The Orthodox Doctrine CONCERNING justification by Faith Asserted and Vindicated: WHEREIN The Book of Mr. William Eyre, one of the Ministers of New Sarum, is examined: AND ALSO The Doctrine of Mr. Baxter concerning Justification is discussed.  
WRITTEN By John Eedes, Minister of the Gospel.  ROM. 3. 24, 25. 
Being justified freely by his grace, through the redemption that is in Jesus Christ.  
Whom God hath set forth to be a propitiation through faith in his blood.  
Non opus est lege, quando impius per solam fidem justificatur.  
LONDON, Printed for Henry Cripps and Lodowick Lloyd, and are to be sold at their shop in Popes-Head Alley. 1654.   

The Contents of this ensuing Treatise.  

CHAP. 1. The Question is stated.  
CHAP. 2. justification is not an imma●ent or an eternal act of God.  
CHAP. 3. Faith in the point is not to be taken objectively, but subjectively,  
CHAP. 4. We are not justified ever since Christ rose.  
CHAP. 5. The arguments of Mr. Woodbridge are vindicated.  
CHAP. 6. And Mr. Eyres objections are examined whereby he seeks to  
CHAP. 7. Prove that we are justified before faith.  
CHAP. 8. Mr. Baxters doctrine concerning our Evangelicall righteousness, and justification by works is examined.    

TO THE Right wonderful, his much honoured Friend, Edward Dodington, Esquire.  
SIR,  
THough so small a piece as this scarce dares presume to crave your Patronage, yet such is your noble d●sposition, that you will accept of the good will of him, who is ready to serve you on a greater occasion: Because I have written another Treatise concerning just fication, I have in this been as brief as I might. If I find this to prove as profitable to the Church as I wish, it will encourage me to publish many other things, both practical and polemical, which I have in readiness for the press. In the mean time I shall study to serve the Church in what I may, and with my prayers for your souls eternal happiness, I rest  
Your Worships to serve you in the Lord, 
 John Eedes.   

To my Christian Brethren of the English Nation.  
dear Country-men,  
GOD of rich mercy hath sent among us his saving truth, and we foolishly wax wanton against him, in a manner all the truths of the Christian Religion are undermined, and while some go about to correct a former error, they fall into another. The doctrine concerning justification hath been soundly taught by the Protectants; the Papists, Arminians, and now those that cry up free Grace, have opposed that truth, and while Mr. Baxter doth oppose these Antinomians, as they are called, he falls himself into another error that may prove of dangerous consequence. Mr. Woodbridge in the heat of disputation denies that faith doth evidence: our justification, yet I conceive, if you take him out of that heat, ●he will be of another mind: let no man blame me for forestalling Mr. Woodbridge, in the defence of Gods truth, every one is concerned, and we are to seek his glory, and not our own: I have abstained from quotations, because the book should not swell too much. I have omitted nothing of force or moment, I love those best that in few words speak to the purpose; it was in me endeavour to do so in this. I begin with the state of the question, that is most fit, and I direct an intelligent Reader so far that he may see how I follow Mr. Eyre in his book. I am sorry that he is mistaken in the point: though I had dealt against others in the point before, yet I the more willingly examined his Book, because there is more method, and acuteness in him then in the rest. I have abstained from hot words, a calm defence of the truth hath the most glorious victory. I beseech you by the tender mercies of God to embrace the truth and so follow it as to attain salvation, and so I rest,  
Yours to serve you in the 
 ministry of the Gospel, 
 John Eedes.   

THE Orthodox Doctrine CONCERNING justification Asserted and Vindicated.  

CHAP. I. The Question stated.  
S. 1. I Shall omit things impertinent, nor take notice of personal clashings, which do rather minister strife, then edification: And because I have at large handled this doctrine in another Tract, I shall confine myself to Mr. Eyres Book, intending to approve what is right, and to reject that which is not agreeable to the Word: Yet I shall omit quotations as much as may be, sith the Doctors are not authentic proof, and the Protestant Doctrine is well known. I shall not give any just cause of offence, and if any be offended without just cause, I shall not value it. I ought and dare to assert the truth, and in defence of it I doubt not of Gods assistance.  
S. 2. I come now to state the Question, and first I will inquire concerning free grace.  
Free grace is to bear much sway in this dispute, I will begin with that. In the Scripture it is mentioned as concerning Election, Justification, and Sanctification. In Election, Rom. 11. 5. A remnant according to the Election of grace, and the Election obtained, and the rest were blinded, Vers. 7. Ephes. 1. 6. To the praise of the glory of his grace: and, Rom 9 When th●● h●d done neither good, nor evil, that the purpose of God according to Election might stand. Against the jesuits, and Arminians we have asserted, that Gods grace in election is most free, and that God did not elect one before another for merits or faith foreseen.  
2. Grace is free as used in justification, R●m. 3. 24 justified freely by his grace, yet vers. 25. through faith in his blood: the fre●n●ss of Gods grace in j●st●fication consists in this, that of rich mercy he pardons our sins in Christ, and accepts of the satisfaction of a mediator for us, and of us for the righteousness of Christ; yet Gods free grace doth not exclude Christs righteousness, nor our faith, but stablisheth both, Rom. 3. Vers. ●4. 25. Eph. 2. 8. the ●ocinians wickedly seek to exclude Christs merits, and satis●action; others seek to exclude our faith.  
3. G●ace is free as it is used in sanctification, Eph 2. 1. 2. Rom. 9. 14. 15. 16. he hath mercy on whom he will, i.e. freely giving preventing grace, so the O●●hod●x Doctors defend against the Pelagiant● that g●ace is not given according to m●rits. We have disliked in the Arminians, that they have taught that the good use of nature, and common aid deserves grace, and we rej●ct the saying of the Schoolem●n, Facienti quod in se est, Deus non denegat gratiam: hence we deduct this Corollary, that the doctrine of free grace rightly taught doth not exclude, but requires faith in justification.  
S. 3. of justification by faith.  
Against the Papists we have asserted, that justification is not a physical act, but a juridical act,( i.e.) justification is not by inherent righteousness, but God as Judge in the Court of mercy remits sin to the believer through Christs merits, and absolves the sinner repenting, and believing: yet we hav● constantly taught, that though justification and santification are distinct, yet that no man is justified that is not sanctified. We say that we are not justified by our inherent righteousness, nor by our works, and we reject their distinction into the fi●st and second justification.  
We prove that the word justification is to be taken juridicè, sensu forensi, for the act of God as Judge in some Court, and that cannot be in the Court of the Law, for that condemns, it must be then in the Court of the gospel, that pardons sin, and delivers from condemnation, to which condemnation justification is opposed. Our Doctrine then is, That God in time in the Court of mercy doth justify the believer in and through the merits of Christ  
Mr. Eyre takes faith in this point objectively, for the object of faith,( i.e.) Ch●ist, and the sense then is, we are justified by faith,( i.e.) by Christ, and this he affirms to be the opinion of our ancient Protestant Divines, Pro. 58.  
B●t this is not so: the Scripture, though it affirm that we are justified by the righteousness of Ch●ist, or by his blood, death, &c.) et when it mentions justification by faith, it means that we believe, that faith that is in us, so Joh. 3. 16. Rom. 3. 25. Gal. 2 16. &c. and our Protestant Divines in the point of justification take faith subjectively, see. Confess. Auglic: Article 11. so the Belgi●●●e, Augustane, Saxon, Wirt●nberg, &c. so Dr. pride. Lect. de justific. Calvine Institut. &c. and this is the constant doctrine of the Protestants; yet we say, that we are justified by faith, that we with the Apostle affirm that we are justified through faith in his blood through the redemption that is in Christ; and so we reject the Arminian fancy that faith, the {αβγδ} Credere, the believing is imputed to us for the fullfiling of the law: we also di●●er from the Papists, in that we say, that the special object of our faith is Christ crucified; in that we say, that a saving faith is a fiducial assent, and that we say, faith doth receive and unite to Christ, and so we are justified by Christ, and reject their conceits, concerning faith, being a bare assent, and that they say it doth justify dispositively, helping to introduce the habit of charity, and we do not attribute merit to faith as it justifies.  
Our Divines have affirmed that faith doth justify instrumentally, and relatively: this Mr. Eyre, Dr. Hammond, and Mr. Baxter dislike: but the doctrine is sound, and the term is orthodox, instrumentally, how? as a spiritual bond uniting to Christ, so Joh. 1. 12. we are so in Christ, and then he is ours; we have union with him by faith, and then communion, and interest in his m●rits, so Rom. 8. 1. Phil: 3. 9. yet they say that it justifies us with respect to Christ, resting on his death, and so relatively, if you will,( i.e.) it engraffs into Christ, and embraceth, and applieth him, it seeketh justification in Christ alone, and Mr. Baxters reason against this doctrine is not of any force; for God by faith doth ingraffe us into Christ, and we by faith put on Christ, and so we are justified: And so it is Gods instrument, and it is the spiritual bond of our union with Christ; and yet we deny it not to be a condition required in the Court of the gospel: but it is both a condition required, and the spiritual bond receiving Christ. Repentance is also a condition required in the Court of the gospel, yet that is not the spiritual bond; and faith and repentance are not our Evengelicall righteousness: so then faith in the matter of justification is to be taken subjectively, and it is a fiducial assent, and it doth justify us, being the spiritual bond that doth ingrasse us into Christ. Yet it is not our Evangelicall righteousness.  
2. Mr. Eyre goes on, and affirms, that justification is an immanent act of God,( i.e.) it is his decree not to punish such men. Here we grant that God before the world was made, did intend to justify such men, but we deny that this decree of God is justification. God did intend to save his Elect in and through Christ, nor did God intend to save them but in and through Christ, and Christ is the cause of all the good things that concern their salvation. And so wee say that God did intend not to punish them eternally in hell, but to redeem them by Christ, to call them, to justify, and to glorify them, but the decree of justification is not justification itself, no more then the decree of glorification is glorification itself. Justification is the juridical act of God in the Court of mercy, imparting remission of sins to believers.  
3. Mr. Eyre adds, that justification is taken, pro re volita, for the thing wiled, so we have discharge from the law by Christs death, and we grant through Christ we obtain remission of sins and deliverance from the curse of the law, and from hell, yet we have not this bestowed on us till we we believe. Christ paid the price of our redemption, and that redemption is in Christ. Rom. 3. 24. but he is a propritation set forth to us through faith in his blood. Christ did then obtain redemption for us by paying the price, yet we are under the curse of the law, and condemned in the gospel, till we believe, when we believe, the curse of the law is taken off, and we are justified in the Court of the gospel.  
Mr. Eyre saith, that justification is taken for the declared sentence of absolution, and forgiveness, and so God is said to justify when he declares it, and that is done more generally to all the elect, more particularly to individuals in the word, and in Gods works. 1. In his word, the gospel being an absolute promise, so God declares it to the elect  
2. In his works; in laying our sins on Christ, and in discharging Christ at the resurrection, and also in declaring it in foro Ecclesiae, in the Church, by the use of his Ordinances, and inwardly in the conscience, and at last before the whole world: thus Mr. Eyre.  
We confess that justification is the act of God, in the Court of mercy, it is the sentence of the gospel doth absolve us; and the Sacraments set this forth, and seal it up, but this is justification itself, the justification mentioned in the Scripture, and justification before God, the gospel doth not declare this to any in absolute promises. The sentence of the gospel is, He that believeth shall be saved. Christs death and passion is presupposed, for Christs merits the Court of the gospel is set up, and through his redemption the believer is pardonned. Christ then paid the price of our redemption and at his resurrection had a full discharge so far as concerned the office of Mediator, yet the Court set up must pass on according to the sentence. He that believeth not shall be damned. He that beliveth shall not be condemned.  
In the close compare all together, you take faith objectively, and yet you say that it doth justify declaratively in our conscience, by evidencing it to us when we believe: these things do not accord, for you take it objectively, and subjectively too; you say, and unsay, and contradict yourself: thus are men of parts, and learning entangled when they leave the truth.  
S. 4. But to make all more plain, I will yet with convenient brevity add a few words more, and then proceed to the dispute.  
1. The word justify is to be taken juridicè, for a juridical act of God, the word faith is to be taken subjectively, for our believing in Christ; the faith in us is to be, not only a dogmaticall faith, or a bare assent of the understanding, but a fiduci●all assent, or an affi●nce placed on Christ; yet all justifying faith is not a full persuasion that our sins are forgiven, strong faith hath this certainty of evidence; yet that faith that adheres to Christ is a saving faith: and we say that we are justified by faith, not as the meritorious cause, but because faith doth unite to Christ, by whose righteousness we are just●fied, and because faith is a condition required in the Court of the Gospel; yet the {αβγδ} credere, the believing is not imputed for the fulfilling of the Law, nor is it our Evangelicall righteousensse: but we are justified by faith, because faith receiveth and uniteth to Christ, and because they that are in Christ are freed from condemnation: And though these words, we are justified by faith, cannot be understood so as if it did import our justification in the court of our conscience. yet it is true that faith doth evidence this to the consciences of the godly; so that I cannot join with those that say that faith doth not evidence this to the conscience, yet I must with them affirm, that whereas the Scripture doth mention our justification by faith, it cannot be so understood. We are justified before God, by faith in Christ, and yet faith growing strong doth evidence this to the conscience, but that is not called justification, but peace, joy, inward sealing, ●asting how good the Lord is.  
I come now to lay down, and to assert these positions.  
1. Justification by faith is not an immanent, and eternal act of God.  
2. Faith in the point of juctification is not to be taken objectively but subjectively.  
3. We are not justified ever since Christs resurrection.  
4. We are not justified before faith, or without faith.  
5. Faith and repentance though they are conditions required in the Court of the gospel, yet they are not our Evangelicall righteousness, nor are we justified by our works that are from obedience of faith.   

CHAP. II. Justification by faith is not an immanent, and eternal act of God:  
S. 1. I Most willingly grant that there was from everlasting in God, a will not to punish his Elect, but yet we must say that God did intend to save the● through Christ, and to justify them by saith in the blood of Christ: for God doth work all things according to the council of his will, by what means God doth save in time, by ●he same means he in his decree did intend to save them but this eternal decree of God is not the justification mentioned in the Scriptures, and affirmed to be by faith; you may call that the decree of justification it is not justification itself: justification is the act of God in time, the juridical act of God in the Court of mercy and so it is not an immanent or eternal act. And this I prove.  
●. Justification is the act of God as Judge, a juridical act, because it is opposed to condemnation: but God exerciseth his acts as Judge in time: Ergo it is not an eternal act.  
2. Justification is a fruit of predestination. Rom. 8. 30. no effect of predestination is bestowd on the elect ab eterno. Ergo justification is not an eternal act.  
3. Christ in time did merit for us remission of sins, therefore we had not that ab aeterno, because Christs death in time did merit that for us.  
Except. Gods will not to punish us was to do it for Christs sake.  
Reply. Yet that decree not to punish, is not justification, for God pardon● in and by Christ, and God declares this in his Court of mercy.  
4. So justification, and election are confounded.  
Except. They are distinct by their objects, election compreh●nds all the means of salvation, justification is a will not to punish.  
Reply. That is not enough, for justification is a fruit of election following in time, and so not to be confonded with the decree.  
5. Justification imports a change from unjust to just, which cannot be attributed to the simplo, and unchangeable decrees of God,  
Except. Take justification pro r● volita, for the thing willed( i.e.) the delivery of a sinner from the curse of the law, then there is a change; if you take it for the will of God not to punish, there is no change, God hath not altered his will, the change then ariseth from the law, and mans consideration in reference thereto, but being considered at the tribunal of grace, he is righteous, which is not a different state before God, but a different consideration of the same person.  
Reply. 1. Take it as you ought, and then because mans state in time is changed by justification, mans justification is not an eternal act, because in time man is j●stified at the tribunal of grace, this absolution of man in the Court of the gospel is a transient act of God, and so not eternal.  
2. Though in justification righteousness be imputed, there is a real chang●( i.e.) a moral, the person before in state of damnation is now justified.  
3. Though election for a long time make no change inherent, yet justification makes a real, yet moral change, and so it is a transient act.  
6. Gods decree to create, to call, to glorify, are not creation, calling, glorification. Ergo, his will to justify is not justification.  
Except. Creation, vocation, and glorification import an inherent change in the person, not so justification, that is complete in the mind of God.  
Reply. Though justification being by imputation cause not an inherent change in the person justified, yet it causeth a moral change; the person that was in the state of damnation, is now absolved, and that is to be done in some Court, and by God as Judge, and so in time.  
7. That which followeth vocation, is in time, but justification followeth vocation, Rom. 8. 30. vocation follows predestination, glorification follows justification: Ergo justification follows vocation.  
8. No man can be justified unless he be in Christ, but no man is in Christ ab aeterno: Ergo no man is justified ab aeterno: The mayor is plain, Rom. 8. 1. Colos. 1. 14. Ephes. 1. 7. Phil. 3. 9. the minor is plain, 1. We were not ab aeterno. ●. Faith unites to Christ. 3. Some are in Christ before others.  
9. No man is justified before his sins be remitted: but we obtain remission of sins in time, Colos: 1. 14. John preached the baptism of repentance for remission of sins. Ananias to Paul, arise and be baptized washing away thy sins. Ergo justification is not an eternal act of God.  
10. Justification; and sanctification are inseparable companions, but we are sanctified in time, 1. Cor: 6. 10. 11. Eph: 2. 1. 2. 3. Ergo we are justified in time, and not ab aeterno.  
S. 3. I proceed to their objections.  
Ob. Justification is the act of Gods mind, or will, a will not to punish is justification, so the word {αβγδ} and {αβγδ}, and we are commanded to forgive from the heart, and so to imitate God.  
Sol. 1. We grant that there is in God a will not to punish, nor doth this will arise in God de novo. God did decree to spare, and to pardon, and to accept of such, and to justify them through faith in Christ: yet we say that this decree of God is not justification, but a decree to justify, j●stification is Gods juridical act, in the court of mercy, and God doth this as Judge, and for the merits of his Son, in whom we have redemption through his blood, the remission of our sins, Colos: 1. 14. and remission of sins is this justification.  
2. Though {αβγδ} signifies to think, and import ●an act of the mind, Gods not impuring sin, and impuring righteousness is not a mere act of his mind, but the act of God in his court according to his purpose, it is Gods act as Judge according to the sentence of the gospel which is Gods court, and this will appear, 1. Because God is said to blot out, to hid, cover, not to lay them to ones charge. 2. Because here is Christ our advocate, who died in time, by whose blood we are justified. 3. Because there is our faith, by which we receive Christ to our justification.  
3. We are to forgive from the heart, so doth God too; for the sentence of the Gospel is Gods sentence, according to his own will, or mind, and ●● stands firm, and that for ever.  
Ob. God by this immanent act doth secure men from wrath, and by it the elect stand discharged, and Gods love to them is everlasting, and who can lay any thing to the charge of Gods elect? Rom. 8.  
Sol. 1. God by his eternal decree did resolve to save the elect, but God doth justify them in his court of mercy, this is his juridical act, and so they are to bee secured; this they have to pled, and thus they may stand against all the assaults of Satan, because God in the gospel doth acquit them.  
2. Gods eternal love to the elect doth not infer an eternal justification; justification is an effect of that eternal love, and God in time, or after time, confers on the elect all the fruits of his everlasting love.  
3. Though God doth justify the elect in their several generations, yet they are not justified quatenus elect, but in as much as they are believers, and accepted in his beloved, in whom they have remission of sins.  
Ob. Justification is an immanent act of God, because it doth not work any inherent change in man, but remaines complete in the mind of God.  
Sol. Though it cause no inherent, or physical change, yet it causeth a moral change, so as a juridical act may: it alters the state of the person, and that before God, he that was in state of damnation, and under the curse of the law, is now justified, and absolved: and justification is not merely Gods decree, but the absolution of the believer in the court of mercy according to Gods decree.  
Ob. We were elected in him before the foundation of the world, Ephes● 1. 4. Ergo we were justified ab aeterno.  
Sol. We were elected in him, not that we were actually existing in him, but that we might b● engraffed into Christ, and justified, and saved by him.  
Ob. 2. Tim● 1. 9. Who saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Jesus Christ before the world began.  
Sol. 1. We confess that Gods decre● of election is eternal, and that it i● of rich grace.  
2. Yet the fruits of election are conferred in time, as the sending of Christ; our vocation, and sanctification, and also our justification.   

CHAP. III. Faith in the point of justification is not to be taken objectively but subjectively it doth not denote to us Christ in whom we believe, but our faith, by which we believe in Christ.  
1. THis is so plain, that it needs no explication, yet that none may un justly blame us, we constantly affirm, that we are justified through the redemption that is in Christ, and we have remission of sins in his blood, and he is the Lord our righteousness; but we are called to believe in Christ, Joh. 3. 16. and none else shall be saved, mark 16. 16. and we are justified by faith in his blood, and this I prove.  
Arg. 1. The word calls us to believe, joh: 14. 1. 2. joh: 3. 16. Mat: 11. 28 &c but our believing is not the object of our faith.  
2. The Sacraments serve to excite, and to confirm our faith, and to show our spiritual union with Christ by faith; so that we by faith dwell in him, and he in us.  
3. In the point of Justification, Christ the object of our Faith is plainly name, and our Believing is mentioned as our act, as something in us, and not without us: Christs righteousness is received by our faith, and it is by faith in his blood, and we have believed in Christ to be justified, Gal. 2. 16.  
4. The sentence of the Gospel, which is Gods sentence, pronounceth: that the believer is saved, justified, absolved; that the unbeliever is under wrath, and he that believeth not shal be damned.  
5. The Apostle shows, that Abraham believed, and it was imputed to him for righteousness, Rom 4. and we are justified so as he was.  
6 You say, that faith doth evidence this in the court of the conscience after we believe, you grant then that faith in the point of Justification must bee taken subjectively, for our believing, and not objectively for Christ in whom we believe.  
S. 3. Yet Mr. Eyres objects.  
Ob. Faith is our work, and to say that we are justified by faith subjectively, is to say that we are justified by our work, which is contrary to the doctrine of the Apostle, who denies justification by works.  
Sol. 1. We willingly acknowledge what Zanchy saith on Rom: Faith doth not justify as a virtue, or work of us, not by it's own merit, dignity, or worth, no; faith comes to Christ for all merit, yet we that are justified by Christs merits receive Christ by faith, and being in him are justified.  
2. To be justified by faith in Christ, and to be justified by works are by the Apostle opposed, so that to be justified by faith in Christ, is not to be justified by works, Rom. 3. 28. Eph. 2. 8. Gal. 2. 16.  
3. You cannot in the same sentence take faith objectively, and subjectively too; you cannot therefore in the point of justification take it objectively, but subjectively, Christ the object of a saving faith is set forth to us in other fit, and convenient words, faith i● Christs blood doth justify.   

CHAP. IIII. We are not justified ever since Christs resurrection.  
CHrist at his death paid the price of our redemption, and when Christ rose God did give our mediator a full discharge, yet we are not actually, and compleately justified before we believe, and are engraffed into Christ.  
S. 1. Sith Mr. Eyre doth burden Mr. Woodbridg with Arminianisine, it will be fit to clear the doctrine we maintain; 1. The Arminians say, that Christ died for all indiscriminatim, without distinction of elect, or reprobate: we say, that Christ died especially for the elect; so Ambrose, Christus mortuus est pro omnibus communiter, specialiter pro electis. Christ died for all after a sort, specially for the elect; in a word, Christs death is sufficient to save all, and he is to be proposed to all as a sufficient means of salvation, or else we could not call men to believe on him, yet he died especially for the elect, so as infallibly to bring them so salvation: yea he did not only merit remission of sins for them, if they would believe, but he also did merit grace for them, that they should indeed in their due time believe, and persevere, and be saved. 2. We acknowledge, that they distinguish between the impetration of reconciliation, and the application of it, and Amel: Antisinod: P: 169. confesseth, that their is a distinction between the impetration, and application of reconciliation, yet in this they and we differ, for they conceive that though Christ by his death obtained reconciliation, yet so it might come to pass, that no man might have had benefit thereby. We affirm that Christ so obtained reconciliation for the elect, that they shall infallibly obtain it, and be saved. again, they will not own that Christ merited grace, which should infallibly save the elect, we confess it, and assert it: yet in this we differ from Mr. Eyre, we say, taht Christ then reconciled us virtually; but that we are not reconciled completely till w● believe: and if any Divines have said, that we were justified ever since Christ rose, those words must be taken not strictly and properly but in a large sense: so in Christ we have taken possession of heaven, and yet we are not actually there till we are translated out of this life: that Christ as a common person died, and rose, we grant; and that he died for the elect especially we confess, and that he died, and rose as the head for the members, we deny not, yet we deny that the elect were justified properly and strictly, and in complete act since Christs death, and resurrection, the price of our redemption was paid at Christs death, our mediator had a full discharge for our good at his resurrection; this in due time was to save, and to justify the elect, yet in the mean time it inheres in Christ as in it's subject, Rom. 3. 24. the redemption that is in Christ, and his blood is of force to save us in the Court of mercy, and then it doth justify and save when we by faith are in Christ, and perform the conditions required in the Gospel. Before Christs death the elect were saved in their several generations, because Christ was a lamb slain from the foundation of the world, and the Court of mercy was set up as founded on Christs blood, that was in force to save, because he in Gods due time was to suffer. So after Christs death it is in force to save us in our generations, but to save us according to the tenor of the Gospel( i.e.) when we believe, and repent. I come therefore to this conclusion, That Christ paid the price of our redemption at his death, and had a discharge from our sins, as our mediator at his resurrection, yet that all the elect were not then in complete act j●stified, they had reconciliation then actu virtuali, in a virtual act, but they have it not in complete act till they believe: and this I prove.  
S. 2. A●g. 2. My fi●st Argument is taken from 2 Cor. 5. 19, 20, 21. there is mentioned a twofold reconciliation, one by Christs passion, who was made sin for us, and another we are beseeched to receive: if after the reconciliation made by Christ in offering up himself we are yet to be reconciled, and in the Gospel entreated to be reconciled, we are not justified ever since Christs passion and resurrection, but we are called on to be reconciled, and the Apostle adds, that Christ died, that we might be made the righteousness of God in him.  
2. Rom 5 8, 9, 10. Reconciliation and justification are distinguished, and we are said to be reconciled by Christs blood while we were sinners and enemies; but to be justified now by Christ: So thence it follows, that we were reconciled while we were sinners and enemies, but not justified while sinners and enemies: For, to be sinners and enemies, and to be justified, are opposed, 1 Cor. 6. 10, 11. Such were some of you, but you are justified, but you are sanctified.  
3. Though Christ hath merited remission of sins, yet we are called on to repentance, and to believe, that we may obtain remission of sins, but if we must re●ent, and believe, to obtain remission of sins, we are not justified before we believe and repent. We are called on to repent, and to believe, Mark 1. 15. so Christ preached the Gospel, John 3. 16. Mark 16. 16. and are just●fied through f●ith in his blood, Rom. 3. 25. and we are called on to repent, Acts 2. 38. Repent, and be baptized for the remission of sins: so Luke 24 45. repentance and remission of sins are to be practised in Christs name; but if we must believe and repent to obtain remission of sins, we are not justified before we believe, then Christ would not have called us to repentance and faith, nor taught his Apostles to preach repentance, and remission of sins.  
4. Those which believe not are under wrath, joh. 3. 36. condemned in the law for sin, and in the Gospel for unbelief, mark 16. 15. 16. He that believeth not shall be damned; therefore we are not justified ever since Christs resurrection.  
Except. God hath justified them in Christ as a common person. 2. final ●nbeliefe doth damn, not present unbelief.  
Reply. 1. Though God accepted of Christs justification as fully meritorio●, yet he did not justify the elect that are unbelievers. 1. For God as judge judgeth according to truth. 2. God judgeth according to the tenor of his courts.  
5. An unbeliever is condemned in the court of the law for sin, in the court of the Gospel for unbelief.  
6. Present unbelief leaves one in the state of damnation for the present, and final unbelief seals up damnation for ever.  
7. We are taught to pray to God for ●●●giveness of sins, Mat. 6. and the godly have prayed for pardon, and we must confess our sins, and sue to God for mercy, but if we were justified ever since Christs death, and resurrection, we in these days need not pray for pardon, nor to seek forgiveness of sins.  
S. 3. I proceed to the objections.  
Ob. Mr. Eyrep. 146, argues thus. They that were in Christ as a common person before they believed, were justified before they believed; but many were in Christ as a common person before they believed: Ergo many were justified before they believed.  
This you prove, because Christ was justified at his resurrection, and so before many do believe in him, and sith Christ was a common person and justified, they that were represented by him, were justified.  
I answer thus.  
Sol. 1. Christ was justified as our M●diatour, God at Christs resurrection did discharge him, and acknowledge that he had made full payment, and Christ in his passion and resurrection was a common person.( i.e.) stood as our mediator, as the second Adam, and as the head of the Church, who bought it by his blood: and sith Christ was a common person, the benefit of it doth redound to the elect of God, yet not so as actually and completely to justify them, but to be in force to justify them according to the tenor of the Gospel.  
2. Sith Christ died especially for the elect, we were in a sort in him when he died, and rose; he did so sustain the person of all the elect, as to pay a full price for their redemption; but yet they were not in Christ till they did believe, not really in Christ, nor members of his mystical body actually, and so they were not justified till they were in him by faith, and so none were justified at Christs death, and resurrection, but they that then believed on him: before Christs passion believers received remission of sins, and since his passion none have remission of sins till they believe.  
M. Woodb. Christ was not justified according to the tenor of the new covenant.  
3. I. Distinct. exam. i. e. Not according to the tenor of the Gospel, which offers us remission of sins, so that we believe; yet as I said, Christ as our Mediator had a discharge, but of that covenant in what followeth. Mr. Woodb. adds a distinction of justification purposed, purchased, and exemplified, which may have its use, yet Gods purpose is not in Scripture called justification; nor is our redemption by Christs death called justification, but ransom, propitiation. Christ rising, you say, was justified, and that Mr. Woodb. calls justification exemplified, i.e. as Christ rising was fully discharged, so we believing sh●ll be absolved: and so all your objections hurt him not. We presume not do to the office of a Mediator, nor do we think that Christ had any sin, nor are we our own Saviours by believing; nor doth this savour of Pelagiansim, or Socinianism, sith we aclowledge the efficacy of grace, and the merit of Christs death. Yet Mr. Eyre; I grant that Christ was a common person, and yet fear not your argument. Mr. Woodbridge adds another distinction which is more pertinent.  
4. II. Distinct. We were casually and virtually justified in Christs justification, but not actually and formally, or as I noted out of Ames. we were then reconciled actu virtuali, but not actu complet●: Christ paid the price of our redemption at his death, God acknowledged this at Christs resurrection, yet we are not actually, completely justified till we believe. This distinction Mr. Eyre invades.  
Insta●. 1. The formale of justification is the non-imputation of sin, our sins were imputed to Christ even to a full satisfaction, and so they could not be imputed to us. Yet Christs death doth justify us only virtually, but the satisfaction in his death being performed, and accepted for us, doth justify us formally; for the actual payment of a debt is that which formally makes him that was the debtor to be no debtor; and therefore Christs dying for us, his reconciling us to God, and our being justified, are Eyno●ima's in the Scripture phrase: so Mr. Eyre.  
Reply, and Solution. 1. We grant, that the formale of justification is the non-imputation of sin yet we must add, it is the non-imputation of sin in the Court of the Gospel, and according to the tenor of that Court, and that justifies none but believers.  
2. Christ made payment, so that God requires no other payment to be made, yet God requires us to be in Christ before he will actually discharge us, God doth judge according to the sentence of the gospel, and that doth discharge, but those that believe and repent.  
3. If we are justified only virtually by Christs death, the controversy is ended. I confess that when the satisfaction is performed, and accepted, we are completely justified: but though it was performed and accepted for full satisfaction, yet it is not accepted for such a one, so as to justify him actually and completely, till he believe, when we believe, and are in Christ, then wee have actual interest in Christs righteousness, and then we are discharged by Gods juridical sentence.  
4. Though we are said to be justified by Christs death, and to be reconciled, and redeemed thereby, yet we are never said to be justified so by his death, as to be justified before faith, or till we believe,& so the distinction stands, we were reconciled to God virtually by Christs death, but completely when we believe.  
Ob. Mr. Eyre proposeth an objection. 2. Cor: 5. 21. Christ was made sin for us that we might be made the righteousness of God in him: whence we infer, that though Christs merits do justify us, yet we are not justified till we believe, because there intervenes time between Christs death and our actual justification had wee then been justified, the Apostle would not have said that wee might be justified, or made the righteousness of God in him.  
Except. Of Mr. Eyre. 1. That we might be, doth not signify the final, but the fermall cause, 2. The imputation of sin to Christ, and non-imputation of it to us, is one and the same act of God; as vers: 19. and that was before the word of reconciliation was sent, and so before faith. 3. Though the imputation of our sin to Christ, and the non-imputation of it to us have an antecedency in respect of imputation of righteousness to us, yet it is of nature only, and not of time.  
Reply. 1. We grant that Christs merit is the meritorious, or material cause of our justification. The formal cause of justification is our obsolution, the final cause is Gods glory in the declaration of his rich mercy, and also our salvation final cause is Gods glory, in the declaration of his rich mercy, and also our salvation; but this takes not off the force of the Argument, Christ was made an offering for our sins, that so we might be justified. not that we were presently actually justified, for then the Apos●e would not beseech us to be reconciled, as Ver. 19. nor would Christ sand them out to preach repentance and remission of sins, nor should we receive remission of sins, and that through faith in his blood.  
2. God was in Christ by unity of Essence, and reconciled the world to himself, not imputing to them their tre●passes, yet the Apostle mentions a double reconciliation, Ver. 19. one obtained by Christ in paying the price of our Redemp●ion, and another which we actually enjoy when we believe, We beseech you be reconciled; and Rom. 5. reconciled when enemies, but now justified when we believe: So Joh. 3. 16. God so loved the world that he gave his Son( i.e. to obtain redemption for us; but yet that whosoever believes in him should not perish; so then God not imputes sin when Christ paid the price of ou● Redemption, God acknowledged that he had paid the full price of our redemption, and so a court of mercy was set up, yet so, that then we should be justified indeed when we have the sentence of that court to acquit and absolve us.  
3. Christs meritorious death being the cause of our justification, it must be antecedent in order of nature, at least in divine acceptance, so in vers. 7. and sith we are commanded to believe that we may be saved and justified, it doth now( in ver. 7.) since his passion precede our justification in time, for many year intervene between his passion and our believing; as for personal clashings in ●ot words between them, I omit them and go on.   

CHAP. V. We are not justified before faith, or without faith.  
S. 1. SIth Mr. Eyre takes justification, properly so called, to be the eternal and immanent act of God, he conceives it to be eternal, and so before faith; we cons●ss, that God did intend to justify and to save the elect, and to justify them, being by faith engrafted into Christ, but this justification is Gods juridical act in the court of mercy, and the sentence of that Court doth absolve none but believers; we do not conceive any alteration to be in Gods will, or that such a resolution doth arise in him de nevo: Yet( though I dare not bee too curious in searching into Gods internal and eternal acts) let me propose this to our consideration, God knows the godly, Psal. 1. God hears the prayers of the righteous, Psal. 34. and God sees into all things that are done, and without any alteration in his knowledge or will; so God that did before time intend to justify the Elect, doth in fit time justify them according to his declaration in the word, God doth this as an act of mercy, yet as a Judge in some court, and so it being an act of grace, it is Gods juridical act in the court of the Gospel, the sentence of that court is Gods sentence, and God that knows the godly hears our prayers, looks into all things, doth approve the sentence of that court, absolving those that believe and repent.  
True it is, that Christ hath merited for us remission of sins, and grace to enable us to believe, yet God who saves us in Christ as our head, and husband, requires that we should be in Christ, and on union with him follows justification, but our union is made up by faith, and so we call it the spiritual bond, and the instrument receiving Christ, and so it justifies, and sith the covenant of grace is founded on Christs blood, and the court of mercy erected for his meritorious passion, God doth in that court dispance the salvation, mercy, or pardon merited for us by Christ, and sith the Gospel doth require of us faith and repentance, condemns for want of faith and repentance, and absolveth those that believe, and repent, we say that faith and repentance are conditions required in the court of the Gospel, or in the covenant of grace. Yet sith it is a court of mercy, wherein God pardons the sinner for the righteousness of Christ, we look on faith, and repentance as not meritorious of our justification, but we look on faith, as that which unites to Christ, and on faith and repentance as conditions required in the Gospel, and so we are taught in the word: I have discus●'d this point in another tract against D. Crisp, Mr den, and Mr. Saltmarsh, I intend for brevity to vindicate the argument proposed by M. Woodbridge, and to examine the objections of Mr. Eyre, yet something is already dispatched in the former chapped.  
S. 2. Arg. 1. M. Woodbridge 1. Allegeth testimonies of Scripture, Rom. 5. 1. Gal. 2. 16. Rom. 8 30. Act. 4. 24. Act. 10. 43. and 13. 39. and 26. 18, &c. in which places it is said we are justified by faith, we have believed that we might be justified, and righteousness shall be imputed to us if we believe, and justification is after vocation.  
Mr. Eyre saith, that Mr. Woodbridge, in his preface affirmed that it was the scope of the Apostle in this Epistle to prove that we are justified by faith,( i.e.) by our believing, and this is most true. Mr. Eyre objects, so we should be justified by our work, and so the Apostle would contradict himself.  
Exam. But when the Papists made this weak objection, it did not move, or unsettle our former Divines, they did easily answer, that faith doth not justify by its merit, or dignity, but as an instrument uniting us to Christ, and so Mr. Woodbridge is not mistaken in the scope of the Apostle.  
Mr. Eyre goes on, pag. 40. to Mr. Woodbridges application, wherein he affirms that Mr Woodbridge said to unbelievers that Christ was no Priest or advocate to them; it may be that was a speech unwary, yet unbelievers have no interest in Christ or in the promises, they are condemned in the law for sin, in the Gospel for unbelief, present unbelief leaves them in the state of damnation, final unbelief doth seal it up: Now we come to examine what Mr. Eyre hath to say to the places of Scripture quoted.  
except. 1. Justification by Fiath, and justification before saith, are not opposita.  
Reply. They are to be justified by faith, and to be justified without faith, are opposite; but to be justified before faith, is to be justified without faith.  
2. Except. Rom. 5. 1. Being justified by faith, we have peace with God; or being by Christ justified we have peace with God: Faith doth not procure justification, but bege●s peace in our consciences.  
Reply 1. So the sense is marred; for this being an inference out of the former Doctrine, ch. 3,& 4 lays down for granted what was formerly proved; but in ch. 3,& 4 the Apostle proved our justification by faith. ch 3. 24, 25.& ch. 4. Abraham believed, and so was justified, Ergo, Mr. Eyre must take it, and red it as we usually do.  
2. Though faith in some places be taken objectively for the Doctrine of the Gospel, yet when it is said, that we are justified by faith, it is to be taken subjectively for our believing; so John 3. 16. Rom. 3. 25. Gal. 2. 16 &c. Rom. 8. 30. whom he hath predestinated he hath called; whom he hath called he hath justified, &c. Vocation follows Predestination, and glory follows justification; Ergo, Justification follows Vocation to faith.  
Except. Mr. Eyre. 1. That is not always first set in Scripture which is first in nature. 2. The Apostles intent is not to show in what order they are bestowed, but to show how unseperably they are linked together, so that sin or affection cannot make them miserable whom God hath chosen. 3. The formale of justification is to have it terminated in our conscienors: so M. Eyre, &c.  
Reply. 1. Though that is not always first in Nature that is first set, yet it is so in this place: 1. Because in this Golden Chain one link is joined to another, and by Divines it is called the Series of Salvation. 2. It must be so here, because predestination precedes vocation, justification precedes glory; Ergo, vocation precedes justification. 3. Because in Scripture we are called to faith. and to repentance, that we may obtain remission of sins, Acts 38. Mat. 3. Luke 24 43. &c.  
Secondly, Unless they stand in order they are dis-join'd, one link taken out of the chain dis-joyns the rest, not onely the inseperableness is shew'd, but the order how they are inseparable.  
3. It is so manifest in the Scripture, that to be justified by faith is to be justified before God, that it cannot with show of reason be taken for justification in our own consciences: but of this more in what followeth.  
Thirdly, Rom. 4. 24. Righteousness shall be imputed to us if wee believe, Ergo, not before wee believe: Ergo, faith is a condition required to justification.  
Except. Mr: Eyre. 1. The consequence is not necessary, for it doth not alv●ies denote a condition by which a benefit is to be obtained, but seems to describe the person to whom it doth belong: as ● Tim. 21. Heb. 3. 6 So it is then that hereby wee may know that righteousness is imputed to us if wee believe.  
Reply. The consequence holds good; because righteousness is not imputed to unbelievers: he that believeth not, the wrath of God abideth on him, John 3. 36. He that believeth not shall he damned. 2. Because wee are called to faith that wee may be justified. 3. The Apostle shows that so Abraham was justified.  
4. So wee shall be justified if wee believe. 5. The Apostle, Rom. 4. hath no one title concerning signs of our justification, but concerning means of justification.  
2. Though it may be granted that in the places mentioned by Mr. Eyre, the term if do not denote the cause of consequence; yet that doth not weaken the force of the present Argument.  
Fourthly, Acts 10. 4. 3.& 26. 18.& 13. 39 plainly prove that none but believers are justified, and that we receive remission of sins by faith.  
Ex●ep M. Evre. 1. They prove not that the Elect are not justified before believing. 2. God gives remission of sins before we believe, but we receive not remission of sins till we believe, we receive remission of sins by faith.  
Reply. 1. Si●● these places prove that believers believe, and receive remission of sins, and other places prove that unbelievers are under wrath, hence it follows, that the believers and they onely, have pardon.  
2. When God gives remission of sins, we receive it; therefore that distinction is vain, ●o all are joined, Rom 3. 24. 25. God justifies, we receive it by faith in Christs blood, and when we believe we are justified by God, and not before; but of this more in what follows.  
except. M. Evre. Act. 13. 39. shows the privilege of the Gospel above the Law, in that Christ by one sacrifice finished our redemption.  
Reply. Yet that proves our justification by faith, all that believe in Christ are justified, 2. In ver. 7. All believers were justified by Faith in Christ. 3. Though some great crimes had no special sacrifice, yet in ver. 7. Christ could save them as well as now, and the sin-offering shew'd that Christ could purge all sin.  
Gal. 2. 16. plainly proves that we are justified by faith, wee believed that we might be justified; the Apostles teach this doctrine in their positions, and in their practise.  
Mr. Eyre. 1. That wee might be justified, shows not that we are justified by faith, but so our justification is manifested, Mat. 5. 45. That you may be the children of your father;( i.e.) that you may declare yourselves to be such, &c.  
Reply. 1. The question was not, Gal. 2. 16. how justification might be manifested, but how it might indeed be obtained; and the question is, whether we can be justified by works or by faith in Christ? The Apostle proves that wee are justified by faith in Christ, and not by the works of the Law; and this he takes for a sure maxim among Christians, knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ. 2. he proves it from the example of the Apostles, and converted Jews, we have believed in Jesus Christ that we might be justified by the faith of Christ. 3 he asserteth that no man can be justified by the works of the Law. 2. he confirmeth this doctrine, Gal. 3. 6. so Abraham was justified, v. 7, 8, 9. so we are children of Abraham, and blessed with Abraham.  
S. 3. except. By Justification we are to understand a justification in the court of the Conscience, or the evidence of justification already past before God; so that faith is said to justify us, not because it doth justify us before God, but because it doth declare to our consciences that we are justified. Here M. Eyre craves patience to declare his opinion, and that I have examined in the first Chapter; in a word, the result of the 6.& 7. Chapters 
M. Eyre's Opinion.  comes to this: That Justification properly taken is an eternal and immanent act of God; that yet God did intend this to the Elect in and by Christ, and that justification by faith is all one with justification by Christ, and that if faith be taken for our believing, then it doth justify us in the court of our conscience, by evidencing it unto us.  
My Reply. But of this before: Onely let the Reader see, that this Proposition mentioned in the Word, We are justified by faith, is by Mr. Eyre put into opposite senses; for it is made an eternal act of God, and a temporal act in our consciences, and faith is by him taken subjectively and objectively; but of this in the first, and second and third Chapters. I now pass on.  
Mr. Woodbridge invades the forementioned Exception.  
Reply. 1. So ye contradict the Holy Ghost; for the Apostle to the Romans and Galatians, asserts the Doctrine of justification by faith, in opposition to justification by works, and he concludes that we are justified by faith in the sight of God, Rom. 3. 20, 25. Gal. 3. 11. The Apostles Argument is this, If we are justified by faith in the sight of God, then not by works in the sight of God; but we are justified by faith, for the just shall live by faith, Ergo not by works.  
except. of Mr. Eyre. In the Apostles dispute, faith is taken objectively for Christ, not for our believing, for the Apostle denying justification by works, would not attribute justification to our faith, sith that is a work of ours.  
My Reply. Here I reply. 1. I have proved Chap 3. that Faith in Justification is to be taken for our believing, and it is most manifest, Rom. 4. and Gal. 2. we have believed that we might be justified, Mark 16. 16. Luk. 7. 50. Thy faith hath saved thee, &c.  
2. Faith doth not justify as a meritorious work, by its own worth, or dignity, but because it doth receive Christ, and doth interest us in him, and so to be justified by faith, and to be justified by works are inconsistent, because we are justified by faith, therefore we are not justified by works, for to be justified by faith in Christ, is to be justified by the righteousness of Christ; to be justified by works, is to be justified by our own righteousness: In this the Law and Gospel differ; in this the Covenant of works and of grace are opposed.  
2. Mr. Woodbr. Reply. 2. Mr. Woodbridge saith, it is an unsound opinion, that faith doth evidence our justification before faith, for faith must evidence it improperly as an effect doth argue the cause, as laughing may evidence reason in a child, or else properly, and that either Axiomatically or Syllogistically.  
Exam. Here I interpose. 1. No man will say, that faith will evidence justification before faith; but when a man believes, it will evidence our justification, and that as a sign, for justification being by faith, where is true faith, is justification: other signs of grace are rendered by worthy godly Divines, and they do not put the soul to doubt, but help to settle the doubting Christian.  
2. I dare not say, that faith doth not evidence our justification, for we in believing taste how good the Lord is, rejoice with joy unspeakable, and glorious; faith acting lively so stays on Christ, as to settle the soul in peace, and joy, and this is the doctrine of the Protestants, as Dr. Prideaux, lect. de Certitud. salut. &c. but I omit quotations in a matter so evident.  
3, Yet the words, we are justified by faith, must not be so taken for the evidencing of it in our consciences, but for justification before God, and herein we differ from Mr. Eyre, faith receives Christ, John 1. 12. and unites to Christ, Ephes. 3. 17. and so we feed on Christ John 6. and when we are in Christ we are justified, Rom. 8 1. phil. 3. 9 Faith yet works to excite love, and in feeding on Christ, it brings peace, and joy, and so it gives evidence to the soul; but the Scripture doth express this peace by other words, and never by justification by faith, it is called peace, joy, tasting how good the Lord is, and inward sealing, &c. Yet I must say with Mr. Woodbridge, that many are justified, to whom yet this is not evidenced.  
Mr. Woodbridge. But works do evidence justification.  
Exam. True; but not so surely as the operation of a lively faith tasting how good the Lord is.  
Mr Eyre. If faith be taken in a proper sense, words do justify, so Baxter and Dr. Hammond.  
Exam. 1. Faith justifies not as a work, or by its dignity. 2. If Dr. Hammond, and Mr. Baxter attribute justification to works, let them bear it. 3. I shall examine Mr. Baxters doctrine in what followeth.  
Exam. 1. Mr. Eyre saith, Faith doth evidence our justification by believing the promises, and tasting sweeteness in believing, and this is most true; yet faith doth justify us too, and that by receiving of Christ, and after the receiving of Christ staying on him follows this inward sealing, Ephes 1. 12. 13.  
2. Though a man is not in the first act of faith to believe that he is justified, yet a man is to rest on Christ, and after that to grow so in faith, as to have assurance that he is justified; and thus much briefly in Exam. of that which Mr. Woodbridge and Mr. Eyre have concerning evidencing justification by faith.  
Mr. Woodbridge, Reply. So we should be made concurrent Causes with God in the formal act of our own justification, and this is contrary to the Scripture which attributes it to God alone Rom. 8. 32. Rom 4. 6. 8. for if justification be in our c●nsciences, then we pronounce ourselves just.  
Mr. Eyre. The formal act of justification is not the pronouncing us just this may be done by a Minister without robbery to God, that consists in not impu●ing sin.  
My Reply. The ju●idicall act of God is his sentence in the Court of the Gospel, and so that sentence absolving us we are justified, you placing it in the Court of conscience, attribute our absolution to that Court, and so we justify ourselves.  
In the next place, here is some contention about our being passive in Justification, which might we be spared, for I cannot see how it may tend to edification. Mr. Eyre doth handle that in the 9. Chapter, pag: 90. I shall interrupt my dispute in staying on it presently, I will therefore reserve that to another Chapter, and so pass on to the arguments proposed by Mr. Woodbridge, whereby he asserteth Justification by faith.  
1. Argum. Mr. Woodbridge. No act of grace is declared in the word to be a legal discharge of a sinner in unbelief, and therefore no unbeliever is justified.  
1. Except. Mr. Eyre the Gospel is a published discharge of all the elect that Christ hath made a perfect atonement for them.  
2. Justification is not the published declared act of God, but it consists in not imputation of sin, in the breast of God, and that is done before th●y believe.  
My Reply. 1. Though the Gospel doth set forth to all, to whom it is revealed, that God laid our sins on Christ, and that all the elect shall be saved, yet that is no discharge to any one that hears the Gospel, there is no promise to build on, no discharge from condemnation to any one that hears it, unless we look to the tenor of the court of grace, whose sentence is, He that believeth shall be saved, he that believeth is justified, &c. Now such a promise doth not discharge an unbeliever, but leaves him under wrath, Job. 3. 36. Mark 16. 16. the law condemns him for sin, the Gospel for unbelief.  
2. Justification is not Gods immanent act, as before in Chap. 2.  
3. Justification is a juridical act of Gods, as Judge, and therefore it must be in some court, you place it in the court of conscience, as done in time; but we have disproved that, because to be justified by faith, cannot be understood for the inward peace of conscience, but that follows on our justification by faith, it must be therefore in some public court of God, that may be a signal discharge according to his declared sentence in the word; and sith it cannot be in the court of the law, sith that condemns, it must be at the tribunal of grace, and so in the court of the Gospel, that condemns the unbeliever, and it justifies the believer, and therefore no unbeliever is justified, but remaines in the state of damnation.  
Mr. Woodbridge adds, our justification must be by some promulged act, and by some law, and so it is by the law of faith, ( i.e.) the Gospel, the law condemns, and so the Gospel must be that that justifies.  
Mr. Eyre. If we were justified by our own righteousness, there would be no need of a law to justify us, but not now sith we are justified by the righteousness of another.  
Reply. Yes; we must be justified by a law in the covenant of grace, ( i.e.) by the law of faith. 1. Because according to the sentence of the Gospel, God doth deal with us. 2. Because no benefit o● mercy can be had by any that do not perform what is required in the Gospel. 3. Else we could not believe, unless we had some stable promise to rest on. 4. Else we could not take the shield of faith to fight against Satan, unless we had some sure foundation for our faith.  
Mr. Woodb. adds, Our condemnation is by the sentence of the Law, so our justification must be by some published declared Act for the discharge from condemnation.  
Mr. Eyre. Take justification for the thing willed, it doth descend to us by the Law, or Covenant made with Christ; which Covenant, and not the conditional promise, is the Law of faith, because else believers might boast, and Mr. Woodb. doth not rightly say, that all whom the Law condemns are condemned by God.  
My Reply. It is true, that wee have justification by Christ in that he our Advocate did undertake our redemption, and perform it, and then God for Christs sake did set up a Court of mercy, wherein the sentence of absolution is a conditional promise, Joh. 3. 16. and Ver. 36. and Mark 16. 16. And,  
2. m. Eyre cannot weaken this; for boasting is ex●luded by the Law of 〈◇〉 〈◇〉 〈◇〉 that doth justify believeis, and that because believers are 〈◇〉 〈◇〉 〈◇〉 righteouness, and not by their own.  
3. m. 〈◇〉 〈◇〉 say that believers are freed from the condemnation of the Law● 〈◇〉 whom the Law condemns, and the Gospel doth not absolve, are 〈◇〉 〈◇〉 〈◇〉 〈◇〉 God, Joh. 3 36. And that is the condition or state of u●be 〈◇〉 〈◇〉 〈◇〉 〈◇〉 the 〈◇〉 doth t●ere ●●clare.  
● 4 〈◇〉 〈◇〉 by 〈◇〉 and 〈◇〉 to prove, that justifica●ion is not the 〈◇〉 〈◇〉 by a published declared Act.  
O●. 1 J●st●fication is not by works, therefore not by a public Act discharg●●● him 〈◇〉 performed the condition.  
S●●. To ●● just●ned by works, and to be justified by faith, are inconsistent, ●●● 3. 28 Ep●. 2. 8.  
Ob. 2 If Just●fication be by that signal promise, He that believeth shal be saved, then none were justified before that sentence was declared; the promises to adam, Noah and Abraham were absolute, the fathers in us were justified; y●● had not any such declared discharge.  
Sol. 1. None were justified before that sentence was declared, it was declared to Adam, Noah, Abraham, &c. Abraham was justified by faith, Rom 4; Circumcision sealed to him ●he righteousness of faith, Rom. 4. 11. Yet,  
2. They had in Ver 7. some promises absolute, but the promises concerning salvation by the M●ssias were conditional, requiring faith and ●●pentance, Abraham, Job and Davi● believed, and God promiseth mercy and repentance in sundry places; yet the promises in Ver. 7. were not so plain.  
Ob. 3. So infants could not be justified, they are unable to pled that discharge.  
S●● Yes, they may, because Gods sentence is in force to absolve them, and they can perform the condition of believing, they can believe habitually, actu pr●m●, and so they may be justified.  
Ob. 5. So a man should justify himself, because the performing the condion d●●h justify him.  
Sol. N●; Abraham believed, and God justified; so we shall be justified, if w● believe, Rom. 4. and Gal. 2. 16. Wee have believed that wee might be ju●●●fied, who should justify them? God.  
Ob. 4. So God should be accounted but as a Notary, it detracts from his majesty.  
Sol. No; it is Gods law, and Gods sentence, as Judge, and Lord.  
Ob. 6 Forgiveness among men may be, though not by a declared discharge; a man forgives when he lays aside thought of revenge, and so God may forgive though he do not declare it.  
Sol. 1. A private man may forgive private injuries, and yet not declare it, but yet charity requires a declaration of it too, in friendly carriage; yet a Magistrate is to forgive by some public act, or ●ise the pardon is no security to the ost●nder.  
2. God hath bound himself by his own revealed will, and from that he will not dev●ate, because he is true and constant, he will save by that means, and in that order proposed in his word, they that look out another way of salvation, are injurious to God: they who submit to Gods own will revealed do not l●mi● Go●, but obey him. This is Gods settled rule, He that believeth shall be saved, He that believeth not shall be damned.  
●. 5. Arg●●●. M. Woodbridge. They that are under condemnation cannot at the same time be justified; but all the world are under condemnation before faith. Ergo none are justified before faith; the mayor is proved, because condemnation and justification are opposite, and contraries, Rom. 8. 1. and 33. 34. the minor is proved because it is the plain sentence of Christ, Jeh. 3. 18. & vers. 36.  
Except. He is condemned in his conscience, not before God.  
Reply Mr. Woodbridge. 1. This condemnation is the condemnation of the law, and therefore it is condemnation before God. 2. Condemnation in the conscience is true or false, if true, it is according to the judgement of God, if false, then we may persuade them not to take notice of their sin, till they are in hell. 3. Gods wrath abideth on the unbeliever. 4. Condemnation is opposed to salvation, joh. 3. 17. and must be such a condemnation as is greater then condemnation in our own consciences, for that may condemn who God absolves.  
Mr. Eyre. Chap. 11. seeks to answer this argument.  
1. Except. 1. To the mayor. He that is condemned in one court, may be justified in another; he that is condemned in the law, may be justified in the Gospel. Paul, Rom. 7. 24. 25. cries out, O wretched man! and yet he breaks forth into thankful expressions: the law considers not men as elect, or believers, &c.  
My Reply. 1. We grant what Mr. Eyre here saith, and this makes for us, because the law condemns for sin, but the Gospel absolveth believers.  
2. The law and the Gospel too do not meddle with our election, the law looks to our obedience, the Gospel to our faith and repentance, yet our election is declared as the fountain of our spiritual good, but when we come to look into the word to be justifid, we are not considered as elect, but as believers; and to believers remission of sins is promised; and that confirms our assertion, that we are justified by faith, and not before faith.  
Except. Mr. Eyre saith to the minor, that the elect are not under condemnation. Rom. 8. 33. Who shall lay any thing to the charge of Gods elect?  
My Reply. Though God intend to justify the elect, yet they are not justified till they believe, nor are they justified as elect, but as believers, God will save all that are elected, but he doth justify them according to the tenor of his word. He that believeth shall be saved, God is as constant in performing his word, as in performing his decrees.  
Mr. Eyre makes exception against the proofs of the minor.  
1. Except, Joh. 3. 18.( i.e.) he that believeth not at all: our Saviour had n● intent to show the state of the elect before believing, but the mis●ry of those that believe not at all.  
My Reply. 1. Then it thence follows that unbelievers shall be damned, that they were damned too long before by the law: and those that are for presen in state of unbelief, are in stat● of damnation: and this is the point we prove.  
2. Christ in proposing remission of sins, or justification, considers men as believers, the elect themselves must believe or else not have remission of sins. Gods decree is sure, and Gods word is also most sure. The elect shall be saved by faith in Christ. He that believeth not shall be damred.  
2. Except. Joh. 3 36. is to be understood of a final unbeliever, not of an elect person before believing, that place proves not that the wrath of God is done away by believing.  
My Reply. 1. As final unbelief seals up damnation, so present unbelief leaves a man in state of damnation: the wrath of God was due for sin, and was charged in the court of the law, that wrath remaines on an unbeliever, it is not removed in the court of the gospel: no, there he finds damnation for unbelief: therefore hence the minor i● confirmed.  
2. The wrath of God is done away so by faith, that the person believing is free from condemnation. Rom. 8. 1. is justified in the court of mercy, and also delivered from the wrath to come.  
3. Except. m. ●yre. Eph. 2. 3. they were by nature the children of wrath, yet Chap. 4. chosen to life. Mr. Eyre saith, that the text saith not they were under condemnation before conversion, as by nature so under wrath, yet by grace they might be children of his love, ●o are all the clect: to elect infants Christs righteousness is imputed, and why not to others?  
My Reply. 1. To be by nature under wrath, is to be in the state of damnation, in an unregenerate estate; and so to be under condemnation before conversion; and this is that wrath from which Christ freeth us, even from the curse of the law, Gal. 3. and from the wrath to come.  
2. Though God intend the good of the elect( i.e.) to save them from this wrath, yet they are u●der this curse till God deliver them; and bence is it that we have cause to bless God that we escape this damnation, because we were in the same damnation, but God called us, united us to Christ, and saved us through his blood, Revel. 5. 9. and Revel. 7. 9. and vers. 14.  
3. The places alleged by Mr. Eyre prove not that the elect were justified before they believed, we acknowledged that God did so love the elect from all eternity, as to will their good, but this love God shewed in freeing them from his wrath,( i.e.) from the sentence of vindicative justice, and this he freel them from through faith in Christ.  
4. To 〈◇〉 infants Christs righteousness is imputed, and yet not without faith: they have habitual faith, and so are in Christ, and Rom 8. 1. no condemnation is to such: so to elect men Christs righeousness is imputed,( i.e.) when they believe, and have put on Christ by faith.  
Mr. Eyre yet go●s on, and distin●uisheth.  
1. The wrath of God either signifies the just will of God, to deal with such persons according to the tenor of the law. ●. It notes the comminations of the law. 3. The punishments threatened. In the first, and last sense the elect are not under Gods wrath. The threatenings of the law show not the state of a person toward God, but what he is by nature.  
My Reply. 1. I grant that the elect of God are not under wrath in the sense● mentioned, because God hath resolved to deliver them from that damnation which they in time deserve, Yet they are so under wrath as to be condemned in Gods court of justice for their sin: and here is the rich mercy bestowed on them, that God doth deliver them from this damnation, but he delivers them by Christ, and they must be in Christ before this damnation is taken off.  
Mr. Woodbridge adds as before, to which Mr. Eyre opposeth his Answer.  
1. The condemnation is the condemnation of the law, it proncunceth all guilty.  
Mr. Eyre. It shows who are guilty in themselves, but the elect are tried at another bar.  
My Reply. Yes; wee grant it, that final damnation doth not s●ize on them, yet unless they were under condemnation, God did not deliver them from condemnation. 2. That the Elect are tried at another bar we grant, but at that bar the believers are justified, the unbelieveres are condemned.  
2. Mr. Woodbridge. The condemnation of unbelievers conscience is true, or false, if true, then God condemns also, &c.  
Mr. Eyre. The conscience witnesseth aright so far as it agreeth with the written word, when it witnesseth concerning guilt of sin, or the desert of sin, then it doth well, but if it witness that a man is damned for sin, so it is penally and finally evil; yet if the conscience be erroneous, the consequence which Mr. Woodbridg fasteneth on it doth not hold, the Law is to be preached so as to drive men to believe. &c.  
My Reply. That which Mr. Eyre lays down, takes not off the argument, let the Conscience witness according to Gods word, it shows that an unbeliever is in state of damnation, and that as much as we press; we say not that it ought to despair, but we preach the Law to drive men to Christ; because the Gospel is Gods Court of mercy, dispensing mercy to believers.  
3. Mr. Woodbridge. The condemnation is, Gods wrath abideth on him joh. 3. 36.  
Mr. Eyre. It abideth not on the Elect, but on the final unbelievers.  
My Reply Yet it abideth on the elect so as to be charged on him in the Law, and in the Gospel, till he believe, if it were on him, it abideth on him till he believe but it was on him, or else none are delivered from wrath.  
4. Mr. Woodbridge. Condemnation is opposed to salvation, and that is more then condemnation in ones own conscience.  
Mr. Eyre. That is damnation; must the Elect be damned? by unbelievers is then meant he that believeth not at all.  
My Reply. Though the Elect shall not be damned, because God infallibly will save them, yet they were in the state of damnation by nature, and had so continued if God had not shewed them mercy; whence it follows, that the damnation mentioned is such as is more than in ones own conscience, and yet from this damnation men are delivered by faith in Christ, and sith it is so, we are not justified before faith or without faith.  
S. 6. 3. Arg. Mr. Woodb. The B●azen Serpent did set forth Christ, the healing by it, our healing by Christ, the looking on that our believing in Christ, they by looking on that were healed, so we by looking on Christ by believing are justified, joh. 3.& joh. 6. we feed on Christ spiritually by faith to nourish our souls.  
except. Mr. Eyre. Comparisons prove not unless it were the intent of the Holy Ghost to prove so the thing in question; I deny that in either of these comparisons it was the intent of the Holy Ghost to show in what order or method we are justified in the sight of God.  
My Reply. It is plain that the Serpent did typify Christ, their seeing our believing, and their healing our healing; therefore that comparison shows plainly that we are healed by believing in Christ, and because other Scriptures call this justification, hence it follows that this healing is our justification.  
2. That Joh. 6. plainly notes that we by faith feed on Christ, and so we are the more confirmed that he is ou●s, dwelleth in us, and we in him, and hence follows that our union with Christ is begun, and continued by faith, and thence it follows that we are justified by believing on Christ, sith they only have benefi● by Christ that are united to him.  
2. Mr Eyre excepts. This stinging of the Serpent shew'd the s●inging of the conscience, from which a man cannot be freed till he look on Christ.  
My Reply. 1. It is true, so the conscience comes to be eased, but what is this ease? that a man is freed from condemnation, and how so? Luke. 7. ult. thy faith hath saved thee, go in peace.  
3. Except. Mr. Eyre. He that looked on the Serpent lived, a vital act, so they that believe have a vital act.  
Reply. Y●s, faith is a vital act, but it comes presently to Christ, and then the just shall live by his own faith. Habac. 2.  
S. 7. ●. Argum. Mr. Woodbridge. A fourth argument is drawn from the perpetual opposition between faith, and works, from whence the argument is this, what place and order works had to justification in the covenant of works, the same place and order faith hath to our justification in the covenant of grace, but works were to go before our justification in the covenant of works, Ergo falth is to go before justification in the covenant of grace.  
1 Except. Mr. Eyre. Faith hath not the same place in the covenant of grace, ●● works have in the covenant of works. 1. Because works in the covenant of works are merito●ious of eternal life, not so faith in the covenant of grace. 2. Works in the first covenant are the matter of our justification, but faith is not the matter of our justification in the covenant of grace. 3. Then God must account faith to be our perfect righteousness. 4. So the two covenants would be confounded, for so the covenant of grace were a covenant of works, fith faith is our work, 5 This assertion makes faith to be not of grace, because not from the covenant of grace, seeing the covenant itself dependeth on it. Ou● Divines in former ages have taken faith metonimically, for the object therof.  
Exam. 1. I conceive that Mr. Woodbridge hath no intent to place saith every way in the second covenant, as works were in the first covenant; yea so much is manifest in his discourse: But as in the first covenant works were to precede justification, so in the second covenant faith is to precede justification; and the first covenant did re●uire works as ant●cc●e●t to justification, so the second covenant doth require that faith precede justification.  
2. We confess that Christs righteousness is the meritorious cause of out whole salvation, and the matter of our justification, and that Christs righteou●ness is the perfect righteousness that will stand before Gods tribunal, and we acknowledging that Christs righteousness is imputed to us that believe, distinguish the two covenants, the first did require a perfect righteousness of our own, the second doth justify us by the perfect righteousness of Christ.  
3. Though faith be wrought in us, by preventing grace, and God bless us with all spi●ituall blessings in Christ, yet God enters not into covenant with any but with believers, be offers no pardon to any unless they believe, and he justifies none but believers, and so on our part we by faith enter into covenant with God.  
4. We do not say that the to credere is imputed to us for the fulfilling of the law, and our ancient Protestants did take faith properly for our believing: but of that before.  
Mr. Woodb. 1. Adds in defence of his mayor, because the new covenant faith, believe in the Lord Jesus, and thou shalt be saved. 2. Justification by works, and justification by faith are opposed, which would not be, if to be justified by faith were to be taken declaratively.  
Except. Mr: Eyre.  
1. Believe in the Lord Jesus, and thou shalt be saved, is not the tenor of the new covenant, for, 1. It is no where called so. 2. Jerem. 31. Heb. 8. it runs in another strain, that Rom. 106, 9 is not the tenor of the new covenant, it requires confession too, and it shows how a man may know whether he shall be saved.  
2. To be justified by faith, and to be justified by works, are opposed, but then faith must be taken obj●ctively, if faith be taken for our believing, then they are not opposed, fith faith in that sense is our work.  
My R●ply. 1. The tenor of the covenant of grace is believe and repent, and thou shalt be saved: on these terms salvation is offered, Joh. 3. 16. Mark. 1. 15 and obtained, so it hath been in all ages.  
2. That Jerem. 31. doth not declare the whole covenant, but that which God will perform: that which on our part is required is declared elsewhere: the scripture is harmonious.  
3. Joh. 3. 16. Mark 16. 15. 16: &c. and so Rom. 10. this is shewed, though confession be there added, that is required as a fruit of faith, faith makes up the union.  
2. 1. I have already proved that in this point faith is to be taken subjectively and not objectively, and yet we exclude not Christs righteousness, yet we cannot so understand the word, as to say our believing in Christ is the object of our faith.  
2. I have already often answered that objection by which the Papists did invade us, and shew'd that our believing doth justify us, yet not by its own merit, and so not as our work, but as uniting us to Christ.  
S. 8. Arg. 5. 1. Cor. 6. 11. Such were some of you, but you are washed, justified, &c. now ye are justified, now, not before, and so Act. 10. 43. believers shall receive remission of sins.  
1. Except. M. Eyre. The words do not countenance this inference: he saith that they were unsanctified, but not that they were not justified.  
My Reply. Yes they do: if before conversion they were in state of damnation, then they were no● justified: But they were in the state of damnation, vers 9 10. such as they were shall not inherit the kingdom; but now they are freed 〈◇〉 〈◇〉 state, they are justified. 2. Justification and sanctification are ins●p●●●ble can p●●sons; so the Protestants have constantly taught, and the scripture 〈◇〉 it to us, Rom. 8. 1. 1 Cor. 6. 11. and because in baptism pardon o● s●n, and ●en●va●ion are sealed together: but if not sanctified in the state of sin, not justified in that unregenerate state: Ergo sith justification and sanctifi●ation are inseparable companions, no man is justified before he believeth, and is converted.  
2. Except. M. Eyre. They were after their commission justified declaratively.  
Mr. Woodb. argues. 1. So we might say they were sanctified before they were converted. 2. The justification they now had, gave them right to the kingdom of God, but that they had not in their unregenerate state, for then in that state they might have been saved, though they had not the evidence of their justification.  
Mr. Eyre. 1. They might be justified before conversion, though not sanctified before; for it is a contradiction to say, that an unregenerate person is sanctified, that consists in our conversion to God, but our justification is in Gods accounting us righteous, and in sanctification faith is active, in justification it is passive.  
2. Sanctification consists in our conformity with Gods will.  
1. The Corinthians by believing had no more right to salvation then they had before.  
2. It will not follow hence, that they might go to heaven without faith, sith Christ hath purchased faith for his people, and God will give them this evidence.  
My Reply. 1. If not sanctified before conversion, not justified before it, because the Apostle doth join these as benefits obtained after the preaching of the Gospel, and so they are not to be disjoined.  
2. To say that an unbeliever is justified, is a contradiction in the covenant of grace: A man may as well be said to be sanctified without holiness, as to be justified without faith, because be that believeth shall not be damned.  
3. Though justification be Gods act, yet it is his juridical act, and God in that will proceed according to the tenor of his Gospel, because God is true and constant.  
2. Though the Corinthians were elected before, and redeemed before, yet they believing had right to Gods kingdom. 1. So in Christ. 2. So they were sons, joh. 1. 11, 12. 3. So eternal life was begun in them. 4. So they had pardon, and them whom be hath justified he hath glorified.  
2. It wil● follow, that if they had been justified before, they might have been saved without believing; for Rom. 8. 30. Whom he hath justified he hath glorified: and men may be saved without ●vid●nces of salvation.  
Mr. Woodb. This evidence is of such necessity, as if they have it not, they shall lose eternal life, or no: if not, then whether they believe, or not, they shall be saved: if it be, then there is no absoute justification before faith, but justification is conditional.  
Except. Mr. Eyre retorts. 1. So all other works of sanctification must be conditions of our justification. 2. So absolute election would be overthrown. 3. Election and justification are absolute, as to have no antecedent conditions, not so absolute as to have no consequences.  
My Reply. 1. Our justification is not attributed to other works, and so this retortion will not hold. We are justified by faith in Christ, but we may be saved and justified without evidence of justification; and therefore it is more then evidencing it is justification before God on which eternal life doth follow.  
2. That election is not ex fide praevisa, for faith foreseen we grant, but the Scriptures prove that we are justified by faith, and not before faith, or without faith; and therefore the arguing is not good. We were chosen that we might be hol●, but we are justified when we believe, yet no elect person can be saved, or justified without faith.  
3. Justification and election are not well ranked together, they are not of the same nature: for election is an eternal act of God, justification is his act in time: Christs merits are not the cause of our election, yet they are the cause of our justification. God did elect us that we might believe, God doth justify us when we believe: th● fruits of election intervene between that, and our glorification, and justification is one fruit of election. Rom. 8. 30. yet we attain to it by faith in Christ.   

CHAP. VI. Wherein the objections are answered.  
S. 1. I Have handled some of the objections before, Chap. 2. 3. 4. when I come to them I shall note it, and the Reader may remember it. I now come on to the first objection mentioned by Mr. Woodbridge, and handled by Mr. Eyre. Chap. 13 pag 123.  
Ob. 1. mat. 3. 17. Rom. 5. 10. the force is, God was well pleased with Christ, or in Christ, and we were reconciled to God by the death of his Son.  
Mr. Woodb. Answer. 1. To mat. 3. 17. this well-pleasedness of God is not to be extended beyond the person ●f Christ, yet if it be extended further, then it imports that God is well pleased with those in Christ, with whom he is well pleased, for Heb. 11. 6. without faith it is impossible to please God.  
Mr. Eyre goes on and argues 1. Interpreters ●xtend this well-pleasedness to all for whom Christ was a mediator. 2. It is against the scope of the words, to limit them to Christs person. 3 God was never displeased with Christ. 41 This wel-pleasedness is to be extended to all those for whom Christ offered up himself.  
Mr. Eedes. I grant, that God was well-pleased in Christ with all his for whom Christ did offer up himself: yet hence you prove not what you intend, ( i.e.) you prove not th●t God was so well-pleased with them as to justify them before they did believe. God did own, and accept Christ as their mediator, yet though God did own Ch●ist as th●ir mediator yet they were not actually existing in him, ●or had 〈◇〉 〈◇〉 in Christ to be justified by him till they did believ●: for without 〈◇〉 ●● is 〈◇〉 so to please God.  
m, 〈◇〉, 〈◇〉 〈◇〉 6. he apostle sp●aks of Gods well-pleasedness of 〈◇〉 〈◇〉 〈◇〉 〈◇〉, and not o● their persons, Gods well-pleasedness 〈◇〉 〈◇〉, 〈◇〉 〈◇〉 ●ffect of Christs death.  
m 〈◇〉, I 〈◇〉 〈◇〉 God is well pleased with us in Christs death, yet he 〈◇〉 〈◇〉 〈◇〉 pleased with as as ●o justify us till we believe. 1. Because he promis 〈◇〉 as 〈◇〉 of si●s on believing. 2. Because faith unites to Christ, and 〈◇〉 ●ni●n no communion in Christs merits. 3. God imputs righteous●●ss 〈◇〉 a believing. 4 God in his word denounceth damnation to all that are 〈◇〉, and in state of unbelief.  
2. ● add if 〈◇〉 acti●● cannot please God without fa●th, then mens persons cannot be 〈◇〉 without faith: for when the person is accepted, the actions are accepted, when the actions are not accepted, the person is not accepted, the actions cannot please God without faith, then not the persons.  
Rom ●. 10. It ●en we were enemies we were reconciled to God through the death of 〈◇〉 Son.  
m. Woodbridge Christs death was the price of our reconciliation, in him we are reconciled when we are reconciled.  
Mr. Eyre argues. 1. It is said, we are reconciled, not we shall be. 2. If our reconciliation were on conditions, we should more cause it than Christ. 3. We were reconciled when enemies. 4. Christ did not only pay the price of reconciliation, but also God did not impute our sins. 2. Cor. 5. 19. 5. If Christ paid the price, then we are justified, the debtor is discharged.  
Mr. Eedes. 1. There is in Scripture mention of a double reconciliation, one virtual, the other actual: 2. Cor. 5. 19. the virtual reconciliation is by Christs death, the actual is by Christs death too, yet after we believe. So God was in Christ reconciling the world.( i.e.) receiving satisfaction at Christs death; yet we beseech you be reconciled.( i.e.) believe in Christ, and so be in him to have the merit of Christs death actually imputed to you.  
2. 1. To Mr Eyre. I grant that there was then virtual reconciliation, but yet our justification was to be in our several generations when we should believe.  
2. Our virtual reconciliation was without conditions on our part, but that we may be in Christ, and be reconciled actually, we must believe.  
3. We were reconciled when enemies, Christ paid the price of our redemption then.  
4. God is said not to impute our sins, when Christ paid the price of our redemption, in so much that he did accept of that satisfaction, yet he is said to impute righteousness to believers, and to absolve sinners when they believe, so owning them as in Christ, and imputing Christs merits to them.  
5. Though the price was paid, yet the debtor is not discharged, because God did so covenant as to discharge us, when we should be in Christ by faith, and not before, and none else, John 3 16.  
Mr. Woodb. hath a distinction out of Grotius, which considers God, 1. At enmity, 2. Appeasable, 3. Appeased 1. At enmity. before the consideration of Christs death, though not averse from all ways of reconciliation. 2. Appeasable, after the consideration of Christs death, and doth promise to be reconciled. 3. Appeased after the consideration of Christs death and ou● believing.  
Mr. Eyre invades it. 1. As opposing Gods simplicity, omniscience, and immutability. 2. Because no reason can be given of the will of God, nor no temporal thing the cause of what is eternal.  
Exam. 1. We make no alteration in Gods will, nor do we assign any cause of Gods will out of God; yet God doth some things for such causes. Arquinas Deus propter hoc facit hoc; and Dr. Twisse, respectu volitorum, in regard of the things willed God doth this for this, so Christ is the author of our salvation, though not of our election. Why God would elect this man, and not that man we know no cause, congruence, or condition out of God, and assign none, but the divine good pleasure, who hath mercy on whom he will; yet why God will save this man, we can assign a cause, and that is because Christ died, and because he is in Christ by faith, for these are of God appointed means of salvation.  
2. To the distinction, God was at enmity with sinners,( i.e.) the sin was repugnant to the law, and made them obnoxious to damnation, and if Christ had not died non could have been saved, but as Bede, Christ took away the sin that caused the enmity, and so when Christs death was considered, and not performed, because it should in due time be performed, God gave out a promise to the fathers in the Old Testament and because Christs death enten'ded was in force they had actual reconciliation then, and now Christs death is accomplished it doth save now, but according to the tenor of the Gospel it saves those which believe and repent, and thus this is according to the tenor of the word the rule of our faith.  
3. We do not fancy in God a change from love to hatred, or from hatred to love, but we say God willed the best good to the elect, yet so as to bestow it on them in Christ, and to make them accepted in his well-beloved son, and so Christ died to save all in the Old Testament and in the New Testamen that should believe in him.  
Mr. Eyre invades that of Mr. Woodbridge, wherein he placeth force in the word now; now we are justified: and here, 1. The word now, 1. Cor. 15. 20. Ephes 22. doth not note that the thing mentioned was not before. 2. Though we now received it by faith, yet our atonement, was made before; the tipicall sacrifices obtained a present atonement, much more the real, Heb. 9. 12.  
Mr. Eedes. 1. The word now in this place hath the force Mr. Woodbridge affirms. 1. Because we were enemies, but now are justified, but now? Rom 5. 1. by faith, so we are justified, so we have peace. 2. Because reconciliation was obtained before, but not applied before, because we were then enemies ( i.e.) alas in from the common weal of Israel, yet now we are justified, and now have peace,( i.e.) actual reconciliation.  
2. We grant that virtual reconciliation was before, but present atonement was then obtained when we believed, as in the Old Testament the believing Jew had present atonement when he offered some typical sacrifice, because that did led him by faith, to Christ, whose death was then not performed, but tipified  
Mr. Woodbridge His meaning is, that through the death of Christ it is that the promise of reconciliation is made, by and according to which we are actually reconciled to God after we believe, suitable to that Mat. 26. 28. the ground of all this is, because the death of Christ was not solutio ejusdem, but tantidem, not the payment of that which was in the obligation, but of the equivaent, being not the payment of the debtor, but of the surety.  
Mr. Eyre invades this.  
1. So you conceit Christs death procured no certain or immediate effect at all, for notwithstanding his death, none might be saved, sith the condition might be performed or not performed: the utmost that is ascribed to Christs death, is that he hath obtained a salvability for sinners, which the Papists conceit is thus. He hath merited that we might merit eternal life. The Arminians, he hath made God placable, but not appeased.  
Exam. 1 Before Christ came God gave out the promise of remission of sins, and a throne of grace was erected, which did grant pardon to believers, and the reason is rendered, he was a Lamb slain from the foundation of the world: his death was in force then to save, yet it saved none but believers. Before Christ was exhibited, they were justified. 2. Yet Christ offering up himself, paid the price of their deliverance, or redemption of the Patriarks that were justified by his death before it was accomplished, and also of our redemption, on whom the ends of the world are come: and he is Jesus Christ, the same yesterday, to day, and for ever. Heb. 13. 8. Before his death none were saved but believers, and so since his death none else are saved 3. Yet the death of Christ hath a certain effect, and an immediate effect, for that infinite merit is the eternail righteousness, saving the whole people of God, and it is available to save all men whatsoever, so that they believe, Joh. 3. 16. 4. The death of Christ did merit grace for the elect, by which they infallibly should be ingraff●d into him by faith, and persevere, and be saved, and so the condition proposed shall be performed by the elect, and they shall in Gods due time be called, Justified, and glorified. 5. So we own Christs merits, and disclaim our merits, so the Papists do not: and we aclowledge such effects of Christs death which the Arminians do not, yet we must say that the elect of God since Christs death have not actual, and complete enjoyment of the benefit of his death: and this I will briefly confirm. 1 They are all born in sin, Eph. 2. 1. 2, &c. 2. They are under the curse of the law while they are in the state of nature. 3. After conversion they have sin remaining in them. 4. They are subject to many, outward afflictions, and to many inward terrors. 5. They at last die, and after a sad life, and a painful death, attain to glory. 6. Yea the body lies in the grave in a low condition till the resurrection: now we must know that Christs meritorious death did obtain for them all good things, and God accepted it as meritorious of all the spiritual and eternal blessings; yet God doth deliver them in their several generations, and imparts to them the benefits of Christs death by degrees. 1. The sentence of the law is kept off from being executed.  
2, God bears with much long suffering till they are converted. 3. God in his due time gives them preventing grace, and ingraffes them into Christ by faith, and so they are freed from the dominion of sin, and from the maleditetion, being justified by faith in Christ, and sanctified by regenerating grace. 4. God gives them the second aid, and so by degrees mortifies sin remaining, and in the end at death doth cast out corruption, and consummate grace. 5. God in his due time frees them from all woe and misery, frees them from mortality,& makes them for ever happy in the beatifical vision, and full f●uition of God.  
Mr. Eyre disputs thus.  
1. The Scripture no where saith that Christ died to obtain a conditional, grant, that we performing the condition might be reconciled to God, but to obtain peace, and reconciliation itself, 1. Dan. 9. 24. Colos. 1. 20. Eph. 2. 14. Gal. 3. 13. Mat. 26. 28. 2. So his death had been no more available to the elect than to reprobates. 3. So men should do more for their salvation than Christ did. 4. So Christ should die in vain, or without any determinate end, if he had any determinate end, it was because he saw that the elect would believe by the good use of nature, and so he joins with the Papists and the Arminians; or else because he will give them faith, and so he obtained by his death more than a conditional promise.  
Exam. 1. We say not that Christs death obtained merely a conditional promise, but of that before, Pag. 29.  
2. To the first I say, that that Joh. 3. 16. is a most plain conditional grant. God gave Christ, that whosoever believes should be saved, and so other places which I omit.  
3. To the second: Christ died specially for the elect, to obtain for them pardon, and grace.  
4. To the third: we attribute the whole merit to Christ, and we believe by his gift and aid.  
5. To the fourth: Christ had a determinate end to pay a sufficient price for all, and to obtain for the elect pardon, and grace, and glory, yet so that remission should' be preached to them and sought by them through faith in Christ.  
Mr. Eyre invades Mr. Woodbridge, who saith, that the death of Christ was solutio tantidem, not ejusdem.  
Mr. Eedes. But I think that not material: I have shew'd already, page.. 29. that the elect have not present actual enjoyment of the benefits of Christs death, but they have them communicated to them in their generations by degrees. Yet I must say, that Christ was our surety, and of Gods providing, not of our own obtaining, and so the benefits of his death were to be imparted to us according to the pleasure of God: and of that in the next place.  
Mr. Woodbridge. But the Father, and the Son have agreed between themselves, that none should have actual reconciliation by the death of Christ till they do believe, Joh. 6. 40. Gal. 5. 4. 1. Joh. 5. 11. 12.  
Mr. Eyre. 1. show us this agreement, the Scriptures mentioned prove it not, for Joh. 6. 40. shows who shall be saved,( i.e..) they that believe, Gal. 5. ●4. shows that Christ shall profit us nothing if we secke righteousness in circumcision or any thing else.  
That that Gal. 5. 6. doth not show what it is that doth justify us, but what are the exercises of divine worship, that 1. Joh. 5. 11. is to be understood of final unbelief.  
Exam. 1. That agreement is shew'd, you will not own it, that Joh. 6. 40. Gal 5. 6. 1. Joh. 5. 11. prove it, and so abundance of other Scriptures, Joh. 3. 16. 17. 18. and vers. 36.  
2. If none but believers shall be saved, none but believers are justified, because all that are justified shall be glorified. 3. The places mentioned show not only who shall be saved, but how they shall be saved; joh. 3. 16 mark 1. 15.  
4. Never was any tender of salvation made to any, but on such condition. God never did offer salvation in the Old Testament or in the New Testament, but on condition of faith.  
5. No man can be saved b● Christ, unless he be in Christ, for we are saved by Christ as being of his mystical body, but we receive Christ by faith, Joh. 1. 12. we dwell in him by faith, Joh. 6. he dwells in us by faith. Ephes. 3. 17.  
Mr. Woodbridge. It cannot be proved, that Christs death is available to the immediate, and actual reconciliation of sinners, without any condition to be performed on their part.  
Mr. Eyre. It is proved. 1. Because Christ gave himself a ransom for the elect, joh. 27. Heb. 5. 10.  
2. This ransom was a full, adequate, and perfect satisfaction, Heb. 1. 3. &c.  
3. That God accepted it.  
4. In that so they are freeed from the curse of the law, &c.  
Exam. 1. All this proves not the point in question. We grant that Christ is the ransom, and that the ransom is full, and accepted, and so we are freed from the curse of the law: but yet where is it proved, that we are not bound to faith and repentance to obtain salvation, or that these things are not required of us? yea, or that the law doth not condemn the elect in the state of unbelief?  
2. page.. 29. I have shewed, that the elect have not actual enjoyment of the benefits of Christs death, but God imparteth it to them by degrees in their generations. Now I come to show why God doth so order it.  
1. So their deliverance doth the more manifestly appear to Gods glory: the curse of the law seizeth on them, on Adam, and on all his posterity, and original sin invadeth all, the elect as well as reprobates: that all that are saved may the more aclowledge from what misery they are delivered.  
2. As Adam was a public person, in whom all fell, and his transgression seizeth on all his off-spring that are from him by natural generation, even so Christ the second Adam is a public person, and his merit is available to all that are spiritually from him, and members of his mystical body: Christ that was from Adam, yet born by special dispensation, and not by natural generation, had no sin imputed to him: those sons of Adam that are not from Christ, born of God, have not his righteousness imputed to them.  
3. God though he offered grace to the elect to convert them, yet he calls them to be converted, and to believe: and he requires faith, to our justification, because that seeks salvation from Gods mercy through Christs merits, and unites to Christ, and so excludeth boasting.  
4. God calls to repentance, and requireth, and worketh holiness in his people, because he will so manifest his mercy, as to maintain the honour of his holiness, yet he frees them from sin by degrees, to let them know still how much they owe to God.  
S. 2. Mr. Eyre Chap. 14. p. 138. enters into a dispute concerning the covenant between the Father, and the Son, about the immediate effects of Christs death. I confess that it is a matter of concernment, and will conduce much to open the point controverted. I intend God willing to follow him, and to examine the objections made by him, and the more willingly, because I have not met with the like before, but of that in the next page..  
Q. Whither Christs death be available to the immediate and actual reconciliation, and justification of the elect without any condition performed on their part?  
I have handled this point Chap. 4. I then had not met with these objections, the reader may easily tur●e to the Chapter.  
1. Ob. Mr. Eyre. 1. There is no such thing written.  
Sol. Mr. Eedes. There is: For, 1. Those places of Scripture that show God required faith in the Old Testament, show that that was the condition on our part required. So Abraham, &c. were justified, Rom. 4. and circumcision sealed this covenant the righteousness of faith.  
2. Circumcision, and the paschal lamb, and other Sacramentary types, and sacrifices did prove this to the Jews, for circumcision was a seal● o● Gods covenant, Gen. 17. and it sealed the righteousness of faith, Rom. 4. 11. And the paschal lamb did typify Christ, and their feeding on that set forth the spiritual feeding on Christ by faith; and in the other sacramentary types, 1. Cor. 10 they drank of the spiritual rock that followed them, and that rock was Christ.  
3. The promises of grace in the Old Testament, which set forth how God enters into covenant with men are not absolute but conditional, Ezek. 33. 11. Esa. 55. 5. 6. 7. 8. these promise mercy and repentance, and repentance, and faith are joined, Psal. 51. in Davids practise, and by Christ, Mark. 1. 15. and in the New Testament, Luke 13. 3. 5. and 24. 45. repentance, and remission of sins must be prechd together.  
4. In the New Testament we are invited to believe on Christ, Mat. 11. 28 Joh. 14. 1. 2. 3. and called to believe that so we may obtain part in Christ, yea remission of sins so, joh. 3. 16. Act. 13 38. 39.  
5. The word of God testifies that by faith in Christs blood we are justified, so Rom. 3. 25. that we are so saved, Eph. 2. 8. yea that so we have salvation indeed, Luke 7. 50. thy faith hath saved thee.  
6. It testified that none but believers shall be saved, yea the sentence of the Gospel condemneth unbelievers, mark 16. 16. joh. 3. 36.  
7. It shows that by faith we receive Christ, joh. 1. 12 that our communion with him so as to be justified by him, depends on our union, Rom. 8. 1. Joh. 6. Phil. 3. 9. &c.  
8. By looking on Christ the Jew was saved and that was tipified by beholding the brazen Serpent, joh. 3. Abraham saw Christs daies, and believed, and it was imputed to him to righteousness, Rom. 4. The sacraments in the Old Testament and in the New Testament show that the sign must be fed on, or it doth not nourish, and so Christ must be fed on by faith, or he will not save us.  
9 Christ healing bodily infirmities required of them faith, so teaching us that we must believe on Christ, or we cannot have him to be our souls Saviour. This on the sudden may serve to take off that confident objection, and we may terort it. ●t is written, yea it is the great thing that is written, that we are saved, and justified by faith in Christs blood.  
Ob. 2. The covenant between God, and Christ was that upon giving up himself to death he should purchase to himself a seed like the Stars of Heaven, Isay. 53. 10 and Heb. 1. 13. and they could not be children of God, while under wrath.  
Sol. We grant, that Christ dying bought the Church, and so purchased a seed, yet he was to wash to wash it with water, and the word, Eph. 5. he that bought it was to cleanse it with the word, and with baptism, which sets forth remission of sins by faith in Christ.  
2. The words which were spoken by Isay, ch. 8. 18. are applied by the Apostle to prove the human nature of Christ, because he calls us brethren and children.  
3. an elect child is under wrath so as to be condemned in the Court of the Law, and of the Gospel, till he believe, we receive our son-ship by faith, Joh. 1. 12.  
3. Ob. It was Gods will that Christs death should be the full satisfaction for all our iniquities, and therefore our discharge thereby was to be immediate.  
Sol. We grant that Christ made full satisfaction, yet we deny that we have an immediate discharge, we receive not all the benefits of Christs death, till after the resurrection of the dead.  
Mr. Eyre. The discharge of our debts, and deliverance from punishment must needs be present and immediate upon the payment of the price, though those spiritual blessings were not received till a long time after.  
Sol. 1. This is said, not proved: consider that believers were saved by Christ before payment was made, so in the Old Testament. 2. Consider that justification, and sanctification are insepcrably joined, 1 Cor. 6. 11. and sealed together in baptism. 3. There is no more reason that we should be justified ever since Christ died, then that we should be sanctified and glorified by his death assoon as performed: for Christs death did merit grace, and glory for us, yet we must stay for both till Gods due time, Christ also did meri● for us justification, yet we must stay for it till we believe.  
4. Ob. Nothing hindered the reconciliation of the elect but sin, and that Christ took away and satisfied the law. Ergo sith Christ made satisfaction, the elect are then justified.  
Sol. 1. Did sin hinder the reconciliation of the elect, how then were they justified ab aterno?  
2. Christ satisfied Gods justice, accepting satisfaction from a mediator, the law did look for satisfaction from ourselves in our own persons. Yet so Christ freed us from the curse of the law.  
3. You ask then, what hinders from actual reconciliation? you will wonder at my answer, I will tell you the Gospel hinders it, for God will pardon according to the tenor of the Gospel, in that God dispenseth this pardoning mercy, and in that he pardoneth none but believers.  
5. Ob. The sin of Adam did immediately over-spread all man-kind, and therefore the righteousness of Christ did descend immediately on the elect.  
Sol. 1. We are from Adam by natural generation, from Christ by spiritual regeneration. Adam stained his nature in his own person, and stained the fountain of mans nature, Adam had a guilt, that would fall on all that did descend from him by natural generation, yet the guilt and corruption of nature were to descend together, and so we are born sinners liable to wrath. Christ as our head cleansed the Church so in the head, that from him righteousness, and holiness should flow down to us: but they come together, justification& sanctification are not to be separated,& they descend on us when we are born again.  
6. Ob. The sacrifices of the law were available immediately for tipicall cleansings, but those made atonement without conditions; therefore much more Christs sacrifice makes an immediate atonement.  
Sol. The typical cleansings lead them to spiritual cleansings, and those were not obtained without faith, in the Old Testament, because in the Old Testament they were saved by faith.  
7. Ob. Elect infants are reconciled without conditions, therefore elect men are justified without conditions.  
Sol. Elect infants have habitual faith.  
Instant. 1. They have no knowledge. 2. They cannot hear the word, or not understand it; therefore they have no faith.  
Sol. habitual faith may be without knowledge; that infants are capable of habitual faith, I prove.  
1. Christ an infant was head of the Church, and filled with all grace. 2. If Adam had not sinned all infants had been endowed with original righteousness. 2. Infants are capable of original sin, infancy then is capable of regenerating grace. 4. God in the Old Testament commanded that infants should be circumcised, and that was the seal of the righteousness of faith: this God would not have done, if that age had been altogether uncapable of faith. 5. John Baptist was sanctified in the womb, and then it is plain that he believd; though not actually, yet habitually: Gods Spirit sows in them the seeds of grace, and regeneration cannot be without habitual faith.  
8. Ob It is Gods will that Christ should have the whole glory of our reconciliation; conditions share with him in the glory.  
Sol. Conditions of Gods making detract not from Christ; he that will be saved must go Gods way to heaven.  
9. Ob. We cannot have firm peace; if it depend on conditions to be performed by ourselves.  
Sol. Rom. 5. 1. Being justified by faith we have peace with God. Eph. 1. 12. 13. In whom after ye believed ye were sealed. 1. Pet. 1. 8. believing ye rejoice with joy unspeakable, and glorious.  
10. Ob. If our justification did depend on conditions, they could not have it before death, because perseverance is required.  
Sol. A true saving faith justifis, and it will hold out to the end. Perseverance must prescue g●orification, faith precedes justification.  
11. Ob. Conditions may not be performed, and so such may not be saved.  
Sol. The elect shall c●●tainly in Gods time believe: yet let all know, that he that finally remain●s in unbelief, shall be damned.  
12 Ob. I● God willed the salvation of the elect but conditionally, he did will 〈◇〉 〈◇〉 conditionally.  
Sol. God did will the salvation of the elect by faith in Christ, and he gave Christ to merit grace, and pardon, yet his sentence is, He that believeth shall saved.  
13. Ob. So God should s●e some good in them which Christ hath not me●ited.  
Sol. 1. The Arminians make a loud noise against us, because we say that God enables man to do that which he requi●eth; yet we feared it not, in 2. We constantly say, that Christ merited grace for us: Christ did not die for us on condition we would believe, but salvation by Christs death is 〈◇〉 to us if we believe, and we are justified by faith in his blood.  
14. Ob. Our sins were imputed to Christ without conditions on our part. Ergo his righteousness to us without conditions; for the charging of them on Christ was our discharge.  
Sol. 1. It holds not; for our sins were charged on Christ, because he became our mediator, yet so our mediator, that then we should have pardon by his blood when we believe, joh. 3. 16. &c.  
2. So Christs bearing our sins doth discharge us, that we need no other satisfaction to be made, yet we must seek to have part in his satisfaction that is made, or we shall perish. He that believeth not shall be damned.  
15. Ob. Some testimonies of Scripture prove it, Colos. 1. 14. Eph. 1. 7. Heb. 9 12. 2 Cor. 5. 17. 18. 19. Heb. 1. 3. Heb. 10. 14. Colos. 2 10. 13. 14. Rom. 8. 33. 34.  
Sol. 1. These places prove that by Christs death the full price of our redemption is paid, and that his blood can purge us. But they prove not that we are justified, or actually reconciled without faith, or before faith: the first is not in question, the second cannot be so proved.  
S. 3. 2. That. 2 Cor. 5. 18. 19. and Rom. 8. 33. hath been handled before.  
Ob. Mr. Eyre goes on, and disputeth, Chap 15. page.. 146. that I have handled Chap. 4. and Chap. 17. Psal. 15. 7. is a dispute concerning our being in covenant with God before believing, and that I may take the more room to clear it, I will handle that in the next Chapter.   

CHAP. VII. Whether we can be in Covenant with God before we Believe?  
I Hold it expedient to insist on this; and that I may clear the Point the more, it will be expedient, 1. To show what a Covenant is. 2. To consider the two great Covenants that God made with men. 3. To inquire what Covenant God made with Christ. 4. To consider what is the Covenant of grace that God made with man fallen. 5. To inquire concerning the Covenant made with the people of Israel, and the New Covenant promised Jer. 31. and mentioned Heb. 8. 10. I begin with the first.  
Q. What is a Covenant?  
A. 1. A Covenant properly so called is a mutual stipulation passing between two distinct persons, or between more, on one side, or on both sides: So that it may be between two, and but two; or one may covenant with more, or one City or Nation may covenant with another City or Nation: So Abraham made a covenant with Abimelech, Gen. 21. 32. Jacob with Laban, Gen. 31. 44. David with the people of Israel, 2 Sam. 5, 3. and so the Covenant that is made between God and men, is a mutual stipulation, wherein God is pleased to promise to man such blessings, and man is bound to such duties.  
2. Yet sometimes a promise made by one party either out of grace, or out of duty, may be called a Covenant, being a binding promise; and so God did promise to keep off a general Deluge Gen. 9. 14, 15, 16. and so jer. 34. the people did enter into Covenant to do that which God had commanded, in releasing their servants.  
Q. 2. What are the two great Covenants that God made with men?  
A. They are the two Covenants that God made with men concerning mans salvation; The first was made with Adam innocent: The second was made with Adam fallen, The first was a covenant of works, promising eternal happiness on obedience; the second was a covenant of grace, promising mercy and salvation on faith in the Mestias. The first Covenant God the good Creator made with man innocent, and that of his goodness; for man owed God obedience for the benefit of Creation, and God owed him no reward; yet God was pleased to extend his goodness so far as to promise and assure man of happiness on obedience: Nor was the Covenant of works rigorous to man innocent; the holy Angels that persisted in their native integr●t●, obtained by their obedience that bliss that was proposed to Adam, and promised on obedience. To us since the fall, the commands of that Covenant are impossible, because Original guilt hath invaded us; Original justice is lost, and corruption hath depraved us; yet man is not freed from the obligation of that Covenant; the Commands reach us, sith we owed obedience to the Law for the benefit of Creation; and the curse deserved by the breach of that Law doth pursue us all; in this state our sin hath set us, and in this damnable condition God might have left us; by this covenant we cannot be saved, our sin doth hinder it. For this doth require Obedience exact, and in our own persons, nor doth this covenant afford mercy on our repent●nce.  
The other covenant of grace is a covenant founded on the blood of Christ, granting an appeal from the Law to the Gospel; from Gods justice, to his mercy; And here the question is not whether man hath obeied, or not, but whether such an one doth believe and repent; the Law condemns for sin, the Gospel for impenitence and unbelief. He that believeth not shall be damned.  
Q. 3. Whether God made a Covenant with Christ, and what that Covenant was?  
A. That there was a mutual agreement between God the Father, and God the Son, or between God the blessed Trinity, and Christ our Mediator concerning the means and manner of our salvation, is a truth plainly revealed in the Scripture.  
1. God is said to give, to sand his Son; John 3. 16, 17. God gave, and set forth, and sealed his Son, and he was called of God as Aaron, Heb. 5.  
2. God the Son willingly of his infinite goodness undertook to be our Advocate and mediator, Ps. 40. 6, 7, 8. Then said I, lo I come. Phil. 2. 6, 7, 8. John 10. I laid down my life of myself. So he undertook to be incarnate, and to perform those things that were needful for our salvation.  
3. God did require of Christ our mediator exact obedience, and full satisfaction to his justice, that he for us, as our mediator, should pay an infinite meritorious price for our redemption, and should merit for us all the good things that concern our salvation: And Christ did undertake this, and perform it, Isa. 52. 5, 6, 7. Gal. 3. 13. 2 Cor. 5. 21. Heb. 9. 12, 13, 14.  
4. Christ our Advocate did merit grace and pardon for the Elect, who were given to him by the Father, that he might save them; and he hath received power as our Advocate to give to them eternal life; John 17. 2, 3. and Rom. 6. 23. and Eph. 1. 3. God doth bless us with all spiritual blessings in Christ. Yet sith Christ suffered in our Nature, and sith his person was so glorious and great, and sith salvation is to be preached to all in his Name, be would that his death should be sufficient to save all whatsoever; so that all to whom the Gospel is preached, may rest upon him, as a Saviour, able to save all that will come unto him, Heb. 7. 25.  
Q. But was the Covenant of grace made with Christ, or the same Covenant made with him that is made with us?  
A. 1. Christ our mediator properly is the foundation of the covenant of grace, sith the covenant of grace was erected and granted to us for his merits: the covenant of grace as proposed to us presupposeth his merits, and on that it is built, Gen. 3. 15. though Christs death was not yet accomplished, yet that was able to save them, and did save all the faithful in the old Testament; and so now, when any are invited to enter into covenant with God, Christs merits is presupposed, and in and through him the Salvation is preached.  
2. The Scripture doth set forth to us, that the covenant of Grace is ratified and confirmed, and so sounded on his blood, Matth. 26. This is my blood, &c. it shows that some agreement concerning our salvation passed between God and Christ, yet it doth not call that the covenant of grace, nor say in any place that God made the same covenant with Christ that he made with ●s; and though Christ be the Head of the Church, and the cause of our salvation, yet we and Christ are not in the same covenant; but we by virtue of his merits have a Court of mercy granted, and a covenant of grace held forth to us, wherein we are admitted to be members of Christ, and as members of Christ, to be sons of God, and heirs of his kingdom.  
Q 4. What? was the Covenant of grace made with man fallen?  
A. 1. The covenant of grace made with Adam fallen, and again revived with Abram &c. in the old Testament, and more clearly revived in the New, is a mutual stipulation between God and man sinful, in and through Christs death, on Gods part granting remission of sins, sonship, and eternal life; and on mans part binding him to faith and repentance.  
2. This covenant of grace is one and the same for substance, ever since the Fall, and the first promulgation of it, Gen. 3. 15. yet before Christs coming in the flesh, it was more obscurely taught; yet as the time drew on toward his coming, the Gospel light did shine more bright; and after his coming and death, it is taught most clearly: the saints in the old Testament were saved by faith in Christ, Abraham saw Christs day, and rejoiced, and was justified by faith, Rom. 4.  
3. This covenant of grace doth propose to us remission of sins, so that we believe and repent, Mark 1. 15.& 16. 15, 16. John 3. 16, 17, 18. &c. so it did too in the old Testament, and Abraham received circumcision as a seal of the righteousness of faith; no man may offer any remission of sins to any but on these conditions, on these terms God grants salvation by Christ, John 3. 16. and no promise in the Scripture can afford any stay or rest to any one that doth yet remain in the state of impenitence and unbelief, unless he believe.  
4. Adam innocent was surnished with habitual holiness; and being vigilant, God would have granted actual aid that man lost, and that is not recoverable; and now the Law commands, and gives not ability to obey. The administration of the Gospel hath the assistance of grace to accompany it; yet we cannot offer preventing grace to any: We call people to believe, and to repent, and on conditions promise pardon, to that our commission leads us; we preach God gives preventing grace to whom he will, yet to men believing, and praying in faith, grace is promised; Luke 11. 13. and the sincere Christian may rest, rest on Gods promise, 1 Cor. 10. 13. John 10. 27, 28.  
5. Yet though God for Christ impart grace to the Elect, yet we believe that God is the principal cause of our faith, though man is the next cause of it. Adam obeied by the power of that prace given him, and so the holy Angels. Christ also obey●d God by virtue of that fullness of grace given him, and yet his obedience was meritorious. The Arminians cry out that t●● efficacy of grace takes away mans obedience; we deny it, and they cannot prove it. God requires of us faith, we by his grace believe, and so by faith receive Christ, and are engraffed into him, and saved.  
Q Of the Covenant made with the people of Israel; and of that promised Jerem. 31. and mentioned Hebr. 8. How these Covenants did differ and agree.  
A. 1. God was the author of both; and that is so manifest, that it needs no proof.  
2. God in both those did grant remission of sins, as is manifest in the promises of the Old Testament, in the Sacraments, and Sacrifices they drank of the Rock that followed them; 1 Cor. 10. 2. because the Covenant of grace was grante● to Adam, to Abraham, and to the rest before Moses time. 3 Because since the Fall, no salvation could be had by that Covenant of Works. 4. Because the ●ews in the old Testament, and the Christians are all one Church of which Ch●●st is the Head.  
3. Jesus Christ in that and in this is the Author of salvation to the people of God, for he is a L●mb s●ain from the Foundation of the World; Abraham saw his day and rejoiced; and the Types did led to him.  
4. In both the old Testament and the New, God requires Faith and Repentance, and on Faith and Repentance, promiseth remission of sins; So Abraham believed, and Circumcision sealed up to him the righteousness of Faith: and so in the new Testament, Mark 1. 15. Repent, and believe the Gospel,& John 3. 16.& Mark 16. 15, 16.  
5. In both salvation was to be had; so Heb. 11. 15, 16, 17. Psal. 16. 11. Psal. 15. and in the new Testament, John 3. 16. Rom. 6. 23.& 2 Cor. 5.  
2. Yet they differ,  
1. In that the messiah was promised, in this he is exhibited.  
2. In that the promises of salvation were more obscure, in this more manifest.  
3. In that the service was burdensome and hard, in this more easy.  
4. In that more of terror, in this more freedom, and the spirit of adoption.  
5. In that temporal good things more directly promised, and spiritual blessings more darkly, and shadowed under the temporal promises; in this the spiritual blessings are more plainly promised, and the across more spoken of.  
6. In that the Church had frequent offerings, and once in a year atonement to be made; but in this, Christ once offered, finished the work. and no more oblations to be offered now.  
7. In that the spirit of God was given more sparing, in this more plentifully; then the Law written in Tables of ston, now in the heart: The spirit is now given more plentifully sith Christ is glorified.  
Q. But is not that Covenant jer. 31.& Heb. 8. the Covenant of God, promising remission of sins without conditions on our part?  
A. No; and my reasons are these. 1. Because Gods Covenant of grace was made with Adam, and the others in the old Testament, and that required such things on their part. 2. Because God in the new Testament doth expressly call us to believe and repent, and promiseth no pardon to any one without faith and repentance. 3. Because God declareth that we are justified by faith in Christs blood. 4. Because one place of Scripture must be so understood as to agree with the rest; ●●t the word in sundry places doth mention many conditional promises, requiring of us faith and repentance, that so we may be saved.  
Q. What then is the meaning of those mentioned Scriptures Jer. 31. and Heb. 8?  
A. In those words is not set down the full teror of the Covenant of grace, but some special thing that God doth in the new Testament which was done in the old Testament and this will appear, 1. By what is already set down 2. By these following.  
1. Because God opposeth that Covenant in the old Testament to the Covenant promised Jer 31. 33.  
2. Because H●b. 10 the Apostle mentions this Covenant, and notes that the special promise of remission of sins denotes the full atonement made by Christs oblation and this was accomplished in the new Testament Heb. 10. 14. and v. 16, 17, 18, 19. where remission of sins is, is no more oblation: so then the promise of remission of sins Jer. 31. and Heb. 8. is not a promise of pardon to us without faith, but a promise of full remission to be obtained by Christs oblation; yet so, that we according as the other Scriptures do declare, must obtain this pardon through faith in his blood.  
3. Because in the new Testament the spirit is given more plent●fully, and so in the old Testament, the Law written ●n Tables of ston, in the new Testament written in the heart; 2 Cor 2. 3. and so the preaching of the Gospel is called the ministration of the Spirit v. 8. then it follows that the promise of writing the Law in the heart, notes, that in the new Testament God doth more plentifully give the grace of the holy spirit; and so this promise of remission of sins, and of writing the Law in the hear●, doth not denote an absolute Covenant of grace yielding salvation, or justification without conditions on our part.  
I come now to examine the objections of M. Eyre.  
S. 2. Ob. M. Eyre, M. W. said in conference, That Christ was not justified according to the new Covenant: Thence M Eyre disputes, That the new Covenant was made with Christ, So the Synod. And so because they with whom God made the new Covenant, were in that federal action Types of Christ; as with Abraham and Noah, because of the sweet sacrifice. See David, &c.  
Exam. 1. The new covenant of grace was founded on Christs blood, and through Christ it is made with us; the covenant made with the Mediator, was the foundation of the Covenant, not the Covenant of grace itself.  
2. Though Abraham, Noah, David, and others, were Types of Christ, as he was King, Priest, or Prophet; yet as the Covenant was made with them, they were not Types, because we are nor Types of Christ; and the same Covenant is made w●th us as was made with them. God is also our God, and the God of our seed.  
M. Eyre saith that M. W. affirm, That the Covenant with Abraham was concerning temporal blessings; But I believe that M. W. will not say so; for Rom. 4. 11. shows, that the righteousness of faith was sealed to Abraham.  
M. W. affirms, That the tenor of the Covenant of grace is, if thou believest thou shalt be saved. And in this ● join with him, and it is confirmed John 3. 16. Mark 16. 16.  
Ob. M. Eyre argues, that we re●eive some benefits of the Covenant before we believe, therefore our believing is not the condition of the Covenant; if it were, we ought to believe before we receive any benefit of the Covenant. That we receive some benefit of the Covenant before we believe, is proved, because the spirit which works faith, is given to us before we believe.  
M. W. denied that the spirit that works faith is given to us by virtue of the covenant of grace  
M. Eyre argues from Heb. 8. 10. there is a promise of the spirit, and that is the tenor of the Covenant.  
Exam. 1. That the preventing grace by which God worketh faith in us, is given to us that we may believe; we cannot deny that that is before faith in order of nature we must confess; that without that grace we cannot enter into covenant with God, is also most manifest; that grace is a fruit of our Election, and bestowed on us in and through Christ, who is the foundation of our covenant; but it is not given us by virtue of the covenant of grace made with us, but as a fruit of our election, and an effect of Christs death, that it so may enable us to believe, and so to enter into covenant with God in Christ.  
M. Eyre now proceeds to M. Woodbrigdes printed copy, the objection ●uns thus.  
Ob. We are in covenant before we believe, Ergo we are justified before we believe.  
M. W. Though it could be proved that a man were in covenant with God before he believe, yet it will not follow that he is justified before he believe; because the blessings of the covenant have an order and dependence one on the other, and are enjoyed successively one after another.  
M. Eyre goes on, Though a man be not sanctified and glorified before faith, yet if he be in covenant with God( i.) one of the Elect, to whom the grace of the new covenant appertains, he is certainly justified.  
Exam. M. W. gave an answer suitable to the doctrine of Paul, Rom. 8. 30. Whom he hath predestinated, he hath called; whom he hath called, he hath justied: Vocation goes before justification, and God in effectual vocation gives the spirit  
2. Yet it is plain to me, that no man is in covenant with God till he believe, 1. Because circumcision was the seal of that covenant, and it did seal up the righteousness of faith; and Baptism now is the seal of the covenant, and it seals up remission of sins to the Believer. 2. Because God who proposeth the covenant, requires of us faith and repentance, and then promiseth pardon, and son-ship, and eternal life.  
3. To M. Eyre, Election is not Gods covenant of grace, it is the fountain of our spiritual good, but not the actual bestowing it on us. The Arminians so look on the sentence of the Gospel, as to deny the decree of election. Some others fall on the other extreme, in seeking to establish the free Election, they go to overthrow the sentence of the Gospel; but this should not be: we are so to maintain the doctrine of Election, as not to overthrow the sentence of the Gospel. By the decree of God, God intends to confer salvation on such men, but he dispenseth this in the covenant of grace, according to the sentence of the Gospel.  
4. By the decree of Election the benefit of the new covenant is intended to the Elect, yet vocation and justification are conferred in time:  
M. Eyre seeks to prove what is before laid down.  
1. God from all eternity did will not to punish his Elect ones, and that is justification.  
2. Take it for the effect of his will, justification is the first benefit of Christs death. See Isa. 34. 25, 34 9. Ezek. 36. 25. So some I ●otestant Divines say, that justification is before sanctification.  
● Exam. 1. That justification is not an eternal act of God, I have proved chap. 2.  
2. That justification is not actually conferred on Christs death, chap. 4.  
3. The places in Isaiah prove that God doth pardon sin; they do no● prove that he pardons the sins of men in the state of unbelief. And that Ezek. 36. proves not that justification is before sanctification begun. I confess these two blessings, sanctification and justification are together in time, yet sanctification is before justification in order of nature, sith faith that doth justify is part of sanctification. Paul puts vocation before justification, Rom. 8. 30. and effectual vocation doth begin sanctification.  
M. W. denies that we are in covenant before we believe.  
M. Eyre argues the spirit is given us before we believe, Ergo, we are in covenant before we believe.  
M. W. We believe when the spirit is given us, and so are in covenant by faith.  
M. Eyre, That weakens not the force of the Argument, for, 1. If the spirit be before faith in order of nature, then faith is not the condition of the covenant, sith the condition goes before the thing conditioned; and then it will follow, that 1. The spirit doth no● work faith. 2. Or that the spirit is not given by virtue of the covenant of grace. Or 3. That there is some other condition than faith. Or 4. That there be two covenants, one absolute, the other conditional.  
Exam. Though preventing grace, or effectual calling be before faith, in order of nature, yet faith is the condition of the covenant of grace; because it is that which God doth require of us, that we may be saved and justified; and because God in that covenant seals up remission of sins. Though God enable us to believe, yet we believe, and so obtain remission of sins,  
2. The spirit doth work faith, and preventing grace is obtained for us by Christ; yet the spirit of grace is given, not because we are in covenant, but to bring us into covenant by faith. Preventing grace is a fruit of Election, and the promise of that is fulfilled in the Election, but the covenant of grace is on these terms, believe, and repent, and thou shalt be saved. And so we grant that there be some 〈◇〉 〈◇〉 which God doth fulfil ●n the Elect. yet th● 〈◇〉 〈◇〉 of the coven●●●● conditional, promising 〈◇〉 of sins, and 〈◇〉 〈◇〉 〈◇〉 〈◇〉 〈◇〉 〈◇〉 〈◇〉 of grace to 〈◇〉 〈◇〉 〈◇〉 〈◇〉 to obe●; and ●et M. E●re doth con●esse that between him an● h●● Father did pass a conditional Covenant; Even so, though God for Christ 〈◇〉 〈◇〉, Elect preventing ●grace, yet he enters into co●enant with them, o● 〈◇〉 of faith and repentance. Gods free Election, and a 〈◇〉 〈◇〉 of grace, do we●l consist together; and the better, because God 〈◇〉 prevent ●● grace, enables them to believe, and to repent Actual a●d and 〈◇〉 〈◇〉 〈◇〉 and perseverance too are promised to the 〈◇〉 but there 〈◇〉 no promise on which a man may re●● till he believe. Salvation and remission of sins are promised to Believers, to none e●se; and so M. W. saith, that fa●th is given us by virtue of the covenant made with Christ,( i) God did promise preventing grace to the Elect, God did promise this to Christ, who dyed for them, to obtain for them grace and glory; and to this I find no reply made. What follows in M. E●re, chap. 16. p. 164, 165. I may well ● nit; though preventing grace be a fruit of election, and obtained for us by Christ, yet we have it not by virtue of that Covenant of grace, but to bring us into that covenant of grace  
Yet chap. 17. M. Eyre invades that answer given by M. Woodbridge, and I am glad of it, because I would willingly see what can be spoken in that matter.  
M. Eyre chap. 17. to M, W. the answer implies that there are two covenants one made with Christ, and another made with us; but one and the same covenant was made with Christ and with the Elect: for the Scripture mentions but two covenants, one of works, and another of grace, though the covenant of grace hath been variously administered. 2. Christ merited nothing for himself, and so that promise made to him belongs to the Elect.  
Exam. 1. We must confess that God the Father and Christ agreed together about the manner an● means of our salvation; the Father gave the Elect to Christ. and he undertook to procure their salvation; and that which he did as Mediator, he did for the good of the Church, and in and by him all good things come to us; Yet the covenant of grace made with the Church, it not that covenant that was made with Christ, but it is founded on his mediation, and presupposeth his merit. God did decree to save the Elect, and Christ undertook their salvation; but God enters into covenant with them in time, when they believe and repent; the promises made to Christ belong to them, yet God did not then enter into covenant with them.  
2. Though the Scripture mention but two covenants,( i.) of works, and grace, yet sith the covenant of grace doth presuppose Christs merit, it must be presupposed that our mediator according to the will of God had undertook our redemption, and hath now accomplished it for us, and we are to enter into that covenant, trusting on his mediation; and in that God doth not cov●nant with us as Elect, but as believers: God reserveth that in his own secret counsel, none can know hi● election till he believe; and so God intending to give the E●ect grace, calleth them in time, and enters into covenant with them when they believe and repent.  
Mr. Eyre goes on.  
3. Faith is given us by virtue of that covenant, whereby justification, sanctification and glory are given us, Ezek. 36. 25. joh. 6. 45. Ierem. 31. 34.  
Exam, That we deny, and the places alleged prove it not, not that joh. 6. 45. God hath made some absolute promises of giving prev●nting grace, which are fulfilled in the elect, but these promises are not the promises of the covenant of grace: promises of grace, to aid, assist, &c. are promises made to the faithful, and presuppose that they are in covenant with God by faith in Christ.  
Ob. But Ezek. 36. 25. God promiseth to cleanse them, and to give them a new heart, both are joined together, and so Ierem. 31 34.  
Exam. 1. We grant that God doth sometimes join these promises together, that he will pardon, and give grace, yet in other places he declares whom he will pardon, and on what terms he will pardon, and that is those who believe and repent.  
2. Though God join these promises together, yet it thence doth not follow, that God gives faith by virtue of the covenant of grace, but that the gracious God who is the author of all good to us, gives preventing grace to his elect, to bring them into covenant with him, and that it is from him that they are sanctified and cleansed.  
4. Ob. Mr. Eyre Faith is given to us by virtue of the covenant made with Abraham, God promised to be his God, to be a Sun and a Shield to him.  
Exam. Abraham believed, and then God entred into covenant with him, when we believe we enter into covenant with God, he is the God of true believers.  
Ob. Mr. Eyre. Faith is given by virtue of the covenant made with the house of Israel, which is the company of the elect, but faith is promised, Ierem. 31. 34 Heb. 8. 10. Ergo.  
Exam 1. That Ierem. 31. 34. and Heb. 8. 10. is a declaration of the special blessings that God will grant in the new testament more then done in the Old Testament, the remission of sins, Heb. 10. 14. 15. 16. is because then by Christs one oblation our redemption is wrought, and the giving of the Spirit notes the large, and liberal distribution of grace in the ministration of the Gospel: but of this before, S. 1.  
2. Many of the elect were dead before that promise was made, much more before it was fulfilled at Christs passion, and in the ministration of the Gospel, as it was published by the Apostles, and so these words cannot be a covenant made with all the elect, as Mr. Eyre affirmeth.  
3. Though God promise to give grace that worketh faith, yet that promise no unbeliever can rest on, and thence surely conclude, that God will give him faith, but the promises of the covenant of grace are such, that every believer may rest assured that God will perform to him what is promised, and so it is a covenant wherein God bindeth himself and sealeth up to us what in the covenant is agreed on, so that we perform what he on our part requireth of us. So joh. 3. 16. mark 16. 16. so God sealed to Abraham the righteousness of faith, Rom. 4. 11. the promises of grace made to believers we may rest on that God will perform them in such a measure as may be sufficient to promote our falvation. so 1. Cor. 10. 13. Luke. 11. 13. Jam. 1.  
Mr. Woodbridge. If the text be urged rigorously, it will prove that God promised to sand Christ, and so we are in covenant before the death of the mediator, as well as before our believing, and then his death procures not the blessings of the covenant.  
Mr. Eyre. Mine intent was to prove, that the spirit which works saith is given us, by virtue of the covenant made with us. 1. Because this covenant is made with the elect. 2. The promises here mentioned show what benefits will accrue to us by the death of Christ; it supposeth Christs death, and that accomplished, then would be full remission, and no other oblation would be needful.  
Exam. 1. God Though he did decree to save the elect, yet he made no covenant with them quatenas elect, but quatenus believers.  
2. In that the covenant presupposeth Christs death, hence it follows that he is the foundation of this covenant that is made with us, and so one, and the famed covenant is not made with him, and with us; and thence it will follow, that the first grace is promised by virtue of the covenant made with Christ, and not by virtue of the covenant made with us.  
3. In that Christ having finished our redemption, God will remember our sins no more, it will hence follow, if they import, that no more oblation is to be off●ed to procure our pardon, and not that we have actual, and complete remission of sins by Christs death before we believe.  
Mr. Eyre. 3. What if it contain a promise of sending Christ, may not God in the same covenant promise both Christ and faith ● the new covenant was made with all the elect. It is an everlasting covenant before the world was made. 2. Sam. 25. yet it hath three periods of time. 1. After Adams fall; then published. 2. At Christs death, then procured. 3. When men come to know and to understand the covenant, and to pled it at the throne of grace.  
Exam. 1. Gods decree of election is eternal, yet the covenant with the elect is in time.  
2. It was published, Gen. 3. 15. merited for us by Christs death, but then we enter into covenant when we believe, the Script●te in no place calls the decree of election by the name of covenant, nor doth it import so much.  
5. I am not willing to charge you with Socinianisine, but if you make justification eternal, and say with Aquinas, that no temporal thing is the cause of what is eternal, you will be in danger to be charged with it: yet I believe that you are free from it, and that you conceive that God did intend their salvation from eternity, so as that it should be merited for them in time by Christs death, and that may led you to aclowledge their justification in time, by faith, for that is an effect of Christs death.  
Mr. Woodbridge saith that they contradict Mr. Eyres purpose: this Mr. Eyre denies: they go on and I follow. Mr. Woodbride saith, that in these words are three things. 1. The matter, and blessings of the covenant on Gods part. I will be their God, &c. ●. The bond of the covenant on our part, and that is faith signified in these words, I will put my laws in their minds. 3. A declaration that God will work this condition, by which men shall have interest in the covenant, and that is promised not as an effect of the covenant, but as a means to bring us into the covenant.  
Mr. Eyre invades this, and specially the second thing mentioned, that of writing the laws in the hear is a promise, not a precept, and so it doth not denote what is required on our part. To the third Mr. Eyre adds, that cannot be a promise, and a precept, and he denies that God requireth conditions of us, and yet promiseth to work them in us. And again; I would ask whether the promise of faith be part of the new covenant, it is no part of the covenant of works, Ergo, it belongs to the covenant of grace. 3 Is the promise of faith an effect of Christs death? all the effects of Christs death are effects of the covenant confirmed by his death. 4. The Scripture no where mentions that faith is promised as a means to bring us into covenant, or to invest us with a right thereto; and if it be part of the covenant to promise us faith, it is no means to bring us into covenant.  
Exam. With your leave, in these words is a declaration of what God will specially do in the times of the Messiah,( i. ●.) Christs one oblation shall ●o obtain full remission of sins, that no oblation shall need to be offered, and God will in those days plentifully bestow his grace; God did not so when he spake from Mount Si●ai, to press these words further is to wrest them: For, 1. So this is distinct from the Covenant made when they came out of Egypt. 2. Yet the Covenant of Grace was made with Adam, and continued, in the Old Testament. So then this doth not denote an eternal Covenant made with all the Elect, ●ut the Covenant here mentioned, is a special blessing promised in the New Testament; yet here is no promise binding God to any particular person, but only a declaration of what God will do then.  
Obj. But some may object, God doth promise to give the Spirit that works faith, so faith cannot be the condition of the Covenant.  
Sol. God in these words mentioned, promiseth to power forth plentifully of his Spirit, and to accompany the ministration of the Gospel with his grace: This we deny not, we aclowledge the efficacy of grace, we do not conceive that we believe by our own strength, God enables us to believe, and yet we believing enter into Covenant with God, and are justified by faith.  
Mr. Eyres Questions.  
1. God doth command us to do that which he enables ●s to perform, and God doth declare that he will enable the Elect to do that which he requires of them to salvation. The Arminians cannot digest this, yet we fear not their clamour; I wonder that th●se that oppose them should not understand that the efficacy of Gods grace doth not overthrow our obedience.  
2. The promise of preventing grace is not made to any one particular man, God doth declare, that he gives grace, and that he will liberally give it in the times of the messiah: and this God fulfill● in the Elect, but on this promise no unregenerate man can confidently build.  
3. The promise and donation of grace is an effect of Christs death, and it is given to bring us into the Covenant of Grace, yet it is no effect of the Covenant, the effects of Christs death, and the promises of the Covenant, are not of equal latitude, Christ merited grace for us to ingraffe us into him by faith, that so we might reap the benefits of the Covenant.  
4. The Scriptures show that by faith we receive Christ, joh. 1. 12. that we so are justified Rom. 3. 25. so we are sons. joh. 1. 12. and God in Baptism seals to us the righteousness of faith, and it declares that God worketh in us the will and the dead.  
5. You have not proved that the promise of faith is part of the Covenant, it may then still be reputed the condition on our part which doth enter us into covenant with God.  
Mr. Eyre invades Mr. Woodbridges gloss, in that he adds, When I shall writ my laws, &c.  
Exam. 1. I confess, that the Hebrew nor the Greek Text have when, and our usual reading in our English Translation is most agreeable with the Original Texts.  
2. To all those places wherein God promiseth his Spirit, and no condition is expressed or implied, I answer, that those places declare what God worketh in the Elect, and that those which believe, believe by his gracious aid; yet God promising grace to us praying for it, as Luke 11. 13. james 1. shows, that then he doth expect we should pray in faith to obtain it.  
3. These absolute promises of grace do not prove that the Covenant of Grace is not conditional; for in many places of Scripture God requireth of us faith and repentance, and Christ shows, that though God gave his Son to obtain our salvation, yet we must believe, or we shall not be saved, joh. 3. 16. Gods free election doth consist with the manner of salvation proposed in the Gospel, and a conditional Covenant of Grace doth not overthrow Gods free Election; and so I come to the 19. Chap. in Mr. Eyre's Book.  
S. 3. Mr. Eyre Chap. 19. disputes against the conditional Covenant.  
1. By the new Covenant, I mean that engagement which God hath laid upon himself to bestow on them, for whom Christ hath died, all good, which is defensible to their nature, and this is the Covenant made with the second Adam, that upon his oblation God would give all the Elect eternal life.  
2. This covenant is not conditional to us, it was conditional to Christ; yet to us it is not conditional, if you take a condition properly, either as antecedent or subsequent; every antecedent condition is effective of that which is promised on condition, yet improperly one benefit of the Covenant going before the other, may be called a condition of the other.  
Exam. 1. Gods decree of Election, or his agreement, with Christ, concerning our salvation, are not the Covenant of Grace, the Covenant of Grace is that mutual stipulation between God and the sinner believing, and repenting.  
2. Though on our part no merit be reqiured, yet conditions are required, joh. 3. 16. Mark 1. 15. &c. And without performance of these conditions, no salvation can be had; Mark 16. 15. 16. joh. 3. 36.  
3. Yet these conditions are not effective of our salvation, but they are so required of us, and that, by God, that without them we have no pardon, nor no salvation by the Gospel, nor can we trust on the promises unless we perform the conditions, because the promises of salvation are conditional, joh. 3. 36. Luke 13. 3, 5.  
4. You ought not to abstain from these words, sith God teacheth you to use them, but you ought so to give Christ his glory, as to press people to faith in his blood, that so they may be saved by him.  
Mr. Eyre. Though God give them one blessing before another, yet he gives them not one for the sake of another.  
Exam. Though God give all for Christ, as the meritorious cause, yet he giveth remission of sins to men, because they believe in Christ, Luke 7. 50. Thy faith hath saved thee, Through faith in his blood, Rom. 3. 25. Eph. 28.  
Mr: Eyre objects.  
Ob. 1. Ierem. 31. 33. Ezek. 36. 25. Hos. 2. 18. &c. No mention of any condition.  
Sol. Other places mention the conditions, so Ezek. 33. 11. Isay 1. 16. 17, 18. Isay 55. 5, 6, 7, 8, Mark 1. 15. joh. 3. 16. &c.  
Mr. Eyre No conditional Promise is called the New Covenant.  
2. That which they would make the condition of the Covenant is promised to us.  
Sol. 1. Though it hath not the name, yet it hath the thing itself, circumcision was the seize of Gods Covenant, Gen. 17. And that sealed up the righteousness of faith, and so baptism now. 2. The promises of the Covenant of Grace are conditional. joh. 3. 16 Mark 16. 16.  
2. Though God work faith in us, yet that is the condition of the Covenant, sith that is required of us, that we may be justified and saved.  
2. Obj. Mr. Eyre. The Covenants that did typify this, were absolute to Noah, Abraham, &c.  
Sol. 1. It follows not that God did absolutely promise temporal blessings, Ergo he will give Salvation without conditions. 2. Yet we sometimes find condi●ions expressed in such grants.  
Ob. Mr. Eyre. So it would not be a covenant of pure grace.  
Sol. 1. Let Christ answer you, joh. 3. 16. that whosoever believeth should not perish, and Paul, Rom. 3. 24, 25.  
2. Augustine dealt against the Pelagians, that say, Grace is given according to merits.  
3. Paul may teach you, that to be justified by faith takes away debt and boasting.  
m Eyre objects to himself.  
except. We attribute not merito●iousness to the conditions, as the Papists do.  
Mr. Eyre. 1. The Papists and Arminians ascribe no more meritoriousness to works, than our Opponents.  
Exam. 1 You forget yourself too much, you may not slander the Protestant Doctrine to credit your opinion; we attribute no merit at all to faith, we attribute all to the merit of Christ; it would be too long to open how we differ from the Papists.  
2. As for Dr. Hammond, and Mr. Baxter, let them bear their burden.  
3. We with Pa●l oppose justification by faith, and justification by works, and therefore you might have spared your putting us on the same terms with Adam in the covenant of works, He that will be saved, must be saved according to the Gospel, He that believeth not shall be damned.  
Except. The conditions in the Gospel are Evangelicall conditions.  
Mr: Eyre. It is all one, sith Gospel duties are made conditions of justification.  
Exam. They are conditions of Gods making, He that believeth shall be saved, and the Apostie knows how to distinguish between justification by faith, and justification by works; justification by faith in Christs blood is according to the Doctrine of the Gospel.  
Except. Evangelicall conditions are more easy.  
Mr. Eyre: Is it more easy for one dead in sins to believe, and to love God than it was for Adam innocent to abstain from one three?  
Exam. 1. We make no such exception. 2. Adam innocent was bound to obey the whole law. 3. It is by grace, and yet by faith in Christs blood, Rom. 3. 25. and Eph. 2. 8. Gods free grace doth not oppose justification by faith.  
Mr. Eyre. The conditions of the covenant are promised in the covenant, so a thing would be the cause of itself.  
Sol. 1. Of this before. 2. Faith is not promised in the covenant. 3. Though God work faith in in us, yet it is the condition required of us.  
Ob. Mr. Eyre. So it is supposed that a man is able to believe of himself.  
Sol. 1. We feared not the Remonstrants. I have asserted against Coruing, that that may be a condition on our part which is wrought in us by grace, we have heard this boldly affirmed, but never confirmed, I dare assert that the efficacy of grace, and mans willing obedience may consist together.  
Ob. Mr. Eyre. So we should be in a wavering condition, and not assured.  
Sol. Rom. 5. 1. 1 Pet. 1. 8. Eph. 1. 12. 13. show that believers have the true peace, and joy, and that follows on believing.  
Ob. Adams sin is convaid to us without conditions.  
Sol. Adams sin passeth to all that are from him by natural generation; so Christs righteousness to all that are from him by spiritual regenaration, and that are in him by faith.  
Ob. Mr. Eyre. So infants, and idiots could have no benefit by it.  
Sol. Infants, and idiots may have habitual faith.  
Ob. Mr. Eyre. The elect had right to the blessings of the covenant before their believing.  
Sol. This we deny and you cannot prove it.  
S. 4. I come to Mr. Eyres, 20. chap. Mr. Woodbridge retorts from the place mentioned: Mr. Eyre seeks to take it off, and I follow them.  
1 Argum. Mr. Woodbridge. God is not the God of any before they believe: Ergo not in covenant with them before they believe.  
Mr. Eyre. If you take these words, Gods being the God of any in its full latitude,( i.e.) for having interest in God, and in all the blessings which God hath intended to his people, I say so too. But if you take it for the actual enjoyment of one, or mors of these blessings, then I deny it: for though we do not know nor have the comfort of it that God is our God, yet God may be our God though we have not the evidence of it.  
Exam. Still you conceive that faith is but an evidence of our justification, this deceives you, we are saved by faith, through faith; and it is the bond of the covenant, mark 16. 15. 16. He that believeth, and is baptized shall be saved, baptism seals up the covenant to believers.  
Mr. Woodbridge proves that God is not the God of any before they believe, because God promiseth to give faith to make us his people, ●● Jerem. 31. 33. &c.  
Mr. Eyre. These Scriptures prove no such thing: the promises in them are effects of the covenant, the having a new heart doth not make God to be out God, but because he is our God, he gives us that blessing.  
Exam. Concerning those Scriptures we have dealt before, and shew'd that they declare what God will do in the times of the messiah, and what he worketh in the elect: and he gives them grace to bring them into covenant with him.  
2. Though God be the God of all men, yet he is not our God,( i.e.) in covenant with us, till we enter into covenant with him; when God is the Lord thy God, it notes his covenant with his people, and that they are in covenant with him, so Exod. 20.  
S. 4. Mr. Eyre contends, and seeks to prove this position,( i.e.)  
God is the God of his people before they do believe, and are converted.  
1 Ob. God choose them from everlasting, and peculiarly loves them, and God became the God of Israel, by setting his love on them, Deut. 7. 6. 7. and when God saw them in their blood, he said to them live, and entred into covenant with them,( i.e.) to spiritual Israel: the Prophet grounds this relation on to God, from his everlasting love, Ierem. 31. 1. 2. so the Apostle, Rom. 8. 31. 2 Tim. 2. 19.  
Sol. 1. Though God choose his elect from everlasting, yet he enters into covenant with them in time: so Gen. 17. with Abraham, and that when they believe.  
2. God of his own goodness choose the people of Israel to be his people, yet he entred into covenant with them then, when they undertake to be his people.  
3. The covenant mentioned Ezek. 16. is that covenant that was made with the people of Israel in the wilderness.  
4. Gods elect are his elect, and his by election before they are, but they are his people by covenant when they believe in him.  
Ob. 2. God is the God of his people, and of their seed; Gen. 17. Act. 2. 39.  
Sol. God is the God of his people believing, indeed they are actually in covenant with him; unb●lievers that are in the covenant of the visible Church,( i.e.) such as profess the Christian faith, yet are not converted, have the external communion of the covenant, yet indeed they are not Gods sincere people, nor is he a father to them.  
2. God promiseth to be a God of the seed of such as are in covenant with him, and so owns them in the external communion of the covenant, tanquam parentum appendices, yet he enters into covenant with them as believers, and seals to them the ri●hteousness of faith.  
3. When the seed of believers fall ●ff from God, and renounce the faith, then the force of this promise endeth, God notwithstadding this promise, will not be their God when they r●fuse to be his people.  
Ob. 3 God hath purchased such to be his people before they believe, but what God hath bought he hath a right in, and so we are his peculiar people, they are Gods own.  
Sol. God hath right to all the creatures because he made them, he hath right to the elect because and bought them; but yet he is not their God, so as to be in covenant with them, or to justify them, till they believe.  
Ob 4. We receive faith itself from God because we are his people, Gal 4. 6. Esay 48 17. Act. 13. 48.  
Sol. 1. God gives men grace to believe, because they are his elect, Act. 13. 48. Rom. 8. 30. not because they are in covenant with him, 1. That Gal. 46. imports that God gives the spirit of adoption to believers, we are sous by faith, Joh. 1. 12.  
Ob. 5. None can believe, and repent, but they to whom God gives grace.  
Sol. We grant, that God gives preventing grac●, yet though he begin, and bring us into covenant with him, yet we are not in covenant with him till we believe.  
Ob. 6. God is a Father and a shepherd to the ●lect before they believe, Joh. 10. 15. 16. the elect G●ntiles were his sheep, and Esay 53. 10 his seed, &c.  
Sol. 1. The elect Gentiles are call●d his sheep, bacause they were so by destination, not that they were so actually by covenant.  
2. The elect are Christs seed, because they descend spiritually from him, but then are they his ●ons actually, when they are born of God, and then are they sons of God when they receive Christ by faith, Joh 1. 11. 12.  
Lastly, as for the names of some learned men alleged by either of them, I shall forbear to stay on them, it is will enough known that the Protestants have so taught the covenant of grace as to require faith, and repentance as necessary to salvation, and that they have maintained justification by faith.  
Mr. Woodbridge 1. Pet: 2. 10. You were not a people, but are now the people of God.  
Mr. Eyre. That is not according to the external administration of the covenant, yet they were Gods people according to the real participation, or interest in the blessings of it.  
Exam. Though some may be in the external communion of the covenant that have no interest in the benefits of it, yet whosoever are in cevenant with God are within the administration of the covenant, election is not the covenant, God is indeed in covenant with believers, and only with them. And that I prove; 1. Election is never so called in Script●re. 2. Gods covenant is set forth as done in time. 3. The covenant presupposeth Christs death. 4. It is so entred into one mans part, that he may have the righteousness of faith bestowed on him, and sealed up to him. 5. Because the Gospel doth not afford pardoning mercy but to believers. 6. Because our sonship follows on our faith, joh, 1. 11. 12.  
S. 5. Mr. Woodbridge seeks to prove, that we are not in covenant before faith.  
1. Isay. 55. 3. Come unto me,( i.e.) Joh. 6. 35. believe in me, and I will make an everlasting covenant with you; Ergo, none have interest in the covenant before believing.  
Mr. Eyre. 1. The particle Vau is illative,( i.e.) for so that the covenant is the ground of our coming.  
2. If you take it copulatively, it is all one as if he had said, I will give you all the other benefits of the covenant; the promises that are conditional in the Prophets are rendered absolutely by the Apostle, as that Isay 59 20. Rom. 11. 26.  
Exam. 1. The particle Vau is most fitly rendered, and so it most properly signifies: and so it is to be taken in this place, because God makes no covenant with those that come not to him: unbelievers have no interest in the sure mercies of David.  
2. That particle denotes a condition on which God enters into covenant, and that condition is expressed plainly in the New Testament, joh. 3. 16. &c.  
3. Though that Isay 59. 20. be otherwise repeated Rom. 11. 26. yet it infringeth not the present argument, the condition of the covenant is expressed in the Old Testament and in the New Testament.  
Mr. Woodbridge. 2. The tenor of the Gospel is, believe and thou shalt be saved; the law, do this and live.  
Mr. Eyre. 1. The Gospel is that Iesus Christ came into the Wourld to save sinners: the command of believing with the promise of life are parts of our ministry.  
2. They that are called receive the inheritance: thence it follows not, that their calling to faith was the condition whereby they obtained the inheritance.  
Exam. 1. The Gospel may be said to be the glad tidings of salvation through Christ, but how shall sinners have, this salvation? by faith, Joh. 3. 16. and 36. mark 16. 15. 16. &c. this is the sentence of the Gospel of which we are the Ministers, to call men to believe, that they may be saved.  
2. The Gospel shows, that not only believers are saved, but that they are saved through faith, or by faith, Eph. 2. 8. Luke 7. 50. &c.  
Mr. Woodbridge. 3. The covenant of grace is to be preached to every man, and every one is called on to fulfil the condition, to receive the blessings by faith, Heb. 4. 1. 2. 10.  
Mr. Eyre. The argument is faulty, the assumption should be, but the absolute promise( i.e.) of mercy, and forgiveness without works, and conditions on our part is not to be preached to all men: and that is false.  
Exam. Let the assumption be so, and it is true, so as we propose it, and it is thus. The absolute promise of forgiveness of sins without conditions of faith, and repentance, on our part to be performed, is not to be preached; 1. Because Christ hath preached otherwise, mark 1. 15. Joh. 3, 16. 2. We are taught to preach other doctrine, mark 16. 15. 16. Luke 24. 45. 3. Because if that were true doctrine, men might have remission of sins without faith. 1. Because this doth nourish presumption in profane men. 5. Because it overthroweth the Gospel, and the right preaching of it, which is, Joh. 3. 16. mark 16. 15. 16.  
Mr Eyre. Faith is not the condition of the covenant, that Heb. 4. exhorts men to sincerity, and perseverance, though men shall not be saved without fath, that is not the condition, the absoluteness of the covenant is no impediment to faith.  
Exam. 1. Faith is the condition, Joh. 3. 16. mark 16. 16. &c. and Heb. 4. because without saith we cannot have the benefits of the covenant.  
2. It forgiveness of sins be promised absolutely, how can you call on men to believe to obtain remission of sins?  
Mr. Woodbridge. Is an absolute promise of grace made to every one that God will give him grace?  
Mr. Eyre. Though there be not, yet the general promises are a sufficient ground for our faith, for as much as the grace therein is promised indefinitely to sinners, which all that are ordained to life shall lay hold on.  
Exam. The promises of grace do show us that God is able to give grace to whom he will, and that may raise our desires in the beginning of our conversion, but the promises of pardon and salvation are made to us, not as sinners, but as sinners believing, and repenting; and so we come to rest on them by faith, and after we believe, we have sure promises of grace, and of salvation.  
Mr. Woodbridge. 4. So none but wicked men should be in covenant with God, because the covenant fulfilled ceaseth, and it is fulfilled when grace is conferred.  
M. Eyre. So a man might dispute himself out of the covenant.  
Exam. So it will follow, that God is in covenant with wicked men, and so men may be persuaded to continue wicked, and so they may lose the blessings of the covenant: and so I have followed them to the end.  
Some things are omitted which I find scattered in some places, I will gather them up, and so close up this chapter.  
S. 5. Mr. Eyre, P. 3. hath some passage of a Sermon preached at salisbury, wherein he endeavours to prove, that faith is not the condition of the new covenant, nor of justification, thus, because men are not believers before they are justified, Rom. 4. 5.  
Ob. Rom. 5. 8. and 10. God is said to justify the ungodly.  
Sol. 1. Men are believers before they are justified, faith precedes justification in order of nature, and that is manifest, Rom. 3. 25. Rom. 4. 3. &c.  
2 The places alleged prove not his asser●ion, for 1. it is not said that God doth justify the ungodly remaining so. It must be then undeistood of the ungodly a●t●cedenter, not consequenter,( i.e.) he was ungodly, but remaines not so after justification, as 1. Cor. 6. 10. 11. Such were some of you. 2. Because it is the scope of the Apostle in that place to prove justification by faith. 3. Because that obscure place must receive light from the plain places, which abundantly restifie that we are justified by faith in Christs blood. 4. So Abraham was justified, Rom. 4. 3.  
3. R●● 5. 8. 10. shows that Christ died for us while we were enemies, and paid the price of our redemption then, it doth not prove, that we are justified before faith: and thus as far as I know I have met with all Mr. Eyres objections that are in his book.  
Yet in the next place I find some small contest that passed between Mr. Eyre, and Mr. Warren. I will survey and examine it, and then end these chapter.  
Mr. Warren in a Sermon took on him to maintain that the elect before faith had no right in Christ, nor any benefit by his death: and this Mr. Warren confirmed by some arguments, which Mr. Eyre incountreth with.  
1. Arg. of Mr. Warren: Men were not guilty of Adams sin, till they had a being, so the elect have no benefit by Christ, till they have a being, because non entis non sunt accidentia.  
Mr. Eyre. Adams sin eame on all men before they had a being, and by virtue of Gods covenant made with him as a common person.  
Exam: How the argument was proposed I know not; yet let it be propo'd thus, and there is force in it. Adams sin did not descend to any till they were from him by natural generation; and this I prove, because it did not descend on Christ who was from Adam: So Christs righteousness is not imputed to any till they are spiritually descended from Christ: but of this before.  
2. Arg. of Mr. Warren. There is no union between Christ, and the elect before they believe, and where is no union, is no communion: their union is a personal union, and so it cannot be till they be.  
Mr. Eyre. Our union is mystical and spiritual, not personal, and the elect were so in Christ as to be one head, &c.  
Exam. I conceive that Mr. Warren did not intend a personal union properly so called, for that is absurd, but that our persons were so engraffed into Christ by faith, that we are so actual members of his mystical body: and sith the union is made up by faith, it is not before we believe, and before this union with Christ can be no interest in his merits to our actual justification.  
Arg. And this Mr. Conaut sought to prove, Rom. 16. 7. they were in Christ before me. Whence follows that we are in time by faith engraffed into Christ, and so are not in him ab aeterno; for then one could not be in Christ before another.  
Mr. Eyre.( i.e.) by external profession, and Church communion: so hypocrites may be said to be in Christ, Joh. 15. 23. it doth not follow, that the union of the elect is successive to Christ.  
Exam. Though after a sort hypocrites may be said to be in Christ according to external profession, and Church-communion; yet the Scripture mentions another being in Christ proper to the faithful, and the union is successive, so was Paul in Christ, Rom. 16. 7. Phil. 3. 9. so all good Christians, Rom. 8. 1. so 2 Cor. 13. 5. and joh. 6. Christ dwelleth in us, and we in him: and so we are spiritually engraffed into Christ; and on this union our communion depends, Rom. 8. 1. Phil. 3. 9.  
3. Arg. Mr. Warren. God made a covenant with Christ, that the elect should have no benefit by his death until they believe,( i.e.) to justification.  
Mr. Eyre objects. Ma●. 3. 17. 2 Cor. 5. 10. God was well pleased with them in Christ.  
Exam. 1. That ground of Mr. Warren is clear, Joh. 3. 16. Rom. 3. 25. &c.  
2. The places alleged by Mr. Eyre have been handled before: I intended not a volume, but a short examination of Mr. Eyres book, which I have now in a manner ended as concerning this controversy: these last things are an examination of Mr. Eyres first chapter; yet that Mat. 3. 17. doth not prove that God is well pleased with us before we believe.  
S. 6. Yet one thing remaines briefly to be considered; and that is in the 9th. Chap. pag. 90. that I that I omitted formerly, because I would not interrupt the present dispute.  
Q. Whether faith doth justify as a condition required on our part to qualify us for justification:  
Mr. Eedes. Shall I speak ingenuously? I do not understand the terms of those that say faith is morally a passive condition. I had rather keep to the ancient Protestant doctrine which is, faith doth justify instrumentally,( i.e.) it is the spiritual bond receiving Christ, Joh. 1. 12. and uniting to Christ, yet it justifies not by its own merit, worth, or dignity, as a work, or quality in us, but in as much as it receives Christ, and seeks salvation in him. We usually say it is a condition, because it is required in the court of the Gospel that so we may be saved. So Joh. 3. 16. But it is not a condition as works were in the law, it cannot claim it as debt; but must seek it in Christ, and obtain salvation by rich mercy. More then this we need not say: and this doctrine is far enough from Popery, as I have evidenced in my Theol. Polem against Bellar.  
Yet it will not be amiss to consider that some things that act are called causes physical,( i.e.) working as natural agents by a natural force. Sanctification is wrought by a supernatural power, and Parcus contr: Bellar: likes not the term, per modum phisicè operationis, yet we aclowledge an immediate influence on the heart, imprinting in it the principles of a spiritual life, to show our own disability to convert ourselves. We say that our will is passive in the first moment of conversion: and I may say of the material cause that it is passive in the production of such creatures: the Sacraments are said by some to work, but as Chamier, they are moral instruments,( i.e.) they do not by any natural, or supernatural force ingenerate grace, but they do excite the mind, and raise the will by signifying, and sealing to us the good things promised. I see not how I can call a condition morally passive, the condition in the covenant of works was meritorious, and that which God required of Christ was meritorious; but that which is required of us in the New Testament is a condition, but not meritorious of eternal life; but it is that which receives Christ, unites to him, and so we are justified by his merits, and so it may suffice for present.  
Only in the close I must take notice of one passage of Mr. Woodbridge.  
Mr. Woodbridge. If justification by faith be taken for justification in our consciences, then it is not taken properly for justification before God in al the Scriptures, for justification by works is not justification before God, and we red of no justification, but by faith, or works.  
Mr. Eyre. Take it objectively,( i.e.) for Christ, so it denotes justification before God: take it for our believing, so it is justification in our consciences.  
Exam. 1. I have proved that it must be taken subjectively, and not objectively.  
2. So we are justified before God by faith, Rom. 4. 24. 25. by faith in his blood, Rom. 4. 3. Abraham believed, and it was imputed to him for righteousness.   

CHAP. VIII. Faith, and repentance are conditions required in the Gospel, yet they are not our Evangelicall righteousness, nor are we justified by our works.  
S. 1. I Come now to deal with Mr. Baxter. When I saw his Aphorisms, the doctrine that he delivered in them seemed to me to be new, and unsound. I could not well brook that he made Christ but causasine qua non, when the Scripture declares him to be not only the meritorious cause of our justification, but the author of our salvation, and that God doth bless us with all spiritual blessings in Christ Jesus. Nor do I like that he calls Christs righteousness, our legal righteousness, sith that is the righteousness whereby we are justified before God in the court of the Gospel, but on this I shall not now insist. With him our faith, and repentance, yea and our obedience flowing from faith is our Evangelicall righteousness, which is a position strange; and unsound; faith and repentance are conditions required in the Gospel, that we may be justified, faith as an instrumental cause uniting us to Christ, repentance as that without which pardon will not pass, sith God will so manifest his mercy, as not to dishonour his holiness: but they are not our righteousness, nor is any title in the word that doth in the least measure attribute our justification to our own righteousness. I will therefore with convenient brevity assert, and vindicate these two positions.  
1. Position. Faith and repentance are not our evangelicall righteousness: we are not justified by works.  
2. Position. Faith, and repentance are not our evangelicall righteousness.  
S. 2 Mr. Baxter against Mr. Eyre, pag. 26. lays down some positions to explain his meaning, wherein he makes faith a cause fine qua non, or the condition fine qua non: yet a subordinate righteousness to Christ, being the performance of the conditions required, but he in his aphorisms saith, that Christs righteousness is the causa sine qua non, and so faith is ranked yet high enough, and too high. In a word faith unites to Christ, by whose righteousness we are justified, and yet is a condition required in the court of the Gospel, which is a cou●t of grace, pronouncing pardon to believers, and it is not our evangelicall righteousness.  
Arg. 1. The righteousness whereby we are justified before God, is always declared to be the righteousness of Christ, So. Rom. 2. 24. 2. Cor. 5. 21 &c.  
2. Because there is no one title in the word concerning our own righteousness, to be justified by it before God, that consists in remission of sins, and in the imputation of the righteousness of another, Rom 4.  
3. When holy men are called, and reputed righteous for their own righteousness, it is that they are not thereby justified before God, but because they attain to a good measure of virtue, which yet cannot stand before Gods tribunal, so Psal 1●●. and 142. so Zachary and Elizabeth, Luke 1. were righteous, walking in Gods commandements. God accepted of that in Christ, not as ●●t whereby they ●●re to be justified, but as that whereby he was 〈◇〉 So. 〈◇〉 5. 1●. 16. Joh. ●5, herein is my father glorified.  
4. Though be covenant of works( had men been obedient) had justified man by his own righteousness, yet the covenant of grace offers man the righteousness o● another to be justified by, it doth not call for mans own righteousness, the Gospel is the court of mercy pardoning sin, not requiring of us righteousness of our own: and in this the law and Gospel differ.  
5. It is no● agreeable neither with truth, nor with humility required of us to call our faith and repentance, our righteousness, to be justified by it. No, we must abhor ourselves, and account all loss and dung to win Christ, to be in Christ, and to seek of God in Christ the righteousness of faith, Phil. 3. 9. and as A●st●stine, my merit is Gods mercy, and as Bernard, thy righteousness is an everlasting righteousness, it shall cover both thee and me.  
Mr. Eyre, chap 6. p 52. disputes against M. Baxters notion of our Evangelicall righteousness.  
1. Arg. We are not justified by our works. Tit. 3. 5. &c.  
Except. We are not justified by works of the Law, but by works of the Gospel.  
Mr. Eyre goes on, and disputes thus. 1. The word admits no such distinction, but excludes all our works. 2. Because the reward is not of debt. 3. Abraham was not so justified, Rous. 4. 4. works of the Gospel are the same for substance that are commanded in the law. 5. Because the Apostle disputes against justification by works, which we presume we can perform.  
Mr Baxter excepts. It admits that distinction, else Paul and James will hardly be reconciled: yea Paul distinguisheth in excluding the works of the law.  
Exam. 1. We can reconcile Paul, and james, without your new divinity: the Lutherans reject james out of the Canon, the Papists distinguish between the first, and second justification, james speaketh of the second justification, our learned Protestants have reconciled them thus: Faith justifies instrumentally, works declaratively, and that is sounder then your new invention: but of that more in what followeth.  
2. Paul excludes all works, and attributes all to Christ.  
Mr. Baxter. Except. Paul excludes not all debt, but that which may claim is as meritorious, not as a mee●e condition.  
Exam. 1. That faith and repentance are conditions required to our justification, I have proved: did you say no more, the matter were ended: but where are faith and repentance called our righteousness, or works required to justification?  
2. If you b●ing in our righteousness, that will too much claim it as debt.  
3. If you consider it, what God gives in mercy, is not debt, but grace, God will perform his promise because he is true, not that he ow●s it.  
Mr. Baxters. except. Works are to be taken as Paul doth, or as James, in necessary subordination to Christ: Abraham was not justified by works, as they make the reward of debt, but as works are subordinate In Christ.  
Exam. 1. Paul excludes all works. 2. Works that follow faith come after justification. 3. Ou● works, if brought to justify us before God, are not subordinate to Christ, but oppose him. 4. Abraham was justified before God by faith: but before men by works; he was justified before Isaac was born.  
Mr. Baxter. 4. The Gospel is a subordinate law informed with a new promis●.  
Exam. 1. What then, yet where is a promise that ●oth promise us pardon on our obedience?  
2. Yet Mr. Eyres Argument stands firm, because works required in the Gospel are the same that are required in the Law: but works of the Law cannot justify us before God: Ergo not works of the Gospel.  
Mr. B. 5. Except. The Jews thought not to be justified by perfect unsining obedience, but they thought that their obedience and sacrifices might procure their justification.  
Exam. 1. The Apostle shows, that no righteousness will justify if it be not perfect. Rom. 3. 20. Gal. 3. 10. 2. Yet if the Apostle had aimed at this fancy of the Jews, yet Mr. Eyres argument stands in force, Paul disputes against justificacion by works, which men presume they can perform: Ergo he disputes against your justification by works, because you presume that you can perform such works as may justify.  
Mr. Eyre Arg. 2. We are justified before God by a perfect righteousness, therefore not by our obedience to Gospel precepts.  
Mr. B. excepts. The meritorious cause of our righteousness must be perfect, but our righteousness is a mere condition, and subordinate to the other.  
Exam. 1. The Word mentions no righteousness of our own to justify us, and so this distinction is vain. 2. Though faith and repentance be conditions in justification, yet good works are not required to justification in any sens● whatsoever, but wholly excluded. Works of the Law, Rom. 3. 28. and works of the Gospel, be●●se they come too late.  
Mr. Eyre 3. Arg. Our righteousness by which we are justified, is the righteousness of God, but our obedience to Evangelicall precepts is not the righteousness of God: Ergo.  
Mr. B. excepts. The righteousness mentioned Mat. 25. was personal, and james 2. and 1. John 3. He that doth righteousness is righteous.  
Exam. 1. But that righteousness cannot stand before Gods tribunal, to justify any one, that is Gods righteousness that will stand before his tribunal, but our righteousness cannot stand before his tribunal, because it is imperfect.  
2 Mat. 25. is not described the manner how God doth justify a a sinner, in and through Christ, but how he doth crown the faithful after their labour ended. Nor doth John show how a man is just, so as to be justified before God, but how a man approves himself to be obedient after that he is justified, and so james speaks not of justification before God.  
Mr. Eyre. 4. Arg We are not justified by two righteousnesses existing in two distinct subjects, therefore not by our obedience to Gospel precepts: and we are just●fied by Christs righteousness alone, and we cannot rely on our own righteousness.  
Mr. Baxter. 1. Not by two righteousnesses coordinate, our righteousness is subordinat● t● Christ. 2. Christs righteousness is imputed to us. 3. Our righteousness is required as a condition, not as an addition to Christs perfect righteousness. 4. We are not to r●ly on our own righteousness, our righteousness is to rely on Christ.  
Exam. 1. Gods word mentions but one righteousness to be justified by, there is no righteousness of our own to justify us either coordinate or subordinate.  
2. The Papists presume not to make their works coordinate with Christ.  
3. Faith and repentance are required as conditions on our part, yet not as our righteousness.  
4. Works are not conditions to justification.  
Mr. Eyre. It overthroweth the difference between the law, and the Gospel.  
Mr. Baxter If you speak of a subordinate righteousness, I deny it.  
Exam. Call faith and repentance conditions, and not our evangelicall righteousness, I join with you; but if you call them our evangelicall righteousness, and a●d to them our Gospel obedience, you will not evade; for in this they differ, in that the law requires a righteousness of our own by our works, to justify, the Gospel affords us the righteousness of Christ, and excludeth our righteousness in justification.  
S. 3. I will now tu●ne to my notes collected out of m. Baxters Aph●●ismes, for I have not the book now by me; and against that opinion I argue.  
1. The Scriptures attribute our justification to faith, to exclude our righteousness.  
2 All our works are excluded, Rom. 3. 28. Rom. 4. ●. 3. 4.  
3. Because our good works follow justification, according to the Scripture and the rule of Augustine, and so come too late to justify us.  
4. We are justified wholly by Christs righteousness.  
Yet some seek to assert the contrary.  
Ob. Love is part of faith, and faith is to take Christ for Lord, and to submit to him as King.  
Sol. 1. 1 Cor. 13. 13. Faith, hope, and love, these three; these three theological graces.  
2. The Schoolmen were deceived in calling love the form of faith.  
3. The proper act of faith as it justifies is to rest on Christs blood, Rom. 3. 25.  
4. Faith is to rest on Christ as King, and to stir up ●ove, and humility to submit to him, and to set fear on work to reverence him.  
Ob. Abel, &c. are called righteous, because evangelically righteous in justification.  
Sol. Our good works cannot justify us before God, but good men that profited to some good measure of virtue are called righteous, not that they were so justified before God.  
Ob. James 2. 24. A man is justified by works.  
Sol. james apposeth n●● Paul. Paul excludeth all works in justification, yet he teacheth that a justifying faith worketh by love, Gal. 5. 6. james affirmeth that it is ●ot enough o● a man to say that he believes, or ●● have a dead faith, such a faith will not justify: thus far both agree.  
2. Paul treats accurately concerning the causes of justification, Rom 3 24. 25. 26. 27. 28. ●●. james treats not concerning the causes ●● justification, but to show that a justifying faith is a living working faith, and to prov● this, he shows that a dead faith may be devi●ls, but that Abraham, an● R●●ab had a lively working faith, and it had been consonant to the scope of james ●o say, that ● justifying faith is a living working faith: yet to speak more pressingly, he puts works with faith for a working faith, by a Metonimie, and this answer hath b●en given by our learned Protestants: and that this is the true way to reconcile Paul and james I prove. 1. From the scope of james, chap. 2. vers. 14. &c. it is his scope to prove that a dead saith will not save. 2. From the constant doctrine of the Scripture, excluding ou● works in justification, 3. Because Abraham was justified long before Isaac was born. 4. Because Paul, Rom. 4. proves his doctrine concerning justification by faith without works from the example of Abraham.  
Ob. remission of sins is attributted to love, repentance, &c.  
1. Love is never said to be the cause of remission of sins, Luke. 7. it is a testimony of remission of sins pr●ceding, not a cause of pardon.  
2. Remission of sins is promised to the penitent, yet repentance is required as a condition, not as a cause●  
S. 4. I come now to examine their evasions. We argue.  
Arg. Paul excludeth works in justification.  
Except. Paul excludeth works of the law done before faith, without grace, not works of faith proceeding from grace.  
Exam. 1. So Bellar. Abraham was not justified by works preceding faith, but following faith: see how well you agree. 2. If faith that precede works do justify, works that follow faith do not justify, but Abrahams faith preceding works did justify, Rom. 4. 3. Abraham believed. 2. The Apostle doth exclude all Abrahams works from justification, and affirms that not his works did justify him, but his faith. 3. Works following faith come too late to justify.  
2. Except. Faith doth begin justification, works do perfect it.  
Exam. 1. So the Trert council too seeks to shift, but in vain: see how you agree with them. 2. But this evasion will not serve: for faith doth begin, and finish our justification, Rom. 3. 25. 28. Rom. 4. 3. 4. &c. Rom. 5. 1. being justified by faith we have peace with God. 2 Christs blood alone doth wash away our sin, we partake in that by faith alone, Rom. 3. 25. &c. 3. We must still appeal to Gods mercy-seat, faith goes so to God in Christ.  
Except. I do not so require good works as the Papists do, they require it, as merit, or satisfaction, I as a condition required in the Gospel.  
Exam. 1. You have the same evasions to elude the places of Scripture. 2. They do not make our righteousness coordinate with Christs righteousness, but subordinate: they are not so sottish as to think their own works satisfactory to Gods justice, or in themselves meritorious of eternal life, they look for remission of the fault from Christ, and say that Christ did merit that we might merit. 3. It is false that you say, our good works are a condition required in the Gospel to our justification: they are not required of us that we may be justified, but that being justified we may glorify our heavenly Father. To whom with the Son, and holy Spirit be all glory.  
Amen.   
FINIS.