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A Treatise of Original Sin

Anthony Burgess (d 1664) · 363,455 words · 1615 min

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  • And how absurd to exempt any. 400
  • God justified for shutting up All under sin for the sin of Adam. 421
      • Amyraut.
    • Amyraut and other sense, upon the conflict in Rom. 7. examined. 483
      Angels.
    • Angels not generated. 196
      Appetite.
    • Of the three-fold Appetite in man. 158

    B

      Believe.
    • NO man can Believe by the power of nature. 315
      Blasphemies.
    • What devilish Blasphemies have been received. 219
      Body.
    • Body of man defiled with sin. 372
    • Is not serviceable to the soul in holy approaches, but a clog. 376
    • Doth positively affect and defile the soul. 377
    • Man acts more according to the inclinations of the Body then the dictates of the mind. ib.
    • Its a tempter and seducer. 378
    • Doth objectively occasion much sin to the soul. 381
    • Its indisposition to serve God. 392
    • Easily moved by its passions. 384
    • When sanctified it is the temple of God. 385

    C

      Children.
    • CHildren suffer for parents sins 46
    • Arminians make the Children of Heathens and believers alike. 67
    • How soon a Child may commit actual sin. 416
      Christ.
    • Whether upon Christ 's death there be a universal removal of the guilt of original sin. 539
      Combat.
    • Combat between the flesh and the spirit. 474
      Conflict.
    • No spiritual Conflict in the state of integrity. 479
    • Nor is there sense or feeling of any such Conflict in a natural man. 480
    • It's in all that are sanctified. 81
    • Conflict, the several kinds. 500
      Conscience.
    • What Conscience is. 223
    • Whence quietness of Conscience in unregenerate men. 90
    • And whence troubles of Conscience in the regenerate. ib.
    • Erroneous Conscience ought to be obeyed 224
    • Conscience horribly blind and erroneous by nature. 225
    • And senseless. 226
    • The defect of Conscience in its offices and actings. 228
    • The corruption of Conscience in accusing and excusing. 230
    • Of a counterfeit Conscience. 233
    • Sinful lust, fancy and imagination, custom and education, mistaken for Conscience. ib.
    • Conscience severe against other men's sins, blind about its own. 236
    • Security of Conscience. 237
    • The defilement of Conscience when troubled and awakened. 238
    • The difference between a troubled and a regenerate Conscience. 243
    • Causes of trouble of Conscience without regeneration. ib.
    • False cure of a wounded Conscience. 245
      Consent.
    • A twofold Consent of the will, express and formal; or interpretative and virtual. 287
      Creation.
    • Christ had his soul by Creation, and so we have ours. 195
      Creature.
    • Mans bondage to the Creature. 317

    D

      Damnation.
    • DAmnation due to all for original sin. 528
      Death.
    • Death not natural to Adam before sin. 31, 115
    • Death and all other miseries come from sin. 173
      Devil.
    • The Devil cannot compel us to sin. 15, 114
      Difference.
    • Difference between original and actual sins. 477
      Difficulty.
    • Difficulty of turning to God, whence. 478
      Doubtings.
    • Doubtings, whence. 241
      Duties.
    • Imperfection in the best Duties. 11
    • Of doing Duties for conscience sake. 234

    E

      Exorcisms.
    • EXorcisms used anciently at the Baptism of Infants. 54

    F

      Faculties.
    • SOme Faculties and imbred principles left in the soul after the fall. 224
    • Mans best Faculties corrupted by sin. 139
      Flesh.
    • Flesh and spirit in every godly man. 11
    • How the word Flesh is used in Scripture. 139
    • Flesh and spirit contrary. ib.
      Forgetfulness.
    • Forgetfulness natural and moral. 257
    • Forgetfulness of sin. 260
    • Of useful examples, and former workings of God's Spirit. 261
    • Of our later end, the day and death, and judgment, and the calamities of the Church. 262
      Freedom.
    • Several kinds of Freedom. 306
    • Freedom from the dominion of sin, whether it be by suppression or abolishing part of it. 503

    G

      Grace.
    • WHat sanctifying Grace is. 20
    • Given not so much to curb actual sin, as to cure the nature. ib.
    • Free Grace exalted by the Apostles. 308
    • The Doctrine of free Grace unpleasing to flesh and blood. 310
    • The necessity of special Grace to help against temptations. 314

    H

      Habits.
    • THe Habits of sin forbidden, and the Habits of grace required by the Law. 45
      Heathens.
    • Heathens, how far ignorant of original sin. 168
    • Condemn the lustings of the heart. 169
      Heresies. Heretics.
    • The Heresies of the Gnostics, Carpocratians, Montanists and Donatists. 225
    • The guilt and craft of Heretics. 303

    I

      Jesus Christ.
    • JEsus Christ his conception miraculous. 388
    • But framed of the substance of the Virgin. 389
    • Why called the Son of God. ib.
    • Had a real body. ib.
    • Born holy and without sin. 390
    • How he could be true man, and yet free from sin. 392
      Ignorance.
    • A universal Ignorance upon a man's understanding. 178, 210
      Image.
    • God's Image in Adam not an infused habit or habits, but a natural rectitude, or connatural perfection to his nature. 19
    • Why called God's Image. 21
      The Image of God in man.
    • Reason and understanding one part of it. 113
    • Holiness and righteousness another part. ib.
    • Power to persevere in holiness another part. ib.
    • A regular subordination of the affections to the rule of righteousness, another part. 114
    • Primitive glory, honor and immortality, another part. 115
    • Dominion and superiority another part, yet not the only Image of God, as the Socinians falsely. ib.
    • How man made in it. 131
      Imagination.
    • Imagination, its nature. 351
    • Its sinfulness in making Idols and conceits to please itself. 352
    • And in its defect from the end of its being. 353
    • By its restlessness. 355
    • By their universality, multitude, disorder, their roving and wandering, their impertinency and unseasonableness. 356, 357
    • It eclipseth and keeps out the understanding. 358
    • Conceiveth for the most part all actual transgressions. 359
    • Acts sin with delight when there are no external actings. 360
    • Its propensity to all evil. 361
    • Is continually inventing new sins, or occasions of sin. 362
    • Vents its sinfulness in reference to the Word, and the preaching of it. 364
    • Mind more affected with appearances than realities. 365
    • And in respect of fear and the workings of conscience. 366
    • And its acting in dreams. 367
    • Is not in subordination to the rational part of man. 368
    • The instrument in Austin's judgment of conveying sin to the child. 368
    • Prone to receive the Devils temptations. 369
      Immortal.
    • How many ways a thing may be said to be Immortal. 509
    • Of Adams Immortality in the state of innocence. 513
      Impossibility.
    • Impossibility of man's loosing himself from the creature, and return to God, 371
      Infants.
    • Infants deserve hell. 7
    • Sinners. 29
    • Cannot be saved without Christ. 35, 55
    • Infant -holiness, what it is. 56
    • Infants defiled with original sin before born. 62
      Judgment.
    • Whence diversities of Judgment in the things of God. 219
      Justification.
    • Justification by imputed not inherent righteousness. 29

    K

      Knowing. Known.
    • CVriosity and affection in all of Knowing what is not to be Known 184
    • Which comes from original sin. 212

    L

      Law.
    • THe Law impossible to be kept. 10
    • A Law what. 85
    • The Law requireth habitual holiness. 130
    • Forbids lust in the heart. 156
      Liberty.
    • Liberty of will nothing but voluntariness or complacency. 132
      Lust.
    • What Lust is. 155
    • How distinguished. 157
    • Lust considered according to the four-fold estate of man. 160
    • Sinful Lust utterly extirpated in heaven 161

    M

      Man.
    • MAn by nature out of God's favor. 117
    • Man made to enjoy and glorify God. 132, 133
    • How sin dissolved the harmony of Mans nature. ib.
    • Man unable to help himself out of his lost condition. 153
    • Through sin it is worse with Man than other creatures. 174
    • The nobler part of Man enslaved to the inferior. 175
    • Man utterly impotent to any spiritual good. 177
    • By his fall became like the devil. 183
      Memory.
    • The pollution of it. 247
    • What it is. 250
    • A twofold weakness of Memory, natural and sinful. ib.
    • The use and dignity of it. 251
    • The nature of it. 253
    • Discoveries of its pollution. 253
    • Wherein it is polluted. 257
    • Wherein it fails in respect of the objects ib.
    • Hath much inward vitiosity adhering to it. 263
    • Subservient to our corrupt hearts. 265
      Mind.
    • Whence the vanity and instability of the Mind. 217
      Ministry.
    • One end of the Ministry. 255

    N

      Natural.
    • EVery Natural man is carnal, in the mysteries of Religion, in religious worship, in religious ordinances, in religious performances. 140, 141
    • In spiritual transactions and religious deportment. 142, 143
      Necessity.
    • What Necessity is consistent with freedom 312

    O

      Original Sin.
    • THe necessity of knowing it. 1
    • The term ambiguously used; and how taken in this Treatise. ib.
    • That there is such a natural concontagion on all. 2
    • Why called Original sin. 5
    • Denial of it, the mother of many errors 6
    • The cause of all miseries. 7
    • Worse than actual. 8
    • Ignorance thereof the cause why men understand not the work of conversion. 9
    • Inseparably adheres to the best. 11
    • A natural evil, and how; with the several names it hath had. 13
    • The defilement of our specifical being. 14
    • The inward principle of all sinful motions. ib.
    • Flacius his opinion concerning it. ib.
    • Is always putting itself forth. 16
    • Nearer to us than actual or habitual sin. 18
    • What it is. 19, 20
    • Why compared to death. 21
    • Objections answered. 22
    • Pelagians and Socinians opinion of it. 28
    • Propagated. ib.
    • Is an internal and natural depravation of the whole man. 32
    • Adams sin imputed to us, is not all our Original sin. ib.
    • Of that opinion, that Original sin is vitium, but not peccatum. 33
    • Truly and properly a sin. 34
    • Against the Law. 35
    • How voluntary. 39
    • Arminius and the Remonstrants disagree about Original sin. 40
    • Arminius, Remorstrants, Zwingli, Papists, Scotists, and Socinians opinions of it. 40
    • A sin, a punishment, and a cause of sin. 41
    • Original inherent sin, and Adams imputed sin are two distinct sins. 43
    • Against the Law, and how. 44 45
    • Acknowledged in Old Testament times 48
    • Remonstrants confess it may be proved by two or three places of Scripture. ib.
    • Compared to a leprosy. 51
    • Makes us leathsom to God as soon as born. 52
    • Why called uncleanness. ib.
    • Should make us vile in our own eyes. ib.
    • Put a man by nature into worse condition than beasts. 53
    • Makes us like the Devils. ib.
    • Pollutes our duties, and makes us unfit and unworthy to draw nigh to God in duties. 54
    • Makes us to be in the most immediate contrariety to God that can be. ib.
    • The denial of it charged upon Calvinists by the Lutherans. 56
    • Acknowledged by the Rabbins and Fathers. 62
    • Meditation thereon, wherein advantageous. 64
    • Not one universal thing of general influence, but a particular thing in particular men. 65
    • To be bewailed, even by those that are regenerate. ib.
    • A twofold Original sin. 66
    • The different opinions of men about humiliation for it. 67
    • In what sense it is to be repented of. 68
    • Papists against sorrow for it. 69
    • Several opinions concerning the pardon of it. 67, 68, 69
    • Wherein repentance and the pardon of Original and actual sin do differ. 70
    • It is an universal defilement. 71
    • And an universal guilt. ib.
    • And the fountain and root of all actual sin. ib.
    • And the greatest sin. 72
    • Inseparable from our natures, while we live. 73
    • Of the Scripture names of it. 79
    • Not the essence or substance of the soul ib.
    • Why called the old man. 80
    • Improperly called a Law. 83
    • Why called a Law. 84
    • Instructs a man in all evil ib.
    • Inclineth and provoketh to all evil. ib.
    • Compelleth to all evil. 85
    • Why called the inherent or in-dwelling sin. 90
    • How it dwells in the regenerate. ib.
    • Active, and ever stirring. 94
    • Is of an insinuating and contaminating nature. 95
    • Depriveth both of power and will to do good. 97, 98
    • Inclines the heart to the creature. 98
    • Resisteth all proffers of grace. 99
    • Weakens the principles of grace. 100
    • Why called a treasure. 102
    • An inexhausted stock. 103
    • The cause of all pleasure in sin. 104
    • Called a body and why. 105 107
    • Shows itself outwardly in all our actions. 107
    • Cannot be mortified without pain. ib.
    • A reality, yet not a substance. 108
    • Not a single sin, but a lump of all evil. ib.
    • Inclineth only to carnal, earthly, and bodily things. 109
    • Seth born in Original sin. 110, 111
    • Deprives of more than external happiness and immortality, against Socinians. 117
    • Many Papists deny the positive part of it. 136
    • Hath infected all men. 137
    • Positive as well as privative. 144
    • And the reasons thereof. 145
    • Produceth positive sinful actions. 146
    • Sticks closer then vicious habits. ib.
    • Not a pestilential quality in the body. 149
    • Is properly concupiscence or lust. 157
    • And in what sense. 159
    • And why so called. 162
    • It is ignorant also. ib.
    • Defined. 164
    • The whole man, and the whole of man the subject thereof. ib.
    • Propagated and communicated to all Adams posterity. 165
    • Truly known only by Scripture-light. 167
    • How far Heathens were ignorant thereof. 168
    • The propagation thereof by the souls creation. 199
    • Hath filled us with error. 211
    • And with curiosity. 212
    • And vanity. 213
    • And folly. 214
    • Polluting the conscience, how, and wherein. 221
    • Polluteth the memory. 249
    • Polluteth the will. 268
    • The affections. 325
    • The imagination. 348
    • The body of a man 392
    • And everyone of mankind. 387
    • Not the children of the most godly, or the Virgin Mary excepted, but only Christ, 387. to 401
    • Original sin imputed, the aggravations of it. 405
    • Inherent; the aggravation of it. 407
    • It defiles all the parts of the soul, is the root and cause of all actual sin, is incurable, taketh away all spiritual sense and feeling, is habitual, radicated in the soul. 407. to 410
    • Objections against the heinousness of this sin: Everyone hath his proper Original sin. 412
    • Vents itself betimes. 415
    • Is alike in all. 419
    • The immediate effects of Original sin are man's propensity to sin. 437. to 455
    • Is the cause of all other sine. 455
    • Evil motions not consented unto, and lusts consented unto. 464
    • The combat between the flesh and spirit 474
    • Death. 505
    • Eternal damnation. 526

    P

      Pray.
    • A Natural man cannot Pray. 314
      Pride.
    • Pride the cause of most heresies. 218
      Propagation.
    • Propagation of sin. 397
      Punishment.
    • The same thing may be a Punishment and a sin. 41

    R

      Redeemer.
    • THe necessity of a Redeemer demonstrates our thralldom to sin. 319
      Reformation.
    • A carnal man's Reformation is but the avoiding of one sin by another. 318
      Regenerate.
    • A sure difference between a Regenerate and unregenerate man. 9
      Regeneration.
    • Three sorts of mistaken Regeneration. 10
      Relics.
    • Relics of sin. 474
      Remember.
    • Whence is it that we Remember things when we would not. 266
      Righteousness.
    • Original Righteousness not given to Adam as a curb to the inferior faculties. 25
    • The difficulty of Rom. 5. 26
    • Original Righteousness, the privation of it a sin. 130
    • We were deprived of it by Adam. 131
    • Universally lost. 135
    • The loss of it the cause of all temporal losses. ib.
    • The privation of it doth necessarily infer the presence of all sin in a subject susceptible. 202

    S

      Sacraments.
    • ONe end of the Sacraments. 255
      Sanctification.
    • Sanctification twofold. 391
      Satan.
    • All by nature in bondage to Satan. 370
      Scripture.
    • Scripture discovers us to ourselves better then light of nature or Philosophy. 161, 168
    • The end of its being written. 253
      Self-knowing.
    • Self knowing a great duty, and the hindrance of it. 8
      Senseless.
    • We are altogether Senseless as to any spiritual concernment. 176
      Sin.
    • A man naturally can do nothing but sin. 15, 16
    • The reason why all men do not commit all Sins, though inclinable thereto. 17
    • Men lie under a necessity of sinning, yet this necessity is consistent with voluntariness. 18
    • Sin delightful to men. 21
    • How Sin is natural to us. 24
    • Christ only born without Sin, and how. 37. 390
    • Sin, is what sense voluntary. 38
    • When a punishment, how from God. 42
    • One Sin may suddenly and formally deprive the subject of all grace, yet it doth not so always. 58
    • Three sorts of Sin, original, habitual and actual. 89
    • The first motions of the heart, though never so involuntary and indeliberate, are sinful. 94
    • All Sin is potentially and seminally in every man's heart. 103
    • Every man would commit all Sin, if not restrained. 147
    • Sin rightly divided into original and actual. 164
    • Whence it comes to pass that men commit known Sins. 227
    • Why men choose Sin rather than affliction. 283
    • Every man lieth under a necessity of sinning. 311
      Sinners.
    • To be made a Sinner by Adam is more than to be made subject to death as a curse. 31
    • And more than to be obnoxious to eternal wrath. ib.
    • All mad: truly and properly Sinners by Adam. 31, 34
    • Every man, Christ excepted. 387, 393
      Socinians.
    • Wherein Socinians do make God the author of sin. 66
    • Socinians and Papists blasphemy 114
    • Socinians deny both original sin, and original righteousness 121
    • The rocks they stumble at. ib. & 122
      Soul.
    • The arguments of those that hold the Souls traduction. 197
    • Souls not by eduction or traduction, but creation and introduction. 191
    • Soul not generated. 189
    • Souls created. 194
    • Origen and Plato's opinion of the Soul. 186
    • Confuted. 187
    • The Soul cannot be neutral. 130
    • Inclined to earthly objects. 175
    • Souls not created before the bodies. 187
    • Souls come not into the world pure and holy. ib.
    • Souls not perfect substances. 200
    • The Soul infused by creating, and created by infusing. 21
    • How it comes to be infected. 393

    T

      Taylor.
    • A Character of Doctor J. Taylor. 30
    • He is answered in these places. 62, 398, 407, 409, 422, 430, 449, 450, 452, 461, 476, 485, 518 520, 521, 522, 523, 524, 525, 527, 528, 534, 535

    V

      Vanity.
    • OF the natural Vanity of our minds 213
      Virgin.
    • Virgin Mary born in original sin. 398
      Uncleanness.
    • A three-fold Uncleanness, corporal, ceremonial and moral. 50
      Understanding.
    • Our Understandings very weak in respect of natural things. 179, 219
    • And uncapable of holy and spiritual things. 212
      Voluntariness.
    • Voluntariness not requisite to every sin. 39

    W

      Wickedness.
    • OF the extreme Wickedness of the world. 172
      Will. Willeth.
    • No man Willeth sin, and damnation, as such. 38
    • Adams Will, how ours. 39
    • The Nature of the Will. 270
    • The difference between the Will and understanding. 271
    • Will, taken ambiguonsly. 272
    • The Will the seat of obedience and disobedience. 273
    • Good, is the proper object of the Will. ib.
    • The several operations of the Will. 274
    • The difference between a wicked man's, and a good man's doing what he allows not. 88
    • Free Will, how far we are deprived of it. 116
    • The corruption of the Will in volition. 275
    • And in efficacious Willing a thing. 276
    • And in fruition. 277
    • And in its act of intention. 279
    • And in election. 282
    • Whence it is that the Will is backward to to follow the understanding. 284
    • The pollution of the Will in its act of consent. 286
    • The first motions of the Will are evil. ib.
    • The pollution of the Will in its affections and properties. 289
    • The degeneracy of the Will. 293
    • The Will wholly perverted about the ultimate end. ib.
    • The Will naturally inclineth to be independent on God. 295
    • The contumacy and refractoriness of the Will. 297
    • The enmity and contrariety of the Will to God's will. 298
    • The rebellion of the Will against the light of the mind, and the slavery of it to the sensitive part. 299
    • The mutability and inconstancy of the Will. 300
    • The bondage of the Will, and of free will. 302
    • No man before grace hath free will to good. 305
    • The Will impotent to spiritual things. 313
    • Free will, how called in Scripture. 307
    • Exalted by erroneous persons. 308
    • The different effects of free will and free grace in men's lives. 310
    • The difficulty of the question. 311
    • Demonstrations against it. ib.
    • The definitions and descriptions of it. 320
    • Doth not consist in an active indifferency to good or evil. 321
    FINIS.

    TO THE READER.

    A Digressive Epistle concerning Justification by Faith alone, excluding the Conditionality of Works in that Act, either begun or continued. Tending to a friendly debate between a Reverend, Learned, and godly Brother, and myself, in that Point.

    T He Doctrine of Original sin, and Justification by Faith alone, are not altogether heterogeneous: Yea, Stapleton maketh the former the Mother, and the latter the Daughter, as they are avouched in the Protestant way. I shall therefore here take the occasion to lay down several Propositions, that may conduce to the further discovery of the Contents of that amicable collation between my learned Brother and myself in this particular. Not that my purpose is to vindicate those Arguments I have formerly in a Treatise of Righteousness, produced against conditionality of Works in the Act of Justification, from the Exceptions and Answers he hath pleased lately to give in unto them; for I shall venture their credit and strength, (notwithstanding all that he hath said to the contrary) with the intelligent and impartial Readers, till I am advised by the judicious and Learned, there is a necessity of rescuing them from his assaults. The generation of Divines which shall arise, that knew Joseph, who are aquainted with the Doctrine and Spirit of the first Reformers in this matter; they will not take up their persuasions from one or two English Writers, in this case. It is true, Aristole saith, lib. 1. Rhetor. cap. 11. that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Contentions are pleasant, and Conqest in them sweet. But that is true, in reference to the Philosophers and Orators of old, who were animals of glory, and had a libidinous appetite after applause, 〈 in non-Latin alphabet 〉 , being 〈 in non-Latin alphabet 〉 , as Justin Martyr alludeth; and the Orators so insatiable after praise, that rather then want it, they would hire their Laudicenes to applaud them with a 〈 in non-Latin alphabet 〉 . But in Theological contests, we ought to have more mortified and sanctified hearts; for when we have watched over our souls with the greatest diligence we can, yet we have cause to pray, that God would forgive us our Book-sins, and preserve us from loosing the comfortable sense and enjoyment of Justification, while we dispute about it. Not therefore from a spirit of contention or opposition to my learned Brother, whom I highly honor, but love to that precious and ancient Truth, as I judge it to be, which through infirmity is opposed by him, happily inclined thereunto by his laudable Zeal against Antinomian dotages, I proceed to lay down several Propositions; which when I have done, my thoughts are to say, Ite missa est.

    The Reformers in their first Conflicts with the Popish Adversaries about Justification (among the controversial Points therein) judged this none of the least; The Means or Manner how we are justified. Indeed, Justification being the heart (as it were) of Religion, a little prick therein is dangerous. It being the eye of Christianity, a little disease is dangerous. It is easy erring, but dangerous in this point. Hence this Article did so reign in the hearts of those Worthies, that they used all diligence to keep this Fountain pure, greatly fearing the posterity to come, would be negligent herein. Now as for the means how we are justified; they did not only learn it out of the Scriptures, which peculiarly appropriate this to Faith, and not to any other particular grace; but experimentally and practically out of their own hearts; God suffering them to be greatly exercised, and tempted about his favor, and to be often in the deeps, not seeing the Sun for many days, that so Justification by Faith alone, might be the more confirmed unto them, and they have the witness of this Doctrine in themselves. And although it be true, that the Protestant Writers in this Controversy, did chiefly militate against the merit and causality of Works in Justification then asserted by the Papists: Yet it is plain, that thereby also they did exclude their Conditionality also, as to the Act of Justification. Hence Perkins (quantus vir? ) saith, Fides est unicum & solum illud instrumentum, &c. Faith is the alone and only instrument, wrought by the Spirit of God in the heart of a man, whereby he layeth hold on Christ, applying his righteousness to himself, which neither Hope or Charity, or any other grace can do. And whereas he had granted, in the ensuing Discourse, that these graces were present at Jnstification, but doing nothing to it, but Faith doth all: As the head is present to the eye when it seeth, yet it is the eye alone that seeth. Bishop his Adversary by scorn, calleth this a worthy piece of Philosophy, and laboreth to invalidate it; but the learned Abbot his Defendant, is large in clearing of this Truth, distinguishing of a separation, Real and Mental; and that again into Negative and Privative, declaring that Faith, though not negatively considered, excluding other graces, yet privatively abstracted from the consideration of them, is said to justify; I would refer the Reader to those solid and excellent Writers in this point. Perkins his Reason for Justification by Faith alone, is very pregnant, from Joh. 3. 14. where believing in Christ for eternal life, is compared to beholding of the Serpent that Moses lifted up in the Wilderness. Now as it was mere seeing, and no working that did heal the wounded Israelite, so it is mere believing, and no other grace that maketh us partakers of this Spiritual Privilege. Chemnitz also giving Reasons why the Protestants use the word solâ, of Faith in Justification, maketh one to be, that merits and dignity may be excluded from our works, and all attributed to grace only. But another ut ostendatur medium seu organon applicationis, for not by Works, but Faith alone, is the Promise received. It is clear then, that our former Divines, though they principally aimed at the excluding of the merit of Works, yet did also thereby shut out their conditionality; because they make Faith the only applicativum medium, and because they deny other graces to have any such receptive power. For when the Papists urge other graces, as Love, &c. they answer, that these do consist in extramittendo, Faith in intus recipiendo. And lastly, because they make them only qualifications of the subjects, and the effects, or discoveries of true Faith; Insomuch, that we never read in Scripture, or (as I know of) in any sound Author, that we are justified by repentance, or by love.

    Neither is this Justification by Faith alone, excluding the Conditionality of Works, to be applied to our Justification at first only, but as continued; so that from first to last, we are justified all along by Faith. Although therefore, the learned Brother doth often fly to this Sanctuary (and if this fall to the ground, all his superstructure tumbleth with it) yet it is clear by Scripture, Justification begun and continued, is by Faith alone. Hence the Apostle, arguing in this very matter, brings that text: The just shall live by Faith, Gal. 3. 11. which belongs to the whole course of our life, respectively to Justification; and when the Apostle saith, Rom. 5. Being justified by Faith, we have peace with God. Would it not be irrational, to limit it only to our Justification at first? Is not the righteousness of God revealed from Faith to Faith? Rom. 1. 17. Not from Faith to Works: See Calvin proving non minus Justitiae complementum, quam initium fidei tribuendum esse. So that our Justification is by Faith to Faith, not by Faith to Works.

    If my judgment were for Justification by Works, as a condition thereof, as well as Faith, I should think it my duty, both in Preaching and Printing, as occasion serveth, to persuade the forbearing of the word Sola, when we say Faith Justifieth: For if God hath appointed Works, as well as Faith, how dare any man presume to say Faith alone. And thus we must receive the moderating advice of Cassander, who saith; Multis eruditis, & piis viris satius videtur & in concionibus popularibus vox illa (Sola) praetermittatur.

    I can grant, that we are justified by Faith, as it is an instrument appointed by God, and as it is a condition; provided the conditionality of it be limited to the receptive Office of Faith, and God's designment thereunto: But it cannot be an instrument applying, and a condition in the sense, my Reverend Brother contends for. When we say, Faith Justifieth as an applying means, then Christ and his Grace, is considered as donum oblatum; Faith being the hand that receiveth this Treasure. But when it Justifieth as a condition, in the sense asserted, it must be considered ut opus praestitum; whereby the Covenant is made good to us, which maketh two distinct kinds of Justification; which latter differeth from the Popish way only, ut magis & minus. They make Works merits and Causes: he Conditions, whereas not only causality, but conditionality, doth overthrow the alone Justification by Faith, and introduceth another way of Justification, then by application alone. Or if the learned Brother, will make Works a condition of Justification, when Faith alone doth begin and continue it, he will be necessarily involved in a contradiction. In what a sense I make Faith a Passive Instrument (but supernatural) I have in my former Treatise clearly explained, and so need not repeat it here again.

    It is no Contradiction to exclude Works form a Conditionality, as to the Act of Justification, and yet to affirm them requisite necessarily in the Subject Justified. I wonder at the willfulness in some, who accuse them as a contradiction, when Protestant Writers do a thousand times over illustrate this, by divers Similitudes. Because Repentance is required as well as Faith, must their office and work be confounded? Must all they be Conditions? Certainly, it's not Repentance, but Faith, that receiveth the pardon: Yet Repentance qualifieth the Subject, and denoteth it capable of it▪ Is Sanctification a Condition of Justification, because they are inseparable one from another?

    That distinction of Faith justifying, quae viva, but not quâ viva, which IS lively and working, but not AS lively and working; is not trifling as the Remonstrants say, nor is there any cheat in it. Most of the Fundamentals of Religion, are distinguished from confining errors, by such distinctions. If a man say, Christus qui Deus mortuus est, saith true; but if he should say, Quâ Deus, would he not speak blasphemy? And this I bring in the rather, because there are some who affect, and glory in a moderating way, thinking the Papists and Protestants do not so Fundamentally differ in the Point of Justification, but that they may be reconciled; whereas our learned Worthies, at first declared, that if the Romanists and we differed in no other point but this, this were enough to have no Communion with them. Spalatensis, one of the unhappy Catholic Moderators; writing of the Protestants, who affirm, that Faith alone Justifieth, yet such a Faith as is lively, and worketh by love, so that although Faith Justifieth, yet other graces are present, though not proximely attingent of Justification, Ecce (saith he) Formalitates Theologicas; adding that the Romanists may grant to the Reformed, that the dispositions to Justification are not merits. And again, the Reformed grant to the Romanists, that by these dispositions, being joined with Faith, Justification is acquired not from merit, but Divine mercy alone. It is true, he declareth his own notion, how Faith Justifieth alone, viz. Absque necessitate ullius alterius humanae positivae actionis, non tamen absque negativâ illa dispositione non faciendi quicquam quod sit á Deo vetitum. But in the protract of his Discourse, he maketh our differences herein to be pura quaedam metaphysicalia ad salutem nihil necessaria, sed Galaticamur plane fratres, as Tertullian of old. There is a propensity in all to Galatize, to join Faith and Works under some notion or other, as to our Justification; whereas the Apostle maketh an immediate opposition between them; not in the person Justified, but as to the manner of Justification. The learned Brother alledgeth a place out of Doctor Twisse, in the title page, with a signal accent upon it. The words are ( Verum in diverso genere ad justitiam Dei refertur Christi satisfactio, & fides nostra; Christi satisfactio ad eandem refertur per modum meriti & condignitatis; nostra vero fides ad eandem refertur per modum congruae dispositionis. ) Who would not think by this passage, thus barely quoted, that the Doctor was speaking of Justification, that Christ's satisfaction is meritorious of it, and our Faith a congruous disposition to it. But my Brothers oversight is very great in this allegation; for the learned Twisse is there speaking, of God's Justice and Mercy, tempered together in Election; taken terminative, as it effectually comprehends Salvation. Therefore he said before, Electionem ad salutem non fieri sine intuitu miseriae nostrae & satisfactionis Christi, & fidei nostrae, & resipiscentiae, &c. So that his words oppose Doctor Hammond, and M r Pierce, with others who odiously charge the Calvinists, as if they held irrespective Decrees in Election and Reprobation, either to sin or holiness: Whereas the excellent Doctor showeth, that Salvation, the terminus of Election, is not accomplished without the satisfaction of Christ, and our Faith and Repentance, as fit dispositions to Salvation; he doth not say to Justification.

    The Doctrine of Justification hath been greatly polluted of old, by Platonicall and Aristoteticall Philosophy: and we must take heed we do not defile it in a new way, by running to the Civil Law, and deductions from it. What are Bartolus and Baldus in this point? As Justification is a mercy wholly revealed in Scripture, and supernaturally vouchsafed, so the Words and Phrases are observed by the Learned, to be peculiar; as, 〈 in non-Latin alphabet 〉 . So that the Scripture expressions being compared together, will best discover the manner how we are justified; for it is wholly at God's appointment, what way he will take therein, and from them we shall only discover a righteousness of Faith; not of Love, or any other particular grace. It was the ruin of Socinus; to conclude of the Truths of Divinity, according to principles of the Civil Law, this made him deny Christ's satisfaction.

    The Discourse of the Apostle James concerning Justification by Works, doth not at all patrocinate the Reverend Brothers Opinion. For first, It is to be observed, that the Apostle doth not mention any particular grace, but Works in the general, as externally and visibly practiced. Had the Apostle said, Abraham was justified not only by Faith, but love, then there had been some color for his Assertion. And secondly, The expressions used by the Apostle concerning Justification by Works, comply not with a conditio sine quâ non: For ver. 26. he saith, As the body without the spirit is dead, so is faith without Works. Is the soul a conditio sine quâ non of life? Again, ver. 22. By Abraham's Works, his Faith was made perfect; and his Works did 〈 in non-Latin alphabet 〉 with his Faith. Doth a condition sine quâ non 〈 in non-Latin alphabet 〉 ? I urge not this as owning the Papists Expositions of Causality of Works and Merit, only they make not for a conditio sine quâ non. We must take Justification and Faith in another sense, then the Papists do. When the learned Brother, explicateth that passage of the Apostle, Faith is dead being alone, after this manner: That Faith is dead, as to the use and purpose of Justifying; for in itself, it hath life according to its quality still. Adding afterwards, that (Works make Faith alive, as to the attainment of its end of Justification.) Can this be applied to a conditio sine quâ non? But the Discourse swelleth too big: I have done what I thought sufficient in this matter. The good Spirit of the Lord so lead us into his Truth, that we may serve him with one heart, and one way; and wherein we have not yet attained, reveal such Truths unto us.

    A CATALOGUE Of the Chiefest of those Books, as are Printed FOR THOMAS UNDERHILL.

    By Col. Edw. Leigh Esquire.

    A Treatise of the Divine Promises, in Five Books.

    The Saints Encouragement in Evil Times.

    Critica Sacra, or Observations on all the Radiees or Primitive Hebrew words of the Old Testament, in order Alphabetical.

    Critica Sacra, or, Philological and Theological Observations upon all Greek words of the New-Testament, in order Alphabetical.

    By Samuel Gott Esquire.

    Nova Solymae, Librisex, Sive Institutio Christiani.

    1. De Pueritia.

    2. De Creatione Mundi.

    3. De Juventute.

    4. De Peccato.

    5. De Virili Aetate.

    6. De Redemptione Hominis.

    Essays concerning Mans true Happiness.

    Parabolae Evangelicae Litine redditae Carmine Paraphrastico varii generis.

    Morton. His Touchstone of Conversion.

    M r Hezekiah Woodward.

    Of Education of Youth, or, The Childs Patrimony.

    The Lives and Acts of the good and bad Kings of Judah.

    A Treatise of Fear.

    A-Thank-offering.

    M r Samuel Fisher.

    A Love-Token for Mourners, being two Funeral Sermons with Meditations preparatory to his own expected Death, in a time and place of great Mortality.

    M r Herbert Palmer and M r Daniel Cawdry.

    A Treatise of the Sabbath, in 4 parts.

    Memorials of Godliness and Christianity, in seven Treatises.

    1. Of making Religion ones Business, With an Appendix applied to the Calling of a Minister.

    2. The Character of a Christian in Paradoxes.

    3. The Character of visible Godliness.

    4. Considerations to excite to Watchfulness, and to shake of spiritual Drowsiness.

    5. Remedies against Carelessness.

    6. The Soul of Fasting.

    7. Brief Rules for daily Conversation, and particular Directions for the Lord's-day.

    His Sermon entitled, The Glass of God's Providence toward his faithful ones.

    His Sermon entitled, The duty and Honors of Church-Rest.

    M r William Barton.

    His Psalms.

    His Catalogue of Sins and Duties, implied in each Commandment, in verse. M r Vicars Chronicle in four parts.

    M r Samuel Clark.

    A general Martyrology, or, A History of all the great Persecutions that have been in the world to this time. Together with the Lives of many eminent Modern Divines.

    His Sermon at the Warwickshire men's Feast, entitled, Christian God fellowship.

    M r Kings Marriage of the Lamb.

    M r Shorts Theological Poems.

    The French Alphabet.

    Jus Divinum Ministerii, by the Provincial-Assembly of London.

    M r Thomas Blake.

    His Answer to Blackwood, of Baptism.

    Birth-Privilege.

    M r Cook His Font uncovered.

    D r John Wallis His explanation of the Assemblies Catechism.

    〈◊〉 Austin 's Catechism.

    〈◊〉 Vicar 's Catechism.

    M r John Pagit 's Defense of Church-Government, by Presbyterial, Classical and Synodal Assemblies.

    M r Tho Paget, A Demonstration of Family-Duties.

    M r Anthony Burgess.

    Vindiciae Legis, or, A Vindication of the Law and Covenants, from the Errors of Papists, Socinians and Antinomians.

    A Treatise of Justification, in two Parts.

    Spiritual Refining▪ Part 1. or, A Treatise of Grace and Assurance? Hand • ling the Doctrine of Assurance, the Use of Signs in Self examination; how true Graces may be distinguished from counterfeit, several true Signs of Grace, and many false ones; The Nature of Grace under divers Scripture Notions, viz. Regeneration, the New Creature, the Heart of Flesh, Vocation, Sanctification, &c.

    Spiritual Refining, the Second Part, or, A Treatise of Sin, with its Causes, Differences, Mitigations, and Aggravations, specially of the Deceitfulness of the Heart, of Presumptuous and Reigning Sins, and of Hypocrisy and Formality in Religion. All tending to unmask Counterfeit Christians, Terrify the ungodly, Comfort doubting Saints, Humble man, and Exalt the Grace of God.

    His CXLV. Sermons upon the whole 17 th Chapter of S t John, being Christ's Prayer before his Passion.

    The Difficulty of, and Encourage •••• to Reformation, a Sermon upon Mark. 1. verse. 2, 4. before the House of Commons.

    A Sermon before the Court Marshal. Psal. 106 30, 31.

    The Magistrates Commission, upon Rom. 13. 4. at the Election of a Lord Major.

    Rome's Cruelty and Apostasy, upon Revel. 19. 2. preached before the House of Commons on the 5 th of November.

    The Reformation of the Church to be endeavored more then the Commonwealth, upon Judge. 6. 27. 28, 29. preached before the House of Lord's.

    Public Affections, pressed upon Numb. 11. 12. before the House of Commons.

    Self judging, in order to the Sacrament, with a Sermon of the Day of Judgment.

    A Treatise of Original Sin.

    Mr Richard Baxter.

    Plain Scripture-proof of Infant Baptism.

    The Right Method for getting and keeping Spiritual Peace and Comfort.

    The unreasonableness of Infidelity, in four Parts.

    1. The Spirits Intrinsic witness to the truth of Christianity, with a Determination of this Question, Whether the Miracles of Christ and hic Apostles do oblige those to believe, who never saw them?

    2. The Spirits Internal witness of the truth of Christianity.

    3. A Treatise of the Sin against the holy Ghost.

    4. The Arrogancy of Reason against Divine Revelation repressed.

    The Christian-Concord, or, The Agreement of the Associated Ministers of Worcestershire, with Mr Baxter's Explication of it.

    A Defense of the Worcestershire Petition for the Ministry and Maintenace.

    The Quakers Catechism.

    An Apology against M r Blake, Dr Kendal, M r Lodovicus Molineus, M r Aires, and M r Crandon.

    His Confession of Faith.

    The Saints Everlasting Rest.

    The safe Religion, a piece against Popery.

    Hi • •• esent Thoughts about Perseveran • ▪

    〈…〉 Practice of Godliness.

    Mr Langly.

    His Catechi •• 〈…〉

    A Treatise 〈…〉

    Dr Teate. His 〈…〉 at the Funeral of Sr. Charles Coo • .

    M r Dury. The desires of foreign Divines, of a Body of Divinity from English Divines, with an Essay of a Model.