Vindiciæ justificationis gratuitæ = Justification without conditions, or, The free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of Mr. B. Woodbridge in his sermon, entituled (Justification by faith), of Mr. Cranford in his Epistle to the reader, and of Mr. Baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the New Covenant is proved, and the arguments against it, are disproved / by W. Eyre ...

CHAP. XVI. Of Mr. Woodbridges Answer to the third Objection, which he hath framed concerning our being in Co∣venant with God before beleiving.

THis last he scoffingly cals the great Argument, which as he hath proposed it, was none of mine. We fell upon our dis∣course of the Covenant a, upon his saying that Christ was not justified according to the tenor of the New Covenant; whereunto I replyed; If the New Covenant were made with Christ, then Christ was justified according to the tenor of the New Cove∣nant; But the New Covenant was made with Christ, Ergo. He denyed the Assumption. But by the way let me give the Rea∣der the Reason of the Sequel, which is as followeth; The New Covenant containes all the Promises which God hath made to the Head and the Members, both to Christ Personal, and to Christ Mystical; the same Covenant is conditional to him, and absolute to us; a Covenant of Works to him, but a Covenant of Grace to us. Now if it be one and the same Covenant, by which Christ and we are Justified, (though in a far different manner) scil. he by Works, and we by Grace, he by his own Righteousnesse, and we by his; then his Justification was by vertue of the New Cove∣nant, that we are justified by. We read but of one Covenant that was made with Christ, by, and according unto which he was ju∣stified, when he had paid the debt which he had undertaken.

To confirme the Assumption, That the New Covenant was made with Christ, I alleadged (1) the Judgement of the late Assembly, who in their larger Catechisme b have laid down this Proposition, in terminis, The Covenant of Grace was made with Christ as the second Adam, and in him, with all the Elect as his seed. First he denied the Allegation, (though I beleeve at another time he would have taken my word for a greater matter) I desired Mr. C. an Assembly man, (who sat next unto him) to de¦clare,

whether it were not so; but he refused to speak, though I urged him twice: Had he remembred the words of our Saviour, John 8.37. I dare say, he would not have refused to perform so just an office: At length a Gentleman that stood by (one of the Parish Elders) ingenuously acknowledged, That I had truly al∣ledged it. Then Mr. W. denied their authority, saying, It was a Humane testimony. I accepted his Answer, and desired the peo∣ple to remember what Mr. W. had told them (knowing that many present would receive it sooner from him, then they would from me) That the Authority of the Assembly, is but Humane, and not Divine, and Infallible; and consequently, That their Votes, and Determinations, are of no greater force, then the Proofs and Reasons which do confirm them. And therefore, I immediately offered him Divine Authority, in the Argument following: If they with whom God did make the New Covenant, when it was first revealed and exhibited, were in that federal Act or Relati∣on, the types and figures of Jesus Christ, then the New Cove∣nant was made onely with Christ. For that which is attributed to a person, as a type, or figure, belongs properly and peculiarly to the Antitype. But all they with whom the New Covenant was made, when it was first exhibited, were in that federal Relation the types of Christ, Ergo. The Minor was proved thus, The New Covenant was made with Abraham; but Abraham in his federal Relation, or in receiving that Covenant, was a type of Christ, Ergo. Whereunto (if it had been needful) I had added divers other Instances; as of Noah, Phinehas, David, &c. who in the respective Covenants, which God made with them, were also types and figures of Jesus Christ. The Covenant made with Noah, Gen. 9.9. was, (as our Divines c have observed) the Covenant of Grace; and that Scripture it self doth make it manifest, Isai. 54.8, 9. Now Noah in receiving the Covenant, was a type of Christ; for it followed immediately upon the offering up of his Sacrifice, Chap. 8. v. 20, 21. which clearly signified, That all the effects of Gods Covenant are procured for us, by that Sacrifice of a sweet smelling savor, which Christ hath offered, Eph. 5.2. So Phinehas his Covenant concerning the everlasting Priesthood, Num. 25.12.13. was the very same which was confirmed by oath unto Christ, Psal. 110.4. it was made with Phinehas as a Typical Mediator,

because he stood in the gap, to turn away Gods wrath, Verse 11. In like manner the Covenant made with David, was the Cove∣nant of Grace, 2 Sam. 23.6. And therefore it is called The sure mercies of David, Isai. 55.3. Now that David in receiving that Covenant, was a type of Christ, is evident from Acts 13.34. Psalm 89. verses 3, 4, 19, 20, 24, 28, 34, &c. But I must return to Mr. W. who denied the Major, viz. That the Covenant made with Abraham, was the New Covenant; which I proved in this wise. If the whole New Covenant be comprised in this one promis••, I will be thy God, and the God of thy Seed, then the New Covenant was made with Abraham: But the whole New Covenant is comprised in this promise, I will be thy God, &c. Ergo. He answered, I deny all: I replied to him, That the Sequel is evident; forasmuch as this promise is the sum of the Covenant made with Abraham, Gen. 17. And the Assumption is acknowledged by all Divines d that ever I met with; nay the Apo∣stle himself calls it the Gospel, Gal. 3.8. If my memory fail not, he affirmed, That the Covenant made with Abraham, was onely concerning temporal blessings as the Land of Canaan, &c. where∣of Circumcision was a Seal. I well remember, That upon his often affirming, that the New Covenant made with us, is, this Condi∣tional promise, If thou believest, thou shalt be saved; I offered him this Argument, to evict the contrary; If we are in Covenant, or do partake of some benefits of the Covenant before we do be∣lieve, then that conditional promise is not the New Covenant; but we do partake of the same benefits of Covenant, before wee doe believe. Ergo. The reason of the Sequel, is, because the cond••tion must be performed, before the benefit, which is pro∣mised upon condition, can be received. The Minor was proved by a medium, which Mr. Rutherford e makes use of, for the same purpose. The Spirit which works Faith, is given us before we do believe; but the Spirit which works Faith, is a blessing of the New Covenant, and given us by vertue of the Covenant. Ergo, We do partake of some blessings or benefits of the New Cove∣nant before we believe. He denied, That the Spirit which works Faith, is given us by vertue of the New Covenant, which I proved

from the Tenor of the New Covenant mentioned, Heb. 8.10. I will put my Laws in their minde, &c. and they shall all know me. He denied, That this was a promise of the Spirit which works Faith, but rather of the Spirit of Adoption, which follows Faith: That it is a promise of the Spirit which works Faith, was proved from John 6.45. where our Saviour, having shewn that none do believe, but by a Divine and Supernatural power, No man can come to me, except the Father draw him, he addes, It is written in the Prophets, they shall be all taught of God, i. e. God will give his Spirit unto all that are ordained to life, which shall enable them to believe: The places in the Prophets, where this is written, or promised, are Isa. 54.13. and Jere. 31.34. which is cited by the Apostle, Heb. 8. Then he denied, That this was the New Covenant made with us; whereunto I replied, The New Cove∣nant which is made with Spiritual Israel, is the Covenant made with us; but this Covenant is made with Spiritual Israel, Ergo. His Answer was, I deny all; Though the Major be as clear as the Sun, That all the Elect, whether Jews or Gentiles, are Spiritual Israel, or the Seed of Abraham. See the Ninth, Tenth, and Eleventh Chapters to the Romans, and Gal. 3.26, 29. And the Assumption is in the Text, This is the Covenant that I will make with the house of Israel in those days, &c. And therefore I rejoyned, Contra negantem principia, non est disputandum; and so our Conference brake off. I have here given the Reader a true Narrative of our Discourse concerning this matter, wherein I take the Lord to witness, I have not wittingly concealed, or added a syllable, to vary either from his sence, or my own.

§. 2. I shall now return to his Printed Discourse, and take things in the same order as they lie before us. The Argument, as he hath formed it, runs thus: If we are in Covenant before we be∣lieve, then we are justified before we believe; but we are in Covenant before we believe, Ergo. Wherein (1) he blames the Proposition; For (sayes he) though it were supposed that we are in Covenant before Faith, yet it will not follow, That we are justified: His Reason is, Because the blessings of the Covenant have an order and dependance one upon another, and are enjoyed successively one after another. But by his favor, the Sequel is not invalidated by this Reason; for though a man be not sanctified,

and glorified before Faith; yet if he be in Covenant with God, i. e. One of the Elect, to whom the Grace of the New Covenant appertains, he is certainly justified: For (1) God from all eter∣nity, did will, not to punish his Elect ones; which (as hath been shewn) is real Justification, it being forgiveness in the heart of God: Or (2) taking it for an effect of his Will, Justification is the first benefit that doth accrew to us by the death of Christ. God hath promised from thence forth to remember the sins of his people no more, Isa. 43.25. & 54.9. and in Ezek. 36.25. He first promiseth to cleanse us from all our filthiness, (which must be meant of our Justification; for by Sanctification, our inherent filthiness is not perfectly cleansed in this life,) and then to give us a new heart. And Chap. 16. he first sayes unto the Soul, Live, (which is the sentence of Justification) and then he a∣dorns it with the precious gifts of his holy Spirit. It is sufficiently known, That the generality of our Protestant Divines, in comparing the blessings of the Covenant, have given the preceden∣cy to Justification; some have ascribed to it, a priority of time, but all of Nature, before the rest, Perperàm & absurde prorsus inter effecta Sanctificationis numeratur Justificatio, quae illam natura praecedit, &c. Justification (sayes Tilenus f) is most absurdly made an effect or consequent of Sanctification, which in nature doth go before it: A man cannot be sanctified, until he is first justified; for the tree must be good, before it can bring forth good fruit. Bishop Downham g accounts it a gross error, to say, That Sanctification goes before Justification; For (sayes he) Sanctification is the end and fruit, &c. So that if they have right to any benefit of the Covenant before Faith, it must be to Justification; for Faith is a part of Sanctification, and the same thing cannot be before it self.

§. 3. (2) He denies the Assumption, viz. That we are in Covenant with God, or, that we have any right and title to any blessing of the Covenant, before we believe: But before he will give his Reasons for the Negative, he is willing to hear mine for the Affirmative. This seeming civility, ushers in a notorious slan∣der, That [I was so obstreperous in our Conference, that I would not give him a fair hearing,] which hath been sufficiently dis∣proved in another place h; nay, his own mouth did acquit me, in

the close of that discourse, before (I belive) a thousand witnesses. I wonder, though his Conscience was asleep when this fell from his Pen, that his memory should fail him i: Me thinks he should have been more tender of his own reputation, then to contradict himself, though he had a desire to blast mine; but, as if it were not enough to mis-report my actions, he takes upon him the office of God, to judge my heart. I believe (sayes he) he is resolved to give it unto no body else, whiles the judgement of the cause must be left to the people. Yes to himself, or any one else, when I have an occasion for the like essay. I am sure he hath not found me heretofore, of so morose a spirit, as not to weigh and yeeld unto better reason; he is no fit champion to defend the Faith, who is so much a stranger to the rules of Charity, which thinketh no evil▪ but hopes the best . I confess, I am yet to seek for the Reason of his next clause [whilest the judgement of the cause must be left to the people.] One would think, that he who leaves the judge∣ment of his cause unto the people, should be most willing, they should have a fair hearing of whatsoever can be said, either pro or con, or else he cannot expect their Votes should be for him. The people are apt to think he hath the better cause, whose mouth is stopt. But perhaps it sticks in his stomack, That in our Confe∣rence, I desired the people to weigh and judge of some interpreta∣tions of Scripture, which were given by him. It was far from my thoughts to refer the decision of the Question unto most voices, either of Ministers, or people. The Judgement desired, was that of private discretion, and not of publick determination; though the latter ought not to be usurped by Min••sters, whose Reasons, and not their Votes, must satisfie mens Consciences; yet the former ought not to be denied to the meanest Christians, who are required to judge for themselves k, to prove l, and try m, the Doctrines which are brought unto them. Now why this expression should be faulted, I see no cause, unless men would have the people to content themselves with an implicite Faith, such as the Romanists do allow their disciples, who use them as Babes, which must swallow whatsoever their Nurses do put into their mouths n. The Church of Christ (saith Optatus) is rationabilis, she hath the use both of Natural and Supernatural Reason. Did Christians more gene∣rally see with their own eyes, make use of that Light and Reason

which God hath given them, they would never acquiesce in many of those Dictates, which are imposed upon them: will any man that hath a spark of Reason beleeve that [I am] doth signifie [I will bee.]

§. 4. Well, now he hath heard my Reason, That we are in Covenant, or have a right and title to the blessings of the Co∣venant before we beleeve, because some benefits of the Cove∣nant, to wit, the Spirit which workes Faith, is given us before we beleeve: What hath he to say against it? 1. He undertakes to explaine (that which is plain enough) the word [Give] as that it is taken (1) for constituting, or appointing, and (2) for the actual collating of a benefit, so as that it is received, and pos∣sessed by him, to whom it is given. 2. He tels us of sundry ways, how the Spirit is said to be given (1) Essentially, (2) Personally, (3) Operatively. All which, is nothing at all, to the matter in hand; but serves meerly to raise a dust to blind the unwary Rea∣der. The termes need neither distinction nor explication, being easie enough to be understood by the weakest capacity. When we say, That the Spirit which works Faith, is given us before wee beleeve; none can well imagine that we meant it of Gods pur∣pose, or decree to give the Spirit▪ but of the actuall sending, or bestowing of him; nor yet of an Essentiall, or Personal giving of the Spirit, so as to be Hypostatically united to us as the God-head of the Son is to the Humane nature; though some godly men o, have affirmed, that the person of the Spirit dwels in the Saints, from those Texts, John 14.16, 17, 26.15.26. 2 Tim. 1.14. Rom. 8.11. 1 Cor. 6.19.3.16. Yet none (that are sober) ever affirmed, that the person of the Spirit, dwelleth in us in such a manner, as to make us one person with himselfe, or to commu∣nicate his personal Properties to us; so that I may say of this Ar∣gument, as Maldonate of a certain Text in the Gospel, hic locus facilior esset, si nemo cum exposuisset, it had been more plain and perspicuous, if these distinctions had been omitted. I see not how a man could imagine any other sence then this, That God accor∣ding to his gracious Covenant doth in his appointed time, give, or send his Spirit, in the preaching of the Gospell, to work Faith in all those that are ordained to life; So that the Spirit is the cause, and Faith the effect. It matters not how he is given, whe∣ther

Personally or Operatively; for if the Spirit which works Faith be given us by vertue of the New Covenant, then some benefit of the Covenant is bestowed upon us before we beleeve; Quod erat demonstrandum.

§. 5. Though the Spirit be not given us (as he saith) one atome of time before we beleeve; yet that weakens not the force of the Argument; it is enough for my purpose that it hath a precedency in order of nature, though not of time; and that Faith is not be∣fore the Spirit, for then Faith is not the condition of the Covenant, (seeing the condition goes before the thing conditioned) and con∣sequently, that conditional Promise If thou beleeve, &c. is not the tenor of the New Covenant: Either he must say (1) That the Spirit doth not work Faith; and that it is a work of Nature, to wit, of our own Free will, contrary to innumerable Scriptures. Or (2) That the Spirit which works Faith, is not given us by vertue of the New Covenant; which was disproved by comparing. Joh. 6.45. with Jer. 31.34. & is contrary to those Scriptures, which affirmed that all spi∣ritual blessings are given us in and through Christ, Eph. 1.3. Rom. 8.32. Or (3) that there is some other condition of the Covenant, besides and before Faith, as they p that make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ingenuity and towardlinesse of nature, the condition of con∣version, or (4) that there are two New Covenants; one absolute, and the other conditional; one, wherein Faith is promised without condition; the other, wherein all things else are promised upon condition of Faith; of which more in its place.

§. 6. Whereas he chargeth me with often abusing that received maxime, Posita causa ponitur effectus. Leting passe his uncivil language, I say (1) that in our discourse, I did not so much as mention it nor at any time else, but with such cautions and limita∣tions, as Artists q give, understanding it of causa proxima & completa; and then I conceive causa posita in actu, the effect must necessarily follow. (2) I cannot see that it is any abuse to ap∣ply it to the death of Christ, in effecting our Justification, or de∣liverance from the curse; his death and satisfaction being the ade∣quate and immediate cause therof, for when the debt is paid, the ob∣l••gation is no longer in force. (3) Though I understood this maxime never so well, it would little advantage Mr. Woodbridges cause, That Faith is the condition of having the Spirit in our first

conversion, unlesse it would prove that the cause is produced by its immedate effect.

§. 7. That which follows is altogether impertinent, as a man (saith he) doth first build himselfe an house, and then dwels in it, so Christ by his Spirit, doth build, organ••ze, and pre∣pare the Soule to be an house unto himselfe, and then by the same Spirit dwels in it immediately. What is this to prove, that no man hath interest in the Covenant, before he beleeves; or that the Spirit, which workes Faith, is not given us before Faith? We grant that Christ by his Spirit doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 build or prepare the Soule to be his house, and then dwels in it r, vouchsafes more sensible effects of his presence; but is not that organizing, preparing act of the Spirit, one benefit of the Covenant? and is not the Spirit in that act, the cause of Faith? if so! then wee have an interest in the Covenant before Faith, for he that hath jus in re, doubtlesse hath jus ad rem; when wee have the benefits of the Covenant, it cannot bee denied but wee have a right and title to them. I find that s Mr. Burges mentions this answer, but (saith he) it is not safe to go this way, for that grand promise, Ezek. 36.26. Doth evidently argue the habits or internall principles of grace, are before the actions of grace.

§. 8. His next passage gives us little evidence of a heart prepa∣red, and organized by the Spirit of Christ, it being false and slan∣derous, This (saith he) is that which I would have spoken publickly in answer to the Argument, if Mr. E. had not been beyond measure obstreperous. (1) I dare say such as know Mr. Woodbridges tongue and forehead, will not easily beleeve, that he would be hindred from speaking his whole mind: But (2) my innocency in this matter hath been cleared by persons t more worthy to be beleeved then Mr. W. especially when be speaks in his owne cause. (3) I shall adde, that I verily beleeve, he then spake near as many words, I am sure, as much to the purpose, as this which he hath Printed; I well remember some passages which are here omirted, as that saying▪ anima fabricat sibi domicilium, the Soul formes the Body, and then dwels in it; as the soul works first efficiently, that afterwards it may act formally, so doth the spirit in our conversion, &c. (4) If he spake no more it was his owne fault; for all that were present, doe know, that the onely an∣swer

I could get unto divers Syllogismes was, I deny all: But this he intended, rather to vilifie me, then to excuse himselfe.

Notes

• a

  See before, cap. 15.
• b

  pag. 7·
• Mr. R. H.
• c

  Iun. orat. 2. de foed. novo. Rivet. in loc. Quamvis faedus illud videatur tantùm spectare praesentem vitam, tamen altiùs conscendendum est ad rem signi∣ficatam; est enim foedus gratiae, &c.
• d

  Haec promissio, Ero Deust••••s, &c. b••evissimae quidem verbis, led sensu am∣pliss••m••, ad hanc ••••im ••efern••tur omnes quae in scripturis spaersae su••t promissio∣nes, ••raese••im quae sunt de sa∣lute eterna, &c. Zanch. de Nat. Dei. l. ••. c. 5. q. 2. s••ct. 5. Hoc foedere, ju∣stificationis gra∣tia conti••e••ur Pisc. Anal. in Gal. 3 6. Cum multis aliis.
• e

  Nihil falsius est dogmate ist•• Arminian••, ••e∣minem diligi in Christo, nisi actu existentem in ••o per fidem, nam per & propter Christum datu•• Spiritus Sanctus, per cujus gratiam credimus, Joh. 7.36. & 1••.16. Exercit. p. 38.
• f

  Syntag. p. 2. c. 45. Thes. 38.
• g

  New Cov. p. 289.
• h

  See the Epi∣stle to the Rea∣der before my Sermon, on Psal. 45.6.
• i

  Oportet— esse memorem.
• 1 Cor. 13.5, 7.
• k

  Iob 5.27.
• l

  1 Thes 5.21.
• m

  1 Ioh. 4.1. Acts 17.11.
• n

  Vid. Dave••. de judice, &c. ••.16••.
• o

  Cottons answ. to Baily. p. 36.
• p

  Dr. Ham. let. to Dr. Cheyn. p. 118.
• q

  Keck▪ syst. log. p. 145.
• Heb. 3.3.
• r

  2 Cor. 6.16. Joh. 14.23.
• s

  Of Justif. p. 183.
• t

  See the Ep. before my Ser.