VINDICIAE CHRISTI, ET Obex Errori Arminiano: A Plea for Christ, AND OBSTRUCTION To the first PASSAGE, Whereat the Errors of ARMINIUS Steal into the hearts of MEN: Showing Christ's satisfaction in his Humiliation, to be the sole price of our Redemption; and evidencing faith in that satisfaction, no instrumental cause of our Justification in the sight of God, nor condition given us for life.  
Delivered in three Sermons: By Richard Lewthwat Master of Arts, of Caius College in Cambridge, at his Parish of Wigston in Norfolk.  
London, Printed by R. W. for Nath. Webb, and William Grantham, and are to be sold at the sign of the black Bear, in Saint Paul's Churchyard, near the little North-door, 1655.   

To the Honourable, Religious, and Learned, Col. ROBERT WILTON, My dear Friend.  
HOnourable Sir, should I be silent of the causes moving the publication of these less than weekly meditations, saving to yourself, and some few, I should be rendered indiscreet, if not presumptuous, and more. I shall therefore hint the motives, (which duly considered) to a little charity, will justify the action. I have in this Treatise couched together the ground, yea and the most of my positions, desired by many to be public, which have drawn much ill Will, and dissatisfaction towards me; and made me condemned, not only in private, but in public also, as the most erroneous and destructive to truth, that speaks. O my God for give them, for I hope they know not what they say. Sir, 'tis well known to you, that I having delivered most of this Treatise in the Pulpit, the Minister desired the Congregation to stay; upon which request they did, and he had Christianlike attention from all: He endeavoured to possess the people that there was error in my Sermons; but before the picture, or sign of his confutation (I can call it no more) he granted the whole, and more than I fully affirmed; for Sir, you may remember, that at his beginning, he said I had given the just and true sense of what was then my text, in my Exposition of it, which I said I had done, in the opinion of some few and late Divines; but not of the jesuites, and some others. After this, he said my doctrine gathered thence, was sound and good Divinity; after all, he denied faith to have any instrumental efficiency, as to our Justification in the sight of God; this being done, and a quarter of an hours discourse: he moved for a reply. The sum of what I returned to him, was a commendation of his zeal, and care to keep his people from error; promising him a Copy of my Sermons, that he might be better able with the assistance of his side, and the advantage of time, to confute me, if feasable. Now then Sir, is it not time to publish? should I not, how should my public scandal be removed? my friends satisfied? or my promise to the Minister with convenience made good? Such is my confidence of the truth of my Positions, that should these Sermons come to a spiritualised soul privately, they would bemoan me (laden with such reproaches, as they have heard me) as David did Abners death by joab; died Abner as a fool dyeth? for as David said of him, I may say of myself; my hands were not as yet bound, nor my feet put into fetters: I remember not as yet myself ever shackled, either privately, or publicly, about these things, save with reproachful terms, which God hath ever made fall from me, like the chains of Peter. 'tis not unknown to yourself and many more, how vehemently and generally I have been opposed in these, and such like Positions, by inferior Judgements; and they being silenced upon their attempts, though not converted, I have desired I might argue them, for their better satisfaction, or my own conviction, with men of war from their youth, with the most eminent men, both for learning and piety. There have been returned to this my request, that the times are not safe for opposition of them. I have minded them that brought the answer with the security of Mr. john Goodwin, publicly opposing this way of salvation; I have also assured them, that I would not in the least divulge what they should deliver, as to this purpose, or questions under debate. All this, and much more, have gained nothing of discourse from them, but by a proxy, by Mr. Platers appello Evangelium: which was commended to me by some, to set me right in my judgement; which book indeed hath wrought nothing upon me to that intent: it being a groundless condemnation of the opinions about predestination, of Mr. Perkings, Whitakers, Beza, Piscator, the Synod at Dort, and many more: and a closing with Arminius, and others of that strain, as being in the way of truth. 
See page the 60. Of his appello Evangelium.  The distinction of the knowledge of God, dividing it into the knowledge of pure understanding, and the knowledge of vision; being as himself confesseth, the ground and basis of his judgement; which if duly considered, is like many more of the School distinctions, (even more nice than wise.) Nay it hath rather been a means to confirm me in my former Positions; because that in Doctor Potter's letter to Mr. V bound up with Mr. Plater; 
See Dr. Potter's questions, in that letters in page of the book, 425.  he hath in his questions there mentioned, asserted Positions, which can beget no less in my judgement, then all, or my present positions at least are.  
I confess that sometimes there are strive in my heart betwixt these and the opposite opinions: sometimes when I consider the multitude of men that way, the eminency of the persons in respect to learning's natural abilities, strictness of life, advancement to dignities in late past years, and other becoming conditions: as also having my thoughts sometimes, taken wholly up about some places of Scripture setting forth God, providing future glory upon even terms of obedience here, not at that time minding the Free grace of God in Christ, nor heeding the power, dominion, and sovereignty that God in equity hath over his creatures, which speaks him right, just, and holy in all his ways; neither  by, nor accountable to any, however he shall please to deal with his creatures, raised by him, of nothing, to what they are, or at his pleasure shall be: why, I confess I say, that whilst it hath been thus with me, I have almost said as they. Now to end Sir, and Christian Readers having knowledge of my condemnation for these Positions; and finding none of those Judges so just, as to hear me plead for myself before my sentence: nor finding any so religious as to pity me, or do good to themselves, so far as to endeavour my conversion, from those opinions, by them called damnable and devilish: I am I confess the more willing to expose my Judgement (in these plain Sermons) to public view: to this end, that if my principles be truth, and the way to truth, there might more be brought in to my judgement: as also, that if they be erroneous, I might be dealt with for conversion, by them that are spiritual. If I can be anointed with their eyesalve, so as to be cured of this men think blindness, I mean by conviction; (I speak as in the presence of God) I will be as ready to desist, as Paul was from persecuting Christ, at the heavenly vision. I will as publicly, zealously, and frequently retract and recant what I have published, and preached: neither shall I miss (I hope) Paul's blessing, even the obtaining mercy; for as he said, I shall then say truly, namely, I did it ignorantly, being carried amain down with the unresistable stream of the principles inserted in the following discourse; but Sir, till than I desire you to be as you are, and to defend truth, and me both, is being the end of this Dedication, as (I thank you) you have very strongly done, I shall no sooner discover myself to be in error, but I shall break off from it, with abundance of tears, both of sorrow and joy, and shall speed to you, with my reformation. Sir, I have no more at present, but to crave your pardon of my boldness, and to let you know that I shall never cease to Petition the great God, for the both spiritual and temporal welfare of yourself, your sweet and virtuous daughter Mrs. Hanna, and the rest of your hopeful branches, till I shall be  
RICHARD LEWTHWAT.   

A word to the Reader.  
COurteous Reader, and dear fellow Christians, especially you of the Ministry. I have met with many of the Ministers of God, that do consent to the truth of what I have laid down in these Sermons, but think that in the manifesting thereof, there may ensue just inference of the uslessness of the Ministry, and other inconveniencies. Brothers, if ye be of that judgement, (in your opinions the assertions in this Treatise being true) I pray let me be employed to show the necessity of the Ministry; notwithstanding they save not men from eternal damnation, I'll show their work so useful, that they deserve of men far greater valuation and reward, than ever they yet had from any.   
2 Cor. 5. the latter part of the 20, & 21. verses. 
We pray you in Christ's stead, that ye be (or be ye) reconciled to God.  
For he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him.  
IN my Exposition upon Rom. 1.17. The just shall live by Faith, I laid down the Nature of Faith; wherein I shown you what was meant by Faith: I there also declared in part, the benefit of Faith: but withal limiting it in its bounds, in respect to eternal life; showing that its virtue and benefit in that respect, was to give a comfortable hope and assurance here of future life, to souls sitting in darkness, and in the shadow of death; beyond which, (in respect to life and salvation) faith works not, is not available, is not useful, is not serviceable.  
After this done upon that of Isaiah 40.1, 2. where God charges us of the ministry, to be free in proclaiming pardon of sin upon the pangs and passion of Christ Jesus, in our stead; and doth also command us to set before our people, the fullness that is in Christ thereby for our Redemption. I shown you likewise that our duty was chief, though not wholly, to contemplate for ye upon Gospel tidings upon the means by Christ for your Redemption; that spiritual Manna, loathed by many of us, whilst in the wilderness of sin; whilst utterly destitute of all other means, and conditions for life or salvation held forth in the word.  
Upon these two subjects I insisted long, to prepare you with willingness to attend me and other Ministers, whilst labouring in the Gospel, the word of Grace; which I conceive (under favour) to be the only means under God, to work in man's heart the precious Grace of faith; and the only way for me, and all Ministers of the Word, to perform the trust imposed by God upon them.  
After all this I went about the work of the Gospel, to bring you good tidings, to give you, if happily I might, a glimpse and sight of life, where you might cast out the anchor of hope, laying thereby sure hold upon salvation. And as to this achievement, I sailed after Saint Paul's compass: I first battered down and carried away the rotten foundation, which too many (to the great dishonour of Christ, and indignation of God) do rest upon, at least in part, for salvation: which is the foundation of obedience, and legal, or penitential performances; I shown as to this, that all had come short of the glory of God, that there was none that had done good, no not one, as to the gaining of eternal life, but that our best righteousnesses, as the Prophet saith, are but as filthy rags: things that cannot cover our spiritual deformities, cannot help to justify us, cannot make us amiable in the sight of God. This I did at large and plainly for you, out of that of the Apostle, Rom. 7. ver. 9 I was alive once without the Law, but when the Commandment came, sin revived, and I died: Upon this text, I endeavoured to set forth the Law, so as it might serve you, as Paul says it was mainly intended by God, to be a Schoolmaster to send us to Christ, to seek our life and salvation in him, and to rest upon him in hope for it.  
After this done, I went to open Christ to you, to show you the worth of his blood, the fullness of his satisfaction I held forth to you (according to the Ability and Grace given me of God) the power and virtue that is in God, and Christ for our Redemption; I shown how sure it lay, in the will, or purpose of the father; and in the performance of the Son Christ. And this I did from that of the Apostle in the second Epistle to Timothy, chap. the 1. ver. the 9 who hath saved us, and called us, with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ jesus before the world began.  
Having thus shown the goodness and kindness of God and Christ to us, in saving us, in being at peace with us; in being reconciled to us, through the blood of the Cross; I go on a step further, and that is to show what God requires of us, what we ought to be to him, what we ought to render to God for all this mercy and goodness; and this I shall do first in the general, before I descend to the particular duties; and for this I have pitched upon the present text, very fitly leading me to it, We pray you in Christ's stead, etc.  
I may term my text Heaven's petition to Earth; 
Division.  or God's supplication to redeemed man. In which words we have considerable three particulars: first the Petitioner, and that was Christ himself; though the matter was driven on by Paul and other Ministers of the Word, yet the business was Gods and Christ's: God did beseech by them, they prayed in Christ's stead. Secondly, here is considerable the Petition itself, the thing requested and treated for, and that is, that man would be at love, peace, and friendship with God, that he would be obedient to him; the request is, that they would be reconciled to God.  
Thirdly, here is considerable the argument or reason that the Ministers are to use, and urge, as to make them successful in their Embassy, to make them prevalent with men for reconciliation: and it is an argument of great force, aptly able, by God's assistance, to work the deadliest hatred, and enmity that ever was against God, to friendship and reconciliation; for saith he, he who knew no sin, 
a Dicitur Christus non novisse peccatum phrasi Scripturae; quia peccatum nullum Fecit; id est, adeo fuit à peccato alienus, ac si prorsus peccatum ignoraret. Estius.  i. e. that never sinned; was made sin for us, 
b Was made sin for us. 1. As he was made a sacrifice for sin, For the sin-offerings in the old Testament were called sin. 2. By imputation, because our sins were charged upon him, but he had not sin in his nature.  i e. underwent the punishment due to us for all our sins; that we might be made the righteousness of God in him, i. e. that we through him, through his sufferings, might be quit and freed from all our sins we were about to commit, and that were then present with, and foreseen by God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him 
c Righteousness of God. 1. Righteous by such a righteousness as God requireth. 2. He saith in the abstract we are righteousness itself, that is, perfectly and fully righteous. 3. We are made so in him, not in ourselves inherently. Not the essential righteousness of Christ, that is infinite: that were to make a creature a God; but the righteousness according to the Law, to which the Godhead of Christ [though it was wrought in the humane Nature] gave an efficacy or excellency, Legh. in loc .  
The words thus divided, and expounded, the general doctrine is this. 
Gener. Doct.  The great concernment and duty of men, more especially of them that hear the Gospel; but most especially of them that have tasted, or do profess they have tasted the goodness of God in Christ, I say their great concernment and duty is to bear themselves loving, and friendly towards God, that is, walking in all obedience and holy conversation, here is ground for it; the Apostle saith, that this is the main business that God and Christ have with their Redeemed: for this is the whole employment of the Ministers, says the Apostle, we pray ye in Christ's stead, that ye be reconciled to God.  
This doctrine being at large proved, and divers ways applied, we looked over the parts of the text for particular observations, and out of the two first particulars was gathered this Lesson: That man, Doctrine. yea the very elect of God, whilst abiding in their natural condition; they are at enmity, hatred and displeasure with God himself, they walk as men angry with God.  
Here is ground for the observation, God and Christ do send Ambassadors to treat with them for reconciliation, they solicit and who them to be at love and peace with them, which necessarily implies an enmity, a distance, We pray ye in Christ's stead, be ye reconciled to God. Upon this doctrine I insisted long, and handled before the general proposition, as being somewhat preparatory to it.  
This done, I went to peruse the last branch in the text for particular observations, contained in these words. For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him.  
And as to this I considered the words two ways, either absolutely or relatively Considered absolutely and in themselves; I gathered these doctrinal conclusions.  
First, that Christ Jesus our Saviour, truly man as well as verily God, Doct. 1 was perfectly righteous, free from all pollution and defilement by sin, original and actual; here is ground for it, he who knew no sin: this was passed over untouched.  
The second doctrinal conclusion was this. Christ Jesus in the time of his humiliation and abasement, lay under so much wrath and misery, Doct. 2 as Divine Justice could have inflicted upon us for all our sins; the guilt and punishment of all our sins was upon him; he bore so much wrath and vengeance, as Divine Justice could in Equity have inflicted upon us, because of our sins; here is ground for it, He was made sin for us: this was passed over untouched, because I had not long before spoke at large to this.  
I observed a third conclusion, and it was this.  
Christ's undergoing the wrath and vengeance he did in his humiliation, Doct. 3 abasement, and sufferings; was and is the whole and all-sufficient satisfaction to Divine Justice for us: was and is the full, the sole, the whole, and all-sufficient matter means, or price to God, of our Redemption, and salvation; here is ground for it in the text; all was undergone by Christ, that we might be made the righteousnese of God in him. There lay upon me in my Judgement at that time, pressing necessity to follow home this doctrine; and to vindicate the truth of it, in a full refelling the main-objection, seemingly against it; and by God's leave shall now publish it; and the rather, because containing the foundation, and ground of my condemned positions.  
The first proof I bring to back my doctrine, is out of Isaiah, chapter the 53. ver. 11. He shall see of the travel of his soul, and shall be satisfied. In this Chapter, the Prophet sets forth the Passion of our Saviour, and the virtue of it; In the words recited, he gives as it were an abridgement of the whole, and shows how valuable 'tis with the Father, and satisfactory to him, for us. 'tis that which satisfies and answers the whole demands of God for our Redemption; observe the words, and we shall find it; he shall see, who shall see? That is, God the father; for 'tis he among the persons, and in the trinity, and of the Godhead, that as to the Scripture expressions, and our capacity, was to take satisfaction of us, or for us: shall see of the travel of his soul. What is that, shall see the travel? 'tis a Metaphor taken from the pangs of women in childbearing: of his soul, that is of Christ's soul; a Synecdoche, the part is put for the whole; the soul of Christ, for whole Christ. So then, shall see of the travel of his soul; that is shall see, behold, or look upon the sufferings, damage, and detriment that Christ was to undergo; and it follows, he shall be satisfied: that is, shall have his whole demands for our Redemption and salvation; he shall see of the travel of his soul, and shall be satisfied. What I have laid down last, I find to be the sense of this place, in the opinion of some late writers, but finding another exposition given of it, by the Jesuits, and some others; I insist not upon it as a sufficient proof, and therefore intent to look further; and first, to that of Christ himself, as tending to the present purpose, and that in the last words he ever spoke before the expiration of his soul upon the Cross. john the 19 ver. 30. when Jesus had received the vinegar, he said, it is finished, it is finished; what is that is finished? Why that was the satisfaction demanded by God, for the sins of the Elect: the Redemption and salvation of the Elect was finished: the matter, means, ransom, or price required, or accepted by God for man's Redemption was finished: was finished, what is that? That is, was fully performed, according to the Metaphor, there was nothing more to be done for it, or to it, for its accomplishment; a thing is not finished till then; well, it was finished, but whereby? I answer, by those bitter pangs, and sufferings then upon him, even then ready to have an end, his ghost being even giving up, there was no thing more to be done for their Redemption; when Jesus had received the vinegar, he said, it is finished. The world is full of Anti-christian spirits, I mean, of men against Christ's full satisfaction to Divine Justice in our stead; against his alone saving us by the price of his blood, against his finishing our Redemption thereby: I will therefore back this last place, and my gloss upon it, with some other Scriptures: And first, with that of john the Baptist, john the 1. ver. 29. Behold the Lamb of God, which taketh away the sin of the world; which taketh or beareth away the sin, as the original will bear it, nay, as some do use the word, Tollo, which doth abolish or blot out. The words are all very significant: the Baptist doth say, that Christ doth abolish or blot out the sins of the world: things abolished or blotted out, are not visible, discernible, or legible; or he says that Christ takes them or bears them away: ye know that things taken or born away from a place, are not there to be seen or found: so that see then Christ takes and bears away our sins, so as that to our capacity, and apprehension, God sees them not in us, or upon us, as to punish them. And if so, then Christ finisheth our Redemption, brings about our salvation; for if our sins be blotted out, be taken or born away from us: why then, Divine Justice cannot deliver us to death, cannot commit us to the prison of hell; cannot thrust us from the blessed presence of God: if thus, then Christ finisheth our Redemption. But now see to make all before spoken, plainly true, consider by what means the Baptist saith, Christ doth all this; the means whereby he doth it, is implicit, in the tide he puts upon Christ; he saith he is the Lamb of God that takes away the sin of the world: mark it well, he saith that Christ bears and takes away, or blots out our sins; and 'tis by virtue of his Passion, and sufferings, 'tis as he is the Lamb of God: now ye know Christ is the Lamb of God, in respect to his sufferings, as he was the sacrince upon the Cross for man's Redemption: and therefore Saint Peter in his first Epistle Chap. 1. ver. 18. says, that we were Redeemed with the blood of Christ, as of a Lamb without spot. See he takes away our sins, as he is the Lamb of God: that is, by virtue of his sufferings; so that see Christ finished our Redemption in his humiliation, in his detriment.  
Upon these words in john, chap. the 19 ver. 34. one of the soldiers with a speer pierced his side, and forthwith came there out blood and water: upon these words Beza's Annotation is this. Christ being dead upon the Cross, witnesseth by a double sign, that he only is the true satisfaction, and the true washing for the Believers. Let me put it home for my purpose, thus, and say, he is all that for the Elect of God, in and by his suffering, by his death, in that both these signs flowed forth from him, whilst upon the Cross, whilst made a curse for us, by death. the places of Scripture for this purpose are various: I'll allege but one, and 'tis that of Paul, Col. the 1. ver. 20. having made peace through the blood of his Cross: the blood of Christ, made our peace, brought it about, reconciled God to us. Now than if God be at peace and reconciliation with us, by means of the blood of Christ? If as the Lamb of God? If as sacrificed? If as suffering Christ takes and bears away our sins, and blots them out? If upon the Cross Christ finished our Redemption, and salvation? as doubtless all is truth; why then I may conclude that my doctrine is true, namely Christ's undergoing the wrath and vengeance he did, in his humiliation, abasement, and sufferings, was and is the whole, and all-sufficient satisfaction to Divine Justice for us: was and is the whole, the sole, the full, and all-sufficient matter, means or price to God for our Redemption and salvation.  
The useful inference I make of the doctrine is this, 
Inference.  That there is nothing in all the world but Christ, but Christ crucified, but Christ's sufferings, agaonies, and travels of his soul, that was, or is, the matter, means, or price to God, for our Redemption and salvation: that was or is the condition of the father with the Son, for our eternal life and Redemption.  
Give me leave to back this inference but with one place of Scripture; I'll then lay down the main doubt or objection about it, and seemingly against it, as plainly and faithfully as the talon God hath lent me will enable.  
The place I allege to back my inference is that of Saint Peter, Act. the 4. chap. ver. 11, 12. This is the stone which was set at nought of you bvilders, which is become the head of the corner; neither is there salvation in any other; for there is no other name under heaven given among men, whereby we must be saved.  
Give me leave to open the words, that ye may see the meaning of God's Spirit. If my gloss be not convincing, I shall be thankful to you, that I and it may be consulted with, by persons of your highest esteem, for knowledge and piety.  
In the 11. verse the Apostle affirms, that he whom the Doctors of the Jewish Church had looked upon, as a wicked one, and therefore had delivered to death; was the promised Messiah, and he that was the Redemption both of jews and Gentiles; this stone, says he, set at nought of you bvilders, that is, not looked upon as the Saviour of the world; is become, says he, the head of the corner: that is, he that joins together, both Jews and Gentiles in one way, infallible hope, or foundation of eternal life: or again, he is become the head of the corner: That is, he is become the proper support, and only true foundation of the hope of all men's salvation: as in the first of the Cor. chap. 3. ver. 11. For other Foundation can no man lay then that is laid, which is jesus Christ; he is become the head of the corner: And now see in the next verse further for my purpose, the Apostle says that this Christ is the sole, and whole virtue, means, and matter of man's salvation or Redemption; neither says he, is there salvation in any other? that is, means and help to life eternal, lies not where but in this Christ, this crucified Saviour, this corner stone set at nought of you Jews, or Jewish bvilders, neither is there salvation in any other. Look yet a little further, and we have yet more for our purpose in the reason the Apostle there brings for confirmation, for says he, there is no other name under heaven, given among men, whereby we must be saved. Let me give ye the meaning of the word name here, and then the place is an invincible fortification for my inference, and need not capitulate with the Adversary about surrender. The word Name, as it refers to God or Christ, in the Scriptures, is oft taken for the powerful aid, help, and virtue that is in God, or Christ to us, and for us. Thus 'tis used as attributed to God, Psa. the 44. ver. 5. Through thy name will we tread them under, that rise up against us: That is, through thy power, aid, assistance, or virtue, we shall tread them under; Thus, under favour, it is taken in the words I have quoted for my purpose: there is no other name under heaven whereby we must be saved: That is, there is no other thing, nature, essence, virtue, power, matter, means, or help, whereby, wherefore, or for which we must be saved. See brethren, every thing in the world but Christ, shut out from being the matter, means, purchase, or condition of, or for our Redemption, or salvation: yea the perfectest obedience, the deepest repentance, the truest charity, the devoutest prayers, yea the strongest faith, all these, and any of these, are shut out from being matter or means, whereby we may be saved; the reason is plain, because they are none of them this Jesus Christ of Nazareth: This is the stone which was set at nought of you bvilders, which is become the head of the corner, neither is there salvation in any other; for there is no other name given under heaven, among men, whereby we must be saved.  
I confess there are many arguments and allegations brought against this doctrine, and my last inference, by the Anti-christian party, within the sound of the word, yea and profession of the Gospel; some plead for good works, obedience, alms-deeds, charity, and such like graces in man, to share as causes or means in the work of our salvation, as the Church of Rome; others, that faith and repentance, become mainly, if not solely, the matter, means, or cause of our Redemption, or salvation, in that they are a condition exacted by God, to be performed by us for life; ●s Mr. Plater and the Arminian faction, and the most of our present Divines watching over the flock of God, if they be such in all England, as here about us. Tenants if duly poised, as now held, that be fully opposite to the free grace of God in Christ, contended for by the Apostle, in Rom. the 11. ver. 6. and in many places elsewhere; yea and further, they are Tenants, if duly poised, baneful and destructive to that comfortable hope held forth to us in the Gospel of Christ.  
Perhaps the Adversary to my position, rather than to skirmage in the several particulars, will desire to try the victory with me, as the Philistines did with Israel in the first of Sam. chap. the 17. namely with their Goliath, by the valued and reputed help and aid that is in the grace of faith, as to life and Redemption. My brethren, for brevity's sake, I am content to do it, as also, because I know that the ruin of this will be the dispersing of all the other adverse arguments; if this falls, there is not one can stand. And now I'll meet this their Goliath faith, as David did that of the Philistines; even clad with its whole, or best armour, with its helmet, graves of brass. Objection. I will produce the places, attributing the most to faith, (as in respect to the present purpose) in all the Scriptures; and fullest against my doctrine and inference. The places I bring for the Adversary are out of the Epistle to the Romans, and the first is in the fourth Chapter, ver. 3. For what saith the Scripture; Abraham believed God, and it was counted to him for righteousness: from hence ye will plead, that the act of faith, abraham's believing the promises, his resting upon Christ for salvation, by or through whom the promise of eternal life was made, I say ye will say that this Abraham's believing of God, & resting upon him for life eternal through Christ, was partly, if not wholly, the means or cause of his now enjoying life eternal: was the means or things, for which or whereby, at least in part, he stood approved, just, and perfect in the sight of God, as to Eternal life: 'tis evident ye will say, it was counted Abraham's righteousness; and again in the 28. ver. of the foregoing Chapter, the Apostle saith, we are justified by faith, that is, by the means of faith, because of faith, or for faith, 
Look upon both Doctrine & Inference.  and then consequently ye will say my doctrine, and inference is false; I have made the objection so strong as I can, and that from the most opposite places in all the Scriptures. I shall endeavour to give as full an answer, I pray mark it well.  
It is to be known, that God may be said to account or reckon a thing to us for righteousness two several ways: Answer. properly or improperly; in a proper sense, or in an improper sense. A thing may be said to be counted to us of God, for righteousness properly, if it be looked upon by God as that, or part of that, whereby, of or for which we be free from the punishment due to us because of sin: if it be that by which we stand just in the sight of God, so right in the Court of heaven, as that Divine justice hath not wherefore to condemn us: In a word, that is counted to us for righteousness, in a proper sense, which becomes the cover of our sins, as in the Psalmists phrase: or that takes and bears away our sins, and blots them out; as that God sees them not in us, as to punish us for them; remembers them not against us. That may be said to be our righteousness properly, that doth either partly or wholly, so qualify us, as that for, and because thereof we are just, and justified in the sight of God, absolutely, perfectly and completely, so as God or Divine Justice cannot except against us, cannot charge a sin upon us; cannot deny us our Redemption or salvation: in this respect Christ, Christ crucified is our righteousness, not our faith in that Christ crucified: In this respect, in this proper sense, we are not righteous (in the sight of God) for our faith sake, but for Christ's sake only, the object of that faith. This I take to be sound and good Divinity or doctrine: this I take to be the opinion of the learned Doctor Potter at the time of taking his Degree, when he affirmed that the act of faith (as abraham's here mentioned) is not counted to us for righteousness in the proper sense: this is also the opinion of Sharpius the Sco●th man; he saith, That the work of faith in us, is to be considered two ways; either absolutely, or relatively; absolutely, as it is such a work, or a gift infused into us of God, and a quality inherent or sticking in our hearts, and in this sense it doth not justify; against that the Papists contend for (as I may say, doth not become, or is not counted our justifying righteousness, or that which acquits us, or for which we are acquitted or discharged of our ●●s before God) then secondly, this faith is considered relatively, as it applies and apprehends Christ and all his benefits; and in this respect he saith we are said to be justified by faith with at the works of the Law: with this caution yet he comes in: yet so says he, are we justified thereby, as that 'tis so without ●aith itself, as it is a work: the reason he there renders for it is this, because that faith doth not justify for, or because of its inexistency, in being, inherence, merit or dignity thereof, but only by its instrumental efficiency or application 
* Onus f●d●i dupliciter, conside atur primum absolute, ut est tale opus, & Donum nobis à deo infusum, & qualitas inhaerens; & hoc sensu non justificat, contra id quod volunt pontificii: secundo relate, ut Christum cum suis benesiciis apprchend●t, & applicat; & hoc sensu dicimur sola fide, sine operibus junificari, ita ut sine ipsa fide, quatenus, opus est, justificemur, quia non propter inexistentiam inhaerentiam, meritum aut dignitatem, sed tantum propter instrumentalem efficientium & applicationem justificat. Sharp symph. Prophet. & Apost, concil. 142. . So then I think I may conclude, that the Apostle when he said that faith was counted to him for righteouness', he did not mean it was counted to him for righteousness in a proper sense, as God counts the undertake, and suffering of Christ to man for righteousness; that is as the means or things by which, for which, or because of which he stands just, perfect, and quit from sin in his sight; as that Justice cannot sentence him to death. And my further reason for this, is, because the Scripture expressly saith, that God hath saved man, is at peace with man, is satisfied, hath his demands for our sins, hath justified us, that is, hath pronounced us just, hath absolved us from our sins; even before we be endued with the blessed grace of faith; it cannot be therefore that Abraham's faith should be counted to him for righteousness, in that proper sense, if he were righteous before; cannot be said to justify him, or that he should be justified thereby, in a proper sense, if he were justified before; but those things are, as ye shall see more plainly afterward; and now also if ye consult but with these places of Scripture, my last text, the second Epistle to Timothy, chap. 1. ver. 9, 10. Col. the 1. ver. 20. Isaiah chap. 53. almost in the whole, especially ver. 6. and part of the 11. and Romans the 4. ver. 5.  
Well, but than ye will say, if Abraham's faith was not counted to him for righteousness in this sense, and we be not justified by faith in this proper sense, ye will say in what sense then? why as to make further progress in my answer to the objection, I say thus: God accounts the grace of faith in us, our righteousness; faith may be said to be our righteousness before God in the Scripture, but 'tis but improperly, or in an improper sense, and that two several ways. First, in respect to God's acceptance, and approbation of it; and Secondly, in respect to its instrumental efficiency in the comfortable application of Christ, and all his benefits, to a disconsolated soul in this life: First, God may be said to count the grace of faith in us, our righteousness, in respect to God's acceptance, and approbation of it: in respect to his being pleased with it, and with us for it: in respect to Gods present or future testimony of that acceptance, displaying itself, either in the future augmentation, or degree of glory: or else in God's present bounty, goodness, and kindness, in temporal blessings, following that our faith, or blessed quality: in this sense, thus improperly, ye shall see that not only our faith, but also our works, are counted to us for righteousness in this sense; Phineas his zeal to God's glory, or his speedy execution of Justice● was counted to him for righteousness, Psalm 106. ver. 30, 31. Then stood up Phineas and executed justice, etc. Give me leave to to gloss upon the words, And that was counted to him; What was counted? why that was his zeal to God's glory; or his execution of death upon Zimry and Cosby for their sin: this was counted to him for righteousness unto all Generations: That is, God gave such a testimony of his acceptation of that work, of his being pleased with it, by ending the plague upon it, and for it; and by ensuring the Priesthood upon him and his, that all that law the passages then, and should read them after, should look upon God as well pleased with the work; should look upon the work, as approved and accounted by God a righteous work. In this improper sense, that is, in respect to Gods displaying his approbation and acceptance of that work of Phineas, by the following mercy; it is said to be counted to him for righteousness, but not in the forementioned proper fence: not as any thing tending or helping to his Redemption or salvation in the life to come.  
One place more we have helping to this purpose, and 'tis that of john in his first Epistle, chap. the 3. ver. 22. whatsoever we ask we receive of him, because we keep his commandments, and do the things that are pleasing in his sight: Look upon these words, and the verse that follows, and john saith, that not only our faith, but also our obedience is pleasing in his sight.  
We must not think that these works in the judgement of Saint john were pleasing unto God; were looked upon, or counted by God to us for righteousness; were pleasing to him in the forementioned proper sense, that is, as becoming like the precious blood of Christ, or with it, the matter or means of our Redemption, or freedom from the wrath of God, due to us for our sins: were this the sense of it, than we must all back again to Popery, attributing merit to our works; ye a and destroy all the doctrine of Christ and his Apostles. No, they are pleasing in God's sight, or if ye will, are accounted to us for righteousness in an improper sense, as being acceptable to him, as being his delight, having here great reward, being followed with all the bounty, and kindness that God vouchsafes his beloved ones in this life; with the abundance of blessings, yea with spiritual, with the comfortable hope and assurance of enjoying the future happiness purchased by Christ. My brethren, under favour, if I should say that in this improper sense, the Apostle meant Abraham's believing God to be counted to him for righteousness: if I should say he meant there that it was the grace most pleasing and acceptable to God; that it was the joy and delight of God: I say, if I should say thus, I do not see how I should be injurious or detrimental to the purpose of Saint Paul, whose main drift is in this Epistle, and in most of the rest, to take men off, from resting upon legal performances, in the least, for Redemption, and to set forth Christ the sole and all-sufficient salvation of man, and so thereby to work in man's heart the grace of faith, most eminently profitable, and comfortable to him in this life, and most transcendently pleasing to the father himself. Sharpius in the forecited reconciliation, glozing upon that of our Saviour, john the 6. ver. 29. where he saith, this is the work of God, that ye believe on him whom he hath sent; I say glozing upon those words, and showing in what respect faith may be there termed the work of God; amongst other respect, he saith it may be so called, because 'tis the work that doth most especially please God; and for that purpose he quotes the very place of Genesis quoted by Saint Paul, which is in Gen. chap. the 15. ver. 6. the words, And he believed in the Lord and he counted it to him for righteousness: So that see Sharpius gives the same gloss in effect upon the Apostle that I did last; namely, that 'tis not our righteousness properly, but improperly, 'tis the grace, the work that is most pleasing and acceptable to him.  
And indeed this esteem and valuation, I do from my heart believe that the Lord makes of this grace of faith in us, as is apparent: First, because 'tis faith that makes every work a man performs, acceptable with God: so Hebrews chap. the 11. ver. 4. By faith Abel offered a more acceptable sacrifice than Cain; if a work ariseth from any other principle than faith, the cause of love, which constrains us to obedience; 'tis not possible for that work to get the least acceptance with God. So Hebrews the 11. ver. 6. Without faith it is impossible to please him. So then seeing 'tis faith, and that grace only that makes our works pleasing unto God, it must evidently follow, that 'tis that, that is most pleasing to him, and holds the preeminency in his esteem. Propter quod unumquodque tale illud magis tale.  
Secondly, this high valuation of faith by God, is probable to me upon this consideration, that Gods and Christ's temporal blessings, vonchsafed to men, have been gained by nothing so much as by faith, nay, by a faith far inferior to the faith in hand, the faith of Christ; I mean that faith which hath but given a man to rest and wait upon God and Christ, as able to bring about the temporal blessings desired by them, or promised them of God. If we peruse the Scriptures, we shall find that this kind of faith, never returned empty or unsatisfied, by either God or Christ, it ever sped, as did the faith of the two blind men, in Matthew, chap. the 9 ver. 30. who believing that Christ was able to cure them had their desire, even their eyes opened. See what watchful experence in David had found as to this purpose, Psalm the 18. ver. 30. He is a buckler to all those that trust in him. Faith and trust in God's power, never wants defence; so pleasing to God is this inferior kind of faith: seeing then this faith is so pleasing to God, I cannot but see the other faith, that which gives a man to rest upon God and Christ, for salvation; to be of most high esteem with him: for mark; it duly prizeth, and valueth the blood of Christ, it infinitely declares the honour and glory of God and Christ, it speaks them infinitely, and incomprehensively, loving good, just, powerful, merciful, the attributes of God's delight and honour: so that though I denied Abraham's faith to be counted to him for Righteousness in a proper sense, yet improperly it might be termed his righteousness, and that first in this respect, as being the work, the grace that is most pleasing unto God, and making us acceptable to him in our obedience: Thus much dear brethren I dare speak for faith, and attribute to it; further, as to the present distinction and consideration of Gods counting abraham's saith his righteousness, or our faith, ours, no man ought to go: not a right principled Christian, endued with the fear of God, but would tremble to value faith above this, to value it man's righteousness in a proper sense.  
But then again Secondly, faith may be counted our righteousness, may be said to be that which justifies us, or by which we are justified in an improper sense, and that in respect, or out of consideration to its instrumental efficiency, in the comfortable application of Christ and all his benefits, to a soul in this life: giving the soul here, sure hope of a real possession, of unspeakable glory in the world to come, because of Christ. In this respect we are said to be justified by faith, without the deeds of the Law; our faith and not our legal performances, being the instrument, or means whereby the spirit of God conveys the righteousness of Christ to our apprehensions, and the hope of salvation therefore. Out of this respect in a Metaphorical, or metonimical expression, we see in the Scriptures, things often transferred or carried to what they do not properly belong; in this respect we find the doctrine concerning Christ, styled the word of life, Phil. the 2. chap. ver. 16. and the Gospel of our salvation, Eph. the 1. ver. 13. the word of life, that is, as I think, not the word that worketh, or causeth our eternal life; but the word that manifesteth and discovereth to us, where that our life lies; and by whom 'tis wrought, effected, and accomplished. And so the Gospel of our salvation, not the Gospel that worketh, or bringeth about our salvation, but that manifesteth to us, that our salvation and eternal life is purchased and brought about for us by Christ, by his blood. This my gloss on these words, seems to me right and good, thus expounded, they being so consentaneous to other Scriptures: as first, that of Isaials speaking of the Ministers of the Gospel, and quoted by Paul, Romans the 10. chap. ver. 15. How beautiful are the feet of them that bring glad tidings of good things. He doth not say, that bringeth good things, save but by way of tidings, by way of intelligence, or as Isaiah, from whence the Apostle hath it, chap. the 52. v. 7. that publisheth these good things, which he there calls peace one while, & salvation by and by; now ye know, that to publish, is but to proclaim, or make known abroad, by way of voice or writing, things passed before, as do the Ministers of the Gospel. A most notable one we have for this purpose in the end of my last text, the second Epistle to Timothy, chap. the 1. ver. 10. where the Apostle saith, that Christ hath brought life and immortality to light, through the Gospel. He doth not say that the spirit hath brought life by the Gospel, as if it had done that for us by the word of the Gospel, was not done or accomplished for us before; no, he says he hath brought it to light, that is, he hath made it apparent and visible before us, that was not so before. Take the sum of this last in a word; the doctrine concerning Christ is called the word of life, the Gospel of salvation; yea, but life and salvation is transmitted to the word and Gospel, but in a figurative speech, but improperly, that is, as being manifested, and made known to us, by that word and Gospel, that they are accomplished and wrought for us, by the undertake and performances of the Son of God, not that they are thereby, verily and really procured for us; so in like manner, our faith is said to justify us, or we are said to be justified thereby, thus, figuratively or improperly, as being the means whereby  spirit of God gives us sight, assurance, or hope of our future enjoyment of eternal life through Christ.  
So then in a word, to show how far we are gone in the answer to the objection. Abraham's believing God was counted to him for righteousness; but not in a proper sense, as being like the precious blood of Christ, for which we are redeemed from death; but in an improper sense, and that two several ways; first, in respect to Gods being highly pleased with that grace, and with us for it. And secondly, in respect to its instrumental efficiency, in the comfortable application of Christ and all his benefits, to a disconsolated soul in this life. And this being taken to be the extent of Gods counting Abraham's faith to him for righteousness, or of our being justified by faith, my doctrine and inference stand firm and unshaken, and its this; There is nothing in all the world but Christ, but Christ crucified, but Christ's sufferings, agonies and travels of his soul, that was, or is the matter, means, or price to God for our Redemption and salvation: that was or is the condition of the Father with the Son for our eternal life.  
Well, but brethren, as we are not to handle the word of God deceitfully; so neither the glosses, or opinions of men upon it. I'll therefore put the matter home.  
Ye will say perhaps that Abraham's faith was counted to him for righteousness, and we are justified by faith, though not in the  proper sense; yet in an improper sense, though in another respect than I have yet mentioned: and that is in respect to its instrumental efficiency in the real application of Christ's righteousness to us, as the cover of all our sins, from the sight of God: till which time, ye will say as the holy spirit of God hath brought Christ to us, and applied him to us by faith; we are not looked upon by the father, as just in his sight, or before him: not as justified by Christ, not pardoned by the father, not absolved by him from our sins: not beloved of God for Christ's sake; in this respect ye will say our faith is counted our righteousness, and we are justified by faith, as being the instrumental means or cause, whereby the Spirit of God covers and hides the polluted soul from the sight of God, by the pure garments of Christ's righteousness; whereby it brings a sinner into the love and favour of God, who was out of it till then, and in his hatred.  
In refelling and confuting the objection, as last pressed and urged. I suppose the Adversary will no more take the field with the former forces: I confess I must now grapple with their faith, as David with Goliath of the Philistines, I cannot go against it begirt with any former armour, composed by either preceding or contemporary fellow-labourers in the word of Christ; I find nothing in all their works fits me for the combat. I confess I find many like the second Son in our Saviour's parable, who to his father bidding him go labour, said, I go Sir, but went not. I meet with many, laying down God's Love, Election, Free grace, & Justification so absolute, as if they would deny Faith any instrumental efficiency, or any conditional means, as to the procuring of our future glory; but weigh their future progress, & there is no such matter; so becoming false to their principles, and to the trust reposed in them by God. I therefore descend to the battle, as David did, namely, with my staff in my hand the word of God; and some smooth stones (I mean reasons) gathered out of the brook, or clear fountain of God's word.  
Now that faith is no instrumental efficient cause of a real application of Christ, as the cover of all our sins from the sight of God, as that whereby the holy Spirit brings a sinner into the love and favour of God, who was out of it, and in the hatred of God, till that grace of faith came into his soul, 'tis evident first from Scriptures, which affirm us justified, and in the love of God, before the income of faith into the heart. Secondly, because if it be so granted to faith, as before mentioned, comfortable and plain places of the Scripture are destroyed; yea and Gods own nature and being, as described in the Scriptures, is also destroyed.  
I'll to the work according to this platform; and for the better success herein, let me admonish ye, that love in God (as Dumouling saith) is not an affection, passion, or desire in God: for God cannot be touched by passions, as being impassable, and not subject to affections; but as God is said then to be angry, or to hate, when he will punish or destroy: so love in God is a certain and sure will, of doing good to the creature; whence it cometh to pass, that he may rightly be said to be loved of God, to whom he hath given, or hath decreed to give more and better good things; so that see love in God, is to give, or to will and decree to give good things: so than his premised, I declare first from the Scriptures, that 'tis evident, That faith is no instrumental efficient cause of a real application of Christ, as the cover of our sins, from the sight of God; as that whereby the holy spirit brings a sinner into the love and favour of God, who was out of it till faith came into his heart; and this I prove, first, from that of jeremiah, chap. the 31. ver. 3. I have loved thee with an everlasting love; love in God, as before declared, is nothing else but will, purpose, or decree in God, of doing good, or giving good things: so that then the sense of the words is this: first, God did will, purpose or decree good to them, he there spoke; the good things there promised, were it temporal deliverance, as some, or eternal Redemption, as others; what ever good thing it was, yet God did will, and decree it them, with an everlasting will and decree. The word Everlasting must be a little cleared, and then the place is most full for our purpose. A thing is said to be everlasting, especially three several ways; First, when a thing is to continue a long time, though not for ever, as Leviticus the 16. ver. the 34. this shall be an everlasting statute. Secondly, when it shall never have end, though it had beginning, as the future glory of the elect, and the misery of the reprobate, as Mat. 25. ver. 46. Thirdly, a thing is said to be everlasting, when without beginning or ending, as God: To be King everlasting. In this last acception and respect, Wilson saith, that the purpose and pleasure of God, to save the elect, them that shall possess eternal glory through Christ, is said to be eternal, or everlasting; which will be evident, if ye consult with Eph. the 3. ver. 11. or with my last text, in the second Epistle to Tim. chap. the 1. ver. 9 and indeed we may justly say, that both love and hatred in God: that is, his purpose, will, or intendment of man's evil, as also of his good, and that of both sorts; either temporal or eternal, are everlasting, or eternal, especially as being without beginning in God.  
For 'tis impossible, yea inconsistent with the nature of God, as described in the Scriptures, that any purpose, will, or intendment in God, of either evil or good to us, should take beginning in God in time, and not be coeternal with his being. So that the meaning there is this, God declared love there to Israel, being nothing else but his will or purpose, that they should be redeemed through Christ, from death to glory; I say, the meaning is this, that God willed, or decreed to them, he there spoke the good and happiness of their Redemption, with an everlasting will or decree; that is, with a will or purpose coeternal with the being of God, not adventitious, or coming to him in time: which thing being granted, 'tis not possible for faith to have any hand, as an instrumental cause of God's spirit, so to apply Christ to us, as that than our pollution should become hid from God, which were before open to him: should then bring us into the love of God, who before were in his hatred; the reason is, because to make faith an instrumental cause of God's favour, or will to save, is to make the cause infinitely coming after its effect in time; what greater absurdity ever heard of?  
Again, that faith is no instrumental efficient cause of applying Christ, as the cover of our sins, from the sight of God, etc. as before, 'tis evident from that of Ezekiel, chap. the 16. ver. 6. & 8. if ye look upon the contents of the five first verses of this chapter, ye shall see that in the opinion of the Translators of the bible, appointed to the work, (as I presume) by King james; under the similitude of a wretched Infant, was showed the natural state of Jerusalem: that is, as I presume, under favour, how spiritually polluted they the elect were in themselves, and in respect to their own personal and natural condition: now at the 6. and 8. verses, the Prophet shows what they were then, in respect to Gods will, and fight, through the satisfaction of Christ, even whilst in that natural condition, before spiritualised, or endued with faith; and that was pronounced just through Christ; the sentence of eternal life was then gone forth for them, from the mouth of God's decree, verse 6. when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, live: etc. Again, God looked upon them as in Christ, and redeemed by Christ, whilst in their natural condition, before the faith of Christ was in their hearts, for ver. 8. it was the time of love, of Gods loving them in his Son: and therefore also impossible, (if this place be rightly expounded) that faith should be any instrumental cause of applying Christ to a soul, as the cover of its sins from the sight of God, as being that whereby the spirit brings a sinner into the favour of God, who was in his hatred till then; the reason is the former, because to make faith an instrumental cause of God's favour, or will to save, is to make the cause infinitely coming after its effect in time; and so fully opposite to Ezekiel.  
I'll allege but one place more for this purpose, and I have done; and it is that of Saint Paul, Rom. the 4. chap. ver. 5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness. Hence I may infer two things, the latter comes home to the present purpose: the first is God's acceptance, and approbation of our faith: his delight or pleasure that we should rest alone upon him, and his Christ for our salvation; so accounting our eternal redemption to be of grace or favour, not of due or debt, because of any thing done or performed; or to be done, or to be performed by us; his faith, sales the Apostle, is counted for righteousness, cast your eyes once again upon the words: but believeth on him that justifieth the ungodly. Me thinks, from these words, the spirit of God doth whisper (as it were) the time of Christ's real satisfaction to the father for the elect; and of the father's acceptance of Christ in their stead; that is, the time when Christ is imputed, and counted our righteousness, and we beheld and looked upon, by the father, as interested in Christ, to be benefited by Christ, absolved from our sins because of Christ: and that time of all this, is a time before the income of grace, yea of the grace of faith into our souls. The Apostle saith plainly enough, that he justifieth the ungodly, that believeth on him: that is, on the father: that justifieth; that is, that pronounceth not only guiltless, but also perfectly just through Christ; It follows, That justifieth the ungodly. The ungodly; the word ungodly here must be restrained to the number of the elect, or ransomed through Christ, whose falvation was covenanted for, from all eternity, with the father, by the Son, upon the price of his blood and abasement; to be undergone in the fullness of time, at the time appointed by the father, and promised by the Son, to be performed at the time appointed. Now these elected or ordained of the father to eternal life, through the Son; are in the Scriptures one whle, and in one respect termed ungodly; another while, and in another respect styled Saints, and termed godly: these elect are styled ungodly, children of wrath, and enemies to God, whilst in their natural condition of blindness, ignorance, and disobedience, before illumination, new-birth, or regeneration by the Spirit of God; before they be wrought to the faith of Christ, or the faith of Christ be brought to them. But now these elected ones after regeneration, after faith be conveyed into their hearts, they have their name changed by God; they are termed Saints, they are called godly and righteous. So that now see the elect of God, the redeemed through Christ, do stand just before God through Christ, are pronounced perfectly just through Christ; by the word of the father's will, or decree, even whilst in their natural condition, before they be endued with faith, though the elect hear it not till then; 'tis so, The father Justifies the ungodly: therefore we are not Justified by faith, 'tis not counted our righteousness, as being the instrumental efficient cause of a real application of Christ, as the cover of our sins, from the sight of God, because Justified before, even whilst ungodly, before endued with faith. Secondly, faith is not, cannot be in this wise, (as last mentioned) instrumental, because that granted, many places of the Scripture are destroyed; for brevity's sake, I'll allege but one, 'tis that of Isaiah, chap. the 40. ver. 1, 2. if ye weigh the place well, ye shall see that the Ministers command, or commission, is to proclaim the pardon of the elects sins, upon the bare consideration of Christ's pangs and sufferings in their stead.  
Cry unto her, that her iniquity is pardoned, for she hath received at the Lords hand double for all her sins: See now brethren, Isaiah and myself, are in the same error in the Judgement of the Adversary; Isaiah tells ye, and bids all the Ministers of Christ tell their people, as I have told you, that the bare pangs and sufferings of Chest, are the adequate and full means, and cause of the absolution, and pardon of our sins by the father; the Prophet bids us proclaim peace, and pardon to Jerusalem, to the elect, to this person, and to the other, to whomsoever we preach; barely upon the Sons eternal covenant, to die in the fullness of time for us, and the father's acceptance thereof in our stead. So that see Christ is an elected soul is every believer in the eye and purpose of the father, by imputation, before the holy Ghosts comfortable application of that Christ by faith. Cry unto her, that her iniquity is pardoned, for that she hath received at the Lords hand double for all her sins. See now a plain destruction of the direction to the Ministers by Isaiah, upon the adversaries opinion. Had the spirits of these times been living in the Prophet's days, to hear his last recited doctrine, they would have styled him an Antifidian, and termed his words a doctrine of Devils. They would have told him, no man is acquitted, or pardoned of his sins, because of Christ's satisfaction in the eye, or by the will of God, till the soul hath actually owned Christ, as his Saviour, by faith: that no man is just, or Justified through Christ in the sight of the father, till he be actually believing on the Son. I do most willingly receive faith to be a most blessed signal means; but dare not receive it as an instrumental cause, whereby the spirit of God doth bring a soul into the favour of God, who was out of it till then: and secondly for this reason, because it altars and destroys the meaning of many comfortable places of Scripture, this plainly of Isaiah, containing the Minister's commission.  
Thirdly and Lastly, faith cannot be instrumental to the application of Christ, as the cover of our sins, from the sight of God, as that whereby the spirit brings a sinner into the favour and love of God, who was out of it, till that grace came into his soul, applying Christ comfortably to the heart: because that this being granted, the very nature, and being of God, as described in the Scriptures, is consequently destroyed, and denied.  
There be many places in the Scripture, tending to the description of our God: I shall insist upon the places describing him, especially as to the present purpose; and that in Exodus, 3. ver. 14 is very considerable as to the present, when Moses would be instructed by God with his name, to answer the Israelites enquiring it: God sets forth his name by his nature; thou shalt say, I am hath sent me unto you. God in his first answer to Moses, in the beginning of the verse, where he says I am that I am; God holds forth his absolute independing, and eternal subsistency, and being. I am that I am; that is, of myself, not taking my being from the power, pleasure, or help of any pre-existing cause, or thing: this speaks the eternity of his being. Now in these words of God, I am hath sent me unto you; God sets forth the manner, or nature of the being of things in him; of their being in his love, will, or purpose, and consequently, as to our capacity; in his sight and knowledge, as I may say they do set forth the nature of love, will, decree, knowledge, sight, and other attributes of God. This name shows that his love of any man, his will and purpose to have any thing come about, or to pass; his sight, and knowledge of all future events, and things to happen in time, as to us, were all eternally present with God; not taking beginning, or being in him, in his sight or knowledge, in time: God loves not the man to day, that is, doth not will, purpose, or decree to him to day, that good thing, be it either some temporal happiness, yea, or future life eternal; that he did not purpose, will or decree to him, from all eternity: he doth not see, or behold a man to day Justified through Christ, that he did not behold so, before the foundation of the world was laid; I am, saith God, that is, as if God should have said; I am now at this time what I was from all eternity; in respect to will, decree, sight, knowledge, power, etc. Again, I am now at this present, what I shall be to all succeeding times, to eternity; in respect to will, decree, sight, knowledge, power; for all things to come are as present with me. I am (saith God) hath sent me unto you. That place of Peter, in his second Epistle; chap. the 3. ver. 8. which backs my last gloss as a truth in itself, may very well be used to expound the meaning of the former words in Exodus, where he saith, that one day with the Lord is as a thousand years, and a thousand years as one day; A thousand years or eternity, a part past, that is yet to succeed; cannot alter the knowledge, decree, will, or purpose that is in, or with God this day: cannot bring to God a new purpose, or decree, a will in him of doing any thing for any, that was not in him from everlasting. A thousand years, cannot bring one soul to be clean, through the blood of Christ, in the eye or view of God, that is not, or was not so in his eye, this present time, or from everlasting. That God sees all things together, and at once; with one act, view, and inspection; was held sound Polemic, and School Divinity till of late; and certainly was their couclusion, from such places, as I have looked upon last, to see the description of God, as to the present purpose. Now to bring all this to my present purpose. Last, faith cannot be looked upon as an instrumental cause of the application of Christ, as the cover of our sins from the sight of God, as that whereby the spirit of God brings a sinner into the favour and love of God, through Christ, who was out of it, and in his hatred, till that grace came into his soul, applying Christ comfortably to the heart: the reason is, because that this being granted, the very nature and being of God, as described in the Scriptures, is destroyed and denied; that being granted, God can no longer say of himself, as he did to Moses; namely, I am: that is, I am, but now, what I have been from eternity; because that being granted, time hath brought something to him, which was not with him from everlasting: then a day and a thousand years, are not all one with God: God is not the same in the day, that he is in the end of a thousand years after the day. When the grace of faith comes into a soul, makes it an instrumental cause of our righteousness before God; grant it, that thereby we come to be justified in the sight of God, not justified in his sight before; not righteous in his sight through Christ before; and then a thousand years, future time, add much to God, that he had not before: his knowledge and sight of justified persons is increased over it was: his love, that is, his will or purpose to save such, and such, from eternal death, is now come to God, which was not in him, or with him before: his act of pronouncing this man just, or quit from sin, through Christ, is now done and acted by the father in time, which was not done, nor acted by him from everlasting. See brethren, grant faith an instrumental cause of our righteousness, of our being justified through Christ, in the sight of God; and then his nature, and being, as described in the Scriptures, is destroyed and denied. God can no longer say of himself I am. Peter erred, when he said, that one day with the Lord is as a thousand years, and a thousand years as a day. How is God without variableness, and shadow of change, if the adversaries opinion be true? I could say much more to refel the objection, to evidence the impossibility of faith, being instrumental to our Justification through Christ, in the sight of God: but judging I have said enough to prevail with ingenuity; with hearts not possessed with obstinacy, I shall give yea breviate of my long answer, and so go on.  
Faith must not be received as an instrumental cause, or means of our righteousness before God, of our being justified in his fight through Christ. First, because the Scriptures affirm us plainly just in God's sight, before the income of grace into the soul. See the places before quoted, jer. 31. ver. 3. Ezek. 16. ver. 6. & 8. Rom. 4. ver. 5. Secondly, it must not, it cannot be, for if it be received, it destroys many places of Scripture, especially that of Isa. 4. ver. 1, 2. Thirdly, it must not, it cannot be, because so held, as objected, the nature and being of God, as described in the Scriptures, is destroyed and denied, especially as described in Exodus, chap. 3. ver. 14. and in 2 Pet. 3. ver. 8. and elsewhere.  
Well, but perhaps the Adversaries will yet reply for grace, especially for the grace of faith: that 'tis the conditional means for life: that the Gospel promiseth life indeed, but 'tis upon condition of our faith; and therefore the matter, and means at least in part of our salvation.  
Mr. Perkins shall make answer to this in his Commentary upon the Galatians, pag. 157. as Mr. Saltmarsh quotes him; where he thus saith, That the Gospel hath in it no moral condition of any thing to be done of us: Indeed faith is mentioned after the form and manner of a condition, but in truth 'tis the free gift of God, as well as life eternal; and long after that, he goes on and affirms, that our salvation stands in this, not that we know and apprehend Christ, but in that he knows and apprehends us first of all. So to this purpose, 1 joh. chap. 4. ver. 10. Herein is love, not that we loved him, but that he loved us; and therefore I may say, can be no conditional means for life, Mark the 12. ver. 41. the treasury was open for the poor to cast in their small sums, as well as for the rich to cast in much; and in Exodus the 35. At the making of the Tabernacle, the offerings of Goat's hair, and Badgers skins, were accepted as well as gold and silver, and the rich materials; let me cast in my mite, my courser matter, to the destruction of the present objection. The Ministers that hold forth faith, as a condition to be performed by man for life, as without which done by them, they cannot inherit the future glory: if they come to heal wounded spirits, and to quiet disturbed souls with this salve, or means, and otherwise can give them no hope for life; faith being not in their power, to work into the heart of the diseased: they may prove (if God's concurrence be not speedy) like jobs friends, even miscrable comforters. I think that that Minister, that makes faith in Christ the condition for salvation, and do deny man life, unless upon that term; this Gosspel Minister (for so he will be termed) considered duly, with him that denies life, unless upon performance of the whole Law, by and in himself: me thinks this man doth to the Church of God, as Rehoboam said he would do to Israel, complaining of his father Solomon's Taxes: who said his finger should be thicker than his father's loins; if faith be given us as a condition for life, in the New Testament, why then the old kill letter of the Law, which granted life upon Do this, and but upon that condition; is to be termed Gospel, that is, good tidings, rather than the New Testament. Then indeed the Law is a Solomon, heavy to Israel; I, but the Gospel is a Rehoboam, far heavier. For as Mr. Bridges, in his Sermon upon the Canaanitish woman (whose memory I shall ever honour, and bless God for the unvaluable comfort I received thereby:) 'tis harder to believe, then to keep all the commands of God; 'tis harder for man, barely considered as man, (for so it must be put) I say 'tis harder for him to believe, to rest upon Christ faithfully for salvation, then to keep the whole Law. This, if time would permit, were easily evidential; but yet however 'tis granted by all, that faith is beyond, and out of the reach of any man: and that unless the spirit of God shall vouchsafe to work it, at his pleasure, by an inward operation (unbound to do it for any) no man is able to gain: all the Ministers, and means in the world, are not able to furnish one soul with it: these things premised, and received; I leave the world to judge, how improbable 'tis, that faith should stand as a condition for life: the Ministers that make faith a condition for life, ex consequenti, do make the Gospel no glad tidings, but sad tidings: they set out our life, and escaping death at harder terms than the Law did; which was yet impossible for man to observe; or if not so, yet they put it upon a condition, non penes nos, that is, out of our power. O miserable & wretched times, that mount Zion should be turned to mount Sinai! that the blessed signs, seals, and tokens of our salvation by the Lord Christ, should be turned to a Law and Covenant with us, impossible to be performed by us, save at the pleasure and assistance of God's spirit, blowing and breathing this sweet gale of faith, and other graces, but where it listeth. Upon this subject I might increase into a volume, and as the times are, it were not unnecessary; but I almost forbear: give me your ears to a word or two more. I confess sometimes I quote and allege the opinions of men, especially of our modern Divines (with whom I have even solely conversed) but yet this I do not, desiring to work ye to believe the things in hand, because they have said it, that respect I give only to the holy Scriptures; no, I do it to prevent prejudice to the truths in hand; I'll therefore conclude all with that of Mr. Greenham, in his tractate of Blessedness, in his works set forth by Mr. Holland, siding much (methinks) with what I have held forth to ye, in these last Sermons; speaking there of salvation, the true blessedness of man, he saith, that our future salvation, 'tis purposed by the father, the son performs it, and the holy Ghost ratifies it to us. So that see, the work of the holy Ghost is confirmation in this life to a soul, of his future happiness: granted by the father, upon the purchase of the Son, eternally, before the ratification thereof by the holy spirit in time, by faith. And under favour, this I take to be the most is attributed to the work of the spirit in all the Scriptures, as concerning our salvation: namely ratification, confirmation, assurance, or manifestation; of what in respect to our future condition hath been from everlasting, gained by the son, granted by the father, and irrevocably concluded by both, in their mutual and eternal covenant for the elect. In respect therefore to illumination, and faith conveyed to our souls, which gives sight, and hope, of future glory through Christ, which was promised to be wrought in the hearts of his disciples, and Church, by the holy Ghost; he is called the Comforter, not a Saviour; john the 14. ver. 26. his work of faith, upon the hearts of men, is in Ephesians the 1. ver. 14. termed the earnest of our inheritance; the earnest money ye know gives a man to hope and expect the full pay at the appointed day, according to promise or bargain; faith is the earnest, not the price of our inheritance. And in another place, we are said hereby to be sealed unto the day of redemption; so that the work of faith, is to give or work in us the hope, expectation, and assurance of the already concluded and accomplished salvation for us: all which amount up to that description of faith by the Apostle: Hebrews the 11. ver. 1. Faith is the ground of things hoped for, the evidence of things not seen.  
Let me add that of Mr. Maxey, before the King at Whitehall, Tuesday the 8. of january, 1604. in the conclusion of his Sermon upon that of the Apostle, Rom. the 8. ver. 30. Moreover, whom he hath predestinated, them also he hath called, etc. he hath these words: Thus in predestination we behold God the Father choosing of his love; in calling we hear God the Son teaching by his word: in justifying, we feel the comfort of God the holy Ghost, sealing by his spirit. By and by after, he saith thus to our purpose; calling inlightneth the mind with spiritual knowledge: justifying goeth further, and sealeth up the heart with heavenly comfort. Yet more for our purpose presently after, and alleged out of Bernard, Every one of us after this life, desire and hope to enjoy eternal glory. Behold, says he, Conceditur in praedestinatione, promittitur in vocatione; ostenditur in justificatione, percipitur in glorificatione. In praedestination there is the first grant: in calling, it is directly promised: in justifying it is plainly showed: in glorifying there is livery and seisin, the full possession of all.  
Thus ye may see, that in Queen Elizabeth's days, and in the immediate succeeding times, my opinion and Judgement, which was, that faith was but a blessed sign, seal, or pledge of God's eternal favour, purpose, or dercee, to save us: not a cause, or means to work God thereto, not bend to it before, was admitted the presence of the Court itself, and the most of the Nation. But now this illegitimate, this child of Hagar, the offspring of shallow humane reason (I mean the Arminian Tenants;) I say that now they have so long been favoured, and countenanced, that small parishes will deal by Christ's doctrine, I mean free grace, as the blinded and perverse Jews did by our Saviour himself, pelt him, and stone him with reproaches; at him that shall preach it, as they dealt by our Jesus, say he is mad, or hath a devil, at least most fiercely oppose it. Now to draw to an end; perhaps ye will say, I set too too little price, or value upon faith, obedience, or, repentance; and do account so slightly of them, as that man will hardly long after them. As to this, I shall need say no more, than what hath been often spoken in your hear, as to this purpose. I prise faith as Saint Peter did, I call it precious faith; though it becomes not his salvation, yet it brings about invaluable blessings; it gives light to them that sit in darkness, and in the shadow of death; it takes off the heaviest burden can be laid upon man in this life; it cures the wounded spirit, that cannot be born; it brings peace external, the blessings of this life; it brings peace internal, the peace of conscience, by giving him hope and assurance of his peace eternal, accomplished for him by Christ; faith brings sanctification with it, it outs sin and Satan; being in the heart, it keeps Satan from re-entrance, Eph. the 6. ver. 16. Take the shield of faith, whereby ye shall be able to quench all the fiery darts of Satan: without faith all our works are inacceptable to God, little or no difference betwixt transgression of the Law, and conformity to it, as to the subject matter.  
Many more are the benefits of faith; so precious tis, that I say to God in my wishes daily, as the woman of Samaria, to Christ concerning it, or the water; Lord evermore give me this; this, though thou strippest me of all things in this life whatever: and O Lord give me obedience and due conformity to thy will; though it will not save me from eternal destruction, it will keep the doctrine of Christ from being evil spoken of, from being blasphemed: it will stave off the temporal wrath and vengeance of God from me, it will keep thee from Gods becoming to thee as an enemy: or Lord if I lapse to disobedience, then grant me the renewing grace of repentance and conversion; for than that shall become my sanctuary and City of refuge, that I may be safe from the destroyer, from the temporal vengeance of the Almighty.  
FINIS.