State and so doth the sanctifying Grace of God in Regeneration God doth both justifie and sanctifie the ungodly by his active apprehending Grace Phil. 3.12 As to the second clause I suppose none can deny that therefore we believe that we may be justified Rom. 10.10 and elsewhere and as to the last Word wherein they lay the stress of the Error they might put it in unexceptionable Terms by adding a monosyllable they believe that they may be justified and declaratively they believe that they may receive and have Eternal Life and that they may know they have it according to the express Words of the Apostle 1 John 5.12 13. Er. 4. Union to Christ is before Faith at least by Nature and we partake of the Spirit by virtue of that Union and there 's a compleat Union with Christ before the Act of Faith A. For the first clause of the charge I own it and have defended it as Truth and shall stand by it and am ready to dispute it with the Accusers when they please in the mean time let them tell me whether Faith be not a vital Act of the Soul If so how came the Fruit to grow on the Branch before it was in the Root Christ Jesus Again if Faith be the Effect of Union to Christ then Union is the cause and in Nature antecedent to it There 's no need to enlarge upon so plain a Truth the second clause is as true that by virtue of this Union or in this Union we first partake of the Spirit because the Spirit is the Spirit of Christ Rom. 8. The Spirit is the Bond of this Union for 3. I know not whether it be mine in the terms expressed but if it were there was something said to explain it the Sense I am ready to defend it in is this that whatever Union Christ makes is compleat in it self such is vital Union in Regeneration where the Regenerated is altogether passive and all Regeneration is perfect tho' the regenerated is not every one conceived is perfectly conceived tho' the conceived is not perfectly grown every one born is perfectly born tho' every one born is not perfect so is every one born of the Spirit he hath compleat Life tho' he is not compleat in the Acts of Life compleatness of Life and compleatness in exercising the Acts of Life are to be distinguished Er. 5. It is a great Truth that God sees no Sin in a Believer and Sin can do no Hurt to a Believer God is not displeased with his People and is not angry with the Persons of Believers for their Sins A. Here are the 12 13 14 of the Rebuker's Articles crowded together As to the first I say 1. They are the Words of Scripture let the Exceptors shew and prove that the Spirit of God means quite contrary to what it saith in that Place Num. 21.21 and that all other Places of Scripture that confirm this Truth are false and mean quite contrary as when it saith a Believer is blessed his Sins being covered and not imputed Psal 32.1 2. This is Poyson but the meaning is He is blessed whose Sin is uncovered before God and his Iniquity imputed when God saith he doth not remember our Iniquities you must read it He doth remember our Iniquity Let them give a rational Sense of Jer. 50.20 Mic. 7.19 Jer. 31.34 Heb. 8.12 ch 10.17 But let them not take us to be so stupid as to understand this of the Eye of his Omnisciency but in respect of the Eye of his Justice Psal 51.9 when they give us any probable Interpretation of the forementioned Places of Scripture so to prove the Word of God false Num. 23. In the Sense we take it as I could never see yet the greatest of them ever did we will acknowledge it an Error in the mean time let them give us leave to believe it and receive it as an Article of Faith The second Clause the Rebukers 13 is That Sin can't do any real Hurt to a Believer A. Why is this charged upon the dissenting Brethren Did they ever hear any one of them assert it in Terminis he that uttered it in the Ardency of a popular Discourse was above 50 Years since and is it Blasphemy or Heresie to defend a good Man's Discourse by a charitable Interpretation If they had a Grain of Charity they may easily see that he meant not according to that gross Sense they would put upon the saying that he intended not to countenance Professors living in Sin nor in respect of Grief Sorrow and Darkness occasioned by a Believer's Fall into Sin but his meaning was 1. That their Falls into Sin should not prejudice that State of Union to Christ according to Rom. 8.35 36 37 38. 2. That tho' Sin remain in them yet they shall not have Dominion over them according to Rom. 6.14 15. 3. That tho' they fall they shall arise according to Mic. 7.8 4. That God will over-rule all the Falls of his Children for their Spiritual Good and Advantage according to Rom. 8.28 and therefore he saith real hurt The third thing here which is the Rebuker's 14th God is not displeased with his People i. e. their Persons A. Why do they not explain what they mean by God's displeasure do they mean Paternal or Vindictive If they mean Paternal in a way of Rebuke and Chastisment who denies it If they mean Vindictive we deny it Again why do they not tell us what they mean by God's People do they mean a Collection of Professing People Church or Nation Such may be the general Defection of these from their Profession never real and true that God's Vindictive Wrath may go forth against them as often against his People of Old Lastly God is never pleased with the Sins of his People therefore condemned all their Sins in the Flesh of Christ Rom. 8.3 But God is not displeased with the Persons of his People such as are called according to purpose because he loved them with an Eternal Love and he is a God that changeth not Art 6. Believers are as Righteous as Christ A. Most know who is Charged here it is one that is gone to give up his Account to his Lord and Master I doubt not but it is with Joy and that he hath received a Crown of Glory that fadeth not Tho' the Rebuker hath trampled upon his Bones and Memory in his Pride and Insolency and not only upon his but on those of that other Eminent Servant of God that is at rest with him And why Because both of them in their Life-time served their Generation in bearing faithful Testimony to the Truths of Jesus I need say nothing to this Article That worthy Servant of Christ spake enough to explain himself in that Position in his Printed Sermons which he Preached at Pinner's-Hall The sum of it was that he meant not in respect of Sanctification for there our best Holiness is imperfect therefore he means not in a way of
believe with all thy Heart c. that must be a real receiving of Christ He that hath the Son hath Life 1 John 5.11 12. The Sinner first receives Christ after sees and knows he hath received Christ himself V. 13 and 20. And we own there may be presumption where there 's an appearance of believing and knowing only there need not be such sputter as he makes about these matters neither doth it profit his cause Object But while we were Sinners Christ Died for us so saith the Apostle Rom. 5. and others after him Two things thereby signified 1. That Christ Died for us under that Consideration for he came not to Save those that are Righteous but those that were Sinners 2. That it was long ago that Christ Died while we were in the first Adam and in an unregenerate state Sinners of the Gentiles to which he rejoins thus How then must every Sinner believe that Christ Died for him A. Every Sinner under the Call of the Gospel is to believe in Christ for Life and Salvation according to the constant tenor of the Gospel but to know Christ did bear his Sins and die for him results from this Believing He that hath the Son i. e. by believing hath Life Receiving is first before knowing that a Man hath Received and it is Gospel truth that Christ bore the Sins of every one that truly believes and every one is an Elect Person whose Sins Christ bore For if the Apostle spake true he that makes sure his Calling makes sure his Election Then saith the Bp. here is Universal Redemption asserted in its full extent and what is more here is Universal Election too if all Men can believe that their Sins are forgiven A. Let us examine the Bp's fallacious Arguing 1. The Gospel is indefinitely preached to all under the Call thereof and directed to all Sinners without any exception he that believes on the Lord Jesus shall be saved is this an Argument that Redemption is Universal or that all are Saved or Elected It 's said as many as were Ordained unto Life believed therefore it cann't be said that every one doth or can believe John 12.39 2. See how foully this Man imposeth by charging his opposites with saying That all Men can believe that their Sins are forgiven p. 133. or to charge this as p. 132. That a Man's Sins are forgiven because he believes that they are forgiven being laid on Christ whereas a Man believes because his Sins are forgiven and laid on Christ for Christ bearing our Sin is the Cause of believing and not the Effect At least conditional Election follows upon it he saith We see he suspected his first consequence and therefore poacheth in another This may serve for a Professed Armin. but the Bp. I suppose would not have been accounted so the Argument is because Men are Saved in and by believing on the Lord Jesus Christ therefore Election is upon foresight of Faith but we say Men are as absolutely Elected unto Faith as unto Glory The controversie of Conditional Election is not here to be entered upon but we assert that it follows more upon the Bp's Hypothesis than ours § 26. He adds its ground enough of presumption as to all such as can believe that their Sins are forgiven A. Those that can believe their Sins are forgiven can believe through the Grace of God working it nay they have attained to a great measure of Grace How doth presumption consist with can Believe B. What can hinder any Man more from Repentance and forsaking his Sins than to be told that the first Act of Saving Faith is to believe his Sins is forgiven R. Where is any one that will teach an Unbeliever to Believe his Sins are forgiven in the state of Unbelief But we find the Voice of the Gospel to the Unbeliever is to invite and call him to believe the Gospel which saith that this is a Saying worthy of all acceptation That Christ came into the World to save Sinners that he bore Man's Sin and was made Sin and Curse for them and that the Sinner should come in particular and apply himself to Christ for this Pardon and Forgiveness that is in Christ for with him is Pardon and Plentiful Redemption He is a Fountain opened for Sin and Uncleanness and if a Fountain then not an empty Object of Faith but full of Pardon and of all the Grounds and Reasons of a Sinner's Faith and Hope Now how doth such coming to Christ and closing with him in a free Promise hinder Repentance and embolden them unto Sin For the Apostle saith Sin shall not have Dominion over you because you are under the Grace of God in the Promise and he shews Sin will reign over a Man while he is under the Law But the Gospel Preacheth Repentance in order to Remission R. It Preacheth Repentance and Remission to shew that where there is Repentance to Life there is Remission and where there is Remission received by Faith there will be Repentance in a Believing coming to God through Christ The Soul cann't turn from Sin to God but by a believing Repentance neither can any Repentance be unto Life unless it be a turning from Sin to God thro' Jesus Christ Hence Faith and Repentance are frequently put for one another or in one the other included When the Scripture speaks of the first Act of the Sinners coming unto God yea not only the first act of true Faith but all other are inseparable from Repentance as from other Graces Love Hope c. Though both Repentance Love and Hope are distinct Graces and Fruits of the Spirit from Faith and from each other This lastly I affirm as the truth of the Gospel that there can be no true Repentance antecedent in Nature to true Faith Faith being the first effect of Spiritual Life in one that is effectually called Bp Repentance is commanded and Baptism commanded therefore they are conditions R. The Antecedent is true but the consequence follows not if he meant new Covenant Conditions For all things and Duties Commanded are not therefore foederal Conditions For that Grace which God works by his Word and Spirit is very absurdly called a Condition of a Covenant that God makes with a Sinner But observe he makes Repentance such a condition as Baptism if so what inseparable connection is there as there should be in this Case between the condition and promise for will any say that he that is not Baptized shall be Damn'd The Scripture saith not so besides the Seal of a Bond is not the Condition of the Obligation but only a Ratification Whether Mr. R. B. did Socinianize The Chief thing discussed by the Bp in his third Chapter is whether Mr. B. was a Socinian from which Charge he makes as if he would Vindicate him I shall briefly examine how he acquits himself in this difficult undertaking The sum and substance of Mr. B's Opinion in this Point was That our Sins were no proper
Counsels and Covenant-Compact with the Son as the Apostle saith expresly 1 Pet. 1.19 20. Christ as redeemer by his precious bloud as of a lamb without spot this is his righteousness who verily i. e. really as such was fore-ordained of God before the foundation of the world It was then the Plot and Contrivance of God and therefore may well be called the righteousness of God This Purpose and Grace to poor Sinners was first given us in the Person and Righteousness of Christ before the World began but was manifested since and especially at the first appearance of Christ in the flesh actually to work out this righteousness in abolishing Death and bringing Life and Immortality to Light in the said Gospel of Christ which he was a Preacher of this Head I might be large in insisting on from other places as Eph. 1.6 7 8 9. Prov. 8 30. Heb. 10.8 9. 2. It is the Righteousness of the Person who is God Acts 20.28 3. It s the only righteousness that God is well pleased with a sinner for and in which he makes his law honourable Isa 42.21 3. God hath called and anointed Christ thereto in righteousness Isa 42.6 i. e. to answer my law and righteousness therein and to perform the work of righteousness the Condition of the Covenant I have given thee for so Heb. 8.3 chap. 5.5 9.12 4. It s a Righteousness becoming the Grace of God as the gift of righteousness Rom. 5. and becoming the Perfect Justice and Law of God and therefore magnifies his Law c. and becoming the Wisdom of God therefore Christ is called the Wisdom of God and answers all the ends of God's Glory in Man's Salvation 5. It s the Righteousness of God in regard of the stateliness and highness thereof as the Trees of Lebanon were called the Trees of Jehovah Psal 104.16 6. In a way of opposition to all mens inherent righteousness which is humane mans righteousness only this is God's righteousness and be hath made Christ to be righteousness to us 1 Cor. 1.30 § 10. Now here is reason enough why Christ's Righteousness should be called the righteousness of God and that its plainly so intended in the Text appears 1. Because its a revealed righteousness that Man saw not before they can easily see their own own righteousness without Revelation they are addicted 2. It s the righteousness of Christ that is the righteousness of the Gospel of Christ the Gospel of Christ is called so because its the preaching Christ and him crucified 1 Cor. 3. and because it s his Gospel whereby he cometh and preacheth peace through his righteousness Eph. 2.14 15. 3. It s the righteousness of Christ because its the great object of Faith in Justification for its absurd to say our faith is the object of faith it s something without a man first that he believes upon faith is the evidence or Hypostacy of things not seen 4. It s opposed to the Anger and Wrath of God revealed in the Law v. 18. as that righteousness which answers it 5. The Apostle throughout this Epistle casts off and abandons all righteousness of ours as insufficient therefore this must be the righteousness intended 6. The Text is plain that the righteousness of God is spoken of objectively as to faith for a thing is revealed that it may be seen it s revealed from one act of faith to another and it is confirmed by the words of the Prophet the just shall live by faith on this righteousness believing in it and feeding upon it as their food of life and therefore is not in themselves but in the Gospel there as revealed for the import of the words should be according to those men I am not ashamed of the Gospel of Christ it is the power of God to Salvation for therein i. e. in the Gospel preached not in our selves is the righteousness of God revealed from one act of faith to another to be seen by it it is not said that faith is revealed to be the righteousness of God but the righteousness of God in the Gospel because it is the power of God to Salvation is revealed to our faith and to be that righteousness which is Gospel righteousness therefore not in our selves 3. The preaching thereof is the power of God to Salvation and that which a believers faith lives upon § 11. The next place Rom. 3.21 22. The Apostle in the 9th verse saith he proved both Jews and Gentiles under sin viz. under the transgression of the Moral Law as plainly appears by his Proof unto v. 19. now saith he they are under the law in that they are convict by the law even the whole World by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that law not the Ceremonial but Moral against which all the forementioned transgressions are committed and Gentiles who were never under the Ceremonial Law as well as Jews Now saith the Apostle seeing that by this Moral Law the World is condemned its impossible that any works of obedience to any law whatever should for if any other law comes to milder terms unless this law be rescinded its impossible any man can be righteous before God hence he concludes therefore by the deeds of the law i. e. any law no flesh can be justified in Gods sight whatever Law men may pretend to God will judge and try all by the Moral Law for a sinner and transgressor of God's law can have the knowledge of sin by it i. e. Conviction but no Salvation by any righteousness of his performance What then must all the World perish therefore for want of a righteousness No God hath provided a righteousness he doth not say God hath repealed his Law and made a new one the righteousness of God without a new law is evident or made manifest in the Gospel which is witnessed by the Law i. e. of Moses in the Doctrine of Sacrifices and by the Prophets that have prophesied of Christ v. 22. even the righteousness of God which is by the faith of Jesus Christ viz. the righteousness of Christ which faith lays hold on which is by faith i. e. which we receive by faith for it may be said what is this righteousness of God saith the Apostle it is in Christ how have it we in Christ by faith Now saith he it s unto all i. e. imputed unto all and upon all as a covering or robe of righteousness by the faith of every Believer by the least as well as the greatest by a Gentile Believer as well as a Jew there 's no difference in the degree of righteousness nor in the imputation of it nor application of it all Believers are equally and alike righteous in Christ's righteousness which is the righteousness of God and the reason added for all have sinned and justified freely by Gods grace through the redemption that is in Jesus Christ § 12. Now it appears that the righteousness of God is Christ's righteousness That righteousness that fully and compleatly satisfied
Bp. might have spared the rest of his Banter it 's not worth Paper and Ink to spend about it § 21. He makes a great Clutter against the dissenting Brethren as if in their Doctrine of the Free Grace of God they would allow no Conditions upon any Account and saith here is something beyond meer Gratitude and Service and what 's that It 's a Connexion in away of Duty and Means in order to the end and not meer Connexion in a way of Event so that those to whom God will give Glory he will give Grace to fit Persons for it A. Hereby it 's easie to see what strange Monsters the Opposers of the Doctrine of Christ do ignorantly or maliciously represent the Professors and Defenders thereof to be Do they deny a firm Connexion between Grace and Glory Do they deny the Necessity of Holiness Indeed not as a Faederal Condition of Happiness but a Condition of necessary Connexion and as he gallops along he is pleased to fall upon some Expressions of mine Some may perhaps say What is' t but to make that Promise to secure Life upon doing of our Duties And if this be not to make the Gospel a more overgrown and swinging Covenant of Works than ever the old Law was I have lost not they my Theological Measures Neonom p. 3 and 296. Reader Upon these few quoted Lines pick'd up at a distance not truly quoted neither he makes a large Harangue about Theological Measures which Words I applied not to any but to my self and say they The Standard of Theological Measures is the Scripture And so I say And saith he St. Paul was as little suspected of setting up a Covenant of Works as any Penman in the New Testament I think so too But he hath said 2 Tim. 1.19 God hath saved us and called us with an holy Calling not according to our Works c. I subscribe to the Apostles Doctrine heartily and it 's expresly against the Bp's Doctrine who would have our Works the Foederal Condition of the Covenant of Grace when the Apostle says who hath called us not according to our Works and what is the Genuine Meaning thereof but that tho' God hath called us to Holiness yet it 's not according to our Works as a Covenant Condition thereof so Tit. 3.5 but it 's the manner of these Men to quote Places for themselves which are Diametrically opposite to them He makes a needless Sputter about working out of our Salvation and saith we are told Neon part 3. and 296. No more is meant by this than a continual maintaining a holy Jealousie of our selves lest we should fail of the Grace of God by trusting in our selves c. Now doth it become a Bp. to be so false in representing what he would expose there 's not a word of No more is meant by this but that this is meant it may contain more but this is every Believer's Duty laboriously to continue in all ways of Holiness and new Obedience but fear and tremble in Suspicion of his corrupt Heart which is apt to make his Obedience Hay and Stubble in ascribing it to his own Strength and in making it his Righteousness for his Justification and if any will rationally argue against this Doctrine I am ready to defend it as I am other Truths which I have asserted that some have snarl'd and banter'd at but have not made any fair shew of proving them Errors and till they do that I shall not honour them so far as to blot Paper about them § 22. What remains is only to draw odious Consequences upon this Doctrine of laying our Sins on Christ or his bearing the desert of Punishment for our Sins 1. There 's nothing for us to do but only to sit still and expect when God will work in us A. Doth the Text say we must sit still Doth any one say so But the Scripture saith and the Saints have practiced to be continually waiting upon God in the Prayer and all the means of Grace to work in them to will and to do and as God works it in them he works them to it knowing that of themselves they are not able to think a good Thought but herein being enabled by Divine Assistance to do a good Work they must keep a Watch over their own Hearts that they rob not God of the Glory of his Efficiency and take it to themselves Bp. Paul gives another Sense when he perswades rich Men to do Good 1 Tim. 6.18 How another Sense Doth not the Grace of God perswade and teach Men to do good Works Doth not the same Apostle tell us that the Grace of God that brings Salvation teach Men to deny Ungodliness and to live holily c. Again Is laying hold of Eternal Life by good Works a swingeing Covenant of Works No who said so But there 's a twofold laying hold of a thing one is by way of Right that is not in our Works themselves but in Christ and a laying hold by way of Participation and Possession that is an effect of the Covenant right in Christ and so all Believers by the exercise of Faith and Holiness are continually maintaining their hold of Christ and Eternal Life given them in Christ and the Theological Measure holds here that Paul hath not by this Text thrown down what he taught of the Efficacy of the Grace of God but only prosecutes that Doctrine that where it brings Salvation it teacheth Men to do good Works therefore he exhorts Timothy to teach by the Word what God's Grace works by the Word and Spirit neither doth he accommodate himself to rich Men as if he intended they should be saved in a Covenant of Works which would be no better than Bargain and Sale of Eternal Life Bp. The Foundation of the Covenant it self was certainly nothing but the Grace of God thro' Christ A. Foundation here 's very ambiguous I know the Neonom and Papists and all will say so when they say Christ purchased the Covenant of Grace i. e. the new Law and deny him to be the Condition of it and therefore he speaks always in their Dialect cunningly yea and the Foundation of our Hopes as to our obtaining the Benefits A. If so then how is Christ the Foundation of such Hopes Is it not Christ believed in as the great Obtainer of Right to Eternal Life and the great Bestower of effectual Grace for without this Faith there can be no Hope nor any purifying our self as he is pure § 23. Not as Works meritorious of a Reward so say the Socinians too but as Means which God hath appointed in order to an end A. I pray who denies all this of the Calvenists All which he calls Antin but doth he not trip up his own Heels by this Concession I say and I am sure can prove that the Condition of a Covenant compact let the thing required be little or more it 's meritorious of the covenant Reward promised and is meritum
meritorious Cause of Christ's Sufferings they were only premeritorious or occasional Causes For although the Bp would have Mr. B. mean something more than occasional by promeritorious yet he acquits us with Mr. B's own Explication of his meaning of premeritorious that it is only occasional which the Bp saith is no cause at all and Socinianism and yet he good Man would defend him though he finds it hic labor hoc opus and fain to leave it re infecta The first proof which he would make is from Mr. B's Confession wherein all that he saith is no more than what a Socinian will say in this Point That Christ gave up himself a Sacrifice for our Sins and a Ransom for us in suffering for us upon the Cross which he doth make according to his way of moulding of Doctrine comport well enough with Socinian Principles See what he gives for Antinomianism 1. That Christ satisfied God's Justice as in the Person of all the Elect this one Error whereby he denies Jesus Christ to be a Publick Person 2. That in a Law-sence and God's account they themselves did satisfie in and by Christ Here he denies Christ to have Suffered in our stead or to have made Payment to Justice for our Sins either in a Law-sense nor in God's account and therefore he made no payment for us neither can we say we satisfie in and by him Whereas every Debtor can say so who hath a Surety that makes payment in his stead the Law accounting this payment to the Original Debtor neither is it untrue that he paid in and by his Surety but an honour to his Surety and detraction from himself when he saith he paid in and by his Surety 3. That Christ's Sufferings were full and proper Executions of the threatning of the Law to Man Here he denies Christ's Suffering under the Law that Man brake and that his Punishment was no proper execution of the threatning of the Law and therefore no proper Punishment 4. And so acquits them ipso facto on the meer Suffering Here he makes up his charge by ambiguous Expressions without any further means of conveyance to give them right in it by Application 1. Here he insinuates that there was no Discharge of Christ from the Sins of the Elect which he suffered for If so no satisfaction 2. He makes as if some held that Men have an Actual and Personal discharge before their being by Grace or Nature which is a false Charge and a male Consequent drawn by himself on the Doctrine As if those that held Christ's full and compleat Satisfaction by impetration denied application 3. He would have us believe it an Error that Christ purchased a right to Eternal Life for all the Elect as the immediate effect of his purchase and that our right comes by application whereas our right lyes in the purchase only and our claim of that right and possession is by application The Socin Error he thus represents That Jesus Christ did not undergo any Penalty for our Sins as meritorious or promeritorious Cause but only as occasional And doth not Mr. B. say the same thing again and again in his Writings only he foacheth in his promeritorious which if the Socin either did not use or if they did they would not deny it in the Sense Mr. B. useth it and as he hath explain'd himself And that he did not make any Satisfaction to God's Justice for us c. there is nothing plainer in Mr. B's Writings both in his Methodus and Universal Redemption He puts for Truth as follows That Jesus Christ as a Publick Sponsor did bear the Punishment deserved by the Sins of the World he means of all and every Man and made to his Father a Satisfaction sufficient for all It is strange a Bishop of the Church of England should look upon this as an Orthodox and Plain Confession to distinguish a Man from a Socinian for it 's plain he prevaricates in speaking of Christ as a Publick Person for in the Antin charge he makes it a marvelous Error to say Christ satisfied Justice in the Person of all the Elect so he must mean here that Christ was such a Publick Person that was no Representative or Surety which is no publick Person at all 2. In that he saith Christ did bear the Punishment deserved by Sin he also prevaricates for he doth every-where deny that our Sins were imputed to Christ that he suffered the Punishment of our Sins in any proper Sense and that Sin was but an occasional no proper Cause thereof and therefore his Punishment was but Analogical Equivalent to the Socinian's Metaphorical He cann't mean in respect of proportion in a Mathematical Sense for that would overthrow his whole Hypothesis Mr. Lob quotes enough to overthrow all that the Bp pleads on his behalf He shews that in his Methodus he expresly declares that the Sufferings of Christ were only a Natural Evil undergone by occasion and the remote causality of the Sins of Mankind and that Christ's sufferings are only sufferings in an Improper and Analogical Sense These things saith the Bp were long since written The chief Expression is Christ's Sufferings had no proper meritorious Cause but yet Man's Sins were the Pro causa meritoria c. and saith nothing to defend it p. 151. He considers whether Mr. B's own words do lay him open to the suspicion of going too far towards the Socinians in this matter Now let us see whether Mr. B. hath a fair deliverance at the Bp's Bar. Bp In this case we must distinguish the Scripture Notion of Punishment from a Strict and Philosophical Sense of Punishment R. This is a strange distinction of a Learned Bp what means he by a Philosophical Punishment Is it morally Philosophical i. e. such Punishment as belongs to the breach of a Moral Law If so sure the Scripture Punishment cann't be distinguished from it for that is legal Punishment but he saith it's strict Punishment i. e. according to the exact tenor of a Moral Law if he mean so it cannot be excluded from Scripture Punishment Bp The Scripture speaks in General of Christ's bearing our Sins c. but not a word of strict and proper Punishment R. No sure the Bp is mistaken greatly when he might see in the same Chapter that Christ was wounded for our Transgressions was not that proper Punishment Doth the Scripture say nothing of strict and proper Punishment when it saith the Wages of Sin is Death Cursed is every one that continueth not in all things written in the Book of the Law Is not the Curse of the Law strict and proper Punishment If this be his Philosophical Punishment there 's much of it in Scripture and it cann't be distinguish'd from it Bp. But of that which was appointed and accepted in order to atonement for our Sins as the impulsive Cause which become meritorious by his voluntary undertaking R. The Bp would suggest that there 's some general improper
of all the elect a slander and imposed expression that none ever said the reatum culpae or guilt of fault and so he bore the sins of all the Elect by real imputation this is truth which Mr. B. chargeth as one of his hundred Antinomian Errors Er. 18. p. 10. Again being made sin for us is meant a sacrifice for sin so Mr H. and used as a sinner why should he be used as a sinner if sin was not charged upon him sure very unjustly If God imputed sin to Christ or accounted Christ a sinner he must be by sin hateful to God c. and Christ suffered for his own sins c. Scr. G. d. p. 30 31. If Christ had bin a sinner in his individual person these consequences might have held but Christ being by Law-imputation made sin in order to the Salvation of Sinners it s otherwise therefore doth my Father love me because I lay down my life for my sheep Is a rich person and honourable hated in the Court and detested because he enters himself Debtor for some Ludgate Prisoners Socin The meaning of these words 2 Cor. 5.21 is not that he was made sin for us by God's imputation but that he was made a sacrifice for sin the word made is a word of Election and Ordination Pinct Dial. to which Mr. Norton answers thus He was made sin for us as we are made righteousness i. e. by judicial imputation without the violation yea with establishing of Justice as he was made curse Gal. 3.13 because he was the sin-offering in truth therefore be was made sin by real imputation Nort. against Pinch Quak. We deserved those things that Christ endured and much more for our sins but that God ever reputed him a sinner is denied neither did he ever dy that we should be reputed righteous by his being made sin for us must be understood his suffering for our sins that we might be made partakers of the grace purchased by him by the working whereof we are made the righteousness of God in him Barch Apol. of Just p. 376. Thus you see how Sister Sects run hand in hand together Thus far of Imputation here which should have bin continued to imputation of Righteousness The Imputation of Christ's Righteousness being the main Point which the Neonomians oppose but because it will be the main subject of our ensuing Discourse we pass it over in this Chapter CHAP. V. Of Imputation of Righteousness unto the Iustification of a Sinner Sect. 1. Righteousness imputed and what § 2. Cardinal Bellarmine a Middle-way-man and so Quakers too and Socinians § 3. How consonant Neonomians are to that Fraternity § 4. They make inherent Holiness to be our Righteousness § 5. Why pardoned after justified and of subordinate righteousness § 6. Of Legal and Evangelical Guilt § 7. Of Mr. Cl's definition of Justification and of incompleat Justification in this life Sect. 1. THat Righteousness is imputed to the Justification of a sinner before God is held on all sides but the great Controversie lies here What Righteousness is it Is it our own inherent righteousness or the righteousness of another the Neonomians with the Papists say it s our own which is the formal cause of our Justification we say that Christ's Righteousness is the material cause of our Justification and Imputation the formal Mr. H. excludes the Merits of Christ from any of the essential causes and makes it only modum efficientis something in the hand of the efficient it may be an instrument but at the best it s but causa ministrans by way of efficiency but enters not that effect as any essential Cause Mr. H. would find out some little Difference between the Papists and himself but it s so little that he can hardly render it visible The Counsel of Trent saith thus There is only one formal Cause of Justification which is the Righteousness of God not whereby he is Righteous but whereby he makes us Righteous viz. which he hath bestowed on us whereby we are renewed in the Spirit of our minds and are not only reputed Just but are truly called Righteous and are so and it follows In this is the Justification of the Vngodly whilst for the Merit of that most Holy Passion the Love of God is shed abroad by the Holy Ghost in the Hearts of them that are justified and inherent in them whence in Justification it self with Remission of Sins this is together with it infused c. Sess 6. c. 7. Mr. H. agrees with them that our inherent Righteousness is the formal Cause and that it is for the Merits of Christ that this Righteousness is wrought in us that therefore it 's called the Righteousness of God Bellarmine in Defence of the Doctrine of the C. of Tr. says the State of this whole Controversie may be reduced to this one Question Whether or no the formal Cause of Absolute Justification be Righteousness inhering in us Which he endeavours to maintain in the Affirmative Mr. H. would have some difference from the Papists in that they say Justification is by Infusion of Righteousness whereas he saith Infusion of Grace is Sanctification but Justification is by Grace infused of the two I take the Papist to be rightest in constitutive Justification and to have less of Merit in it whereas Mr. H. Justification is by Sanctification wrought first which carries more of Merit and less of Grace for here Justification appears at first sight to be ex condigno the good qualification of the Subject Yea the Papists go further then Mr. H. for he will not have Imputation of Christs Righteousness nor Remission of Sins to have any place in Justification which the Papists own to be Parts of our Justification for the Council of Trent do Anathametize those only that teach that a Man is justified only by Imputation of Christs Righteousness and Remission of Sins without inherent Grace and Charity yea I do not find that this Neonomian Doctrine comes any whit short of the Popish Doctrine of Justification nay it out-does it in daring Contradiction to the the Gospel § 2. See what a Middle-way Man the Cardinal is if he go far enough He gives his Sense of Rom. 3.24 Justified freely i.e. from his mere liberality as to our Merits for we cannot deserve to be justified by any Work of ours and this Bounty of God is the efficient Cause but we are justified by his Grace i. e. by a Righteousness given and infused by him is not this Mr. H. exactly what doth he trifle for about Infusion and this is the formal Cause we are justified also by the Redemption of Christ and this is the meritorious Cause Lastly we are justified by Faith in the Blood of a Propitiator and this the disposing Cause from hence we may learn that every sincere Neonomian is a Papist in the Point of Justification and that the Popish Doctrine of Justification is the Middle-way between the Calvinists and Arminians See but a
Taste how the Quakers and Socinian fall in with this Doctrine of Justification by Works Quakers Works and Faith are equally required to Justifie Works of the Law are excluded as done by us to be justified by Grace is to be justified by Regeneration which cannot exclude Works wrought by Grace since the Law gives not Power to obey and so fall short of Justification there 's Power under the Gospel whereby the Law comes to be fulfilled inwardly Works through the Power of the Spirit is a Condition upon which Life is proposed under the New Covenant It appears from divers Scriptures that the Apostle excludes only our own Righteousness as being the Righteousness of the Law from being necessary to Justification Barcl Socinian There was never but one way of Justification by Faith This Faith is nothing else but under the hope of Eternal Life to obey the Commands of Christ and this we apprehend to be understood in Scripture where-ever we read of Salvation promised to them that believe in Christ Socin de offic Chr. Them 42.43 To believe in Christ is nothing else than to obey God according to the Rule and Prescription of Crist and in doing it to expect of Christ a Crown of Eternal Lise Socin de Servatori To the attaining Eternal Life not any Merits are required but the obeying Christs Precepts to which Eternal Life is the constituted Price or Reward not that Obedience it self deserved it but because it hath pleased the most gracious God to deal so with Mankind Socin Respon ad Obj. cut § 3. Now let us see how Consonant our Neonomians be to this Fraternity in the Doctrine we 'll take it from Mr. H. one of the honestest of the Pack and freest from Juggling Medeocr p. 16 17. Our Works do not Merit because they are not perfect i. e. therefore do not Merit as related to the Old-Covenant but Merit notwithstanding ex pacto in relation to the New-law-Covenant but we are justified by Works as we are by Faith because Faith justifies only as productive of Works thence you see he placeth the Righteousness of Faith in it self as a Work done and that it justifies only so and hath no more justifying Nature or End then the Fruits thereof It is Faith as productive of Works that receive the Reward of perfect Righteousness in that this imperfect stands in the Room of perfect but we are still to remember for Christs sake Bellarmine remembred that and the Council of Trent God judgeth and will judge all Men according to the Gospel those who perform the Condition of it he accounts and pronounceth righteous those whom he accounts righteous are justified I will add that the righteousness of Christ which is the meritorious cause of our Justification and always comes under the efficient cannot by the same reason be the formal and material cause of it It is not infusion of righteousness with the Papist which is our Sanctification nor the Imputation of Christ's Righteousness with the Protestant which is not to be understood in genere causae efficiente nor Remission of Sin with Protestant and Papist you see here how far he goes beyond the Papist but to impute to a person his performance of the New Covenant for Righteousness or pronouncing him righteous according to that Covenant is the formal cause of his Justification Med. p. 46. Here is to be remarkt that Mr. H. doth peremptorily exclude from our Justification the Imputation of Christ's Righteousness and Remission of Sins and places the whole of it in imputation of our own works for righteousness as active obedience § 4. These Men do as the Papists and the rest make our inherent Holiness in Sanctification to be that very righteousness by which we are justified Take Mr. Cl's words wherein he fully expresseth Mr. H's sense in differing from the Papist about Infusion Herein lieth the true difference between Justification and Sanctification In Sanctification we are made holy righteous and good by the infusion of those Graces into us but in Justification we are only accounted and declared such in the one the change is but relative and in the other real Come in Quakers and shake this Friend by the hand as one of you you have quarrelled with the Pulpits a great while and now you may ascend them your selves when you please and be not so angry at them for you shall not hear these men call your Doctrine Popish any more but you 'll hear them call all men that are not of your Opinion Antinomians briskly See now the depth of this distinction Justification is not by infusion of Sanctification but yet Justification is by Sanctification infused Is it not much more rational to say that Justification is by making a man righteous that was not so before for Justification of a sinner must be such Besides is it not much more Evvngelical as to justifying the ungodly as Bellarmine saith But these Men say We are first made righteous that is godly and then pardoned he should have said justified for his Justification comes in between his sanctifying Righteousness and Pardon and not on the contrary first pardoned and then righteous Mr. C. p. 19. Resp Were ever such Absurdities asserted by Men of Reason 1. We are first made righteous and quatenus made so are sanctified and not justified therefore Justification makes no man righteous but finds them so but it declares Men what what it finds them i. e. sanctified Hence to declare a Man sanctified is his Justification and I pray now how comes in Mr. H's causa formalis how doth Justification differ formally nam ad formam pertinet proprium differentia from Sanctification when Imputation or God's accounting a man holy and sanctified is his Justification Is not God's Judgment according to Truth Is it not certain that God accounts every thing to be as it is a holy man holy If this be all your Justification it s no more than as God justified at the Creation he saw that every thing was good 2. If we are first made righteous and then justified because we are so its meritum ex condigno whereon we are justified all the World cannot hinder it 3. First righteous and then pardoned What sense is in that for a righteous person needs no Pardon in that thing wherein he is righteous for therein to be righteous and want Pardon is to speak Daggers and the absurdest contradiction in the World § 5. Well But why must our Neonomians be pardoned when righteous and justified before because indeed their Righteousness and Justification by it is not worth a Fig by their own confession for Mr. Cl. saith for since subordinate Gospel Righteousness is an imperfect righteousness consistent with manifold failings and infirmities therefore notwithstanding that there 's need of pardon and that continually This is also Mr. H's Doctrine therefore I need not transcribe his very words which are to this purpose in many places Resp I find they are not fully agreed about the
a Law from Justification and yet all this while intend that we are justified by the works of a Law and that he should never tell us he doth not mean works of the New Law nor so much as mention it § 4. From the forementioned places these Arguments will arise against Justification by our works 1. Justification of a sinner or ungodly one as such cannot be by any works of a Law performed by him but Gods Justification of any fallen Man is such for the Major its plain against Neonomian Justification unless they will say that a natural Man may be godly while such or that which the old law calls ungodliness the new law calls godliness yea a man must be sanctified in their sense before justified while under condemnation and bound over to wrath Again the Text is clear that Abraham was ungodly when justified both by History and the Apostles for he could not do any good and all his obedience was after his Justification by Faith Now the Minor is as Evident that Gods Justification of fallen Man is such for if we be justified by the works of a Law it s not consistent with Grace for justification singly considered speaks nothing but Justice And Justification by the works of a Law performed by us speaks nothing but Justice but Justification by Grace is only as the Apostle saith when it s without the deeds of the Law performed by us 2. That Doctrine that excludes the works of every Law by which is the knowledge of Sin excludes the works of every Law performed by us but the Apostles Doctrine excludes the works of every Law that gives the knowledge of Sin Ergo the works of every Law Old New and Moral Law are excluded This Argument stands firm from Rom. 3.20 3. If the holiest Men have not expected to be justified by their own righteousness who have lived by Faith then justification is not by works of a Law But the Antecedent is true therefore the consequence The consequence appears in that David had lived long by Faith and in Holiness when he penned Psal 143.2 And if he thought to be justified by New Law works he need not have said Enter not into Judgment with thy Servant unless he had added by the Old Law but Enter into Judgment with thy Servant by the New Law for in thy sight New-Law works will justifie any Flesh Minor David Job Paul expected not to be justified by New Law Works 4. Those works that will not make a sinner clean and pure in the sight of God cannot justifie him but no New Law righteousness will take away Moral Pollution in the sight of God so as to make him clean Ergo the Major is so clear as none can deny for by Justification the justified is purged and clean from Sin in the sight of God he can Enter into Judgment with God upon the account of the righteousness he is justified by The Minor is true 1. From the confession of our Adversary that its a sinful righteousness it s condemned by the Moral Law it s not adequate to exact Justice therefore it will not cover Sin from the Eve of Gods Justice 2. From so many express Places of Scripture Job 15.4 He that is righteous before God must be clean before God Imperfect righteousness can never make us clean in the sight of God Job 15.4 It s not to be found of man born of a Woman i. e. meer man nor in any flesh living Believers are flesh living and born of women Job saith chap. 9.30 If I wash my self in snow water and make my self never so clean yet shalt thou plunge me in the ditch and mine own cloaths shall abhor me now will Job's new-law-works justifie him he had been long a holy man yet he often pleaded his uprightness towards God and his integrity against his friends charge and yet you see what his new-law-righteousness amounted to chap. 40.4 42 6. 5. Let me add a Fifth Argument before I leave his Negative If there was never any Law given to fallen Man that could give Life upon the Terms thereof then there could be no righteousness to Justification by a Law but the antecedent is true therefore the consequent and both from Gal. 3.1 the Apostle's unanswerable Argument against Justification by any Law The words are very plain and full to any one that can construe Greek § 5. He proceeds to his further Proof in divers Propositions which are many so little to the purpose that it would be lost time to follow them particularly but that there 's in them many places of Scripture perverted from their true Interpretation His first Proposal is The whole scope of the Apostle is to assert and establish Justification by faith as the only way of Salvation to lapsed men Resp What if so Doth it therefore follow that the Apostle teacheth that Faith is the way of Justification by Works or quite contrary that Justification by Faith is not by the works of righteousness which we have done but by these that Christ hath done This I gather saith he from that place Rom. 1.17 The righteousness of God is revealed from faith to faith which words I paraphrase thus That the Gospel alone discovers the method and way appointed by God whereby we may become righteous in his account viz. by faith in Christ and by continuance increase and exercise thereof Resp It s the Office of the Gospel to teach Sinners the way the truth and life who is Christ there 's no other righteousness that the Gospel can teach a sinner to Justification John 14.6 and that Faith lays hold on that way is the Gospel to teach a man that he is to be justified by the works of a law is it Good News to a sinner That this Text is grosly abused appears 1. Because the righteousness of God here spoken of is a righteousness revealed and therefore not in us for things already in us are not said to be revealed to us 2. It s the righteousness of God and not of Man 3. It s an objective righteousness that is here spoken of such as is made known to our Faith by Revelation therefore not Faith it self 4. It appears by the Proof in that the life of a just one is by faith feeding upon another's righteousness not his own In a word according to Mr. Cl's sence it should be this The Gospel is the Method of God unto Salvation for therein is the righteousness of man revealed from faith to faith viz. the more a man believes in Christ the more he believes he is justified by his own works and this is that he lives by he lives by faith i. e. by believing his faith to be works He disproves Justification by works of a law as inconsistent therewith because all are sinners and therefore none can be justified by their works and on the other hand that they must be justified by faith Resp One would think this man spake now good Divinity but his
lies in the Death and Resurrection of Christ v. 24 25. likewise 2 Cor. 5.15 God was in Christ reconciling the world i. e. justifying for God reconciles none but by Justification reconciliation is essential to it and therefore non imputation of sin for while a man lies under a law charge of sin he is unrighteous till he be imputed righteous by the law The major is evident from what is said in proof of the minor for non imputation of sin to a sinner is essential to his Justification which can be no otherwise then by a covering righteousness and when a law imputes sin the same law must justify by imputing to him an adequate and satisfactory righteousness § 8. Arg. 8. The Sins of Sinners under the old Testament were Imputed Typically to the High-Priest and Sacrifices which is very easie to make appear Ergo. The Sins of all sav'd sinners are Imputed really to Christ and his righteousness to them See 1 Cor. 5.21 Rom. 3.25 Heb. 9.15 § 9. Arg. 9. That which cannot be pleaded for Pardon or Justification unless it be Imputed is when it s pleadibly imputed unto Justification But Christs very righteousness is pleadible c. Ergo. The minor I suppose these Gentlemen dare not deny for I find tho they will not have it their immediate righteousness by imputation yet they will have it for some remote and as a reserve at a dead lift when conscience sees that neither the New Law nor the righteousness thereof will serve the turn Now that Christs righteousness is not pleadible without Imputation to us neither by Christ in heaven nor by us on earth its plain for if Christ be never so righteous his plea is answerered in saying thou art righteous for thy self I never imputed thy righteousness to these let them plead for their own Justification If they plead it with God the answer is Christ is righteous for himself his righteousness not imputed to thee no more then the righteousness of one of the Angels and therefore Christs righteousness being pleadible its imputed without Imputation it s not pleadible for us or by us § 10. Arg. 10. That righteousness which is a Suretiship righteousness must be imputed else it s of no value to the offender but Christs righteousness is a Suretiship righteousness he being a Surety his righteousness must be such And as for the major its plain that the justice that accepts one person to be Surety for another doth impute or account the righteousness of the Surety to that other or else it accepts not the Surety is rejected now that Christ was accepted as a Surety is beyond all question Heb. 7.22 § 11. Arg. 11. The righteousness of the second Adam is an Imputed righteousness for 1. as Adam was a Publick person that had a Covenant standing for all his Seed so the 2d Christ was and had for his 2. As Adam 's Sin came by Imputation upon his Seed so Christs righteousness on his as fully appears from Rom. 5. But this I must not now enlarge upon the Apostle is so full and plain therein that I never could see any thing said to oppose that could have weight with any learned and rational Interpreter if unprejudiced against Truth CHAP. XVIII What Interest and concern Faith hath in our Iustification Section 1. Of the Nature of Faith as spoken of § 2. What this Faith is § 3. And how we are said to be Justified by Faith § 4. Arg. To prove that Faith is not our Righteousness Section 1. HAving proved Christ's Righteousness to be the only Righteousness for a Sinner's Justification in Gods sight and that this Righteousness is certainly Imputed to every one that believes we shall in the last place enquire what concern and intrest Faith hath in our Justification I shall not speak of Faith accompanying Salvation at large as the Apostle doth Heb. 11 Wherein he also comprehends Justifying among the other Senses there spoken of but only of Faith as it referrs to Justification and the righteousness thereof § 2. Justifying Faith is a gift of God whereby a poor sinner believes in God unto eternal life thro Jesus Christ 1. It is a gift of God in respect of the grace of God and the work of the Spirit Eph. 2.8 2. It is a purchased benefit for an Elect person 2 Pet. 1. 3. It 's a Gift to a Sinner there 's no grace lives tell Faith then Christ lives in him it s to a poor undone broken Sinner 4. This is a gift of grace to believe in God and Christ 1. To be perswaded of the truth of the Law his certain curse under it impossibility of coming to the works thereof That its a saying worthy of all acceptance that Christ came into the world to save Sinners whereof Paul saith he was one of the chiefest not that he was righteous subordinately to Christ's to qualify him for it This is that which is properly call'd fides but its hard to distinguish this from the Faith of a natural man and hipocrite therefore 2. There is believing in i. e. resting upon God and Christ resting on the faithfulness of God in his promise of a good thing to us as for eternal life and for righteousness in Christ now faithfulness belongs to persons truth unto things when the Soul doth not only believe the thing promised true but believes him faithful who hath promised and from thence doth stay himself and his Soul acquisce in it This is properly fiducia trusting in God 3. There 's a particular application of Christ in the promise and the Soul unto God in Christ believing that all the promises especially those that concern eternal life and justification by Christ's righteousness are yea and Amen in him made and perform'd in him § 3. Hence by Faith we are said to be justified 1. Because the righteousness of Christ is the object of our Faith it is that we believe to and come unto believing Rom. 10.10 We believe unto righteousness 2. By Faith a man is devorced from the Law and legal righteousness and comes into a new marriage relation to Christ for righteousness and life Rom. 7.3 Because its that grace only whereby a man can go out of himself and fetch in the righteousness of another 4. It is that grace which from the very law of its nature which it hath thro grace doth always deny it self any thing of righteousness for Justification and gives all the glory of righteousness unto Christ alone 5. In that it doth fiducially rest and depend thereon believing 6. It dwells upon an object of righteousness which is not seen by sence or reason yea it is the hypostasis of Christ's righteousness in the Soul Christ lives as it were in our Faith take away Christ from it and you leave it a dead nothing or worse it returns to unbelief 7. Because by this Faith the Soul sees God at peace with him and he hath peace in himself and the controversy is at an end
between God and him thro this Imputed and believed righteousness 8. The justified one as he draws his first breath of the new man in believing unto righteousness so he lives upon this righteousness in all his Christian course in that Christs righteousness may be called the righteousness of Faith for Meat and Drink John 6.51 53. 9. Faith hath hereby all justifiable ways to God Christ is thereby his way unto the Father he can have access to the grace wherein he stands comes thro this righteousness with boldness to the Throne of grace and receives remission of sins and every good and perfect gift God having not spared his Son but given him for us hence he will not withhold any good thing 10. As it receives all grace in and with justifying grace so it gives and ascribes all to free grace in the Father Son and Holy Spirit both the gift of righteousness and faith it self and the life eternal given to such a poor wretch in and thro Jesus Christ 11. In that this grace being filled with Christs righteousness is leading to all fruits of Christs righteousness imputed and believed all which appear in the exercise of all holy affections graces and duties to the mortification of sin and growth in obedience and conformity to Christ § 14. Now having shewed the Excellency of this Grace in its Nature and Kind we must shew you that it is not Christ nor must not take his Throne or Crown from him yea abhors nothing more if true but will keep a Believer always a poor humble broken and contrite hearted Sinner Therefore we assert and Christ with his whole Word will stand by us in it that our Faith as a Grace of the Spirit or Work of ours is not imputed for Righteousness to Justification I shall but Name a few Arguments convincing enough and shew thereby the way to others to do the same 1. Faith is for the Honour of Christ our High-Priest upon the Throne if it takes to it self justifying Righteousness it takes the Crown from his Head and sets it upon his own for the great end of Christ's Humiliation and Exaltation was the working out of this Righteousness 2. If Faith be our Righteousness then Faith is its own Object when you bid Men believe unto Justification you must bid them believe in themselves and bid them by Faith go to their Faith for Righteousness and Life what 's Absurder 3. If God impute Faith it self as a Work to Justification then Faith must be imputed as meritorious of Justification For 1. Christs Righteousness is so imputed 2. No Righteousness can be imputed otherwise to Justification but such as is meritorious of it Justification being a Law-act 4. Faith making it self Righteousness for Justification by a Law makes it self altogether Legal as much as any Works whatever insomuch that it is not an evangelical Work so that it ought not to justifie as a Work by their own Rule that we are not justified by the legal works but we have proved all their Works legal 5. That that can't cover Sin and take off the Imputation of it can't be justifying Righteousness and take off the the Imputation of Sin for faith did not die for Sin or was made a Sacrifice for it to bear the Sin of many 6 The Priests and Sacrifices of Old were Types of Christs Righteousness for Justification of a Sinner not of the Sinners righteousness and the faithful looked upon themselves as sinners Typically justified in the Righteousness Typified and not in their Faith as a Work done 7. If our Faith in it self be our Righteousness then our unbelief is for that Faith must believe that Christs Righteousness is not imputed to us for Justification this his high unbelief according to the Scripture 8. If Faith say it justifie as a Work then Faith excludes it self the very Nature of it the Neonomian say the Law of Faith is the New-law if so then it excludes it self for the Law of Faith excludes boasting and Works of a Law i. e. the very Nature of Faith if it be good is so 9. If Faith justifie as a Work then Faith justifies not without Works for if it be a Work it self and justifying as such then it justifieth not without Works because it is a Work contrary to Rom. 4.6 10. If Faith be Imputed for Righteousness then the Blood of Christ is not but we are to be justified by the Blood of Christ and the Scripture saith we are by Faith in his Blood 11. If Faith Justifies as a Work then no more is ascribed to Faith than to other Graces in the concern of our Justification but the Apostle ascribes more concern to Faith than other Graces and then why doth he oppose Faith to Works Is it not that its more the Office of Faith as to Justification the Neonomian say it is the same with other Graces c. So Mr. Cl. Justifying Faith is the same thing in Substance with Effectual Calling Repentance Regeneration forming Christ in the Soul the new Creature c. Is not a great deal of the Scripture in vain hath not Paul wrote two Epistles in vain where he makes it his Main Business to beat down Justification by Works and oppose them to one another and now he tells us that Faith and Gospel Works i. e. legal are all one 12. That which justifies as a Righteousness justifies eternally Dan. 9. but Faith can't justifie eternally because Faith ceaseth in Heaven but justifying Righteousness doth not yea all the Righteousness of the New-law must cease 1 Cor. 13.10 14. That which is not the faederal Condition of the Covenant of Grace can't be our Righteousness in it self but Faith is not the faederal Condition because Faith is promised in the Covenant given by Grace purchased by Christ part of Eternal Life a means to lay hold of the Condition but I shall not enlarge upon this now only make one Quotation at last Mr. R. Capel who wrote of Temptation saith speaking of the Conditions of the Covenant In this Matter I am of the Opinion of Kendal that the Covenant he means of Grace was not made with us but with Christ this was the Assembly's Judgment for us and for the main I am clear of Opinion that the Covenant of Grace cannot stand with any Condition of ours at all for that I wish the Learned to consult Junius To deliver my Opinion Adam casting himself out of his Estate the Covenant of Works fell void Then it pleased God to fill up this Room with a New Covenant commonly called his last Testament wherein he bequeathed Grace and Glory on no other Condition that I know of out of the Scriptures but the Death of the Testator i. e. Jesus Christ that as the First Covenant was built on the Righteousness of the first Adam so the Second was built on the Righteousness of the second It is beyond my Brain to conceive that God should immediately make a Covenant with us who were Children of Disobedience and of Wrath who could not be capable of any such Covenant or Conditions but it was with Christ for us Adam lost his Righteousness the Foundation of the first Covenant but the Righteousness of Christ the Second can never be lost and therefore the second Covenant or rather Testament can never be broken or disanulled Condition of the Covenant p. 260. Errata PAge 38. line 2. read partaker p. 39. l. 32. r. relaxed p. 42. l. 23. r. Justice p. 43. l. 36. r. we could not p. 46. l. 17. r. per quam p. 48. l. 16. r. Is it by Imputation p. 49. l. 22. r. God justifies p. 50. l. 34. r. their sins p. 57. l. 34. r. the only p. 64. l. 23. dele r. bottom they must be Pelagians p. 66. l. 2. r. is it not so p. 72. l. 27. dele ◠p. ibid. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 73. l. 40. r. Christs righteousness and us p. 78. l. 27. r. would not be p. 79. l. prope antep dele no. p. 85. l. 16. r. Gal. 3.21 p. 86. l. 21. r. Gal. 3.21 p. 87. l. 3. ab ult r. for Saviour self p. 88. l 23. r. Gal. 3.21 l. 37. r. is manifest p. 99. l. 16. dele not p. 100. l. 3. dele and l. 6. r. yea 123. l. 13. r. addicted to it l. 35. r. should not be p. 126. l. 10. r. righteousness twice p. 133 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. false Hebrew p. 134. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 148. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. dele the before events p. 149. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 155. l. 6. a fine r. unprofitable p. 158. l. 6. ab ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159 false Hebrew p. 160. l. 6. ab ult r. Arg. 3 The righteousness for which and by which a sinner is justified