who are not in some degree really and inwardly Partakers thereof by the inward Work of Christ through Faith and Sanctâ—…fication I am for the real Participation of Christ's Righteousness and against a false Imputation of it but conâ—…ss the true Imputation of Christ's Everlasting Righteousness to true Believers who inwardly are Partakers oâ—… his Work Nature and Image which the true Seed of Abraham in all Ages were Partakers of whose Faith was reckoned to him as the Faith of all his Seed is to them for Righâ—…ness which was and is both real and inward By the Righteousness of Christ I understand his everlasting Righteousness Holiness Faith Nature and Iâ—…ge from whence his active passive Obedience as in his own Person sprung and that true Believers as Partakers thereof are accounted or esteemed of in the Sight of God being Partakers of his Holiness divine Nature and renewed therein to God in this they are prâ—…sented unto God in an absolute jâ—…stified State and S. S. proceeds thus viz. By the Word Justifie the Scripture sometimes but very rarely useth it to signifie to make Just by inherent Holiness or to sanctifie Tit. 3. 5 7. He hath saved us by the Washing of Regeneration that being justified c p. 89. Reader Be pleased to take Notice here how far this his Concession is to Justification in the Reality of it as springing from the inherent Holiness or Image of Christ in a Soul and how this is effected through Sanctification and it must be from hence that the real Imputation ariseth and note how herein he hath granted to the Truth of our Principle in the first Part though much of his â—…ollowing Work be contradictory to this as will appear for this is to make Just by inherent Holiness or to sanctifie the other is to impute or reckon Guilty or fallen Creatures Just So that this Man's Imputation of Christ's Obedience must be opposed to the real and inward Participation thereof S. S. Justifie It is used in Contradiction to Sanctification 1 Cor. 6. 11. but ye are sanctified but ye are justified c. anâ—… 〈◊〉 mostly we are therefore to take it in this latter Se I se p. 89. Though Justifie be often in Scripture taken to declare Just or Righteous or to accept of as such as well as to make Just in which Sease there is a Distinction not a Contradiction nor Severation between Sanctification Justification yet God never declares accounts or accepts any as Just and Righteous but such as are really in some Degree Partakers of his Righteousness in themselves by a living Faith and Subjection to him there being also a time of justifying before Men are justified for 't is they who are of Faith that are of Abraham whose Faith or believing God wherein was Obedience was imputed or reckoned to him for Righteousness And true and living Faith is of the same Naâ—…ure still and so is the real Imputation which 〈◊〉 〈◊〉 God and is evidenced unto the Soul by his Sâ—…irit 〈◊〉 the Truth oâ—… this is further confirm'd by the very Proof which 〈◊〉 〈◊〉 citâ—…d beâ—…ore which proves that Sanctification is previous to and joyned with Justification and that 't is such a 〈◊〉 â—…shed and sanctified that are justified and tâ—…t in the Name of the Lord Jesus and by the Spirit of our God 〈◊〉 Cor. 6. 11. It was not the Unrighteous Unconverted or Unsanctified that were justified but the Sanctified and therefore it is not the guilty and unsanctified Persoâ—…s applying or imputing to themselves Christ's active and passive Obedience as performed in his Person that will justifie make or declare them just in the Sight of God out the inward Operation of his Spirit sanctifying 〈◊〉 〈◊〉 changing them from Sin and Impurity into the Image Name and Nature of Christ Jesus that A S they have born the Image of the Earthly S O they must bear the Image of the Heavenly which must be in Reality S. S. Justifie Signifies to declare just Luk. 7. 35. Wisdom is justified c. Psal. 51. 4. that thou mayst be justified c. to absolve acquit or discharge Rom. 8. 33. It is God that Justifieth c. Proverbs 17. 15. He that Justifieth the Wicked and he that Condemneth the Just are both Abomination to the Lord p. 89. He sayes true in the Definition of the term Justifie but whether his after Application or Imputation thereof as to the Creature doth agree therewith or not will further appear However his Definitions being compared intimate thus much to us that to justifie is both to make Just by Inherent Holiness and to declare that Thing or Person Just which is really so as Wisdom is declared Just of her Children God is declared Just when he speaketh who Justifieth his Elect acquitteth and declareth them Just to whom there is no Condemnation Rom. 8. 1 2 3 4. and ver 33. But on the other hand as concâ—…rring with the Definition before He that Justifieth the Wâ—…cked that is he that declareth the Wicked Just and so the Unrighteous Righteous the Impure Pure absolveth or acquitteth the Wicked or wicked Workers while such and he that condemâ—…s the Just are both Abomination to the Lord. And then the next tâ—…g to be enquired is Whom doth S. S. declare Just and in what State are the Persons whom be Justâ—…s declares Just absolved acquitted or pardoned as his terms are S. S. This Acquittance to us fallen Creâ—…es is a propor Absolution or Pardon we are guilty in our own 〈◊〉 p. 91. Now Moses or the Law of God is the true Accuser of everyone of us Joh. 5. 45. There is one that accuseth you even Moses in whom ye trust the only Defence is though I am guilâ—…y yet Satisfaction hath been made for that Guilt p. 90. Yet God pronounceth us Just and absolves us for the Satisfaction or Righteousness of Christ p. 91. Rep. Without Faith 't is Impossible to please God and without Holiness none shall see him to their Justification or Comfort our Pardon and Absolution from Sins past must be received in our Rising out of Sin and the Fall and by the Power of God Renewing us into the Image of God through a Living Faith in Christ Repentance or a real Change of the Mind and Heart from Evil and so by a true Separation of the Creature from Enmity and wicked Works wherein men are Enemies in their Minds for in that state while you stand as fallen Creatures guilty in your own Persons Enemies in your Minds by wicked Works and in the State of those unbelieving Jews whom Moses accused as before confessed God doth neither pronounce you Just absolve nor pardon you in that Condition And while you so pronounce or declare your selves Just and acquitted you are but Justifying the Wicked wherein you are an Abomination to the Lord as is proved before It 's true he that confesseth and forsakes Sin finds Mercy upon true Repentance and Conversion the Creature obtains Remission of
Sins past and that through Faith in the Name and Blood of Christ which hath a secret Influence upon the Soul and sprinkleth the Conscience from dead Works in order both to Pardon and Justification upon the Act of living and true Faith in Christ yea Christ as the one Offâ—…ing Sacrifice and Propitiation for the Sins of the whole World which puts away Sin consecrates makes true Believers holy and declares God's Coming near to Man in Kindness I say Christ as thus considered hath an inward Influence and Effect upon the believing and penitent Soul to bring it near to God and render it capable of receiving Mercy and Forgiveness and of seeling the Pardon and Peace upon true Conversion from Sin and Evil yea I further testifie that God looks upon and hath a regard to every Appearance and Effect of his Grace and Spirit in the Heart Soul even from the very first Act of Faith springing up and budding of Grace to the highest Growth thereof even from Davids Repentance to his Songs of Deliverance from Niniveh's believing God and repenting to his Peoples walking in Newness of Life from the Prodigal's Return to his Father's House to his abiding therein yea the first Appearance of true Tenderness Remiss and Brokeness of Heart or godly Sorrow for Sin the Lord hath Regard to the Creature for the sake thereof still from the Respect he naturally hath to his Grace and Spirit that works these in Man To this Man will I look saith the Lord that is poor and of a contrite Spirit and trembleth at my Word The Work of Christ or Grace in the Heart from the Beginning to the Accomplishment thereof is acceptable to God because of the Dignity of him that worketh it and not from any Dignity or Worth of the Creatures own but only the Creature is accepted as in Christ we are accepted in the Beloved and it is for Christ's sake that God forgiveth us and not meerly for our own Howbeit it is so far as we are related to Christ and have an Interest in him and his Righteousness by a living Faith that God owns and looks upon us in a Way of Acceptance he respects his own Image in us and doth not justifie acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience as done in his Person for if he did then were all Men justified for whom Christ dyed and that was the whole World all Men in general he tasted Death for every Man yet his Obedience and Sufferings in the Flesh had a good End and Effect be being through all both acceptable and prevailing with God for the good of Mankind we must needs partake of the Benefit and Effects thereof in our Souls so far as they have an Influence upon us by the Life and Power of Christ considering the Travel of his Soul through all his Sufferings which were inward as well as outward his Soul being made an Offering for Sin and his making Intercession â—…or the Transgressors was that Men might be influenced with a real Sence and Sorrow under their own Sin and be made sensible of Christ's Sufferings and Travil of Soul and know the Fellowship thereof and so be made conformable to his Death through the Operation of his Spirit and Life in them as that they may be raised up in the Likeness of Christ's Resurrection in Dominion and Triumph over Sin and Death and not plead Christ's Satisfaction and Righteousness only as in himself in their â—…ead to absolve or justifie the Guilty whom God will not clear nor acquit the Wicked Christ's Righteousness will not excuse any in Unrighteousness for he was a holy Example as well as a Sacrifice and Propitiation and he that saith he hath an Interest in Christ's Rightcousness or that he abideth in Christ ought to walk as he walked Now the Question is not Whether Christ was a most Satisfactory Sacrifice or well-pleasing to the Father for that is undeniable He was the Delight of the Father's Soul who gave himself for us an Offering and a Sacrifice to God for a sweet smelling Savour Ephes. 5. 1 2. But In what State and Condition are we acquitted pardoned and justified of God and in what Nature whether as fallen sinful guilty Persons in our selves and that meerly by the Sufferings of Christ in his own Person which were finite without respect to his Work in us Or as Converted Believers Sanctified Obedient new Creatures in Christ accepted and so justified in his own Righteousness as real Partakers thereof The latter is the Justification and Imputation which I plead for and not the former I would not have Men flatter themselves nor one another in Sin and Darkness with Christ having done all paid all satisfied God for all Sins past present and to come and that in their stead nor to think themselves thereby absolved acquitted and justified in their Sins and fallen Estate for such Doctrine hath streâ—…gthned the Hands of many Evil-Doers and made many Hypocrites who are yet to undergoe a Sence of the Judgments and Terrors of the Lord and to know Repentance from deadWorks before they receive Forgiveness of Sins past or Jesus Christ as the Attonement or their Peace for he came in the Likeness of sinful Flesh that he might condemn Sin in the Flesh before Man be justified from it If the Question be What is it that gives us Interest in Christ's Righteousness Or upon which it is imputed or reckoned to us He answers Our Faith Rom. 10. 10. If the Question be What will evidence our Faith to be living and sound Faith He answers Our sincere Obedience to the Law Jam. 2. 24. You see then how that by Works a man is Justified and not by Faith only we are Justified by Works as Evidencing our Faith living by Faith as giving Interest in Christ's Righteousness by Christ's Righteousness as constituting â—…s Righteous c. p. 91. The Reader may see I take the better part of his Confession as well as the worse He hath truly confest here 1st That it is our living and sound Faith that gives us Interest in Christ's Righteousness and upon which it is imputed or reckoned to us 2dly That our sincere Obedience to the Law or Works of Faith doth evidence our Faith to be living and sound from whence it follows that none are Justified but who are in a living and sound Faith in Christ and sincere Obedience to his Law Therefore Justification was not effected or compleated without us by Christ's Sufferings or Death in his Person for he dyed for our Sins but rose again for our Justification which is effected even in bringing forth in us the Answer of a Good Conscience nor art thou either Justified or pronounced Righteous in the Sight of God whoever thou art who art a guilty Person a fallen Creature accused by Moses unsanctified unregenerate Impure see how manifestly the Man hath contradicted himself in these Passages one while in Justifying the guilty or
in all c. Rep. God's Truth is concerned in his gracious Promises both absolute and conditional as well as in his conditional Threats And let it be considered 1st That Man's Dying in the Day he so eat was the Fruit of his Fall into a State of Misery in dying from that State of Righteousness and Felicity he was in before and it was the Natural Effect of his Transgression and yet not so as that God was absolutely bound to bring eternal Death on Man in that day no no nor was divine Justice so narrowly tyed up or short sighted as not to reserve a Remedy for God had the Seed of the Woman in his eye and divine Justice doth not require that eternal Death or the second death shall remain upon any but on the finally Impenitent who continue in Sin under the Power of the first Death for all they who return to God and receive Christ the promised Seed he proves to them both a Just God and a Saviour neither Justice nor the Curse of the Law can limit him from shewing Mercy Remission or Salvation to the Creature upon true Repentance and Faith in Christ Jesus who overcomes the World and the evil Nature from whence those cursed Actions have sprung mentioned Deut. 27. 15. to the end of the Chapter And t is true the Jews outward who rejected the Righteousness of Faith that is received in the Spirit when Christ was set forth and fetcht their Righteousness from the Letter of the Law they did strictly and formally bring themselves under the Curse thereof when they continued not in all that was written But there is no Condemnation or Curse to them that are in Christ Jesus my Opposer leaves out what follows viz. that walk not after the Flesh but after the Spirit Rom. 8. 1. Yet what the Law saith it saith to them that are under the Law that every Mouth may be stopt and all the World may become Guilty before God This Law therefore as thus convicting is Spiritual and tends to man's Conversion in that it is to prepare him for Mercy which divine Justice doth not hinder nor detain the World under the Guilt divine Truth being concerned in the gracious Promises which are Yea and Amen in the Promised Seed that ransoms Man slayes the Enmity crucifies the Transgressors or first Birth which must dye upon which the Law and its Sentence of Death must pass and Man that is guilty must feel this in himself before he be delivered into that State wherein there is no Condemnation or be united to the Lord who Kills and makes Alive So that neither Justice nor Truth in the Law are frustrated the Law is not made void through Faith but established in the Spirituality and Purity of it the Righteousness of the Law being fulfilled in them that walk not after the Flesh but after the Spirit And 't is said that the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by the Faith of Jesus Christ unto all and upon all them that believe Rom. 3. Christ came to condemn Sin in the Flesh and is the End of the Law for Righteousness to all them that believe and not for the Continuance of Unrighteousness and where Sin is put an End to by Christ the Curse and Condemnation of necessity ceaseth with it and the Righteousness of Faith takes place in the Soul Obj. Adam hath sinned We are by Nature Children of Wrath in our own Persons We have failed hence God's Wrath is up against us God burning in his Wrath is ready to condemn us to take Vengeance on us to consume us as Fire not to Justifie and acquit from our Ill Deserts c. If Burning ten thousand millions of Years in Hell is not enough to turn away his Wrath c. Rep. Thus he hath defined divine Justice as he thinks which is further spoken to hereafter but upon whom must it be thus satisfied supposeth he S. S. Justice is satisfied upon Transgression p. 103. Rep. Then upon Rebellious Transgressors and not upon Christ who was alwayes Innocent and did the things well pleasing to the Father and therefore divine Justice could never burn nor take such Vengeance on him for Satisfaction and let the Guilty go free for so to do could not be Justice the Satisfaction whereof as it intends the Undergoing the Penalty of the Law due for the Injury done Justice can only require it of the Offender and Guilty for whom the Law was made not of the innocent or Righteous for whom the Law was not made But where then were the Mercy or Forgiveness to the poor Creature that hath sinned if God were so engaged to burn in his Wrath and take the full Vengeance upon lost man S. S. His Truth engageth him to execute his Justice in punishing Sin yea to the full should Mercy offer to pronounce any man absolved his Sin unpunished Truth would stop the Mouth of Mercy and say Hold I have Cursed c. Rep. What strange and lamentable Division would this make in God! and how variable and in Contrariety with himself And how Contrary to the Testimonies of his Faithful Witnesses hath this Man rendered God As if absolute Revenge and Wrath towards all Mankind did bear the sole Sway in him over all both his Love Goodness and Mercy Oh sad Is not his Mercy over all his Works and hath he not Forgiveness in store unto whom it is said who is a God like unto Thee that pardoneth Iniquity and passeth by the Transgression of the Remnant of his Heritage he retaineth not his * Anger forever because he delighteth in Mercy Mica 7. 18. The Lord God merciful and gracious forgiving Iniquity Transgression and Sin Exod. 34. 6 7. So that even in the Law Gods Mercy and Forgiveness as well as his Threats were signified which his Truth must needs be concerned in Is it not evident that God is not engaged under Revenge nor his Mercy and Truth divided or opposite as this Man renders him For both must be received and have their place where Judgment and Mercy meet and men through the Law become dead unto the Law so as to know Christ to live in them and through God's Judgment and Chastisements to find a Ransom and an Attonement and God hath Power to turn away Wrath as he doth upon men's true Repentance Humiliation and Return to him as when the King humbled himself the Wrath of the Lord turned away from him 2 Chron. 12. 12. And also Hezekiah seeing the Wrath of the Lord upon Judah and Jerusalem for their doing Evil in his Sight and turning their Backs c. He said Now is it in mine Heart to make a Covenant with the Lord God of Israel that his fierce Wrath may turn away from us 2 Chron. 29. 8 10. And in the King's Letters be ye not stiff necked but yield your selves unto the Lord
serve the Lord your God that the Fierceness of his Wrath may turn away from you 2 Chro. 30. 6 8. The King did not conclude that the Curses pronounced before in Deut. 27. against Offenders did obliege God to perpetual Revenge or not to turn away his fierce Wrath if the People turned from their Iniquities And said the Lord unto his Church that was to be gathered of the Gentiles In a little Wrath I hid my Face from thee for a Moment but with Everlasting Loving Kindness will I have Mercy on thee saith the Lord thy Redeemer Isa. 54. 8. And concerning Israel whose Heart was not right with God neither were they stedfast in his Covenant 't is written But he being full of Compassion forgave their Iniquity and destroyed them not Yea many a time turned he his Anger away and did not stir up all his Wrath for he remembred that they were but Flesh c. Psal. 78. 37 38. Yea in the midst of Judgment and in Wrath he hath remembred Mercy Righteousness and Equity are the Stablishment of his Throne Mercy and Truth go before his Face Psal. 89. 14. See how well consistent his Mercy and Truth are also Psal. 57. 3. and 61. 7. and 98. 3. and 103. 8. and 115. 1. and 119. 64. and 130. 7. Dan. 9. 4. Therefore neither his Justice Law nor Truth could intend or be any Limitation or Tye to his Power or Soveraignity not to turn away his Wrath or shew Mercy to them that turn away from Evil and Mercy rejoyceth against Judgment or Condemnation Jam. 2. 13. His Truth is so far from stopping the Mouth of Mercy yea 't is most evident to the spiritual Travellers that though God hide his Face and send forth his Terrors because of Mens Iniquities and Sins he hath Power to turn away his Wrath extend Pardon and shew the Light of his Countenance as he really doth when Men turn from Iniquity and depart from Evil and with broken Hearts submit themselves to his Power who keepeth Covenant and Mercy toward them that love him and them that keep his Commandments Dan. 9. And for any to deny him this Power and Soveraignity in himself to shew Mercy and Forgiveness is 1st To deny the true God to be God 2dly To deny his Love and Goodness 3dly To deny his Omnipotency Infiniteness and Perfection 4thly To render God less gracious and kind then his Son 5thly To debase God's Power Glory and Soveraignity below the Prerogative of Earthly Princes which is best shewn in mitigating rather then in exacting the Rigor of Laws in Acts of Pardon or Grace rather then the Severity of Revenge upon the Subjects 6thly To conclude That God cannot forgive Sin or Debt but must have full Payment or use the utmost Revenge or Rigor for Satisfaction whether on the Debtor or Surety is contrary to Christ's Similitude of the Kingdom of Heaven as likened unto a King that had Compassion on his Servant when he 〈◊〉 down and worshipped him and forgave him all his Debt oâ—… ten thousand Talents and blasphemously renders God like the same Servant in his Want of Patience towards his fellow Servant taking him by the Throat and casting him into Prison for his hundred Pence so that the Lord was wrath with this unmerciful Servant and delivered him to the Tormentors c. See Mat. 18. 7thly To represent God thus Cruel and Revengeful either to Man or to Christ in his stead as that he cannot otherwise pardon Sins past before Conviction without such a rigid Satisfaction or Payment is to deny him to be a Just God and a Saviour when besides him there is no Saviour or as if to be a Saviour were inconsistent with his being a just God contrary to his own plain Testimony See Isa. 45. 14 15. Chap. 43. 10 11 12. and 49. 26. and 63. 8. Jer. 14. 8. Hos. 13. 4. 1. Tim. 1. 1. Chap. 4. 10. Tit. 3 4 5. Jud. 25. And thus saith the Lord God unto the Seed of Jacob I even I am the Lord and beside me there is no Saviour I even I am he that blotteth out thy Transgressions for MINE OWN'SAKE and will not remember thy Sins Now our Opposer having justified the Wicked and rendred God cruel we must now take a View of his condemning the Just One for whose Digâ—…ity I thus appear on the behalf of God and the Son of his Love The Man having taken Pains to justifie such as have nothing but Matter of Condemnation in them Let us now take notice what Honour he hath ascribed unto the Son of God and what Entertainment he allows him while to justifie the condemnable he condemns him as with Wrath Vergeance which some call Justice vindictive whereby he reckons the Sins of the World were punisht in 〈◊〉 He alledgeth Rom. 8. 32. He that spared not his own Son but delivered him up for us all What made God's Justâ—…ce lay on so Did Christ ever by Sin provoke to this Will God punish where there is no Sin This is an ocular Demonstration Rep. God spared not his own Son from what he was to do and suffer but delivered him up for us all yet not to his own Revenge or burning Wrath incurred by Sin but to be a Sacrifice for Sinners It could not be that Christ should be the Subject of the Wrath that is due to Sin he being the Mediator between God and Man that had sinned No more could the Act of those wicked Hands Murtherers that crucified him be counted an Act of Gods Justice laying on so as fully punishing the Sin of the World in the Son of his Love for this is contrary to his Mediatorship and to his being a Sacrifice of a sweet smelling Savour to God both for a Pacification and putting away Sin It behoves a Mediator and Advocate to be a Man of Interest and Favour with the King and not an Object of his Hatred else he could not prevail for others if himself were so out of Favour S. S. The Faith of a Believer that is justified can here see Justice punishing his Transgression and that he is not justified without full Satisfaction to Justice God hath punished then the Sins of all that are justified in Jesus Christ. Rep. See here how the Man hath condemned the Just that never sinned unto the Punishment due to Sin See how he has thundred it out against Jesus Christ the burning Wrath and Hell-Fire incurred by Sinners must now be Christ's Punishment Oh wonderful Justice there was never such divine Justice known or heard of from just Men or justified Persons How God ever could be thus angry with his ever Beloved Innocent Son whom he both freely gave and upheld in his Love through all his Sufferings for God was in Christ reconciling the World to himself bearing forbearing and as sympathizing with him in Spirit in his Sufferings wherein Christ as Man was accepted a most acceptable Sacrifice howbeit his bearing the Sin of many
himself his by himself purging our Sins the Will of God sanctifying us through the offering of the Body of Jesus Christ once for all c. as being a Sacrifice of far more Value then those Typical ones under the Law which he fully answered and ended though they were said to make Attonement Reconciliation for Sins of Ignorance that they might be forgiven and the Scape-Goat to bear away the Iniquities and Transgressions of the Children of Israel Lev. 4. 16. 23. And did not the killing and sacrificing of Bulls Goats and Heifers typifie or figure forth the killing and destroying that corrupt beastly Nature and Enmity in man which is for Death and Destruction and which those Beasts were as a lively Embleme of Seeing hereby God was pleased in a Way of Condescension to their low Capacities to shew a Pacification or Expiation to express his Forbearance suspending the severe Execution of the Law and Willingness to pardon Iniquity and to pass by former Transgressions and be reconciled when they afflicted their Souls and offer'd up burnt-Offering in the Day of Attonement as both were required much more hath God declared himself reconciled to us in commending his Love to us in that while we were Enemies Christ dyed and so he hath shewed forth his Kindness and free Love as willing to pass by and pardon the Sins of the World upon true Repentance in his setting forth his Son to be a Propitiation through Faith in his Blood and in his being in Christ reconciling the World unto himself not imputing their Trespasses unto them which was both in his Forbearance commending his Love and Good-Will in his Son unto the World and sending his Son that the World through him might be saved Let it be seriously here minded 1. That those Scriptures relating to Christ's Death Reconciliation Sanctification and putting away Sin as by Way of Sacrifice c. as Joh. 1. 29. Rom. 5. 10. Heb. 10. 10. Chap. 1. 3. Col. 1. 22. which intimate the Work as if universally done yet it is with respect unto the general Favour and Good-Will of God in Christ as by the which Will we Believers are sanctified through the Offering of the Body of Jesus and so we are said to be reconciled in the Body of his Flesh through Death Withall note that it was the manner of the Hebrews Prophets and Apostles to speak many Things in the Spirit of Prophecy as done or past before they were accomplished in the proper Subjects God having an Eye of Pitty and Compassion open to lost Man for his Redemption even before it was fulfilled whereby he saw and lookt beyond the former Transgressions Sins and Infirmities for the Sin of the World is not actually taken away purged out or put away as to its Nature and Be ing nor are Men in a State of Reconciliation or Friendship while actual Sinners and Enemies in their Minds but as they come to be converted and sanctified by the Spirit Therefore God's reconciling the World in and by his Son shews his gracious Will and was intended conditionally to be fulfilled in them viz. Upon Faith and Obedience It was done so as with respect unto Christ as the first Fruits and with an Eye to the Condition before it was actually fulfilled in them and what was outwardly signified as to the Good of Man by Christ's Sufferings and Death in the Flesh as our great Exemplar in his Obedience and Holiness is inwardly to be fulfilled and answered in Spirit as to the Principle End and Design of God therein as for Instance God was in Christ reconciling the World to himself yet the Apostle added We pray you in Christ's stead be you reconciled to God 2 Cor. 5. 19 20. And to the Saints at Colos. You that were sometimes alienated and Enemies in your Minds by Wicked Works yet now hath he reconciled in the Body of his Flesh through Death to present you Holy and Unblameable and Unreproveable in his Sight If ye continue in the Faitle grounded and setled c. Colos. 1. 21 22 23. Mark on this Condition they were reconciled and to be presented to God Not as being Enemies and in wicked Works But as made Friends by Conversion to and continuing in the Faith And God shewing forth Mercy to all and universal Pardon of Sin past in and for the sake of his Son Christ Jesus he being the Propitiation for the Sins of the whole World declares his not imputing their Trespasses unto them according to Severity but his being reconciled to them that they may be reconciled to him Finally Because God was in Christ reconciling the World to himself and because he commended his Love to us while we were Sinners and we reconciled c. by the Death of his Son as our Representative If from hence any infer That their Sin being not imputed therefore they are justified by the Imputation of Christ's Death and Blood though they continue in Sin and Disobedience to him and remain Unsanctified I must deny their Consequence and tell them that there is a two-fold non-Imputation of Sin or under a two-fold consideration Sin is said not to be imputed 1st with respect to God's Forbearance while he suspends Execution and doth not cut off 〈◊〉 in their Sins when yet the Nature and Being of Sin is not destroyed nor purged away expecting their Repentance c. In this Sense David when he said I have sinned Nathan toâ—…d him The Lord hath put away thy Sin Thou shalt not dye 2 Sam. 12. 13. Yet this proves him not then at that time in an absolute and compleat Justified Estate or his Sin blotted out for aâ—…ter this he both implored Mercy intreated Forgiveness and passed through great Judgment Difficulty and Trouble under the Weight and Burthen of his Iniquity 2. A Non Imputation of Sin in a better and higher State as where the Miâ—…d and Spirit is sanctified and cleared and Sin really done away and wholy blotted out where the Lord Imputeth not Iniqâ—…ity but Righteousness as Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord Imputeth not Iniquity and in whose Spirit there is NO GUILE Psa. 32. 1 2. It were unreasonable to think that all to whom Sin is â—…ot imputed iâ—… the first Sense are in a Justified State for then were the whole World Justified for God was in Christ reconciling the World unto himself not imputing their â—…respasses But in the latter Sense they are Justified being Washed Sanctified and Justified in the Name oâ—… the Lord Jeâ—…us and â—…y the Spirit of our God 1 Cor. c. 11. and such as in wâ—…ose Spirit there is no Guile And so no Condemnation to them that are in Christ Jesus who walk not after the Flesh but aâ—…ter the Spirit Rom. 8. 1 2. Therefore Justification And if it be further queried viz. Quest. How doth it consist with God's Justice and Truth which alwaies required perfect Obedience either to
here inserted testifie X. ANTISTHENES one of Socrates's School expressing himself as it were Clem. Alex. Strom. L. 5 That thou mayst know that there is none like Me in all the Earth saith God Exod. 9. 14. 8. 10. Who in Heaven can be Compared unto the Lord who among the Sons of the Mighty can be Likened unto the Lord Psal. 89. 6. by way of Paraphrase that Prophetick Saying Whom have ye likened me unto saith the Lord thus speaks He is like none because no Man can know him from a Likeness or Image By which we may perceive he did not believe him to be an Image who could not be known by an Image nor any thing that could be seen with Carnal Eyes a Step beyond the Romanists that teach the Knowledge of as they darkly Fancy by Images XI PLATO also Schollar to Socrates and whom the Greeks for his Heavenly Contemplation and Pious Life surnam'd Divine gives us his Faith of God in these words God is FIRST ETERNAL I am the Alpha and the Omega the First the Last Rev. 22. 13. Thou art the Everlasting God Isa. 40 The Way of the Lord is Perfect Psal. 80 30. He is a Rock his Work is Perfect for all his Ways are Judgment A God of Truth and without Iniquity Just Right is he Deutr. 23. 4 For I am the Lord Isa. 45. 5 I Change not Mal. 3. 6. INEFFABLE PERFECT IN HIMSELF that is needing none and ever Perfect that is absolute in all Times and every way perfect that is absolute in every part Divinity Essence Truth Harmony Good Neither do we so name these to distinguish one from the other but rather by them all to understand one He is said to be GOOD because he bestows his Benefits upon all according to their several Capacities and so is the Cause of all Good FAIR because he is in Essence both More Better and Equal TRUTH because he is the Principle of all Truth as the Sun is of all Light Moreover God not having many Parts can neither be locally mov'd nor alter'd by Qualities For if he be alter'd it must be done by himself or some other if by some other that Other must be of greater Power then he if by Himself it must be either to Better or to Worse both which are Absurd From all these it Follows That God is Incorporeal and by all which it is evident how True and how Reasonable and how Firm a Belief Plato had of One Eternal Being and Father of all XII And Lyricus MELANIPPIDES praying saith Clem. Alex. Hear me O Father thou Wonder of Strom. L. 5. Exod. 1. 15 11. Psalm 136. 4 5 6. Men who alwayes Covernest the Living Soul This plainly preaches to us their Belief of One Eternal God XIII PARMENEDES Magnus as saith Plato in Clem. Alex. Sophista writes concerning God on Strom. L. 5. Thy Throne is establisht of Old thou art from Everlasting Psal. 93. 2. Jehovah is Everlasting Isa. 26. 4. this wise He is not Begotten neither is he lyable to any Death like a Chain whose Links are Whole Round and alwayes Firm and Void of a Beginning What was this but the Eternal God by whom all things were made the First and the Last XIV ZENO a Grave and Wise Philosopher who instituted the Way of the Stoicks but not of Vertue both the Cynicks and Stoicks mostly teaching such Doctrine as tended to good Life may well be said to have been the Followers of Socrates the ExcellentMan of his time only they a little differed themselves by some particular Severities too Voluntary which the Mild Serious and Unaffected Piety of Socrates gave them no Encouragement to though none of them trod in a more Self-denying Path then History tells us he walkt in This Zeno and his Disciples were Vigorous â—…sserters of One Infinite and Eternal God as by their Doctrines may appear Zeno tells us That God is an Immortal Being Rational Laert. Perfect or Intellectual in Now to the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever 1 Tim. 1. 17. The Rich and Poor meet together the Lord is the Maker of them all Pro. 22. 2. Come now let us Reason together saith the Lord Isa. 1. 18. Be ye Holy for I the Lord your God am Holy Levit. 11. 44. One God and Father of all of whom are all things Ephes. 4. 6. 1 Cor. 8. 16. Who is a God like Aristot. de Xen. unto thee Exod. 15. 4. The Almighty is Excellent in Power Job 37. 23. And his Kingdom rules over all Psal. 103. 19. Beatitude void of all Evil provident over the World and things in the World Not of Humane Form MAKER OF ALL AS IT WERE FATHER OF ALL. Again God and the Power of God is such as that it governs but is not governed It governeth all things so that if there were any thing more Excellent He could not possibly be God This was Zeno's Faith of God which I cannot believe that Tho. Hicks himself has so far abandon'd all Reason as to censure for False or Idolatrous that he Taught It as well as Thought It. Let us hear some of his Followers XV. CHRYSIPPUS also avers as his Belief of a Laert. de Ira Dei c. 10. God that the World was made by him consequently he believed there was one For if Lord thou art God which hast made Heaven and Earth and all that in them is Acts 4. 24. God that made the World Psal. 90. 2. All Nations are unto God but as a Drop to the Bucket and the Dust to the Ballance Isa. 40. 11 15. saith he there be any thing which can procrâ—…ate such Beings as Man indued with Reason is unable to produce that doubtless must needs be Stronger and Greater and Wiser then Man but a Man cannot make the Celestial things therefore that which made them transcended Man in Art Counsel Prudence and Power And what can that be but GOD Thus far Chrysippus the Stoick in reference to God But again XVI ANTIPATER a Famous Serious and Accute Stoick in his Discourse of God and the World declares Plut. himself to us after this manner Plat. phaed. God is a Spirit John Antip. de Mund. l. 7. 4. 24. In whom are hid all the Treasures of Wisdom Knowledg Col. 2..8 Of the Incorruptible God Rom. 1. 23. The Lord is Good to all and his tender Mercies are over all his Works Psal. 85. 9. God is not far away from every one of us Acts 17. 27. We understand by that which we call God A SPIRIT full of INTELLIGENCE or WISDOM a Living Nature or DIVINE SUBSTANCE Blessed and INCORRUPTIBLE doing good to Mankind PRESENT THROUGH THE WHOLE WORLD receiving several Denominations from the DIVERSITY OF HIS APPEARANCES and the various Operations and Effects of his Divine Power shewn therein Which kind of Evangelical Definition may very rightly induce us to
in Fundamentals Answ. First we thought that Water-Baptism had been a fundamental Point with the Baptists and do they and Presbyterians agree therein 2. Have not the Baptists whom Presbyterians call Anabaptists been accounted Hereticks by the Presbyterians Why do they now joyn against the Quakers so called 3. Dare he say there are no good People among the Quakers that he makes good People's being among Presbyterians a Reason of his joyning with them against us Is it not easy to see a manifest Dissimulation and feigned Confederacy therein among these our Opposers If our Opposer saith we have not inserted his Explications upon his Assertions Answ. That 's his Work he hath Liberty to do it himself But he hath not done it nor vindicated these his Assertions in his Pamphlet Christ's Light within asserted as it is Divine and therefore a sufficient Rule of Life unto Salvation to all that truely obey it and vindicated from Tho. Hicks his dark Exceptions fallasious and impious Arguments consisting of manifest Ignorance Confusion and Ranterism which are here inserted as they were exhibited in a Paper afterwards owned and signed by him HIs harge against G.W. That George Whitehead affirmed that there was that Light in every Man if followed that was sufficient to Salvation T. Hick's Assertions against this 1. In Answer to which it is asserted that the Light in every Man could not understand the Doctrine of Instituted Worship 2. That the Light in every Man could not understand the Doctrine of Jesus Christ concerning his coming to save Sinners 3. The Light in every Man could not bring him to the Understanding how Sin came into the World 4. The Light in every Man cannot acquaint him with the Knowledge of the Doctrine of the Resurrection of the Dead Reply G. Whitehead still affirms that God hath gratiously afforded that Light to every Man which he ought to follow and is sufficient to guide him to Salvation To his four first Assertions I query Is that Life which is the Light of Men John 1. 4. divine in it self the Light of Jesus Christ as the Eternal Word able to apprehend and bring Man clearly to see the Invisible things of God even his Eternal Power and Godhead as confessed from Rom 1. 19 20. And yet is this Light neither able to understand the Worship that 's due to him the Doctrine of Christ Jesus concerning his coming to save Sinners how Sin came into the World nor yet to acquaint Man with the Knowledge of the Resurrection can the Light apprehend or bring men to see God's Eternal Power and yet neither bring them to understand the Cause of Man's Separation and Death from God nor his Duty or Restoration to God again How manifestly in consistent and contradictory are these and how plainly doth he charge men's Ignorance and Defects for want of Obedience upon the Light within And then what is it given for and what can it do But these Assertions are grounded upon his taking it for granted that it is not a Light of Grace but of Nature when that Life which is the Light of Men is granted to be divine in its own being able to discover the Eternal Power and Godhead then which there is not a higher Power but how this divine Light should become Natural as a Creature we are still to enquire as that which neither T. H. â—…or his Brethren have ever yet proved That the Light within every Man could not be a Rule for it must be a Light of Nature or of Grace This Light cannot be understood the Light of Grace because the Scripture doth suppose a time when Men are without it It is said after those Dayes I will put my Laws in their Hearts and they shall know me that must be the Light of Grace Answ. Where doth the Scripture say that the Life of Christ which was with and in the Father which is the Light of men is the Light of Nature and not a Light of Grace The man in taking this for granted most filthily begs the Question and that contrary to his own Concession before neither doth the Scripture suppose a time wherein Men have no Light of Grace in them as he insinuates but a time when they are out of the New-Covenant and Strangers in their Minds to it as not being come into that Agreement with God or Union with his Light which this Covenant doth import And because the State and Tenour of it is both the having God's Laws written in his People's Hearts and Minds their knowing him to be their God and they to be his People and it s a Covenant of Mercy and Forgiveness of Sins past It doth not therefore follow that none of his Law is in them before they come to this Holy Attainment and Blessed Agreement though his Laws are not so universally written or deeply engraven in their Hearts before for it s now granted by divers of our Opposers who are of the more moderate 1. That the pure or holy Law which God placed in man's Hearts before Transgression was never wholy abliterated though much clouded by man's Disobedience 2. Some of these Anabaptists do confess to a Light in man which reproves for Evil and excites to good which they say is the Substance of the morral â—…aw or first Covenant which enjoyns Man truely to love and worship God and to love our Neighbours equally with our selves to do justly c. That this the very Heathens or Gentiles have in them And then I ask if this Law doth not appertain to the New-Covenant as one principle Law thereof also and never intended to be destroyed by Christ but fulfilled and renewed in his Followers who have Union with it as having a more deep impression and being more fully discovered in the Hearts of Men when become Children of this Covenant then before Was not Love the fulfilling of the Law and was not this preached by Christ's Ministers and was not love one to another both the Old and New Commandment yea the Old Commandment renewed and established If not a Light of Grace in every Man then it must be the Light of Nature but the Light in every Man cannot be sufficient to Salvation Acts 11. 18. When they heard these things they held their Peace and glorifyed God saying then hath God also to the Gentiles granted Repentance to Life then they had it not before Answ. His Argument still depends upon his former Fallacy that 't is not a Light of Grace but a Light of Nature that is in every Man as also in putting Repentance for the Light of Grace he puts the Effect for the Cause as if no man had saving Grace or a Light thereof before Repentance or Conversion whereas his Argument doth not at all prove that those Gentiles who received the Word of God had not a Light of Grace but only of Nature in them before Peter preached Jesus Christ to them but rather the contrary that it was a Light of Grace a
Light from Christ Jesus the Way out of the Fall the second Adam receiving the Light they receive Redemption and Sanctification whereby their Spirits Bodies and Souls are sanctified Great Mystery p. 91. Note here still that he plainly distinguisheth between the Soul and him that redeems and sanctifies it so that the Soul or Spirit of Man is neither God nor Christ but as much inferior in Subordination to God and Christ as the Creature Man is to the Creator or that which is saved and redeemed to him that saveth and redeemeth The sum of what 's said amounts to this candid Account about the Soul viz. That the Soul and Spirit of Man is not the very Being of God nor a part of God though the original Life of the Soul which came out from God is immutable and infinite there is a divine and infinite Life in the Soul of Man which we would have you be sensible of This is the Life of Lives the Soul of Souls the Being of Beings by which the Soul of man is made to subsist in its Being and Immortality whether in the Kingdom of Glory or Pit of Darkness although this original or divine Life in the Soul stands clear and free from both the Guilt Torment and Anguish that comes upon every Soul of Man that does Evil. Every Soul must appear before the Lord in its own proper Image and Nature which it hath born been under and received while in the Body having been subject either to the Spirit and Power of God or to the Spirit and Power of the wicked one wherein it s capable of either being a Vessel of Mercy and Love or a Vessel to hold Wrath and Anguish according to what it doth here love and effect and contract to it self whether Good or Evil. Therefore as it s commanded Take heed to thy self and keep thy Soul diligently c. love the Lord thy God with all thy Soul c. and then thou wilt know Christ to be the Salvation of it The Scripture speaks variously of the Soul and as in divers States and Conditions viz. 1. Of the Soul of God which is Immutable 2. Of the Soul of Man and that 1. Of the Righteous which really pertake of the divine Nature 2. Of the Wicked which pertake of the Nature of Enmity And these differ in their Affections the one being to Good and the other to Evil. Mention is made of the Soul as under the Power of Sin Death and the Grave by man's Disobedience and Fall and of the Soul as quickned raised up and delivered or saved by the Power of Christ the living ingrafted Word Sometimes the Soul is mentioned as including the whole man sometimes as distinguished from the Body sometimes it s esteemed as the Life and sometimes the Spirit or Breath of Life and an active Soul inspired and there is a State wherein the Word of the Lord is said to divide asunder betwixt the Soul and Spirit Now if you do not own a divine Seed or unchangeable Principle of Life in the Soul I query of you 1st Do you or did you ever know your own Souls 2ly What the Soul is in it self and distinct from the Body 3ly What and where is that to be known that is to change the Souls and so the whole man's Affections from Evil to Good while man remains in this Life 4ly Do you own the Souls Immortality that it doth not dye with the Body Do not some of you Baptists hold that the Soul dyeth with the Body and sleeps in the dust of the Earth untill both arise together 5ly Whether Man doth not subsist in his spiritual Being and Parts with a spiritual Capacity and spiritual Sences having a Sense of perpetual Gain or Loss when his Earthly Tabernacle is put off 6ly Whether the Spirit of Man doth not return unto God that gave it to receive its Judgment and Reward 7ly Whether Man must not be born again here of an Immortal and Incorruptible Seed in him if ever he enter into God's Kingdâ—…m or enjoy Glory hereafter 8thly Whether it be not more necessary for you to wait in humilily to know this immortal Seed in you and to be born thereof then to puzzle your Brains and to busie your Thoughts either about the Questâ—…on how and with what Body are the Dead raised Or how your Souls shall be invested hereafter If you remain here in the Enmity slighting and contemning the Light within or the immortal Principle or incorruptible Seed within as T. H. doth scoff and ridiculously droll at our Testimony for it you 'll be clothed with perpetual shame and Contempt hereafter God knows how to reserve the Unjust to the Judgement of his great Day to be punished as both Divels fallen Angels and wicked men are reserved You need not question in what Bodies or Vessels for that you shall be vessels fit to hold inevitable Wrath if here in time you repent not But if you repent and return to the Lord God and love and serve him with all your Souls it will be well with you hereafter God will provide well for you And the Glory wherewith his sanctified Ones shall be invested And of that House wherewith Righteous Souls shall be cloathed upon is beyond the reach of humane Capacities Thoughts or Imaginations of men And you who are contending and quarrelling about your carnal Bodies have not had so much as a Vision of the Glory of the Saints hereafter nor of the Gloriousness and Spirituality of their Body who are as the Angels of God in Heaven Sect. XII The Neck of the Baptist's Cause broken by his own Concession to the Light within in which Christ and his Testimonies are effectually received T. H. HOw could you call the Light within Christ if some Scriptures had not mentioned Christ in you that he is the Life and Light of Men Give me an Instance of any Person in the World that never had Acquaintance of the Scriptures that ever called the Light in every Man by this Name If none can be produced then the Scriptures must be your Rule for this p. 22. Answ. Thou hast said enough in not only granting the Light within to be Christ but also in confessing that he is the Life and Light of men which while he is really so to men this is sufficient for them to call him as he is and appears to them Is it not therefore great Ignorance to imply him an insufficient Rule for men to give Testimony of him while he is a sufficient Rule and Light to them for their Supply and Life in him And what if they cannot call him by all those Names by which he is called in Scripture while they feel him in Vertue and Power to be really what he is called according to their Enjoyment of him It s true we having the Knowledge of him as our Life and Light we must needs reverently own and make use of those Testimonies in Scripture which concur with our Knowledge of him
from the Life and Work of God in us And is not this our Love or such Conformity inherent in us as we dwell in God and God in us 6thly What the Law saith it is to those that are under the Law but we true Believers are not under the Law but under Grace and shall we Sin because we are no more under the Law but under Grace God forbid for how can we that are dead unto Sin live any longer therein But whereas this Opposer's main Charge is You have not from the beginning of life to the end perfectly obeyed the Law or been invested with a sinless Righteousness Perfection c. This is not stated according to his own Doctrine and Principle which concludes that there is no such Perfection attainable in this Life either in the beginning middle or end of Life so that according to his own Doctrine he should have stated it thus and it may justly be charged upon these Sin-Pleasers viz. You have lived in Sin and Disobedience all your Life long and have preached to others that perfect Freedom from Sin and Corruption is not attainable in this Life by any either in the beginning or end of Life but have preached many into more Loosness Liberty of Sinning by telling them that 't is God's good Pleasure not to remove the being of Sin in this Life but to suffer Corruptions to remain in his Saints to keep them humble so no part of your Life is pure or clean but corrupt sinful What have you to plead or say for yoâ—…r selves why Sentence of Damnation â—…hould not pass upon you The Sin-pleasiâ—…g Presbyter plâ—…ads viz. Christ's holy Life and Suffering is our only Defence or Apology against this Charge p. 9â—… Though I am Guilty yet Sâ—…tisfication hath been made for that Guilt because therefore the same Fault cannot bâ—… twice 〈◊〉 after Satisfaction t is as if it never were This is the only way of Defence we have at God's Tribunal p. 90. Christ s Sufferings are they for which God will Justifie us they have fully satisfied Justice for our Sins We may be confident they will secure us from Condemnation it being agaiâ—…st Justice to punish those Sinners a second time that hâ—…ve been punished to the full already p. 106. To all which it may be justly replyed and reflected upon you who are thus pleading and makiâ—…g your Apology in your Siâ—…s unholy Life This will not cover nor excuse you in your Sins if you live and dye in Sin your Mouths will be stopt you will not be able to plead Christ's holy Life and Sufferings to rescâ—… you from Condemnation except you Repent ye shall all likewise perish What Influence or Effect hath Christ s holy Life or Sâ—…fferings upon you only you proâ—…ess and plead them So it may be said Christ was ever Holy but you were never holy Christ was a Sacrifice of a sweet smelling Savour to God which neither your Life nor Actions seem any thing of but contrary wise are a bâ—…d Savour to him Christ was an holy and perfect Example which you never followed noâ—… ever intend to follow so long as you live for you do not believe it is attainable Christ came to condemn Sin in the Flesh which you keep alive and plead for in your Flesh as long as you live Christ also came to fulfil the Righteousness of the Law in us who walk not after the Flesh but after the Spirit but you do not own nor believe its-Fulfilling to be in your Persons but only in Christ's Person Christ's Blood was not only for Râ—…mission of Sins past but is to cleanse from all Sin to purge the Conscience sanctify c. This you reject and in your Sins and defiled Conâ—…iences trample the Blood of the Covenant under Foor and add to the Sufferings of Christ and the Sin of his Persecutors by adding Sin unto Sin and so grieving his Spirit all your dayes and pleading his Holy Life for your Defence therein and so the Guilt of his Blood will be charged upon you in the day of Judgment if you repent not And surther you 〈◊〉 charge divine Justice with punishing your Sins to the â—…ull in Christ or punishing him that was ever Innocâ—… to the full sor your Sins so that you count it against Justice to punish your Sins again iâ—… you though you live and dye in them and yet you think it an excellent piece of Justice to punish the Innocent to the full for the Guilty But your Mistake herein is gâ—…oss as will further appear and you will not be acquitted nor clear'd hereby This will not prove you invested with Christ's everlasting Righteousness nor will this cover your own Filthy Rags or hide your Shame Aâ—…d while you think that you are secured in your Sins from the Stroke of Justice as having been fully executed and that by way of Revenge upon the Innocent Son of God in punishing your Sins to the full upon him I say while vou state this as the Nature of the Satisfaction by Christ's Suffering in your stead the whole World may as well acquit it self from Punishment thereby as you for he dyed for all and is the Propitiation for the Sins of the whole World and therefore if this must be lookt upon as the full Punishment of Sin laid upon Christ and that the Sin cannot be twice punished after such Satisfaction this may make a merry World in Sin once punisht to the full in Christ never to be punished again upon the Offender which the Law directly takes hold of Oh Sinner's soothing Doctrine to make the wicked World rejoyce in a Sinful State and say Oh Admirable Justice that was pleased thus to Revenge thy self upon an Innocent Man that never sinned to punish our Sin to the full upon him O transcendent Mercy that hast found out this expedient that we might be fully acquitted pardoned and discharged from the Penalty that is Just and due to us for all our Sins past present and to come Oh! what Glad Tidings are these to the Hypocrites and Drunkards c. And how merry they are apt to be in their Sins upon their Ministers Proclaiming such an Act of Indemnity of all Offences and Injuries past present and to come not only against their Neighbours but against God himself But if it be objected That without Sound Faith which is a working Faith men have not an Interest in Christ's Obedience Righteousness or Satisfaction nor are we Invested with any thing for which God should pronounce us Righteous c. p. 93. 94. From hence it follows then that if they remain in Unbelief they have no Interest in Christ's Righteousness or Satisfaction and then the Consequence is Christ did not make Satisfaction in our stead nor was punished for the Sin of Unbelief nor for the Effects of Unbelief to acquit us therein for what Sins then was he punished to the full But above all it appears wonderful strange that God could not
remit or pardon Offences past without such a severe Payment and Satisfaction as is implyed because as some say he dispenseth not with the Act of Law If he could so punish his Innocent Son to the full who never offended was not this a Dispensing with the Act of Law when the Law was made for Offenders and added because of Transgression and to punish such for it was not made to punish an Innocent or Righteous Man against whom there is no Law But if to pardon former Transgression upon true Repentance and to save Man from Sin and Wrath be not inconsistent with the infinite Goodness and Mercy of God himself and to be both a just God and a Saviour were not Inconsistent then his divine Justice consisted not in such Severity as to obliege him from shewing Mercy withoâ—…t such a rigid Satisfaction and Payment as that of punishing his Son to the full and pouring out his Wrath upon him for the Sin of Mankind Whereas where Remission of Sin is obtained there is both a Relaxation of the Severity of the Law and a manifest Effect of the Propitiation or sweet smelling Sacrifice of Christ as Mediator and Advocate and not as the Object of Wrath Revenge and full Punishment from God that is due to Sin and that to acquit the Sinners continuing therein And his not sparing his own Son but delivering him up for us all and his being made a Curse for us was neither equivalent to that of Eternal Death Curse and Damnation which Sin and Sinners have deserved nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ though it was for a Relaxation of the Law as to the Bondage thereof and in order to abolish and end the first Covenant and the Curse thereof yet not to pardon or justifie Men in Sin against the second Nor is it any Loosening but a Reinforcing of the Terms thereof for he took away the first that he might establish the second he removed â—…nd ended the Shadows that he might exalt the Substance that was vailed under them he blotted out the Hand-writing of Ordinances nailed it to his Cross that he might reinforce the Law of the new Covenant written in the Heart that we might not be without Law to God but under the Law to Christ He did both fulfil the Law in hs Person and doth fulfil the Righteousness of it in them that walk not after the Flesh but after the Spirit he did not only remove the shadowy Part of the Law and the Curse thereof through his Suffering and Sacrifice but also he actually deliveâ—…s the Soul from the inward Terrors Condemnation and Wrath of the Law upon true Repentance and Contrition of Heart in Remission and Pardon through Faith in his Blood being virtuously felt and efficaciously evidenced by his holy Spirit unto the Soul that hath a Part in Christ as the Propitiation for the Sins of the whole World whose Blood bears Record in the Earth agrees in one with the Spirit sprinkleth the Consciâ—…nce from dead Works speaketh forth Mercy and Forgiveness better things then that of Abel Besides Christ was as well exemplary as propiriatâ—…ry or gracious in his Sufferings which had both a blessed Accepâ—…ance and Effâ—…ct with Gâ—…d and a spiritual Influence upon them that follow him in Spirit further then the Historical Faith and Relation thereof as he said If any Man serve me let him follow me and where I am there shall also my Servant bâ—… Jâ—…h 12. 26. And thus far is his Example spiritually fulfilled in them that follow him as namely Jesus Christ was outwardly câ—…rcumcised baptized crucified put to Death as concerning the Flesh buried quickned raised up by the Power of God c. His Followers or Servants are spiritually circumcised baptized into his Death or crucified with him buried with him by Baptism as Partakers of the Fellowship of his Suffâ—…rings quickned by his Spirit raised up by his Power into the Likeness of his Resurrection and having suffered with him shall reign with him And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction as is by divers asserted 〈◊〉 must tell my Opposers that though the Chastisement of our Peace was upon him and by his Stripes we are said to be healed this is neither of the Nature of Revenge from God Wrath or Punishment to the full that is due for Sin nor doth it exempt or free them who come to be his Followers from being liable at all to God's Chastisement or Correction in their own particulars when there is Cause for it for whom he loves them also he doth correct which is not Revenge as 't is said If my Children forsake my Law and keep not my Commandments then will I visit their Transgressions with the Rod and their Iniquity with Stripes nevertheless my loving Kindness will I not utterly take from them c. Psa. 89. 30 31 32 33. This concerned David and his Seed who notwithstanding did so undergoe the Chastisements of the Lord that he went often in a bowed down and mournful State as when he complained My God my God why hast thou forsaken me c. Psa. 22. which were the same Words Christ uâ—…tered in his deep Suffering Mat. 27. 4â—… plainly iâ—…timating how he took upon him the Sufferings and Burâ—…en of his People and his bearing the Sin and 〈◊〉 of many wherein it 's evident that they that â—…ollow Christ through the Work of Regeneration and obtain the new Birth do spiritually pass through the Fellowship of Christ's Sufferings and do partake of their due Shares thereof both for their Remission and to obliege them to follow him in his own Way of Light and Life whereby they who are faithful to him witnes the Blood Coveâ—…ant the Coverant that cleanseth from Sin and an Interest in that everlasting 〈◊〉 This is the Way aâ—…d Passage of the Raâ—…somed oâ—… the Lord who through his Judgment and Chastisâ—…ments have 〈◊〉 a Ransom received the Attonement and an Interest in the Everlasting 〈◊〉 of Liâ—… and Glory Having thuâ—… 〈◊〉 〈◊〉 to the Matter in general I come further to 〈◊〉 〈◊〉 〈◊〉 particular Passages that chiefly concern me to 〈◊〉 S. S. Thâ—… Laâ—…â—…ver aâ—…ows us to sin if at ten Years of Age a Person commits Mâ—…er aâ—…d then lives according to the Law of the Land in evâ—… 〈◊〉 â—…rty Years then arraigned for this the Judge cannot proâ—…ounce him Innocent and so acquit him because the Law did not allow him to commit Murther any Part of his Life p. 93. Answ. A Truth in both 1st The Law never allows us to sin no more doth Grace or the Gospel Shall we sin because we are no more under the Law but under Grace God forbid for how can we that are dead unto Sin live any longer therein 2dly Justice cannot pronounce a Guilty Person Innocent upon the Cessation from the meer Act of Unrighteousness but God's lovinâ—… Kindness and
tender Mercy can and doth afford Remission upon true Repentance and his Justice can pronounce him â—…nocent that is purged from the Nature Root of Sin washed from Iniquity Have Mercy upon me O God according to thy loving Kindness according to the multitude of thy tender Mercy blot out my Transgressions wash me throughly from mine Iniquity c. Psa 51. 1 2. They whose Transgressions are thus blotted ouâ—… who come thus to be washed and saved through the Washing of Regeneration such come thus to be justified by his Grace can be pronounced Innocent as being washed and sanctified and such have the Demand of a good Conscience And though Pardon and Justification look not back at the unconverted State with Severity but with Remission upon Conversion yet they require what God's Covenant doth afterward to the End of our Dayes that is not to live in Sin but in Christ's Righteousness The Grace or Favour of God teacheth us that denying Ungodliness and wordly Lusts that we should live godly and soberly in this present World Tit. 2. 12. To be invested with Christ's Everlasting Righteousness p. 93. is the very Thing I plead for and if in Reality the Man stood to this the Controversie would soon have an End And he further assents to Truth viz. If this Righteousness be not put on by Faith we are not invested with any Thing for which God should declare or pronounce us Righteous From whence observe That we must be invested with Christ's Everlasting Righteousness if God pronounce us Righteous Take Justification and Imputation in this Sense and then we differ not in this Matter but how well this agrees with imputing and reckoning Guilty Condemned Fallen Creature JUST or INNOCENT only on the Account of Christ's Sufferings and Death while such condemned Creatures are invested with Sin and Guilt and not with Christ's Everlasting Righteousness Will his telling us of Christ's Death imputed p. 97. make up the Matter 'T is true Christ is our Surety and that of the new Testament or Covenant 1st For that without him we can pay no Debt nor truly obey or fulfil the Terms thereof on our Parts but in and through him that strengthneth us 2dly Of the New Testament also in fulfilling the Promises belonging thereto for all the Promises of God are Yea and Amen in him David describes the Blessedness of the Man to whom God imputes Righteousness without Works saying Blessed is he whose Iniquity is forgiven But then S. S. is not pleased to take notice of but overlooks the following Words viz. Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is NO GUILE See Psal. 32. 1 2. If it were only a Man thus qualified that the Imputation of Christ's Righteousness and Justification were pleaded for we should not have this Controversie but should agree That the Man in whose Spirit is NO GUILE is blessed He is the Man whom God pronounceth Just and Innocent his Transgression is forgiven his Sin is covered And though it is said God imputes Righteousness to him without Works yet 't is to be understood it is not without a sincere Obedience because that in his Spirit there is no Guile and then without what Works 1. Not without the Work of living Faith 2. Not without yielding true Subjection or Obedience unto God in his spiritual Requirings or Law of Faith for Abraham did not only believe God but by Faith yielded â—…o obey him Without what Works then but the Work of the Law of Works as wrought by the Flesh or stâ—…nly Jew by which no Flesh shall be justified I mentioned Câ—…rcumcision and others that were Types or Signs wherein the Righteousness of Faith doth not consist see Divin of Christ p. 64 65. in which this Point is opened and cleared But to this S. S. objects viz. He errs calling the Ceremonial Law a Law of Works in giving this the Lord gave a Law of Grace to his People p. 94. Rep. If the Ceremonial Law be not a Law of Works but a Law of Grace he should have been so Ingenuous as to have told us what the Law of Works is which the Apostle distinguisheth from the Law of Faith Rom. 3. 27. as he dâ—…th between justifying Faith and the Deeds of the Law as wrought and boasted in by the literal Jews And whether the Law of Works be some Law inferiour to that of Circumcision other Types But to shew S. S. his Error in denying the Ceremonial Law as he calls it to be the Law of Works let him consider that after the Apostle excludes Boasting not by the Law of Works and concludes a Man is justified by Faith without the Deeds of the Law he saith Is Hâ—… the God of the Jews only Is He not also of the Gentiles and that it is by Faith that God justifies both the Circumcision and the Uncircumciâ—…on and that Faith was reckoned to Abraham â—…or Righteousness not in Circumcision but in 〈◊〉 and that he received the Sign of Circumcision a Seal of the Righteousness of the Faith which he had yet being Uncircumcised that he might be the Father of all them that beâ—…ieve though they be not Circumcised c. See Rom. 3. 28 29. and Ch. 4. 10 11. Gal. 2. 16. and 3. 2 5. and 4. 10. And â—…urther If ye be circumcised Christ shall profit you nothing ch 5 2. From all which 't is plain 't is no Error to say the Law of Works as opposed to the Law of Faith is that enjoyning Circumcision and other Signs and Shadows these the Works which are not imputed unto Justification nay I shall further grant that all Man's Works or working whatsoever before a living Faith are neither available nor accountable unto his Justification with God and on the other Hand that a true and sanctifying Faith and believing in God from a Sence of his living Word or holy Command in the Heart is accounted for Righteousness to him that so believeâ—…h before he hath performed his actual Obedience even while in the Faith he is passively waiting upon God as being ceased to do Evil that he may receive Strength to act Good even while he is so believing and waiting and breathing to the Lord and saying draw me and I will come after thee lead me and I will follow give me Strength and I will walk in thy Wayes come let us walk in the Light of the Lord c. knowing that it is the Power of God that begets living Faith and thereby changes and sanctifieth the Mind unto a living and sincere Obedience and this Faith is the Giâ—…t of God a Fruit of his own Spirit and therefore accounted of by him and reckoned unto us I would not make the Scriptures speak that God imputes Works wrought by us without Works by us as S. S. falsly accuseth me p. 94. But rather that God imputes his own Works in us without any self-Works wrought by us and accepts us in the
Beloved in whom we are created again unto good Works How can Christ's sinless Obedience from the beginning of Life to the end which takes in his Conformity to the Law be imputed to the Guilty and fallen Creature or that Conformity be the Everlasting Righteousness wherewith the true Believer is invested when as 't is not the Works of the Law but the Righteousness of Faith that Justifies and Recommends to God And this is inwardly possâ—…ssed where true Faith and the Obedience thereof is injoyed and Lived in it is not Christ's Conformity to the Law that Justifies us but his making us conformable to his own Image and Partakers of his Everlasting Righteousness for which God pronounceth us just for men are not imputatively Righteous or Just when actually condemned as Guilty Sinful Fallen Creatures And further I deny that Christ's Conformity to the Law whilst on Earth doth either constitute or reckon us righteous from the Beginning of Life to the End for that God according to his Grace and Mercy forgiveth Sins that are past before Faith and after his Visitation and Mercy is received the Law and Righteousness of Faith enjoyns us to Newness and Holiness of Life without which he will not acquit us He will not acquit the Wicked If I sin thou markest me and wilt acquit me from mine Iniquity Job 10. And then shall we sin because we are no more under the Law but under Grace God forbid c. His saying But were the Works of Faith perfect yet could they not be a justifying Righteousness p. 95. Though Righteousness in the Abstract and as it is everlasting doth not consist or is not made up of any Work outward or temporal Acts yet to conclude that the Works of Faith â—…hough perfect cannot be justiâ—…ing is contrary to the Apostle's Testimony of being justified by Faith whereby we have Peace with God and you see â—…hou that â—…Y WOâ—…KS A MAN IS JUSTIFIED and nâ—…t by Faith only Was not our Father Abraham justified by Wâ—…ks when he offered up his Son Isaac Aâ—…d God will ordain Peace for us for he hath wrought all â—…ur Works in us Isa. 26. and then are not his Works in us â—…ding to our Justification and Acceptance being reckoâ—…d ours as wrought in us Are not these accounted of witâ—… the Lord from the Dignity of himself that worketh them For to him it is said thou hast also wrought all eur Works in us To that Question Will he say that Abraham did not in Faith circumcise his Son Answ. But he was Justified before that for Faith was reckoned to Abraham for Righteousness when he was in Uncircumcision Though every Act of true and living Obedience both before under and since the Law was done in Faith yet are they not made Righteous by the meer Works but by that Power and Spirit of Faith that works them And If A S we are made Sinners and condemnable by One Man's Disobedience we be S O made Righteous and Justifiable by the Obedience of One then we must be as really made Righteous in the second Adam as we were Sinners in the first Adam A S in Adam all dye S O in Christ shall all be made alive A S we have born the Image of the Earthly S O we must bear the Image of the Heavenly which is not from a meer Imputation oâ—… either without a real Participation They are not Innocent or Clear in themselves who are either made or reckoned Sinners by one Man's Disobedience nor are they without the Participation of Christ's Righteousness in themselves who are made Righteous by his Obedience They that receive abundance of Grace and of the Gift of Righteousness shall reign in Life by Jesus Christ Death hath passed upon all men for that all have sinned Sin hath really reigned in man unto Death and so must Grace reign through Righteousness unto Eternal Life God's Imputations or Reckonings to Man are true whom he reckons Sinners are inherently such and whom he reckons Righteous are so likewise but the Hypocrite who can Justifie the Wicked is an Abomination unto God Howbeit contrary to what I have said S. S. reasons viz. We are not Partakers of this by our actual Commission of it Iâ—… cannot be said we are Parâ—…ers of Adam's Sin in that we are personal Offenders it must be therefore by Goâ—…â—…mputation Obs. By this he hath explained his â—…se of the Imputation of Adaâ—…'s Sin and Christ's 〈◊〉 and sâ—… of 〈◊〉 and Justification and â—…o by this Rom. 〈◊〉 â—…9 is thus to be read AS by One man's Disobeâ—…ience many were made Siâ—…ners that were not actual Sinners SO by the Obedience of One many are made Righteous who never actually obeyed an easy pleasant and Sin-pleasing Doctrine for the Ungodly Sinners and Hypocrites â—…rom whence also it follows that they are condemnable by Adam ' s Disobedience Children are not excepted he saith who never committed actual Transgression and so they are Justified by Christ's intire Obedience who never actually obeâ—…yed him and what 's this but still the old Abomination to Condemn the Innocent and Justifie the Guilty or Wicked S. S. adds Let the words be weighed by one man's Disobedience many were made Sinners it is not here said By many Personal Disobediences we are made Sinners though this be true c. p. 96. Rep. By one man Sin entered into the World Death by Sin yet it is not Adam's Sin intirely as a particular Person that is imputed though from one Offence sprung many â—…or Death reigning in Man is an Effect of his own sinning being in the Nature and Image of the first Man in whom all dye Death hath passed over all Men for that all have sinned even over as many as have not sinned after the Similitude of Adam's Transgression which still implies they have sinned after some Similitude or Manner yea many in a more gross Manner then Adam sinned that yet think themselves Imputatively Righteous It was not only the Offence as committed by him alone but the Offence or Sin and Nature of Enmity continued and committed by men themselves and also springing up into many Offences which makes many Sinners As it is not the Father's eating sower Grapes alone that sets the Childrens Teeth an Edge but every Man that eateth the sower Grape his Teeth shall be set on Edge the Soul that sinneth it shall dye every man shall dye for his own Iniquity And further Why should Adam as a particular Person be so very much exclaimed against and blamed whereby many Hypocrites think to ease themselves and over look their own Iniquities seeing that you know not but that Adam found Repentance and Forgiveness However since Adam sinned there were Righteous Generations left namely Seth whom God appointed unto Adam as another Seed in stead of Abel Gen. 4. 25 26. and 5. 3. and afterward Enoch came forth who walked with God Gen. 5. 24. and Noah and his Family with whom God renewed
Holiness and so the Inward Work of Christ from being our Justifying Righteousness or Redeeming our lost Soul p. 100. Where then and how is the Soul redeemed Is not the Soul within And is not Christ made unto true Believers Wisdom Righteousness Sanctification and Redemption and all these inwardly received and hath not this man confessed that we are saved by the Washing of Regeneration c. and so Justified or made Just by inherent Holiness from Titus 3. 5 7. Can we be both saved and Justified through this inward Washing of Regeneration and yet not redeemed nor Justified through it Oh! Confusion and Darkness to be seen and felt Arg. II. No Righteousness wrought by us is of that Worth as to redeem our lost Souls nor for that are we Justified therefore the Sufferings of Christ only c. This Argument sayes he God enabled me the first Dispute to press with full Enlargement on the Consciences of the People to secure them from the Soul-destroying Error of this man Rep. This Accusation upon me is both groundless false and malitious For 1st I never affirmed any such Doctrine as that any Righteousness wrought by the Creature doth redeem man s lost Soul to God nor place any such Infinite Worth Price or Merit upon any temporal Act or Work of Man but Christ Jesus who is God's Righteousness is the Redeemer Deli verer and so the Redemption of the Soul to God by whom also the Soul is enabled to true Obedience It is by Grace in him through Faith that we are saved not of our selves it is the Gift of God nor of Works lest any Man should boast howbeit Good Works are ordained of God that we should walk in them for we are his Workmanship created in Christ again unto good Works see Eph. 2. 8 9 10. 2dly I never undervalued the Worth of Christ's Sufferings in the Flesh far be it from me so to do though yet I cannot own this man's placing mens absolute Justification on them and from thence shutting out Christ's Inward Work of Sanctification yet thereto both the Travil of his Soul Intercession Sufferings and Sacrifice had a lively Tendency seing that both Remission and Sanctification is known through Faith in his Blood which both purgeth the Conscience sanctifieth and justifieth I do confess that as the Redemption of the Soul or its Salvation is of infinite Value so the Price that procures it must be equivalent and nothing short of infinite But I further perceive my Opposer is confounded in this matter of Satisfaction and Justification as he states it for one while he reckons t is only by God obeying God in our Nature an other while ' t is only by the Sufferings and Death of Christ which he calleth his Righteousness imputed wherein also he contradicts divers of his eminent Brethren who say that Christ could not satisfie divine Justice as Man simply by temporal Death and Suffering because Infinite Justice must be answered with an infinite Satisfaction Price or Payment for Man's Redemption Others again are of the mind that God Being Infinite and Perfect in all his Attributes both in Goodness Love and Mercy as well as Justice and Omnipotent in Power he could forgive or pardon Sin upon true Repentance without such a strict and severe Payment as before as to be sure he both can and doth To his pressing with Enlargement on the Consciences of the People viz. That they are Justified and Redeemed only by the Suffering of Christ and not by his inward Work of Sanctification and Holiness any more then by their own Works or Righteousness wrought by them The Unjustness and Unrighteousness of both such Teachers and People that follow them do manifest what little Effect such Preaching hath upon Conscience neither indeed doth it tend to any reall in ward Conviction or Remorse in order to a true Conversion but to make them believe they are already secure and saved in their Sins and pure in their own Eyes when they are not washed from their Filthiness which is to Justifie the Wicked or declare them Just and to condemn the Just or declare Christ as the Subject of his Fathers Wrath in Man's stead How falsly and corruptly have many Defiled and Guilty Consciences unjustly acquitted and eased themselves on this account But had he in Truth pressed the Necessity of Turning to the true Light in the Confidence Repeatance Regeneration the new Birth Obedience of Faith perseverance in Grace c. this might have had Impression on the Consciences in order to a Reformation and so have manifested and demonstrated the blessed 〈◊〉 and End of Christ's Coming Suffering and Sacrifice for Sinners and God s holy Design therein and his condescending to make a Covenant in his own terms with them to receive them into his Kingdom Government and Protection none of whose Terms or Covenant is Continuance in Sin or Disobediance term of Life for to be received in Covenant with God is to be received into Agreement and Union with him But after this Man hath shut out both Obedience to the Will of God through Faith Sanctification Holiness from being our justifying Righteousness or to redeem or acquit c. he essaies to mend the Matter saying It doth not shut it out either as inconsistent or a needless thing c. And wherein is Sanctification consistent and needful Is it consistent and needful to Justification yâ—…a or nay Take his Answer It is so far from being inconsistent that they are inseparable and the one a Means to the other Well said Is Faith and Justification consistent and Faith a Means thereof This overthrows his shutting 〈◊〉 Sanctification therein for there can be no living and justifying Faith without Sanctification But then he goes round again viz. Flying out of our selves as seeing nothing but Matter of Condemnation nation in ourselves to Jesus Christ by Faith and apprehending the Purity and Holiness of our Saviour's Heart and Life c. Whether do you fly out of your selves to Jesus Christ And by what Faith can he be seen laid hold on or his Purity be apprehended to your Justification while there is nothing seen but Matter of Condemnation in your selves For 1st The true and living Faith is not enjoyed without some Degree of Sanctification within and if without this Faith you cannot be justified then not 〈◊〉 inward Sanctification true Faith and Love by which it worketh are Fruits of the Spirit and the Mystery of Faith is held in a pure Conscience and he that believeth in the Son of God 〈◊〉 Life 2dly The Righteousness of Faith doth not bid us fly out of our selves to Christ's Sufferings without only for Justification and that while there is nothing to be seen within but Matter of Condemnation which is to impute Christ's Susfering to mens Justification while they are under Condemnation in themselves as if they were imputatively just and righteous even when really and actually damned which is a sad Imputation and none of
and after a full Satisfaction and Payment made to the Prince in his stead by a Person of Intrest with him Could it be Just in the Prince to detain his Inheritance from him Or Suppose the Surety hath made full Payment and Satisfaction in the Debtors stead both to what Law and Severity could demand Could the Creditor justly detain the Debtor in Prison for some great and earâ—…est Solicitation to be made by his Surety for him Or were it proper for the Person for whom the Satisfaction is thus made to cry out Good Sr. forgive me my Debts c. if all past present and to come be fully payed by the Surety And yet those Persons that are of this Opinion pray to God to forgive them their Trespasses or Debts as they forgive others c. but is their forgiving of Debts either a Casting the Debtors or their Sureties into Prison till they have payed the uttermost Farthing Surely that is not Forgiveness whereas the Intercession made to God doth acknowledg his Dominion Power and Justice as having been offended and a Subjection due to him and also his Grace as that which Man oweth due Obedieâ—…ce and Respect to Notwithstanding this man who has pleaded such a kind of Satisfaction by Justice or Wrath punishing their Sins in Christ he is not only Rigid or Severe but Partial in his Opinion like a Sect-Maker limiting this Satisfaction and the Extent of saving Grace only to a few and yet that few not allowed the Priviledge to be delivered from the Being of Sin in this Life In his saying That This Satisfaction was designed for all them who through special Grace in time believe these all are delivered here from the Guilt and reigning Power of Sin and so are out of their Fetters and shall hereafter be delivered from the Being of Sin Rep. That Satisfaction that was made and Testimony of God's Love and Mercy that was given by the Sacrifice and Death of Christ and as he is the Propitiation it was for ALL Men by the Grace of God he tasted Death for every Man for the Sins of the whole World he dyed for ALL MEN not only Presbyterians or a few particular Predestinarians but all Men or Mankind in general That as many as live should not live unto themselves but unto him that dyed and rose again 2 Cor. 5. 15. Who his own self bare our Sins in his own Body on the Tree that we being Dead unto Sin should live unto Righteousness 1 Pet. 2. 24. And see verse 21 22 23. It is plain that Christ's Suffering under the Burthen of Sin and Dying for all Men pointed at an other End and had another kind of Embleme in it then Mens living in Sin all their Dayes or their not expecting Freedom from the Being of Sin till after Death this is not to suffer or dye with Christ nor to come to the Blood of Sprinkling which only frees from the Guilt of Sin by sprinkling and purging the Conscience from the Being of it The Ignorance and Absurdity of the contrary Sin-pleasing Doctrine is sufficiently detected before And why Presbyterians Satisfaction of Revengeful Wrath in your stead or the Death of Christ as Satisfaction in your stead to free you from everlasting Burning and forgive your Sins Why for you more then the whole World besides Did not Christ dye for all Men as well as you And yet none are pardoned or in a justified State until they come Christ to ease them and they to have true and living Faith in his Name and Power and so to be led by that eternal Spirit by which he offered up himself a Lamb without Spot to God Obj. Nor can this Writer nominate one of us that encourageth Men to take Liberty of sinning from the Consideration of Christ's Satisfaction the Lord convince and humble Slanderers Rep. What ever you think or pretend your Doctrines are Sin-pleasing and give Liberty therein your disputing for Imperfection and Sin all your Dayes your justifying the Sinner or the Unjust while justly condemned in himself by the Light of Christ your setting sorth Christ as made the Subject oâ—… God's Wrath and Revenge in your stead and saying that divine Justice which you term vindictive or revengeful Wrath was satisfied in your stead by punishing your Sin to the full in Christ and that thereby you are secured from Hell c. though you continue in Sin or uphold the Being of it all your Dayes and deserve to have your Failings and Infirmities cast as Dung into your Faces as is confest and yet you count your selves imputatively Righteous pardoned and justified c. even while you are saying Let us with Paul abhor all Sanctification in us c. S. S. p. 102. Let us place no Confidence in Sanctification c. p. 103. The very Nature and Tendence of these and such Doctrines is Sin-pleasing and soothing and grateful to Hypocrites encouraging them to take Liberty of Sinning all their Life time if they can but be so credulous or self-confident as to believe they are Elect Persons and secured from Damnation on the Account of your Notion of Satisfaction that pretends and imputes Revengeful Wrath and Severity to Christ but Ease to your selves in your Sins But this your empty devised Notion will prove neither your Justification nor Security in the great approaching Day of God which shall declare every man's Work wherein he will judge the Secrets of Men by Christ Jesus according to the Gospel and every Man must give an Account of himself to God and be Rewarded according to the Deeds done in the Body whether they be Good or whether they be Evil AN APPENDIX Wherein The Controversie is summed up and resolved partly by Way of Question and Answer with a plain Intimation of my Sense thereof as relating unto the 2d 3d and 4th Chapters before Quest. 1. WHat was the Nature and Extent of Christ's Sufferings Answ. Not an undergoing infinite Wrath or vindictive Justice so called at the Hands of his Father for that is the just Reward of Rebels against God Christ and free Grace but 1st The Weight and Burthen of Sin and Grief of Soul because thereof as seeing the Punishment and Wrath incurred by the Rebellious 2. The Fury of his Persecutors in his undergoing that cruel Death of the Cross inflicted on his Body by wicked Hands and Murtherers so that his Sufferings were two-fold both inwâ—…ard and outward 3. His real Desire Travil of SouI and good Will through all was for the Benefit and Good of all Mankind even for the whole World for whom he suffered and dyed that all who receive him might be spiritually influenced with his holy Life and partake of his Mind and Will which stood in subjection to the Father Quest. 2. What was the true Signification Intent and Ends of Christ's Sufferings Answ. 1. To evince God's long Suffering towards all men for whom Christ gave himself a Ransom for a Testimony in due
God and his free Grace and renders the Tenders of it to Mankind in general and preaching Salvation by it conditionally to all no better then a Mockery to the greater part of the World And this neither S. S. nor his Assembly of Divines have answered nor can they clear themselves herein S. S. begins to vindicate his Opinion by parts thus sect 1 1. God's Act which Essentially takes in the Object thereof he hath chosen some particular Persons 2 Thes. 2. 13. God hath Chosen you Joh. 15. 19. I have Chosen you Ephes. 1. 4. He hath Chosen us This being directly denyed I shall add Arguments Answ. The Scriptures are not denyed by me as most falsely is here insinuated but I deny that these prove their Proposition for a Personal Election or Reprobation from all Eternity as also I deny that God â—…rom all Eternity did unchangeably ordein whatsoever comes to pass as they most grosly asserted or that his Decree or Act is so absolute from all Eternity to particular Persons as strictly eying and unchangeably designing each Person to his End a certain definite Number unto everlasting Life and others to everlasting Death This I still oppose and find this Man's Vindication thereof very â—…eeble and his Proofs impertinent For that 2 Thes. 〈◊〉 13. He hath left out the following words after chosen you he leaves out through Sanctification of the Spirit and Belief of the Truth which as they clearly explain how they were chosen to Salvation even the Conditions on which God's Act of Chusing them depends to wit Sanctification of the Spirit and Belief of the Truth So this makes clearly against my Opposers Opinion for they were not capable of this Belief of the Truth and Sanctification before they had personal Beings which sure they had not from all Eternity and so seeing the Way and Act of God's chusing Men must be through Sanctification and of the Spirit and Belief of the Truth which Condition answers this Decree he hath not designed nor ordeined the contrary Condition of his Wrath against Man as Sin and Unbelief though they are come to pass upon many whose Repentance and Return God rather willed then their Death or Destruction But if S. S. might have pleaded a little further from the words God hath from the Beginning chosen you if he had insisted on the Words from the Beginning I might answer That does not signifie from all Eternity much less that he hath had you particular Persons in his Eye as unchangeably designing you to Salvation meerly as particular Persons without having Relation to any such Conditions or Qualifications as Faith Sanctification c. which may be rejected by Man 2. The Words from the Beginning are so far from signifying from all Eternity that in this place they reach not so far as to the Time of the Beginning of the Creation but rather to the Time of their first Reception and Belief of the Truth according as they import in divers other places as 1 Joh. 3. 11. This is the Message that ye have heard from the Beginning and 2 Joh. 5. Though Beginning in the highest Sense relateth to Christ as the divine Word who is the Beginning and the End And also note that S. S. deals with that of Joh. 15. 19. as he doth by the other leaving out both the foregoing and following Words which still make against him setting down only I have Chosen you whereas Christ said thus Because ye are not of the World but I have Chosen you out of the World therefore the World hateth you Joh. 15. 19. And then it is plain they were both of and in the World before they were chosen out of the World for could they be chosen out of that-which they were never in So that Christ's Chusing his out of the Corrupt Wayes and Spirit of the World through Faith and Sanctification is the Reason why the World hates them which it did not while they were Conformable to the World By the World here is understood those who are in the Natural Unbelieving State and also such as hate the true Believers and Disciples of Christ whence it follows that you Presbyterians how highly soever you conceit of your selves as Elect Persons from all Eternity above all others yet are not in the Election of Christ nor in a State of Election so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit oâ—… Persecution Rules in you as 〈◊〉 〈◊〉 〈◊〉 shewed it self in many of your Leaders and 〈◊〉 〈◊〉 And to that of Ephes. 1. 4. He hath Chosen us 〈◊〉 him These words In him to wit in Christ S. Scandret hath left out like one that both shuts his own Eyes and seeks to keep others in a blind Belief of his partial Principle The very Ground and Principle of Election being in Christ which the man overlooks God hath Chosen us the true Church which is Elect in him before the Foundation of the World that we should be Holy and without Blame before him in Love Ephes. 1. 4. For as we are in him and become so well qualified in Holiness and thus nearly related to him as to be without Blame in due time we shew forth the Effects and Fruits of that Elect Seed and Principle wherein our Life and Ground of Election stood before the Foundation of the World not merely as we are particular Persons or Natural men but as his living and Royal Of-spring his Church and peculiar People sprung from his own Seed now in due time chosen by him out of the World and the Corruptions thereof through Sanctification of the Spirit and Belief of the Truth S. S. Arg. 1. Particular Persons in time receive Mercy are converted sect 2 made to pâ—…rsevere are saved Therefore God did Decree this beforehand for God worketh according to the Counsel of his own Will Ephes. 1. 11. Answ. Particular Persons in time receiving Mercy being converted and persevering in Grace doth not argue that Mercy was but only proffered and shewed to a few particular Persons nor yet that it is so absolutely and Eternally Decreed of God that all to whom Mercy and Grace is shewed shall so inevitably persevere in it as that there is no Possibility of their Declension and Falling from it after the time of their receiving Grace while yet unestablished for 1. He hath concluded all under Sin that he might shew Mercy upon all 2. Those particulars who sincerely receive Mercy and Goodness upon them he will have Mercy both in a way of Continuance and Increase and unto them Goodness who abide in his Goodness Rom. 11. 20 21 22. It is true God worketh all things after the Counsel of his own Will his gracious and good Will counsels him to shew forth Goodness and Mercy to all in the first place and Severity or Damnation to none without Cause And his Will is alfo Believers Sanctification in order to which he graciously counsels and perswades Men by his Spirit to forsake Sin and be converted which manner of working in
the Permission of Sin another to commit it between God's fore-ordaining the Sin and the actual Commission of it came in the Will and wicked Hands of Men The Will and these wicked Hands were the Author and Cause of Sin and not God's fore-Ordination Answ. How S. S. can clear himself from rendering God to be the Author of Sin while he accuseth him of determining or fore-ordaining the wicked Actions of these Men of fore ordaining the Sin let the unbyas'd Reader judge whether this be not an Unjust Charge against God And I ask Did God determine and fore-ordain the Wicked Actions of Men and yet warn and counsel them to turn from Iniquity What Inconsistency is this How will these hold together Doth not God first counsel and desire the 〈◊〉 before he lets them alone and gives them up to their Lusts and Hardness to Work their own Ruin How like the Ranters Principle that all Actions are of God and by his Power is it to say in these general Expressions That God hath determined or fore-ordained the Actions of wicked Men For then how should they reform as he counsels them by his Light in their Consciences and what need of Reforming what God hath fore-ordained But how contradictory to this Fore-ordination of wicked Actions which the Man hath unjustly accused God with is his Pâ—…rmission of Sin although he doth not alwaies permit Sin to go unpunished yet in this we agree that the Will and wicked Hands of Men as acted by the Divel were the Author and Cause of Sin and the Commission of it and therefore not God nor any Fore-ordination of his for he hath fore-ordained his Son Jesus Christ to call Sinners to Repentance to offer Life and Salvation to all before he gâ—…ves up any to a reprobate Mind or to work their own Ruin S. S. to those he counts Elect saith You are now afraid sect 16 you have lost all for you have greatly fallen as did David * your Faith is even giving up the Ghost yet are you not fallen from Grace God hath not forsaken you Psal. 89. 30. Answ. Although I confess that in the Lord is plentious Redemption and Forgiveness to all that unfeignedly repent and turn from Iniquity yet as this Man placeth all upon a personal Election even David's Forgiveness and Redemption not so much taking notice of his Repentance Judgment and Terror that he under went under which David often asked God Forgiveness for his Transgression This pretended personal Election and telling Men they are not fallen from Grace when guilâ—…y of horrible Wickedness gives them a large Scope and gross Liberty to Sin and Wickedness if they can but in the first place conceit they are elect Persons and be but such Hypocrites as out-face their own Consciences and murder the Just Witness and evade the Conviction and Reproofs of Truth therein and be so self-confident as to perswade themselves they are not fallen from Grace when they have committed Adultery or Murther and acted as badly as Reprobates can do and then flatter themselves with that Imagination That Christ hath payed all their Debt and satisfied the Justice of his Father which they call vindictive for all their Sins past present and to come This is an easy way to make Hypocrites for them to continue in the Sin of Whoredom and other Abominations But this is too broad a Way ever to lead them to Heaven and the Wicked had not need thus to have their Hands strengthened in Sin nor thus to be encouraged in a course of Impioty by a Pretence of an Impossibility of falling from Grace seeing there is a just Man that perisheth in his Righteousness and then where shall the Wicked and Ungodly appear and what manner of Persons ought we to be in all holy Conversation and Godliness 2 Pet. 3. Will it avail Persons any thing before the Just God for a Company of daubing Hypocritical Priests to tell a few conceited Electioners Though you have fallen very foully as did David or into Adultery or Murther yet have a good Heart on it believe still you are elect Persons chosen and designed of God for Salvation from all Eternity you are not fallen from Grace when you are guilty of Whoredom and the like as if Grace had such a great Affinity with them in this their Wickedness A pleasant Doctrine for the Devil and his Children to feed upon as Hypocrites Whoremongers and abominable Workers who though as bad and filthy as those they count Reprobates yet do imagine that God respects their vile Persons Eternally to makâ—… Choice of them only more then others who it may be arâ—… not so bad as they as if they were such choice Jewels in their Filthiness which is no small Blasphemy and Reflection upon God thus to render him partially-indulgent to the Wicked and unequal in his Way towards Mankind as eternally to design such great Favour and Indulgence to a small part thereof which is as bad as the rest and inevitable Cruelty as eternal Wrathin Hell to the greater part thereof whereas all Mankind in general is God's Workmanship by Creation all made of one Earth one Blood c. surely he is no such Respecter of Persons As concerning God's Covenant with David and his Seed sect 17 Psa. 89. It is said His Seed also will I make to endure for ever and his Throne as the Dayes of Heaven If his Children for sake my Law if they break my Statutes then will I visit their Transgressions with the Rod and their Iniquity with Stripes nevertheless my Loving Kindness will I not utterly take from him I ask From Whom Was it not David that is beloved who as he entered into Covenant and Agreement with God he was his Servant anointed with the holy Oyl There remained a true and tender Seed in him which the Name Beloved most properly related to though the Man passed through great Judgment and Tribulation he obtained Forgiveness and God had such regard to him for his own Name and Seed sake and the Sincerity that had a Root in him that his Children fair'd the better in some respects for his sake 1 Kings 11 12. howbeit this proves not that all the Seed of David after the Flesh kept their Covenant with God or stood in his Grace so as not at all to fall from it for however God for a time retains Favour Kindness and Patience to Revolters who have tasted of his Grace and Power as very unwilling they should be utterly lost yet in departing from the Lord into Iniquity they do in themselves turn from and abuse his Grace not being stedfast therein with the Lord So that the Instance proves not that his loving Kindness did always continue unto such as run into Adultery Idolatry and Abominations and continuing in Rebellion after their many gentle Chastisements though the Lord is long suffering and keepeth Covenant and Mercy with them that fear him his Faithfulness fails not he is ready to fulfil the