Vindiciæ evangelicæ or The mystery of the Gospell vindicated, and Socinianisme examined, in the consideration, and confutation of a catechisme, called A Scripture catechisme, written by J. Biddle M.A. and the catechisme of Valentinus Smalcius, commonly called the Racovian catechisme. With the vindication of the testimonies of Scripture, concerning the deity and satisfaction of Jesus Christ, from the perverse expositions, and interpretations of them, by Hugo Grotius in his Annotations on the Bible. Also an appendix, in vindication of some things formerly written about the death of Christ, & the fruits thereof, from the animadversions of Mr R.B. / By John Owen D.D. a servant of Jesus Christ in the work of the Gospell.

CHAP. XXXIII.

Of keeping the Commandements of God: And of Perfection of Obedience, how attaineable in this Life.

THE Title of Chapter 16^th in our Catechist, is of Keeping the Commandements, and having an eye to the reward, of perfection in vertue and Godlinesse to be attained; and of departing from Righteous∣nesse and Faith. What the man hath to offer on these severall heads, shall be considered in order. His first Question is.

Q. Are the Commandements Possible to be kept?

Ans. His Commandements are not grievous, Joh. 5. 3. My yoake is easy, and my burthen light, Math: 11. 30.

1. I presume it is evident to every one, at the first view, that there is very little relation between the Question and the Answer thereunto suggested. The inquiry is of our strength & power: the Answer speaks to the nature of the Commands of God. It never came sure into the mind of any living, that the meaning of this Question, Are the Commandements possible to be kept? Is, is there an absolute impossibility from the nature of the Commands of God themselves that they cannot be kept by any. Nor did ever any man say so, or can without the greatest Blasphemy against God. But the Que∣stion is, what Power there is in Man to keep those Comman∣dements of God; which certainly the Texts insisted on by M. B. doe not in the least give an Answer unto.

2. He tels us not, in what state or condition he supposes that per∣son to be, concerning whom the inquiry is made, whether he can possibly keep the Commandements of God or no: Whether he speaks of all men in generall, or any man indefinitely, or restrainedly of Belie∣vers. Nor,

3. Doth he informe us, what he intends by keeping the Com∣mands of God? Whether an exact, perfect, and every way com∣pleat keeping of them, up to the highest degree of all things, in all things, Circumstances and Concernements of them: or whe∣ther the keeping of them in an universall sincerity, accepted before God, according to the tenure of the Covenant of Grace, be in∣tended. Nor,

4. What Commandements they are, which he chiefely respects, and under what Consideration: Whether all the Commands of the Law of God as such; or whether the Gospell commands of Faith and Love, which the places from whence he answers do respect. Nor,

5. What he means by the impossibility of keeping Gods com∣mands, which he intends to deny; that which is absolutely so from the nature of the thing its selfe, or that which is so only in some respect, with reference to some certain state and Conditi∣on of Man.

When we know in what sence the Question is proposed, we shall be enabled to returne an Answer thereunto, which he that hath proposed it here, knew not how to doe: In the mean time, to the thing its selfe intended, according to the light of the pre∣mised Distinctions, we say that all the Commandements of God, the whole Law is excellent, pretious, not grievous in its selfe, or its own Nature, but admirably expressing the Goodnesse, and Kind∣nesse, and Holinesse of him that gave it, in Relation to them to whom it was given, and can by no means be said, as from it's selfe and upon its own account, to be impossible to be kept. Yet,

2. No unregenerate man can possibly keep, that is, hath in himselfe a Power to keep any one of all the Commandements of God, as to the matter required, and the manner wherein it is required. This impossibility is not in the least relating to the Nature of the Law, but to the impotency, and corruption of the Person lying under it.

3. No man though regenerate, can fulfill the Law of God Per∣fectly,

or keep all the Commandements of God, according to the Originall tenour of the Law, in all the Parts and Degrees of it; nor ever any man did so, since sinne entred into the World; for it is impossible that any regenerate man should keep the Com∣mandements of God, as they are the tenour of the Covenant of works. If this were otherwise, the Law would not have been made weake by sinne, that it should not justify.

4. That it is impossible, that any man though regenerate, should by his own strength fulfill any one of the commands of God, seeing without Christ we can do nothing, and it is God who works in us to will and to doe of his good pleasure.

5. That to keep the Commandements of God, not as the tenour of the Covenant of Works, nor in an absolute perfection of o∣bedience, and correspondency to the Law; but sincerely and up∣rightly, unto Acceptation, according to the tenour of the Covenant of Grace, and the obedience it requires, through the assistance of the Spirit, and Grace of God, is not only a thing possible, but ea∣sy, Pleasant, and Delightfull.

Thus we say,

1. That a person Regenerate by the Assistance of the Spirit and grace of God, may keep the Commandements of God, in yeeld∣ing to him, in answer to them, that sincere obedience, which in Jesus Christ, according to the tenor of the Covenant of Grace, Is required: yea it is to him an Easy and Pleasant thing so to doe.

2. That an unregenerate Person should keep any one of Gods Commandements as he ought, is impossible, not from the Na∣ture of Gods Commands, but from his own state and Condi∣tion.

3. That a Person, though Regenerate, yet being so but in part, and carrying about him a body of Death, should keep the Commands of God, in a perfection of Obedience, according to the Law of the Covenant of Works, is impossible from the condi∣tion of a Regenerate man, and not from the Nature of Gods Com∣mands. What is it now that M. B. opposes? Or what is that he Asserts?

I suppose he declares his mind in his Lesser Catechisme, Chap. 7. Q. 1. where he proposes his question in the words of the Ruler amongst the Jews; What good shall a man doe that he may have

eternall life? An Answer of it followes in that of our Saviour, Math. 19. 17, 18, 19. If thou wilt enter into Life, keep the Commande∣ments.

The intendment of this inquiry must be the same with his that made it, as his Argument in the whole is; or the Answer of our Saviour, is no way suited thereunto: Now it is most evi∣dent, that the Inquiry was made according to the principles of the Pharifees, who expected Justification by the Works of the Law, according to the tenour of a Covenant of Works, to which presumption of theirs, our Saviour suits his Answer: and seeing they sought to be justified, and Saved as it were, by the Works of the Law, to the Law he sends them. This then being M B's sence, wherein he affirmes that it is possible to keep the Commande∣ments, so as for doing good, and keeping them, to enter into life, I shall only remit him, as our Saviour did the Pharisees to the Law: but yet I shall withall pray, that our mercifull Lord, would not leave him to the foolish choyce of his own darkned heart, but in his due time, by the blood of the Covenant, which yet he seems to despise, send him forth of the Prison wherein is no water.

Q. 2. But though it be possible, to keep the Commandements, yet is it not enough, if we desire and endeavour to keep them; although we actually keep them not? And doth not God accept the Will for the Deed?

Ans. 1 Cor. 7. 19. Math. 7, 21, 24, 26. Jam. 1. 25. Rom. 2. 10. Joh. 13. 17. Luk. 11. 24. 2 Cor. 5. 10. Mat. 16. 27. Revel. 22. 21. Mat. 19. 18, 19. In all which places, there is mention of doing the will of God, of keeping the Commandements of God.

The aime of this Question, is to take advantage at what hath been delivered by some, not as an ordinary Rule for all men to walke by, but as an extraordinary relief for some in distresse. When poore soules bowed down under the sence of their owne weaknesse, and insufficiency for obedience, and the exceeding unsuitablenesse of their best performances to the spirituall and exact perfection of the Law of God, (things which the proud Pharisees of the world are unacquainted withal) to support them under their distresse, they have been by some directed to the consideration of the sincerity that was in their Obedience, which they did yeild, and guided to examine that, by their desires and endeavours. Now as this direction is not without a good foundation in the Scripture, Nehemiah describing the Saints of

God by this character, that they desire to feare the name of God, Neh. 1. 11. and David every where professing this, as an emi∣nent property of a Child of God, so they who gave it, were very farre from understanding such desires, as may be preten∣ded as a colour for floath, and negligence, to give countenance to the soules and consciences of men in a willing neglect of the performance of such dutyes, as they are to presse after; but such they intend, as had adjoyned to them, and accompa∣nying of them, earnest continuall sincere endeavours (as M. B. ac∣knowledgeth) to walke before God in all well pleasing, though they could not attaine to that perfection of obedience that is required. And in this case, though we make not apply∣cation of the particular Rule of accepting the will for the deed, to the generall case, yet we feare not to say, that this is all the perfection, which the best of the Saints of God in this life at∣taine to, and which according to the tenour of that Covenant wherein we now walk with God in Jesus Christ, is accepted. This is all the doing or keeping of the Commandements that is intended in any of the places quoted by M. B. unlesse that last: wherein our Saviour sends that proud Pharisee, according to his own principles to the Righteousnesse of the Law which he followed after, but could not attaine. But of this more afterwards. He farther argues,

Though it be not only possible but also necessary to keep the Commandements, yet is it lawfull so to do that we may have a right to eternall Life, and the heavenly inheritance? May we seeke for honour, and glory, and immorta∣lity, by well doing? is it the tenour of the Gospell that we should live upright∣ly in expectation of the hope hereafter? and finally ought weto suffer for the Kingdome of God, and not as some are pleased to mince that matter from the kingdome of God? where are the testimonies of Scripture to this purpose?

An. Revel. 22. 14. Rom. 2. 6, 7, 8. Tit. 2. 11, 13. 2 Thess. 1. 5.

Ans. 1. In what sence it is possible to keep the Commande∣ments, in what not, hath been declared. 2. How it is necessary or in what sence, or for what end, M. B. hath not yet spoken, though he supposeth he hath; but we will take it for granted that it is necessary for us so to do; in that sence, and for that End and purpose, for which it is of us required. 3. To allow then the Gentleman the advantage of his Captious proceedure

by a multiplication of entangled queries; and to take them in that order wherein they lye.

To the first, whether we may keep the commandements that we may have right to eternall life. I say 1. keeping of the Commande∣ments in the sence acknowledged may be looked on in respect of Eternall life, either as the cause procuring it, or as the meanes conducing to it. 2. A right to eternall life may be considered in respectof the Rise and Constitution of it, or of the present evidence & last enjoyment of it. There is a twofold Right to the Kingdome of Heaven; a Right of desert according to the te∣nour of the Covenant of works; & a right of promise according to the tenour of the Covenant of Grace. I say then, that it is not lawfull, that is, it is not the way, Rule, & Tenour of the Gospell, that we should do or keep the commandements, so that that doing or keeping should be the cause procuring & obtaining an original Right, as to the rise and constitution of it, or a Right of desert to eternall Life. This is the perfect tenour of the Covenant of works and Righteousnesse of the Law; do this and live; if a man do the worke of the Law he shall live thereby; and if thou will enter into life, keep the Commandements; which if there be any Gospell or new Covenant confirmed in the blood of Christ, is antiqua∣ted as to its efficacy, and was ever since the entrance of sinne into the world, as being ineffectuall for the bringing of any soule unto God, Rom. 8. 3. Heb. 8. 11, 12. This if it were need∣full, I might confirme with innumerable Texts of Scripture, and the transcription of a good part of the Epistles of Paul in parti∣cular. 3. The inheritance which is purchased for us by Christ, & is the Gift of God, plainely excludes all such confidence in keeping the Commandements, as is pleaded for. For my part, I willingly ascribe to obedience any thing that hath a con∣sistency (in reference to eternall life) with the full purchase of Christ, and the free donation of God; and therefore I say 4. as a meanes apointed of God, as the way wherein we ought to walk, for the coming to, & obtaining of the Inheritance so fully purchased and freely given, for the evidencing of the right gi∣ven us thereto by the blood of Christ, & giving actuall admission to the enjoyment of the purchase, and to testify our free accep∣tation with God, and Adoption on that account, so we ought to do, and keep the Comandements, that is, walke in holinesse, with∣out

which none shall see God. This is all that is intended, Re. 22. 14. Christ speaks not there to Unbelievers, shewing what they must do to be justifyed & saved; but to redeemed, justifyed, & sanctifyed ons, shewing them their way of admission & the meanes of it to the remaining priviledges of the purchase made by his blood.

His next question is, May we seeke for honour and glory and immor∣tallity by well-doing? which words are taken from Rom. 2. 7, 8.

I answer, the words there are used in a law sence, and are declarative of the Righteousnes of God, in rewarding the keepers of the Law of nature, or the Morall Law, according to the Law of the Covenant of Workes. This is evident from the whole designe of the Apostle in that place, which is to convince all men, Jewes and Gentiles, of sinne, against the Law; and the im∣possibility of the obtainig the Glory of God thereby. So in particular from v. 10. where Salvation is annexed to works, in the very termes wherein the Righteousnesse of the Law is ex∣pressed by M. B in the Chapter of Justification; and in direct opposition whereunto, the Apostle sets up the Righteousnesse of the Gospell Chap. 1. 17. Chap. 3. & 4. But yet translate the words into a Gospel sence, consider well doing as the way ap∣pointed for us to walke in, for the obtaining of the end menti∣oned, and consider Glory, Honour, and immortallity, as a reward of our obedience, purchased by Christ, and freely promised of God on that account, and I say we may, we ought by patient continuing in well doing, seeke for glory honour and immortality; that is, it is our duty to abide in the way, and use of the meanes prescribed, for the obtaining of the inheritance purchased and promised: but yet this, with the limitations before in part mentioned. As 1. that of our selves we can do no good; 2. that the ability we have to do good, is purchased for us by Christ. 3. This is not so full in this life, as that we can perfectly, to all degrees of perfection, do good, or yeild obedience to the law. 4. That which by grace we do yeild and performe, is not the cause pro∣curing or meriting of that inheritance: which 5. as the grace whereby we obey, is fully purchased for us by Christ, and freely bestowed upon us by God.

His next is, Is it the tenour of the Gospell that we should live uprightly in expectation of the hope hereafter? doubtlesse; neither shall I need to give any answer at all to this part of the inquiry but what

in the words of the Scripture, produced for the proofe of our Catechists intention. The Grace of God that bringeth Salvation hath appeared to all men, teaching us that denying ungodlinesse and worldly lusts, we should live soberly, righteously, and Godly in this present world; looking for the blessed hope and a glorious appearance of the great God and our Saviour Jesus Christ Tit. 2. 11, 12, 13. Christ the great God our Saviour, having promised an inheritance to us with himselfe, at his glorious appearance, raiseth up our hearts with an hope and Expectation thereof; his Grace or the Doctrine of it, teacheth us to performe all manner of holinesse, and righteousnesse all our dayes; and this is the tenour and law of the Gospell, that so we do; but what this is to M. Biddles purpose I know not.

His last attempt is upon the exposition of some (I know not whom) who have minced the doctrine so small (it seemes) that he can find no relish in it; saith he, finally ought we to suffer for the King∣dome of God, or from the Kingdome of God? his answer is 2 Thess. 1. 5. That you may be counted worthy of the Kingdome of God, for which you also suffer. I confesse suffering from the kingdome of God, is something an uncouth expression; and those who have used it to the Offence of this Gentleman, might have more commodiously delive∣red what they did intend. But the Kingdome of God being sometimes taken for that rule of Grace which Christ hath in the hearts of Believers, and thereupon being said to be within us, and the word, from, denoting the principle of obedience in suffering, there is a truth in the expression, and that very consistent with suffering for the Kingdome of God, which here is opposed unto it. To suffer from the kingdome of God, is no more, then to be enabled to suffer from a principle of grace within us, by which Christ beares rule in our hearts; and in this sense we say that no man can do or suffer any thing so, as it shall be acceptable unto God, but it must be from the Kingdome of God: for they that are in the flesh cannot please God, even their Sacrifices are an abomina∣tion to him. This is so farre from hindring us, as to suffering for the Kingdome of God, that is, to endure persecution for the profession of the Gospell, (for in the place of the Apostle cited denotes the procuring occasion, not finall cause) that without it so we cannot do: and so the minced matter hath I hope a savory relish recovered unto it againe.

His next questions are. 1. Have you any examples of keeping the

Commandements under the Law? what saith David of himselfe? Psal. 18. 20, 21, 22, 23, 24. And

2. Have you any example under the Gospell? 1 Joh. 3. 10. be∣cause we keepe his commandements.

All this trouble is M. B. advantaged to make from the am∣biguity of this expression of keeping the C••mmandements; we know full well what David saith of his Obedience; and what he said of his sinnes; so that we know his keeping of the Commandements was in respect of sincerity, as to all the Commandements of God, and all the parts of them: but not as to his perfection in keep∣ing all or any of them. And he who says we keep his Commande∣ments, says also, that if we say we have no sinne, we lye, and deceive our selves, and the truth is not in us.

He addes, Have you not examples of the Choysest Saints who obeyed God in hope of the reward both before, under, and after the Law? Heb. 11. 8, 9, 10, 24, 25, 26. Heb. 12. 12. Tit. 1. 1, 2.

To obey in hope of Eternall Life, is either to yeeld obedience, in hope of obtaining Eternall life, as a reward procured by, or pro∣portioned to that obedience; and so no Saint of God since the Fall of Adam, did yeeld obedience to God, or ought to have so done: or to obey in hope of Eternall life, is to carry along with us, in our Obedience, an hope of the enjoyment of the promised inheritance in due time, and to be encouraged, and strengthened in Obeying thereby. Thus the Saints of God walke with God, in hope, & Obedience at this day; and they alwayes did so from the be∣ginning: They have hope in, and with their Obedience, of that whereunto their obedience leads, which was Purchased for them by Christ.

Q. Doe not the Scriptures intimate that Christians may attaine to perfection of vertue and Godlinesse, and that it is the intention of God and Christ, and his Ministers, to bring them to this pitch? rehearse the Texts to this effect.

Ans. Eph. 1. 4.

Not to make long Work of that, which is capable of a spee∣dy dispatch; by vertue and Godlinesse, M. B. understands that uni∣versall Righteousnesse and Holinesse, which the Law requires; by perfection in it, an Absolute, Compleat Answerablenesse to the Law, in that Righteousnesse and Holinesse, both as to the mat∣ter wherein they consist, and the manner how they are to be per∣formed;

that Christians may Attaine, expresses a Power that is reducible into Act: So that the intention of God and the Mi∣nisters, is not, that they should be pressing on towards Perfecti∣on, which it is confessed, we are to doe, whilest we live in this World, but actually in this Life, to bring them to an enjoyment of it. In this sence, we deny that any man in this life, may at∣taine to a perfection of vertue and Godlinesse; For,

1. All our works are done out of Faith, 1 Tim. 1. 5. Gal. 5. 6. now this Faith, is the Faith of the forgivenesse of Sinnes by Christ, and that purifieth the Heart, Acts 15 8, 9. But the works that proceed from Faith, for the forgivenesse of sinnes by Christ, cannot be perfect absolutely and in themselves, because in the very rise of them, they expect Perfection and compleatnesse from ano∣ther.

2. Such as is the Cause, such is the Effect; but the principle or Cause of the Saints obedience in this life is imperfect; so there∣fore is their obedience. That our santification is imperfect in this life, the Apostle witnesseth, 2 Cor. 4. 16. 1 Cor. 13. 9.

3. Where there is flesh and Spirit, there is not perfection: for the flesh is contrary to the Spirit, from whence our perfection must proceed if we have any: but there is flesh and Spirit in all Believers, whilest they live in this World, Gal. 5. 17. Rom. 7. 14.

4. They that are not without sinne, are not absolutely perfect; for to be Perfect, is to have no sinne: but the Saints in this life are not without sinne, 1 Ioh. 1. 8. Math. 6. 12. Iames 3. 2. Eccles. 7. 21. Isa. 64 6. but to what end should I multiply Arguments, or Testimonies to this purpose? If all the Saints of God have ac∣knowledged themselves sinners all their dayes, alwayes depre∣cated the Justice of God, and appeal'd to Mercy in their triall before God, if all our perfection be by the blood of Christ, and we are justified not by the works of the Law, but Grace, this phari∣saicall figment may be rejected as the foolish imagination of men ignorant of the Righteousnesse of God, and of him who is the end of the Law for righteousnesse to thom that do Believe.

But take perfection as it is often used in the Scripture, and as∣cribed to men, of whom yet many great and eminent failings are recorded (which certainly were inconsistent with perfecti∣on absolutely considered) and so it denotes two things. 1. Sin∣cerity in opposition to Hypocrisie: And 2. ••niversality, as to all

the parts of obedience, in opposition to partiality, and halveing with God: So we say, perfection is not only attaineable by the Saints of God, but is in every one of them; but this is not such a perfection, as consists in a point, which if it deflects from, it ceases to be perfection; but such a condition as admits of seve∣rall degrees, all lying in a tendency to that perfection spoken of; and the men of this perfection, are said to be perfect or upright in the Scripture, Psal. 37. 14. Psal. 119. 100. &c.

No then to insist on all the places mentioned by M. B. in particular, they may all be referr'd to Foure heads; 1. Such as mention an unblameablenesse before God in Christ, which argues a Perfection in Christ, but only sincerity in us; Or 2. Such as mention a perfection in fieri, but not in facto esse, as we speak; a pressing towards perfection, but not a perfection obtained, or here ob∣tainable; Or 3. A comparative perfection in respect of others; or a Perfection of Sincerity, accompanied with Universality of o∣bedience, consistent with Indwelling sinne, and many transgres∣sions. The application of the severall places mentioned to these Rules, is Easy, and lyes at hand, for any that will take the pains to Consider them. He proceeds.

If Workes be so necessary to Salvation, as you have before shewed from the Scripture, how cometh it to passe that Paul saith, We are justified by Faith without Works? meant he to exclude all Good works whatsoever, or only those of the Law? How doth he explain himselfe? Rom. 2. 2, 28. We are justified by Faith, without the works of the Law.

A. How, and in what sence workes are necessary to Salvation, hath been declared, and therefore I remit the Reader to its proper place.

2. A full Handling of the Doctrine of Justification, was waved before, and therefore I shall not here take it up, but content my selfe with a briefe removall of M. B's attempts to deface it. I say then,

3. That Paul is very troublesome to all the Pharisees of this Age, who therefore turne themselves a thousand ways to es∣cape the Authority of the Word and Truth of God, (by him fully declared and vindicated against their fore-fathers) la∣bouring to fortify themselves with distinctions, which as they suppose (but falsely) their Predecessors were ignorant of; Paul then, this Paul, denyes all works, all works whatsoever, to

have any share in our Justification before God, as the matter of our Righteousnesse, or the Cause of our justification. For,

1. He excludes all Works of the Law, as is confessed. The works of the Law, are the works, that the Law requires. Now there is no work whatever that is good or acceptable to God, but it is required by the Law; so that in excluding works of the Law, he excludes all Works whatever.

2 He expresly excludes all Works done by vertue of Grace, and after Calling; which (if any) should be exempted from being works of the Law: For though the Law requires them, yet they are not done from a principle, nor to an end of the Law; these Paul excludes expresly, Ephes. 8. 9. 10. By Grace we are Saved, not of Workes; what Workes? those which we are created unto in Christ Jesus.

3. All Works, that are Works, are Excluded expresly, and set in an opposition to Grace in this businesse, Rom. 1. 5, 6. If it be of Grace, it is no more of Works, otherwise grace is no more grace; but if it be of Works, it is no more Grace, otherwise Works is no more Works▪ and Rom. 4. 3, 4, 5.

4. All Works are excluded, that take off from the Absolute Freedome of the justification of sinners, by the Redemption that is in Christ, Rom. 3. 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27. Now this is not Peculiar to any one sort of Works, or to any one Work, more then to another, as might be demonstrated; but this is not a place for so great a Work, as the thorow hand∣ling of this Doctrine requires. He addes,

Can you make it appeare from else-where, that Paul intended to ex∣clude from justification, only the perfect Works of the Law, which leave no place for either Grace or Faith, and not such Works as include both, and that by a justifying Faith he meant a working Faith, and such an one as is accompanied with Righteousnesse?

Ans. Eph. 2. 8, 9, 10. Rom. 4. 3, 4, 5. Rom. 11. 5, 6. Rom. 4. 14, 15, 16. Gal. 5. 6. Rom. 1. 17, 18,

A. Still Paul and his Doctrine trouble he man, as they did his Predecessors. That Paul excluded all Works of what sort soever, from our justification, as precedaneous causes or con∣ditions thereof, was before Declared. M. B. would only have it, that the perfect Works of the Law only are excluded, when if any Works take place in our justification with God, those only may

be admitted; for certainly, if we are Justified, or pronounced Righteous for our Works, it must be for the Works that are Perfect, or else the judgement of God is not according to Truth. Those only it seems are excluded, that only may be accepted; and imperfect workes are Substituted, as the matter of a perfect Righteousnesse; without which, none shall stand in the presence of God. But,

2. There is not one Text of Scripture mentioned by M. B. whence he aimes to evince his Intention, but expresly denyes what he asserts; and sets all Works whatever in opposition to Grace, and excludes them all, from any place in our justificati∣on before God: So that the man seems to have been infatuated by his Pharasaisme, to give direction for his own condemnation. Let the places be considered by the Reader.

3. The Grace mentioned, as the Cause of our justification, is not the Grace of God, bringing forth good Works in us, which stand thereupon in opposition to the works of the Law, as done in the strength of the Law, but the free Favour and Grace of God towards us in Christ Jesus, which excludes all Works of ours whatever, as is undeniably manifest, Rom. 4. 4. Chap. 11. 5, 6.

4. It is true, Justifying Faith is a Living Faith, purging the Heart, working by Love, and bringing forth fruits of obedi∣ence; but that its Fruits of Love and Good Works have any cau∣sall influence into our justification, is most false. We are justified freely by Grace, in opposition to all Fruits of Faith whatever, which God hath ordained us to bring forth: That Faith whereby we are justified, will never be without works, yet we are not Justified by the Works of it, but freely by the Blood of Christ; how; and in what sence we are justified by Faith its selfe, what part, office, and place, it hath in our Justification, its con∣sistency in its due place and Office, with Christs being our Righteousnesse, and its receiving of Remission of sinnes, which is said to be our blessednesse, shall elsewhere (God assisting) be ma∣nifested.

What then hath M. B. yet remaining to plead in this busi∣nesse? the Old abused refuge, of opposing Iames to Paul, is fixed on▪ This is the beaten plea of Papists, Socinians, and Armini∣ans. Saith he,

What Answer then would you give to a man, who wresting the words of

Paul in certain places of his Epistles to the Romans and Galatians should beare you in hand, that all good Works whatever, are excluded from justification and Salvation, and that it is enough only to Believe. Jam. 2. 20, 21, 22. 23, 24, 25 26.

Ans. He that shall exclude Good Works from Salvation, so as not to be the way and meanes appointed of God, wherein we ought to walk, who seek and expect salvation from God; and affirmes that it is enough to Believe, though a man bring forth no Fruits of Faith, or good Works; if he pretend to be of that perswasion, on the account of any thing delivered by Paul, in the Epistles to the Romans or Galatians, doth wrest the words and Sence of Paul, and is well confuted by that passage men∣tioned out of James.

But he that excluding all works from Justification in the sence declared, affirming that it is by Faith only, without works; and affirmes, that the Truth and Sincerity of that Faith, with its Efficacy in its own kind for our justification, is evin∣ced by Works, & the mans Acceptation with God thereon ju∣stified by them, doth not wre••t the words nor Sence of Paul; and speaks to the intendment of James.

2. Paul instructs us at large, how Sinners come to be Justifi∣ed before God, and this is his professed designe in his Epistles to the Romans and Galatians. James professedly exhorting Be∣lievers to good Works, demands of them, how they will acquit themselves before God and Man to be justified; and affirmes that this cannot be done, but by works. Paul tells us what Justifica∣tion is; James describes Justifying Faith by its Effects; but of this also elsewhere. To all this he subjoynes.

I would know of you, who is a just or Righteous man? Is it not such an one, as apprehendeth, and applieth Christs Righteousnesse to himselfe, or at most desires to do Righteously, is not he accepted of God?.

Ans. 1 Joh. 3. 7, 8, 9, 10. 1 Joh. 2. 29. Acts 10. 34, 35. Ezek. 18. 5, 6, 7, 8, 9.

He to whom God imputes Righteousnesse, is righteous. This he doth to him, who works not, but believes on him who justifies the ungodly, Rom. 4. 5, 6, 7. there is then a Righteousnesse without the wo••ks of the Law, Phil. 3. 10. To apprehend and apply Christs Righteousnesse to our selves, are expressions of Believing unto ju∣stification, which the Scripture will warrant, Ioh. 1. 12. 2 Cor. 1.

30. He that Believeth, so as to have Christ made Righteousnesse to him, to have Righteousnesse imparted to him, to be freely justi∣fied by the Redemption that is in the blood of Jesus, he is just: and this State and Condition, as was said, is obtained by apply∣ing the Righteousnesse of Christ to our selves; that is, by reckon∣ing him, and his Righteousnesse by Faith, as tendered unto us in the offer and Promises of the Gospell.

Of desiring to do righteously, and what is intended by that ex∣pression, I have spoken before. But,

2, There is a twofold Righteousnesse, a Righteousnesse impu∣ted, whereby we are justified, and a Righteousnesse inherent, whereby we are sanctified. There M. B. would oppose, and from the Assertion of the one, argue to the destruction of the o∣ther; though they Sweetly, and Eminently comply in our Com∣munion with God. The other Righteousnesse was before evin∣ced: Even our Sanctification also is called Righteousnesse, and we are said to be just in that respect.

1. Because our Faith and interest in Christ is justified thereby to be true, and such as will abide the fiery tryall.

2. Because all the acts of it are fruits of Righteousnesse, Rom. 6. 19, 22.

3. Because it stands in opposition to all Ʋnrighteousnesse, and he that doth not bring forth the Fruit of it, is Unrighteous.

4. With men, and before them it is all our Righteousnesse; and of this do the places mentioned by M. Biddle treat, without the least contradiction, or colour of it, to the imputed Righteousnesse of Christ, wherewith we are Righteous before God.

The in••endment of the last Querie in this Chapter, is to prove the Apostasy of Saints; or that true Believers may fall away totally and finally from grace. I suppose it will not be expected of me, that I should enter here into a particular Consideration of the pla∣ces by him produced, having lately at large gone through the consideration of the whole Doctrine opposed; wherein not only the Texts here quoted by M. B. but many others, set off by the Management of an able head; and dexterous hand••, are at large considered, thither therefore I referre the Reader.

It might perhaps have been expected, that having insisted so largely as I have done, upon some other heads of the Doctrine of the Gospell corrupted by M. B. and his Companions, that I

should not thus briefly have passed over this important Article of Faith, concerning Justification: but besides my wearinesse of the work before me, I have for a defensative farther to plead, that this Doctrine is of late become the Subject of very many Polemi∣call discourses; to what Advantage of Truth, time will shew, and I am not willing to adde oyle to that fire, 2. That if the Lord will, and I Live, I intend to doe something purposely, for the vin∣dication, and clearing of the whole Doctrine its selfe; and there∣fore am not willing Occasionally to anticipate here, what must in another Order and Method be insisted on; to which for a close, I adde a desire, that if any be willing to contend with Me about this matter, he would forbeare Exceptions against these Extem∣porary Animadversions, untill the whole of my Thoughts lye before him, unlesse he be of the Persons principally concern'd in this whole discourse, of whom I have no reason to desire that Re∣spect or Candor.

Notes

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• Doctrine of the Saints Perseverance Vindicated.
• §. 28.