
                   p.
                
                 229.
                 
                 And
                 many
                 a
                 one
                 of
                 Austins
                 yet
                 plainer
                 then
                 these
                 ,
                 to
                 the
                 same
                 purpose
                 are
                 commonly
                 known
                 .
                 Paul
                 himself
                 could
                 do
                 nothing
                 against
                 the
                 Truth
                 ,
                 but
                 for
                 the
                 Truth
                 ,
                 as
                 having
                 no
                 Authority
                 given
                 him
                 to
                 destruction
                 ,
                 but
                 to
                 Edification
                 .
                 I
                 am
                 willing
                 to
                 stoop
                 to
                 the
                 judgment
                 of
                 my
                 betters
                 as
                 far
                 as
                 is
                 Reasonable
                 ▪
                 Conscionable
                 and
                 Possible
                 ,
                 and
                 if
                 no
                 further
                 ,
                 I
                 hope
                 I
                 may
                 be
                 excused
                 :
                 when
                 I
                 see
                 plain
                 Reason
                 against
                 them
                 ,
                 it
                 is
                 unreasonable
                 to
                 subscribe
                 to
                 the
                 opinions
                 of
                 the
                 most
                 learned
                 :
                 when
                 Scripture
                 is
                 against
                 them
                 ,
                 it
                 were
                 dishonest
                 and
                 unconscionable
                 :
                 And
                 when
                 they
                 are
                 one
                 against
                 another
                 ,
                 to
                 assent
                 to
                 all
                 is
                 impossible
                 .
                 In
                 such
                 a
                 case
                 ,
                 I
                 must
                 needs
                 bear
                 the
                 Accusations
                 of
                 one
                 party
                 ,
                 who
                 think
                 me
                 Arrogant
                 ,
                 Proud
                 and
                 Self
                 conce●●ed
                 ,
                 as
                 supposing
                 my self
                 to
                 be
                 wiser
                 then
                 they
                 .
                 But
                 I
                 have
                 long
                 been
                 studying
                 and
                 Preaching
                 ,
                 (
                 and
                 I
                 think
                 practising
                 )
                 that
                 necessary
                 and
                 excellent
                 Duty
                 ,
                 of
                 being
                 so
                 contented
                 with
                 Gods
                 sole
                 approbation
                 ,
                 as
                 those
                 that
                 know
                 they
                 stand
                 or
                 fall
                 at
                 his
                 bar
                 :
                 and
                 therefore
                 must
                 esteem
                 it
                 a
                 very
                 small
                 thing
                 to
                 be
                 judged
                 by
                 man.
                 I
                 have
                 long
                 valued
                 and
                 believed
                 that
                 saying
                 of
                 Austin
                 (
                 commonly
                 cited
                 ,
                 and
                 found
                 ,
                 lib.
                 3.
                 
                   de
                   Trinit
                   .
                   cap.
                
                 6.
                 the
                 very
                 last
                 words
                 )
                 
                   Contra
                   Rationem
                   nemo
                   sobrius
                   ;
                   Contra
                   Scripturas
                   nemo
                   Christianus
                   ;
                   Contra
                   Ecclesiam
                   nemo
                   pacificus
                   .
                
                 In
                 the
                 point
                 of
                 Faiths
                 Instrumentality
                 ,
                 and
                 the
                 nature
                 of
                 the
                 justifying
                 act
                 ,
                 which
                 I
                 differ
                 from
                 you
                 in
                 ,
                 I
                 am
                 constrained
                 upon
                 all
                 these
                 three
                 grounds
                 to
                 my
                 dissent
                 .
                 1.
                 
                 Lest
                 by
                 renouncing
                 my
                 Reason
                 ,
                 I
                 should
                 cease
                 to
                 be
                 sober
                 .
                 (
                 Though
                 yet
                 I
                 think
                 sober
                 men
                 may
                 be
                 contrary
                 minded
                 ,
                 not
                 seeing
                 these
                 Reasons
                 )
                 .
                 2.
                 
                 L●st
                 by
                 forsaking
                 the
                 Scripture
                 ,
                 I
                 should
                 
                 cease
                 to
                 be
                 a
                 Christian
                 ,
                 (
                 Though
                 Christians
                 that
                 observe
                 nor
                 ,
                 or
                 understand
                 not
                 that
                 the
                 Scripture
                 is
                 against
                 you
                 in
                 this
                 ,
                 may
                 judge
                 as
                 you
                 )
                 ▪
                 3.
                 
                 Lest
                 by
                 contradicting
                 the
                 Church
                 ,
                 I
                 should
                 cease
                 to
                 be
                 peaceable
                 (
                 ●o
                 Though
                 men
                 otherwise
                 peaceable
                 may
                 be
                 drawn
                 to
                 it
                 through
                 prejudice
                 )
                 ▪
                 If
                 you
                 will
                 bring
                 one
                 sound
                 Reason
                 ,
                 one
                 word
                 of
                 Scripture
                 ,
                 or
                 one
                 approved
                 writer
                 of
                 the
                 Church
                 (
                 yea
                 or
                 one
                 Heretick
                 ,
                 or
                 any
                 man
                 whatsoever
                 )
                 for
                 many
                 hundred
                 years
                 after
                 Christ
                 (
                 I
                 think
                 I
                 may
                 say
                 ▪
                 1300
                 at
                 lest
                 )
                 to
                 prove
                 that
                 Christ
                 as
                 Lord
                 or
                 King
                 is
                 not
                 the
                 object
                 of
                 the
                 Justifying
                 act
                 of
                 Faith
                 ,
                 or
                 that
                 Faith
                 Justifieth
                 properly
                 as
                 an
                 Instrument
                 ,
                 I
                 am
                 concented
                 so
                 far
                 to
                 lose
                 the
                 Reputation
                 of
                 my
                 Reason
                 ,
                 Understanding
                 ,
                 Reading
                 ,
                 and
                 ,
                 Memory
                 .
                 For
                 though
                 I
                 have
                 not
                 read
                 all
                 that
                 hath
                 been
                 written
                 for
                 so
                 many
                 hundred
                 years
                 ,
                 yet
                 I
                 have
                 read
                 most
                 of
                 the
                 Writers
                 of
                 great
                 note
                 ,
                 (
                 except
                 the
                 most
                 ▪
                 Voluminous
                 ,
                 which
                 〈◊〉
                 but
                 part
                 of
                 )
                 and
                 by
                 that
                 much
                 ,
                 I
                 see
                 so
                 far
                 into
                 the
                 sense
                 and
                 language
                 of
                 those
                 times
                 ,
                 that
                 I
                 dare
                 stand
                 to
                 the
                 hazard
                 of
                 this
                 adventure
                 ▪
                 I
                 speak
                 this
                 because
                 you
                 tell
                 me
                 ,
                 that
                 there
                 was
                 scarce
                 a
                 dissenting
                 voice
                 among
                 our
                 Divines
                 that
                 are
                 against
                 me
                 about
                 the
                 Instrumentality
                 of
                 Faith.
                 And
                 ,
                 if
                 there
                 cannot
                 be
                 brought
                 one
                 man
                 that
                 consenteth
                 with
                 them
                 for
                 1200
                 ,
                 or
                 1400
                 years
                 after
                 Christ
                 ,
                 I
                 pray
                 you
                 tell
                 me
                 whom
                 a
                 humble
                 ,
                 modest
                 ,
                 peaceable
                 man
                 should
                 follow
                 ▪
                 were
                 he
                 never
                 so
                 much
                 ready
                 to
                 deny
                 his
                 own
                 understanding
                 ?
                 Because
                 a
                 word
                 ,
                 or
                 an
                 opinion
                 that
                 is
                 unsound
                 ,
                 hath
                 got
                 possession
                 of
                 a
                 little
                 corner
                 of
                 the
                 world
                 for
                 about
                 150
                 years
                 ;
                 therefore
                 I
                 am
                 suspected
                 as
                 singular
                 and
                 as
                 a
                 Novilist
                 ,
                 for
                 forsaking
                 it
                 .
                 Whereas
                 it
                 is
                 to
                 avoid
                 singularity
                 ,
                 and
                 notorious
                 Novelty
                 ,
                 that
                 I
                 assent
                 not
                 to
                 your
                 way
                 .
                 The
                 same
                 I
                 say
                 about
                 the
                 Interest
                 of
                 mans
                 Obedience
                 ,
                 in
                 his
                 Justification
                 as
                 continued
                 and
                 consummate
                 in
                 Judgement
                 .
                 If
                 either
                 
                   Clemens
                   ▪
                   Roman
                   ▪
                   Polycarp
                   ▪
                   Ignatius
                   ,
                   Justin
                   Martyr
                   ,
                   Irenaeus
                   ,
                   Tertullian
                   ,
                   Origen
                   ,
                   Athonago●as
                   ,
                   Tatianus
                   ▪
                   Clem.
                   Alexand.
                   Minutius
                   F●elix
                   ,
                   Arno●●us
                   ,
                   Lactantius
                   ,
                   Cyprian
                   ,
                   Athanasius
                   ,
                   Eusebius
                   ,
                   Greg.
                   Nazianzen
                   ,
                   Epiphanius
                   ,
                   Cyrill
                   .
                   Hierosol
                   ▪
                   Synesius
                   ,
                   Cyrill
                   Alexandr
                   .
                   Macarius
                   ,
                   Hierome
                   ,
                   Salvian
                   ,
                   Vincentius
                   Lirin
                   .
                   Vigilius
                   ,
                
                 or
                 any
                 Councel
                 were
                 of
                 your
                 minde
                 in
                 any
                 one
                 of
                 these
                 points
                 ,
                 and
                 against
                 mine
                 ,
                 then
                 I
                 will
                 confess
                 ,
                 at
                 lest
                 my
                 supine
                 negligence
                 in
                 reading
                 ,
                 or
                 my
                 very
                 faulty
                 memory
                 in
                 retaining
                 their
                 words
                 .
                 And
                 for
                 
                   Austin
                   ,
                   Chrysost
                
                 .
                 and
                 others
                 ,
                 of
                 whom
                 I
                 have
                 read
                 but
                 the
                 lesser
                 part
                 ,
                 I
                 do
                 strongly
                 conjecture
                 by
                 that
                 part
                 ,
                 at
                 their
                 sense
                 ,
                 and
                 that
                 they
                 concurr
                 with
                 the
                 rest
                 .
                 If
                 you
                 say
                 that
                 the
                 Fathers
                 had
                 their
                 errors
                 ,
                 and
                 all
                 this
                 is
                 but
                 humane
                 Judgement
                 ,
                 and
                 all
                 men
                 are
                 fallible
                 ,
                 I
                 confess
                 all
                 this
                 to
                 be
                 true
                 :
                 But
                 as
                 I
                 still
                 say
                 ,
                 that
                 
                   Contra.
                   Ecclesiam
                   nemo
                   pacificus
                
                 ,
                 so
                 I
                 desire
                 leave
                 to
                 Judge
                 those
                 Brethren
                 that
                 oppose
                 me
                 ,
                 as
                 fallible
                 ,
                 and
                 subject
                 to
                 error
                 ,
                 as
                 all
                 the
                 Primitive
                 Fathers
                 were
                 :
                 and
                 therefore
                 that
                 I
                 may
                 be
                 no
                 more
                 blamed
                 or
                 thought
                 singular
                 for
                 contradicting
                 them
                 ,
                 then
                 they
                 are
                 for
                 contradicting
                 the
                 Primitive
                 Church
                 ;
                 I
                 know
                 as
                 Austin
                 saith
                 
                   de
                   Civitate
                   Dei
                   ,
                   li.
                
                 22.
                 c.
                 30.
                 
                 
                   Servandi
                   gradus
                   erant
                   Divini
                   muneris
                   ;
                   ut
                   primum
                   daretur
                   liberum
                   arbitrium
                   ,
                   quo
                   non-peccare
                   posset
                   homo
                   ;
                   novissimum
                   ,
                   quo
                   peccare
                   non
                   posset
                   ;
                   atque
                   illud
                   ad
                   comparandum
                   meritum
                   ;
                   hoc
                   ad
                   recipiendum
                   praemium
                   pertineret
                   .
                
                 And
                 the
                 case
                 of
                 the
                 Intellect
                 being
                 the
                 same
                 ,
                 we
                 must
                 stay
                 til
                 this
                 time
                 of
                 Reward
                 be
                 come
                 ,
                 before
                 we
                 shall
                 receive
                 our
                 
                   non
                   posse
                   errare
                
                 .
                 I
                 know
                 no
                 Brother
                 that
                 opposeth
                 me
                 ,
                 doth
                 pretend
                 to
                 Infallibility
                 .
                 All
                 that
                 I
                 desire
                 by
                 my
                 far
                 greater
                 advantage
                 of
                 humane
                 Testimony
                 ,
                 is
                 but
                 to
                 expugn
                 prejudice
                 ,
                 that
                 I
                 may
                 stand
                 on
                 even
                 ground
                 with
                 them
                 that
                 contend
                 with
                 me
                 :
                 And
                 could
                 I
                 but
                 prevail
                 for
                 this
                 ,
                 that
                 the
                 cause
                 might
                 be
                 decided
                 by
                 meer
                 Scripture-reason
                 ,
                 and
                 humane
                 Authority
                 wholly
                 stand
                 by
                 ,
                 and
                 the
                 Reader
                 could
                 but
                 impartially
                 consider
                 things
                 ,
                 without
                 being
                 ,
                 byassed
                 to
                 any
                 side
                 or
                 party
                 ,
                 as
                 if
                 he
                 knew
                 not
                 what
                 any
                 man
                 else
                 
                 doth
                 judge
                 of
                 it
                 ,
                 I
                 should
                 then
                 make
                 little
                 doubt
                 of
                 the
                 good
                 issue
                 of
                 the
                 Controversie
                 .
                 The
                 most
                 that
                 I
                 meet
                 with
                 ,
                 that
                 explain
                 against
                 my
                 judgement
                 ,
                 are
                 they
                 that
                 confess
                 that
                 they
                 know
                 not
                 what
                 it
                 is
                 ,
                 or
                 else
                 apprehend
                 it
                 to
                 be
                 what
                 it
                 is
                 not
                 :
                 but
                 whatever
                 it
                 is
                 ,
                 some
                 that
                 they
                 value
                 are
                 against
                 it
                 ,
                 and
                 that
                 is
                 it
                 that
                 satisfieth
                 them
                 that
                 I
                 am
                 in
                 an
                 error
                 .
                 I
                 do
                 unfeignedly
                 desire
                 that
                 in
                 dark
                 Controversies
                 beyond
                 their
                 reach
                 ,
                 the
                 unlearned
                 people
                 would
                 more
                 regard
                 the
                 generality
                 of
                 sober
                 Godly
                 Divines
                 ,
                 then
                 any
                 single
                 and
                 singular
                 Teacher
                 ;
                 yea
                 though
                 it
                 fall
                 out
                 that
                 he
                 be
                 in
                 the
                 Truth
                 ,
                 as
                 long
                 as
                 the
                 Evidence
                 of
                 that
                 Truth
                 is
                 out
                 of
                 their
                 reach
                 .
                 But
                 this
                 may
                 not
                 encourage
                 any
                 to
                 shut
                 their
                 eyes
                 ,
                 or
                 to
                 neglect
                 to
                 search
                 after
                 the
                 Evidence
                 which
                 they
                 might
                 discern
                 ,
                 much
                 less
                 may
                 it
                 excuse
                 such
                 unfaithfulness
                 in
                 Divines
                 themselves
                 ;
                 nor
                 yet
                 may
                 it
                 encourage
                 any
                 to
                 captivate
                 their
                 judgement
                 to
                 a
                 party
                 ,
                 against
                 the
                 general
                 judgement
                 of
                 the
                 Church
                 :
                 For
                 if
                 I
                 were
                 on
                 one
                 side
                 ,
                 and
                 all
                 the
                 Divines
                 in
                 England
                 on
                 the
                 other
                 ,
                 there
                 is
                 yet
                 the
                 same
                 reason
                 to
                 prefer
                 all
                 the
                 first
                 Churches
                 ,
                 before
                 all
                 them
                 ,
                 as
                 there
                 is
                 to
                 prefer
                 all
                 them
                 before
                 me
                 .
                 In
                 a
                 word
                 ,
                 I
                 shall
                 ever
                 think
                 him
                 more
                 culpably
                 singular
                 ,
                 who
                 differeth
                 from
                 Christ
                 ,
                 and
                 his
                 Apostles
                 ,
                 and
                 all
                 his
                 Church
                 for
                 1200
                 or
                 1400
                 years
                 ,
                 then
                 he
                 that
                 differeth
                 from
                 any
                 party
                 now
                 living
                 ,
                 and
                 differeth
                 not
                 from
                 them
                 forementioned
                 .
                 And
                 how
                 the
                 case
                 stands
                 in
                 this
                 between
                 me
                 ,
                 and
                 those
                 Reverend
                 Divines
                 that
                 oppose
                 me
                 ,
                 in
                 the
                 foresaid
                 points
                 of
                 difference
                 ,
                 I
                 am
                 heartily
                 content
                 to
                 refer
                 to
                 any
                 sober
                 ,
                 impartial
                 Reader
                 ,
                 that
                 takes
                 not
                 things
                 on
                 trust
                 from
                 others
                 ,
                 nor
                 judgeth
                 of
                 the
                 Doctrine
                 of
                 antient
                 writers
                 ,
                 by
                 any
                 imperfect
                 dismembred
                 parcels
                 .
              
               
                 
                   
                     Georgius
                     Calixtus
                  
                   ,
                   Epitom
                   .
                   Theolog.
                   Moral
                   .
                   pag.
                   463.
                   
                
                 
                   INterrogati
                   quae
                   fides
                   nostra
                   ,
                   quae
                   doctrina
                   ,
                   respondemus
                   eam
                   esse
                   fidem
                   &
                   doctrinam
                   nostram
                   ,
                   quam
                   Complectitur
                   symbolum
                   Apostolicum
                   ,
                   symbolum
                   Nicaenum
                   ,
                   Constantinopolitanum
                   ,
                   &
                   Athanasianum
                   ,
                   Anathematismi
                   Ephesini
                   :
                   Confessio
                   Chalcedonensis
                   :
                   Quae
                   Nestorianorum
                   &
                   Eutichianorum
                   reliquiis
                   ,
                   quinta
                   &
                   sexta
                   synodi
                   opposuerunt
                   :
                   Quae
                   item
                   Pelagianis
                   Africana
                   plenaria
                   ,
                   sive
                   ut
                   vocari
                   solet
                   milevitana
                   synodus
                   &
                   Arausicana
                   secunda
                   synodus
                   opposuerunt
                   .
                   Haec
                   symbola
                   hae
                   confessiones
                   &
                   declarationes
                   continent
                   ,
                   non
                   modo
                   quae
                   Credere
                   ,
                   sine
                   quibus
                   fidem
                   &
                   assensum
                   prabere
                   hominem
                   Christianum
                   oportet
                   ,
                   &
                   sine
                   quibus
                   creditis
                   atque
                   cognitis
                   salvari
                   nequit
                   ;
                   sed
                   illis
                   ,
                   etiam
                   qui
                   haec
                   ipsa
                   docendo
                   tractant
                   ,
                   &
                   aliis
                   exponunt
                   
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                     〈◊〉
                  
                   quam
                   teneant
                   praescribunt
                   .
                   Quae
                   autem
                   hisce
                   symbolis
                   confessionibus
                   &
                   declarationibus
                   comprehenduntur
                   è
                   Sacra
                   Scriptura
                   hausta
                   sunt
                   :
                   quippe
                   in
                   iis
                   quae
                   aperte
                   in
                   Scriptura
                   posita
                   sunt
                   inveniuntur
                   illa
                   omnia
                   quae
                   continent
                   fidem
                   moresque
                   vivendi
                   ,
                   &c.
                   
                   Denique
                   exercemus
                   nos
                   ad
                   conscientiam
                   habendam
                   sine
                   offensa
                   apud
                   Deum
                   &
                   homines
                   semper
                   .
                
              
               
                 
                   Lutherus
                   ,
                   referente
                   Hopffnero
                   Saxon.
                   Evangel
                   .
                   p.
                   110.
                   
                
                 
                   NIhil
                   pestilentius
                   in
                   Ecclesia
                   doceri
                   potest
                   ,
                   quam
                   si
                   ea
                   quae
                   necessaria
                   non
                   sunt
                   ,
                   necessaria
                   fiant
                   .
                   Hac
                   enim
                   tyrannide
                   conscientiae
                   illaqueantur
                   ,
                   &
                   Libertas
                   fidei
                   extinguitur
                   ;
                   mendacium
                   pro
                   veritate
                   ,
                   Idolum
                   pro
                   Deo
                   ,
                   Abominatio
                   pro
                   sanctitate
                   colitur
                   .
                
                 
                   
                     I
                     conclude
                     with
                     that
                     of
                  
                   Rup
                   .
                   Meldenius
                   
                     elsewhere
                     ,
                     once
                     before
                     cited
                  
                   ,
                   Paraenes
                   .
                   (
                   citante
                   C.
                   Bergio
                   )
                   F.
                   2.
                   
                
                 
                   Verbo
                   dicam
                   :
                   si
                   nos
                   servaremus
                   ,
                   in
                   
                     Necessariis
                     Unitatem
                  
                   ;
                   in
                   
                     Non-necessariis
                     Libertatem
                  
                   ,
                   in
                   
                     Utrisque
                     charitatem
                     ,
                     optimo
                     certe
                     loco
                     essent
                     res
                     nostrae
                     .
                  
                   Ita
                   fiat
                   .
                   Amen
                   .
                
              
            
             
               FINIS
               .
            
          
        
         
           
             
             
             
               POSTSCRIPT
               .
            
             
               HAving
               perceived
               by
               a
               friend
               that
               perused
               these
               Papers
               since
               the
               Printing
               of
               them
               ,
               that
               the
               
                 n.
                 5th
                 §
                 .
                 11.
              
               p.
               25.
               against
               Mr.
               Blake
               ,
               is
               through
               too
               great
               brevity
               like
               to
               be
               misunderstood
               ,
               I
               thought
               meet
               to
               adde
               this
               Explication
               .
            
             
               I
               distinguish
               between
               the
               Real
               Operations
               and
               Mutations
               on
               mans
               soul
               ,
               by
               Objects
               ;
               and
               the
               Conveyance
               of
               Right
               to
               several
               Benefits
               by
               the
               Covenant
               of
               God.
               It
               is
               not
               the
               former
               that
               I
               speak
               of
               in
               that
               place
               .
               I
               confess
               that
               as
               the
               Apprehension
               of
               one
               of
               Gods
               Attributes
               ,
               makes
               one
               effect
               on
               the
               soul
               ,
               and
               the
               apprehension
               of
               another
               makes
               another
               effect
               ,
               so
               the
               apprehension
               of
               Christs
               Kingdome
               ,
               Righteousness
               ,
               Death
               ,
               Obedience
               ,
               Intercession
               ,
               Judgement
               ,
               &c.
               do
               make
               also
               their
               several
               Impressions
               according
               to
               the
               Nature
               of
               the
               thing
               apprehended
               .
               But
               I
               utterly
               deny
               that
               it
               is
               so
               in
               Conveying
               Right
               to
               these
               ,
               as
               much
               as
               I
               deny
               that
               Justification
               is
               Sanctification
               ,
               or
               a
               Real
               Change
               of
               our
               Qualities
               as
               it
               is
               .
               This
               therefore
               is
               my
               Argument
               :
               If
               the
               Apprehension
               of
               Christs
               Righteousness
               ,
               and
               no
               other
               Act
               ,
               should
               strictly
               be
               the
               Justifying
               Act
               of
               Faith
               ,
               and
               that
               
                 eo
                 nomine
              
               ,
               because
               it
               is
               the
               object
               of
               that
               apprehension
               which
               is
               the
               matter
               of
               our
               Justification
               ,
               then
               it
               would
               follow
               ,
               1.
               
               That
               the
               Apprehension
               of
               nothing
               else
               is
               the
               Justifying
               Act.
               2.
               
               And
               that
               we
               have
               Right
               to
               every
               other
               particular
               Mercy
               
                 eo
                 nomine
              
               ,
               because
               we
               apprehend
               that
               Mercy
               ,
               and
               so
               our
               Right
               to
               every
               particular
               Benefit
               of
               Christ
               ,
               were
               Received
               by
               a
               distinct
               Act
               of
               Faith
               ,
               But
               the
               Consequent
               is
               false
               .
               Therefore
               so
               is
               the
               Antecedent
               .
            
             
             
               The
               minor
               only
               requires
               proof
               :
               which
               is
               proved
               by
               the
               tenour
               of
               the
               Covenant
               of
               Grace
               ,
               which
               Giveth
               us
               Christ
               ,
               and
               with
               him
               all
               things
               :
               
                 He
                 that
                 hath
                 the
                 Son
                 hath
                 Life
                 :
                 He
                 that
                 believeth
                 on
                 him
                 shall
                 not
                 perish
                 ,
                 nor
                 come
                 into
                 Condemnation
                 .
                 As
                 many
                 as
                 Received
                 him
                 ,
                 to
                 them
                 gave
                 he
                 power
                 to
                 become
                 the
                 sons
                 of
                 God.
              
               So
               that
               one
               entire
               faith
               ,
               which
               is
               the
               Receiving
               of
               Christ
               as
               he
               is
               offered
               ,
               that
               is
               ,
               as
               our
               Saviour
               and
               King
               ,
               is
               the
               Condition
               of
               our
               Right
               to
               all
               particular
               Benefits
               .
               
                 Godliness
                 hath
                 the
                 promise
                 of
                 this
                 life
                 ,
                 and
                 that
                 to
                 come
                 .
              
               It
               is
               a
               womans
               taking
               such
               a
               man
               for
               her
               Husband
               that
               Gives
               her
               first
               Interest
               in
               him
               ,
               and
               then
               in
               all
               that
               he
               hath
               :
               It
               is
               not
               accepting
               this
               house
               ,
               and
               that
               Land
               ,
               and
               that
               Servant
               ,
               &c.
               that
               gives
               her
               a
               distinct
               right
               in
               them
               .
               There
               is
               not
               a
               marrying
               to
               all
               these
               ,
               and
               a
               particular
               Acceptance
               of
               every
               of
               his
               Goods
               and
               Chattel
               requisite
               to
               a
               right
               in
               them
               ,
               though
               there
               be
               to
               a
               use
               of
               them
               .
               2.
               
               And
               the
               Opinion
               being
               utterly
               unproved
               is
               sufficiently
               confuted
               .
               In
               what
               Book
               that
               ever
               was
               written
               have
               these
               nice
               distinguishers
               proved
               their
               Doctrine
               by
               Scripture
               or
               sound
               reason
               ?
               
                 Lex
                 non
                 distinguit
                 ,
                 ergo
              
               ,
               &c.
               3.
               
               And
               it
               discovers
               its
               own
               absurdity
               :
               For
               if
               this
               be
               true
               ,
               then
               to
               apprehend
               Christs
               death
               is
               the
               only
               act
               that
               gives
               right
               to
               that
               ,
               and
               to
               apprehend
               his
               obedience
               to
               that
               ;
               and
               to
               apprehend
               Adoption
               is
               the
               only
               act
               that
               gives
               right
               to
               that
               ,
               and
               so
               of
               all
               other
               benefits
               :
               So
               that
               there
               should
               be
               one
               act
               of
               Faith
               giving
               right
               to
               Christ
               himself
               ,
               and
               another
               giving
               right
               to
               pardon
               ,
               another
               to
               sentential
               Justification
               ,
               another
               to
               Adoption
               ,
               another
               to
               the
               Spirit
               and
               Sanctification
               ,
               another
               to
               Perseverance
               ,
               another
               to
               Glory
               :
               Yea
               one
               to
               every
               particular
               gift
               or
               part
               of
               Sanctification
               ;
               and
               one
               to
               the
               pardon
               of
               every
               particular
               known
               sin
               that
               is
               pardoned
               :
               One
               to
               the
               Gospel
               written
               ,
               another
               to
               the
               Ministry
               ,
               one
               to
               health
               ,
               another
               to
               life
               ,
               and
               one
               to
               every
               blessing
               .
               And
               so
               that
               act
               of
               faith
               which
               Receives
               Adoption
               should
               not
               Justifie
               ,
               nor
               that
               which
               Receives
               Christ
               himself
               neither
               directly
               :
               but
               only
               that
               which
               receiveth
               Justification
               .
               Whereas
               it
               is
               one
               Reception
               ,
               or
               Act
               of
               faith
               morally
               taken
               (
               Apprehending
               the
               entire
               object
               )
               that
               God
               hath
               made
               the
               Condition
               of
               his
               Promise
               .
               So
               that
               to
               apprehend
               Christ
               as
               the
               Donor
               
               of
               Glory
               ,
               doth
               as
               much
               towards
               our
               Justification
               ,
               as
               apprehending
               him
               as
               Justifier
               :
               And
               to
               Believe
               in
               him
               as
               our
               Sanctifier
               and
               King
               ,
               doth
               as
               Really
               conduce
               to
               our
               Justification
               ,
               and
               as
               much
               ,
               as
               the
               apprehending
               him
               as
               one
               that
               will
               pardon
               our
               sins
               .
               
                 He
                 that
                 believeth
                 shall
                 be
                 saved
                 ,
              
               is
               the
               simple
               Scripture
               doctrine
               .
               4.
               
               And
               if
               all
               this
               were
               not
               so
               ,
               yet
               it
               is
               the
               apprehending
               of
               Christ
               as
               King
               according
               to
               them
               then
               ,
               that
               must
               be
               the
               Pardoning
               and
               Justifying
               act
               ,
               more
               then
               as
               a
               Sacrifice
               :
               For
               as
               Satisfier
               and
               a
               Ransome
               ,
               he
               only
               meriteth
               our
               Pardon
               and
               Justification
               .
               But
               to
               pardon
               by
               Grant
               ,
               is
               unquestionably
               an
               act
               of
               Soveraignty
               as
               such
               :
               It
               being
               not
               the
               pardon
               of
               a
               private
               injury
               ,
               but
               a
               publick
               Crime
               that
               we
               have
               to
               speak
               of
               .
               And
               to
               Justifie
               by
               Plea
               is
               Christs
               act
               as
               an
               Advocate
               ,
               and
               not
               as
               a
               Sacrifice
               .
               And
               to
               Justifie
               by
               sentence
               is
               Christs
               act
               as
               Judge
               :
               So
               that
               if
               their
               own
               Doctrine
               did
               hold
               (
               of
               the
               diversifying
               of
               our
               Right
               by
               the
               diversity
               of
               the
               formal
               reason
               of
               the
               object
               apprehended
               )
               then
               would
               it
               but
               infallibly
               prove
               against
               them
               ,
               that
               it
               is
               the
               Receiving
               of
               Christ
               as
               King
               and
               Judge
               that
               is
               the
               Act
               of
               Pardoning
               and
               Justifying
               faith
               ,
               more
               then
               the
               Receiving
               him
               as
               a
               Sacrifice
               or
               Ransome
               .
            
             
               FINIS
               .
            
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A26864-e1150
           
             *
             *
             
               Seneca
               
                 Epist
                 .
                 ad
              
               Luc.
               102.
               
               
                 Non
                 debuit
                 hoc
                 nobis
                 esse
                 propositum
                 ,
                 argutias
                 serere
                 ,
                 &
                 Philosophiam
                 in
                 ●as
                 angustias
                 ,
                 ex
                 sua
                 Majestate
                 detra●ere
                 .
              
            
             
               
                 Quanto
                 s●tius
                 est
                 ire
                 aperta
                 via
                 ,
                 &
                 recta
                 ,
                 quam
                 sibi
                 ipsi
                 flexus
                 disponere
                 ,
                 quos
                 cum
                 magna
                 molestia
                 debeas
                 relegere
                 ?
                 Neque
                 enim
                 quicquam
                 aliud
                 istae
                 Disputationes
                 sunt
                 ,
                 quam
                 inter
                 se
                 peritè
                 captantium
                 lusus
                 .
              
            
          
           
             *
             *
             Yet
             (
             if
             you
             be
             able
             to
             believe
             him
             )
             he
             tels
             his
             Reade●
             he
             is
             sure
             there
             is
             no
             Pepper
             sprinkled
             throughout
             his
             Discourse
             ,
             nor
             is
             he
             Couscious
             to
             himself
             of
             the
             least
             bitterness
             ,
             &c.
             
          
           
             *
             *
             Indeed
             I
             more
             desired
             in
             Mr.
             K.
             a
             conscience
             so
             tender
             as
             would
             have
             strained
             at
             some
             of
             all
             those
             palpable
             untruths
             in
             matter
             of
             fact
             ,
             then
             a
             milder
             language
             to
             my self
             .
             But
             he
             tels
             us
             in
             his
             Epistle
             ,
             that
             
               Aliquando
               innocentius
               delinquendum
               erat
               ,
               ne
               deessent
               in
               quibus
               condonandis
               ,
            
             &c.
             
             
               Et
               quidni
               mihig
               ratuler
               faelicia
               quadam
               erratula
               ,
            
             &c.
             Whether
             he
             think
             also
             that
             he
             should
             
               innocentius
               delinquere
               ,
               &
               faeliciter
               errare
               ,
            
             that
             there
             may
             be
             matter
             for
             the
             honour
             of
             Gods
             Grace
             ,
             as
             well
             as
             mans
             ,
             I
             cannot
             tell
             .
          
        
         
           Notes for div A26864-e4660
           
             
               Whether
               faith
               be
               the
               Instrument
               of
               Justification
               .
            
          
           
             *
             *
             
               I
               suppose
               the
               word
               [
               Act
               ]
               is
               used
               so
               largely
               ,
               as
               to
               include
               the
               Law
               it self
               .
            
          
           
             
               Of
               the
               instrumentality
               of
               the
               Covenant
               .
            
          
           
             
               Whether
               justifying
               faith
               be
               prerequisite
               to
               Baptism
               .
            
          
           
             Rivet
             in
             Animad
             .
             in
             Annotat.
             Grotli
             in
             Cassandr
             .
             in
             art
             .
             4.
             p.
             13.
             fol.
             
               Fides
               quae
               non
               parit
               obedientiae
               propositum
               ,
               non
               est
               vera
               fides
               .
               Haec
               cum
               primum
               ingeneratur
               cum
               poenitentia
               conjuncta
               est
               ,
               quae
               non
               potest
               esse
               sine
               obedientiae
               proposito
               .
               Fidei
               formatae
               &
               insormis
               apud
               Veteres
               Catholicos
               ne
               Vestigium
               quidem
               reperitur
               ,
               si
               de
               fide
               Justificante
               &
               salvifica
               ,
               &c.