<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>6-10-14</DATE>
<RESPSTMT>
<NAME>John Latta</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Added TEMPHEAD, checked ID, and added TYPEs to DIVs in order to validate. Checked for N=""s. Checked for GROUP tags. Proofed title page; changed LGs to Qs; changed publisher's advertisement DIV2 to DIV1; changed ARGUMENT P to sub HEAD. Checked ^s. Reviewed structure; completely reworked TABLE, removing most CELLs and ROWs and adding Ps. Checked placement and completeness of PBs; moved a couple PBs. Checked for damage GAPs, #s, @s, oes, --s, and UNCLEARs. Corrected [dollar]s. Checked for &amp;cs with incorrect spacing. Checked for LBs. Checked for startqs and endqs, qs, abq's, Ae's, and Qs. Checked italic I / J and U / V. Checked for missing page GAPs. Checked for EPIGRAPHs and ARGUMENTS. Checked proofsheets and made corrections. Checked decorated initials. Checked FIGUREs. Checked CLOSERs, TRAILERs, SIGNEDs, OPENERs, SALUTEs, BYLINEs. Sample: 2 minutes. Proofing: 40 minutes. Tag review and corrections: 180 minutes. DONE.</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="B21557">
<STC T="W">E232</STC>
<BIBNO T="oclc">[ocm]12289169</BIBNO>
<VID>205130</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>A PLAIN and IMPARTIAL ENQUIRY INTO Go&s;pel-Truth; AS STATED and VINDICATED By Mr. <HI>DAN. WILLIAMS.</HI></P>
<P>ESPECIALLY In reference to the Doctrine of Ju&s;tification; and the Nature of his Proceedings; with his Te&s;ti|monies thereupon.</P>
<Q><BIBL>P&s;al. 11. 3.</BIBL> If the Foundations be de&s;troyed, What can the Righteous do?</Q>
<Q><BIBL>P&s;al. 48. 12, 13</BIBL> &mdash;v. 12. <HI>Walk about Zion, and go round about her, tell the Towers thereof.</HI> v. 13. <HI>Mark ye well her Bulwarks, con&s;ider her Palaces, that ye may tell it to the Generations following.</HI></Q>
<Q><BIBL>1 Cor. 11. 19.</BIBL> There mu&s;t be al&s;o Here&s;ies among you, that they which are approved, may be made manife&s;t among you.</Q>
<Q><BIBL>Jer. 23. 30.</BIBL> &mdash;I am again&s;t the Prophets, &s;aith the Lord, that &s;teal my words, every one from his Neighbour.</Q>
<Q><L><HI>Munera quidem mi&s;it, &s;ed mi&s;it in homo.</HI></L>
<L><HI>Homine imperito nihil quicquam inju&s;tius,</HI></L>
<L><HI>Qui nil rectum putat, ni&s;i quod ip&s;e facit.</HI></L></Q>
<P>By <HI>THOMAS EDWARDS,</HI> E&s;q</P>
<P><HI>LONDON,</HI> Printed for <HI>William Mar&s;hall,</HI> at the <HI>Bible</HI> in <HI>Newgate-&s;treet,</HI> 1693.</P>
</DIV1>
<DIV1 TYPE="introduction">
<PB REF="2">
<PB REF="2">
<HEAD>The Introduction.</HEAD>
<OPENER><SALUTE>Reader,</SALUTE></OPENER>
<P>HERE is an <HI>Author</HI> Crept into the <HI>Pre&s;s,</HI> and from thence in a <HI>Treati&s;e</HI> of his, Entituled, <HI>Go&s;pel truth &s;tated and vindicated,</HI> would appear to the World, as in the entrance of his <HI>Preface</HI> is manife&s;t, under the &s;peci|ous pretence of a <HI>Peace-maker.</HI> The Methods he takes to compa&s;s his ends, I doubt, upon a &s;trict and impartial Examination, will be found, not altogether unlike unto tho&s;e of our former and more Modern Accommoda|tors, who&s;e intemperate and ill-grounded fondne&s;s of a <HI>Pacification,</HI> put them up|on a notorious undeniable attempt of reconciling <HI>Papi&s;ts</HI> and <HI>Prote&s;tants.</HI> That the &s;ame is the direct de&s;ign of <HI>our pre&s;ent Author,</HI> I &s;hall not &s;ay: But that his manner of managing and repre&s;enting the Laboriou&s;ly-Orthodoxal and Expe|rimental Legacies of the <HI>decea&s;ed worthies</HI> of Chri&s;t unto his Church, together with his wre&s;ting of them to a quite different end and purpo&s;e, than for what they are urged by their Authors, in their Genuine Sub&s;erviency to tho&s;e main Truths, wherein the Glory of God, and the Salvation of the <HI>Elect</HI> have a more eminent concern, hath an ab&s;olute tendency thereunto, and will, upon enquiry, be found to lie at his Door, beyond any mode&s;t or &s;ober contradiction. Three things ought to be handled with great tenderne&s;s, an Exact Judgment, and an undaunted faithfulne&s;s, viz. <HI>The Eye, Reputation, and Religion.</HI> How far <HI>this Au|thor</HI> hath acquitted him&s;elf, as to all, or either of the&s;e, by impo&s;ing upon his Readers <HI>vi&s;ive faculty,</HI> and therein po&s;&s;ibly his over-credulity, ca&s;ting Dirt upon his <HI>Decea&s;ed Betters,</HI> either by traducing their Per&s;ons, with the Scandalous Name of <HI>Antinomians,</HI> or Wire-drawing their Notions to &s;erve a private Intere&s;t, and rooting up thereby the <HI>very foundation</HI> of tho&s;e truths, which he would &s;eem to be a Mighty Defender of; Is that which is to be inquired into.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<HEAD>An ADVERTISEMENT.</HEAD>
<OPENER><SALUTE>Reader,</SALUTE></OPENER>
<P><HI>NOte, That in the following</HI> Treati&s;e <HI>I refer, when I quote</HI> Words, <HI>or</HI> Sentences, <HI>out of Mr.</HI> D. W's <HI>Book, to the Second Edition thereof.</HI></P>
</DIV1>
<DIV1 TYPE="publisher's advertisement">
<HEAD>BOOKS Sold by <HI>William Mar&s;hall,</HI> at the <HI>Bible</HI> in <HI>Newgate-street,</HI> viz.</HEAD>
<P>DR. <HI>Cri&s;p</HI>'s Works; and likewi&s;e his Son's Book, <HI>Samuel Cri&s;p,</HI> E&s;q entituled, Chri&s;t made Sin. Dr. <HI>Owen</HI>'s Spiritual Gifts, lately publi&s;hed, in <HI>8vo.</HI> price <HI>2s.</HI> Where you may be &s;upplied with mo&s;t of Dr. <HI>Owen</HI>'s, and Dr. <HI>Beverley</HI>'s Works, <HI>fool's Synop&s;is</HI> on the New Te&s;tament, 2 Vol. bound, price 1 <HI>l. 10 s.</HI> and <HI>Carryl</HI>'s Ex|po&s;ition on <HI>Job,</HI> in two large Vol. Folio, price bound 40 <HI>s.</HI></P>
</DIV1>
<DIV1 TYPE="summary">
<PB REF="3">
<HEAD>A <HI>KEY,</HI> (by way of <HI>Adverti&s;ement,</HI>)</HEAD>
<HEAD TYPE="sub">To give Light into the true Nature and Tendency of this our <HI>Authors Divini|ty,</HI> and the Manner of his Proceedings, in order to his Propagating, Dif|fu&s;ing, and rendring of the &s;ame acceptable with his <HI>perhaps too unwary READER.</HI></HEAD>
<P N="1">1. <HI>AS to the matter of the &s;ame. That whatever of</HI> ab&s;olutene&s;s <HI>he may &s;eem to a&s;&s;ign unto</HI> Election <HI>in the</HI> Father, <HI>what&s;oever of</HI> compleatne&s;s <HI>or</HI> fulne&s;s <HI>in the</HI> Re|demption <HI>wrought out by the</HI> Son, <HI>whatever of</HI> efficacy <HI>unto the</HI> Spirit <HI>in his work of</HI> Re|generation; <HI>yet that the whole is no more, and for no other an end, than as &s;ubordinate unto a ju&s;tification of our per&s;ons</HI> materially <HI>for a righteou&s;ne&s;s wrought</HI> within us. <HI>The re&s;ult of which is (to &s;peak the be&s;t of it) but a reintroducing of us into</HI> Adam's <HI>&s;tate be|fore the fall, and that as to his Nature and Innocency therein, with this provi&s;o, (which with him is the main, if not alone difference, between both Covenants.) That the righteou&s;|ne&s;s of Chri&s;t, as to its meritorious attoning cau&s;es and effects, has made way for the work|ing and maintaining of the &s;ame in us, an&s;wers for all its defects at pre&s;ent, and will pre&s;ent us, for the u&s;es mentioned, as &s;potle&s;s and blamele&s;s hereafter with God in Glory. Therefore no wonder he in&s;i&s;ts &s;o much on the Conditionality of the Covenant, when indeed, even the Conditions them&s;elves, are the very matter of our ju&s;tifying righteou&s;ne&s;s.</HI></P>
<P N="2">2. <HI>As to the manner of his proceedings therein. I &s;hall give thee one in&s;tance of his Treacherous Dealing with the Word of God it &s;elf; by which thou mai&s;t di&s;cern into his me|thods, when he deals with this or the other Author, as either for or again&s;t him.&mdash;When</HI> Dr. Cri&s;p <HI>&s;peaks of the nature of the Sufferings of Christ, as an Expiatory Sacrifice, and that therein he underwent for the pre&s;ent the very</HI> idem <HI>for, and in the room of, the</HI> Elect, <HI>that they ought, as to their own real demerits, both per&s;onally and eternally to have undergone, viz.</HI> Poena damni &amp; poena &s;en&s;us, <HI>i. e. The puni&s;hment of Separation as truly as that of wrath: He lops off the latter from the former part of one and the &s;ame Scripture, which the</HI> Dr. <HI>fully produces to prove his a&s;&s;ertion by, and advi&s;es his Reader</HI> <Q><HI>well to con&s;true tho&s;e words of Chri&s;t,</HI> My God, my God, why ha&s;t thou for&s;aken me?</Q> <HI>p. 294. comp. with our</HI> Author, <HI>p. 29 where he</HI> [our Author] <HI>&s;ayes, that,</HI> <Q><HI>the whole notion is contrary to Scripture; for, under the greate&s;t abatements of comfort, he owns God's pre|&s;ence (and for the better deceiving of his Reader, leaves out,</HI> [Why ha&s;t thou for&s;aken me?] <HI>and relates only,</HI> My <HI>God, my God, Mat. 27. 46.</HI></Q> <HI>But for what follows, he ful|ly excludes it in his quotation, and hence immediately, from a partial account of this Text, he betakes him&s;elf, as for a blind, to Luk.</HI> 23. 46. Father, into thy hands I commit my &s;pirit, <HI>&amp;c. As if there were no more in the &s;ufferings of the Ble&s;&s;ed Je&s;us for his Church, than what is incident unto nature upon its di&s;&s;olution by death; &s;ave that thereby he purcha|&s;ed pardon, and the communication of an inherent righteou&s;ne&s;s, as titular unto Glory, though all by his Merits; Not that he underwent in his glorious, gracious, conde&s;cending, and my|&s;terious Mediatorial Per&s;on, as the publick and repre&s;entative head of the Elect, and that as charged with their &s;in, the very utmo&s;t of wrath due unto the &s;ame, even when he</HI> alone <HI>for them</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rod the Wine-pre&s;s <HI>of God's infinite indignation, but &s;ome meer &s;uperficial effects of the &s;ame. This is a contracted abstract, or breviary of his divinity, in the full body and &s;ub&s;tance of the &s;ame, and unto which all his &s;ub&s;equent di&s;cour&s;es of &s;in, duties and graces, <GAP DESC="illegible" REASON="page cropped" EXTENT="1 word"> and entirely refer.</HI></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="treatise">
<PB REF="3">
<HEAD><HI>A Plain and Impartial Inquiry into</HI> Go&s;pel-Truth, &amp;c.</HEAD>
<DIV2 TYPE="part">
<HEAD>Some Con&s;iderations, as previou&s;ly nece&s;&s;ary to the Matter in hand, to be ob&s;erved.</HEAD>
<P>IT hath been my thoughts, that as no one thing will prove a more &s;urprizing Cheat, than what is mo&s;t like Truth, and yet, indeed, is not Truth; So, no Error is more likely to prove &s;ucce&s;sfully de|&s;tructive, than a refined one; yea, always the more <HI>refined,</HI> the more <HI>exitiall.</HI></P>
<P>Now the way and mea&s;ure that &s;ome per&s;ons have revived in their Un|dertakings of late, for the carrying on of Reformation, hath been by a re|ceding from (in part e&s;pecially, as far as occa&s;ion, and a &s;elf-intere&s;ting con|veniency might &s;erve turn) what in its outward order, and di&s;cipline, &s;eem|ed to be mo&s;t oppo&s;ite unto, and de&s;tructive of the &s;ame, and therein to take up their re&s;t; not duly regarding tho&s;e <HI>fundamental</HI> (and as &s;uch more vitally e&s;&s;ential) parts thereof, whereon the &s;ame mu&s;t, if ever it infallibly, as to its Nature, and immutably as to its Duration, be built and e&s;tabli&s;hed; or it will i&s;&s;ue in the &s;ame ruinous overthrow, and di&s;appointment with that Hou&s;e, who&s;e &s;uper&s;tructure, did not in the lea&s;t, difference it from that which &s;tood, but its Foundation: And this appears from that Sophi&s;try, that runs, as in a continued and interlarding line, through &s;ome <HI>Polemically-Eirenick Treati&s;es</HI> in&s;en&s;ibly opening thereby a; Back-door unto <HI>Rome,</HI> to &s;wallow up our Reformation, emptying <HI>Tyber</HI> into <HI>Thames,</HI> by leading poor &s;illy wretches into the <HI>Council of Trent,</HI> to &s;eek after their Ju&s;tification before God, and that both as to the Cau&s;es, Nature, Matter, Effects and Applicati|on thereof.</P>
<P>Wherefore, we &s;hall in brief con&s;ider, the different Foundations, on which Per&s;ons, otherwi&s;e jointly bent again&s;t the General <HI>Apostacy</HI> in the Bulk, or open and more loo&s;e appearance thereof, did proceed in the work of Reformation; and wherein they were not a little, but &s;ome exceedingly divided among&s;t them&s;elves, and that in no le&s;s an Article, than what is either in whole, or in part fal&s;ly &s;o; or but pretendly, and fal&s;ely fundamental; among&s;t which there were &s;uch as thought it <HI>ab|&s;olutely</HI> nece&s;&s;ary to Build the <HI>Reformation,</HI> upon that Solid, Square, Compleat and Rocky Principle, included in the whole of Chri&s;t's O<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">edience, both
<PB N="2" REF="4"> to the Preceptive, and Sanction-part of the Law, as being the undoubted matter wherein, and not only for which, the <HI>Elect</HI> of God mu&s;t &s;tand [<HI>if ever</HI>] Ju&s;tified before him; The <HI>Law</HI> not only requiring a <HI>&s;atisfaction</HI> for the breach of it, and that in a <HI>penalty</HI> Commen&s;urately an&s;wering the <HI>ut|mo&s;t demands</HI> of an infinite <HI>Ju&s;tice, In dying, thou &s;halt dye;</HI> but al&s;o &s;uch an actual living Obedience unto the preceptive part of it, as mu&s;t give &s;uch a <HI>Juridical Title</HI> unto Life and Glory; As, <HI>do this and live,</HI> doth import. Hence it is, that Chri&s;t is &s;aid to be <HI>made under the Law,</HI> in an unlimitted &s;en&s;e, <HI>Gal.</HI> 4. 4. But for what? <HI>To redeem them that were under the Law,</HI> v. 5. But how? Was it only as to the Sanction-part thereof? which mainly re&s;pects an obnoxiou&s;ne&s;s to its Cur&s;e? No &s;urely. This was not the de&s;ign of the <HI>Galatians,</HI> for Purgatory was not then in fa&s;hion. But they de&s;ired to be un|der the Law as to the obedience its preceptive part required, either in whole, or in part, for their Righteou&s;ne&s;s unto Ju&s;tification, <HI>v.</HI> 21. This Chri&s;t came to Redeem them from, <HI>v.</HI> 5. Therefore the <HI>Me&s;&s;iah</HI> is &s;aid to be <HI>anointed,</HI> or <HI>&s;et apart,</HI> by all &s;uitable qualifications, both in his Per&s;on and Office, to <HI>bring in Everla&s;ting Righteou&s;ne&s;s,</HI> as well as fini&s;h Tran&s;gre&s;&s;ions, each being in&s;eparable, yet ab&s;olutely di&s;tinct parts of his &s;ureti&s;hip, <HI>Dan.</HI> 9. 24. com|pare <HI>Matth.</HI> 20. 28. Chap. 26. 28. with Chap. 3 15. and Cap. 5. 17. This Dr. <HI>Owen</HI> well ob&s;erves (whom &s;ome do very briskly quote, but it is as the Devil did that Scripture in his Tempting of our Lord, <HI>Mat.</HI> 4. 6. partially, and for different ends, from what it was de&s;igned.) That, <Q><HI>as we</HI> plead, that the <HI>Death of Chri&s;t</HI> is imputed unto us for <HI>our Righteou&s;ne&s;s.</HI> For by the Imputation of the <HI>Sufferings of Chri&s;t,</HI> our &s;ins are remitted, or pardoned, and we are delivered from the Cur&s;e of the Law, which he underwent. But we are not thence e&s;teemed ju&s;t or righteous, which we cannot be, without re&s;pect unto the fulfilling of the commands of the Law, or the obedience by it required. <HI>Treati&s;e of Justification, page 383, &amp;c.</HI></Q></P>
<P>And let me add, that though no one can be &s;aved by the <HI>Law,</HI> as it is a <HI>Covenant,</HI> Rom. 8. 3. Yet none &s;hall enter into Life, as an <HI>Inheritance,</HI> but by the <HI>Righteou&s;ne&s;s</HI> of the &s;ame; and that either in the right of his own <HI>Per&s;onal Obedience,</HI> or that of another, <HI>Rom. 8. 4. chap. 10. 4. chap.</HI> 5. 19. This &s;eems to me to be included in our Saviour's An&s;wer unto the Lawyer, <HI>Luke</HI> 10. 25. who would know of him, how he might obtain Eternal Life, and that as an Inheritance: The An&s;wer, as becoming Divine Wi&s;dom it &s;elf, is exceeding pertinent, ver&s;. 26. <HI>What is written in the Law? How reade&s;t thou</HI> (which it is unto all the Elect) thou mu&s;t lay thy <HI>claim</HI> there|unto, and fix thy <HI>Title</HI> upon that <HI>Righteou&s;ne&s;s,</HI> which the Law includes in it, even the whole of it, and that either in thine own, or the Per&s;on of another. Hence it is, that Believers are &s;aid to be Heirs, <HI>and joynt-heirs with Chri&s;t,</HI> Rom. 8. 17. Of this &s;ort of Reformers were <HI>Luther, Calvin,</HI> &amp;c. and &s;everal more Modern ones, who&s;e Names will be had in everla&s;t|ing Remembrance.</P>
<P N="2">2. There were &s;uch as Circum&s;cribed the righteou&s;ne&s;s of the <HI>Elect,</HI> as to the
<PB N="3" REF="4"> matter of their Ju&s;tification before God with in the compa&s;s of Chri&s;ts pa&s;&s;ive obedience only, as &s;ome u&s;ually phra&s;e it, or his &s;ufferings unto death: The&s;e, though they were not as exten&s;ive, as could be wi&s;hed, in their lay|ing and maintaining the main and fundamental <HI>Article,</HI> whereon the refor|mation was built and carried on, yet they owned it in the reality of the &s;ame, as a&s;&s;iigning unto it it's main and more proper intendment and u&s;e (next to the <HI>&s;atisfaction</HI> of an infinite offended <HI>Ju&s;tice</HI>) that what he <HI>did</HI> and <HI>&s;uffered</HI> in his <HI>death,</HI> he did it not only as a di&s;tinct <HI>meditorial act,</HI> fitting him to become a <HI>Saviour,</HI> but in the room and &s;tead of all the Elect, &s;o that the &s;ame is imput|ed to them, as if they them&s;elves had done it: Of this number are <HI>Pi&s;cator,</HI> and &s;everal others in our dayes. The which <HI>Dr. Jacomb</HI> doth not a little bemoan. In his Preface to his Sermons on the 8th to the <HI>Romans,</HI> See <HI>Sect.</HI> 14. <Q>So long as the &s;trife lay between an <HI>I&s;raelite</HI> and an <HI>Egyptian</HI> the matter was not very &s;ad; but when the <HI>I&s;raelites</HI> &s;trove one again&s;t the other, then it was &s;ad indeed: So here; &s;o long as the contention was 'twixt <HI>Romani&s;ts</HI> and <HI>Socinians</HI> on one hand, and Prote&s;tants on the other, 'twas well enough; but when Prote&s;tants divide and differ among&s;t them&s;elves, that's a matter of great &s;adne&s;s. In the body of this work I have had occa&s;ion only to contend with the former, and there I had nothing but Comfort; but in the end I was nece&s;&s;itated to take notice of and to intere&s;t my &s;elf in a differ|ence between the latter (concerning the imputation of Chri&s;t's Active obe|dience, which &s;ome are for and &s;ome again&s;t,) and that afflicted me more than all that went before.</Q> But.</P>
<P N="3">3. There were &s;uch who as an <HI>Egyptian excre&s;cency</HI> upon this going out of the hou&s;e of <HI>bondage</HI> by Reformation, &s;eemed to Joyn in the work and did &s;o. In a more general &s;eparation from <HI>Antichri&s;t,</HI> at lea&s;t as to it's exter|nal abominations, who yet did retain that which indeed is its main prop and &s;upport; without a thorow removal of which this <HI>Bea&s;t</HI> will &s;tand in whatever &s;ocieties this its root, footing and principle may be found: And the <HI>Abetters</HI> thereof, however they may e&s;cape him in his <HI>mark</HI> and <HI>name,</HI> yet &s;ooner or later will be reckoned by the Spirit of the Lord among&s;t the <HI>number</HI> of the &s;ame. <HI>Rev.</HI> 13. 17. And &s;uch were tho&s;e, who notwith&s;tand|ing their owning of Chri&s;t his <HI>righteou&s;ne&s;s</HI> and <HI>merits,</HI> yet a&s;&s;igned unto him and them no other a room or place in the <HI>Ju&s;tification</HI> of a &s;inner before God, than as the &s;ame made way for the pre&s;enting of &s;uch before him in an <HI>inherent righteou&s;ne&s;s</HI> as the <HI>matter</HI> thereof: Or, to be more expre&s;s, That the <HI>merits</HI> and <HI>righteou&s;ne&s;s</HI> of Chri&s;t the <HI>Second Per&s;on</HI> in the Trinity, as to and for which he was and is <HI>Mediator,</HI> did procure &s;uch an act or cove|nant of grace from God the Father the <HI>fir&s;t Per&s;on,</HI> that &s;inners &s;hould be Ju&s;tified in by and materially for the righteou&s;ne&s;s of the <HI>third Per&s;on,</HI> which is no more, than the fruit of the Spirit in his work of <HI>Regeneration.</HI> There are too many books extant expre&s;&s;ive of the truth of this <HI>A&s;&s;ertion:</HI> And that both of more ancient and modern Authors than can be mo|de&s;tly denied.</P>
<P>Now into which of this number or &s;orts of Reformers, Our pre&s;ent
<PB N="4" REF="5"> <HI>great Truth-&s;tator and vindicator</HI> will be ca&s;t, the &s;equel of our pre&s;ent di&s;qui|&s;ition (I hope) may in &s;ome mea&s;ure inform us: And notwith&s;tanding the Friendly <HI>colours</HI> he hangs out, yet I fear that upon a thorow grappling with him we &s;hall find him not only a <HI>Pirate</HI> in Common, but a <HI>profe&s;&s;ed ene|my</HI> in di&s;gui&s;e and de&s;ign, not far unlike the kindne&s;s the <HI>Dueller</HI> &s;eemed to &s;hew his <HI>Antagoni&s;t,</HI> bidding him beware of one behind him, who by his over-credulity turning to avoid a &s;eeming danger, was run through by him.</P>
<P>In order to our further procedure herein we &s;hall con&s;ider what <HI>Antinomi|ani&s;m</HI> indeed is, about which there are &s;o many mere worldly di&s;cour&s;es on foot this day. Therefore to omit it's literal &s;ignification, together with it's traditional acceptation, whereby it hath been managed rather to &s;erve the intere&s;t of a party than really to inform the Judgment, we &s;hall (God a&s;&s;i&s;ting) &s;teer our cour&s;e herein by the <HI>unerring Pole-&s;tar</HI> of the <HI>Scripture,</HI> by which alone it is that things as well as per&s;ons &s;hall be finally determined. And herein I po&s;&s;itively a&s;&s;ert, <HI>Antinomiani&s;m</HI> in the real root and &s;infull nature thereof (I &s;peak not of it's <HI>di&s;covery</HI> in the fruits of the &s;ame) as it &s;tands either <HI>directly</HI> or <HI>indirectly</HI> oppo&s;ite unto the <HI>Covenant of Grace,</HI> and that either in doctrine or practice, is neither more nor le&s;s, than <HI>any per|verting or wre&s;ting of the Law of God either in whole or in part from it's proper u&s;e and de&s;igned end, for which it is fixed and placed in the hand of a Mediator, Gal.</HI> 3. 19. Hence it is that tho&s;e with whom the Lord entred into covenant of old, he did it not only by &s;acrifice, <HI>P&s;.</HI> 50. 5 but al&s;o by laying up the <HI>law</HI> not in part, but in both the <HI>Tables</HI> thereof, in the <HI>Ark, 1 Kings</HI> 8. 9. and herein lies the &s;tated <HI>&s;ubjective fixedne&s;s and &s;tability of the Covenant;</HI> though originated in the mutual compact betwixt the <HI>Father</HI> and the <HI>Son;</HI> That what <HI>Adam</HI> and all his <HI>po&s;terity</HI> in him had broken and rendred <HI>u&s;ele&s;s</HI> as to any <HI>benefit</HI> they were to expect from the &s;ame, becomes in and by the &s;ole <HI>management</HI> of <HI>Chri&s;t</HI> effectual unto life, peace and glory. <HI>P&s;. 89. 19, 20, 21, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37. 2 Sam. 23. 5. Comp. P&s; 84. 9. Rom. 7. 8, 9, 10. Comp. Ch.</HI> 8. 1, 2, 3, 4, As.</P>
<P N="1">1. Doth the <HI>Law</HI> in it<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>Sanction-part</HI> require an Exemption from it's cur&s;e and con&s;equently eternal Damnation by no le&s;s a &s;atisfaction, than what compleatly an&s;wers all it's irritated demands. Why, all this is in Chri&s;t, <HI>Gal. 3. 10, 13. James</HI> 2. 10.</P>
<P N="2">2. Doth the <HI>Law</HI> in its <HI>preceptive part</HI> look for an <HI>obedience</HI> as exactly cor|re&s;ponding with it's inward nature and &s;pirituality, as well as an outward compliance with it's literal injunctions and that as titular unto life and glory? Why all this is in Chri&s;t, <HI>P&s;. 40. 8. Rom. 5. 18, 21. Ch.</HI> 10 4.</P>
<P N="3">3. Doth the <HI>Law</HI> in its <HI>nature</HI> &s;tand, or in&s;i&s;t upon real true <HI>holine&s;s</HI> in heart and faithfulne&s;s of life not only in oppo&s;ition to the <HI>corruption</HI> and <HI>defilement</HI> of our nature barely as &s;uch, but to all Counterfeits of the &s;ame, and that as an indi&s;pen&s;ible inherent <HI>qualification</HI> for heaven and happi|ne&s;s? Why all this is in Chri&s;t. <HI>Heb. 12. 14. Comp. V. 2. Mat. 5. 48. Jo. 16. 7, 8, 9, 10, 11. Ch. 15. 3, 4, 5. Ch. 17. 8, 11, 12, 15, 17. Ch. 13. 8. Eph. 4. 22, 23, 24. Comp. V. 20, 21. Heb.</HI> 2. 11.</P>
<PB N="5" REF="5">
<P>The whole of the&s;e three Heads is &s;ummarily comprized in that one Text, 1 <HI>Cor.</HI> 1. 30. Nay that very Text which &s;eems to be mo&s;t Expre&s;&s;ive of <HI>Antinomiani&s;m,</HI> in the common acceptation of the word, <HI>turning the Grace of God into Laciviou&s;ne&s;s,</HI> &s;peaks indeed but of the Fruit, Con&s;equences and Effects of the &s;ame, it being originated in a denial or rejection of the Lord Je&s;us Chri&s;t, as to the forementioned ends, <HI>Jude v. 4. Jo</HI> 5. 40. Which is fully included in the <HI>Apo&s;tles</HI> De&s;cription of tho&s;e who were guilty of the &s;ame, <HI>v.</HI> 19. &s;uch as &s;eparate them&s;elves, and are <HI>Sen&s;ual:</HI> But how &s;o? As having not the Spirit; now we know what the Office of the Spirit is, and who &s;ends him, <HI>Ezek. 36. 27. Jo.</HI> 16. 7, 13. And it is al&s;o that he per|forms his &s;aid <HI>Office of writing the Law of God in the Heart,</HI> namely, <HI>by guiding into all Truth,</HI> and that as it is in <HI>Je&s;us,</HI> for he &s;hall receive of his, and &s;hew the &s;ame unto all his <HI>Di&s;ciples, Jo. 16. 13, 15. Eph.</HI> 4. 2. Thus <HI>Chri&s;t</HI> came to fulfil <HI>all Righteou&s;ne&s;s,</HI> and not to de&s;troy any part of the Law, <HI>Matt.</HI> 5. 17. And hence he &s;ays, <HI>That without me you can do nothing,</HI> Jo. 15 5. There|fore the Apo&s;tle <HI>Jude</HI>'s advice to the Saints unto whom he wrote in his days, that if ever they would avoid <HI>Antinomiani&s;m</HI> in the cur&s;ed Fruit thereof, <HI>viz. A turning the Grace of God into Laciviou&s;ne&s;s,</HI> they &s;hould diligently &s;ee that they prevent it in the root-cau&s;e of the &s;ame: But how! <HI>v.</HI> 20, 21. by be|ing much in the exerci&s;e of <HI>Faith and Prayer,</HI> and thereby they &s;hould not only be kept in a con&s;tant, clear pro&s;pect of the <HI>Love of God,</HI> and there|upon a well-grounded <HI>expectation of the mercy of our Lord Je&s;us Chri&s;t</HI> unto eternal Life hereafter, but al&s;o be <HI>built up</HI> here in Holine&s;s. Hence it is that from a con&s;ideration of the Promi&s;es being all in <HI>Chri&s;t, 2 Cor.</HI> 1. 20. That the <HI>Apo&s;tle</HI> encourages the <HI>Corinthians to perfect holine&s;s,</HI> c. 7. 1. But why, What are the Promi&s;es? Among&s;t the Divine unfathomable Ocean of them, this is one, and that no &s;mall one neither, <HI>Heb. 8. 10. I will put my Laws into their mind, and write them in their hearts.</HI> Of which Text <HI>our Au|thour</HI> hath ble&s;t us with &s;uch an <HI>Antipodaean Explication,</HI> that for my &s;hare I &s;hould be apt to think, that if he walks, as he talks, it is with his heels up|ward. Therefore <HI>Eliphaz</HI> directed <HI>Job</HI> to the alone expedient for his Cure of that <HI>Hypocri&s;y,</HI> which he and the re&s;t of his friends fal&s;ly charged him with, <HI>Job</HI> 22. 22. q. d. If thou <HI>receive the Law from his mouth,</HI> if &s;o con&s;equently it will be laid up in thine Heart, and not till then, <HI>I&s;a.</HI> 26. 12.</P>
<P>Now whoever they be that are found either in Doctrine or Practice to Parcel the Law out of the hands of <HI>Christ,</HI> by a&s;&s;igning what they think meet of the &s;ame unto his management for them, or diverting any branch thereof out of its proper place and order, not according with, or agreeing to the rule of his <HI>Engagements</HI> therein, and that for the <HI>Elect,</HI> or tho&s;e that were given unto him, will certainly, more, or le&s;s, be found under the real charge of <HI>Antinomiani&s;m;</HI> whil&s;t in the mean time their <HI>word Exclamations,</HI> (to &s;ay of them no more, but the be&s;t we can) may pa&s;s as lively evidences of their <HI>Empty Skulls.</HI></P>
<P>Hence the <HI>Apo&s;tle</HI> &s;aith that it is by Faith (as excluding all other ways) we E&s;tabli&s;h the Law, <HI>Rom.</HI> 3. 21. And that as objectively re&s;ting upon and
<PB N="6" REF="6"> &s;ubjectively taking in by <HI>Application</HI> all the forementioned branches of the &s;ame, as each of them are laid up in, and transferred over to the <HI>Manage|ment of Chri&s;t.</HI> The two former &s;afely re&s;pecting the Per&s;onal Matual re|lation (and that by <HI>Covenant</HI> betwixt the <HI>Father</HI> a<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> the <HI>Son</HI>) that <HI>Chri&s;t</HI> in his <HI>Publick Capacity,</HI> and the <HI>Elect</HI> &s;tood in each to other, whereon a <HI>Commuta|tive Imputation of Sin and righteou&s;ne&s;s,</HI> is not only of <HI>Grace,</HI> but <HI>legally Found|ed;</HI> and he that truly receives not this by Faith, will be found an <HI>Antinomian</HI> in a &s;uperlative &s;en&s;e, as fru&s;trating the main end and de&s;ign of God in fix|ing and placing the <HI>Law</HI> in the hands of a <HI>Mediator,</HI> therefore the &s;in of Un|belief is doubly Damning; and where <HI>Chri&s;t</HI> is refu&s;ed in the Preaching of the <HI>Go&s;pel,</HI> it becomes the Savour of Death unto Death. The latter more mainly re&s;pecting our natures, and the fulne&s;s of the <HI>Elect,</HI> whereby they be|come holine&s;s unto the Lord; And thus by Faith in <HI>Chri&s;t</HI> every true <HI>believer</HI> doth fully e&s;tabli&s;h the <HI>Law;</HI> And herein lies the main, yea Antartique difference between the <HI>Covenant</HI> of <HI>grace</HI> and that of <HI>works;</HI> the latter requiring <HI>obedience</HI> in order to the <HI>acceptation</HI> of our <HI>per&s;ons,</HI> the former laying hold of our <HI>per&s;ons</HI> and loving them even when in their &s;ins, and that manife&s;ted in the fruit thereof by a <HI>free Ju&s;tification</HI> of their <HI>per&s;ons,</HI> before one dram of <HI>grace</HI> be wrought in their <HI>nature,</HI> which is not only fully as to the mat|ter, but regularly as to the order thereof, Expre&s;&s;ed in <HI>Ezek. 16. 8, 9. Gal.</HI> 2. 20. And this I would fain know, whether the <HI>Love of God,</HI> as to it's <HI>original cau&s;e,</HI> the <HI>reality</HI> and <HI>&s;ub&s;tance</HI> of it's <HI>being,</HI> and the <HI>exten&s;ivene&s;s</HI> of it's <HI>nature</HI> (I &s;peak not of the di&s;covery and effects thereof, either in <HI>Conver&s;ion</HI> or a <HI>tran&s;lation into heaven</HI>) was not the &s;ame in him towards the per&s;on of <HI>Abra|ham</HI> even in his Id<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">atry, and the per&s;on of <HI>Paul</HI> even in the height of his per&s;ecution, as it is towards them in their <HI>per&s;ons</HI> now in glory. It is true there is no <HI>elect</HI> ve&s;&s;el that can be capable of either di&s;cerning, receiving, improving or a truly prizing of this Unde&s;erved di&s;tingui&s;hing love, without a nature wrought in them by <HI>regeneration</HI>) &s;uitable to, that from whence it &s;prings, yet the love of God either in it's cau&s;e, reality or exten|&s;ive nature is not more &s;et towards or fixed upon their per&s;ons barely as &s;uch, than it was before. There is no increa&s;ing or dimini&s;hing of it, as it had it's ri&s;e from eternity in God from the <HI>purpo&s;e of his will,</HI> &s;o will it's duration be unto Eternity with him, by vertue of the &s;ame <HI>unchangea|ble purpo&s;e of his will</HI> towards them, though they di&s;cern it not. <HI>Jer. 31. 3. I&s;a. 55. 8. Jo.</HI> 13. 1. And this indeed is one main cau&s;e in a Collateral &s;en&s;e, next unto the grace and glory of God, which mu&s;t primarily take place of the <HI>Eternal Covenant</HI> it &s;elf, <HI>Pro. 8. 30, 31, Heb. 2. 7,-13 John</HI> 3. 16.</P>
<P>From the whole of what hath been &s;aid, and a due Con&s;ideration of what our <HI>Author's</HI> treati&s;e pre&s;ents us withal, it will &s;omewhat evidently and that &s;hortly appear, That his &s;entiment and Judgment of <HI>Antinomiani&s;m</HI> in the root or originall cau&s;e, form and matter thereof, lyes in a gracious, real Commutation of &s;in and Righteou&s;ne&s;s betwixt <HI>Chri&s;t</HI> and the <HI>Elect founded</HI> in a <HI>Judicially-compacted Covenant,</HI> not only in the meritorious cau&s;es and effects, but material &s;ub&s;tance of the &s;ame, and that as commutatively
<PB N="7" REF="6"> tran&s;acted from each to other, not by infu&s;ion, but an <HI>infinitely &s;olid, Juri|dical Compleat and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rrever&s;ible act of imputation.</HI> And truly where this is regard|ed, it is morally impo&s;&s;ible for any, that faithfully adhere to the &s;ame in the full Covenant-&s;tated &s;cope thereof to e&s;cape our mo&s;t in&s;pective Authors prodigious charge. The rea&s;on is plain, for how can I &s;uppo&s;e the tran&s;acti|on of my &s;in in the act thereof unto or upon another, &s;o as that by a correla|tive commutation the righteou&s;ne&s;s of <HI>his</HI> obedience in the very actual mat|ter thereof becomes mine, without an infu&s;ion of vitious habits, whil&s;t I my &s;elf expect, unto whatever grace in the merits and cau&s;es thereof I may a&s;&s;ign the &s;ame, to be materially Ju&s;tifyed before God, from or for an <HI>inherent righteou&s;ne&s;s</HI> wrought within me; for that Soul that looks not after a righteou&s;ne&s;s in the matter thereof for his Ju&s;tification unto life wholly from without him&s;elf, cannot po&s;&s;ibly look upon &s;in in the act thereof as tran&s;|acted upon Chri&s;t without entertaining the afore&s;aid bla&s;phemous &s;uppo|&s;itions, and that becau&s;e the rea&s;on runs parallel on both hands; for as that righteou&s;ne&s;s for which we are reckoned Ju&s;t, is not by <HI>infu&s;ion;</HI> &s;o neither are tho&s;e &s;ins in their mo&s;t vitious defilements, for which Chri&s;t is reckoned a &s;inner infu&s;ed into him, but both by <HI>imputation:</HI> now to <HI>impute</HI> in the &s;en&s;e of the&s;e <HI>inherent Justiciaries</HI> is fully &s;tated by <HI>Mr. Baxter;</HI> In the&s;e following words&mdash;<Q>They talk much of <HI>Imputation,</HI> and neither know nor tell you what <HI>Imputation</HI> is; But take it mo&s;tly to be that which ever <HI>Dr. Cri&s;p</HI> calleth a charging God with fal&s;hood; as if it were his <HI>reputing, reckoning, e&s;teeming</HI> or <HI>&s;uppo&s;ing</HI> us to be what indeed we are not, or to have done or &s;uffered what we did not, or to have what we have not; whereas <HI>Paul</HI> meaneth nothing (and <GAP DESC="foreign"> &s;ignifieth nothing) but a true account|ing us to be what we are, and to have done what we did, and to have what indeed we have; And to <HI>impute</HI> righteou&s;ne&s;s to us &s;ignifieth but truly to repute, account or Judge us righteous, <HI>Breviate of Ju&s;tif. Proloug.</HI></Q> And wherever this principle as &s;uch is rooted and fixed, &s;uch a per&s;en (without grace prevent) is under invi&s;ible prejudices again&s;t this great fun|damental truth of Ju&s;tification and al&s;o expo&s;'d to betake him&s;elf to vari|ous prevarications, reproachful Calumnies, and fal&s;e inconclu&s;ive &s;uppo|&s;itions, and inferences in defence of the &s;ame, for it is impo&s;&s;ible for &s;uch, if they will be true to their own principles in the Analogy of them, to con|ceive how &s;in &s;hould be tran&s;acted upon, or imputed indeed unto Chri&s;t in order to Ju&s;tification, any otherwi&s;e than as they expect to receive a righte|ou&s;ne&s;s from him in order to the &s;ame, which is by infu&s;ion; Therefore the commutation &s;poken of mu&s;t of con&s;equence be unto them by Transfu|&s;ion. And alwayes ob&s;erve it, that where the one is taken away, the other of cour&s;e will fall to the ground: For why mu&s;t a transferring of &s;in in the act unto Chri&s;t more nece&s;&s;arily infer a transfu&s;ion of inherent vitious ha|bits into him, than a transferring of &s;in in the guilt and puni&s;hment of it only, mu&s;t infer an habitual meritorious cau&s;e in him of &s;in in the &s;aid guilt and puni&s;hment thereof.</P>
<P>Hence it is, why this Doctrine will not, in the whole of it, go down with
<PB N="8" REF="7"> &s;ome People, and wherefore it is, that they amu&s;e their Readers with &s;uch horrid con&s;equences from the &s;ame; In that &s;uch an <HI>Imputation</HI> proper|ly directs the &s;inner to the Life-obedience of Chri&s;t, as the matter of his Righteou&s;ne&s;s, to &s;tand in before God, the foundation of his Title to a Co|heir&s;hip with Chri&s;t, and the ground of his hopes for Glory hereafter: Whereas the Imputation of &s;in, in its guilt and puni&s;hment onely, though it make way for the transferring of the other, being never a&s;under, yet al|ways di&s;tinct, properly re&s;pects the Death of Chri&s;t; in the <HI>Imputation</HI> whereof unto us, we obtain a <HI>Negative Righteou&s;ne&s;s,</HI> which con&s;i&s;ts in a deli|verance from wrath, and an exemption from the righteous charge of an offended Ju&s;tice; whereas it is impo&s;&s;ible to inflict a Puni&s;hment ju&s;tly on any one, that is not actually guilty of a Tran&s;gre&s;&s;ion of the Law, but by a legal <HI>Imputation;</HI> &s;o it is as impo&s;&s;ible to charge guilt ju&s;tly upon any one, that hath not per&s;onally committed the Crime, unle&s;s it be by a legal <HI>Impu|tion:</HI> But of what, you will &s;ay? Of that which mu&s;t nece&s;&s;arily pre&s;up|po&s;e the guilt: For, can any one legally be pro&s;ecuted again&s;t as guilty, who is in his own Per&s;on actually an offender, without a matter of fact be laid to his charge? No one will &s;uppo&s;e it: neither will any one imagine, that, <HI>through Grace,</HI> knows any thing of this great My&s;tery, that &s;in can be otherwi&s;e tran&s;acted upon Chri&s;t, than as the Cau&s;e is to the effect, <HI>i. e.</HI> it makes way for the <HI>transferring of guilt</HI> unto him, and both by a <HI>voluntary, ju|ridical,</HI> as well as <HI>gracious Imputation.</HI> Hence it is that &s;in and iniquity is &s;aid in Scripture, and not barely <HI>guilt,</HI> to be <HI>laid upon Chri&s;t,</HI> and that he was <HI>numbered among&s;t the Tran&s;gre&s;&s;ors,</HI> and not expr<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ly the <HI>guilty ones,</HI> that he <HI>put an end to &s;in, and fini&s;hed tran&s;gre&s;&s;ion,</HI> and not <HI>meerly</HI> the <HI>guilt</HI> of the &s;ame, for, <HI>Sublat&acirc; cau&s;&acirc; tollitur effectus,</HI> and &s;hew me that per&s;on, that in a Cove|nant Law &s;en&s;e is not charged with <HI>&s;in,</HI> and I'll undertake both for his <HI>guilt</HI> and <HI>puni&s;hment;</HI> All the&s;e &s;urmi&s;es about &s;ins being tran&s;acted upon Chri&s;t, is but the &s;ame, and to the &s;ame end, for which <HI>Bellarmine</HI> urged it of old again&s;t the <HI>Prote&s;tants,</HI> as to &s;in, in the guilt thereof. See Dr. <HI>Owen's Treati&s;e of Justif. p.</HI> 282, 283. <Q>It is fiercely objected again&s;t what we have A&s;|&s;erted, That if the <HI>Guilt of our Sins</HI> was imputed unto Chri&s;t, then was he <HI>Con&s;tituted a Sinner</HI> thereby; for it is the guilt of &s;in that makes any one truely a &s;inner. This is urged by <HI>Bellarmine, lib. 2. de Ju&s;tificat.</HI> not for its own &s;ake, but to di&s;prove the Imputation of his Righteou&s;ne&s;s unto us, as as it is continued by others with the &s;ame de&s;ign. For, &s;aith he, <HI>if we be made Righteous and the Children of God, through the Imputation of the Righteeu&s;|ne&s;s of Chri&s;t, then was he made a &s;inner, &amp; quod horret animus cogitare, filius dia|boli; by the Imputation of the Guilt of our &s;ins, or our &V;nrighteou&s;ne&s;s unto him.</HI> And the &s;ame Objection is pre&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d by others, with in&s;tances of con&s;equen|ces, <HI>&amp;c.</HI> None ever dreamed of a <HI>Transfu&s;ion,</HI> or propagation of &s;in from us unto Chri&s;t, &s;uch as there was from <HI>Adam</HI> unto us. For <HI>Adam</HI> was a common Per&s;on unto us, we are not &s;o to Chri&s;t; yea, he is &s;o to us;</Q> (<HI>whereof take &s;pecial notice</HI>) <Q>and the Imputation of our &s;ins unto him, is a <GAP DESC="illegible" REASON="page cropped" EXTENT="1 span">Act of Divine Di&s;pen&s;ation, which no evil con&s;equence can en|&s;ue
<PB REF="7"> upon.</Q> Let the Reader but peru&s;e what the Doctor &s;ays, in the &s;ame Treati&s;e, in reference to one Mr. <HI>Hotchki&s;s,</HI> and he'll find as <HI>exungue leonem,</HI> the proceeding of &s;ome even in this our day, <HI>p.</HI> 50, 51, 52, 53. In the clo&s;e whereof you have this &s;aying,&mdash;<Q>Although I judge no Men, upon the Expre&s;&s;ions that fall from them, in <HI>Polemical Writings,</HI> wherein on many occa&s;ions, they do affront their own experience, and contradict their own Prayers; yet, as to tho&s;e who under&s;tand not that ble&s;&s;ed Commutation of Sins and Righteou&s;ne&s;s, as to the &s;ub&s;tance of it, which I have plead|ed for, and the actings of our Faith, I &s;hall be bold to &s;ay, <HI>That if the Go&s;pel be hid, it is hid to them that peri&s;h.</HI></Q></P>
<P>How far our Author may be concerned in what hath been &s;aid, is that which is now to be inquired into, and that, 1. In the method of his pro|ceedings again&s;t Dr. <HI>Cri&s;p,</HI> as an <HI>Antinomian.</HI> 2. His own Conce&s;&s;ions, with re&s;pect unto the Truth, and the Extent of them. 3. His Quotations of o|ther Authors, for what Ends, and with what Integrity. La&s;tly, his Expli|cation of tho&s;e <HI>Scriptures,</HI> which mainly re&s;pect the matter in hand.</P>
</DIV2>
<DIV2 N="1" TYPE="part">
<HEAD>As to the fir&s;t of the&s;e General Heads, <HI>viz.</HI></HEAD>
<P>I. THE Method of his Proceedings again&s;t Dr. <HI>Cri&s;p</HI> as an <HI>Antinomi|an,</HI> which is managed two ways, be&s;ides his general neglect of the whole &s;cope of the Doctors Works. But before I proceed herein, let us &s;ee how <HI>Luther,</HI> our Generally-acknowledged fir&s;t Reformer, e&s;pecially in the Doctrine of Ju&s;tification, draws by a Parallel-Line of Judment, in the &s;ame Yoke with the <HI>Doctor,</HI> and that in his Treati&s;e upon the Epi&s;tle to the <HI>Galatians, ch. 3. v. 13. fol.</HI> 135, 139 &amp;c. onely remember, that when <HI>Lu|ther</HI> &s;peaks of the whole World, or all Men, it's onely the <HI>Elect</HI> that we are to under&s;tand thereby. <Q>Chri&s;t, <HI>&s;ayes he,</HI> is innocent, as concerning his own Per&s;on, and therefore he ought not to have been hanged upon a Tree; but becau&s;e, according to the <HI>Law of Mo&s;es,</HI> every Thie<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> and Malefactor ought to be hanged; therefore, <HI>Chri&s;t</HI> al&s;o, according to the Law, ought to be hanged, for he &s;u&s;tained the Per&s;on of a Sinner, and of a Thief, not of one, but of all Sinners and Thieves; for we are Sinners and Thieves, and therefore guilty of Death, and everla&s;ting Damnation: But Chri&s;t took all our &s;ins upon him, and for them died upon the Cro&s;s; therefore it be|hoved that he &s;hould become a <HI>Tran&s;gre&s;&s;or,</HI> I&s;a. 53 <HI>reckoned</HI> among&s;t them: And this (<HI>no doubt</HI>) all the Prophets did fore&s;ee in the Spirit, that Chri&s;t &s;hould become the greate&s;t Tran&s;gre&s;&s;or, Murderer, Adulterer, Thief, Re|bel, and Bla&s;phemer, that ever was or could be in all the World; for he being made a Sacrifice for the &s;ins of the whole World, is not now an innocent Per&s;on, and without &s;ins, is not now the <HI>Son of God,</HI> born of the <HI>Virgin Mary;</HI> but a Sinner, which hath and carrieth the &s;in of <HI>Paul</HI> who was a Bla&s;phemer, an Oppre&s;&s;or, and a Per&s;ecutor of <HI>Peter</HI> which denied Chri&s;t, of <HI>David,</HI> which was an Adulterer, a Murtherer, and cau&s;ed <GAP DESC="illegible" REASON="missing" EXTENT="1 letter">he Gen|tiles
<PB N="10" REF="8"> to bla&s;pheme the Name of the Lord, and briefly which hath and bea|reth all the &s;ins of all Men in his Body: Not that he him&s;elf committed them, but that he received them being committed or done by us, and laid them upon his own Body, that he might make &s;atisfaction for them with his own Blood. Therefore this general &s;entence of <HI>Mo&s;es</HI> comprehendeth him al&s;o, (albeit in his own <HI>Per&s;on</HI> he was <HI>innocent,</HI>) becau&s;e it found him a|mong&s;t &s;inners and tran&s;gre&s;&s;ors, <HI>I&s;a. 53. 5. Mat.</HI> 8. 17. like as the Magi|&s;trate taketh him for a Thief, and Puni&s;heth him, whom he findeth among other Thieves and Tran&s;gre&s;&s;ors, though he never committed any thing worthy of Death. Now Chri&s;t was not only found among&s;t &s;inners, but of his own accord, and by the will of his Father, he would al&s;o be a Com|panion of &s;inners, taking upon him the fle&s;h and blood of tho&s;e which were &s;inners; Theives, and plunged in all kind of &s;in; when the Law therefore found him among Theives, it condemn'd him and killed him as a Thief&punc; The Popi&s;h Sophi&s;ters do &s;poyl us of this knowledge of Chri&s;t, and mo&s;t heavenly comfort, (namely that Chri&s;t was made a Cur&s;e, that he might deliver us from the Cur&s;e of the Law,) when they &s;eparate him from &s;in and &s;inners, and only &s;et him out unto us as an example to be followed. By this means they make Chri&s;t not only unprofitable unto us, but al&s;o a <HI>Judge</HI> and a <HI>Tyrant,</HI> which is angry with our &s;ins and condemneth &s;inners: But we mu&s;t as well wrap Chri&s;t, and know him to be wrapr in <HI>our &s;ins,</HI> in <HI>our Ma|lediction,</HI> in <HI>our Death,</HI> and in <HI>all our Evils,</HI> as he is wrapped in our Fle&s;h and in our blood. But &s;ome Men will &s;ay, it is very ab&s;urd and &s;landerous, to call the Son of God a cur&s;ed &s;inner; I an&s;wer, if thou wilt deny him to be a &s;inner, and to be accur&s;ed, deny al&s;o that he was Crucifyed and Dyed, for it is no le&s;s ab&s;urd to &s;ay, that the Son of God (as our Faith confe&s;&s;eth and believeth,) was Crucified and &s;uffered the pains of &s;in and death, than to &s;ay that he is a Sinner and accur&s;ed; but if it be not ab&s;urd to confe&s;s and believe that Chri&s;t was Crucified between two Thieves, then it is not ab&s;urd to &s;ay al&s;o, that he was accur&s;ed, and of all <HI>Sinners</HI> the greate&s;t. The&s;e words of <HI>Paul</HI> are not &s;poken in vain, and that, 2 <HI>Cor. 5. 21. Jo.</HI> 1. 29. He verily is innocent, becau&s;e he is the un&s;potted and undefiled Lamb of God; but becau&s;e he beareth the &s;ins of the World, his Innocence is burthened with the Sins and Guilt of the whole World, what&s;oever I, Thou, and we all have done, or &s;hall do hereafter, they are Chri&s;t's own Sins, are verily as if he him&s;elf, had done them. To be brief, our Sins mu&s;t needs become Chri&s;t's own Sins, or el&s;e we &s;hall peri&s;h for ever. This true knowledg of Chri&s;t, which <HI>Paul</HI> and the <HI>Prophets</HI> have mo&s;t plainly delivered unto us, the wicked Sophy&s;ters have darkned and defaced. (Here is an <HI>Antinomian</HI> with a witne&s;s, for our <HI>Ambo-dexter Author</HI> to exerci&s;e his bifrontick skill, and Gigantick Manhood upon.) But further, <HI>&s;aith he from</HI> I&s;a. 53. That <HI>God laid the Iniquity of us all upon him,</HI> we mu&s;t not make the&s;e words le&s;s than they are, but leave them in their own proper &s;ignifications, for God dally|eth not in the words of the Prophets, but &s;peaketh earne&s;tly and of great Love, <HI>viz.</HI> That <HI>Chri&s;t the Lamb of God,</HI> &s;hould bear the Sins of us all; but
<PB N="11" REF="8"> what is it to bear? The Sophi&s;ters An&s;wer to be Puni&s;hed; very well; but wherefore is Chri&s;t Puni&s;hed? Is it not becau&s;e, he hath &s;in, and beareth &s;in? Now that Chri&s;t hath &s;in, the Holy Gho&s;t witne&s;&s;eth in <HI>P&s;al. 40. My &s;ins have taken &s;uch hold on me, that I am not able to look up, yea they are more in number than the heirs of my head.</HI> In this P&s;alm and certain others, the <HI>Holy Gho&s;t</HI> &s;peaketh in the Per&s;on of Chri&s;t, and in plain words witne&s;&s;eth that he had &s;ins; for this Te&s;timony is not the Vo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ce of an Innocent, but of a &s;uffering <HI>Chri&s;t,</HI> which took upon him to bear the Per&s;ons of all &s;inners, and therefore was made guilty of the &s;ins of the whole world, wherefore Chri&s;t not only was Crucyfied and Died, but &s;in al&s;o (through the Love of the Di|vine Maje&s;ty) was laid upon him: When &s;in was laid upon him, then cometh the Law and &s;aith, every &s;inner mu&s;t dye: Therefore, <HI>O Chri&s;t,</HI> if thou wilt an&s;wer, become gu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y, and &s;uffer Puni&s;hment for &s;inners; thou mu&s;t al&s;o bear &s;in, and Malediction; further, that God &s;ent his Son into the World, &s;aying, be thou <HI>Peter</HI> that denyer, <HI>Paul</HI> that Per&s;ecutor, Bla&s;|phemet and cruel Oppre&s;&s;or, <HI>David</HI> that Adulterer, that <HI>Sincer,</HI> which did Eat the Apple in Paradi&s;e, that <HI>Thief</HI> which hanged upon the Cro&s;s, and briefly, be thou the Per&s;on which hath committed the &s;ins of all Men; &s;ee therefore that thou pay and &s;atis&s;y for them: Here now cometh the Law and &s;aith, I find him a &s;inner, and that &s;uch an one as hath taken upon him the &s;ins of all Men, and I &s;ee no &s;ins el&s;e but in him, therefore let him dye upon the Cro&s;s; and &s;o he &s;etteth upon him and killeth him.</Q> This he al&s;o calleth <HI>the principal Article of all Chri&s;tian Doctrine,</HI> which the Popi&s;h School|men have altogether darkned: Therefore he u&s;ually &s;aid, and that in this Sen&s;e, that it was, <HI>Articulus &s;tantis &amp; cadentis Eccle&s;iae.</HI></P>
<P>Having thus laid this as a Gla&s;s before our Author, whence he may di&s;cern how alternately in <HI>Luther,</HI> as well as <HI>Luther</HI> revived in <HI>the Doctor,</HI> we &s;hall proceed to the manner of his managing his charge again&s;t Dr. <HI>Cri&s;p,</HI> which he does two ways, &s;ome few in&s;tances I &s;hall Remark, from whence the Reader may as by a narrow crev<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e to a large Room, have &s;omewhat a fair Pro&s;pect of the Spirit of the Man; as</P>
<P N="1">1. By parcelling out &s;ome peculiar Sentences, as he though might be&s;t &s;erve his turn, and that &s;ometimes in the very &s;ame Section, from its dependance upon either what goes before, or its relation unto that which follows, to build his invective charge upon, whereas had the whole been rendred entire, either as to a Sentence, Paragraph, Section, or the mutual relation that one part of his Bo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">k hath to another, there would have been no room for his <HI>&s;currilous and bla&s;phemous Hypothe&s;is:</HI> But &s;uch a faithfulne&s;s he knew would have &s;poy|led his <HI>Game,</HI> and thereby <HI>his Idol</HI> would have been more openly expo&s;ed to the View of his Reader: As for in&s;tance,&mdash;1. In pag. 2. He quotes <HI>the Doctor,</HI> pag. 363, 364. In reference to all Election, That <HI>if an Elect Per&s;on &s;hould happen to dye before he be called, yet that Election &s;hall &s;ecure him,</HI> &s;peaking of the certainty and <HI>Irrever&s;iblene&s;s</HI> of that <HI>Doctrine,</HI> and the <HI>decree of God</HI> touching &s;uch an <HI>Elect</HI> Ve&s;&s;el: He does nor &s;ay he &s;hall dye before he be cal|led or regenerated, though this is that <HI>he</HI> would amu&s;e his Reader with: The
<PB N="12" REF="9"> expre&s;&s;ion is much like that of <HI>the Apo&s;tle Paul,</HI> Gal. 5. 4. <HI>Who&s;oever of you are ju&s;tified by the Law, ye are fallen from Grace.</HI> Now we know that accor|ding to the <HI>Analogy of Faith,</HI> neither of the&s;e properly and nakedly con&s;ide|red in them&s;elves, as ab&s;tracted from the de&s;ign of the Spirit of God in them, can be true. For can there be a Ju&s;tification by the Law? Or a falling from Grace? Though <HI>our Author</HI> be for a falling away from Grace, as p. 162. Who can help him? For as he practifes, &s;o he believes, and as he believes, &s;o he practi&s;es: He can &s;peak truth when it &s;erves his turn, though with an Equivocation; he can boldly al&s;o maintain a Fal&s;hood, provided it be but neatly cover'd with a &s;hew of truth: His words are, do not Divines generally conclude, that if <HI>David</HI> had not repented of his gro&s;s &s;ins he fell into, he had Peri&s;hed? For this let him repair to what <HI>David</HI> &s;aith, when he comes as un|der an approaching Pro&s;pect of Eternity, whether it be his Repentance or <HI>God's Covenant</HI> barely as &s;uch, and not on the account of the former, that gives him cau&s;e to admire the goodne&s;s of God towards him, 2 <HI>Sam.</HI> 23. 5. Namely, God's having taken him into &s;uch a <HI>Covenant</HI> with him&s;elf, as was in all re&s;pects well ordered and &s;ure. Compare with 2 <HI>Chro.</HI> 35. 22, 24. with 2 <HI>Tim.</HI> 2. 13. Upon which Texts let <HI>our Author</HI> exerci&s;e his <HI>Armiman</HI> Dex|terity; now it is a known Rule that it is <HI>by Scripture,</HI> we mu&s;t expound Scrip|ture, none being of a private Interpretation. And thus indeed we ought (un|le&s;s we have bid adeu to all Mode&s;ty, Candor and Hone&s;ty) to deal with Authors. Therefore it is that which follows and <HI>our Author</HI> thought convenient to omit, and that in the &s;ame Page whence he fetches part of his Accu&s;ation, p. 364. <HI>It is true, &s;aith the Doctor, &s;uch an Elect per&s;on not called, is never able to know individually of him&s;elf, that he is &s;uch an one that God hath nothing to charge upon him, becau&s;e till calling God gives not unto per&s;ons to believe, and it is only believing that is Evidence to Men of things not &s;een, &amp;c,</HI> This he further explains again&s;t the Accu&s;ers of his day, <HI>The Charge is this, that I &s;hould affirm, that an Elect per&s;on &s;hould live and dye a Who<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">emongor and an Adul|terer; and in all kind of Prophanene&s;s; and though living and dying</HI><NOTE PLACE="marg">Dr. <HI>Cri&s;p,</HI> pag 637, 638.</NOTE> <HI>in this kind of Prophanene&s;s, he &s;hall be &s;aved. Which, how con|trary is it unto the whole cour&s;e of my Mini&s;try, ye are Witne&s;&s;es. I dare be bold to &s;ay, you all know it to be a gro&s;s, notorious, and groundle&s;s Slander. You know, concerning this thing; an Elect per&s;on being an Elect per&s;on, it is im|po&s;&s;ible that &s;uch an one &s;hould mi&s;carry, and not be &s;av&egrave;d. He that is Ele|cted unto Salvation, either God's Election must be fru&s;trated, which is impo&s;&s;ible, or this per&s;on must attain unto Salvation. I think no Man of tho&s;e that have ca&s;t this imputation upon me will deny it; but withall, this I &s;aid before, and &s;o I &s;hall &s;ay &s;till. there is no Elect per&s;on, &s;uppo&s;e him to be capable&punc; and come to years, &s;hall dye before he be called, that is, before the Lord give Faith to this per&s;on to believe, and in &s;ome mea&s;ure frame this Elect per&s;on to walk by the Spirit according to the rule of the Spi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">it. In a word, this per&s;on is changed in Conn<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r&s;ation. The principle is this.</HI> He that believeth &s;hall be &s;aved, <HI>and,</HI> he that believeth not &s;hall be Damned; <HI>and,</HI> no unclean thing &s;hall enter into the Kingdom of Heaven; <HI>every Soul therefore, being Elected, as it &s;hall be &s;aved at la&s;t, &s;o is it, or &s;hall in</HI>
<Q><PB N="13" REF="9"> <HI>time be called, and inabled to believe, and walk as a child of light.</HI> If this be not true Doctrine, then I de&s;ire my Mouth may be &s;topped. Again, let me tell you, Beloved, Chri&s;t is a <HI>Free Way</HI> for a Drunkard, for a Whore|ma&s;ter, for a Harlot, an Enemy to Chri&s;t; I &s;ay, Chri&s;t is as<NOTE PLACE="marg">Dr. <HI>Cri&s;p.</HI> p. 33.</NOTE> <HI>Free a Way</HI> for &s;uch a per&s;on to enter into him, as for the mo&s;t Godly Per&s;on in the World. But do not mi&s;take me, do not &s;ay, Chri&s;t is a <HI>Free Way</HI> to walk in him, and yet to continue in &s;uch a condition; for Chri&s;t will never leave a per&s;on in &s;uch a Filthine&s;s, to whom he hath given to enter into him&s;elf; mark well what I &s;ay; but for entrance into him, Chri&s;t is as <HI>Free a Way</HI> for the vile&s;t &s;ort of &s;in|ners, as for any Per&s;on under Heaven. If Chri&s;t hath given a Heart to a Sinner, to &s;et footing into him&s;elf, that is, to receive, to take him for his Chri&s;t; if Chri&s;t hath given him a Heart to take him for his Chri&s;t in rea|lity, to take him truly and unfeignedly; Chri&s;t is a <HI>Way</HI> for &s;uch a Per&s;on to the Father, though he be the vile&s;t Per&s;on under Heaven: And he is to him a <HI>Way</HI> unto the Father, even while he is ungodly, before he is amended, and he may take his part in this Chri&s;t, as an ungodly per&s;on as well as when he is Righteous. In this regard, I &s;ay, Chri&s;t is a <HI>Free Way,</HI> God looks for nothing in the world from the Sons of Men, be they what kind of Men &s;oever, he doth look for nothing from them, to have a right to Chri&s;t; but he did freely give Chri&s;t unto them, without con&s;idering of any thing, that they might bring along with them.</Q> Our Author, p. 73. quotes the <HI>Dr.</HI> 210. thus, <HI>can he be &s;aid to accept of Chri&s;t, who hath a knife in his heart to murther Chri&s;t, and that without &s;o much as laying down his Armes?</HI> And thereupon runs upon his old harrangue, not regarding what follows immediately and e&s;pecially in the very next page, I do not &s;peak to the intent that any &s;hould conceive that <Q>God leaves per&s;ons Rebellious, Vile, and Loath&s;ome, as he doth find them, when he clo&s;eth with them; but I &s;ay at that time, when the<NOTE PLACE="marg">Dr. Cri&s;p. pag: 211.</NOTE> Lord clo&s;eth with Per&s;ons, he clo&s;eth with them in &s;uch a &s;tate of Rebellion; and if thou come to Chri&s;t in this condition, it manife&s;tly &s;hall appear to thee, that he will open his Bo&s;om for thy Head to re&s;t upon, as well as for the Righteou&s;e&s;t Per&s;on in the World, and his Brea&s;t for thy Mouth to &s;uck,&mdash;</Q>In Chapter the 3d. <HI>our Author</HI> chargeth the <HI>Doctor</HI> with this as an errour! <HI>The very act of God! laying &s;ins on Chri&s;t upon the cro&s;s is the very actual di&s;charge of all the Elect for all their &s;ins, p.</HI> 298. Which the Doctor proves, and therein his meaning will appear; In the very 2d. Page after this, in the&s;e words from <HI>Heb.</HI> 10. 14 So that now a <Q>believer is not to wait till a new &s;acrifice be performed, that he might be di&s;charged from &s;uch and &s;uch a &s;in; but as &s;oon as ever he hath commited this &s;in of his, he hath <HI>the Lamb of God</HI> in his eye, <HI>that takes</HI><NOTE PLACE="marg">Dr. Cri&s;p. pag. 300. 301.</NOTE> <HI>away the &s;ins of the World,</HI> that hath already taken away this very &s;in, that at this very in&s;tant he now committed. Belov|ed con&s;ider well of it, either Chri&s;t hath taken away all &s;in already, or el&s;e one of the&s;e two things mu&s;t needs follow: Either the Believer him|&s;elf is to bear his own &s;in, or el&s;e Chri&s;t is to come again and <GAP DESC="illegible" REASON="page cropped" EXTENT="1 span">
<PB N="14" REF="10"> thing more to take away that which remains behind: I &s;ay, if all &s;in be not taken away, by what is done already, there mu&s;t be &s;omewhat done to take away that which is not taken away: But &s;aith the Apo&s;tle in the end of <HI>Chap.</HI> 10. to the <HI>Hebrews, There remains now no more &s;acrifice for &s;in.</HI> In vain do men now look for &s;omething el&s;e, to come to take away this and that tran&s;gre&s;&s;ion: for there remains no more &s;acrifice for &s;in; that one &s;acrifice did all that was ever to be done, and therefore there is no more to follow after: If therefore all be done by Chri&s;t that is to be done, to make <HI>perfect the comers unto him,</HI> and <HI>to &s;ave them to the uttermo&s;t;</HI> then all the &s;ins that Believers now commit, that Believers hereafter &s;hall commit, nay, all the &s;ins that all the Believers to the end of the World &s;hall commit, they are already laid upon Chri&s;t, he hath nailed them to his Cro&s;s. Therefore, &s;aith the Apo&s;tle, in the Fir&s;t Epi&s;tle of <HI>John,</HI> ch. 1. v. 7. <HI>The blood of Je&s;us Chri&s;t his Son, clean&s;eth us from all &s;in.</HI></Q> He further quotes the Dr. <HI>p.</HI> 375. and bids us &s;ee, and what we find there, no doubt but he thought it his &s;afe&s;t cour&s;e not to tran&s;cribe: As, <Q>There is not a moment of time in which Iniquity is tran&s;acted back again from Chri&s;t, and remains upon a particular per&s;on&mdash;That this di&s;charge of &s;in is the &s;ecurity of per|&s;ons from wrath.&mdash;That Sureties are the comfort of impri&s;oned and decayed Debtors, and &s;o all along.</Q> Al&s;o, <HI>p.</HI> 289. The Dr. holds forth the parallel betwixt the Scape-goat and Chri&s;t, in the Typical nature thereof; the My&s;tery whereof, whoever, as to its &s;ub&s;tance, di&s;cerneth it not, I dare warrantably &s;ay, he is no Believer. As for <HI>p.</HI> 28. we &s;hall con&s;ider it anon; and therein, <HI>our Author's</HI> mo&s;t notorious fal&s;hood: But all this is for no other end, as is manife&s;t throughout the Chapter: and his whole Book indeed, but to introduce <HI>Faith, Repentance,</HI> &amp;c. not only as the very <HI>Conditions,</HI> for which we are pardoned, but the very matter, in which we mu&s;t be ju&s;tified, though he a&s;&s;ign the cau&s;e of both, in the Merits of the &s;ame, unto the Death of Chri&s;t: This is directly <HI>the Council of Trent:</HI> Be&s;ides, the rank <HI>Sociniani&s;m</HI> that he belcheth out of his Bla&s;phemous Gorge, in this very Chapter. <HI>Page</HI> 14. That things are &s;o adju&s;ted, that forgiving the Elect, &s;hould be an effect of Chri&s;t's <HI>Kingly Office,</HI> as well as his <HI>Priestly Office;</HI> for which he quotes, <HI>Act.</HI> 5. 31. mark it well: He a&s;&s;igns as equal a cau&s;e unto Regeneration, which more particularly looks unto the <HI>Kingly Office</HI> of <HI>Chri&s;t,</HI> who, as a Prince, gives Repentance; as he does to the &s;uf|ferings of Chri&s;t, which more properly belongs to his <HI>Prie&s;tly Office,</HI> for the forgivene&s;s and actual di&s;charge of us from our &s;ins. Thou wilt find, <HI>In|genious Reader,</HI> That in the whole of his acknowledgments of Chri&s;t, as to his death and &s;ufferings, That indeed he was no more than a Metaphori|cal Sacrifice; which will further appear, <HI>ch. 6. p.</HI> 35. And that which he makes light of, in reference to Dr. <HI>Cri&s;p, p.</HI> 616, 617. As to <HI>faith's</HI> being the <HI>fruit</HI> of <HI>union,</HI> will be found to be as certainly true, as that God is before the Creature: For is not the Spirit of God e&s;&s;entially divine? And is not faith the fruit of the &s;ame Spirit? Can we believe antecedently to his actual po&s;|&s;e&s;&s;ing of our hearts, any more than an effect can i&s;&s;ue forth in its genuine
<PB N="15" REF="10"> production, without the precedent efficiency of its natural cau&s;e? On this foundation it is, that the Scripture fixeth our union barely and rootedly as &s;uch, in a pa&s;&s;ive &s;en&s;e, though thereupon it is by faith, that an actual, real, clo&s;ing con&s;ent does i&s;&s;ue, and communion from the &s;ame. Therefore he that is joyned to the Lord, is one &s;pirit, and he that hath not the &s;pirit of Chri&s;t is none of his; And &s;hould the &s;pirit of God withdraw whol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y and totally even from a Believer (which though it never &s;hall be) where would his faith be? It would evaporate into a meer fancy; which the A&s;|&s;embly do well expre&s;s, <HI>chap. 10. Artic 2. This</HI> Effectual Call <HI>is of Gods</HI> free and &s;pecial Grace <HI>alone, not from any thing at all fore&s;een in Man, who is altogether pa&s;&s;ive therein, until being quickened and renewed by the Holy Spirit, he is thereby enabled to an&s;wer this Call, and to</HI> embrace <HI>the</HI> Grace <HI>offered and conveyed in it.</HI>&mdash;And, with <HI>our Authors</HI> good leave,&mdash;Note, That it is the Cau&s;e, and not the Effect, that gives a B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ing to things.</P>
<P>How ingeniou&s;ly he hath dealt with the Dr. in this Chapter, let the Traduced An&s;wer, which he fully does, <HI>p.</HI> 354, 355, 356, 357, 358, 359, 360, 361, 365, 366, 367. Wherein he proves, 1. That the <HI>Lord</HI> laid <HI>ini|quities</HI> upon Chri&s;t by way of Obligation. 2. That he laid the Iniquities of Men upon Chri&s;t by way of Execution. 3. By way of Application. We mu&s;t di&s;tingui&s;h between God's application of this Grace, and his own Peoples applic<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tion of it. Again, our Author, <HI>p.</HI> 19. chargeth this as an Error upon the Doctor.&mdash;That the Elect, upon the death of Chri&s;t, cea|&s;ed to be &s;inners; and even &s;ince their &s;ins are none of their &s;ins, but they are the &s;ins of Chri&s;t.&mdash;And for this he quotes the Doctor, <HI>p.</HI> 8. <Q><HI>Mu&s;t not he be reckoned to be a &s;inner, while he doth &s;in?</HI> I An&s;wer, No: though he doth &s;in, yet he is not to be reckoned a &s;inner; but his &s;ins are reckoned to be taken away from him:</Q> But leaves out what follows by way of Ex|plication; <Q>A Man borrows an Hundred pounds, &s;ome Man will &s;ay, <HI>Doth not he owe this hundred pounds, &s;eeing he borrowed it?</HI> I &s;ay, No; in ca&s;e ano|ther hath paid the Hundred pounds for him.</Q>&mdash;Now either Chri&s;t hath fully &s;atisfied Ju&s;tice in his Death, for all the &s;ins of the Elect, or he hath not; If he hath, the Dr. is right; If not, then Chri&s;t mu&s;t be an im|perfect Sacrifice, and died in vain. How much this &s;avours of &s;lighting the <HI>blood of Chri&s;t,</HI> and reckoning it but a common thing; I think it con|cerns <HI>our Author</HI> to enquire into: further, he quotes the Dr. <HI>p.</HI> 270. to which I &s;hall add, <HI>p.</HI> 271, 577, 578. wherein he clear<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> him&s;elf all along from the <HI>fal&s;e inclnclu&s;ive Con&s;equences</HI> that <HI>this Author</HI> would <HI>forge</HI> upon him. Be&s;ides, let him An&s;wer me this when he is at lea&s;ure, <HI>viz.</HI> Whether the <HI>Obligations</HI> that a <HI>Surety,</HI> as &s;uch, voluntarily takes upon him, do not actually render him chargeable with that Debt in a Law &s;en&s;e, which he never per&s;onally did contract; which the Dr. fully clears in &s;everal places. Thus much may &s;erve to di&s;cover his Treachery, as to the fir&s;t b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">anch of his Method in his Charge again&s;t the Doctor.</P>
<P N="2">2. By a fraudulent and violent forcing (with a more than ordinary Je|&s;uitical boldne&s;s) of fal&s;e conclu&s;ions upon what he cites of the Doctor's
<PB N="16" REF="11"> and that either as his Judgment in the &s;ame, or as an unavoidably-genuine con&s;equence of the &s;ame; Than which, I think, <HI>Hell</HI> it &s;elf, in the full compacted <HI>Caball</HI> of all its Inhabitants, cannot afford (as to the nature of it) a clearer in&s;tance of blindne&s;s, and yet malice, deceitfulne&s;s, and impu|dence, in the complicated operations of the &s;ame. And this appears in that, when, and wherever the Dr. &s;peaks of &s;in, as the tran&s;gre&s;&s;ion of the Law, to be laid upon Chri&s;t, which is fully explained, and all &s;currilous and bla&s;phemous con&s;equences thereupon obviated by him, in that it is no otherwi&s;e but by a Commutative <HI>imputation of Chri&s;t's obedience</HI> unto us for <HI>Righteou&s;ne&s;s</HI> unto <HI>Ju&s;tification,</HI> and our <HI>&s;in</HI> unto him as the <HI>Meritorious cau&s;e</HI> of <HI>his &s;ufferings;</HI> He would pre&s;ently per&s;wade his Reader, by &s;ome <HI>Philo|&s;ophical con&s;equences</HI> (wherewith he &s;eems to be as richly furni&s;h'd as the <HI>Owles of Athens</HI>) that this cannot be without a Phy&s;ical Transfu&s;ion of the defilement attending the tran&s;gre&s;&s;ion of the Precept, from one &s;ubject to another, <HI>i. e.</HI> from the Sinner unto Chri&s;t: A mo&s;t bla&s;phemous, impu|dent, and groundle&s;s inference.&mdash;However, this he thought (as <HI>Bellar|mine ut &s;upr&agrave;;</HI> or, as the <HI>Quakers</HI> &s;ay, <HI>Look in o<GAP DESC="illegible" REASON="missing" EXTENT="1 letter"> thy &s;elf for thy Chri&s;t, or thy Righteou&s;ne&s;s</HI>) would prove the mo&s;t effectual expedient to divers &s;inners from any hopes of a <HI>righteou&s;ne&s;s</HI> this way, and to &s;et up an inherent one in the room of the &s;ame: Now this branch of his Method, with the Doctor, is manife&s;tly included in his 2d, and 7th Chapters: And we &s;hall con&s;ider with what Equity he lays down his Charge: As,</P>
<P N="1">1. In his &s;econd Chapter, he taxes the Doctor to hold, that God did not only impute the guilt, and lay the puni&s;hment of the &s;ins of the <HI>Elect</HI> upon <HI>Chri&s;t,</HI> but he laid all the very &s;ins of the Elect upon <HI>Chri&s;t,</HI> and that as to the real filthine&s;s and loath&s;omne&s;s; yea, &s;o that <HI>Chri&s;t</HI> was really the <HI>Bla&s;|phemer, Murderer</HI> and <HI>Sinner,</HI> and &s;o accounted by the Father. Now, what countenance he hath received for this bold and wretched a&s;&s;ertion, as to the ends for which he brings it, we mu&s;t &s;ee into his Quotations of the Dr. together, how ju&s;tly he hath dealt with him, As, <HI>p.</HI> 312. he tells us, <HI>That it is</HI> iniquity it &s;elf <HI>that</HI> the Lord <HI>laid upon Chri&s;t; not only our</HI> puni&s;hment, <HI>&amp;c.</HI> But whether doth he &s;ay, that it was laid upon him, or infu&s;ed into him? I confe&s;s, it is the former he &s;ays; and that in the very &s;ame Page, but that it was tran&s;acted to him. But, Doth he &s;ay, that it was transfu|&s;ed into him? Not at all; but he &s;ays, It is not only iniquity, but iniquity <HI>it &s;elf,</HI> that the Lord hath laid upon Chri&s;t; and not onely &s;o, but the <HI>fault</HI> of the tran&s;gre&s;&s;ion <HI>it &s;elf,</HI> and that with an, <HI>&amp;c.</HI> which I mo&s;tly fear: Nay, but he &s;ays more plainly, and names &s;uch &s;ins, as that I dread, and am a&s;hamed to mention them; How much more will not <HI>Chri&s;t</HI> &s;tand aloof off from &s;uch things and per&s;ons guilty of them, as Idolatry, Bla&s;phemy, Murder, Adultery, Theft, Lies, and Drunkenne&s;s; and that all the&s;e be|came actually the Tran&s;gre&s;&s;ion of Chri&s;t, as tho&s;e which have part in him, <HI>p</HI> 270. Now, if &s;o, Chri&s;t mu&s;t nece&s;&s;arily become unholy. And it is impo&s;&s;ible that &s;uch an one &s;hould be a Saviour, nay, &s;o much as a Prophet, who is thus made, to eat and to drink with, but al&s;o receive, and become a
<PB N="17" REF="11"> friend of <HI>Publicans and Sinners,</HI> Luk. 5. 29, 30. ch. 15. 2. ch. 7. 34, 37, 39. Again&s;t &s;uch horrid black Doctrine, my heart doth ri&s;e even to a Murmur|ing: But, Doth he &s;ay, that though &s;in, in the fault or act of Tran&s;|gre&s;&s;ion, was &s;o laid upon Chri&s;t, that he, in his own Per&s;on did either act, or commit it? No; that's not it; (<HI>though indeed it is it that he would amu&s;e his Reader with;</HI>) but he &s;ays, That we are not compleatly &s;inful, but Chri&s;t being made &s;in, was as compleatly &s;inful as we, and (which plagues me more, there is another treacherous, <HI>&amp;c.</HI> that follows) that God him&s;elf did count him <HI>among the number of tran&s;gre&s;&s;ors,</HI> p. 268. I pray, to avoid clamours and jealou&s;ies, let us hear the Doctor &s;peaking for him&s;elf; As, <HI>p.</HI> 312. com|pared with <HI>p. 265. That iniquity of Gods people is no otherwi&s;e di&s;po&s;ed of, by way of Tran&s;action from them, but only on the back of Chri&s;t;</HI> and not into him; none can bear or carry Iniquity from them, but he alone: <HI>p.</HI> 267. &s;aith he, <HI>Be|loved, mi&s;take me not, I &s;ay not, That ever Chri&s;t was, or that he ever could be the Actor or Committer of any Tran&s;gre&s;&s;ion; for he never committed any &s;in him&s;elf: p.</HI> 270, 268, 280. comp. <HI>p. 281, 272, 273, 283. God doth really pa&s;s over &s;in upon Chri&s;t, &s;till keeping this fa&s;t, That Chri&s;t acted no &s;in, but in re&s;pect</HI><NOTE PLACE="marg">Dr. <HI>Cri&s;p.</HI> p. 283.</NOTE> <HI>of tran&s;gre&s;&s;ion, in re&s;pect of conveyance, in re&s;pect of pa&s;&s;ing of accounts from one head to another, in re&s;pect of that there is reality of making of Chri&s;t to be &s;in: When one Man becomes a debtor in another Man's room, legal|ly, and by con&s;ent, this Surety that doth become the Debtor, he is not barely &s;uppo&s;ed to be the Debtor; but, by undertaking of it, and legally having it pa&s;t upon him, he is as really and truly the Debtor, as he was, that was the Principal before; I &s;ay&punc; as really and truly the Debtor: So that there is an ab&s;olute truth and reality of God's act, in pa&s;&s;ing over &s;ins upon Chri&s;t.</HI> So much for the Doctor. Ob&s;erve, <HI>Rea|der, our Authors</HI> further Treachery, by comparing together the following <HI>Pages</HI> 274&punc; 328, 409, 158, 428, 419, 420. And, Is not all this Sound Do|ctrine? What aileth thee now? Nay, but is it not enough for per&s;ons to &s;ee that they have the Grace of the Spirit, though they are not Meritori|ous in them&s;elves, yet to bring them unto Chri&s;t, who, by his Spirit, &s;till will &s;o carry them unto a more &s;potle&s;s degree of Perfection,<NOTE PLACE="marg">D. <HI>W.</HI> p. 33. <HI>Head 5, 6.</HI></NOTE> till at la&s;t, by the help of the Merits of Chri&s;t (and that free|ly, not of debt, which I abhor) they become one entire, beau|tiful, and perfect Robe of Righteou&s;ne&s;s, for us to &s;tand in, as Ju&s;tifi|ed before God to all Eternity. <HI>Page 33. Head</HI> 5, 6 and <HI>Page</HI> 102 36. Nay, be&s;ides, if this be true, as the Doctor A&s;&s;ets, I am wholly &s;tript and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uined in all my hopes, (<HI>Thus have ye taken away my Gods which I made, and the Prie&s;t, and ye are gone away.) viz.</HI> My Faith, repentance, hope, love, patience, and all the excellent Graces of the new Creature, together with all my Duties, Prayer, Preaching, Hearing, attendance upon Ordinances, di|ligence in them, cro&s;&s;ing Sea and Land to make one Pro&s;elyte, Conference, Zeal, in di&s;puting for Go&s;pel Truth, by &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ateing and vindicating of the &s;ame, together with the denyal of Carnal though not religious &s;elf. <HI>Author.</HI> p. 67. but more of this in his Conce&s;&s;ions, which we now come unto, which is,</P>
</DIV2>
<DIV2 N="2" TYPE="part">
<PB N="18" REF="12">
<HEAD>The Second General Head to be in&s;i&s;ted upon, <HI>viz.</HI></HEAD>
<P>II. HIs own Conce&s;&s;ions with re&s;pect unto the Truth, and the extent of them, where we &s;hall find him as clear, as the Sun at Noon-day, reviving and ree&s;tabli&s;hing the &s;tated re&s;ulr of <HI>the Council of Trent,</HI> in the Do|ctrine of Ju&s;tification, and that with the &s;ame dogmatizing frame of Spirit, as if he had been brought up at the Feet of <HI>Marcellus</HI> him&s;elf, the great ma|nager and reconciler of Differences in the then Se&s;&s;ions; who in the mid&s;t of all their Di&s;agreements, drew up &s;uch an Artificial Scheme of Religi|on, that each di&s;&s;enting Party thought his own particular Judg|ment fully E&s;tabli&s;hed; whereas their coale&s;cency or mutual agreement with each other, was laid in another Foundation, that Chri&s;t was the Meritorious cau&s;e, and only &s;o, of our Ju&s;tification; <HI>Thus their</HI> Cele&s;tis Pater, Je&s;us Chri&s;t the Sun of Righteou&s;ne&s;s, <HI>the Author and Fini&s;her of our Faith; The Father of Mercies and God of all Con&s;olation, &s;ent his Son to redeem Jews and Gentiles, and that all might receive the Adoption of Sons. Him hath God &s;et forth to be a Propitiation for our Sins in his blood; for this Redemp|tion we ought to give thanks; the meritorious cau&s;e of our Ju&s;tification is our Lord Je&s;us Chri&s;t. Concil. Trident. Je&s;&s;. 6. Poem. cap.</HI> 2, 5, 7. Now who would &s;u&s;pect (as one ob&s;erves,) the Serpent to look <HI>under &s;uch Flowers of Paradi&s;e?</HI> Or that they go about to betray Chri&s;t with, <HI>HAIL MASTER?</HI> But in this their profound Hypocri&s;y lyeth the My&s;tery of Iniquity; if that may be called Hypocri&s;y, as <HI>Bernard</HI> &s;ays of <HI>Romes</HI> Clergy in his time, which neither for the abundance of it can, nor for the impudency of it cares to conceal it &s;elf. Thus by Egregious Hypocri&s;y, <HI>Arrius</HI> deluded <HI>the Council of Nice,</HI> con|fe&s;&s;ing Chri&s;t to be <HI>God of God,</HI> yet denyed his Con&s;ub&s;tantiality with the Fa|ther. Thus the &s;econd <HI>Council of Nice</HI> &s;ummoned to decree the Erection and Veneration of Images, makes a goodly Preface, giving thanks to God they were delivered from Idols. Thus <HI>Augu&s;tine</HI> confe&s;&s;eth how he was &s;educed by the <HI>Manchaean</HI> Hypocri&s;y. Thus dealeth <HI>the Trent Council,</HI> and as a <HI>Coronis</HI> of the whole, comes in <HI>our Author</HI> with &s;uch a Ma&s;terpiece of fal&s;hood and treachery; as if he coveted rather to be <HI>the Head of a Colledge of Cheats,</HI> than an Undergraduate among&s;t hone&s;t Men. And,</P>
<P>I. For Election, he acknowledges, <HI>that the Elect &s;hall in time be Ju&s;tifyed, Adopted, and Saved, and that in the way God hath appointed;</HI> but how is that? No otherwi&s;e than that Chri&s;t in his Death<NOTE PLACE="marg">D. W. ch. 1. p. 1.</NOTE> &s;hould lay down the meritorious cau&s;e and price of the &s;ame; but as to the matter of our Ju&s;tificatio<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, included both in what he did and &s;uf|fered that is done when we are effectually called, which as the effect of his Righteoufne&s;s in the merits of the &s;ame, and the operations of his Spirit is wrought in us gradually here, and con&s;ummated in Glory; but as to the change of Per&s;ons in a commutation of Sin and Righteou&s;ne&s;s betwixt Chri&s;t, and the Elect; he &s;ays, it is ungrounded, and the Scripture knows of no &s;uch imputation; compare diligently p. 33. Head 5, 6. p. 59. p. 37. <HI>Where he
<PB N="19" REF="12"> &s;aith,</HI> that we &s;tand ju&s;tifyed by the <HI>Efficacy</HI> of the Righteou&s;ne&s;s of another, and that our ju&s;tifyed State is a continuance of the ble&s;&s;ed <HI>Effects</HI> of the Righ|teou&s;ne&s;s of Chri&s;t, from fir&s;t to la&s;t; That cau&s;e is &s;till productive of Sup|plies, as our guilt returns, or nece&s;&s;ities and capacities renew or grow; &s;ee al&s;o p. 102. Thus <HI>Bellermine</HI> hath learned to play with the word <HI>Imputation; Homo Ju&s;tificatus, &amp;c.</HI> A Man ju&s;tified needeth not the <HI>Imputation of another's Righ|teou&s;ne&s;s, whereby his own inherent &V;nrighteou&s;ne&s;s may be covered.</HI> And in the tenth Chapter of the &s;ame Book; <HI>Chri&s;tus nostras,</HI> &amp;c. <HI>Chri&s;t is our Righte|ou&s;ne&s;s, not that we are ju&s;t by the Righteou&s;ne&s;s which is in Christ imputed unto us.</HI> Sic igitur, &amp;c. <HI>&s;o therefore is Chri&s;ts Righteou&s;ne&s;s imputed unto us in regard of &s;atisfaction, which he performed for us; but for all that, we cnnnot be holden for Ju&s;t, to wit, clean and immaculate, if the &s;pots and &s;tains of &s;in be yet truly inherent in us.</HI> So this is the general Voice of <HI>the Council of Trent,</HI> and <HI>the Church of Rome,</HI> to allow for no other <HI>imputation</HI> of Chri&s;t's Righteou&s;nefs, but &s;uch, as by his Merits we have an infu&s;ion of Grace, whereby we merit and &s;atisfy God in our Ju&s;tification; and &s;o they admit of no other formal cau&s;e of Ju|&s;tification, but an inherent Righteou&s;ne&s;s in them&s;elves, and out of Chri&s;t.</P>
<P N="2">2. As to God's laying Sins on Chri&s;t, Chap. 2. p. 6. which he &s;ays was with re&s;pect unto <HI>the guilt of them,</HI> and that only as re&s;pecting <HI>&s;atisfaction unto</HI> Ju|&s;tice; our acquitment from Puni&s;hment, or <HI>astual Rem&s;&s;ion [when we believe.</HI>] That the &s;ufferings of Chri&s;t were as effectual to put away &s;in, as if our &s;in had been tran&s;acted on him. (Herein lies a &s;ecret helli&s;h rejection of the com|mutation of &s;in and Righteou&s;ne&s;s,) <HI>that to tran&s;act our very &s;ins on Chri&s;t, as oppo&s;ite to guilt, is impo&s;&s;ible.</HI> (This is begg'd and impertinent; for how can the guilt be &s;uppo&s;ed to be tran&s;acted on him, without that which mu&s;t nece&s;|&s;arily pre&s;uppo&s;e the laying of the &s;ame on him, as the cau&s;e to the Effect, and both by imputation,) <HI>that it is needle&s;s for the ends, for which our &s;ins were laid on Chri&s;t.</HI> (Here is a bold &s;atanical Inva&s;ion of the Divine Preroga|tive, in &s;etting bounds to its Decrees, and the methods whereby God hath de|claratively re&s;olved to glorify him&s;elf, and that in the full perfection of all his Attributes,) p. 8. this <HI>bla&s;phemous A&s;&s;ertion</HI> with a more than ordinary Confi|dence, doth he renew, p. 34. Its enough, <HI>&s;ays he,</HI> that he re&s;erving the <HI>pecu|liars of a Redeemer, &s;hould agree to &s;uffer for our &s;ins; its enough, that we are pardoned and adopted for his &s;ake, when we de&s;erve endle&s;s Woe, &amp;c.</HI> (Is it &s;o, <HI>Friend?</HI> but let me tell you, that he that hath no further an intere&s;t in Chri&s;t, is brought but into <HI>Limbus Patrum</HI> thereby, and there <HI>our Author,</HI> unle&s;s Grace prevent, will be like to hang even between Heaven and Hell, and that in the Gibbet-chaires of his own Spider-web imaginations.) Thus <HI>his Predece&s;&s;our</HI> the <HI>Bagbearer</HI> of old, cryed out, what need all this wa&s;t? He thought if too much were given unto Chri&s;t, his Pur&s;e would grow low or empty by it: E|ven &s;o <HI>our Author</HI> under a pretence of great re&s;pect unto Chri&s;t, will not have &s;in to come near him, le&s;t any of his unintellig<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ble Divines, in&s;tead of tran&s;|acting it knowingly and judiciou&s;ly upon him, &s;hould (through ignorance, want of skill and Logick) infu&s;e it unto him, whil&s;t he like <HI>Rachel</HI> &s;itting clo&s;e upon her Idols, only dreads the lo&s;s of an <HI>inherent Righteou&s;ne&s;s</HI> thereby,
<PB N="20" REF="13"> and con&s;equently an inva&s;ion of that poverty of Spirit, as will i&s;&s;ue in the downfall of all his &s;elf-conceptions, which mu&s;t certainly en&s;ue upon a <HI>through-clo&s;ing with Christ;</HI> as <HI>given of God</HI> to be <HI>All and in all:</HI> And further, <HI>&s;aith he, that</HI> no hurt &s;hall en&s;ue, as if all were done and pa&s;t, where the &s;anction of the Law is an&s;wered. Pag. 9. But <HI>Friend!</HI> I &s;till call him <HI>Friend!</HI> becau&s;e my an&s;wer to, or return upon this, is included in the parable of him, who is &s;o called, when coming unto <HI>the Fea&s;t,</HI> thinking it &s;ufficient by coming, <HI>i. e.</HI> by a mere act of Faith, as a Grace inherent in him&s;elf to clo&s;e with, and to have a right to this gracious invitation in the general, but not bringing along with him, <HI>i. e.</HI> by believing his legal Title, and thereby right unto the &s;ame, he becomes &s;peechle&s;s, and that for want of a <HI>Garment,</HI> which is an <HI>External Co|vering,</HI> and not an <HI>infu&s;ed Qualification;</HI> and this a <HI>Wedding</HI> one too, <HI>viz.</HI> a mutual transferring of intere&s;ts each to other, not by transfu&s;ion, but a volun|tary and juridical Commutation; <HI>q. d.</HI> There ought fir&s;t to have been a <HI>com|mutative per&s;onal Relation</HI> between thee and me, who am Ma&s;ter of the Fea&s;t, before either thou or any one el&s;e can have a right unto the &s;ame. Council <HI>Trid.</HI> Chap. 7. Where &s;peaking of the <HI>formal cau&s;e</HI> of Ju&s;tification, they call it <HI>the Righteou&s;ne&s;s of God;</HI> but how? The Righteou&s;ne&s;s of God <HI>imputed</HI> to us? Nothing le&s;s, but that which is infu&s;ed into us: The words of the Council are the&s;e, <HI>&V;nica formalis cau&s;a, &amp;c.</HI> i. e. <HI>The only formal cau&s;e, to wit, of Ju&s;tification, is the Righteou&s;ne&s;s of God; not that whereby him&s;elf is just, but that whereby he makes us ju&s;t: Namely, wherewith he having endowed us, we are renewed in the Spirit of our mind, and are not only reputed, but nominated, and are really ju&s;t; receiving Righteou&s;ne&s;s in our &s;elves, each according to his Me<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;ure, which the Holy Gho&s;t divideth to every one, even as he will, and accor|ding to every Man's Di&s;po&s;ition and Cooperation. For although no Man can be ju&s;t, but he, to whom the Merits of the Pa&s;&s;ion of our Lord and Saviour Je&s;us Chri&s;t are Communicated; yet that is wrought in this ju&s;tification of Sinners, whereby the Me|rits of the &s;ame holy Pa&s;&s;ion, the Love of God is by the Holy Ghost &s;hed abroad in the hearts of tho&s;e who are justifyed, and is inherent in them&s;elves, &amp;c.</HI> For confe&s;|&s;ing the Imputation of Chri&s;t's Righteou&s;ne&s;s, to be the formal cau&s;e of our Ju&s;tification; they would teach us out of <HI>Philo&s;ophy,</HI> that, <HI>formalis cau&s;a e&s;t,</HI> &amp;c. <HI>That the formal cau&s;e</HI> Soto &s;aith, <HI>is that thing or quality, which is inherent in the Subject; for <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he form,</HI> &s;aith he, <HI>is &s;aid in relation to the matter, to which i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ves a being by inherency,</HI> Pari ergo modo, &amp;c: <HI>As therefore the Air is not luminous or light&s;ome, formally by the light that is in the Sun, but by the Light it receiveth in it &s;elf from the Sun;</HI> Con&s;tanti&s;&s;imum e&s;t, &amp;c. <HI>It is a mo&s;t con&s;tant truth that neither are we formally ju&s;t, and accepted by the Righteou&s;ne&s;s which is in Chri&s;t, but by that which him&s;elf hath conveyed unto us; we are,</HI> &s;aith he, <HI>m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> ju&s;t by Chri&s;ts Righteou&s;ne&s;s, as by the efficient cau&s;e; but not as by the for|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">&s;,</HI> Soto de natur, &amp; gratia, <HI>lib. 2. cap.</HI> 20.</P>
<P><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. As <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o the di&s;charge of the Elect, from &s;ins upon their being <HI>laid on Chri&s;t,</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> 3 <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 12. And here Sophi&s;ter like <HI>ut &s;upra,</HI> he goes no further than <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> F<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rgiv<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ne&s;s, Merits, and in the whole a meer per&s;onal Appli|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> Whereas the&s;e are but the effects of his Death, the&s;e are not properly
<PB N="21" REF="13"> our Righteou&s;ne&s;s, neither Atonement, Forgivene&s;s nor Merits, nor a meer Application as &s;uch of the &s;ame, but its in that for which <HI>Christ,</HI> as being made under the Law, became and was al&s;o reckoned <HI>Obedient</HI> even unto Death, <HI>i. e.</HI> The obedience of his Life and Death, both to the preceptive and &s;anction&mdash;part of the Law con&s;ummated on the Cro&s;s, this is our ju&s;tifying Righteou&s;|ne&s;s, and herein lies the full di&s;charge of the Elect, as to their Per&s;ons before God. He ju&s;tifies by his own and not by the obedience of another, his Me|rits, Attonement, and con<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">equently forgivene&s;s of &s;in, makes way for the ex|alting of his own <HI>per&s;onal Righteou&s;ne&s;s,</HI> in our juridical di&s;charge from the Cur&s;e, and title unto Glory, it being performed by him not for him&s;elf, but as a publick Per&s;on (which <HI>this Author</HI> never toucheth, on which indeed the Merits of the cau&s;e depend,) and that not as to the mee<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> merits and effects thereof, but the real matter of the &s;ame; for Chri&s;t to &s;uffer and to become an Attonement for nothing, to have nothing laid to his charge, and if laid to his charge, that he had not an immediate actual di&s;charge for the &s;ame, on the behalf of tho&s;e, in who&s;e room and &s;tead he &s;tood, and took the charge upon him; is a ridiculous imagination: But I am afraid in <HI>o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r Author</HI> a very &s;ly di&s;hone&s;t one, to make way not only for pardon of &s;in upon the account of an <HI>inherent Righteou&s;ne&s;s,</HI> and therein to make the Merits of Chri&s;t &s;ub&s;ervient to our own Merits; but al&s;o to a&s;&s;ign the proper cau&s;e thereof unto his King|ly, as well as Prie&s;tly Office, as p. 14. <HI>he &s;ays,</HI> <Q>things are &s;o adju&s;ted, that, forgiving the Elect, &s;hould be an effect, of Chri&s;t's Kingly Office, as well as his Prie&s;tly Office; <HI>which is rank Sociniani&s;m.</HI> So p. 27. <HI>That Chri&s;t endureth the effects of God's wrath, and not the wrath it &s;elf:</HI> The whole Chap|ter is a bundle of Crudities. Thus <HI>vega</HI> one of the Standard-bearers of <HI>the Council of Trent</HI> &s;ayes; <HI>Non tran&s;it ju&s;titia Chri&s;ti realiter ab illo in ju&s;tifica<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">os.</HI> Chri&s;t's Righteou&s;ne&s;s doth not really pa&s;s from him into tho&s;e that are ju&s;ti|fyed; nor by it are we formally ju&s;tifyed; but imputation is of God, which joyns the Merits of Chri&s;t unto us, and makes them ours after a fort; in a&s;|much as for his Merit's &s;ake he giveth us Righteou&s;ne&s;s, whereby we are Righteous. <HI>Cum enim per ju&s;titiam Chri&s;ti, &amp;c.</HI> For &s;eeing by the Righte|ou&s;ne&s;s of Chri&s;t Mankind hath &s;atisfyed for their &s;ins, and by it is recon|ciled to God, and the Gates of Paradi&s;e are thereby unlocked, and all that are ju&s;tifyed, &s;atisfy, or merit at God's hand, &s;eeing by his Merits they they are Ju&s;tifyed and reconciled to God, and &s;atisfy for them&s;elves, and merit increa&s;e of Grace and Ble&s;&s;edne&s;s: Surely it cannot be denyed, but that to Mankind and all &s;o ju&s;tifyed, Chri&s;t's Righteou&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e&s;s is or may be im|puted to &s;atisfaction and Merit. <HI>Augu&s;tine</HI> was of another mind, and &s;aid, <HI>Ip&s;e peccatum, &amp;c.</HI> He was made &s;in, rhat we might be made Righteou&s;ne&s;s; not our own Righteou&s;ne&s;s, but the Righteou&s;ne&s;s of God, nor in us but in him, even as he was made &s;in, not his own but ou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s, not in him&s;elf but in us. And <HI>B<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rnard</HI> excellently to this purpo&s;e, <HI>Homo qui debuit, homo qui &s;olvit, &amp;c.</HI> It was M<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n that owed the debt, and Man that paid it, for if one died for all, therefore are all dead, that the &s;atisfaction of one might be impu|ted to all, as he alone bore the &s;ins of all.</Q></P>
<PB N="22" REF="14">
<P>4. Of the <HI>Elect</HI> cea&s;ing to be &s;inners, from the time their &s;ins were laid on Chri&s;t, <HI>chap. 4. p</HI> 18. We have formerly heard the Snake in his hi&s;&s;ings, but now we &s;hall &s;ee him in his Bodily Appearance. His words are the&s;e, in reference to the whole of the Chapter; <Q>Reader, I &s;hall premi&s;e, 1 Men are &s;inners, or cea&s;e to be &s;inners, in &s;everal different re&s;pects, 1. As to the filth and obliquity of &s;in; with re&s;pect to this they are more or le&s;s &s;in|ners: according to the degrees of their Innocence and Holine&s;s. 2. With &s;ome&punc; as to the guilt of &s;in, which refers to the Sanction of the Law a|gain&s;t Offenders; with re&s;pect to this, the Offenders be more or le&s;s &s;in|ners, as they are forgiven, or not forgiven. 3. As to the charge of the fact, which was &s;inful; with re&s;pect to this, neither After &s;anctification, nor pardon, will deliver a Tran&s;gre&s;&s;or from having been a &s;inner; the fact was his. The fir&s;t and la&s;t denominate one a &s;inner mo&s;t properly. The &s;econd denominates a Man puni&s;hable, but not a &s;inner formally.</Q>&mdash;Hence, Reader, ob&s;erve, whence it is, That a &s;inner cea&s;eth, as an Elect and Re|deemed Ve&s;&s;el, to be reckoned of as &s;uch, in the account and e&s;timation of God; and that thou wilt find, by his own Conce&s;&s;ions here, as to the way of the removal of them, and that in the very guilt and charge of the &s;ame, <HI>viz.</HI> by forgivene&s;s, and that as we are &s;anctified. As,</P>
<P>With re&s;pect unto the Law&punc; in its Sanction-part, which mainly looks upon &s;in in the guilt thereof; this <HI>our Author</HI> &s;eems to acknowledge. But, How is this removed? meerly, 1. By forgivene&s;s. And herein, if po&s;&s;ible, he would, as he hath done among&s;t Men, breed a debate betwixt even the At|tributes of God. Does Grace &s;o pardon, as that Ju&s;tice mu&s;t not have a compleat Ju&s;tification? And if ever it had it, When was it? For whom? And for what? Was it not when the Ble&s;&s;ed Lamb of God, did by the one Sacrifice of him&s;elf, take away the &s;ins of all the <HI>Elect?</HI> And if &s;o, Can the <HI>Elect</HI> be charged with that, with which he was charged, and that upon their accounts? and for the removal of which, he laid down a full di&s;charge in the &s;hedding of his mo&s;t precious blood? And was it ever known, that an Acquitment ought not to be as compleat as the Di&s;charge? <HI>Who &s;hall lay any thing to the charge of Gods Elect,</HI> &amp;c. Rom. 8. God him&s;elf cannot, but &s;uch as bear the Image of the Accu&s;er of the Brethren (it &s;eems) can. Let &s;uch an one have a care, lea&s;t his own Sentiments devolve not as a Judgment upon his head. <HI>Ex ore tuo ferve nequam,</HI> &amp;c. For the Me|rits of Chri&s;t him&s;elf, properly and barely as &s;uch, neither can, nor will &s;ave any that hath not a righteou&s;ne&s;s adequately corre&s;ponding with the <HI>righteou&s;ne&s;s of the Law,</HI> and that both in its Preceptive and Sanction&punc; de|mands, <HI>Mat.</HI> 5. 17. compare <HI>Rom.</HI> 8. 4. But removed they are, and that very &s;moothly, though exceeding Popi&s;hly, <HI>viz.</HI></P>
<P N="2">2. By <HI>Sanctification,</HI> i. e. when a per&s;on is made ju&s;t and righteous, by an inherent qualification through Sanctification, then his &s;ins are laid up|on Chri&s;t, <HI>i. e.</HI> he receives a pardon. This is the whole &s;cope of this Chapter; And nothing in it does he a&s;&s;ign unto Chri&s;t, but meerly what is barely meritorious; as he doe; in the whole of his Book. And I very much
<PB N="23" REF="14"> que&s;tion, whether &s;o much would have been granted by him, but that he is equally afraid of Hell, together with the lo&s;s of his own inherent righteou&s;|ne&s;s; the intere&s;t of the later, it &s;eems, the Merits of <HI>Chri&s;t</HI> &s;hall &s;ub&s;erve, becau&s;e he hopes it will quit him from a &s;hare in the former. Though it is true, that a &s;ence of Pardon, as ari&s;ing in the &s;eal of the Spirit, from, and to a work of real <HI>Sanctification,</HI> may be <HI>&s;igns</HI> and <HI>evidences</HI> of the &s;ame; but it is in reference to a former <HI>acquitment from &s;in,</HI> as to its <HI>poenal and vindicative&punc; charge.</HI> But, Whoever yet heard, that the true&s;t mark, or &s;ign, was, ever &s;o proper to, and in&s;eparable from that which it &s;ignifies, as to take place of that which is &s;ignified by it? Or mu&s;t be &s;o precedent unto it, either in order of time, or that of nature, that the &s;hadow mu&s;t give the &s;ub&s;tance a being? Was ever yet a Deed in Writing proved to be true, that was not &s;o before? Do Evidences give beings to things? Or ra|ther are they not &s;o in the &s;ub&s;tance, title&punc; and &s;etled confirmation of them, before any &s;uch te&s;timonies appear? His pitiful, undige&s;ted, yea bla&s;phe|mou&s;ly forced Con&s;equences, in that part of this Chapter, which he calls, <HI>The Truth proved,</HI> or rather &s;pit at and polluted from the vile ends, for which he produceth them, are not worth the noting: Only let me tell him this by the way, That he that Prays for the forgivene&s;s of &s;in, with|out a due regard unto that upon which the &s;ame is as well legally as gra|ciou&s;ly founded (The main de&s;ign of <HI>this Author,</HI> in the whole of <HI>this Treati&s;e,</HI> being to overthrow the &s;ame,) will be &s;o far from receiving par|don, that his Prayers will be ca&s;t as filthy dung into his face, and him&s;elf continuing &s;o, certainly &s;pued out, as loathed by the Lord; though, for a while, he may &s;wagger it out a little (like a drunken Beggar, who, till &s;o|beriz'd fancies him&s;elf to be &s;ome body) in the rags of his own righteou&s;|ne&s;s, let him&punc; at his plea&s;ure ca&s;t his <HI>Arminian</HI> eyes upon the&s;e Texts, and compare them together, 1 <HI>Joh. 1. 7, 9. ch. 21. 1. ch. 3. 9. Rom. 7. 17. ch. 3. 25, 26. Luk. 11. 4. ch. 10. 20. 2 Sam. 12. 13. P&s;.</HI> 51. 1&punc; &amp;c. <HI>Ezek. 36. 21,&mdash;37. Rev. 3. 16, 17. Dan.</HI> 5. 27. It is not Natures, but Per&s;ons that are ju&s;tified and acquitted; neither doth the ju&s;tification or acquittance of per|&s;ons, either in order of time, or that of nature, depend upon the Reno|vation of their Natures. We &s;hall hear what &s;ays <HI>the Council of Trent</HI> to this,&mdash;&mdash;&mdash;<HI>Hanc di&s;po&s;itionem &s;eu preparationem,</HI> &amp;c. <HI>After this di&s;po&s;ition and preparation, doth follow justi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ication it &s;elf, which is not the remi&s;&s;ion of &s;ins, but al|&s;o &s;anctification and renovation of the inner&punc; Man, by a voluntary receiving of Grace, and of Gifts, whence a Man</HI> of unju&s;t <HI>i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> made</HI> ju&s;t, <HI>and</HI> of an Enemy, a Friend, <HI>that he may be an heir according to the hope of Eternal Life.</HI> To which al&s;o a|greeth the Eleventh Canon of this Se&s;&s;ion, <HI>Si quis dixerit,</HI> &amp;c. <HI>If any Man &s;hall &s;ay, that Men are justified either by the only imputation of Chri&s;t's righteou&s;ne&s;s, or by the only remi&s;&s;ion of &s;ins, excluding Grace and Charity, which is &s;hed abroad in their hearts by the Holy Gho&s;t, and is inherent in them; or el&s;e, that the Grace, where|by we are justified&punc; is only the favour of God; Let him be</HI> Anathema. In the&s;e words of <HI>the Council,</HI> is un&s;olded the very My&s;tery of Iniquity; for their ju|&s;tification is compo&s;ed partly of Remi&s;&s;ion of Sins, and partly, yea princi|pally,
<PB N="24" REF="15"> of <HI>Sanctification,</HI> as they call it, and renovating of the Inner-Man. <HI>Concil. Trident. Se&s;&s;. 6. cap.</HI> 7. I &s;hall only add one Head more, with re|&s;pect unto <HI>our Authors</HI> Conce&s;&s;ions; the whole of his Book being but one compacted de&s;ign, to &s;et up a Self-righteou&s;ne&s;s, or an inward holine&s;s, as the matter of our Ju&s;tification before God; nay, the very truth is, that he &s;eemeth to acknowledge that Flection, Love of God, the Obedience, Suffer|ings, Merits of Chri&s;t, Effectual Calling Prayer, and all other Duties, are but in &s;ub&s;erviency thereto, as will ea&s;ily appear to every <HI>intelligent Reader.</HI></P>
<P>5. Of the change of per&s;ons between <HI>Chri&s;t</HI> and the <HI>Elect,</HI> and their be|ing as righteous as he, <HI>ch. 7. p.</HI> 31. We have heard what the Doctor means by this charge, which he fully and amply explains, and that more expre&s;ly, <HI>p.</HI> 270. Immediately following tho&s;e words&punc; again&s;t which <HI>Our Author</HI> makes &s;o many loud Exclamations, <HI>viz.</HI> <Q>That here is a direct change, Chri&s;t takes our per&s;ons and condition, and &s;tands in our &s;tead;&mdash;What the Lord <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eheld Chri&s;t to be, that he beholds the Members of Chri&s;t to be; what the Lord beholds the Members of Chri&s;t to be in them&s;elves, that he beholds Chri&s;t him&s;elf to be.</Q> So we find, that it is a relative change, and not an inherent or infu&s;ed one; with which this Brazen fac'd Decei|ver would Bla&s;phemou&s;ly amu&s;e <HI>his Reader;</HI> and therefore you will find, that he &s;till diverts it from an external relation, unto which alon<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the Dr. appropriates it, unto an internal <HI>change,</HI> both which are &s;eparately and di|&s;tinctly handled by the Doctor. And all this for no other end, than to &s;huffle out the Righteou&s;ne&s;s of Chri&s;t, and to place in the room of it, as to our Ju&s;tificat<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">on before God, an inherent one. <HI>See Dr.</HI> Owen <HI>of Ju&s;tific. ch. 8. p.</HI> 246. And read it di&s;tinctly throughout. Thi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> appears,</P>
<P N="1">1. From his old, rotten, pittifully begg'd &s;uppo&s;ition, and (which is wor&s;e) his impudent A&s;&s;ertion of the &s;ame; <Q>That if the righteou&s;ne&s;s of Chri&s;t be ours in any other &s;ence, than as to its meriting, attoning and purcha&s;ing nature, it cannot be, but by being &s;ubjectively in us.</Q> And this he takes for granted, <HI>p.</HI> 31. As, neverthele&s;s, this Mediatorial Righte|ou&s;ne&s;s is not &s;ubjectively in them. And, <HI>p.</HI> 36. <Q>If the Mediatorial Righteou&s;ne&s;s be &s;ubjectively in us, we mu&s;t grant all tho&s;e ab&s;urdities which the Enemies of Go&s;pel imputation object and the Orthodox de|ny.</Q> Was there ever found &s;uch a piece of profound Non&s;ence? Is no|thing ours but what is inherent or &s;ubjectively in us? For which he de|&s;erves to be hi&s;s'd out of the Schools, and with <HI>Nebuchadnezzar,</HI> bani&s;h'd the Societies of all Rational Creatures; but this cannot be helped. For this we know, that it is a very difficult matter to wean habituated Beggars from their old accu&s;tomed Trade; though this by the way, may be ob&s;er|ved, that it hath fallen out with <HI>him,</HI> as it u&s;ually doth with <HI>Impostors,</HI> that whatever &s;ucce&s;s they may &s;eem to have for a time, yet they are often di&s;cove<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ed by their &s;tumbling at, and failing in things of a more minute and le&s;s ordinary con&s;ideration; as the <HI>Magicians</HI> in the Miracle of the <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ice.</HI></P>
<P N="2">2. From the Treachery that lu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ks under his &s;eeming fair acknowledg|ment of the very righteou&s;ne&s;s of Chri&s;t, be&s;ides that of the effects of the
<PB N="25" REF="15"> &s;ame, <HI>viz.</HI> That his very <HI>righteou&s;ne&s;s is imputed to true believers, as to what was alwayes undertaken and de&s;igned for their &s;alvation&punc; yea and is pleadable by them, as their &s;ecurity, and is as u&s;eful for their happine&s;s as if them&s;elves had done and &s;uffered what Chri&s;t did:</HI> So far he. One would think we had him fa&s;t now; not one Jot: But I &s;ee the &s;nake is never better &s;ecured from her poi&s;ning faculty, but by brui&s;ing her head; &s;o as to di&s;card her of all her policyes; and this he &s;peedily doth him&s;elf; for in that which immediately follows, he vomits up his own treachery, <HI>viz.</HI> That this <HI>righteou&s;ne&s;s is but a meriting cau&s;e that Chri&s;t, quallifying him for the fitting of us by his Spirit to &s;tand before God, as Ju&s;tifyed in an inherent righteou&s;ne&s;s?</HI> P. 33. This is the whole &s;cope and drift of this <HI>Chapter,</HI> notwith&s;tanding it's fair appearance, and e&s;pecially throughout, P. 33.</P>
<P N="3">3. I de&s;ire <HI>the Reader</HI> to take notice, if he have any regard to the welfare of his own &s;oul, That when <HI>our Author</HI> &s;peaks of the righteou&s;ne&s;s of Chri&s;t, e&s;pecially as to the Imputation thereof, he either &s;lily or ignorantly confines it unto that of his work as purely <HI>Mediatorial,</HI> (which mainly re&s;pects the quali&s;ication of his per&s;on in the union of both natures, his e&s;&s;ential and in|herent holine&s;s, the edequate fitne&s;s of the offices a&s;&s;igned unto him for the carrying on of his Mediatory work, and that in the Application of the effects of the &s;ame unto his <HI>elect,</HI> through his interce&s;&s;ion for them, when here on earth, and now in glory) But not a word of his rigteou&s;ne&s;s as a <HI>Publick per|&s;on</HI> or <HI>Common head</HI> unto the <HI>Elect;</HI> that what they did, he con&s;idered under that capacity and in that relation unto them, was &s;o truly <HI>imputed unto him,</HI> as that <HI>he was numbred among&s;t the tran&s;gre&s;&s;ours,</HI> and <HI>made &s;in</HI> for their &s;akes, having <HI>their iniquityes &s;o laid upon him,</HI> that they become in the Judgment of God the <HI>real meritorious cau&s;e</HI> of his &s;ufferings. And on the other hand his obe|dience both to the preceptive; and &s;anction&punc; part of the <HI>Law</HI> in the whole of it by a Juridical act of commutation &s;o imputed unto them, as that they there|by become really <HI>the righteou&s;ne&s;s of God in him,</HI> and that not as to the effects, much le&s;s by infu&s;ion, but real &s;ub&s;tantial matter of the &s;ame. <HI>Rom. 9. 5. Luk. 1. 35. Mat. 1. 23. Jo. 17. per tot. 1 Jo. 2. 1. Heb. 7. 25, 26. 2 Cor. 5. 21. I&s;a. 53. 1 Cor. 15. 45, 47. Rom. 5. 18, 19, 21. Jer. 23. 6. Dr. Owen</HI> &s;peaking in reference to this truth, &s;ayes that <HI>what Bellarmine and others, in&s;i&s;t upon, is this; That if our &s;ins be imputed unto Chri&s;t, as unto the guilt of the fault, as they &s;peak, then he mu&s;t be polluted with them, and thence be denominated a &s;inner in every kind. And this would be true, if our &s;ins could be communicated unto Chri&s;t by Tran<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">fu&s;ion, &s;o as to be his inherently and &s;ubjectively. But their being &s;o only by imputation gives no countenance unto any &s;uch pre&s;ence. However there is a notion of legal uncleanne&s;s, where there is no inherent defilement (Let our Author note this) So the Prie&s;t who offered the Red Heifer to make Attonement, and he that burned her, were &s;aid to be unclean,</HI> Numbers 19. 7, 8. But hereon they &s;ay, <HI>That Chri&s;t died and &s;uffered upon the &s;pecial command of God, not that his death and &s;ufferings were any way due upon the account of our &s;ins; Or required in Ju&s;tice, which is utterly to overthrow the &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tisfaction of Chri&s;t. Treat. Ju&s;tif. P. 277. Now</HI> let any one that is not altogether an unintelligible Divine, gue&s;s from the l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nguage o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the&s;e four before us i&punc; e&punc; <HI>Bellarmine and Daniel Willi<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word">
<PB N="26" REF="16"> Owen and Doctor Cri&s;p,</HI> whether they be not rightly coupled, as you &s;ee.</P>
<P>For this purpo&s;e I will in&s;ert here a &s;aying of, <HI>Pighius</HI> that I have read (though otherwi&s;e a <HI>Pontifican</HI> writer) which <HI>Soto</HI> an&s;wereth, and laboureth to clear from &s;u&s;pition of here&s;y, <HI>Pighius</HI> having con&s;idered &s;undry places of Scripture, as in the <HI>P&s;alms</HI> and <HI>Job</HI> &amp;c. that the Saints of God dare not bring their own inherent righteou&s;ne&s;s, to the &s;trict tryal of Gods Judgment, <HI>Ex his confecit Pighius, &amp;c. (&s;aith Soto) Pighius thence concludes, That our inherent righteou&s;ne&s;s, if it be &s;trictly examined by the Divine rule, is not perfect, but we are Ju&s;tified rather by that Righteou&s;ne&s;s of Chri&s;t imputed unto us, which he Exemplify|eth that as</HI> Jacob <HI>hid under the habit of his elder brother, the true fir&s;t-born, received his father's ble&s;&s;ing; So we receive glory under another's per&s;on, to wit, Chri&s;t's.</HI> Now how doth Soto, with all his &s;ubtilty, acquit his <HI>Pighius</HI> from being an here|tick in &s;o &s;aying <HI>Haec omnia, &amp;c. (&s;aith he) All the&s;e things, by one word of equivoca|tion are detorted to a &s;inister &s;en&s;e; who can ever doubt, but that we, the &s;ons of Adam, which by our own nature and ability can bring no merits or worthine&s;s in<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">o God's pre|&s;ence, can pretend or cover our faults with the only righteou&s;ne&s;s of Chri&s;t, in who&s;e right we are &s;ons and heirs of the Kingdom? But when we &s;ay, Chri&s;t, the genitive ca&s;e, we do not mean the &s;ubject of inherency; That the &s;en&s;e &s;hould be, The righteou&s;|ne&s;s which is <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">n Chri&s;t (as the hereticks gro&s;ly&punc; err) but it is a note of the efficient cau&s;e; that the &s;en&s;e &s;hould be, the righteou&s;ne&s;s, which is that of Chri&s;t, being accepted of God, nos influit, doth pour into us.</HI> So Soto. Thus we &s;ee by what a pretty, neat di&s;tinction he would a&s;&s;oil his brother <HI>Pighius</HI> from being an heretick, al|though he &s;peak the &s;ame thing with us: Only I pity <HI>Soto</HI> his &s;otti&s;hne&s;s, that while he would have <HI>Pighius</HI> to mean by our own righteou&s;ne&s;s, our natural righteou&s;ne&s;s, which may not abide Gods &s;trict tryal; He remem|bers not upon what in&s;tances <HI>Pighius</HI> inferred this his true Catholick Conclu&s;i|on; for his in&s;tances, by <HI>Soto</HI> his own allegation, were <HI>holy Job,</HI> and <HI>holy Da|vid,</HI> who di&s;claimed their own righteou&s;ne&s;s: But I hope <HI>Soto</HI> will not &s;ay, the&s;e were now na<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">utal men and unregenerate. <HI>Soto, de nat. &amp; grat. 2. Cap.</HI> 20. Thus a man may &s;ee, by <HI>the council's</HI> expre&s;s words, that though they name <HI>Imputation,</HI> which they call the communication of Chri&s;t's righteou&s;|ne&s;s, as the formal cau&s;e of our Ju&s;tification; yet they mean nothing el&s;e, but that Chri&s;t hath merited that charity &s;hould be infu&s;ed into our hearts, whereby we &s;hould be Ju&s;tified; which in &s;umm, is as much as to &s;ay, that Chri&s;t became a Saviour, by who&s;e merit every man might be his own Saviour; and that by another kind of Righteou&s;ne&s;s, than that of Chri&s;t imputed: This is the &s;en&s;e of the Council; witne&s;s her chief Interpreters, for if they had not finely found out this witty &s;en&s;e of the Imputation of Chri&s;t's righteou&s;ne&s;s, it is much to be feared, they had <HI>Anathematiz'd</HI> the ve|ry name of it, and thrown it into the fire of their <HI>Index Expurgatorius,</HI> where|&s;oever they had found it: but this and other clear truths in Scripture they can &s;o dexterou&s;l<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> handle, as they can ea&s;ily evacutate them, by turning them to a mo&s;t &s;ini&s;ter &s;en&s;e, and &s;o are the le&s;s afraid to name them, and to &s;eem to avouch them: otherwi&s;e as the Hi&s;tory of <HI>this Council</HI> tells us the very name of <HI>Imputation</HI> found very har&s;h entertainment among&s;t the mo&s;t
<PB N="27" REF="16"> of their School-doctors, <HI>Ibid. See our Author.</HI> P. 36. <HI>Faith owns the foun|dation of our plea to be in Chri&s;t, from whom are derived to us that pardon and right to life, which are the effects of his righteou&s;ne&s;s; for this we are Ju&s;tifyed; for that righteou&s;ne&s;s which is in Chri&s;t we are acquitted and adopted, the efficient merit is in him; The effect of the Judicial ab&s;olution for that merit is in us; the righteou&s;ne&s;s is &s;till in Chri&s;t, for the &s;ake whereof we are ab&s;olved or Juctifyed; God hath for Chri&s;t's &s;ake forgiven us, but not for the &s;ake of what is in our &s;elves, Eph. 4. 22 Had not he obeyed and &s;uffered for us, we could not have been ab&s;olved for the &s;ake of his obedience and &s;ufferings. And now being ab&s;olved or made righteous in a law &s;en&s;e, we have as much matter of glorifying in him, as ab&s;olved, acquitted &s;inners can have: We are Ju&s;tifyed by his righteou&s;ne&s;s, that is, for that we are forgiven, and al&s;o entitled to life, which we had forefeited our &s;elves, but we are not made inno|cent, nor &s;o e&s;teemed; We are not accounted them who made the Attonement; We still take hold of, or acknoledge and approve, with reliance on it and &s;ubmi&s;&s;ion to the terms of the Application of Chri&s;t's righteou&s;ne&s;s; That we by it may be forgiven, and this is our ble&s;&s;edne&s;s, Rom. 4. 7. And our Go&s;pel righteou&s;ne&s;s, which all &s;uch refu&s;e, who reject redeeming love from a conceit of their own merits; Or refu&s;e the terms of the Go&s;pel, which by the promi&s;e do make us capable of being Ju&s;tifyed and &s;aved for the merits of Chri&s;t, yet their &s;till remain his m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rits, though thus beneficial to us in their Application, as the procuring cau&s;e of all our good&punc;</HI> Now I very much que&s;ti|on whether the exacte&s;t Limner, that ever handled a pencil, could more ac|curately figure out the external lineaments of our mo&s;t Retrograde Reverend Author, than <HI>Soto</HI> and the re&s;t of his <HI>A&s;&s;ociates</HI> have deciphered him in his mental re&s;ervations and practi&s;es to &s;upport the intere&s;t of a tottering cau&s;e; by corrupting Authors to maintain what they never de&s;igned, and with|drawing their cleare&s;t &s;entiments of things, &s;o to &s;ub&s;erve, and thereby to exact an inherent righteou&s;ne&s;s, as to make the righteou&s;ne&s;s of Chri&s;t, but a meer pede&s;tal unto the &s;ame. Thus he all along his book; Though he confe&s;s we are &s;inners by nature, and that &s;ins do adhere to the be&s;t of our dutyes; Yet that when the work of &s;anctification is perfected, it is that wherein a believer &s;tands Ju&s;tifyed; Though he a&s;&s;ign the meritorious cau&s;e thereof unto the righteou&s;ne&s;s of Chri&s;t, let me tell the Reader, and thou wilt find it upon a diligent and impartial Enquiry, that this very thing is not only the &s;cope, but de&s;ign of <HI>our Author</HI> in the whole of his treati&s;e.</P>
</DIV2>
<DIV2 N="3" TYPE="part">
<HEAD>And this leads to the third thing [or general head] under con&s;ideration; Viz.</HEAD>
<P>III. HIs quotation<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> of other <HI>Authors</HI> for what ends and with what in|tegrity; Wherein upon the clearing of the one, the other will of con&s;equence appear. And herein I &s;hall take the freedom to tell this bold ca&s;trating <HI>Author,</HI> whether he will hear, or whether he will forbear; That had he dealt with a deed of &s;ettlement by law, as he hath done with the writings of many of the decea&s;ed worthies of Chri&s;t, his Ears had &s;aluted the Pi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lory long &s;ince; For the proof of which we &s;hall.</P>
<PB N="28" REF="17">
<P>1. Single out the truly worthy, and more than ordinarily eminent Ser|vant of our dear Lord Je&s;us, Doctor <HI>Owen;</HI> who, by the manner of our Author's citing him, is made but a meer Stalking-hor&s;e, that he might thereby the more covertly pur&s;ue his game. But before we proceed, by the way note this, as <HI>our Author's</HI> peculiar Checker-working-genius, e&s;peci|ally in this his Treati&s;e; That when he cites any truth, which is &s;o really, in its own nature and proper place, out of any one Author; and thereby to repre&s;ent a &s;eeming Heterodoxy of what is more fundamentally Doctrinal in another; He makes indeed but an artificial engine of the &s;ame, to un|dermine that for which the former brings it in, and the latter as equally maintains; and thereby to introduce that, again&s;t which both of them mainly and jointly &s;et them&s;elves. Take an in&s;tance in general, and that both as to the per&s;ons and matter in hand before us&mdash;Dr. <HI>Cri&s;p</HI> a&s;&s;erts [as the main drift and &s;cope of all his Writings (e&s;pecially when he is upon this very The&s;is) do manife&s;t. That God hath nothing, and that he can find nothing to <HI>lay to the charge of his Elect,</HI> per&s;onally as &s;uch; no, not &s;in poenally as &s;uch, not but that the Dr. acknowledges them &s;inners in them|&s;elves, barely con&s;idered as &s;uch; but he &s;peaks in reference to their relati|on unto Chri&s;t, as their repre&s;entative Head, <HI>p.</HI> 270, 271. wherein, though he was and is Mediatour on their behalf, but not properly as Mediator is he a publick Per&s;on; for a Surety and Dayes-man are two di&s;tinct Offices, though both in Chri&s;t: And that &s;in was &s;o tran&s;acted upon him, as that he was in a Juridical, or Law-&s;en&s;e, and that both by obligation from Eter|nity, and Execution on the Cro&s;s, reckoned to be the Lamb of God, &s;lain from the beginning of the World, both in the determination of God, and his own per&s;onal actual and untypical engagement for them in time; And that it is not when they believe, nor by, much le&s;s for believing, that God cannot charge an Elect Per&s;on with &s;in (as that it is not for, or becau&s;e of calling, that Chri&s;t is the power and wi&s;dom of God, but by being called we come to di&s;cern the &s;ame:) for this would either exclude a free Agen|cy and con&s;equently an Immutability in him as al&s;o a &s;ufficiency in the Sa|crifice of Chri&s;t, or it mu&s;t include, that God's charging, or not charging of a Per&s;on with &s;in, in a vindicative &s;en&s;e, depends really on Faith; for when an <HI>elect</HI> ve&s;&s;el is brought, through <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">race, to believe, God &s;ees nothing new in him, though in reference to his actual union with Chri&s;t, and the change of his nature, as well as &s;tate thereupon, he does&mdash;yet it is not for either of the&s;e, that &s;in is laid to his charge, in the forementioned &s;en&s;e; but that hereby he becomes an actual po&s;&s;e&s;&s;or of this Grace; and thereup|on to di&s;cern God's having <HI>laid his &s;ins,</HI> in the poenal charge of them, upon Chri&s;t, which he voluntarily undertook in the <HI>Eternal compact,</HI> and, in time, actually removed, by laying down a price, in his Sufferings and Death, compleatly an&s;wering the demands of an infinite Ju&s;tice, and that as the <HI>Repre&s;entative head of all the Elect;</HI> whereby he becomes, <HI>The Lord their righ|teou&s;ne&s;s.</HI> Now the end for which the <HI>Doctor</HI> urges this, is, in &s;hort; That it is not for any thing wrought in and by us, though of God him&s;elf; not
<PB N="29" REF="17"> only in a meritorious, but material &s;en&s;e; that &s;in is either not charged up|on us, <HI>ut &s;upr&agrave;,</HI> or that we are, or &s;hall be ju&s;tified before God; but that by believing, we come actually to apply unto our &s;elves what was before both de&s;igned and done for us. This the <HI>Apo&s;tle</HI> is expre&s;s in, Gal. 2. 10. <HI>I am crucified with Chri&s;t; neverthele&s;s I live; yet not I, but Chri&s;t liveth in me: and the life which I now live in the fle&s;h, I live by the Faith of the Son of God, who loved me, and gave him&s;elf for me,</HI> 2 Tim. 1. 9, 10. <HI>Who hath &s;aved us, and called us with an holy calling; not according to our works, but according to his own purpo&s;e and grace, which was given us in Chri&s;t Je&s;us, before the World began: But now is made manife&s;t, by the appearing of our Saviour Je&s;us Chri&s;t, who hath aboli&s;hed death, and hath brought life and immortality to life, through the Go&s;pel.</HI> And it is in defence of the very &s;ame truth, as to the &s;um and &s;ub&s;tance thereof, namely, the Doctrine of Ju&s;tification (though, as to propriety of &s;peech, they might differ in their Judgment) <HI>that Dr. Owen,</HI> as well as <HI>Dr. Cri&s;p</HI> be|fore him, (The latter <HI>our Author</HI> takes no notice of, as knowing it would &s;poil his de&s;ign) being, in both of them, the &s;ame cautions, that in the Commutation of Per&s;ons, <HI>i e.</HI> Chri&s;t and Believers, by a tran&s;action of &s;in and righteou&s;ne&s;s, it is not to be under&s;tood of infu&s;ion, but imputation: And yet this wretch, from a complication of craft, malice and impudence, would form a weapon out of tho&s;e very Arguments, that Dr. <HI>Owen</HI> makes u&s;e of again&s;t the &s;currilous charges of <HI>Bellarmine,</HI> together with him&s;elf and others, to maim, undermine, and totally overthrow that very truth, (though it mu&s;t needs be through the &s;ides of Dr. <HI>Cri&s;p</HI>) in the defence whereof they are both de&s;igned and urged. <HI>Treati&s;e of Justif. p.</HI> 282, 283, 285. For he might as equally have curtail'd the obviating cautions of Dr. <HI>Cri&s;p</HI> again&s;t Dr. <HI>Owen,</HI> when he &s;peaks particularly to the point in hand, as he hath done tho&s;e of Dr. <HI>Owen's,</HI> in his charge again&s;t Dr. <HI>Cri&s;p,</HI> when he is upon the &s;ame &s;ubject. We &s;hall now de&s;cend unto particulars; a few whereof may give us an in&s;ight into the &s;pirit and judgment of the Man, with whom we have to do; As,</P>
<P N="1">1. He would have Dr. <HI>Cri&s;p</HI> to hold, That the <HI>Elect,</HI> though they &s;hould happen to die before calling, yet they &s;hould be &s;aved. Which he pur&s;ues with his u&s;ual &s;ort of invectives; but this hath been formerly &s;poken to, and cleared, from the Doctor's own Explanation of him&s;elf; which he would yet further urge upon him in his &s;uppo&s;ed ab&s;urdity of the &s;ame, from <HI>p.</HI> 5. where he quotes Dr. <HI>Owen,</HI> p. 305. As if the former were not for Regeneration, or Effectual Calling, as a fruit of Election, as well as the latter; And that in the&s;e words, <Q>Notwith&s;tanding this <HI>full plenary &s;atisfacti|on</HI> of Chri&s;t,</Q> (<HI>let the Author note this, for &s;urely, as a Dagger, hath he produced it again&s;t the very life of his Cau&s;e</HI>)<NOTE PLACE="marg">Dr. <HI>Owen's</HI> Trea|ti&s;e of <HI>Ju&s;tific.</HI> p. 305.</NOTE> <Q>Yet all Men continue equally to be born by Nature <HI>Children of wrath;</HI> and whil&s;t they believe no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, the wrath of God abide<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h on them, <HI>John</HI> 3. 36. that is, they are <HI>obnoxious unto,</HI> and under the Cur&s;e of the Law.</Q> Now let us &s;ee how far Dr. <HI>Cri&s;p</HI> accords with Dr. <HI>Owen,</HI> and whether he be again&s;t a being called
<PB N="30" REF="18"> out of the &s;tate of nature, or that any one can be &s;aved living and dying in the &s;ame; For this, &s;ee what he &s;ays in <HI>p.</HI> 359, 354, 360, 361, 364, 366. <Q>And I will leave it with you as a cauti|on,<NOTE PLACE="marg">P. 359.</NOTE> to di&s;tingui&s;h between the Lord's act of laying Iniqui|ty, for that is his only, and the Believers act of applying this Grace to him&s;elf, that iniquity is laid. When we believe our Iniquities are laid on Chri&s;t, is one time; when God doth lay that iniquity that we in time do believe is laid, is another time. God, long before we believed, laid our iniquities upon Chri&s;t; and when we do Believe, the foundation of our believing is an ancient grant, that we find upon record, enacted and en|tred long ago. Faith hath a word of truth, if it be truth whereupon it doth build. It looks not for pre&s;ent Revelations of things not extant before, but takes things as it finds them upon Record. When the Re|cord is fir&s;t entred; nay, when the act was fir&s;t made from whence the record was entred, then was the grant; then God did his part in <HI>laying of iniquity upon</HI> Chri&s;t: And we, in time, by the Grace of the Lord given to us do find out the ancient grant of his, which now, at be|lieving, becomes apparent, and &s;o comes our Application.<NOTE PLACE="marg">Page 359.</NOTE> Application is at pre&s;ent, or may be hereafter; but the <HI>laying of iniquity</HI> it &s;elf, is an act pa&s;&s;ed long before by God&mdash;Concern|ing the laying of iniquity upon Chri&s;t, he doth not make a new act; all that he doth, is, by the publication and<NOTE PLACE="marg">Page 353. Page 394.</NOTE> manife&s;tation of i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. And that, from eternity to eternity the Lord reckons all things as he had then and there &s;et them down; we actually do commit &s;in to day, ye&s;terday, and the &s;in of to morrow; they were all open and fair in the eyes of God, the Lord, from all eternity, looking upon the&s;e tran&s;actions, a&s;&s;ented to this, that, that Chri&s;t, for whom he would prepare a Body, &s;hould, indeed, in time, actu|ally bear all the&s;e tran&s;gre&s;&s;ions. But, in God's account, they mu&s;t be reckoned, as born from all Eternity, by Chri&s;t, by way of <HI>Obligation.</HI>&mdash;Al&s;o, that <HI>the Lord did lay iniquity upon Chri&s;t,</HI> by way of execution: I mean thus, <HI>The Lord did lay iniquity upon Chri&s;t,</HI> as he did, in time, &s;erve the Exe|cution upon Chri&s;t&mdash;<HI>Further,</HI> there is one thing more very con&s;idera|ble yet behind, that is, <HI>The Lord's laying iniquity upon Chri&s;t,</HI> by way of Application: I mean thus, when it is that the<NOTE PLACE="marg">Page 360.</NOTE> Lord doth &s;ingle out this and that, and the other per&s;on, that are now pre&s;ent; and doth take your very &s;ins that you have com|mitted, and &s;hall commit hereafter, When doth the Lord lay the&s;e very Iniquities upon Chri&s;t? Concerning the <HI>Elect</HI> in general, as they were in the eye of the Lord, before they had a real exi&s;tence and being, &s;o all their Iniquities were laid upon Chri&s;t from <HI>Eternity;</HI> But it mu&s;t be granted, Be|loved, that the particular application of this Grace to Per&s;ons, that the Lord hath laid my Iniquities, and thy Iniquities upon Chri&s;t individually, mu&s;t needs be in time. Before a Per&s;on is in being, there cannot be a Per&s;onal Application of the Grace of God unto that Per&s;on; God cannot
<PB N="31" REF="18"> apply his Grace to nothing. Though, in his Eye, he may apprehend a Per&s;on, as being, though not actually being, and &s;o reckon Chri&s;t as a &s;in|ner, in&s;tead of that Per&s;on when he &s;hall be; yet, to &s;ay, &s;uch a one by Name, this Per&s;on's Iniquities are laid upon Chri&s;t, and the Lord doth reckon thee in Per&s;on, as &s;uch a one, who hath not one Iniqui|ty he can charge upon thee, that is done in time. Now it will be<NOTE PLACE="marg">P. 361.</NOTE> worth the while, to know when the Lord doth &s;ingle out particu|lar &s;everal Per&s;ons, and when this Grace of laying this Per&s;ons Iniquities upon Chri&s;t, is appropriated by the Lord to this Per&s;on: For you mu&s;t know, there is a two fold appropriation of God's Grace of laying Iniqui|ty upon Chri&s;t. There is God's application, and Man's application; God's application is, when he him&s;elf doth &s;ay from Heaven, that he loves this very Per&s;on; and that the Iniquities of this very Per&s;on are carried away by Chri&s;t. Man's application is, when God gives to Men to be|lieve, and by this act of believing, to be per&s;waded and re&s;olved that the Lord hath done it.</Q>&mdash;<HI>Further,</HI> <Q>It is true, &s;uch an <HI>Elect</HI> Per|&s;on, not called, is never able to know individually of him&s;elf,<NOTE PLACE="marg">P. 364.</NOTE> that he is &s;uch a one that God hath nothing to charge upon him, becau&s;e, till calling, God gives not unto per&s;ons to believe, and it is only believing that is evidence to Men of things not &s;een.</Q> And yet further he declares, the nece&s;&s;ity of regeneration, and the act of conver&s;ion, and of a time of being born again, and that whatever right and title an <HI>Elect</HI> ve&s;&s;el may have unto this grace of God, yet he doth not make it known to him, till &s;uch a time as he doth call him, <HI>p.</HI> 366, 367. This, methinks, &s;eems pretty fair and hone&s;t in the <HI>Doctor.</HI> Whence then is it, that this blu&s;tering zeal in <HI>our Author</HI> &s;hould ari&s;e again&s;t him? Is it from his obhor|rency of &s;in? Nothing le&s;s: for we find him in an actual contrived com|pliance with various &s;orts of them, in the management of his charge a|gain&s;t him. Is it from his love to God and Chri&s;t? &s;o far as it may con&s;i&s;t with the breeding of a variance betwixt the Attributes of God, a Dethron|ing of Chri&s;t in his Per&s;on, as Mediator, a promi&s;cuous di&s;ordering of his Offices, as he &s;tands in them, peculiarly and properly related unto his Church and People, and they to him. But is it not from the care that he &s;eems to have of Souls? Yes, but always provided that th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y make no fur|ther u&s;e of <HI>Chri&s;t,</HI> as to his Obedience, Righteou&s;ne&s;s, Sufferings and Attone|ment, than that by them he hath procured the Spirit, to work a righteou&s;|ne&s;s in them, in which materially they &s;hall for the afore&s;aid Merits, if they per&s;evere in faith and holine&s;s, &s;tand ju&s;tified before God&mdash;And now we &s;hall &s;ee for what end it is, that he quotes Dr. <HI>Owen, ut &s;upr&agrave;,</HI> from what immediately goes before, and follows after the &s;ame, <HI>p.</HI> 305, 306, 307. Now ob&s;erve, <HI>Reader,</HI> what goeth before in <HI>our Author's</HI> citing of Dr. <HI>Owen, p.</HI> 305. in reference unto that, <HI>All Men are born by nature children of wrath,</HI> &amp;c. from whence he would infer, that &s;in is not throughly and actually tran&s;acted upon Chri&s;t, but upon their Believing: And, from what follows after in his &s;aid quotation of him, thou mai&s;t find the fallacy of his proceedings.
<Q><PB N="32" REF="19"> It is objected (<HI>by Socinus</HI>) That the Imputation of the Righteou&s;ne&s;s of Chri&s;t, which we defend, overthrows the nece&s;&s;ity of faith it &s;elf. This is home indeed. <HI>Aliquid adhaerebit</HI> is the de&s;ign of<NOTE PLACE="marg">Dr. Owen's Treati&s;e of Ju&s;tific. pag. 303.</NOTE> all the&s;e objections. But they have rea&s;on to plead for them|&s;elves who make it. For on this &s;uppo&s;ition, <HI>they &s;ay,</HI> the righteou&s;ne&s;s of Chri&s;t is made ours, before we do believe.</Q></P>
<P><Q>For Chri&s;t &s;atifyed for all our &s;ins, as if we had &s;atisfyed in our own per&s;ons. And he who is e&s;teemed to have &s;atisfyed for all his &s;ins in his own per&s;on, is acquitted from them all, and accounted Ju&s;t, whether he believe or no; Nor is there any ground or rea&s;on why he &s;hould be re|quired to believe. If therefore the righteou&s;ne&s;s of Chri&s;t be really ours becau&s;e in the Judgment of God we are e&s;teemed to have wrought it in him, <HI>then it is</HI> ours before we do believe. If it be otherwi&s;e, then it is plain that that righteou&s;ne&s;s it &s;elf can never be made ours by believing; Only the fruits and effects of it may be &s;u&s;pended, on our believing, whereby we may be made Partakers of them. Yea, if Chri&s;t made any &s;uch &s;atisfacti|on for us as is pretended, it is really ours, without any farther Imputation: For being performed for us and in our &s;tead, it is the highe&s;t inju&s;tice not to have us accounted pardoned and acquitted, without any farther either Imputation on the part of God, or Faith on ours.</Q> I &s;uppo&s;e this may &s;erve for a time as a delineatory breviate of <HI>our Authors</HI> critical re&s;ervations, till we hear whether <HI>Dr. Owen</HI> &s;peaks more in his own, i. e. <HI>our Authors</HI> Dialect. or that of <HI>Dr. Cri&s;p's</HI> which we &s;hall find; Ju&s;t preceding his quotation of him, in the &s;ame page; As follows, that <Q>When the Lord Chri&s;t dyed for us, and offered him&s;elf as a Propitiatory &s;acrifice, <HI>God laid all our &s;ins on him. I&s;a.</HI> 53. 6. And he then <HI>bare them all in his own body on the tree,</HI><NOTE PLACE="marg">Dr. Owens Treat: of Ju&s;ti|fic&punc; p. 305.</NOTE> <HI>Pet.</HI> 2. 24. There he <HI>&s;uffered in our &s;tead,</HI> and made full &s;atis|faction for all our &s;ins; For he appeared <HI>to put away &s;in by the &s;acrifice of him&s;elf, Heb.</HI> 9. 26. and by <HI>one offering he hath perfected for ever them that are Sanctifyed. Chap.</HI> 10. 14. He who&s;e &s;ins were not actually and ab&s;o|lutely &s;atisfyed for in that <HI>one offering</HI> of Chri&s;t, &s;hall never have them ex|piated unto Eternity. For <HI>henceforth he dyeth no more,</HI> there is <HI>no more &s;acrifice for &s;in.</HI> The Repetition of a &s;acrifice for &s;in, which mu&s;t be the <HI>Crucifying of Christ a fre&s;h,</HI> overthrows the foundation of Chri&s;tian Religion,&mdash;Further, p. 306. That which the Lord Chri&s;t <HI>paid for us,</HI> is as truly paid, as if we had paid it our &s;elves. So he &s;peaks, P. 69. 5. He made no<NOTE PLACE="marg">Dr. Owen's. Treat: of Ju&s;tif p. 306.</NOTE> <HI>&s;poil</HI> of the glory of God, what was done of that nature by us he returned it unto him. And what he underwent and &s;uf<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ered in our &s;tead. <HI>Yet again,</HI>&mdash;God hath appointed that there &s;hall be an <HI>immediate founda<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ion</HI> of the Imputation of the &s;atisfaction and Righteou&s;ne&s;s of Chri&s;t unto us, whereon we may be &s;aid to have done and &s;uffered<NOTE PLACE="marg">Dr. Owen's Treat. of Justif. p. 307.</NOTE> in him, what he did and &s;uffered in our &s;tead, by that <HI>Grant, Donation,</HI> and Imputation of it unto us; Or that we may be in|tere&s;&s;ed in it, that it may be made ours; which is all we contend for. And this is ou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>actual coale&s;cency into one my&s;tical per&s;on</HI> with him by faith. Hereon
<PB N="37" REF="19"> doth the nece&s;&s;ity of faith originally depend.</Q> If this be not a <HI>Cri&s;pi&s;izing Anti|nominian</HI> according to the quadrature of <HI>our Author's</HI> pericranium, I know not who is. But,</P>
<P N="2">2. Come we to his 2d. <HI>Chap.</HI> Where having alledged or at lea&s;t-wi&s;e taken it for granted, that <HI>Dr. Cri&s;p's</HI> Judgement of laying &s;in upon Chri&s;t, can be attended with no other a Con&s;equence than that Chri&s;t thereby mu&s;t become inherently a &s;inner; From which vile and ungrounded charge, we have heard <HI>the Dr.</HI> Clearing him&s;elf in the <HI>fir&s;t</HI> of the <HI>four general heads;</HI> And therefore &s;hall wave a further repetition of the &s;ame; Onely one thing we cannot pa&s;s by in this <HI>Chapter,</HI> which &s;eems to be mo&s;t remarkable in it, as <HI>our Author</HI> is ve|ry happy in his notions, is that, on which he would fix <HI>the Dr</HI>'s Mi&s;take&mdash;<Q><HI>That he did not di&s;tingui&s;h between God's laying our &s;in on Chri&s;t, as a phy&s;ical act and as a mortal act?</HI></Q> <HI>Whereas he</HI> him&s;elf produceth the very compari&s;on, whereby the <HI>Dr.</HI> illu&s;trated his purpo&s;e and meaning therein&mdash;And that by carrying a material burden on a &s;houlder&mdash;Now whether this is done by infu&s;ion or ap|propriation, whereon the &s;tre&s;s of his charge lies; I dare leave it to the deter|mination of the mo&s;t unintelligible of his Divines next him&s;elf this day in Eu|rope; For I perceive that his malice to the truth hath not only &s;ounded, but &s;o craz'd his very intellectuals that I doubt he will prove a very incompetent <HI>Referree,</HI> Mo&s;t prodigious in his Blocki&s;hne&s;s! His philo&s;ophy (I &s;ee) may well walk hand in hand with his Divinity; Though (for my part) I cannot tell in point of worth which ought to take the wall one of the other. Now unto me, leaving others to their own private Judgments, I do &s;ee greater weight in the rea&s;on one offers for the proof of his Con&s;anguinitive Relation unto another, that both their grand-mothers, were two old women, than in the whole of what <HI>our Author</HI> pre&s;ents us, to prove <HI>Dr. Cri&s;p</HI> an <HI>Antinomian.</HI> Thus having laid down, with no &s;mall mea&s;ure of impudence, his forged charge again&s;t <HI>the Dr.</HI> He runs and fetches two or three pickt &s;entences out of <HI>Dr. Owen</HI> to back the &s;ame; whereas even that he brings from thence is but the <HI>Dr's</HI> recital and confutation of the &s;ame charge, to the &s;ame end, <HI>our Author</HI> brings it again&s;t <HI>Dr. Cri&s;p</HI> in particular, that <HI>Bellarmine</HI> and others urged of old again&s;t the <HI>Pro|te&s;tants</HI> in general, and that as having a peculiar reference to the Doctrine in hand, <HI>viz.</HI> Of <HI>Justification.</HI> Now to the &s;ame purpo&s;e he tells us from <HI>the Dr</HI>'s <HI>Treati&s;e of Justif. P.</HI> 284. 285. 287. That he vindicates the Reformed from what he calls a horrid con&s;equence, <HI>viz.</HI> That Chri&s;t was a &s;inner. But how doth he vindicate them p. 285. That,&mdash;<Q>our &s;ins neither are nor can be &s;o imputed unto Chri&s;t, as that they &s;hould become <HI>&s;ubjectively</HI> his, as they are a <HI>Tran&s;gre&s;&s;ion of the preceptive part of the Law.</HI> A phy|&s;ical<NOTE PLACE="marg">Dr. Owen's Treat. of Ju&s;tif. p. 285.</NOTE> tran&s;lation or Transfu&s;ion of &s;in is in this ca&s;e naturally and &s;piritually impo&s;&s;ible; And yet on a &s;uppo&s;ition thereof a+lone, do the <HI>horrid con&s;equences</HI> mentioned depend.</Q> And hath not <HI>Dr. Cri&s;p</HI> &s;aid the &s;ame? And doth not <HI>Dr. Owen</HI> bring this in as a defen&s;ative of the &s;ame truth that the other maintaines, which <HI>our Auth<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">r</HI> pa&s;&s;es by in the pages he quotes, together with tho&s;e that go before and follow after the &s;ame; As p. 287. As, <Q>Unle&s;s the <HI>guilt of &s;in</HI> was imputed unto Chri&s;t, &s;in was not im|puted
<PB N="38" REF="20"> unto him in any &s;en&s;e; For the puni&s;hment of &s;in is not &s;in; Nor can tho&s;e who are otherwi&s;e minded, declare what it<NOTE PLACE="marg">Dr. Owen's Treat. of Justif. p. 287.</NOTE> is of &s;in, that is imputed. But the Scripture is plain, that <HI>God laid on him the iniquity of us all, and made him to be &s;in for us,</HI> which could not otherwi&s;e be but by <HI>Imputation. 2. There can be no puni&s;hment</HI> but with re&s;|pect unto the <HI>guilt of &s;in</HI> per&s;onally contracted, or imputed. It is guilt alone that gives what is materially evil and afflictive, the <HI>formal</HI> nature of puni&s;h|ment, and nothing el&s;e,</Q>&mdash;Further again, p. 288. 3. <Q>Chri&s;t was made a <HI>cur&s;e for us,</HI> the Cur&s;e of the Law, as is expre&s;ly declared <HI>Gal.</HI> 3. 13, 14. But the cur&s;e of the Law re&s;pects the guilt of &s;in onely; So as<NOTE PLACE="marg">Dr. Owen's Treat. of Ju&s;tif. p. 288.</NOTE> that where that is not, it cannot take place in any &s;en&s;e, and where that is, it doth in&s;eparably attend it. <HI>Deut.</HI> 27. 26-4&mdash;The expre&s;s te&s;timonies of the Scripture unto this purpo&s;e cannot be evaded, without an open wre&s;ting of their words and &s;en&s;e. So God is &s;aid to <HI>make all our iniquities to meet upon him;</HI> And he bare them on him as his burthen; (<HI>Rea|der, Remember Dr. Cri&s;p</HI>) for &s;o the word &s;ignifyes, <HI>I&s;a.</HI> 53. 6.</Q> Now <HI>our Au|thor</HI> tells us that the&s;e horrid con&s;equences were objected by &s;ome in <HI>Dr. O.</HI> p. 283. But who? And for what end were they objected? Is it not <HI>Bellarmine?</HI> And that with the &s;ame de&s;ign <HI>our Author</HI> and others do the like this day, p. 282. 283 <Q>But it is fiercely objected again&s;t what we have a&s;&s;erted, that if the <HI>Guilt of our &s;ins</HI> was imputed unto Chri&s;t, then was he <HI>con&s;tituted a &s;inner</HI> thereby; For it is the Guilt of &s;in that makes any one to be truly<NOTE PLACE="marg">Dr. Owen's Treat. of Ju&s;tif. p. 282, 283.</NOTE> a &s;inner. This is urged by <HI>Bellarmine; Lib. 2. de Justificat.</HI> Not for it's own &s;ake, but to di&s;prove the Imputation of his Righteou&s;|ne&s;s unto us, as it is continued by others with the &s;ame de&s;ign. For &s;aith he, <HI>if we be made Righteous, and the children of God through the Imputation of the Righte|ou&s;ne&s;s of Chri&s;t, then was he made a &s;inner, et quod horret animus cogitare, filius Dia|boli; By the Imputation of the guilt of our &s;ins, or our &V;nrighteou&s;ne&s;s unto him.</HI> And the &s;ame objection is pre&s;&s;ed by others, with in&s;tances of con&s;equences, which for many Rea&s;ons I heartily wi&s;h had been forborn,</Q> But what had <HI>the Dr.</HI> a&s;&s;erted, that <HI>Bellarmine</HI> with &s;uch evil &s;urmizes doth thus object again&s;t? Why, what goes but immediately before, namely, that&mdash;<Q>For the Declaration of the Righteou&s;ne&s;s of God in this &s;etting forth of Chri&s;t to be a Propitiation, and to bear our Iniquities, the <HI>Guilt</HI> of our &s;ins was <HI>transferred</HI> unto him in an Act of the Righteous Judgment of God, accepting and e&s;teeming of him as the <HI>Guilty Per&s;on;</HI> As it is with publick &s;ureties in eve|ry<NOTE PLACE="marg">Dr. Owen's Treat. of Ju&s;tif. p. 282.</NOTE> ca&s;e&mdash;<HI>Further,</HI> 2. The Lord Chri&s;t's <HI>voluntary &s;u&s;ception</HI> of the &s;tate and condition of a <HI>Surety,</HI> or undertaker for the Church, to app<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ar before the Throne of God's Ju&s;tice for them, to an&s;wer whatever was laid unto their charge, was required hereunto. And this he did ab&s;olute|ly. There was a concurrence of his <HI>own Will</HI> in and unto all tho&s;e Divine Acts, whereby he and the Church were con&s;tituted one <HI>my&s;tical per&s;on.</HI> And of his own love and grace did he as our Surety &s;tand in our &s;tead before God, when he made inqui&s;ition for &s;in. He took it on him&s;elf, as unto the puni&s;hment which it de&s;erved. Hence it became ju&s;t and righteous that he &s;hould &s;uffer, <HI>the ju&s;t for
<PB N="39" REF="20"> the unju&s;t, that he might bring us unto God.</HI> For if this be not &s;o, I de&s;ire to know what is become of the <HI>Guilt of the &s;ins</HI> of Believers; If it were not trans|ferred on Chri&s;t, it remains &s;till upon them&s;elves, or it is nothing It wil be &s;aid, that Guilt is taken away by the <HI>free pardon of &s;in.</HI> But if &s;o, there was no need of <HI>puni&s;hment</HI> for it at all; which is indeed what the <HI>Socinians</HI> plead, but by others is not admitted. For if puni&s;hment be not for Guilt, it is not puni&s;hment.</Q> He further cites <HI>the Doctor,</HI> p. 511. <Q>That the Imputa|tion of &s;in unto Chri&s;t, did not carry along with it any thing of the <HI>pollution,</HI> or <HI>filth</HI> of &s;in, to be communicated unto him by transfu&s;ion, <HI>&amp;c.</HI>&mdash;And that Chri&s;t could not be called an <HI>Idolater, Adulterer,</HI> &amp;c.</Q> And then tells his <HI>Rea|der,</HI>&mdash; <Q>Thou mai&s;t, in other places, find Dr. <HI>Owen</HI> as po&s;itive again&s;t Do|ctor <HI>Cri&s;p</HI> in this, as words can expre&s;s</Q>&mdash;For which I mu&s;t tell him this, That it is as po&s;itive an untruth, as ever the <HI>Father of Lies</HI> invented, which will ap|pear both before and after, from the occa&s;ion of them. As, <HI>p. 510.</HI> <Q>&mdash;<HI>Obj.</HI> If by the righteou&s;ne&s;s of Chri&s;t imputed unto us, we may be truly &s;aid to be righteous, and the Sons of God, then may Chri&s;t, by the imputation of our unrighteou&s;ne&s;s, be &s;aid to be a &s;inner, and the child of the Devil.</Q> Unto which what <HI>our Author</HI> cites of <HI>the Doctor,</HI> is part of his An&s;wer. He having pleaded, from the 2 <HI>Cor.</HI> 5. 21. That <Q>to be made the righteou&s;ne&s;s of God, is to be ju&s;tified; and to be made it &s;o <HI>in him,</HI> as he was made <HI>&s;in for us,</HI> is to be ju&s;tified by the Imputation of his Righteou&s;ne&s;s unto us, as our &s;in was Imputed unto him.</Q><NOTE PLACE="marg">Dr. <HI>Owen's Tre:</HI> of <HI>Ju&s;tificat.</HI> p. 508.</NOTE></P>
<P><Q>No Man can a&s;&s;ign any other way, whereby he was made &s;in, e&s;pecially his being made &s;o by God, but by God's <HI>laying all our iniquities upon him;</HI> that is, imputing our &s;in unto him. How then are <HI>we made the righteou&s;ne&s;s of God in him?</HI> By the <HI>infu&s;ion of an habit of Grace,</HI> &s;ay the Papi&s;ts generally; Then by the Rule of the <HI>Antithe&s;is,</HI> he mu&s;t be <HI>made &s;in for us,</HI> by the Infu&s;ion of an habit of &s;in, which would be a bla&s;phemous imagination. By his <HI>meriting, procuring,</HI> and <HI>purcha&s;ing righteou&s;ne&s;s</HI> for us, &s;ay others: &s;o po&s;&s;ibly we might be made Righteous by him; but &s;o we cannot be <HI>made righteous in him.</HI> This can only be by his Righteou&s;ne&s;s, as we are in him, or united unto him. To be Righteous in him, is to be Righteous with his Righteou&s;ne&s;s, as we are one my&s;tical per&s;on with him.</Q> Again&s;t which Interpretation <HI>the Doctor</HI> brings <HI>Bellarmines</HI> exception in the&s;e words; Which is but the &s;ame in &s;um and &s;ub&s;tance, together with the ends and de|&s;igns therein with that of <HI>our Authors</HI> again&s;t Dr. <HI>Cri&s;p.</HI> <Q><HI>Quinto refellitur, quo|niam &s;i vere nobis imputetur Ju&s;titia Christi ut per eam ju&s;ti habeamur ac cen&s;eremur, ac &s;i propria no&s;tra e&s;&s;et intrin&s;eca formali&s;que ju&s;titia, profecto non minus ju|&s;ti haberi &amp; cen&s;ori deberemus, quam ip&s;e Chri&s;tus: proinde deberemus</HI><NOTE PLACE="marg">Dr. <HI>Owen's Treat.</HI> of <HI>Ju|stif.</HI> p. 508, 509.</NOTE> <HI>dici atque haberi Redemptores, &amp; Salvatores mundi, quod e&s;t ab&s;urdi&s;&s;i|mum. Bellarm. lib. 2. cap. 7. de Ju&s;tificatione.</HI></Q> Unto which &s;eve|ral An&s;wers are returned, among&s;t which, this is one, That&mdash;<Q>Chri&s;t was actively Righteous, we are pa&s;&s;ively &s;o. When our &s;in was im|puted unto him, he did not thereby become a <HI>&s;inner</HI> as we are, <HI>actively</HI> and <HI>inherently</HI> a &s;inner, but <HI>pa&s;&s;ively</HI> only, and in God's<NOTE PLACE="marg">Dr. <HI>Owen's Tr&punc;</HI> of <HI>Ju&s;tif<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"></NOTE> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 line">
<PB N="40" REF="21"> <HI>Righteous,</HI> yet are <HI>&s;inful</HI> in our &s;elves. He concludes, as to this, in the&s;e words, That by the <HI>Righteou&s;ne&s;s of God</HI> in this place, our own faith and obedience, according to the Go&s;pel, as &s;ome would have it, are intended, is &s;o <HI>alien</HI> from the &s;cope of the place, and &s;en&s;e of the words, as that I &s;hall not particularly examine it. The Righteou&s;ne&s;s of God is <HI>revealed</HI><NOTE PLACE="marg">Dr. <HI>Owen's Tre.</HI> of <HI>Ju&s;tif.</HI> p. 112, 113.</NOTE> <HI>to faith,</HI> and received <HI>by faith,</HI> and is not therefore Faith it &s;elf? And the force of the <HI>Antithe&s;is</HI> is quite perverted by this conceit. For where is it in this, that he was made &s;in by the Imputation of our &s;in un|to him, and we are made Righteou&s;ne&s;s, by the Imputation of our own Faith and Obedience unto our &s;elves. But as Chri&s;t had no concern in &s;in, but as <HI>God made him &s;in,</HI> it was never in him inherently; &s;o have we <HI>no intere&s;t in his Righteou&s;ne&s;s;</HI> it is not in us inherently, but only is imputed unto us. Be|&s;ides the act of God, in making us Righteous, is his Ju&s;tifying of us. But this is not by the Infu&s;ion of the habit of Faith and Obedience, as we have proved. And what act of God is intended by them, who affirm, That the Righteou&s;ne&s;s of God which we are made, is our own Righteou&s;ne&s;s, I know not&punc; The <HI>Constitution of the Go&s;pel-Law</HI> it cannot be, for that makes no Man Righteous. And the <HI>Per&s;ons of Believers</HI> are the object of this act of God, and that as they are con&s;idered in Chri&s;t.</Q></P>
<P>See yet further, (for over &s;hooes, over bo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tes, with <HI>our Author) p.</HI> 292, 293. <Q>What is that Righteou&s;ne&s;s, whereby, and wherewith, a Believing Sinner is ju&s;tified before God; or whereon he is accepted with God, hath his Sins Pardoned, is received into grace and favour, and hath a Title given him unto the Heavenly Inheritance.&mdash;And here|in<NOTE PLACE="marg">Dr. <HI>Owen</HI>'s <HI>Treat.</HI> of <HI>Ju&s;tif.</HI> p. 292. 293.</NOTE> it is agreed by all, the <HI>Socinians</HI> only excepted, that the <HI>Pro|catarctical,</HI> or <HI>Procuring</HI> cau&s;e of the Pardon of our &s;ins, and ac|ceptance with God, is the Satisfaction and Merit of Chri&s;t. Howbeit, it can|not be denied, but that &s;ome retaining the <HI>names</HI> of them, do &s;eem to re|nounce, or disbelieve the <HI>things</HI> them&s;elves. But we need not to take any notice thereof, until they are free more plainly to expre&s;s their minds. But as concerning the Righteou&s;ne&s;s it &s;elf enquired after, there &s;eems to be a difference among them, who yet all deny it to be the <HI>Righteou&s;ne&s;s</HI> of Chri&s;t imputed unto us. For tho&s;e of the <HI>Roman Church</HI> plainly &s;ay, that upon the infu&s;ion of an habit of Grace, with the expul&s;ion of &s;in, and the Renovati|on of our Natures thereby, which they call the <HI>fir&s;t Ju&s;tification,</HI> we are actu|ally Ju&s;tified before God, by <HI>our own works of Righteou&s;ne&s;s.</HI> Hereon they di&s;|pute about the Merit and Satisfactoriou&s;ne&s;s of tho&s;e works with their con|dignity of the Reward of Eternal Life. Others, as the <HI>Socinians,</HI> openly di&s;|claim <HI>all Merit in our Works;</HI> only &s;ome, out of Reverence, I &s;uppo&s;e, unto the <HI>Antiquity</HI> of the Word, and under the &s;helter of the Ambiguity of its &s;ignification, have faintly attempted an Accommodation with it. But in the &s;ub&s;tance of what they a&s;&s;ert unto this purpo&s;e, to the be&s;t of my under|&s;tanding, they are all agreed. For what the <HI>Papi&s;ts</HI> call <HI>Ju&s;titia Operum,</HI> the <HI>Righteou&s;ne&s;s of Works,</HI> they call a <HI>Per&s;onal inherent Evangelical Righteou&s;ne&s;s,</HI> whereof we have &s;poken before. And whereas the <HI>Papi&s;ts</HI> &s;ay, That this
<PB N="37" REF="21"> Righteou&s;ne&s;s of Works is not ab&s;olutely perfect, nor in it &s;elf able to ju&s;tifie us in the &s;ight of God, but owes all its worth and dignity for this purpo&s;e unto the Merit of Chri&s;t, they affirm that this <HI>Evangelical Righteou&s;ne&s;s</HI> is the condition whereon we enjoy the Benefits of the Righteou&s;ne&s;s of Chri&s;t, in the pardon of our &s;ins, and the acceptance of our Per&s;ons before God. But as unto tho&s;e who will acknowledge <HI>no other Righteou&s;ne&s;s</HI> wherewith we are ju&s;tified before God, the meaning is the &s;ame, whether we &s;ay, that <HI>on the con|dition of this Righteou&s;ne&s;s,</HI> we are made partakers of the Benefits of the Righ|teou&s;ne&s;s of Chri&s;t; or that <HI>it is the Righteou&s;ne&s;s of Chri&s;t</HI> which makes this <HI>Righteou&s;ne&s;s</HI> of ours accepted with God.&mdash;This therefore, <HI>&s;ayes the Doctor,</HI> is that which herein I affirm. <HI>The Righteou&s;ne&s;s of Chri&s;t</HI> (in his Obedience and &s;uffering for us) <HI>imputed unto Believers, as they are united unto him by his Spirit, is that Righteou&s;ne&s;s whereon they are justified before God, on account whereof their &s;ins are pardoned, and a Right is granted them unto the Heavenly Inheritance.</HI></Q></P>
<P>One more quotation, which, I hope, will &s;et the matter home, and that from <HI>p. 503, 504.</HI> <Q><HI>He hath made him to be &s;in,</HI> that is, &s;ay many Expo&s;itors, <HI>A Sacrifice for &s;in. Quemadmodum oblatus e&s;t pro peccatis, non immerito peccatum factus dicitur, quia &amp; be&s;tia in lege quae pro peccatis offerebatur, peccatum nuucupatur.</HI> Am|bro&s; <HI>in locum.</HI> So the Sin and Tre&s;pa&s;s-offering are often expre&s;&s;ed by the <HI>&s;in,</HI> and <HI>tre&s;pa&s;s</HI> or <HI>guilt.</HI> And I &s;hall not contend about this Expo&s;ition, be|cau&s;e that &s;ignified in it, is according to the truth. But there is another more proper &s;ignification of the word; <GAP DESC="foreign"> being put for <GAP DESC="foreign">, &s;in for a &s;inner.</Q> (<HI>Have a care Doctor, for if you per&s;i&s;t thus, our Author may wheel about with his Armini-Socinian flailes, and let them fly about your &s;hins;</HI>) <Q>that is, <HI>Pa&s;&s;ively,</HI> not <HI>Actively;</HI> not by <HI>Inhe&s;ion,</HI> but <HI>Imputation.</HI> For this, the Phra&s;e of Speech, and Force of the <HI>Antithe&s;is</HI> &s;eem to require. Speaking of another &s;en&s;e, <HI>E&s;ti|us</HI> him&s;elf, on the place, adds, as that which he approves.</Q> <HI>Hic intellectus ex+plicandus e&s;t per Commentarium Graecorum, Chry&s;o&s;timi &amp; coeterorum; quia peccatum emphatic&egrave; interpretantur magnum peccatorem; ac &s;i dicat Apo&s;tolus, no&s;tri cau&s;a tracta vit eum tanquam ip&s;um peccatum, ip&s;um &s;celus, id e&s;t, tanquam hominem in&s;igniter &s;cele|ratum, ut in quo po&s;uerit iniquitates omnium nostrum.</HI> And if this be the Interpreta|tion of the <HI>Greek Scholia&s;ts,</HI> as indeed it is, <HI>Luther</HI> was not the fir&s;t, that affirm|ed, that Chri&s;t was <HI>made the greate&s;t &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nner,</HI> namely, by Imputation. And &s;o much for the Second Branch of Dr. <HI>Owen's</HI> Te&s;timony, and whether it mo&s;t &s;erves the turn of <HI>our Author,</HI> or his again&s;t whom it is brought, let him that hath but half an eye Judge.&mdash;Come we now to his Third Chapter.</P>
<P N="3">3. Let us &s;ee, whether we can meet with any more &s;quarene&s;s in this Third Chapter, than in the foregoing, for which he &s;ummons the afore&s;aid <HI>Doctor</HI> in as his Witne&s;s. Here he &s;ayes, as a Charge again&s;t Dr. <HI>Cri&s;p, That the very act of God's laying &s;ins on Chri&s;t upon the Cro&s;s, is the very actual di&s;charge of all the Elect from all their &s;ins.</HI> As to this, we have heard him, in the fir&s;t of the&s;e heads, explaining and vindicating the truth and meaning of his po&s;ition; and that in reference to the laying on of Sin upon Chri&s;t, by way of Obligation, Execution, and a two-fold act of Application.&mdash;Now to prove this his A&s;&s;er|tion a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> an Erroneous Doctrine, he flies to his old prevaricating &s;ubterfuge, in
<PB N="38" REF="22"> his proce&s;s with Dr. <HI>Owen, p. 306. But yet the act of God, in laying our &s;ins up|on Chri&s;t, conveyed no</HI> actual Right <HI>and</HI> Title <HI>to us, unto what he did and &s;uffered. They are not immediately thereon, nor by vertue thereof</HI> ours, <HI>nor e&s;teemed ours, becau&s;e God hath appointed &s;omewhat el&s;e, not only antecedently thereunto, but as the means of it, unto his own Glory.</HI> Thus far he quotes, not regarding what precedes, or what immediately follows, viz. <HI>That which the Lord Chri&s;t</HI> paid for us, <HI>is as truly paid, as if we had paid it our &s;elves. So he &s;peaks,</HI> P&s;al. 69. 5. <HI>He made no</HI> &s;poil <HI>of the Glory of God, what was done of that nature by us, he return|ed</HI><NOTE PLACE="marg">Dr. <HI>Owen's Trea.</HI> of <HI>Ju&s;tif.</HI> p. 306.</NOTE> <HI>it unto him. And what he underwent and &s;uffered, he underwent and &s;uffered in our &s;tead.</HI></P>
<P>Al&s;o, <HI>p.</HI> 305. Out of what we have before tran&s;cribed at large, we &s;hall &s;e|lect this one Sentence, as we have done the former. That,&mdash;<HI>He who&s;e &s;ins were not actually, and ab&s;olutely &s;atisfied for, in that</HI> one Offering <HI>of Chri&s;t, &s;hall never have them expiated unto Eternity.</HI></P>
<P>Further, <HI>On the Con&s;iderations in&s;i&s;ted on, whereby the Lord Chri&s;t became one</HI> My&s;ti|cal Per&s;on <HI>with the Church, or bare the Per&s;on of the Church in what he</HI><NOTE PLACE="marg">Dr. <HI>Owen's Treat.</HI> of <HI>Justif.</HI> p. 276.</NOTE> <HI>did as Mediaiator, in the Holy Wi&s;e di&s;po&s;al of God as the Author of the Law, the Supreme Rector or Governour of all Mankind, as unto their Temporal and Eternal concernments, and by his own con&s;ent,</HI> the &s;ins of the El<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct were imputed unto him. <HI>This having been the Faith and Language of the Church in all Ages, and that derived from, and founded in expre&s;s Te&s;timonies of Scripture, with all the Promi&s;es and Pre&s;ignations of his Exhibition in the fle&s;h from the beginning, cannot now with any mode&s;ty be expre&s;ly denyed. Wherefore the</HI> Socinians <HI>them&s;elves grant,</HI> that our &s;ins may be &s;aid to be imputed unto Chri&s;t, <HI>and he to undergo the puni&s;h|ment of them, &s;o far, as that all things which befel him</HI> Evil <HI>and</HI> Afflictive <HI>in this life, with the</HI> Death <HI>which he underwent, were</HI> occa&s;ion'd by our &s;ins. <HI>For had not we &s;in|ned, there had been no need of, nor</HI> occa&s;ion <HI>for his &s;uffering. But notwithstanding this conce&s;&s;ion they expre&s;ly deny his</HI> Satisfaction, <HI>or that properly he underwent the pu|ni&s;hment due unto ou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;ins; wherein they deny al&s;o all Imputation of them unto him.</HI>&mdash;And notwith&s;tanding <HI>our Authors</HI> &s;light repre&s;enting the <HI>Doctors</HI> proving the di&s;charge of the <HI>Elect</HI> from Sins, upon their being laid on Chri&s;t, in his <HI>Typical</HI> Allu&s;ion unto the <HI>Scape-goat,</HI> which he thus expre&s;&s;es, as a ground of <HI>the Drs.</HI> mi&s;take, <HI>viz.</HI>&mdash;<Q>Becau&s;e the <HI>Scape-goat</HI> carried their Sins into the Wilderne&s;s, who expre&s;&s;ed their Faith and Repentance, by<NOTE PLACE="marg">D. W. <HI>Go&s;pel-Truth Stated &amp; Vindicated,</HI> pag. 18.</NOTE> laying on hands on it, and confe&s;&s;ing Sin; therefore the Sins of Men are taken away by Chri&s;t, while they continue impenitent and unbelieving.</Q> And herein let us &s;ee, how far Dr. <HI>Owen</HI> ac|cords with him,&mdash;<Q>The only enquiry is, <HI>how God did make him to be &s;in.</HI> He hath made him to be Sin; &s;o that an act of God is intended. And this is el&s;ewhere expre&s;&s;ed, by his <HI>laying all our Iniquities</HI><NOTE PLACE="marg">Dr. <HI>Owens Treat.</HI> of <HI>Ju&s;tif.</HI> p. 505, 506, 507.</NOTE> <HI>upon him,</HI> or cau&s;ing them to meet on him, <HI>I&s;a.</HI> 53 6. And this was by the Imputation of our &s;ins unto him, as the Sins of the People were put <HI>on the Head of the Goat,</HI> that they &s;hould be no more theirs, but his, &s;o as that he was to carry them away from them. Take Sin in ei|ther &s;en&s;e before-mentioned, either of a Sacrifice for Sin, or a Sinner, and the
<PB N="39" REF="22"> Imputation of the Guilt of Sin, antecedently unto the puni&s;hment of it, and in order thereunto, mu&s;t be under&s;tood. For in every Sacrifice for Sin there was an <HI>Impo&s;ition of Sin</HI> on the Bea&s;t to be offered, antecedent unto the Sacri|ficing of it, and therein its &s;uffering by death. Therefore in every offering for &s;in, he that brought it, was to put his <HI>hand on the head of it,</HI> Lev. 1. 4. And that the transferring of the Guilt of Sin unto the Offering, was thereby &s;ig|nified, is expre&s;ly declared, <HI>Lev.</HI> 16. 21. Wherefore, if God made the Lord Chri&s;t <HI>a Sin-offering</HI> for us, it was by the Imputation of the <HI>Guilt of Sin</HI> unto him, antecedently unto his Suffering. Nor could any Offering be made for Sin, without a <HI>Typical tran&s;lation</HI> of the Guilt of Sin unto it. And therefore, when an Offering was made for the Expiation of the <HI>Guilt of an uncertain Murder,</HI> tho&s;e who were to make it, by the Law, namely, the Elders of the City that were next unto the place where the Man was &s;lain, were not to of|fer a Sacrifice, becau&s;e there was none to <HI>confe&s;s Guilt over it,</HI> or to lay guilt up|on it; But whereas the <HI>neck of an heifer</HI> was to be &s;tricken off, to declare the puni&s;hment due unto Blood, they were to <HI>wa&s;h their hands</HI> over it, to te&s;tifie their own Innocency, <HI>Deut.</HI> 21. 1, 2, 3, 4, 5, 6, 7, 8. But a Sacrifice for &s;in without the <HI>Imputation of Guilt</HI> there could not be. And if the word be taken in the <HI>&s;econd &s;en&s;e,</HI> namely, for a <HI>Sinner,</HI> that is, by Imputation, and in God's e&s;teem, it mu&s;t be by the Imputation of Guilt. For none can, in any &s;en&s;e, be <HI>denominated</HI> a Sinner from mere Suffering. None indeed do &s;ay, that <HI>Chri&s;t</HI> was made Sin, by the imputation of puni&s;hment unto him, which hath no proper &s;en&s;e; But they &s;ay, <HI>Sin was imputed unto him as unto Puni&s;hment,</HI> which is to &s;ay, that the <HI>Guilt of Sin</HI> was imputed unto him. For the Guilt of Sin is its re&s;pect unto Puni&s;hment, or the obligation unto Puni&s;hment which attends it. And that any one &s;hould be <HI>puni&s;hed for Sin,</HI> without the <HI>Imputation of the Guilt of it</HI> unto him, is impo&s;&s;ible; and were it po&s;&s;ible, would be unju&s;t. For it is not po&s;&s;ible that any one &s;hould be puni&s;hed for Sin properly, and yet that &s;in be none of his. And if it be not his by <HI>Inhae&s;ion,</HI> it can be his no other way but by Imputation. One may &s;uffer on the occa&s;ion of the Sin of ano|ther, that is no way made his, but he cannot be puni&s;hed for it; for puni&s;h|ment is the recompence of Sin on the account of its Guilt; And were it po&s;&s;i|ble, Where is the Righteou&s;ne&s;s of Puni&s;hing any one for that which no way belongs unto him? Be&s;ides, Imputation of Sin, and Puni&s;hing, are di&s;tinct acts, the one preceding the other, and therefore the former is only of the <HI>Guilt of Sin;</HI> Wherefore the Lord Chri&s;t was made Sin for us, by the Impu|tation of the Guilt of our &s;ins unto him.</Q></P>
<P>Further,&mdash;<Q>This was repre&s;ented in all the Sacrifices of<NOTE PLACE="marg">Dr. <HI>Owens Treat.</HI> of <HI>Ju&s;tif.</HI> p. 288.</NOTE> old, e&s;pecially the Great <HI>Anniver&s;ary,</HI> on the day of Expiati|on, with the Ordinance of the <HI>Scape-goat,</HI> as hath been be|fore declared.</Q></P>
<P>So much for this Te&s;timony; I &s;ee there is nothing like a cro&s;s-examinati|on of Witne&s;&s;es. And therefore,</P>
<P N="4">4. We &s;hall examine a little of his Fourth Chapter, wherein he would charge Dr. <HI>Cri&s;p</HI> to maintain, That from the time the &s;ins of the <HI>Elect</HI> were
<PB N="40" REF="23"> laid upon Chri&s;t, they cea&s;ed to be &s;inners, and that in a formal &s;en&s;e; And ever &s;ince their &s;ins are none of theirs, but they are the &s;ins of Chri&s;t. In his ve|ry quotation he gives him&s;elf the lye, and that from what he cites out of <HI>the Dr.</HI> p. 8 And al&s;o add, pag. 9. Which hath been produced already in proof of the fir&s;t general head. Now that <HI>the Dr.</HI> Means no more, than that &s;uch cea&s;e to be &s;in|ners, as re&s;pecting the <HI>paenal</HI> charge of &s;in, will appear from p. 289 290&mdash;<Q>But what is <HI>this to the pre&s;ent purpo&s;e, if God did not really tran&s;act &s;in to Chri&s;t, nor never meant to do it? For if he hath not done it already, he never will do it; I &s;ay if he</HI><NOTE PLACE="marg">Dr. Cri&s;p's works. p. 289. 290.</NOTE> <HI>neither hath nor will, how doth this place prove that he calls things that are not, as though they were? This is certain, Beloved, although all things that ever &s;hall be in the World, are mo&s;t pre&s;ent to the Lord at one in&s;tant: For &s;o they may be &s;aid to be in re&s;pect of Him, though in re&s;pect of the things them&s;elves they yet are not: Yet in all the Scripture you &s;hall never find the Lord expre&s;&s;ing him&s;elf &s;o, he never calls things thus and thus, when they never are nor never &s;hall be. If Chri&s;t have not already born the &s;ins of Men him&s;elf, then certainly never &s;hall he bear their &s;ins: For he is not now to do any more, to compa&s;s any thing not compa&s;&s;ed; And if neither here|tofore &s;in hath been, nor hereafter &s;hall be laid upon him, how can God call that which was not, nor never &s;hall be, as if it were.</HI></Q></P>
<P><Q><HI>There is therefore, beloved, a certain tran&s;acting of &s;in upon Chri&s;t, &s;o really, that in|deed the Believer though an actor of Tran&s;gre&s;&s;ion, is as ab&s;olutely and truly di&s;charged of his &s;ins as if he him&s;elf had not commited them. As a Debtor, when a Surety hath taken the Debt on him, and the Debtor receives an acquittance and di&s;charge, he is as free of the debt now as if he had never run into that debt, &s;o I &s;ay is it with a Believer Christ being made a Surety of a better Te&s;tament: And thereby becoming really and truly the Debtor in&s;tead of Believers, he &s;o bears all the Debt him&s;elf, that they are altogether relea&s;ed, and di&s;charged, and freed, as if they never had been in debt. Still I &s;ay, this hinders not, but that there is an acting of &s;in, and commiting of &s;in every day by the Believer, but &s;till, the vertue of Chri&s;t's Sureti&s;hip takes off the &s;in, as &s;oon as ever it is committed, nay, he hath a Provi&s;o a Stock in hanck to &s;atisfy for it before the Commi&s;&s;ion of it.</HI></Q></P>
<P>And let me add, what the Apo&s;tle &s;ays, <HI>Rom. 5. 20, 21. Moreover the Law entred, that the offence might abound: But where &s;in abounded, grace did much more a|bound. That as &s;in hath reigned unto death, even &s;o might grace reign through Righteou&s;|ne&s;s unto Eternal life by Je&s;us Chri&s;t our Lord.</HI></P>
<P>And further <HI>the Dr.</HI> proves excellently well the intere&s;t an <HI>elect</HI> ve&s;&s;el hath in Chri&s;t, from faiths being the fruit of union.&mdash;<Q>Let us &s;uppo&s;e, that coming in this place is &s;poken of believing: <HI>Ye will not come to me, that ye might have Life;</HI> It cannot follow, that although there be no life till believ|ing,<NOTE PLACE="marg">Dr. Cri&s;p's works. p. 614. 615.</NOTE> therefore there can be no union till believing: I &s;ay, if it po&s;&s;ibly might be imagined, that there may not be life from Chri&s;t, till believing, yet it follows not that there mu&s;t be believ|ing before there is union. Nay beloved, there is nothing clearer in all the wor<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d than this principle; Namely, &s;uppo&s;e there cannot be life before there be b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">lieving, yet there mu&s;t be union before there can be life fetched from Chri&s;t; I &s;ay, there mu&s;t be union before believing can fet<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">h life from Chri&s;t. For, &s;uppo&s;e that the fruit upon a branch &s;hould have &s;uch a faculty to draw
<PB N="41" REF="23"> life into the branch from the root; Though this would be a &s;trange conceit, that the fruir growing upon a tree, &s;hould have a faculty to draw life from, the root to the branch, whereas the root communicates life to the branch, and the branch, by vertue of that life communicated, brings forth fruit. But yet, &s;uppo&s;e the fruit &s;hould draw life into the branch, from the root, that is, &s;uppo&s;e that faith which is a fruit, growing upon a member of Chri&s;t, that is a believer, and a branch, of that body; Suppo&s;e that faith this fruit &s;hould have &s;uch a faculty to draw life from Chri&s;t the root into the branch, yet it is impo&s;&s;ible that faith &s;hould draw life into the branch, till the branch be unit|ed unto the &s;tock: For, beloved, that is Chri&s;t's compari&s;on: <HI>I am the Vine, ye are the branches;</HI> Now, take this compari&s;on; Suppo&s;e a branch growing upon a wild Olive, it is cut off from the wild Olive, and for the pre&s;ent it is not united to the good Olive tree; Now can a wild Olive, or &s;uppo&s;e it to be a good Olive upon this branch of the wild tree, can this fruit upon the branch draw life from the root of the good Olive-tree, while it is &s;eparated and laid a&s;ide, and is not united to the good Olive, from which root it mu&s;t draw life? It is Known to all men, that communion is the fruit of union; There is no participation nor communion of any thing that is Chri&s;t's, but as it doth flow from union with Chri&s;t; So that either you mu&s;t &s;ay, that faith which you &s;peak of, is not of Chri&s;t the root, but hath &s;ome other root and foun|tain from whence it hath it's being and e&s;&s;ence; Or el&s;e you mu&s;t confe&s;s, if Chri&s;t be the root, then it mu&s;t come from Chri&s;t by vertue of union of a Believer to Chri&s;t fir&s;t.</Q></P>
<P><Q>Finally, &s;uppo&s;e it &s;hould be, that coming is believing; Suppo&s;e that this life &s;poken of here, is not in per&s;ons till they do believe: What is meant by life here? Beloved, I be&s;eech you con&s;ider, the Apo&s;tle tells us, <HI>our life is hid with Christ in God; And Chri&s;t is the life of the world,</HI> that is of the elect. It &s;eems then that the life of every elect per&s;on hath a being in Chri&s;t, before he doth believe; Believing therefore doth not produce a new life that was not before; only it manife&s;ts that life which was before, and makes that life an active life; Or is an in&s;trument by which that life that is hid in Chri&s;t, doth now after believing, become an active and appearing life in this per&s;on; So that all that can be made of this, is but this; Till believing, there is no activene&s;s of the life of Chri&s;t in the per&s;on that is elected, his life is in Chri&s;t, and was in Chri&s;t, and re&s;erved in Chri&s;t, till the time of believing, for him; And then doth he the Elect per&s;on, become active in life, when Chri&s;t doth give him to believe actually.</Q></P>
<P><Q>But to &s;ay that this believing &s;hould give the fir&s;t being of that life that &s;hould be in per&s;ons, is to &s;ay, there is not that life of the elect per&s;ons in Chri&s;t before they do belive.</Q></P>
<P><Q>If there mu&s;t be our Act of believing, before there be participating<NOTE PLACE="marg">p. 616.</NOTE> in Chri&s;t, then mark what will follow tho&s;e fins which were once laid upon Chri&s;t, and taken away from the elect; (For they could not be laid upon him unle&s;s they were taken from them) th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y are, it &s;eems returned back again, up|on the Believers, whereas they were charged upon Chri&s;t, and whereas Chri&s;t once paid the full price, and whereas upon the payment of this <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">
<PB N="42" REF="24"> acknowledged full &s;atisfaction, &s;o that tho&s;e &s;ins were once blotted out; I &s;ay if there mu&s;t be believing before there be union with, or inter|e&s;t<NOTE PLACE="marg">Dr. Cri&s;p's works. 616. 617. 618.</NOTE> in Chri&s;t, it mu&s;t nece&s;&s;arily follow, that till &s;uch believing, the per&s;on of that elect, doth bear his own tran&s;gre&s;&s;ion, and is chargeable for his own tran&s;gre&s;&s;ions, and his tran&s;gre&s;&s;ions are imputed unto him. But how can it &s;tand with the glory of the Redemption of Chri&s;t, that Chri&s;t &s;hould have all Iniquity laid upon him&s;elf, carrying all Iniquity like the &s;cape-goat into the Land of forgetfulne&s;s, and yet till the time of that elect per&s;ons believing, the&s;e &s;ins are returned from the Land of forgetfulne&s;s whither they were once carryed, and are a-fre&s;h charged upon this per&s;on again. Did Chri&s;t bear them away? And did Chri&s;t return them back again? Where did you ever find, that &s;in once taken away, and car|ryed a way by Chri&s;t from the per&s;on offending, did return back again up|on the per&s;on from whom Chri&s;t took it away? Suppo&s;e this, that men have no intere&s;t in Chri&s;t, till actually they do believe in him, then it mu&s;t follow, that the&s;e per&s;ons, till they are actually believers, are under the hatred of God; For, if they bear their own tran&s;gre&s;&s;ions them&s;elves, then God be|ing a Jealous God, his holy and pure nature everla&s;tingly hating iniquity, and al&s;o the per&s;on upon who<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> iniquity is charged; There mu&s;t be a h<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tred of God upon the&s;e per&s;ons till they do believe; And to conceive that God doth hate the&s;e per&s;ons, is to conceive that God may love and hate the &s;ame per&s;on, whereas he &s;aith in the 9th Chapter to the <HI>Romans,</HI> concerning <HI>Jacob,</HI> that be|ing yet unborn, <HI>Jacob have I loved;</HI> Here you &s;ee love is communicated to <HI>Jacob,</HI> being yet unborn Now mark, <HI>Jacob</HI> when he was not yet born, was not an actual believer, till after times <HI>Jacob</HI> was not com<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> to believe. Well, had <HI>Jacob</HI> no intere&s;t in Chri&s;t and the love of God, till &s;uch time as he did believe? Yea, <HI>he had,</HI> &s;o &s;aith the Text, ay, but yet <HI>Jacob</HI> mu&s;t be hated till he doth believe, mu&s;t bear his own tran&s;gre&s;&s;ions; So that here mu&s;t be at the &s;ame time, upon the &s;ame per&s;ons both the love and hatred of God, and how can the&s;e contraries &s;tand together.</Q></P>
<P><Q>Yet again; Suppo&s;e per&s;ons have no intere&s;t in Chri&s;t till they do actually believe, it mu&s;t follow from thence nece&s;&s;arily, that there is a believing in &s;uch per&s;ons before &s;uch per&s;ons before they have union with Chri&s;t, and then you mu&s;t make &s;ome other root from whence this believing of per|&s;ons mu&s;t &s;pring; As for Chri&s;t it hath nothing to do with him, for he hath nothing in regard of Communicating his grace and &s;pirit to do with them; but they are believers, and their believing is that which knits the knot between Chri&s;t and them; Whence comes this believing? Where is the root of it? Is Chri&s;t the root? Then have they fir&s;t union with Chri&s;t, that they mav re|ceive it from him; Then mu&s;t they fir&s;t be united unto Chri&s;t, and made one with him, and live in him, and by vertue of union with him, receive this faith as a fruit of that union. If it proceed from &s;ome other root, I be&s;eech you con&s;ider how it can be, and how can this be avoided, but that this con|ceit mu&s;t needs be exceeding derogatory to Chri&s;t, to make anot<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er foundati|on be&s;ides Chri&s;t, whereas in <HI>Heb.</HI> 12. It is expre&s;ly &s;aid there, <HI>Chri&s;t is the Au|thor
<PB REF="24"> as well as fini&s;her of our Faith.</HI> Beloved, upon the&s;e con&s;iderations, for my own part, I have receiv'd this Principle that I have deliver'd unto you, and merely the vindication of the glorious priviledges which are proper and pe|culiar unto Chri&s;t alone, is the occa&s;ion that I do refer the being of Faith it &s;elf unto Chri&s;t, and to nothing el&s;e in the World; and that <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> may uphold the&s;e particular and glorious Prerogatives that are proper to Chri&s;t, that he may not be robbed of any of them. To this end, I deliver it to you, that Elect per&s;ons have a participation and &s;hare in Chri&s;t him&s;elf, even before they do believe; and, let none conceive, that this takes away, or dimini&s;h|eth from the Prerogative of believing neither. For there are glorious things done by Faith unto Believers, God hath honoured it above all meer creatures in the World; he hath made it the Conduit-pipe for the conveyance of all that peace and comfort; nay, of all that &s;trength which Believers have all their lives; no Faith, no Comfort; no Faith, no Peace of Con&s;cience; no Faith, no Plea&s;ure to walk with God: through Faith Chri&s;t conveys him|&s;elf in &s;peaking peace to the Soul, in bidding the Soul be of good chear; the Soul lie<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> in darkne&s;s, while it lies in unbelief. But &s;till that which is proper and peculiar to Chri&s;t alone, is not to be a&s;cribed unto Believing.</Q></P>
<P>Now <HI>our Author,</HI> to ram up his Fourth Charge &s;ufficiently home upon the <HI>Dr.</HI> applies him&s;elf to his old <HI>Je&s;uitical</HI> trade, built upon the <HI>Machievilian</HI> Max|im, <HI>Divide &amp; impera,</HI> pre&s;ents Dr. <HI>Owen</HI> &s;peaking thus, without any regard, either to, or for, what ends he does the &s;ame, <HI>p.</HI> 284. <Q>To imagine &s;uch an Imputation of our &s;ins unto Chri&s;t, as that thereon they &s;hould <HI>cea&s;e to be our &s;ins,</HI> and become his ab&s;olutely, is to overthrow that which is affirmed, <HI>&amp;c.</HI></Q> Wholly neglecting what follows, in the very next Page; As, that,&mdash;<Q>There is a great difference between the <HI>Imputation of the Righteou&s;ne&s;s of Chri&s;t</HI> unto us, and the Imputation of our &s;ins unto Chri&s;t; &s;o as that he cannot, in the &s;ame manner, be &s;aid to be <HI>made a &s;inner</HI> by the one, as we are made <HI>Righteous</HI> by the other. For our &s;in was imputed unto Chri&s;t only, only as he was our <HI>Surety</HI> for a time, to this end, that he might <HI>take it away, destroy and aboli&s;h it.</HI> It was never imputed unto him, &s;o as to make any alteration ab&s;olutely in his per&s;onal &s;tate and condition. But his Righteou&s;ne&s;s is imputed unto us, to abide with us, to be ours alway, and to make a total <HI>change in our &s;tate and condition, as unto our Relation unto God.</HI> Ours was imputed unto him only <HI>for a &s;ea&s;on,</HI> not ab&s;olutely, but as he was a Surety, and unto the &s;pecial end of <HI>de|&s;troying</HI> it; and taking on him <HI>on this condition</HI> that his Righteou&s;ne&s;s &s;hould be made ours for ever. All things are otherwi&s;e in the Imputation of his Righ|teou&s;ne&s;s unto us, which re&s;pects us ab&s;olutely, and not under a <HI>temporary</HI> capa|city, abides with us for ever; <HI>changeth our &s;tate and relation unto God,</HI> and is an effect of &s;uperabounding Grace, <HI>p.</HI> 285&punc; 286. Again, Notwith&s;tanding the <HI>Imputation of the Righteou&s;ne&s;e of Chri&s;t unto us,</HI> and our being made Righ|teous therewith, we are Sinners in our &s;elves (the Lord knows, greatly &s;o, the be&s;t of us) and &s;o cannot be &s;aid to be as <HI>righteous as Chri&s;t,</HI> but only to be <HI>made righteous in him, who are &s;inners in our &s;elves,</HI> p. 509.</Q> Be&s;ides that which <HI>our Author,</HI> among the re&s;t of his corrupt imaginations in this Chapter would
<PB REF="25"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> thereupon, there is one that I cannot well pa&s;s by, becau&s;e of its affinity with an objection of <HI>Socinus's</HI> of old, as the <HI>Dr.</HI> cites him.&mdash;<Q>It is objected, that the <HI>Imputation of the righteou&s;ne&s;s of Chri&s;t doth overthrow all remi&s;&s;ion of &s;ins on the part of God.</HI> This is pleaded for by <HI>Socinus, De Servator. lib. 4. c.</HI> 2, 3, 4. and by others it is al&s;o made u&s;e of. A confident<NOTE PLACE="marg">D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>Owen's Tre.</HI> of <HI>Ju&s;tificat.</HI> p. 297, 298.</NOTE> Charge this &s;eems to them, who &s;tedfa&s;tly believe, that with|out that, without this <HI>Imputation,</HI> there could be no <HI>remi&s;&s;ion of &s;in.</HI> But they &s;ay, <HI>That he who hath a righteou&s;ne&s;s imputed unto him, that is ab&s;o|lutely perfect, &s;o as to be made his own, needs no pardon, hath no &s;in that &s;hould be for|given, nor can he ever need forgivene&s;s.</HI></Q></P>
<P N="1">1. <Q><HI>Grotius</HI> &s;hall An&s;wer this Objection; &s;aith he&punc; <HI>Cum duo nobis peperi&s;&s;e Chri|&s;tum dixerimus,</HI> &amp;c. <HI>Whereas we have &s;aid, that Chri&s;t hath procured, or brought forth two things for us, freedom from puni&s;hment, and a reward; the ancient Church attri|butes one of them di&s;tinctly unto his &s;atisfaction, the other unto his merit. Satisfaction con&s;i&s;teth in the tran&s;lation of &s;ins</HI> (from us unto him) <HI>merit in the Imputation of his mo&s;t perfect Obedience performed for us,</HI> unto us. In his judgment, the Re|mi&s;&s;ion of &s;ins, and the Imputation of righteou&s;ne&s;s, were as con&s;i&s;tent as the &s;atisfaction and Merit of Chri&s;t, as indeed they are.</Q></P>
<P><Q>2. Had we not been <HI>Sinners,</HI> we &s;hould have had no need of the <HI>Imputation</HI> of the Righteou&s;ne&s;s of Chri&s;t to render us Righteous before God. Being &s;o, the fir&s;t end for which it is imputeed, is the <HI>pardon of &s;in;</HI> without which we could not be Righteous by the <HI>Imputation</HI> of the mo&s;t perfect Righteou&s;ne&s;s. The&s;e things therefore are con&s;i&s;tent, namely, That the &s;atisfaction of Chri&s;t &s;hould be imputed unto us for the pardon of &s;in, and the <HI>Obedience of Chri&s;t</HI> be imputed unto us, to render us Righteous before God. And they are not only con&s;i&s;tent, but neither of them &s;ingly were &s;uffirient unto our Ju&s;tificati|on.</Q> But,</P>
<P>5. In Chap. the 5th, Though he deals &s;omewhat unmannerly with the <HI>Dr.</HI> as excluding his Te&s;timony, when, with no ordinary confidence, he can in|troduce tho&s;e of the A&s;&s;embl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">es, though but in their le&s;&s;er Catechi&s;m, to vouch for him, which he might as well have laid a&s;ide as the former, for any thing it &s;peaks to his purpo&s;e: Yet we mu&s;t not deal &s;o with <HI>our Author,</HI> lea&s;t he &s;hould think him&s;elf &s;lighted; which would &s;poil, I fear, the main de&s;ign of his undertaking.&mdash;And therefore let me tell thee, <HI>Reader,</HI> thou wilt find him Ma&s;querading the <HI>Socinian</HI> with the greate&s;t Impudence, and that under the mo&s;t &s;eeming zeal for the Chri&s;tian Religion, lea&s;t it &s;hould be overturned by <HI>Sociniani&s;m;</HI> that ever I &s;aw or heard of in my days. This he doth in the pro&s;ecution of his charge again&s;t Dr. <HI>Cri&s;p,</HI> which he concludes, <HI>p.</HI> 25. with the&s;e words, <Q>&mdash;Nay, to &s;uppo&s;e any degree of &s;uffering on Chri&s;t, and not our &s;ins laid on Chri&s;t, even though in the <HI>Drs</HI> &s;en&s;e, would overturn the whole Chri&s;tian Religion, and ju&s;tifie the <HI>Socinians.</HI></Q> Here the Whore cries, <HI>Whore,</HI> fir&s;t, who thinks to pre&s;erve her lo&s;t reputation, by &s;candalizing that of anothers. But how &s;o? He tells us that which he &s;tates as the <HI>Drs</HI> error. <Q>That, the time, when our &s;ins were laid actually on Chri&s;t, was, when he was nail|ed to the Cro&s;s, and God actually for&s;ook him, and they continued on him
<PB N="45" REF="25"> till his Re&s;urrection.</Q> And this he &s;ummeth up f<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">om his citation of, <HI>p.</HI> 356, 357. And his tacit reference to <HI>p.</HI> 360. Where the <HI>Dr.</HI> &s;peaking of a pitch't time, wherein God &s;erved execution actually upon Chri&s;t for the removal of &s;in, <HI>&amp;c.</HI> which hath a peculiar reference unto his Death, as <HI>the Propitiation.</HI> He pre&s;ently diverts it unto the &s;tate of Chri&s;t's Humiliation in a more general &s;en&s;e, <HI>dolo&s;us ver&s;atur in univer&s;alibus;</HI> And makes his life-obedience a part of his <HI>Propitiatory Sufferings</HI> as that of his death; His words are&punc; <HI>p.</HI> 23 <Q>It is not, whether God withdraws, and the death of Chri&s;t were the <HI>very eminent com|pleating parts of Chri&s;t's propitiatory &s;ufferings.</HI></Q> This I affirm. And, to counte|nance this thus he deals with <HI>the A&s;&s;embly,</HI> p. 25. The Que&s;tion being&mdash;<Q>Where|in did Chri&s;t's humiliation con&s;i&s;t? An&s;w. In his being Born, and that in a low condition, made under the Law, undergoing the mi&s;eries of this life, the wrath of God, and the cur&s;ed death of the Cro&s;s, in being buried, and continuing under the power of death for a time.</Q> And from he<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ce concludes&mdash;<Q>Thou &s;ee&s;t Chri&s;t's Incarnation, or being born, and &s;everal other things be|fore Chri&s;t's Crucifixion, are parts of his Humiliation.</Q> Why, all this is con|fe&s;t: But what is this to the purpo&s;e? Or, Is it any thing to the matter in hand? Yes, as he conceives; for he tells us, <HI>p.</HI> 24 <Q>That the whole of Chri&s;t's humiliation was a degree of his &s;uffering for &s;in, and &s;o <HI>a part of his Satisfa|ction.</HI></Q> This is al&s;o further included in his &s;tating the ground of the <HI>Drs</HI> mi&s;|take,&mdash;<Q>That becau&s;e the hidings of God's Face, and e&s;pecially the dying Sa|crifice of Chri&s;t (who, it &s;eems, was as truely a Sacrifice, and an Expiation for &s;in in his life, differing only in degree, as in his death) did &s;o compleat and fini&s;h the Work of Satisfaction, as the <HI>principal parts thereof,</HI> &amp;c.</Q> If this be not <HI>Sociniani&s;m,</HI> next to a denial of the Divine Nature of Chri&s;t, in the ranke&s;t degree thereof, I know not what is: Now, as to what the <HI>Dr.</HI> &s;ays, is, in reference to an Expiatory Sacrifice for &s;in; and this peculiarly relates un|to Chri&s;t's <HI>Prie&s;tly Office,</HI> not but that he &s;tood under a Juridical charge of &s;in all his life long, and Immetaphorically underwent the bitter effects of the &s;ame, even from his Birth to the Sentence pa&s;s'd upon him by <HI>Pilate.</HI> But none of this was a &s;hedding of blood (though he did Sweat Clots of Blood before) in which the very E&s;&s;ence of a Sacrifice lies, and without which there is no remi&s;&s;ion, <HI>Heb</HI> 9. 22. And almo&s;t all things are by the Law purged with blood; and <HI>without &s;hedding of blood there is no remi&s;&s;ion.</HI> It was then, and then only he actually redeemed by laying down a Price: It was then, and then only he actually <HI>reconciled by the Sacrifice of him&s;elf:</HI> It was then, and then only, he actually &s;atisfied for all the <HI>El<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ct&punc;</HI> in undergoing the very penalty due unto them. And though it true, his <HI>Prie&s;tly Office</HI> might commence in his entrance upon the exerci&s;e of the &s;ame, from the time of his Prayer, <HI>Joh.</HI> 17. Yet his <HI>Sacrifice&punc;</HI> or <HI>the Sacrifice of him&s;elf,</HI> preci&s;ely con&s;idered, con&s;i&s;ted in his actual of|fering of him&s;elf on the Cro&s;s. Now the general acts of the Lord Je&s;us Chri&s;t, as the <HI>High-Prie&s;t</HI> of the Church, are his Oblation and Interce&s;&s;ion: And it is in reference to the former, and that alone, whereby he offered him&s;elf&punc; his Soul and Body, or his whole Humane Nature, an Expiatory Sacrifice to God in his D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ath and Blood-&s;hedding, to make Atonement for the Sins of the <HI>Elect,</HI> and
<PB N="46" REF="26"> to purcha&s;e for them eternal Redemption; That <HI>Dr. Cri&s;p</HI> &s;peaks of, as the time that our &s;ins were laid actually on Chri&s;t for the removal of them. Though <HI>our Author</HI> would promi&s;cuou&s;ly &s;huffle in this very time and proper act of Chri&s;t, as both a <HI>Prie&s;t</HI> and <HI>&s;acrifice</HI> to be one and the &s;ame with the re&s;t of his &s;tate of humiliation, and that for the &s;ame ends, which is but meerly to make way for the a&s;&s;igning of the pardon of &s;in to <HI>Chri&s;t's Kingly</HI> as well as <HI>Sa|cerdotal</HI> office; That it is as we are regenerated, &s;o we are pardoned, as p. 14. <HI>That things are &s;o adju&s;ted, that for giving the Elect, &s;hould be an effect of Chri&s;t's Kingly office, as well as Prie&s;tly office? And</HI> p. 17. 18. Speaking of the grounds of <HI>the Dr's.</HI> mi&s;take &s;ayes, this is one, <HI>That becau&s;e Christ's attonement is the &s;ole meritorious cau&s;e of forgivene&s;s; Therefore he thinks God &s;u&s;pends not forgivene&s;s, till he works any thing el&s;e in the Soul which he hath made requi&s;ite to our heing forgiven, though not as any meritorious cau&s;e?</HI> But enough of this na&s;ty &s;tuff. Proceed we in the next place to his 6th chapter.</P>
<P>6. This chapter tells us of a notable di&s;covery <HI>our Author</HI> has made, That <HI>Dr Cri&s;p</HI> it &s;eems did not only &s;ay that &s;in was tran&s;acted and laid on Chri&s;t, which we have heard how and what he meant thereby, but that he was ab|horred and loathed even in his per&s;on of God; And quotes him, p. 294. 295, 408. To which I &s;hall with <HI>our Author's</HI> undi&s;turbed leave call in afterwards p. 409. He adds al&s;o p. 279 380, 180. But before we fall into a &s;trict examinati|of the point, con&s;ider, That God manife&s;ts his indignation, abhorrency and wrath again&s;t none of his creatures either Angelical or humane barely as &s;uch, much le&s;s again&s;t him who was not onely immaculate and undefiled, but al&s;o e&s;&s;entially one and of the &s;ame divine nature with him&s;elf, but that on whom|&s;oever &s;in is charged, either really or by way of impu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ation, if ever it be re|moved, it mu&s;t be by &s;uch a compleat &s;atisfaction, given to the demands of an infinite offended Ju&s;tice, as corre&s;ponds with an actual undergoing that wrath, horror and di&s;plicency for the &s;ame, as &s;in in the full demerits thereof does include and call for, and that till the very utmo&s;t farthing be paid. This we &s;hall find very clear in what <HI>our Author</HI> is plea&s;ed to cite of <HI>the Dr's&mdash;</HI><Q><HI>Nay, from this I affirm, as Chri&s;t did bear our Iniquity, &s;o Christ for that Iniquity was &s;eparated. Dr Cri&s;p's works p. 294. From God; (Now how was it that Chri&s;t did bear our</HI> Ini|quity? Sure &s;o as to be charged with the full demerits of them: What were the demerits of them? Mainly a &s;eparation betwixt God and the &s;inner, and therefore &s;aid <HI>by his blood to bring nigh them who were &s;ometimes afar off. Eph</HI> 2. 13.)</Q> For which the <HI>Dr.</HI> Brings a proof, though <HI>our Author</HI> thought meet to omit it, <HI>viz. My God, My God, why ha&s;t thou for&s;aken me?</HI> To omit a further te|diou&s;ne&s;s to the <HI>Reader,</HI> look whatever <HI>elect</HI> &s;inners &s;tood obnoxious unto, that Chri&s;t underwent to the uttermo&s;t; Or they are yet in their &s;ins and con&s;e|quently Chri&s;t dyed in vain. Onely I &s;hall add one more, as promi&s;ed above, of <HI>Dr. Cri&s;p's,</HI> <Q>This now mu&s;t needs commend the love of God to Men, that while Men&punc; who had de&s;erved Wrath, are in re&s;t and peace,<NOTE PLACE="marg">Dr. Cri&s;p's works. p. 409.</NOTE> Chri&s;t &s;hould not only bear the afflictions of men but the very &s;ins of men too; That God &s;hould not only expo&s;e his Son to the rod, but to put him into a <HI>posture of wrath;</HI> For putting him
<PB N="47" REF="26"> into <HI>a po&s;ture of bearing &s;in, he mu&s;t needs put him into a po&s;ture of bearing Wrath;</HI> this heightens the Love. It is a great and high expre&s;&s;ion of Love to adopt a &s;tranger, and make him coheir with his only &s;on. If one that hath but one Son, and that a beloved &s;on, do this, he &s;hall be a Mirrour to the World; If he take in a Stranger, a Theif and Murderer, to divide the inheritance be|tween his Son and him. But beloved, for God not only to take in the Sons of Men Traytors and Thieves, to be <HI>Coheirs</HI> with his own Son; But al&s;o that the Lord &s;hould lay the Felony of &s;uch Thieves, and the murder of &s;uch mur|derers, and the trea&s;ons of &s;uch Traitors as we are, upon this Heir the &s;on of glory; To lay this upon him, and to execute him for this our Felony and Trea&s;on, that we who are Thieves may be the Sons of God; This I &s;ay is the a&s;toni&s;hing love of God, whereunto there is never a parallel in all the World. Had not the Lord laid Iniquity upon his &s;on's back, making him <HI>as it were abhorred</HI> for the time, this love of his to men in the utmo&s;t extent of it, had never been expre&s;&s;ed,</Q>&mdash;Now this word, as it wer<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <HI>abhorred</HI> of the Lord, <HI>our Author</HI> him&s;elf, p. 27. quotes out of <HI>the Dr. p.</HI> 108. Which makes me not a little wonder at his impudence herein, e&s;pecially in the manner of his charge; and though he acknowledgeth that the &s;oul of Chri&s;t endured the effects of God's wrath again&s;t &s;in, which would look pretty fair from a well meaning man; But that this was no more than that he was amazed chereat as at the im|portance of the work, &amp;c. And that God te&s;tifyed his threatned indignation again&s;t &s;in (but that this came not in the Execution thereof upon Chri&s;t, as charged with the full demerits of the &s;ame) in that his &s;oul and body was a|gonized in &s;ome &s;ort by awfull &s;ufferings, &amp;c. Which is but to make a meer &s;tage-play of the pa&s;&s;ion of Chri&s;t. For this he quotes <HI>Dr. Owen.</HI>&mdash;<Q>There was no rea&s;on why God &s;hould <HI>hate Chri&s;t</HI> for his taking on him out Debt and the payment of it (and omits what follows) in an act of the high|e&s;t Obedience unto his will. God in this matter is con&s;idered<NOTE PLACE="marg">Dr. Owen's Treat. of. Ju&s;tif. p. 286.</NOTE> as a <HI>Rector, Ruler</HI> and <HI>Judge.</HI> Now it is not required of the &s;ever|e&s;t Judge, that as a Judge he &s;hould <HI>hate the guilty</HI> per&s;on, no though he be guilty Originally by <HI>Inhae&s;ion</HI> and not by Imputation. As &s;uch, he hath no more to do, but con&s;ider the guilt, and pronounce the &s;entence of puni&s;hment. Now <HI>our Author</HI> comes in again. Suppo&s;e a per&s;on out of an <HI>Heroick</HI> genero&s;ity of mind &s;hould become an <GAP DESC="foreign"> for another, for his friend for a good man, &s;o as to an&s;wer for him with his life, would the mo&s;t <HI>cruel Tyrant</HI> under Heaven that &s;hould take away his life in that ca&s;e <HI>hate him?</HI> And <HI>the Dr.</HI> &s;hews here, and p. 287. The word <HI>hate</HI> &s;ignifyes an aver&s;ation or dete&s;tation of mind, or only a will of puni&s;hment. In the fir&s;t &s;en&s;e, <HI>&s;aith he,</HI> there was no ground why God &s;hould <HI>hate Chri&s;t</HI><NOTE PLACE="marg">Dr. <HI>Owen</HI>'s <HI>Treat.</HI> of <HI>Ju&s;tif.</HI> p. 286. 287.</NOTE> on this Imputation of guilt unto him, (But lops of what follows) whereby he became <HI>non propriae &s;ed alienae culpae reus,</HI> (Now he comes in again) Sin inherent renders the Soul polluted, abominable, and the only object of Divine <HI>aver&s;ation,</HI> but Chri&s;t was undefiled &amp;c. (And yet there is &s;omething be<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ind) who did no &s;in, neither was there guilt found in his mouth, to take upon him the guilt <HI>of others &s;ins,</HI> thereby to comply with and
<PB N="48" REF="27"> accompli&s;h <HI>the de&s;ign of God</HI> for the manife&s;tation, of his Glory, and infinite Wi&s;dom, Grace, Goodne&s;s, Mercy, and Righteou&s;ne&s;s, <HI>unto the certain expiation and de&s;truction of &s;in,</HI> nothing could render him more glorious and <HI>lovely</HI> in the &s;ight of God or man.</Q> But for a <HI>will of puni&s;hing in God,</HI> wh<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">re &s;in is imputed, none can deny it, but they mu&s;t therewith openly di&s;avow the &s;atisfaction of Chri&s;t.</P>
<P>I &s;hall further offer him two di&s;tinct te&s;timonies of <HI>the &s;aid Dr's.</HI> as to the matter in hand,&mdash;<Q>Then, the matter of puni&s;hment being expre&s;&s;ed, &s;ee the cau&s;e of the infliction of it. It was for <HI>Tran&s;gre&s;ions,</HI> for <HI>iniquities v.</HI> 5. For <HI>wandring</HI> and <HI>iniquity, v.</HI> 6. For <HI>tan&s;gre&s;&s;ions, v</HI> 8. For <HI>&s;in, v.</HI> 12.<NOTE PLACE="marg">Dr. Owen again&s;t Biddle. p. 503.</NOTE> Let us now remember the general de&s;cription of puni&s;hment, that was given at the beginning; It's <HI>Malum pa&s;&s;ionis, quod infligitur ob malum actionis;</HI> And &s;ee how directly it &s;uits with this puni&s;h|ment of Je&s;us Chri&s;t. 1. Here is <HI>malum pa&s;&s;ionis inflicted, wounding, brui&s;ing, kil|ling</HI> And 2. There is <HI>malum actionis, de&s;erving &s;ins iniquity,</HI> and <HI>tran&s;gre&s;ion.</HI> How the&s;e met on an innocent per&s;on, &s;hall be afterwards declared. Go along to the peculiar de&s;cription of <HI>puni&s;hment</HI> properly &s;o called, as managed by God It is <HI>vindicta noxae;</HI> Now if all other ends and cau&s;es whatever, as of <HI>Cha&s;ti&s;e|ment</HI> or <HI>Example,</HI> &amp;c. Be removed, and this only be <HI>a&s;&s;erted,</HI> then this Afflicti|on of Chri&s;t was <HI>vindicta noxae,</HI> puni&s;hment in the mo&s;t <HI>proper</HI> &s;ence?</Q> The other is this,&mdash;<Q>Re&s;pondet docti&s;&s;imus <HI>Tui&s;&s;us, Deum e&s;&s;e ignem con&s;umentem, &s;ed in|telligentem, et rationalem, non naturalem, etbrutum, at&abque; hoc</HI> dicit <HI>ex eo manifestem e&s;&s;e, quod hic Ignis u&s;&s;erit aliquando non Combu&s;tible, nempe filium &s;uum in quo Peccatum non erat quod quidem</HI> (ait) <HI>documentum e&s;&s;e Pote&s;t, hunc etiam Ignem po&s;&s;e</HI><NOTE PLACE="marg">Dr. <HI>Owens Diatriba de-Justitia Divi|na. p. 128. 129. 130.</HI></NOTE> <HI>Combu&s;tibile quamvis admotum non urere</HI> &s;ed nunquam (&s;i quid ego ju|dico) <HI>infaelicius</HI> &s;e&s;e expedivit Vir Docti&s;&s;imus Primo enim, ag|no&s;cit <HI>Deum e&s;&s;e Ignem Con&s;umentem, quamvis rationalem et intelligen|tem,</HI> non Naturalem et brutum. At comparatio in&s;tituta fuit in|ter eventus operationum, non modos operandi. <HI>Nemo</HI> unquam dixit, Deum <HI>brute</HI> agere, vel ex coactione, vel ab <HI>ab&s;oluta</HI> nece&s;&s;itate, et principiis Naturae, &s;ine ulla Libertate <HI>Concomitante,</HI> &s;ed quamvis agat per Volluntatem et Intel|lectum, ita tamen exigente Natura, non minus nece&s;&s;ario effectam dum ad|mi&s;&s;i peccati poenam diximus, quam <HI>Ignis naturali</HI> et brutus urit Combu&s;tibile admotum: hoc vero non negat, imo confirmat vir Docti&s;&s;imus, concedens Deum re&s;pectu Peccati e&s;&s;e <HI>Ignem Con&s;umentem,</HI> quamvis, <HI>Intelligentem,</HI> et <HI>Rationalem.</HI></Q></P>
<P N="2">2. <Q>Quod hic ignis u&s;&s;erit! <HI>non combu&s;tibile,</HI> &s;cil. quando punivit filium &s;uum Sancti&s;&s;imum, nollem dictum a Viro docti&s;&s;imo: Non enim Deus punivit Chri&s;tum qua Fillium &s;uum Sancti&s;&s;imum, &s;ed qua no&s;tri <HI>Mediatorem,</HI> et <HI>Vadem</HI> foederis, <HI>quem pro nobis fecit peccatum, quum ip&s;e Peccatum non novit;</HI> Nem|pe, <HI>impegit in eum omnia No&s;tra peccata</HI> antequam <HI>ca&s;tigatio Pacis no&s;trae</HI> &s;uper eum erat; Hoc vero &s;en&s;u ille maxime combu&s;tibilis fuit, nempe ut con&s;ideratur Omnium no&s;trorum peccatorum reus, et &s;ic cum eo <HI>igne di&s;c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ptatus e&s;t Jehova, I&s;a.</HI> 66 16.</Q>&mdash;I &s;hall not need to tran&s;late it; For I am &s;atisfyed that if <HI>our Author</HI> be as skilfull in the <HI>Roman</HI> language, as he is in the <HI>Roman</HI> Religion, he is in the <HI>Latin,</HI> tongue <HI>nulli &s;ecundus.</HI></P>
<PB N="49" REF="27">
<P>7. The Seventh and la&s;t thing which I &s;hall note, with re&s;pect unto his pe|culiar way, in Ticketting of Dr. <HI>Owen</HI> as Witne&s;s, and that as we have heard, meerly to &s;ubvert the great Doctrine of <HI>Ju&s;tification,</HI> by a mi&s;-repre&s;entation of tho&s;e very notions and things, that he introduces for the maintaining and fortifying of the &s;ame.</P>
<P>The Title of this <HI>our Author's</HI> Chapter, being a change of Per&s;on between Chri&s;t and the Elect, and their being as righteous as he.</P>
<P>Now to wave a ju&s;t Di&s;cu&s;&s;ion of this head, he &s;lides off, very &s;ubtilly, to a change of Natures, <HI>i. e.</HI> from a Moral, to a Phy&s;ical change. We have had enough of this before, in both the <HI>Drs</HI> clearing them&s;elves in this Point. On|ly I &s;hall take notice of what more peculiarly belongs unto Dr. <HI>Owen,</HI> as his Te&s;timony in this ca&s;e, and therein let the <HI>Reader</HI> gue&s;s, how far it makes for or again&s;t Dr. <HI>Cri&s;p,</HI> or <HI>our Author:</HI> though I would de&s;ire the <HI>Reader</HI> to re|mind, <HI>ut prius,</HI> that he never con&s;iders Chri&s;t as a Publick Per&s;on, but barely as Mediator; and though the former be included in the latter, yet they are both exceedingly di&s;tinct, though both entirely in him.</P>
<P>The Truth (as he calls it) by him &s;tated thus, which I &s;hall faithfully tran&s;cribe, only de&s;ire the <HI>Reader</HI> would as equally pa&s;s by the intru&s;ion of a Parenthe&s;is here and there that may occa&s;ionally drop, as I would free him from a charge of pre&s;umption, though he fired his Pipe at the &s;ame Light with my &s;elf.</P>
<P><HI>Truth.</HI> <Q>The Mediatorial Righteou&s;ne&s;s of <HI>Chri&s;t</HI> is &s;o imputed to Believers,</Q> (his Righteou&s;ne&s;s properly, as Mediatorial, is not at all imputed unto him; though the Righteou&s;ne&s;s of him, who is Mediator, as their <HI>Repre&s;entative Head</HI> is; for, if &s;o, they would be their own Interce&s;&s;ors) <Q>as that for the &s;ake thereof they are pardoned and accepted unto life eternal, it being reckon|ed to them, and pleadable by them for the&s;e u&s;es, as if they had per&s;onally done and &s;uffered what <HI>Chri&s;t</HI> did as Mediator for them, whereby they are de|livered from the Cur&s;e, and no other attonement or meriting price of &s;aving benefits can be demanded from them,</Q> (Their pardon is no more than an acquitment, and that from an obnoxiou&s;ne&s;s to what is evil; it does not pro|perly give a Title unto any thing above what is meer relea&s;ement, much le&s;s unto life eternal.) <Q>Neverthe&s;s, this Mediatorial Righteou&s;ne&s;s is not &s;ubjectively in them; nor is there a change of per&s;ons between them and Chri&s;t; nor are they as righteous as he.</Q> (Who ever &s;aid &s;o? or, at lea&s;twi&s;e, Who ever dreamt that a change of Per&s;ons mu&s;t nece&s;&s;arily infer a transfu&s;ion of qualities?) <Q>But there remain &s;pots and blemi&s;hes in them.</Q> (<HI>But.</HI> But what is this <HI>But?</HI> there is no &s;pot in the Righteou&s;ne&s;s that Dr. <HI>Cri&s;p,</HI> and the Te|&s;timonies brought again&s;t him do plead for; for as it never wanted perfection in its kind, &s;o neither was it de&s;igned to be, or &s;hall ever be actually imputed unto <HI>Elect</HI> believers, by parts or degrees) <Q>until <HI>Chri&s;t,</HI> by his Spirit, perfect the holine&s;s begun in all true believers; which he will effect, before he bring them to Heaven.</Q> (It is thought, that Heaven alone is the &s;tate of Per|fection, and that there is no <HI>medium</HI> from a &s;tate of Mortality unto that of per|fect holine&s;s, unle&s;s we call at Purgatory by the way.) Now let us &s;um up
<PB N="50" REF="28"> the Evidence of this Truth, that when <HI>Chri&s;t,</HI> by vertue, or through the Merits of his Mediatorial Righteou&s;ne&s;s (provided it be not &s;ubjectively in us) hath &s;o procured the Spirit, as to perfect that holine&s;s, which he hath begun in all true believers; why then they may &s;tand ju&s;tified before God, <HI>&amp;c.</HI> And thus our Mountain hath brought forth a Mou&s;e.</P>
<P>Now let us &s;ee what Dr. <HI>Owen</HI> &s;ays unto this Charge again&s;t Dr. <HI>Cri&s;p.</HI>&mdash;<Q>But yet &s;ome will not di&s;tingui&s;h between the Covenant of the Mediator, and the Covenant of Grace, becau&s;e the Promi&s;es<NOTE PLACE="marg">Dr. <HI>Owens Treat.</HI> of <HI>Ju&s;tif.</HI> p. 268, 269.</NOTE> of the Covenant ab&s;olutely are &s;aid to be made to <HI>Chri&s;t,</HI> Gal. 3. 16. and he is the <GAP DESC="foreign">, or fir&s;t &s;ubject of all the grace of it: But in the Covenant of the Mediator, <HI>Christ</HI> &s;tands alone for him&s;elf, and undertakes for him&s;elf alone, and not as the Repre&s;entative of the Church. But this he is in the covenant of Grace. But this is that wherein it had its de&s;igned e&s;tabli&s;hment, as unto all the ways, means, and ends of its accompli&s;hment; and all things &s;o di&s;po&s;ed, as that it might be effectual un|to the eternal Glory of the Wi&s;dom, Grace, Righteou&s;ne&s;s and Power of God. Wherefore the covenant of Grace could not be <HI>procured</HI> by any means or cau&s;e, but that which was the <HI>cau&s;e</HI> of this Covenant of the Mediator, or of God the Father with the Son, as undertaking the work of the Mediation. And this is no where a&s;cribed unto the <HI>Death of Chri&s;t</HI> in the Scripture; So to a&s;&s;ert it, is contrary to all Spiritual Rea&s;on and Under&s;tanding. Who can conceive, that <HI>Chri&s;t</HI> by his Death, &s;hould procure the <HI>Agreement</HI> between God and him, that he &s;hould die.</Q></P>
<P><HI>Further,</HI> <Q>But &s;ome have other notions of the&s;e things,</Q> For they &s;ay, that <HI>Chri&s;t by his Death, and his obedience therein, whereby he offered him|&s;elf a Sacrifice of &s;weet &s;melling &s;avour unto God, procured for us the</HI><NOTE PLACE="marg">Dr. <HI>Owen's Tre.</HI> of <HI>Ju&s;tif.</HI> p. 264, 265, 266.</NOTE> <HI>New Covenant;</HI> or, as one &s;peaks, <HI>All that we have by the Death of Christ, is, that thereunto we owe the Covenant of Grace. For herein he did and &s;uff<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">red what God required, and freely appointed him to do and &s;uffer. Not that the Ju&s;tice of God required any &s;uch thing with re&s;pect unto their &s;ins, for whom he dyed, and in who&s;e &s;tead, or to be&s;tead whom, he &s;uffered; but what by a free Con&s;titution of Divine Wi&s;dom and Soveraignty was appointed him. Hereon, God was plea&s;ed to remit the terms of the old Covenant, and to enter into a new Covenant with Mankind upon terms &s;uited unto our Rea&s;on, po&s;&s;ible unto our abilities, and every way advantageous unto us. For the&s;e Terms are Faith and Sincere Obedience, or &s;uch an a&s;&s;ent unto the Truth of Di|vine Revelations, as is effectual in Obedience unto the will of God contained in them, up|on the encouragement given thereunto in the Promi&s;es of Eternal Life, or a future re|ward made therein. On the performance of the&s;e conditions, our Ju&s;tification, Adoption, and future Glory do depend; For they are that Righteou&s;ne&s;s before God, whereon he pardons our &s;ins, and accepts our per&s;ons, as if we were perfectly righteous.</HI> <Q>Where|fore by this procuring the New covenant for us, which they a&s;cribe unto the Death of <HI>Chri&s;t,</HI> they intend the <HI>Abrogation</HI> of the Old covenant, or of the Law, or at lea&s;t &s;uch a <HI>Derogation</HI> from it, that it &s;hall no more oblige us ei|ther unto &s;inle&s;s Obedience, or Puni&s;hment, nor require a perfect Righteou&s;|ne&s;s unto our Ju&s;tification before God; and the con&s;titution of a new <HI>Law of
<PB N="51" REF="28"> Obedience,</HI> accommodated unto our &s;tate and condition, on who&s;e ob&s;ervance all the Promi&s;es of the Go&s;pel do depend.</Q></P>
<P><Q>Others &s;ay, That in the death of <HI>Chri&s;t</HI> there was real &s;atisfaction made unto God; not to the Law, or unto God according to what the Law requi|red; but unto God ab&s;olutely. That is, he did what God was well plea&s;ed and <HI>&s;atisfied</HI> withal, without any re&s;pect unto his Ju&s;tice, or the cur&s;e of the Law. And they add, That hereon the <HI>whole Righteou&s;ne&s;s</HI> of <HI>Chri&s;t</HI> is imputed unto us, &s;o far, as that we are made partakers of the Benefits thereof. And moreover, that the way of the communication of them unto us, is by the <HI>New Covenant,</HI> which by his <HI>Death the Lord Chri&s;t procured.</HI> For the <HI>conditions</HI> of this covenant are e&s;tabli&s;hed in the covenant it &s;elf, whereon God will be&s;tow all the Benefits and Effects of it upon us, which are Faith and Obedience. Wherefore what the Lord <HI>Chri&s;t</HI> hath done for us, is thus far accepted, as our <HI>Legal Righteou&s;ne&s;s,</HI> as that God, upon our Faith and Obedience, with re|&s;pect thereunto, doth relea&s;e and pardon all <HI>our &s;ins of omi&s;&s;ion</HI> and <HI>commi&s;&s;ion.</HI> Upon this Pardon there is no need of any po&s;itive perfect Righteou&s;ne&s;s un|to our Ju&s;tification or Salvation, but our own <HI>Per&s;onal Righteou&s;ne&s;s</HI> is accepted with God in the room of it, by vertue of the New covenant which Chri&s;t hath procured. So is the Doctrine hereof &s;tated by <HI>Cur&s;ellaeus,</HI> and tho&s;e that join with him, or follow him.</Q></P>
<P>Further,&mdash;<Q>This Grace and Glory whereunto he was preordain|ed, was two fold. 1. That which was <HI>peculiar unto him&s;elf;</HI> 2. That<NOTE PLACE="marg">P. 252.</NOTE> which was to be <HI>communicated,</HI> by and through him unto the Church. Of this &s;ort was the <GAP DESC="foreign">, the <HI>Grace of Per&s;onal &V;nion,</HI> that &s;ingle effect of Divine Wi&s;dom (whereof there is no<NOTE PLACE="marg">D<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>Owen's Tre:</HI> of <HI>Ju&s;tificat.</HI> p. 252, 253.</NOTE> &s;hadow nor Re&s;emblance in any other Works of God, either of Creation, Providence or Grace) with which his nature was filled. <HI>Full of Grace and Truth.</HI> And all his per&s;onal&punc; Glory, Power, Au|thority, and Maje&s;ty, as Mediator, in his Exaltation at the Right-hand of God, which is expre&s;&s;ive of them all, doth belong hereunto. The&s;e things were peculiar unto him, and all of them effects of his eternal <HI>Prede&s;tination.</HI> But, 2. He was not thus <HI>Prede&s;tinated</HI> ab&s;olutely, but al&s;o with re&s;pect unto that Grace and Glory, which, in him, and by him, was to be communicated unto the Church: And he was &s;o,</Q></P>
<P N="1">1. <Q>As the <HI>Pattern and Exemplary cau&s;e</HI> of our Prede&s;tination; For we are <HI>pre|de&s;tinated to be conformed unto the Image of the Son of God, that he might be the fir&s;t|born among many Brethren,</HI> Rom 8. 29. Hence he &s;hall change even our <HI>vile Body, that it may be fa&s;hioned like unto his Glorious Body,</HI> Phil. 3. 21. That when he appears, we may be every way <HI>like him,</HI> 1 Joh. 3. 1.</Q></P>
<P N="2">2. <Q>As the <HI>means and cau&s;e of communicating all Grace and Glory unto us.</HI> For we are <HI>cho&s;en in him before the Foundation of the World, that we &s;hould be holy, and pre|de&s;tinated unto the Adoption of Children by him,</HI> Ephe&s;. 1. 3, 4, 5. He was de&s;ign|ed as the only procuring cau&s;e of all Spiritual Ble&s;&s;ings in Heavenly things, unto tho&s;e who are cho&s;en in him. Wherefore,</Q></P>
<P N="3">3. <Q>He was thus <HI>fore-ordained</HI> as the Head of the Church, it being the de&s;ign of God to gather all things into an Head <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"></Q>
<PB N="52" REF="29"> Again, <Q>He is the Head, and Believers are the Members of that one Per|&s;on, as the Apo&s;tle declares, 1 <HI>Cor.</HI> 12. 12, 13. Hence, as what he did is imputed unto them, as if done by them, &s;o what they<NOTE PLACE="marg">Dr. <HI>Owen. Treat.</HI> of <HI>Justif.</HI> p. 246, 247, 248, 249.</NOTE> de&s;erved on the account of &s;in, was charged upon him. So is it expre&s;&s;ed by a Learned Prelate, <HI>No&s;tram cau&s;am &s;u&s;tinebat, qui nostram &s;ibi Carnem aduniverat, &amp; ita nobis arcti&s;&s;imo vinculo conjunct|us, &amp; <GAP DESC="foreign">, quae erant no&s;tra feeit &s;ua.</HI> And again, <HI>Quid mirum &s;i in no&s;tra per&s;ona con&s;titutus, no&s;tram carnem indutus,</HI> &amp;c. <HI>Montacut. Origen. Eccle&s;ia&s;t.</HI> The Antient &s;peak to the &s;ame purpo&s;e. <HI>Leo. Serm. 17. Ideo &s;e humanae infirmitati virtus divina con&s;ervit, ut dum Deus &s;ua facit e&s;&s;e quae no&s;tra &s;unt, no&s;tra faceret e&s;&s;e quae &s;ua &s;unt.</HI> And al&s;o <HI>Sermo. 16. Caput no&s;trum Dominus Je&s;us Chri&s;tus omnia in &s;e corporis &s;ui membra transformans, quod olim in P&s;almo eructaverat, id in &s;upplicio cru|cis &s;ub Redemptorum &s;uorum voce clamavit.</HI> And &s;o &s;peaks <HI>Augustine</HI> to the &s;ame purpo&s;e, <HI>Epi&s;t. 120. Ad Honoratum; Audimus vocem corporis, ex ore capitis; Ec|cle&s;ia in illo patiebatur,</HI> &amp;c. <HI>We hear the voice of the Body from the mouth of the Head. The Church &s;uffered in him, when he &s;uffered for the Church; as he &s;uffers in the Church, when the</HI> Church <HI>&s;uffereth for him. For as we have heard the voice of the</HI> Church <HI>in</HI> Chri&s;t'<HI>s &s;uffering, My God, my Lord, why ha&s;t thou for&s;aken me? Look upon me; So we have heard the voice of</HI> Chri&s;t <HI>in the</HI> Church-<HI>&s;uffering, Saul, Saul, why per&s;ecute&s;t thou me?</HI> But we may yet look a little backward and far|ther into the &s;en&s;e of the Antient Church herein. <HI>Chri&s;tus,</HI> &s;aith <HI>Iraeneus, om|nes Gentes exinde ab Adam di&s;per&s;as, &amp; Generationem hominum in&s;emet ip&s;o recapitu|latus e&s;t; unde a Paulo Typus futuri dictus e&s;t ip&s;e Adam;</HI> lib. 3. cap. 33. And again; <HI>Recapitulans univer&s;um hominum genus in &s;e ab initio u&s;que ad finem, recapi|tulatus e&s;t &amp; mort<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">m ejus.</HI> In this of <HI>Recapitulation,</HI> there is no doubt but he had re&s;pect unto the <GAP DESC="foreign">, mentioned, <HI>Eph.</HI> 1. 10. And, it may be, this was that which <HI>Origen</HI> intended <HI>oenigmatically,</HI> by &s;aying, <HI>the Soul of the fir&s;t Adam</HI> was the Soul of Chri&s;t, as it was charged on him. And <HI>Cyprian,</HI> Ep. 63. on bearing about the Admini&s;tration of the Sacrament of the Euchari&s;t; <HI>Nos omnes portabat</HI> Chri&s;tus; <HI>qui &amp; peccata no&s;tra portabat. He bare us,</HI> or &s;uffer|ed in our Per&s;on, <HI>when he bare our &s;ins.</HI> Whence <HI>Athana&s;ius</HI> affirms of the Voice he u&s;ed on the Cro&s;s; <GAP DESC="foreign"> We &s;uffered in him. <HI>Eu&s;ebius</HI> &s;peaks many things to this pur|po&s;e. <HI>Demon&s;trat. Evangel.</HI> lib. 1. cap. 1. Expounding tho&s;e words of the P&s;al|mi&s;t, <HI>Heal my Soul, for,</HI> or, as he would read them, if, <HI>I have &s;inned again&s;t thee;</HI> and applying them unto our Saviour in his Sufferings; He &s;aith thus, <GAP DESC="foreign">, &amp;c. <HI>becau&s;e he took of our &s;ins to him&s;elf; communicated our &s;ins to him&s;elf;</HI> making them his own; for &s;o adds, <GAP DESC="foreign">, &amp;c. <HI>making our &s;ins his own.</HI> And becau&s;e in his following words he fully expre&s;&s;eth what I de&s;ign to prove, I &s;hall tran&s;cribe them at large</Q> (which the <HI>Doctor</HI> does, and thus tran&s;lates)&mdash;<Q>How then did he make our &s;ins to be his own, and how did he bear our Iniquityes? Is it not from thence, that we are &s;aid to be his body, as the Apo&s;tle &s;peaks, you are the body, of Chri&s;t, and members, for your part, or of one another. And as when one member &s;uffer|ers, all the members do &s;uffer; So the many members, &s;ining and &s;uffering,
<PB REF="29"> He according unto the Laws of &s;ympathy in the &s;ame body (&s;eeing that be|ing the Word of God, he would take the form of a &s;ervant, and be joined unto the common habitation of us all (<HI>in the &s;ame nature</HI>) took the Sorrows <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r labours of the &s;uffering members on him, and made all their Iniquityes his own, and according to the Laws of humanity (in the &s;ame body,) bare our &s;orrow and labour for us. And the Lamb of God did not only the&s;e things for us, but he under went torments, and was puni&s;hed for us; That which he was no wayes expo&s;ed unto for him&s;elf, but we were &s;o by the multitude of our &s;ins; And thereby he became the cau&s;e of the pardon of our &s;ins; Namely becau&s;e he underwent Death, Stripes, Reproaches, tran&s;lating the thing which we had de&s;erved unto him&s;elf; And was made a Cur&s;e for us, taking unto him&s;elf the Cur&s;e that was due to us; For what was he, but (a &s;ub&s;titute for us) a price of Redemption for our Souls? In our per&s;on therefore the Oracles &s;peak,&mdash;whil&s;t freely uniting him&s;elf unto us, and as unto him&s;elf, and making our &s;ins or pa&s;&s;ions his own, I have &s;aid, Lord be mer|cifull unto me, heal my Soul, for I have &s;inned again&s;t thee.</Q></P>
<P><Q>That our &s;ins were <HI>transferred</HI> unto Chri&s;t and made his, that thereon he underwent the <HI>puni&s;hment</HI> that was due unto us for them; And the ground hereof, whereunto it's Equity is re&s;olved, is the <HI>&V;nion</HI> between him and us, is fully decleared in this Di&s;cour&s;e. So &s;aith the Learned and <HI>Pathetical</HI> Author of the <HI>Homilies</HI> on <HI>Mat.</HI> 5. In the works of <HI>Chry&s;ostome, Hom</HI> 54. Which is the la&s;t of them. <HI>In carne &s;ua omnem carnem &s;u&s;cepit, crucifixus, omnem carnem crucifix|it in &s;e.</HI> He &s;peaks of the Church. So they &s;peak often others of them; That <HI>he bear us,</HI> that <HI>he took us with him on the cro&s;s,</HI> that <HI>we were all crucifyed in him;</HI> as <HI>Pro&s;per; He is not &s;aved by the cro&s;s of Christ, who is not crucifyed in Chri&s;t. Re&s;p. ad cap. Gal. cap.</HI> 9.</Q></P>
<P><Q>But <HI>our Author</HI> tells us, p. 36, 37. That,&mdash;If the Mediatorial Righteou&s;|ne&s;s be &s;ubjectively in us, we mu&s;t grant all tho&s;e ab&s;urdities, which the Enemies of Go&s;pel-Imputation object, and the Orthodox deny. If it be in us, then we may be as truly interce&s;&s;ors as Chri&s;t, and in the &s;ame &s;en&s;e, <HI>viz.</HI> In the vertue of merits made per&s;onally ours; We have a righteou&s;ne&s;s in us which is able to &s;ave the world, and capable of being imputed to their Ju&s;ti|fication; We need no forgivene&s;s, but are &s;aved by the Covenant of works, as claiming life by it's &s;anction immediately, which is incon&s;i&s;tent with all remi&s;&s;ion; Yea the imputation of Chri&s;t's Righteou&s;ne&s;s, which did no way con&s;i&s;t in forgivene&s;s, but in a full &s;atisfaction. This would denominate us our own Saviours from the moment we were Ju&s;ti&s;yed, if not before. Whereas we &s;till need pardon, and continue Ju&s;tifyed by the <HI>efficacy</HI> of the righteou&s;|ne&s;s of another; and mu&s;t look to Chri&s;t as the only &s;ubject of it all our dayes. Our Ju&s;tifyed &s;tate is a continuance of the ble&s;&s;ed <HI>effects</HI> of the Righteou&s;ne&s;s of Chri&s;t, from fir&s;t to la&s;t. That cau&s;e is &s;till productive of &s;upplies, as our guilt returns, or nece&s;&s;ityes and capacityes renew or grow: But o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r Redemption is ever in Chri&s;t, <HI>Rom.</HI> 3. 24. That we are as Righteous as Chri&s;t is not a pro|per or &s;afe &s;peech. It's true and indeed, our pardon and acceptance is firm and la&s;ting, and will no more fail us, than the Righteou&s;ne&s;s of Chri&s;t will fail;
<PB REF="30"> it being the <HI>meritorious cau&s;e and &s;ecurity thereof, and the benefits, can abate to none, who an&s;wer the Go&s;pel-rule of it's Application.</HI></Q></P>
<P>What &s;ayes <HI>Dr. O.</HI> To this? We have heard him pretty fairly joining i&s;&s;ues with <HI>Dr. Cr.</HI> Let us &s;ee how he accords with <HI>our Author</HI>-He cites an ob|jection <Q>That if the <HI>Righteou&s;ne&s;s of Christ be made ours, we may be &s;aid to be Savi|ours of the world as he was, or to &s;ave others, as he did. For he was &s;o and did &s;o by his Righteou&s;ne&s;s, and no otherwi&s;e</HI>- A meer <HI>Sophi&s;tical</HI><NOTE PLACE="marg">Dr. Owen's Treat. of Ju&s;tif. p. 307.</NOTE> cavil, Unto which among&s;t others he returns this An&s;wer&mdash;The Apo&s;tle declares, as we &s;hall prove afterwards, that as <HI>Adam's actual &s;in</HI> is imputed unto us unto condemnation, &s;o is the <HI>Obedience of Chri&s;t</HI> imputed unto us, to the Ju&s;tification of life.<NOTE PLACE="marg">Dr. Owen's Treat. of Justif. p. 309.</NOTE> But <HI>Adam's</HI> &s;in is not &s;o imputed unto any, per&s;ons, as that he &s;hould then and thereby be the cau&s;e of &s;in and condemnation unto all other per&s;ons in the world; But only that he him&s;elf &s;hould become Guilty before God thereon. And &s;o is it on the other &s;ide. And as we are made Guilty by <HI>Adam's</HI> actual &s;in, which is not inherent in us but only im|puted unto us; So are we made righteous by the Righteou&s;ne&s;s of Chri&s;t which is not inherent in us, but only imputed unto us. And with it, not for him&s;elf but for us.</Q></P>
<P><HI>Again,</HI>&mdash;<Q>In this Imputation, the <HI>thing it &s;elf</HI> is fir&s;t imputed unto us, and not any of the <HI>effects</HI> of it, but they are made ours by vertue of that im|putation. To &s;ay that the Righteou&s;ne&s;s of Chri&s;t, that is, his Obedience and &s;ufferings are imputed unto us only as their effects, is to &s;ay that we have the <HI>benefit</HI> of them, and no more; But imputation it &s;elf is denyed. So &s;ay the <HI>So|cinians,</HI> but they knew well enough, and ingeniou&s;ly grant, that they over|throw all true real imputation thereby.</Q> <HI>Nec enim ut per Chri&s;ti Justitiam Justificemur, opus e&s;t ut illius Ju&s;titia, no&s;tra fiat Justitia;</HI><NOTE PLACE="marg">Dr. Owen's Treat. of Ju&s;tif. p. 243. 244, 245</NOTE> <HI>&s;ed &s;ufficit ut Chri&s;ti Justitia &s;it cau&s;a no&s;trae; Ju&s;tificationis; et hactenus po&s;&s;umus tibi concedere, Chri&s;ti Ju&s;titiam e&s;&s;e no&s;tram Ju&s;titiam, quatenus no&s;trum in bonum Ju&s;titiamque redundat; verum tu proprie no&s;tram, id e&s;t, nobis attribu|tam a&s;criptamque intelligis,</HI> &s;aith <HI>Schlictingius; Di&s;p. pro Socin. ad Mei&s;ner. p</HI> 250. And <Q>it is not plea&s;ing to &s;ee &s;ome among our &s;elves with &s;o great confidence take up the &s;en&s;e and words of the&s;e men in their Di&s;putations again&s;t the <HI>Prote&s;tant</HI> Doctrine in this cau&s;e, that is, the Doctrine <HI>of the Church of England.</HI></Q></P>
<P><Q>That the <HI>Righteou&s;ne&s;s of Chri&s;t is imputed unto us, as unto its effects,</HI> hath this &s;ound &s;en&s;e in it; Namely, that the effects of it are made ours, by rea&s;on of that imputation. It is &s;o imputed, &s;o reckoned unto us of God, as that he really communicates all the effects of it unto us. But to &s;ay the Righteou&s;ne&s;s of Chri&s;t is <HI>not imputed</HI> unto us, only its effects are &s;o, is really to overthrow all Imputation For (as we &s;hall &s;ee) the effects of the Righteou&s;ne&s;s of Chri&s;t cannot be &s;aid <HI>properly</HI> to be imputed unto us; And if his Righteou&s;ne&s;s it &s;elf be not &s;o, Imputation hath no place herein, nor can it be under&s;tood why the Apo&s;tle &s;hould &s;o frequently a&s;&s;ert it as he doth, <HI>Rom</HI> 4. And therefore the <HI>Socinians</HI> who expre&s;ly oppo&s;e the Imputation of the Righteou&s;ne&s;s of Chri&s;t, and plead for a participation of it's effects or benefits only, do wi&s;ely
<PB REF="30"> deny any &s;uch kind of Righteou&s;ne&s;s of Chri&s;t, namely, of <HI>&s;atisfaction and me|rit</HI> (or that the Righteou&s;ne&s;s of Chri&s;t as wrought by him, was either &s;atis|factory or meritorious) as alone may be imputed unto us. For it will readily be granted, that what alone they allow the Righteou&s;ne&s;s of Chri&s;t to con|&s;i&s;t in, cannot be imputed unto us, whatever benefit we may have by it. But I do not under&s;tand how tho&s;e who grant the <HI>Righteou&s;ne&s;s of Chri&s;t</HI> to con&s;i&s;t prin|cipally in his &s;atisfaction for us, or in our &s;tead, can conceive of an <HI>Imputation of the effects</HI> thereof unto us, without an imputation of the thing it &s;elf. See|ing it is for that as made ours, that we partake of the benefits of it. But from the De&s;cription of Imputation and the In&s;tances of it, it appeareth that there can be no Imputation of any thing, unle&s;s the <HI>thing it &s;elf</HI> be imputed, nor any participation of the Effects of any thing, but what is grounded on the Im|putation of the thing it &s;elf. Wherefore in our particular ca&s;e, no Imputation of the Righteou&s;ne&s;s of Chri&s;t is allowed, unle&s;s we grant it &s;elf to be imput|ed; Nor can we have any Partitipation of the effects of it, but on the &s;uppo|&s;ition and foundation of that Imputation. The impertinent Cavils that &s;ome of late have collected from the <HI>Papi&s;ts</HI> and <HI>Socinians,</HI> that if it be &s;o, then are we as <HI>Righteous as Chri&s;t him&s;elf</HI> that we <HI>have redeemed the World,</HI> and <HI>&s;atisfyed for the &s;ins of others,</HI> that the <HI>pardon of &s;in is impo&s;&s;ible,</HI> and <HI>Per&s;onal Righteou&s;ne&s;s need|le&s;s,</HI> &s;hall afterwards be &s;poken to, &s;o far as they de&s;erve.</Q></P>
<P><Q>All that we now aim to demon&s;trate, is only, that either the <HI>Righteou&s;ne&s;s of Chri&s;t it &s;elf</HI> is imputed unto us, or there is no Imputation in the matter of our Ju&s;tification, which whether there be or no, is another Que&s;tion after|wards to be &s;poken unto. For as was &s;aid, the effects of the Righteou&s;ne&s;s of Chri&s;t, cannot be &s;aid properly to be imputed unto us. For In&s;tance, Pardon of &s;in is a great effect of the Righteou&s;ne&s;s of Chri&s;t. Our &s;ins are pardoned on the account thereof God for Chri&s;t's &s;ake forgiveth us all our &s;ins. But the <HI>pardon of &s;in</HI> cannot be &s;aid to be imputed unto us, nor is &s;o. Adoption, Ju&s;ti|fication, Peace with God, all grace and Glory, are effects of the Righteou&s;|ne&s;s of Chri&s;t. But that the&s;e things are not imputed unto us, nor can be &s;o, is evident from their Nature. But we are made partakers of them all upon the account of the Imputation of the Righteou&s;ne&s;s of Chri&s;t unto us, and no otherwi&s;e.</Q></P>
<P>Further <HI>our Author</HI> tells us in this chapter,&mdash;<Q>That this change of per&s;ons,</Q> (which indeed as we have heard is no more than a relative change, though he divert it from that to an inward phy&s;ical one, meerly to turn a&s;ide &s;inners from expecting a Righteou&s;ne&s;s that way, that it) <Q>is impo&s;&s;ible, ungrounded and ab&s;urd. p. 38. 39.</Q> We will &s;ee what <HI>Dr. O.</HI> Sayes to this. p. 363. 364, 365. &amp;c.&mdash;<Q>The things that are u&s;ually objected and vehemently urged again&s;t the Imputation of the Obedience of Chri&s;t unto our Ju&s;ti|fication, may be reduced unto three heads. 1. It is pleaded <HI>im|po&s;&s;ible</HI><NOTE PLACE="marg">Dr. Owen's Treat. of Ju&s;tif. p. 363. 364.</NOTE> on this &s;ingle ground;</Q> Namely, That the <HI>obedience of Chri&s;t unto the Law was due from him on his own account, and performed by him for him&s;elf, as a man made under the Law.</HI> <Q>Now what was ne|ce&s;&s;ary unto <HI>him&s;elf,</HI> and done for <HI>him&s;elf,</HI> cannot be &s;aid to be done for us, &s;o as to be imputed unto us.</Q></P>
<PB N="56" REF="31">
<P><Q>2. It is pretended to be <HI>u&s;ele&s;s</HI> from hence, becau&s;e all our <HI>&s;ins of omi&s;&s;ion and commi&s;&s;ion being pardoned in our Ju&s;tification, on the account of the death and &s;atisfacti|on of Chri&s;t, we are thereby made compleatly righteous; &s;o as that there is not the lea&s;t nece&s;&s;ity for, or u&s;e of the Imputation of the Obedience of Chri&s;t unto us.</HI></Q></P>
<P><Q>3. <HI>Pernitious</HI> al&s;o they &s;ay it is, as that which takes away the <HI>nece&s;&s;ity of our own per&s;onal obedience, introducing Antinomiani&s;m, Libertini&s;m, and all manner of evils.</HI></Q></P>
<P><Q>For this la&s;t part of the charge, I refer it unto its proper place: For altho' it be urged by &s;ome again&s;t this part of the Doctrine of Ju&s;tification in a peculiar manner, yet is it managed by others, again&s;t the whole of it. And although we &s;hould grant, that the <HI>Obedience of Chri&s;t unto the Law,</HI> is not imputed unto us unto our Ju&s;tification, yet &s;hall we not be freed from di&s;tur|bance by this fal&s;e accu&s;ation; unle&s;s we will renounce the whole of the <HI>&s;a|tisfaction and merit of Chri&s;t al&s;o:</HI> And we intend not to purcha&s;e our peace with the whole World at &s;o dear a rate. Wherefore I &s;hall, in its proper place, give this part of the Charge its due con&s;ideration, as it reflects on the whole Doctrine of Ju&s;tification, and all the cau&s;es thereof, which we believe and profe&s;s. As for the clearing of the&s;e three Heads, I &s;hall refer the <HI>Rea|der</HI> to the place it &s;elf.</Q></P>
<P>Having thus &s;tated the <HI>Dr's</HI> Judgment in this Fundamental <HI>Article</HI> of our Faith; we may the more clearly &s;ee into the impudent Treachery of our <HI>Au|thor,</HI> in what he quotes of him: And, herein, I po&s;itively, though I hope in a Chri&s;tian way, give him the Challenge, together with the <HI>A&s;&s;istances</HI> of all his pre&s;ent, as well as future <HI>Sub&s;cribers;</HI> to &s;hew me, that there is the lea&s;t di&s;|&s;ent, as to matter and &s;ub&s;tance (whatever difference, as to manner of &s;peak|ing, may be) betwixt Dr. <HI>O. Elders of the Savoy, A&s;&s;emhlies,</HI> and Dr. <HI>Cri&s;p,</HI> as to the Doctrine of Ju&s;tification; nay, that they do, not all of them, conjoint|ly Argue and Atte&s;t for that very &s;ame fundamental truth, for the everting and undermining of which it is, that our <HI>Author</HI> cites them one again&s;t the other. I &s;ay it again, and that <HI>in the Name of the Lord of Ho&s;ts, the God of the Armies of I&s;|rael</HI> whom thi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Creature <HI>hath defied,</HI> that I challenge him and them to the &s;ame.</P>
<P>Now, that it is not a bare or forced charge again&s;t our <HI>Author (viz.</HI> that he is guilty herein of an impudent Treachery in his Quotation of the <HI>Dr,</HI> in this, as well as others of his Chapters.) See him, <HI>p</HI> 42, 43 where you will find him, either di&s;tending a Sentence beyond its proper and circum&s;cribed li|mits; or di&s;torting it from its peculiar and relative dependance upon what either precedes or follows, and thereby wholly unbowelling the &s;ame, of that genuine matter, form and energy for which it is de&s;igned by its Author. As in reference to the Chapter in hand, and therein a change of per&s;ons, as you heard of before; He quotes the <HI>Dr.</HI>&mdash;To &s;ay, <HI>That we are as righteous as Chri&s;t,</HI> <Q>is to make a compari&s;on between the Per&s;onal Righteou&s;ne&s;s of Chri&s;t, and our Per&s;onal Righteou&s;ne&s;s, if the compari&s;on<NOTE PLACE="marg">Dr. <HI>Owen's Treat.</HI> of <HI>Ju&s;tif.</HI> p. 509, 510.</NOTE> be of things of the &s;ame kind.</Q> (Mark this Reader) <Q>But this is fooli&s;h and impious. For notwith&s;tanding all our <HI>per|&s;onal Righteo&s;ne&s;s,</HI> we are <HI>&s;inful, he knew no &s;in.</HI> And if the compari&s;on be be|tween Chri&s;t's Per&s;onal inherent Righteou&s;ne&s;s, and Righteou&s;ne&s;s in us,
<PB REF="31"> <HI>inhae&s;ion</HI> and <HI>imputation,</HI> being things of divers kinds, thus its fond, and of no con&s;equence. Chri&s;t was actively Righteous, we are pa&s;&s;ively &s;o.</Q> Here our <HI>Author,</HI> like a <HI>Bog-trotter,</HI> leaves us in the <HI>Quagmire</HI> of an, <HI>&amp;c.</HI> For, &s;ays the <HI>Dr.</HI> <Q>When our &s;in was imputed unto him, he did not thereby become a <HI>&s;inner,</HI> as we are, <HI>actively</HI> and <HI>inherently</HI> a &s;inner, but <HI>pa&s;&s;ively</HI> only, and in God's <HI>e&s;ti|mation.</HI> As he <HI>was made &s;in,</HI> yet <HI>knew no &s;in;</HI> &s;o we are <HI>made Righteous,</HI> yet are <HI>&s;inful</HI> in our &s;elves.</Q> Our <HI>Author</HI> having &s;lily duck't his head, for the better &s;ecuring of his <HI>Arminian</HI> Brains, under his Minatory Wave, by a regardle&s;s Manu-mi&s;&s;ion of it; gives us, as he thinks, a very &s;erviceable Quotation, in his next Emergency for the intere&s;t of his cau&s;e.&mdash;<Q>The Righteou&s;ne&s;s of Chri&s;t, as it was his <HI>per&s;onally,</HI> was the Righteou&s;ne&s;s of the Son of God; in which re&s;pect, it had in its &s;elf, an <HI>infinite perfection</HI> and value: But it is <HI>im|puted unto us,</HI> only with re&s;pect unto our per&s;onal want, not as it was <HI>&s;atis|factory</HI> for all; (This Quotation is meerly to divert from the matter in hand;) but, as our Souls &s;tand in need of it. (But, Wherefore is this &s;poken, and to whom? See what lineally follows, and that in one breath) and are made partakers of it. There is therefore no ground for any &s;uch compa|ri&s;on.</Q>&mdash;As unto what is added by <HI>Bellarmine</HI> (whom our <HI>Author</HI> can quietly let pa&s;s and undi&s;turbed, as knowing who&s;e Livery he wears, and what man|ner of Communication the Man is of, &s;o he can but &s;ufficiently Avenge him|&s;elf on <HI>Dr. Cri&s;p,</HI> I mean his Doctrine) <Q>that we may hereon be &s;aid to <HI>be Redeemers and Saviours</HI> of the World, the ab&s;urdity of the a&s;&s;ertion falls upon him&s;elf (ju&s;t as it does upon our <HI>Author</HI>) we are not concerned in it. For he affirms directly, <HI>Lib. 1. de purgator. cap.</HI> 14. That a <HI>Man may be rightly called his own Redeemer and Saviour,</HI> which he endeavours to prove from <HI>Dan.</HI> 4<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> And &s;ome of his Church affirms, That the Saints may be called, <HI>The Redeem|ers of others,</HI> though improperly.</Q> But we are not concerned in the&s;e things, <HI>&s;eeing</HI> (Now our <HI>Author</HI> appears upon the Stage again) from the Imputation of the Righteou&s;ne&s;s of Chri&s;t; <Q>it follows only, that tho&s;e unto whom it is imputed, are <HI>Redeemed and Saved</HI> not at all; they are <HI>Redeemers and Saviours.</HI></Q> (But pa&s;&s;es by what follows) <Q>It belongs al&s;o unto the Vindication of this Te&s;timony, &s;o &s;hew the vanity of his <HI>Seventh Argument</HI> in the &s;ame ca&s;e, be|cau&s;e that al&s;o is made u&s;e of by &s;ome among our &s;elves, and it is this (which is the &s;ame with what our <HI>Author</HI> urges unto the &s;ame u&s;e and end, and what we have in part once cited before.) <HI>If by the Righteou&s;ne&s;s of Chri&s;t imputed un|to us, we may be truly &s;aid to be righteous, and the Sons of God, then may Chri&s;t, by the imputation of our unrighteou&s;ne&s;ne&s;s, be &s;aid to be a &s;inner, and the child of the Devil.</HI></Q></P>
<P><HI>Further,</HI>&mdash;<Q>Imputation is not the <HI>Tran&s;mi&s;&s;ion,</HI> or <HI>Transfu&s;ion</HI> of the Righ|teou&s;ne&s;s of another (<HI>viz</HI> of <HI>Chri&s;t</HI>) into them that are to be ju&s;tified, that they &s;hould become perfectly and inherently<NOTE PLACE="marg"><HI>This is quoted by</HI> D. W. <HI>out of Dr.</HI> Owen, <HI>p. 242.</HI></NOTE> Righteous thereby. For it is impo&s;&s;ible that the Righteou&s;|ne&s;s of one &s;hould be <HI>transfu&s;ed</HI> into another, to become his <HI>&s;ubjectivel<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></HI> and <HI>inherently.</HI> (Omitting what inherently introduces this; as)&mdash;1. Negatively; 1. It is not a <HI>judging</HI> or e&s;teeming of them to be Righte|ous, who truly and really are not &s;o. (This is a nicking blow.) Such a
<PB N="58" REF="32"> judgment is not reducible unto any of the grounds of the Imputation before|mentioned. It hath the nature of that which is <HI>ex Injuria,</HI> or a fal&s;e charge, only it differs materially from it. For that re|&s;pects<NOTE PLACE="marg">Dr. Owens Treat. of Ju&s;tif. p. 242, 243</NOTE> <HI>evil,</HI> this that which is <HI>good.</HI> And therefore the clamour of the Papi&s;ts and others, are meer effects of Ignorance and Malice, wherein they cry out <HI>ad ravim,</HI> that we affirm God to <HI>e&s;teem them to be righteous,</HI> who are <HI>wicked,</HI> &s;inful and polluted: But this falls heavily on them who maintain, That we are Ju&s;tified before God by our own Inherent Righteou&s;ne&s;s; For then a Man is Judged Righteous, who indeed is not &s;o. For he who is not perfectly Righteous, cannot be Righteous, in the &s;ight of God, unto Ju&s;tification.</Q> (It's no wonder <HI>our Author</HI> let the&s;e Throat-cut|ting Arguments unob&s;erved fly over his head.) 2. <Q>It is not a <HI>naked Pronun|ciation,</HI> or Declaration of any one to be righteous, without a ju&s;t and &s;uffici|ent foundation for the Judgment of God declared therein. God declares no Man to be righteous, but he who is &s;o; the whole Que&s;tion being, How he comes &s;o to be?</Q> (Now, betwixt this of a Negative, and what the <HI>Dr</HI> declares as a Po&s;itive Imputation, does our <HI>Author</HI>'s Citation lie.) <Q>Wherefore, 2. Po|&s;itively; This Imputation is an <HI>Act of God,</HI> ex mer&acirc; Grati&acirc;, <HI>of his meer Love and Grace, whereby, on the Con&s;ideration of the Mediation of Chri&s;t, he makes an ef|fectuall grant and donation, of a true, real, perfect Righteou&s;ne&s;s, even that of Chri&s;t him&s;elf, unto all that do believe, and accounting it as theirs, on his own gracious Act, both ab&s;olves them from &s;in, and granteth them Right and Title unto eternal Life.</HI></Q> He further tells us, that the <HI>Dr.</HI> adds&mdash;<Q>That the Righteou&s;ne&s;s of Chri&s;t is im|puted unto us, as unto its effects, hath this &s;ound &s;en&s;e, namely, that the effects of it are made ours, by rea&s;on of that Imputa|tion.<NOTE PLACE="marg">Dr. <HI>Owen's Treat.</HI> of <HI>Ju&s;tif.</HI> p. 243.</NOTE> It is &s;o imputed, &s;o reckoned unto us of God, as that he really communicates all the effects of it unto us. But neither tells us what intervenes with, and e&s;pecially what falls in upon the very back of the &s;ame; which is (though recited by us before.) But to &s;ay, The Righteou&s;ne&s;s of Chri&s;t is <HI>not imputed</HI> unto us, only its effects are &s;o, is really to overthrow all Imputation. He bids us al&s;o &s;ee, <HI>p.</HI> 310, 311. unto which I al&s;o refer the Reader, as to the Merits of the cau&s;e in hand.&mdash;And there|upon concludes, What can be &s;poken more oppo&s;itely to <HI>Dr. Cri&s;p?</HI> Where|as he &s;hould have &s;aid,&mdash;What could be managed with more deceitfulne&s;s and treachery again&s;t him, than I <HI>D. W.</HI> have done?&mdash;<HI>Sed male dum recitas, incipit e&s;&s;e tuus.</HI></Q></P>
<P>I &s;hall put an end to this Te&s;timony of <HI>Dr. Owen</HI>'s with what he repre&s;ents to Mr. <HI>Baxter,</HI> upon his charging him with <HI>Antinomiani&s;m,</HI> as our <HI>Author</HI> does <HI>Dr. Cri&s;p,</HI> and that as a Tran&s;cript of his Judgment in Two <HI>Socinian</HI> Points, which I take to be (and am &s;atisfied every Judicious Reader will find it &s;o) that which is the full &s;cope and de&s;igned end of our <HI>Author</HI> in this his Treati&s;e: That,</P>
<P N="1">1. <Q>Ju&s;tifying Faith, or that Faith whereby we are ju&s;tified, is our receiv|ing of Chri&s;t as our Lord and Saviour, tru&s;ting in him, and<NOTE PLACE="marg"><HI>Dr.</HI> Owen <HI>again&s;t</HI> Biddle, <HI>in his Post|&s;cript again&s;t Mr.</HI> Baxter, <HI>p. 11.</HI></NOTE> yielding obedience to him.</Q></P>
<P N="2"><PB N="59" REF="32">2. <Q>Faith in Ju&s;tifying is not to be con&s;idered as an hand, whereby we lay hold on the Righteou&s;ne&s;s of another, or as<NOTE PLACE="marg">Ibid. p. 12.</NOTE> an In&s;trument, as though Righteou&s;ne&s;s were provided for us, and tendred unto us, which would overthrow all nece&s;&s;ity of being Righ|teous in our &s;elves.</Q></P>
<P N="3">3. <Q>Nor yet doth Faith, Repentance, or Obedience, procure our Ju&s;tification, or is the efficient, or meritorious cau&s;e there|of.</Q><NOTE PLACE="marg">Ibid. pag. 12.</NOTE></P>
<P N="4">4. <Q>But the true u&s;e of our Faith (and Repentance) as to our Ju&s;tification before God, is, that they are the <HI>cau&s;a &s;ine qua</HI><NOTE PLACE="marg">Ibid. pag. 13.</NOTE> <HI>non,</HI> or the condition whereby, according to the appointment of God, we come to be ju&s;tified; and &s;o is imputed to us.</Q></P>
<P N="5">5. <Q>That our Ju&s;tification is our Ab&s;olution from the guilt of &s;in, and free|dom from obnoxiou&s;ne&s;s unto Puni&s;hment for it, and no|thing el&s;e. Our Regeneration is the Condition of our Ab|&s;olution,<NOTE PLACE="marg">Ibid. pag. 14.</NOTE> and in them both, in &s;everal re&s;pects, is our Righte|ou&s;ne&s;s.</Q></P>
<P N="6">6. <Q>That the way whereby we come to obtain this Ab&s;olution, is this; <HI>Je|&s;us Chri&s;t</HI> the only Son of God, being &s;ent by him to reveal his Love and Grace unto lo&s;t &s;inful Mankind, in that work yield|ing<NOTE PLACE="marg">Ibid. p. 15, 16.</NOTE> obedience unto God, even unto death, was, for a reward of that obedience, exalted, and had Divine Authority over them for whom he died, committed to him, to pardon and &s;ave them, which accordingly he doth, upon the performance of the Condition of Faith and Obedience by him pre&s;cribed to them, at once effecting an univer&s;al conditional application to them: actually ju&s;tifying every individual upon the performance of the condition.</Q></P>
<P N="7">7. <Q>That as to good works, and their place in this bu&s;ine&s;s, <HI>Paul</HI> &s;peaks of the perfect Works of the Law, and legal manner of ju&s;tify|ing, which leave no place for Grace or pardon: <HI>James,</HI> of Go&s;|pel-works<NOTE PLACE="marg">Ibid. p. 16.</NOTE> of new Obedience, which leave place for both.</Q></P>
<P N="8">8. <Q>That the denial of our Faith and Obedience to be the condition of our ju&s;tification, or the a&s;&s;erting that we are ju&s;tified by the obedience of Chri&s;t imputed to us is the ready way to overthrow<NOTE PLACE="marg">Ibid. p. 17.</NOTE> all obedience, and drive all Holine&s;s and Righteou&s;ne&s;s out of the World.</Q></P>
<P N="9">9. <Q>That as the beginning, &s;o the continuance of our Ju&s;tification, depends on the condition of our Faith, Repentance, and obedience, which are not fruits con&s;equent of it; but conditions antecedent<NOTE PLACE="marg">Ibid. p. 17.</NOTE> to it. <HI>Socin. The&s;. de justificat p. 18. Fragmenta de ju&s;tificat. p.</HI> 113. and therefore in the fir&s;t place we are to be &s;ollicitous about what is within us, about our Sanctification, before our Ab&s;olution or Ju&s;tification.</Q></P>
<P N="10">10. <Q>That as to the death of Chri&s;t, our &s;ins were the impul&s;ive cau&s;e of it, and it was undergone for the forgivene&s;s of &s;ins, and occa|&s;ioned by them only, and is, in &s;ome &s;en&s;e, the condition of our<NOTE PLACE="marg">Ibid. pag. 18.</NOTE> forgivene&s;s.</Q></P>
<PB N="60" REF="33">
<P>2. <Q>That Ab&s;olution and Pardon of &s;in, are by no means the<NOTE PLACE="marg">Ibid. pag. 18.</NOTE> immediate effects of the Death of Chri&s;t.</Q></P>
<P>Here, Reader, is the Te&s;timony of an old decea&s;ed, and long &s;ince Glorified <HI>Puritan</HI> <NOTE N="*" PLACE="marg">H. Burton's <HI>Christian Bulwark</HI></NOTE>, that I would &s;ubjoyn; as hoping, that, though it may &s;eem &s;omewhat prolix, yet, that the mat|ter thereof may make way for it's kind and welcome reception, with all tho&s;e who truly know what &s;in and grace is, and how Chri&s;t and a Sinner become Correlates, according to the &s;ecret of an Eternal Covenant. <Q>Chri&s;t &s;tanding before <HI>Pilate</HI> to be judged, as he took the purity of our Nature in his Concep|tion, &s;o now he put on the Impurity of our guilty Per&s;ons in his condemna|tion. Behold here a great My&s;tery! the Son of God, not only in our inno|cent Nature by A&s;&s;umption, but in our Guilty Per&s;on by Imputation, &s;tands before <HI>Pilate</HI> the Judge to be Sentenced by him. Why? What if Chri&s;t had been killed by any of the &s;undry Attempts of the Malicious Jews, made up|on his Per&s;on; as by ca&s;ting him head-long down the &s;teep Rock, as once they made &s;ure account of him, <HI>Luk.</HI> 4. 29. When they had him in the mid&s;t of them, yea and had laid hands on him, leading him to the brow of the Hill? No, it was not po&s;&s;ible, in regard of the purpo&s;e of God's Wi&s;|dom and Ju&s;tice, de&s;tinating his Son to &s;uch a Death as he mu&s;t die, as <HI>Luk.</HI> 24. 26. That Chri&s;t could be &s;o put to death by all the power and malice of Hell it &s;elf. For God's Wi&s;dom &s;o di&s;po&s;ed, that the death of his Son &s;hould be &s;uch, as might be mo&s;t effectual to &s;atisfie and appea&s;e his Fathers Wrath, and give a Believer &s;ure confidence in the day of Judgment, as <HI>S. John</HI> &s;peaks, 1 <HI>John</HI> 2. 28. Otherwi&s;e, if it had been &s;o, that Chri&s;t had been kil|led in any &s;uch <HI>Tumultuous</HI> manner, or in <HI>Hugger-mugger,</HI> and not by a legal and judicial proceeding again&s;t him, How had his death &s;ecured us from the terror of God's Tribunal? Chri&s;t mu&s;t die; but he mu&s;t be fir&s;t &s;enten|ced, and judged to die by a lawful Judge: And &s;uch was <HI>Pilate;</HI> For how|&s;oever <HI>Pilate</HI> was a Man, and &s;o &s;ubject to be led away with Pa&s;&s;ion and Af|fection, which, as a Bribe, doth blind the eyes even of the wi&s;e, and perver|teth the ways of Judgment; yet a lawful Judge he was, deputed and ap|pointed for that Province by <HI>Cae&s;ar;</HI> yea, by a greater than <HI>Cae&s;ar,</HI> even by God him&s;elf, who is the Judge of all the World. Therefore <HI>Jeho&s;haphat,</HI> in his Charge to the Judges, whom he &s;ent, &s;aid, 2 <HI>Chron. 19. 6. Take heed what you do, for ye Judge not for Man; but for the Lord, who is with you in the Judg|ment.</HI> And &s;uch is the judgment and &s;entence, which proceedeth from the mouth of an earthly Judge, as that it is to be taken and received as the Judg|ment and Sentence of God him&s;elf: As the <HI>Wi&s;e man</HI> &s;peaks from the mouth of the Holy Gho&s;t&mdash;<HI>Many &s;eek the Ruler's favour; but every Man's judgment cometh from the Lord,</HI> Prov. 29. 26. Every Man's judgment? Yes, every Man's judgment; nay more, (which is al&s;o there implyed) Every judgment what|&s;oever it be, whether true or fal&s;e, right or wrong, it proceedeth (Shall I &s;ay from the Lord? Yes,) from the Lord. <HI>Every Man's Judgment cometh from the Lord.</HI> And yet many Men complain, that their cau&s;e is unju&s;tly cen&s;ur'd, and &s;entenc'd by the Judge: But God is ju&s;t: And &s;hall not he,
<PB N="61" REF="33"> the Judge of all the World, do right? Doubtle&s;s he is mo&s;t Ju&s;t, and even that Judgment, which &s;eemeth to us mo&s;t unju&s;t, coming from an earthly Judge; Yet the &s;ame Judgement coming from God is mo&s;t Ju&s;t. We will u&s;e no other in&s;tance, but that Judgment of <HI>Pilate,</HI> pa&s;&s;ed upon the Lord Je&s;us Chri&s;t the Innocent Lamb of God &s;tands arraigned at the bar of <HI>Pilate's</HI> Jugdment &s;eat: Many accu&s;ations are brought again&s;t him, but without any proof at all. And the Judge mu&s;t go <HI>&s;ecundum allegata et probata,</HI> according to the allegations and proofs, or el&s;e, <HI>aequum licet &s;tatuerit, haud aequus fuit:</HI> Though he gives a Ju&s;t &s;entence, yet him&s;elf is unju&s;t. Well, the Jews with much vehement of mortal malice, accu&s;ing Chri&s;t before <HI>Pilate,</HI> but all without proof. <HI>Mat. 27. 18. v. 24. Pilate knowing that of envy the Jews had de|livered him to be condemned,</HI> acquits Chri&s;t as an <HI>Iunocent per&s;on,</HI> and that &s;olemn|ly before them all: But the Jews at length prevailing with their wicked im|portunities, <HI>Pilate contra probata,</HI> pa&s;&s;eth and pronounceth the &s;entence of Con|demnation upon Chri&s;t, that he &s;hould dye, a mo&s;t wicked and unju&s;t &s;entence, if we con&s;ider the per&s;on of the Judge, <HI>Pilate,</HI> a man &s;wayed by humane affections (and e&s;pecially fear of men, the bane of many a good cau&s;e) who again&s;t his own con&s;cience, pronounced Chri&s;t guilty and worthy of death, whom he knew to be no other, but a mo&s;t innocent per&s;on. But now, take me this Judgment as proceeding from the tribunal of God, and we &s;hall &s;ee it to be mo&s;t Ju&s;t: For in or with Pilate, God &s;its upon the tribunal to Judge his own &s;on: But God and <HI>Pilate</HI> pa&s;s the &s;ame &s;entence with a mo&s;t different re&s;|pect upon Chri&s;t. For Chri&s;t here &s;u&s;tains a two fold per&s;on; His own which only <HI>Pilate</HI> looked upon, not knowing any other; And &s;o <HI>Pilates</HI> &s;entence of death was mo&s;t unju&s;t: But Chri&s;t bare another per&s;on upon him, to wit, our &s;infull per&s;on; Which God looking upon, and finding now in our &s;tead, a guilty per&s;on by the Imputation of our &s;ins, being our <HI>Surety;</HI> He pa&s;&s;eth the &s;ame &s;entence of death upon him, that <HI>Pilate</HI> did, and yet God's &s;entence is mo&s;t Ju&s;t. Yea but God the Judge mu&s;t go al&s;o, <HI>&s;ecundum allegata et probata,</HI> according to due allegations and true proofs: Yea they were mo&s;t fal&s;e: True; But con&s;ider now as he &s;tood in our per&s;on, &s;o all the allegations and accu&s;ations brought again&s;t him were mo&s;t true. <HI>Mat. 27. 13, 14. Mat.</HI> 15. 3 4, 5. In which re&s;pect Chri&s;t at the hearing of them was &s;ilent; As he that wanted his wedding garment, was &s;peechle&s;s, becau&s;e Chri&s;t knew that he &s;tood there in our per&s;on; Again&s;t whom, what accu&s;ation of &s;in can be pro|duced, but may ea&s;ily be proved? Chri&s;t was accu&s;ed of two main impieties; Again&s;t God, and agin&s;t the King and the people; As a perverter, and a traitour, <HI>Luk. 22. 70, 71. Ch. 23. 2. Jo.</HI> 19. 12. All this was true; For &s;u&s;tain|ing our Per&s;on, &s;tanding as <HI>our Surety,</HI> and undertaking to di&s;charge all our debts, what debt was &s;o great, what &s;in &s;o grievous, that he now &s;tood not charged withall and was not culpable of? This made him to be <HI>numbred among Tran&s;gre&s;&s;ors,</HI> not common offenders, but <HI>tran&s;gre&s;&s;ors,</HI> among Criminals, yea Capital malefactors: And for this very rea&s;on even <HI>Barabbas</HI> a &s;editious murderer is preferred before him; if Chri&s;t had not thus &s;tood in our &s;tead, been Judged and condemned in our per&s;ons, he had never &s;aved the theif up|on
<PB N="62" REF="34"> the cro&s;s, and therefore as <HI>St. Ambro&s;e</HI> &s;aith, <HI>nemo e&s;t, qui po&s;&s;it e<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ludi, quando receptus e&s;t latro. Ambro&s;. In P&s;al. com.</HI> There is none that can be &s;hut out, when the theif is let in; And &s;tanding in our &s;tead, if he had not been formally and legally Judged, and &s;o condemn'd, we &s;hould never have been able to have &s;tood before God's Judgment &s;eat. But now Chri&s;t being ca&s;t and condemn'd by a lawfull Judge, ordained and appointed of God; So that this Judgment was not man's Judgement, but God's: That gives a <HI>&s;uper&s;edeas,</HI> and a <HI>quietus e&s;t,</HI> to all true believers, and penitent &s;inners that they &s;hall mo&s;t a&s;&s;uredly &s;tand in|nocent and righteous before God's Judgment &s;eat, &s;eeing their &s;ins are already ab&s;olutely Judged and condemned; For as Chri&s;t was legally condemned in our per&s;on; So &s;hall we be before God's tribunal acquitted and ab&s;olved, as Ju&s;t and righteous in his per&s;on, <HI>Rom:</HI> 8. 33, 34 for, <HI>who &s;hall now lay any thing to the charge of Gods elect; It is God that Ju&s;tifyeth: Who &s;hall condemn? It is Christ that dyed.</HI> O&s;ingular un&s;peakable comfort to all true believers! The debt is di&s;charged, and we are free; Chri&s;t is Judged, and we acquitted; He is condemned, and we are ab&s;olved; His cha&s;ti&s;ement is our peace; His &s;tripes our healing; <HI>So that now being Ju&s;tifyed by his blood, we &s;hall be &s;aved from wrath through him. Now we may with comfort and confidence, Rom 5. 9. 1. The&s;&s; 1. 10. Wait for the Son of God from heaven, whom God rai&s;ed from the dead, even Je&s;us, which hath delivered us from the wrath to come;</HI> As &s;aith the Apo&s;tle; And all this, for that was Chri&s;t in his own per&s;on innocent, but in ours guilty, was Judged and condemned, even by God's own Judgment; Though by the mouth of a mortal man; Yea an unju&s;t, though a lawful Judge. It is not therefore for nothing, that in our Creed we &s;ay, he &s;uffered under <HI>Pontius Pilate:</HI> O happy &s;uffering under <HI>Pontius Pilate!</HI> But why under <HI>Pontius Pilate!</HI> How comes <HI>Pontius Pilate</HI> in our <HI>Chri&s;tian Creed?</HI> Surely not for any honour due to his name, or to his per&s;on; But in memory of his office and calling, as he was a Judge, who pa&s;&s;ed &s;entence on the <HI>Lord Je&s;us Chri&s;t&punc;</HI> This very <HI>Article,</HI> where <HI>Pontius Pilate</HI> is mentioned, is a &s;trong Argument to per&s;uade me, that tho&s;e who compiled this <HI>Creed,</HI> called <HI>the Apo&s;tles Creed,</HI> did it by the &s;pecial in&s;tinct of the <HI>holy Gho&s;t;</HI> And in this very Article doth this <HI>Creed</HI> excel all other <HI>Creeds,</HI> &s;ith it, of all the re&s;t, expre&s;&s;eth the manner of Chri&s;t's condemnation, which being done by <HI>Pontius Pilate</HI> the Judge, is the very life and Soul of our Ju&s;tifi|cation. I have dwelt the longer upon this point, as being a my&s;tery of rare and &s;ingular u&s;e to the Church of God. I confe&s;s I have looked into &s;undry Ca|techi&s;ts and Expo&s;itours upon the <HI>Creed,</HI> but I have not had the hap to meet with any to lead me thus to con&s;ider of this point of Chri&s;t's &s;uffering under <HI>Pontius Pilate,</HI> as a lawful Judge. Which &s;eemeth to my poor Judgment to be as a &s;ecure road and &s;afe harbour, for all heavenly <HI>Merchants</HI> to <HI>Anchor</HI> in; although it be ea&s;y at the fir&s;t &s;ight to take it rather as an hy&s;tory, than as a my&s;tery.</Q></P>
<P>Thus thou ha&s;t, <HI>Reader,</HI> laid before thee the clear te&s;timonies of &s;everal of the faithfull &s;pies of our I&s;rael, the genuine Grapes of the Land of pro|mi&s;e, as a fruit of their faith, Experience and labour of Soul; In the room
<PB N="63" REF="34"> whereof, <HI>our Author</HI> would pre&s;ent us with the fair <HI>Apples</HI> of <HI>Sodom,</HI> lovely to the rea&s;onings of a carnal fooli&s;h heart; but by them they are thorowly weigh'd and handled, thou wilt find them mouldring to du&s;t, and <HI>lighter than vanity it &s;elf,</HI> I&s;a. 44. 20. <HI>He feedeth on a&s;hes; a deceived heart hath turned him&s;elf a|&s;ide, that he cannot deliver his Soul, nor &s;ay, Is there not a Lie in my right hand. So</HI> much for this.</P>
<P>Now, as to the Elders at the <HI>Savoy,</HI> and the <HI>A&s;&s;embly of Divines,</HI> who are as candidly dealt with by <HI>our Author,</HI> as Dr. <HI>Owen</HI> hath been, I &s;hall contract my &s;elf (having, in what goe, before, exceeded my de&s;igned bounds) to two or three of their te&s;timonies, as on which the very Hinge of the Controver&s;ie does hang, and &s;ummarily comprehend, in the main, what Dr. <HI>Cri&s;p</HI> maintains, and what our <HI>Author</HI> would covertly &s;ubvert them in, and by what he cites of them.</P>
<P><HI>Elders, ch. 3. a</HI> 5. <Q>Tho&s;e of Mankind that are prede&s;tinated unto life; God, before the foundation of the World was laid, according to his eternal and immutable purpo&s;e, and the &s;ecret coun&s;el and good plea&s;ure of his will, hath <HI>cho&s;en in Chri&s;t</HI> unto everla&s;ting glory, out of his meer Free-grace and love, without any fore-&s;ight of faith or good works, or per&s;everance in either of them, or any other thing in the creature, as conditions or cau&s;es moving him thereunto, and all to the Prai&s;e of his glorious Grace.</Q></P>
<P><HI>Chap. 11. a.</HI> 1. <Q>Tho&s;e whom God <HI>effectually</HI> calleth, he al&s;o freely <HI>ju&s;tifi|eth,</HI> not by <HI>infu&s;ing righteou&s;ne&s;s</HI> into them, but by pardoning their &s;ins, and by <HI>accounting</HI> and <HI>accepting</HI> their per&s;ons as <HI>Righteous;</HI> not for any thing <HI>wrought</HI> in them, or done by them, but for Chri&s;t's &s;ake alone; nor by <HI>imputing</HI> faith it &s;elf the act of believing, or any other Evangelical obedience to them, as their righteou&s;ne&s;s, but by <HI>imputing</HI> Chri&s;t's active obedience unto the whole Law, and pa&s;&s;ive obedience in his death for their whole and &s;ole <HI>Righteou&s;ne&s;s,</HI> they receiving and re&s;ting on him and his <HI>Righteou&s;ne&s;s</HI> by Faith; which Faith they have not of them&s;elves, it is the <HI>Gift</HI> of God.</Q></P>
<P><HI>A.</HI> 3. <Q>Chri&s;t by his obedience and death did <HI>fully</HI> di&s;charge the Debt of all tho&s;e that are <HI>ju&s;tified,</HI> and did, by the &s;acrifice of him&s;elf, in the blood of his Cro&s;s, <HI>undergoing</HI> in their &s;tead, the penalty <HI>due unto</HI> them, <HI>make a proper, real and full Satisfaction to God's Ju&s;tice in their behalf:</HI> yet ina&s;much as he was <HI>given</HI> by the Father for them, and his obedience and &s;atisfaction accepted in their &s;tead, and both freely, not for any thing in them, their <HI>Ju&s;tification</HI> is only of Free|grace, that both the <HI>Exact Ju&s;tice</HI> and <HI>Rich Grace</HI> of God might be glorified in the <HI>Ju&s;tification</HI> of &s;inners.</Q></P>
<P><Q><HI>Chap. 8. a.</HI> 4. This Office the Lord <HI>Je&s;us Chri&s;t</HI> did mo&s;t willingly <HI>under|take,</HI> which that he might di&s;charge, he was made <HI>under</HI> the Law, and did per|fectly <HI>fulfil it,</HI> and <HI>underwent</HI> the <HI>puni&s;hment due to us,</HI> which we &s;hould have <HI>born</HI> and <HI>&s;uffered,</HI> being made <HI>&s;in,</HI> and a <HI>cur&s;e for us, enduring mo&s;t grievous tor|ments immediately from God in his Soul,</HI> and mo&s;t <HI>painful &s;ufferings</HI> in his body, was <HI>Crucified,</HI> and <HI>Died,</HI> was <HI>Buried,</HI> and remained <HI>under</HI> the power of Death, yet &s;aw <HI>no corruption;</HI> on the third day he ro&s;e from the Dead with the &s;ame Body, in which he <HI>&s;uffered,</HI> with which al&s;o he a&s;cended into Heaven, and there &s;itteth at the Right-hand of the Father, making Interce&s;&s;ion, and &s;hall <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 line"></Q></P>
<PB N="64" REF="35">
<P><HI>A.</HI> 5. <Q>The Lord <HI>Je&s;us,</HI> by his perfect Obedience and Sacrifice of him&s;elf, which he, <HI>through</HI> the eternal Spirit, once offered <HI>up</HI> unto God, hath <HI>fully</HI> &s;atis|fied the <HI>Ju&s;tice</HI> of God, and <HI>purcha&s;ed</HI> not only Reconciliation, but an Everla&s;t|ing Inheritance in the Kingdom of Heaven, for all tho&s;e whom the Father hath given <HI>unto him.</HI></Q></P>
<P><HI>A&s;&s;embly, p. 41. a.</HI> 4. <Q>This Office the Lord <HI>Je&s;us</HI> did mo&s;t willingly <HI>under|take,</HI> which, that he might di&s;charge, he was made <HI>under</HI> the Law, and did perfectly <HI>fulfil it, endured mo&s;t grievous torments immediately in his Soul,</HI> and mo&s;t <HI>painful &s;ufferings</HI> in his Body, was <HI>Crucified</HI> and <HI>Died,</HI> was <HI>Buried,</HI> and remained <HI>under</HI> the <HI>power of Death;</HI> yet &s;aw no <HI>Corruption;</HI> on the <HI>Third Day</HI> he aro&s;e from the Dead, with the &s;ame Body in which he <HI>Suffered,</HI> with which al&s;o he A&s;|cended into Heaven, and there <HI>&s;itteth</HI> at the <HI>Right hand</HI> of his <HI>Father,</HI> making Interce&s;&s;ion, and &s;hall return to <HI>Judge</HI> Men and Angels at the end of the World.</Q></P>
<P><HI>P. 43. a.</HI> 5. <Q>The Lord <HI>Je&s;us,</HI> by his perfect Obedience, and Sacrifice of him&s;elf, which he, through the Eternal Spirit, once offered <HI>up unto God,</HI> hath <HI>fully &s;atisfied</HI> the <HI>Ju&s;tice</HI> of his Father, and <HI>purcha&s;ed</HI> not only Reconciliation, but an everla&s;ting Inheritance in the Kingdom of Heaven, for all <HI>tho&s;e</HI> whom the Father hath <HI>given unto him.</HI></Q></P>
<P><HI>P. 53. a.</HI> 1. <Q>Tho&s;e whom God <HI>effectually Calleth,</HI> he al&s;o <HI>freely Ju&s;tifieth,</HI> not by <HI>infu&s;ing righteou&s;ne&s;s</HI> into them, but by <HI>pardoning</HI> their &s;ins, and by account|ing and accepting their Per&s;ons as <HI>righteous;</HI> not for any thing <HI>wrought</HI> in them, or <HI>done</HI> by them, but for <HI>Christ's &s;ake alone;</HI> nor by <HI>imputing Faith</HI> it &s;elf the act of believing, or any other Evangelical Obedience to them, as <HI>their Righteou&s;ne&s;s;</HI> but by <HI>imputing</HI> the Obedience and Satisfaction of Chri&s;t <HI>unto them,</HI> they receiving and re&s;ting on him and his <HI>Righteou&s;ne&s;s</HI> by Faith; which Faith they have, not of them&s;elves, it is the <HI>Gift of God.</HI></Q></P>
<P><HI>P. 5. a.</HI> 3. <Q>Chri&s;t, by his Obedience and Death, did <HI>fully di&s;charge</HI> the <HI>debt</HI> of all tho&s;e that are <HI>thus Ju&s;tified,</HI> and did make a <HI>proper, real,</HI> and <HI>full Satis|faction</HI> to his Father's Ju&s;tice in their behalf; yet ina&s;much as he was given by the Father for them; and his obedience and &s;atisfaction accepted in their &s;tead, and both freely, not for any thing in them; their <HI>Ju&s;tification</HI> is only of <HI>Free-grace,</HI> that both the <HI>exact Ju&s;tice,</HI> and <HI>rich Grace of God,</HI> might be glori|fied in the <HI>Ju&s;tification of &s;inners.</HI></Q></P>
<P>Now, had <HI>our Author</HI> written a Piece clearly and di&s;tinctly expre&s;&s;ive of his own Judgment in Divinity, though as large and as rotten as <HI>Methodus Theologiae</HI> is, he would probably have left more room for pity and compa&s;&s;ion in the hearts of his Readers towards him, than I fear he hath done in this his Under|taking; for though a per&s;on may be our enemy in never &s;o fundamental a Truth, yet hone&s;ty and plainne&s;s therein is that, which &s;ets the bowels on work towards, after, and for &s;uch a one, <HI>Rom. 10. 2, 3, 4. comp. ch. 9 1, 2, 3. Act. 12. from v. 16. to v&punc; 33. ch. 14. from v. 11 to v. 18. comp. with ch. 13. from v. 6. to v. 11. ch. 8. 21. comy. ch. 10. 4, 5. together with ch.</HI> 11. 13, 14. But for any one, under a pretence of &s;ome uncouth expre&s;&s;ions, which indeed are not &s;o in their relative con&s;ideration, to &s;et <HI>Authors</HI> by the eares, in either mi&s;-rendring, or mi&s;-applying of them, to &s;ubvert that on the one hand, and bring in that
<PB N="65" REF="35"> on the other, for which they are joyntly urged to uphold and oppo&s;e, is not only ab&s;olutely unju&s;tifiable, but <HI>highly, highly</HI> intolerable.</P>
</DIV2>
<DIV2 N="4" TYPE="part">
<HEAD>As to the fourth and la&s;t General Head, <HI>viz.</HI></HEAD>
<P>IV. THe Fourth and la&s;t general head, is, <HI>Our Author's</HI> Explication of tho&s;e Texts which mainly re&s;pect the matter in hand. And herein, though I &s;hall more peculiarly confine my &s;elf to that of&mdash;PHIL. 3. 9. And that by reciting out of a Piece, called <NOTE N="*" PLACE="marg"><HI>A Treati&s;e of one, who hath of late been a Sub&s;criber to Mr.</HI> D. W'<HI>s. Treat.</HI></NOTE> <HI>Anti&s;ozzo,</HI> what is &s;aid there in defence of the &s;ame; which place in|deed hath often proved the <HI>Criterion</HI> of Per&s;ons and Things; yet I &s;hall note by the way one or two more Texts at mo&s;t, and if our <HI>Author</HI> take it not ill, &s;ubjoin Dr. <HI>Owen's</HI> Sentiment of them, (of whom he &s;eems to have a Reverential Fond|ne&s;s) unto his own Judgment of the &s;ame, and &s;o leave the <HI>Reader</HI> to Diju|dicate.</P>
<P>The fir&s;t Text is, that of <HI>Heb 8. 10, 12. For this is the Covenant that I will make with the hou&s;e of I&s;rael after tho&s;e dayes, &s;aith the Lord; I will put my Laws into their mind, and write them in their hearts; and I will be to them a God, and they &s;hall be to me a People.</HI> Ver&s;. 12. <HI>For I will be merciful to their unrighteou&s;ne&s;s, and their &s;ins and their iniquities will I remember no more.</HI> Which I take to be pretty well and full explained, P&s;al. 103. 3. P&s;al. 130. 3, 4. <HI>Who forgiveth all thine iniqui|ties; who healeth all thy di&s;ea&s;es. If thou, Lord, &s;houlde&s;t mark iniquities, O Lord, who &s;hall &s;tand? But there is forgivene&s;s with thee that thou maye&s;t be feared.</HI> But it &s;eems <HI>our Author</HI> is otherwi&s;e minded, as we &s;hall find: In that his Expli|cation of the place, does nece&s;&s;arily infer a [<HI>wherefore</HI>] in &s;tead of a [<HI>for</HI>] v. 12. Wherein his Grammar, as well as Logick, are gone a Wool-gather|ing together after his Divinity: for this he tells us, <HI>p.</HI> 56, 57. I &s;hall wholly Tran&s;cribe him, as to his matter, lea&s;t he &s;ugge&s;t that I wrong him&mdash;<Q>1. Whom is this Covenant made with? It's with the Hou&s;e of <HI>Judah</HI> and <HI>I&s;rael;</HI> not the Men in pre&s;ent being, but Men to be hereafter. It's <HI>after tho&s;e dayes I will make it;</HI> &s;o that it was after the <HI>Mo&s;aick</HI> Covenant was to expire, <HI>v.</HI> 32. And it could not be the only Covenant of <HI>Grace,</HI> for that had its <HI>being</HI> from the Fall, (or rather its di&s;covery, for its being is from Eternity) and the &s;incere <HI>I&s;|raelites</HI> did not lo&s;e the advantages of it by the <HI>Mo&s;aick</HI> Di&s;pen&s;ation, as the A|po&s;tle argues, <HI>Gal.</HI> 3 17. The point before us, is to know, who this <HI>I&s;rael</HI> and <HI>Judah</HI> be. 1. If it terminate on the natural <HI>Jews,</HI> it's the &s;tronge&s;t Text for the conver&s;ion of the People, and de&s;cribes the extent of it, <HI>viz.</HI> to all; and the manner of it, <HI>viz.</HI> by an immediate influence for the mo&s;t part; and for|giving their iniquities, refers to their &s;in, in Crucifying Chri&s;t, for which that blindne&s;s came upon them, that is here removed: If you take it in this &s;en&s;e, yet here is a Law written in the heart, which includes faith, in order to God's being their God, and the remi&s;&s;ion of their &s;ins.&mdash;2. If true Belie|vers, or they are inwardly <HI>I&s;raelites</HI> are meant, as <HI>Rom.</HI> 2. 29. Then 'tis plain that
<PB N="66" REF="36"> there is faith in all &s;uch, who are parties, with whom God makes this Co|venant; They are the children of <HI>Abraham</HI> by faith. <HI>Gal.</HI> 3. 7. And no unbelievers are <HI>I&s;rael.</HI> In this Notion: If you take it thus, the text imports, pre&s;everance, great &s;anctification, and high improvements in holine&s;s and knowledge, great near|ne&s;s to and amity with God, &amp;c. As the benefits &s;ecured and re&s;erved for the new Te&s;tament-times, and all the&s;e to Multitudes&mdash;2. It cannot be inferred from this &s;cheme of the New&mdash;Covenant, that (as <HI>the Dr.</HI> would have it) God doth not require any duty as the Condition of the benefits which he pro|mi&s;eth to give, For here's God's Law written in the heart before our rela|tion to him as his people, or the pardon of &s;ins; And <HI>though this text include the effects and materials of the Covenant, yet it doth not de&s;cribe the whole form of the Covenant, for in other places God requires the new heart as a Condition of life. Ezek. 18. 31. Jer.</HI> 7. 28. One would think, that, that in the Hebrew, and whence it is quoted doth rather include the nature as well as form of the Covenant of grace, than the two forecited texts?</Q></P>
<P>Now, whether <HI>the Dr.</HI> is more his Colleague in the office of an Interpreter, than in his te&s;timony, wherein he would force him to witne&s;s for him again&s;t <HI>Dr. Cri&s;p,</HI> what follows will di&s;cover.</P>
<P><Q>This is the great fundamental promi&s;e and grace of the new Covenant, for though it be la&s;t expre&s;&s;ed, yet in order of nature it precedeth<NOTE PLACE="marg"><HI>Dr. Owen</HI> on the place.</NOTE> the other mercies and priviledges mentioned, and is the foun|dation of the Collation or Communication of them unto us. This is the Cau&s;al <GAP DESC="foreign">, whereby the Apo&s;tle rendereth <GAP DESC="foreign"> in the Prophet, doth demon&s;trate. <HI>What I have &s;poken,</HI> &s;aith the Lord, <HI>&s;hall be accompli&s;hed, for I will be merciful, &amp;c.</HI> Without which there could be no participation of the other things mentioned; Wherefore not only an addition of new grace and mer|cy is expre&s;&s;ed in the&s;e words, but a rea&s;on al&s;o is rendred why or on what grounds he would be&s;tow on them tho&s;e other mercies. The hou&s;e of <HI>I&s;rael</HI> and <HI>Judah,</HI> with whom this covenant was made in the fir&s;t place, and who are &s;poken of as repre&s;entatives of all others who are taken into it, and who thereon become the <HI>I&s;rael</HI> of God, were &s;uch as had broken and di&s;anulled God's former Covenant by di&s;obedience; <HI>Which my covenant they brake.</HI> Nor is there mention of any other qualification, whereby they &s;hould be prepared for or di&s;po&s;ed unto an entrance into this new Covenant. Wherefore the fir&s;t thing in order of nature, that is to be done unto this end; is the free pardon of &s;in: Without a &s;uppo&s;ition hereof, no other mercy can they be made partakers of. For whil&s;t they continue under the guilt of &s;in, they are al&s;o under the cur&s;e; Wherefore a rea&s;on here is rendred, and that the only rea&s;on, why God will give unto them the other ble&s;&s;ings mentioned, <HI>for I will be merciful, &amp;c.</HI></Q></P>
<P><Q>Free and &s;overeign, unde&s;erved grace, in the pardon of &s;in is the Original &s;pring and foundation of all covenant mercies and ble&s;&s;ings. Hereby and here|by alone is the glory of God and the &s;afety of the Church provided for. And tho&s;e who like not God's Govenant on the&s;e terms, as none by nature, will e|ternally fall &s;hort of the grace of it. Hereby all glorying and all boa&s;ting in our &s;elves is excluded, which was that which God aimed at in the contrivance
<PB N="67" REF="36"> and e&s;tabli&s;hment of this Covenant. <HI>Rom. 3. 27. 1 Cor.</HI> 1. 29, 30, 31. For this could not be, if the fundamental grace of it did depend on any condition or quallification in our &s;elves, if we let go the free pardon of &s;in, without re&s;pect unto any thing in tho&s;e that receive it, we renounce the Go&s;pel; Pardon of &s;in is not merited by antecedent dutyes, but is the &s;tronge&s;t obligation unto future dutyes. He that will not receive pardon, unle&s;s he can one way or other de&s;erve it, or make him&s;elf meet for it, or pretends to have received it, and finds not him&s;elf obliged unto univer&s;al obedience by it, neither is, nor &s;hall be partaker of it?</Q></P>
<P>Now let <HI>the Reader</HI> Judge, and that as to two things, 1. Who &s;peaks mo&s;t the Language of <HI>Dr. Cri&s;p</HI> as to the &s;ub&s;tance and matter thereof, <HI>Dr. O.</HI> Or our pretty pert <HI>Author?</HI> 2. Whether (as we hinted before) of thofe texts cited by <HI>our Author,</HI> that of <HI>Heb.</HI> 8. 10. 12. Or the&s;e of <HI>Exek. 18. 31. And Jer</HI> 7. 23. Have more in them, as de&s;criptive of the Covenant of grace, as to its form. <HI>Let him that runs</HI> read, though he a&s;&s;ign it to the latter; And what that means we know full well enough. I would de&s;ire the Reader diligently to compare them.</P>
<P>The other Text which <HI>our Author</HI> manages to make way for his corrupt ex|plication, of, <HI>Phil. 3. 8, 9 is, I&s;a. 64, 6. p.</HI> 172. 173. <Q><HI>Ob.</HI> Doth not <HI>I&s;rael.</HI> &s;ay, all our Righteou&s;ne&s;&s;es are as filthy rags? An&s;. But that is &s;poken of per&s;ons, and not of real holine&s;s. It's the &s;ame, as <HI>Micha. 7. 4. The best of them&punc; is a bryar.</HI> And <HI>I&s;a. 16. From the crown of the head to the &s;ole of the foot we are putrifying &s;ores.</HI> Corruption had invaded the very prie&s;ts and the generality of the be&s;t profe&s;|&s;ors, who &s;eemed the mo&s;t righteous. And that the &s;en&s;e of the place refers to per&s;ons, &s;ee the ver&s;e before. <HI>Thou meete&s;t him that rejoyceth and worketh righteou&s;ne&s;s &amp;c. Behold thou art wrath, for we have &s;inned; q. d.</HI> Were we workers of righte|ou&s;ne&s;s, thou woulde&s;t meet us, and we &s;hould rejoyce; But becau&s;e we are not &s;o, but have &s;inned, thou art wroth. See v. 7. <HI>There is none that calleth on thy name, that &s;tirreth up him&s;elf to take hold on thee, q. d.</HI> We are all remi&s;s, the be&s;t of us are prayerle&s;s, &s;ee the 6th v. it &s;elf, <HI>we are all as unclean things; Our righteou&s;ne&s;s are as filthy rags; We all fade as a leaf. q. d.</HI> There's a general Apo&s;tacy and degeneracy among us. But allow that it were &s;poken of righte|ou&s;ne&s;s as a quality; Will it follow that becau&s;e the dead &s;hadow of righte|ou&s;ne&s;s, in &s;o back&s;liding and defiled a people, was rags, that therefore the lively actings, of grace, through the influence of the Spirit, mu&s;t be men&s;trous cloaths or rags. <HI>Dr. Owen</HI> &s;peaking on <HI>I&s;a.</HI> 64. 6. It is<NOTE PLACE="marg">Dr. Owen of Ju&s;tif. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 324.</NOTE> true the Prophet doth in this place make a deep con&s;e&s;&s;ion of the &s;ins of the people; But yet withall he Joyns <HI>him&s;elf</HI> with them, and a&s;&s;erts the e&s;pecial intere&s;t of tho&s;e concernig whom he &s;peaks by <HI>Adoption;</HI> That God was their Father, and they his people. <HI>ch. 63. 16. ch.</HI> 648, 9 And the righteou&s;ne&s;s of all that are the children of God are of the &s;ame kind; However they may differ in degrees and &s;ome of them may be more righteous than others: But it is all of it de&s;cribed to be &s;uch, as that we cannot, I think Ju&s;tly, expect Ju&s;tification in the &s;ight of God, upon the account of it.</Q> <HI>Again upon the &s;ame text</HI>&mdash;<Q>It hath been often and well ob&s;erved, that if a man, the be&s;t of men, were left to choo&s;e the be&s;t of his works tha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">
<PB N="68" REF="37"> ever he performed, and thereon to enter into Judgment with God, if only under this notion, that he hath an&s;wer|ed<NOTE PLACE="marg">Dr. <HI>Owen's Treat.</HI> of <HI>Ju&s;tif.</HI> p. 334.</NOTE> and fulfilled the Condition required of him, as unto his acceptation with God, it would be his wi&s;e&s;t cour&s;e (at lea&s;t it would be &s;o in the Judgment of <HI>Bellarmine</HI>) to renounce it, and be|take him&s;elf unto Grace and Mercy alone.</Q></P>
<P><HI>Yet further.</HI> <Q>But enough hath been &s;poken to manife&s;t, that although this <HI>Righteou&s;ne&s;s of Believers</HI> be, on other accounts,<NOTE PLACE="marg">Dr. <HI>Owen's Treat.</HI> of <HI>Ju&s;tif.</HI> p. 334.</NOTE> like the <HI>fruits of the Vine,</HI> that glads the heart of God and Man, yet as unto our <HI>Justification before God,</HI> it is like the <HI>Wood of the Vine,</HI> a Pin is not to be taken from it to hang any weight of this cau&s;e upon.</Q></P>
<P>I &s;hall add to this Mr. <HI>Caryl</HI> upon <HI>Job, ch. 27. p.</HI> 324.&mdash;<Q>As to the bu&s;ine&s;s of Ju&s;tification, <HI>our righteou&s;ne&s;s is dro&s;s and dung, yea, all our Righteou&s;ne&s;&s;es are as filthy rags,</HI> (I&s;a. 64. 6.) Not only are tho&s;e righteous acts filthy which are done (as the <HI>Phari&s;ees</HI> did theirs) for &s;elf-ends, or in hypocri&s;ie; but there is a filthine&s;s (as they are done by us in tho&s;e righteous acts which are done to a right end, or in &s;incerity; and therefore the mo&s;t righteous Per&s;on mu&s;t not <HI>hold</HI> his righteou&s;ne&s;s, he mu&s;t <HI>let it go Though I were righteous,</HI> (&s;aith <HI>Job, ch. 9. 15.) yet would I not an&s;wer</HI> (in a legal way, for Ju&s;tification in my &s;elf;) <HI>but I would make &s;upplication to my Judge;</HI> that is, I would humble my &s;elf, and beg his pardon. And again (v. 21.) <HI>Though I were perfect, yet would I not know my own Soul.</HI> But when it cometh to a ca&s;e or controver&s;ie between him and his Friends, then he held fa&s;t his Righteou&s;ne&s;s, the Righteou&s;ne&s;s of his San|ctification and Conver&s;ation.</Q></P>
<P>This leads us to a con&s;ideration of that Text, <HI>Phil.</HI> 3. 8, 9. as managed by <HI>Anti&s;ozzo</HI> and <HI>our Author,</HI> di&s;tinctly; but I &s;hall &s;et down the former's own pre|liminary ob&s;ervations, as to the matter in hand, <HI>p</HI> 546.&mdash;<Q>But now let the <HI>Reader</HI> take &s;omething warm next his heart, let him u&s;e his Phyal of E&s;&s;en|ces, for <HI>our Author</HI> is ju&s;t now a coming to examine tho&s;e Texts of Scripture, which are abu&s;ed by the&s;e Men, to &s;et up the Per&s;onal Righteou&s;ne&s;s of Chri&s;t, as the only <HI>formal</HI> cau&s;e of our Ju&s;tification. And mu&s;t not tho&s;e Texts of Scripture be mi&s;erably abu&s;ed indeed, that are pre&s;t in for &s;uch a Service? What is the Per&s;onal Righteou&s;ne&s;s the <HI>formal</HI> cau&s;e of our Ju&s;tification? I have heard &s;ome &s;ay it was the Meritorious cau&s;e, &s;ome the Impul&s;ive cau&s;e, others the Material cau&s;e, and &s;ome, that it is No cau&s;e: But, <HI>our Author</HI> is the fir&s;t that ever I heard this expre&s;&s;ion from. There was once a good Or|thodox Bi&s;hop (as Orthodoxy pa&s;t in that Age) his Name <HI>Downham;</HI> he hath written many a long Page upon this Subject; and he acquaints us with the Sen&s;e of Prote&s;tants, <HI>Lib. 1. Cap. 3. Sect.</HI> 1. That the matter of our Ju&s;tifica|tion is Chri&s;t's Righteou&s;ne&s;s, and the form is God's imputing it. And this may go with mo&s;t of your Sy&s;tematical Divines. But from hence I learn, it's the Mode nowa-dayes, for the&s;e Gentlemen to Confute (that is, to rail at) tho&s;e long-winded <HI>Authors,</HI> they never had the Patience to Read, nor the Brains to under&s;tand; but, let this pa&s;s among <HI>our Author's</HI> Negligences, or Ignorances, till I under&s;tand better where to Mar&s;hal it. In the examining
<PB N="69" REF="37"> the Texts which they abu&s;e, he will begin and end with, <HI>Phil.</HI> 3. 8, 9.</Q> Not far unlike <HI>our Author,</HI> who begins with it in his <HI>Preface,</HI> and almo&s;t clo&s;es his <HI>Book</HI> with the &s;ame.</P>
</DIV2>
<DIV2 TYPE="comparative table">
<EPIGRAPH>
<Q><BIBL>PHILIP. III. 8, 9.</BIBL>
<P>V. 8 <HI>Yea doubtle&s;s, and I do count all things but lo&s;s for the excellency of the knowledge of Chri&s;t Je&s;us my Lord; for whom I have &s;uffered the lo&s;s of all things; and do count them but dung that I may win Christ.</HI></P>
<P>V. 9. <HI>And be found in him, not having mine own righteou&s;ne&s;s, which is of the Law, but that which is through the Faith of Christ, the Righteou&s;ne&s;s which is of God by faith.</HI></P></Q>
</EPIGRAPH>
<P><TABLE>
<ROW>
<CELL ROLE="label"><HI>Anti&s;ozzo.</HI></CELL>
<CELL ROLE="label"><HI>Mr.</HI> D. Williams.</CELL>
</ROW>
<ROW>
<CELL><P>THe main Que&s;tion here will be, What was that Righteou&s;ne&s;s which the Apo&s;tle renounces, from having any place in his Ju&s;ti|fication before God? Upon this one hinge hangs all the Controver&s;ie betwixt our Author and his Antagoni&s;ts. They &s;ay it was, whate|ver Inherent Righteou&s;ne&s;s he had attained, or could attain; whatever Obedience he had performed, or could perform to the Commands of Gods. Ay, (but &s;ayes our Author) What Proof have they for this? He can learn none, but that they take it for granted, that my righ|teou&s;ne&s;s &s;ignifies inherent righteou&s;ne&s;s; And really they are to be pittyed if not pardoned, that by his own righteou&s;ne&s;s, under&s;tand his own righteou&s;ne&s;s; for if inherent righteou&s;|ne&s;s be not his own righteou&s;ne&s;s, it's plain he could have none at all; for an external con|formity of actions to the Law alone, is not righteou&s;ne&s;s alone, but hy<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> pocri&s;ie and un|righteou&s;ne&s;s. 1. That which he calls his own righteou&s;ne&s;s <GAP DESC="foreign">; he tells you in the next words, is <GAP DESC="foreign">; that which is from Law, any Law indefinitely. Now a righ|teou&s;ne&s;s which is from a Law, is &s;uch a one as the Law urges, pre&s;&s;es upon, and pre&s;cribes to the Con&s;cience: But that, without que&s;tion, is an internal conformity of Soul to the holine&s;s of the Law: But the Apo&s;tle rejects it, there|fore he rejects internal and inherent righteou&s;+ne&s;s. 2. The true notion of my righteou&s;ne&s;s
<PB N="70" REF="38"> is not to be fetcht from &s;ome &s;orry conjectures, from precarious Hypothe&s;es, which Men (when they are in &s;traights) invent, to avoid pre&s;ent ruine, but from the &s;table, fixed, con&s;tant u&s;e thereof in Scripture; but &s;o is this Expre&s;&s;ion (<HI>my own Righteou&s;ne&s;s</HI>) and (my own, or your own works) u&s;ed in Scripture, <HI>viz.</HI> for real &s;in+cere conformity of heart and life to a Law. Therefore &s;o ought we to take it here, till we &s;ee cogent rea&s;on to the contrary. That this is the fixed u&s;e of the expre&s;&s;ion in Scripture, we &s;hall &s;ee, <HI>Gen. 30. 33. My righteou&s;ne&s;s &s;hall an|&s;wer for me in time to come.</HI> VVhich our Author would Paraphra&s;e thus. <HI>My righteou&s;ne&s;s,</HI> that is, my Roguery. Job 27. 6. <HI>My righteou&s;ne&s;s I hold fa&s;t; my heart &s;hall not reproach me, as long as I live. My righteou&s;ne&s;s,</HI> that is, (would he &s;ay,) my Hypocri&s;ie. Mat. 5. 16. <HI>That Men may &s;ee your good works,</HI> that is, in the New Glo&s;|&s;ary, your Complement. Dan. 9. 18. <HI>We pre|&s;ent not our &s;upplications before thee for our righteou&s;+ne&s;s, but for thy great mercies.</HI> The Prophet, in the Name of the Church, mu&s;t be &s;uppo&s;ed here not to renounce real righteou&s;ne&s;s, but the Sceleton of Obedience. Now had the Apo&s;tle de&s;igned only to reject his own hypocri&s;ie, he was not &s;o barren in expre&s;&s;ions, but he could have fitted it with a proper Name. 3. The Apo&s;tle expre&s;ly renounces both, whatever he had attained before or after his Conver&s;ion, v. 7. <HI>The&s;e things that were gain</HI> (whil&s;t I was a Phari&s;ee) <HI>tho&s;e I accounted</HI> (<GAP DESC="foreign">) <HI>lo&s;s for Chri&s;t.</HI> But is that all? No. <HI>Yea doub<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">le&s;s</HI> (v. 8.) and I do (<HI>now</HI>) account (<GAP DESC="foreign">) <HI>all things but lo&s;s,</HI> when I was convinced: And I do now ac|count all things, even my own righteou&s;ne&s;s, lo&s;s and dung for Chri&s;t. And therefore it is to be noted, that the Apo&s;tle ri&s;es higher in his earne&s;tne&s;s, v. 8 <HI>Yea doubtle&s;s,</HI> q. d. Did I &s;ay, that I once looked upon all as lo&s;s for Chri&s;t? I will &s;peak a bolder word than that. <HI>I account all but lo&s;s, dung, filth, that I may win Chri&s;t, and be found in him, not having my own righteou&s;ne&s;s.</HI> And that he &s;peaks of that e&s;teem and value he had
<PB N="71" REF="38"> of his pre&s;ent righteou&s;ne&s;s, is yet further evi|dent from this, that it was in reference to a fu|ture day, the day of Judgment, that he might be found in Chri&s;t in that day, not &s;ticking to his own righteou&s;ne&s;s. Two things our Au+thor returns to this.</P>
<P>1. It's a &s;ufficient an&s;wer to &s;ay, they need not &s;ignifie &s;o. I confe&s;s, for want of a better, the An&s;wer may pa&s;s. A bad &s;hift is better than none; and half a Loaf is better than no bread; but if a Man had no better, it was the &s;orrie&s;t <HI>An&s;wer</HI> in the VVorld. I &s;ee when Men are pre&s;t with expre&s;s Scripture, and yet are re&s;ol|ved (co&s;t what will) to adhere to their own con|clu&s;ions, it's advi&s;able, to ca&s;t about, to turn their thoughts into all &s;hapes imaginable, to hunt for the extreame&s;t po&s;&s;ibilities; if a word, a phra&s;e, an expre&s;&s;ion is but capable of ano|ther &s;en&s;e, let it be probable, or improbable, true, or fal&s;e, agreeable to the &s;cope of the place or alien, all is a ca&s;e; &s;omething mu&s;t be &s;aid, that they may not &s;eem to &s;ay nothing: and if they can &s;ay, it's po&s;&s;ible it may be other|wi&s;e (as who cannot) though they do not be|lieve them&s;elves, they hug them&s;elves for their ready wit, and applaud them&s;elves for grave re&s;pondents. A little matter will blow away their du&s;t: Let them &s;hew where ever my righteou&s;ne&s;s is otherwi&s;e u&s;ed, and then let them boa&s;t of a bare po&s;&s;ibility.</P>
<P>2. My own righteou&s;ne&s;s (&s;ayes he) can &s;ignifie no more than that wherein he placed his righteou&s;ne&s;s. I beg his pardon, it &s;ignifies more than that wherein he placed his righte|ou&s;ne&s;s, whil&s;t a Phari&s;ee; and a great deal le&s;s than that, wherein he placed righteou&s;|ne&s;s after Conver&s;ion, in order to Ju&s;tification. But if the Apo&s;tle renounced whatever he pla|ced his righteou&s;ne&s;s in then, either he placed it in inherent righteou&s;ne&s;s, or not; if not then how dares our Author place his righteou&s;ne&s;s there, where the Apo&s;tle does not? If he did ever place his righteou&s;ne&s;s in it, then here he openly declares before the VVorld, that he re|nounces
<PB N="72" REF="39"> it. But (&s;ayes our Author) VVhat nece&s;&s;ity is there to under&s;tand this of inherent holine&s;s? VVe have &s;hew'd you the nece&s;&s;ity before, and &s;hall do hereafter. An external righteou&s;ne&s;s &s;erves mo&s;t Mens turns very well; not &s;o well neither as he may imagine. And this is the righteou&s;ne&s;s, by which the Phari|&s;ees (and among&s;t the re&s;t St. <HI>Paul</HI> whil&s;t he was a Phari&s;ee) expected to be ju&s;tified. But &s;tay a while, 1. VVe have proved that the A|po&s;tle not only renounced that righteou&s;ne&s;s whatever it was that he had, whil&s;t a Phari|&s;ee: But that which was his own at the time when he made that &s;olemn renunciation of it; whatever he had attained, or might po&s;&s;ibly attain, all went, that he might be found in Chri&s;t in the great day. 2. The Phari&s;ees were generally bad enough in all con&s;cience; and he need not make them wor&s;e. It's a &s;in, we &s;ay, to bely the Devil. It doth not appear, that the Phari&s;ees exacted to be ju&s;tified before God, by an external obedience only, without &s;inceri|ty: It was not their principle, though hypo|cri&s;ie (as to many individuals) might be their practice. The ca&s;e is frequent before our eyes; a Drunkard, a Common-Swearer, <HI>&amp;c.</HI> will tell you they hope to be &s;aved, though they are wicked; but none dur&s;t ever a&s;&s;ume the impu|dence to expect Salvation becau&s;e he was wick|ed: No; he will repent when he can intend it, and tru&s;t to the general Grace of God, and &s;ome &s;uch re&s;erves, which our Modern-Pulpit Drollery has furni&s;ht him withal. 3. As to <HI>Paul,</HI> whil&s;t he was a Phari&s;ee (if we take his own word for it, when he was none,) he was no Hypocrite, he every where vindicates him|&s;elf as to that; his per&s;ecuting was his great crime, in which he prote&s;ts his &s;incerity. Act 26. 9. <HI>I verily thought with my &s;elf, that I ought to do many things contrary to the name of Je&s;us.</HI> And, 1 <HI>Tim.</HI> 1. 13. He avows he did it ignorantly; he dur&s;t appeal to his very enemies, how he had <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ived from a child, Act. 25. 4. <HI>My manner of <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">
<PB N="73" REF="39"> te&s;tify:</HI> And makes a &s;olemn prote&s;tation before the <HI>&s;anhedrim,</HI> Act. 23. 1. That he <HI>had lived in all good con&s;cience to that very day.</HI> That others of the Phari&s;ees were &s;ober con&s;cientious men, I do not at all que&s;tion: And the di&s;cour&s;e of <HI>Paul's</HI> Mr. <HI>Gamaliel,</HI> Acts 5. &s;hews, that he had a great deal more religion in him, than mo&s;t of tho&s;e, who to carry on a de&s;ign rail at them for Hypocrites.</P>
<P>Aye but (&s;ayes our Author) what his righ<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e|ou&s;ne&s;s was he tells us, v. 6, 7. <HI>Circumci&s;ed the eighth day, of the stock of I&s;rael, &amp;c.</HI> So that my own Righteou&s;ne&s;s which is of the Law is &s;o far from Signifying an inherent Righteou&s;ne&s;s, a vital principle of holine&s;s, that it only &s;ignifies an external Righteou&s;|ne&s;s, which con&s;i&s;ted in &s;ome external Rites, as Circumcifion, and &s;eed of <HI>Abraham,</HI> or an external civility and blamele&s;ne&s;s of Conver|&s;ation. This proceeds upon a double fal&s;e &s;up|po&s;ition. 1. That the Apo&s;tle renounces no|thing, but what he attained, whil&s;t he was a Phari&s;ee. 2. That what&s;oever he had re|nounced, v. 6, 7. did con&s;titute his <HI>Phari&s;aical</HI> Righteou&s;ne&s;s: For 1. I mu&s;t cut him off cir|cumci&s;ion; That was no part of his own Righteou&s;ne&s;s. A priviledge it was; But no|thing performed by him&punc; and therefore could not expect Ju&s;tification by it; Unle&s;s our Au|thor will grant, that he had a &s;pice of the doctrine of imputing the obedience of another to him for Ju&s;tification. 2. For &s;acrifices the Apo&s;tle mentions them not, renounces them not, for he under&s;tood too well their u&s;e and proper end in the Jewi&s;h Church; That they were their vi&s;ible Go&s;pel, and did lead to Chri&s;t (whom now he owned) Though then he was ignorant of him. The con&s;cientious and believing u&s;e of &s;acrifices might put in for a place in Ju&s;tifying the &s;inners, with better right, than &s;uch obedience to the Moral Law, as a man was able in his pre&s;ent &s;tate to perform. 1. Con&s;ider them as meer acts of obedience, where|in the thing done is not &s;o con&s;iderable, as the
<PB N="74" REF="40"> &s;ubjection of the con&s;cience to the Authority of God the &s;overeign Law-giver: Which in this ca&s;e is mo&s;t &s;ignal, for here is only the will and plea&s;ure of God for the rea&s;on of that Co&s;tly and opero&s;e &s;ervice; Whereas moral duties are vouched for, by the &s;uffrage of the light and rea&s;on of Nature. 2. Con&s;ider them as in|&s;tituted for their peculiar end, the leading and conducting of faith to Chri&s;t; And &s;o they far exceed and out &s;trip any thing, the moral Law (being become weak through the Fle&s;h) could a&s;&s;i&s;t the &s;inner in; For &s;o they are &s;aid, actual|ly to procure pardon of &s;in, actually to make attonement and reconciliation, <HI>Lev 17. 11. I have given you it (the blood) upon the Altar to make an attonement for your &s;ouls; For it is the blood that maketh an attonement for the Soul. 2 Chro. 29 24. The Prie&s;ts, killed them</HI> (the &s;acrifice) <HI>and they made reconciliation with their blood upon the altar to make an attonenement for all I&s;rael.</HI> Now let him &s;hew me, wherever attonement, reconciliation, are <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nnext to the actual performance of the Moral Law. It is true that the original de&s;ign of the Moral Law was Ju&s;tification, but not the Ju&s;tification of a &s;inner; But man being now become &s;uch, the Law is utterly incapable of reaching it's primitive end. And it's as true al&s;o that &s;acrifices upon their own account could not &s;upply that defect, but as directing the &s;inner to him who is the grand propitiation, and from who&s;e death they received all their vertue and efficacy. 3. As to his being of the &s;tock of <HI>I&s;rael,</HI> and as the natural &s;eed of <HI>Abraham</HI> &s;hould be Ju&s;tified, cannot be proved. 4. For external ci|vility and blamele&s;sne&s;s of conver&s;ation, it would have gone a great way in our Authors account at any other time. p. 384. He asks the que&s;tion with &s;ome heat and briskne&s;s: What? Live a blamele&s;s, innocent, hone&s;t, &s;mooth life, and yet live in &s;ome &s;in or other? <HI>Paul</HI> would have pa&s;t for a righteous per&s;on upon his pro|ducing the ticket of a blamele&s;s conver&s;ation in that &s;ect, though in this he is rated at for a hypocrite, and all that's naught. But whatever
<PB N="75" REF="40"> <HI>Paul</HI> was or was not, whil&s;t a Phari&s;ee, it makes no great matter to the bu&s;ine&s;s in hand, &s;eeing he has &s;o freely and openly di&s;owned, what|ever was his own righteou&s;ne&s;s after conver&s;i|on, in the matter of Ju&s;tification before God.</P>
<P>But to confirm all this (&s;ayes our Author) we mu&s;t ob&s;erve a double Antithe&s;is in the words. We mu&s;t? What? Whether we can, or no? What, if there be but one &s;ingle Anti|the&s;is? It's no matter; We mu&s;t ob&s;erve a dou|ble Antithe&s;is, if we will percha&s;e our peace and quiet. I promi&s;e you this Antithe&s;is is a ve|ry hard word, <HI>graecum e&s;t, non pote&s;t intelligi;</HI> And I &s;hould as &s;oon chu&s;e to &s;wallow <HI>Dr. Jacombs</HI> conjuction (at which our Author made &s;uch a &s;owr face in the begining of this &s;ection) as this crabbed Antithe&s;is, much more then a double Antithe&s;is. But what's this double Antithe&s;is? Why (&s;aies he) The righteou&s;ne&s;s of the Law is oppo&s;ed to the righteou&s;ne&s;s which is by the faith of Chri&s;t: And my own righteou&s;ne&s;s oppo&s;ed to the righteou&s;ne&s;s of God. There's your double Antithe&s;is. Now (&s;ayes he) the &s;ure&s;t way to under&s;tand the meaning of this is to examine how the&s;e phra&s;es are u&s;ed in Scripture; But in my mind it will be &s;urer, I am &s;ure a more rational way, to examine fir&s;t whether indeed there be &s;uch a double An+tithe&s;is in the words as he pretends, or whether a &s;ingle one will not content the Text: And the &s;ure&s;t way to under&s;tand this, is, to ex|amine the words them&s;elves. <HI>And be found in him, not having my own Righteou&s;ne&s;s which is of the Law, but that which is through the faith of Chri&s;t, the righteou&s;ne&s;s, which is of God by faith.</HI> Now if any one can find a double Antithe&s;is, or in plain Engli&s;h a double oppo&s;ition in the&s;e words, he mu&s;t have eyes like a Cat, which &s;ome &s;ay, can &s;ee as well by night as by day, or however as well i th' dark as without light, <HI>not having my own righteou&s;ne&s;s which is of the Law.</HI> <GAP DESC="foreign">. There's one member of the Antithe&s;is, where the righteou&s;ne&s;s which is of the Law is a plain Exege&s;is (there's another hard word for you) of my own righteou&s;ne&s;s, and not any thing di&s;tinct from it, <HI>my own righteou&s;ne&s;s, which is of the Law;</HI> And then comes the other member of the Antithe&s;is; <HI>But that which is through the faith of Je&s;us Christ, the righteou&s;ne&s;s, which is of God by faith.</HI> <GAP DESC="foreign">. Where the repetition of the Article <GAP DESC="foreign"> (as every hungry Groeculi&s;t knows)
<PB N="76" REF="41"> is as much as, <HI>videlicet? The righteou&s;ne&s;s by the faith of Chri&s;t,</HI> namely, or that is to &s;ay, <HI>the righteou&s;ne&s;s which is of God by faith.</HI> And thus <HI>Beza, non habens meam Ju&s;ticiam</HI> (nempe) <HI>quae e&s;t ex lege: Sedeam quae e&s;t per fidem Chri&s;ti,</HI> (id e&s;t) <HI>Ju&s;ticiam</HI> (quae e&s;t) <HI>ex Deo per fidem</HI> Who for a &s;mattering in that language will not envy our Au|thor? So that nothing could by the wit or ignorance of man, have been more groundle&s;ly, ab&s;urdly, and ridiculou&s;ly invented, than this double Antithe&s;is. And, 1. Let us ob&s;erve how ill favouredly it was contrived. The text order is this. <HI>My own righteou&s;ne&s;s which is of the Law-That which is through the Faith of Chri&s;t, (even) the righteou&s;ne&s;s of God by Faith.</HI> Now if any man would needs have a dou|ble Antithe&s;is to do him &s;ome &s;pecial &s;ervice, it &s;hould have been laid between my own righteou&s;ne&s;s, and that which is by the faith of Chri&s;t; And then be|tween that of the Law, and the Righteou&s;ne&s;s of God by faith. But on the con|trary our Author without any provocation, without any Umbrage of a pretence from the Text (like old <HI>Jacob</HI> cro&s;&s;ing his hand) has laid them in a &s;altire; My own righteou&s;ne&s;s to the righteou&s;ne&s;s of God, and the righteou&s;ne&s;s of the Law to the righteou&s;ne&s;s by the faith of Chri&s;t. 2. Supo&s;ing all that he can de&s;ire, how do's this double Antithe&s;is confirm that, which he contrived it to confirm, viz. That my own righteou&s;ne&s;s &s;ignified my external righteou&s;ne&s;s only. It has been an old &s;aying, that one ab&s;urdity being granted, many more will ea&s;ily fol|low. And yet &s;o hard is this Gentleman put to it, that granting him a many ab|&s;urdityes, he cannot make one follow: But yet the Reader &s;hall hear what he would ob&s;erve out of this double Antithe&s;is.</P>
<P>1. The righteou&s;ne&s;s of the Law (as you have already heard) is an external Righteou&s;ne&s;s, which con&s;i&s;ts in wa&s;hings, purifications, &s;acrifices, or an exter|nal conformity to the Moral law; So we have heard indeed once and again affirmed, but never confirmed. The double Antithe&s;is was brought to con|firm it; And that mu&s;t confirm the double Antithe&s;is. I de&s;ire therefore once for all to hear, what the Righteou&s;ne&s;s of the Law, The Moral Law, is &s;aid to con&s;i&s;t in externally. The righteou&s;ne&s;s of the Law is that Righteou&s;ne&s;s which the Law requireth. But the Law requires an internal conformity of heart to our outward actions, and of both to the Law of God: Therefore the righteou&s;ne&s;s of the Law con&s;i&s;ts al&s;o in an internal conformity&mdash;The Law condemns none that bring the righteou&s;ne&s;s of the Law; But the Law condemns tho&s;e that bring only an external Conformity: Therefore external conformity is not the Righteou&s;ne&s;s of the Law. And from hence we may be abundantly &s;atisfyed what was that Righteou&s;ne&s;s of his own, which the Apo&s;tle renounces. That which was his own Righteou&s;ne&s;s, that he renounces: But an internal inherent righteou&s;ne&s;s was his own righteou&s;ne&s;s: Therefore that he renounces. The Minor I prove. The righteou&s;ne&s;s of the Law, was his own righteou&s;ne&s;s; (<HI>not having my own Righteou&s;ne&s;s which is of the Law</HI>) But the Righteou&s;ne&s;s of the Law was an inherent internal Righteou&s;ne&s;s: Therefore his own righteou&s;ne&s;s was an inherent and internal righteou&s;ne&s;s. The minor I prove. That which the Law pre&s;cribes and Commands is the Righteou&s;ne&s;s; But, that which the Law pre&s;cribes and commands, is an internal inherent righteou&s;ne&s;s; And there|fore
<PB REF="41"> the righteou&s;ne&s;s of the Law is &s;uch a righteou&s;ne&s;s. That which God requires, his Law requires; But God requires truth in the inward parts, whe+ther in Ceremonials, or Morals; Therefore the Law requires the &s;ame. And is it not now an unparrall'd piece of Non&s;ence, to call that the righteou&s;ne&s;<GAP DESC="illegible" REASON="page cropped" EXTENT="1 letter"> of the Law, which both the Law and the Author of it doth abhor? Externa<GAP DESC="illegible" REASON="page cropped" EXTENT="1 letter"> Conformity alone is &s;o far from being the righteou&s;ne&s;s of the Law, that it<GAP DESC="illegible" REASON="page cropped" EXTENT="1+ letters"> the unrighteou&s;ne&s;s of the Law. But hence the Reader will begin to get a glimmering into the true rea&s;on, that nece&s;&s;itated our Author to &s;tudy his de|vice of a double Antithe&s;is, <HI>viz.</HI> That <HI>Paul</HI>'s righteou&s;ne&s;s, which he renounceth might not &s;eem to be the righteou&s;ne&s;s of the Law, which God required; tho<GAP DESC="illegible" REASON="page cropped" EXTENT="1 letter"> not in order to ju&s;tification;) for if his own righteou&s;ne&s;s be the righteou&s;ne&s;s of the Law, and he &s;o peremptorily renounces his own, then he renounces the righteou&s;ne&s;s of the Law al&s;o; and what that is, this one con&s;ideration is enough to convince us of; that the Law requires an ab&s;olute, perfect, entire conformi|ty of the whole Man to it's demands and claims, without which no Man can expect to be ju&s;tified by it. And &s;eeing &s;uch is the ca&s;e with poor impotent Man, that he cannot an&s;wer its demands and claims, he can never rea&s;onably expect it &s;hould do him that &s;ervice.</P>
<P>2. The righteou&s;ne&s;s by the Faith of Chri&s;t (&s;ayes he) is an Internal Righ|teou&s;ne&s;s. Oh! but that &s;hould have been proved, &s;oundly proved, not begg'd, or borrow'd, much le&s;s &s;tolen, for it's the main thing in que&s;tion. And of all things in the Syllogi&s;m, we &s;hould not &s;tand to Courte&s;ie for Conclu&s;ion. Why (&s;ayes he) it's called being Born again, becoming New Creatures, Ri&s;ing a|gain with Chri&s;t, <HI>&amp;c.</HI> But &s;till Proof! Proof is wanting; for we do think that tho&s;e expre&s;&s;ions do not denote that Righteou&s;ne&s;s, whereby we are con&s;tituted Ju&s;t, in the &s;ight of God; but Holine&s;s and Sanctification of Nature, which the Go&s;pel evidently di&s;tingui&s;hes from that Righteou&s;ne&s;s, whereby we are Ju&s;ti|fied. But let him have Line enough.</P>
<P>3. His Second Antithe&s;is is, between my own righteou&s;ne&s;s, and the righte|ou&s;ne&s;s of God; and he is con&s;idering with him&s;elf, in what &s;en&s;e they are op|po&s;ed. But there's no great difficulty in this (&s;ayes he;) for the Apo&s;tle him|&s;elf tells us, that by his own righteou&s;ne&s;s he means the righteou&s;ne&s;s of the Law; and by the righteou&s;ne&s;s of God, the righteou&s;ne&s;s of Faith. And there|fore he will give this a gentle wipe, and away. But now he has quite &s;poil|ed the humour of the double Antithe&s;is; For if by his own righteou&s;ne&s;s, he means the righteou&s;ne&s;s of the Law; and by the righteou&s;ne&s;s of God, the righteou&s;ne&s;s of Faith, then there's but one &s;ingle Antithe&s;is. Between his own righteou&s;ne&s;s which is of the Law, (on the one part) and the righteou&s;ne&s;s by the Faith of Chri&s;t, the Righteou&s;ne&s;s which is of God by Faith (on the other part. But, at the&s;e rates, he might have given us a Treble, Quadruple, Sextuple Antithe&s;is, and have rung as many changes, when his hand was once in, upon two Bells, as others can do upon &s;ix The Apo&s;tles words indeed were clear, very clear, till our Author found it nece&s;&s;ary to ob&s;cure them, to deprave the Truth, and conciliate &s;ome &s;mall reverence to Error, to which two heads
<PB REF="42"> fore&s;aw from the fir&s;t, his whole Di&s;cour&s;e might be reduced. And thus <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uch we are &s;ecured of, that the Apo&s;tle hath repudiated his own righteou&s;|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">&s;s from any concern in Ju&s;tification; and that we may not doubt what that <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">as, he tells us, 'tis that of the Law. What the righteou&s;ne&s;s of the Law &s;ig|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">fies, is evident; that which alwayes bore that name, that which the Law <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">mmands and pre&s;cribes, <HI>viz.</HI> An exact conformity to the Law of God, in Spi|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">t, Soul and Body, &s;o far as 'tis attainable, or not attainable. He a&s;&s;ures us <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ext what he owns and adheres to <HI>viz</HI> the righteou&s;ne&s;s of Chri&s;t, which is <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;o called the righteou&s;ne&s;s of God. He further acquaints how we come to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e intere&s;ted in this righteou&s;ne&s;s, and that is by faith; and that we may not <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">norantly or wilfully mi&s;take faith for the doctrine of faith; He a&s;&s;ures us that is by believing, by which we obtain his righteou&s;ne&s;s, Rom. 3. 22. <HI>The righ|<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ou&s;ne&s;s which is by the faith of Je&s;us Chri&s;t, unto all, and upon all them that believe.</HI></P>
<P>To &s;hut up his Learned Exercitation, or Schola&s;tical Di&s;&s;ertation, or Dia|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">iba of Antithe&s;is, our Author will favour us with a Rea&s;on, <HI>&amp;c.</HI> I am in ha&s;t, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nd intreat our Author to accept of &s;hor An&s;wers: God has not appointed a <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ighteou&s;ne&s;s made up of any Ob&s;ervances of the Moral Law, to be that righ|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">eou&s;ne&s;s, wherein &s;inners &s;hall &s;tand Ju&s;tified before him. If any will demand <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u&s;tification thereby, God will demand exact and perfect Conformity. If there|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ore &s;inners will chu&s;e this away, 'tis their own righteou&s;ne&s;s; and 'tis time to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ive it a Bill of Divorce; God has not appointed it. 2. External wa&s;hings, external Conformity, <HI>&amp;c.</HI> were no righteou&s;ne&s;s at all, much le&s;s the righte|ou&s;ne&s;s of the Law, that which it required to form a righteou&s;ne&s;s; and there|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ore chu&s;e it, or not chu&s;e it, this is nothing to the purpo&s;e. The Apo&s;tle re|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ounces his own <HI>righteou&s;ne&s;s,</HI> which is the <HI>righteou&s;ne&s;s of the Law;</HI> and this is <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">urther evident from, <HI>Rom.</HI> 10. 3. (which our Author quotes, but mi&s;erably <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">erverts.) <HI>For they being ignorant of God's righteou&s;ne&s;s, and going about to e&s;tabli&s;h <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">heir own righteou&s;ne&s;s, have not &s;ubmitted to the righteou&s;ne&s;s of God.</HI> Here is then <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he &s;ame Antithe&s;is again; between their own <HI>righteou&s;ne&s;s (that of the Law</HI>) and the <HI>righteou&s;ne&s;s</HI> of God (<HI>which is by the faith of Je&s;us Chri&s;t:</HI>) And the op|po&s;ition is &s;o direct and diametrical, that 'twas impo&s;&s;ible to e&s;tabli&s;h their own, out they mu&s;t &s;hake off all &s;ubjection to God's <HI>righteou&s;ne&s;s.</HI> The que&s;tion then will be, Whether we are Ju&s;tified by a Legal, or an Evangelial <HI>Righteou&s;ne&s;s?</HI> And, to this, our Author agrees in words; But his words intends quite another <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">hing from the truth; for by the Law he under&s;tands the Law of <HI>Mo&s;es;</HI> And let that pa&s;s too for once: But then by the Law of <HI>Mo&s;es</HI> he under&s;tands only the Ceremonial Law though &s;ometimes he is content to take in external acts of Conformity to the Moral Law; And thus by a Legal <HI>righteou&s;ne&s;s,</HI> or the <HI>righ|teou&s;ne&s;s</HI> of the Law, he under&s;tands one made up of external ob&s;ervations only; wherein the Apo&s;tle has clearly determined again&s;t him; to whom therefore, from his partial Judgment-&s;eat, I &s;hall appeal, v. 5, 6. <HI>For Mo&s;es de&s;cribeth the righteou&s;ne&s;s of the Law, that the Man that doth the&s;e things &s;hall live in them.</HI> From whence I argue again&s;t our Author&mdash;That Law who&s;e <HI>righteou&s;ne&s;s Mo&s;es</HI> de&s;crib<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s, the Apo&s;tle excludes from having any place in Ju&s;tification; But it
<PB REF="42"> is the Moral Law, who&s;e Righteou&s;ne&s;s <HI>Mo&s;es</HI> de&s;cribes; Therefore it is the Moral Law, which the Apo&s;tle excludes from having any place in Ju&s;tification.&mdash;The Major is evident from the connexion of the Apo&s;tle's words, v. 3.&mdash;<HI>They have not &s;ubmitted them&s;elves to the righteou&s;ne&s;s of God.</HI> Ver&s;. 4, 5. <HI>For Chri&s;t is the end of the Law for righteou&s;ne&s;s to every one that believeth. For Mo&s;es de|&s;cribeth the righteou&s;ne&s;s, which is of the Law,</HI> &amp;c. The Minor I prove thus; That Law, which &s;aith, <HI>He that doth the&s;e things, &s;hall live in them,</HI> is that Law, who&s;e <HI>righteou&s;ne&s;s Mo&s;es</HI> de&s;cribeth. But it is the Moral Law which &s;aith, <HI>He that doth the&s;e things &s;hall live in them.</HI> Therefore it is the Moral Law&punc; who&s;e <HI>righteou&s;ne&s;s Mo&s;es</HI> de&s;cribeth. The Major is the Apo&s;tle's own, <HI>v.</HI> 5. The Mi|nor I prove from, Lev. 18. 5. <HI>You &s;hall keep my &s;tatutes, and judgments, which if a Man do, he &s;hall live in them.</HI> Ver. 6. <HI>None of you &s;hall approach to any that is near of kin to you.</HI> Ver. 7. <HI>The nakedne&s;s of thy Father, or of thy Mother, thou &s;halt not uncover,</HI> &amp;c. From whence I argue thus; That Law which forbids ince&s;t, is the Moral Law; But that Law which &s;aith, <HI>he that doth the&s;e things, &s;hall live in them,</HI> is the Law which forbids ince&s;t; Therefore that Law that &s;aith, <HI>he that doth the&s;e things &s;hall live in them,</HI> is the Moral Law. Again, I argue thus, from <HI>Gal.</HI> 3. 10, 11. That Law which hath the Cur&s;e annext to it, for Non|continuance in all things commanded therein, is the Law, which the Apo&s;tle excludes from having any place in the Ju&s;tification of a &s;inner. But it is the Moral Law, which the Apo&s;tle excludes from having any place in the Ju&s;tifi|cation of a &s;inner.&mdash;The Major is evident from the place, v. 10. <HI>As many as are of the works of the Law, are under a Cur&s;e; for it is written, Cur&s;ed is every one that continueth not in all things, which are written in the Book of the Law to do them.</HI> Ve&s;. 11. <HI>But that no Man is Justified by the Law in the &s;ight of God, is evident.</HI> The Minor I prove from <HI>Deut.</HI> 27. 26. From whence the Apo&s;tle quotes&mdash;it. <HI>Cur&s;ed is he that continueth not in all the works of this Law, to do them.</HI>&mdash;That Law which forbids making Images, which forbids &s;etting light by Father or Mother, which forbids removing Land-marks, which forbids cau&s;ing the Blind to go out of the way, which forbids perverting of Judgment, Ince&s;t, Sodomy, is the Law which hath the Cur&s;e annext to it: But it is the Moral Law&punc; which forbids all the&s;e things: Therefore it is the Moral Law&punc; which hath this Cur&s;e annext to it. I cannot fore&s;ee what our Author will return to all this, but his old Tawdry An&s;wer:&mdash;That indeed the Apo&s;tle does exclude the Moral Law; and therefore it mu&s;t be highly impertinent to enquire what Deeds of the Law are excluded. But yet, for his further &s;atisfaction, I &s;hall be&s;tow an Argument up|on that al&s;o: Tho&s;e acts of Obedience, to which the Promi&s;e of Life, in the Covenant of Works, originally was mo&s;t directly made, are excluded from Ju&s;tification. The Apo&s;tle has &s;ecured the Major, Rom. 10. 3 5, 6. <HI>They have not &s;ubmitted them&s;elves to the righteou&s;ne&s;s of God. For Mo&s;es de&s;cribeth the righteou&s;ne&s;s of the Law, that he that does the&s;e things &s;hall live in them.</HI>
<PB N="80" REF="43"> The Minor is evident; For God never made a Promi&s;e of Life to external acts of obedience, without inward conformity of Soul to them, and of both to the Law of God. Again&mdash;Tho&s;e Acts, the want whereof mainly expo&s;es the &s;inner to the Cur&s;e, are excluded from Ju&s;tifi|cation; But the want of internal acts of Obe|dience, mainly expo&s;es the &s;inner to the cur&s;e; Therefore internal acts are excluded from Ju|&s;tification. And the true rea&s;on, why the&s;e inward acts are excluded from Ju&s;tification, is not, becau&s;e they are not well-plea&s;ing to God&punc; but becau&s;e the ca&s;e is thus with impotent fallen Man, that he cannot reach the <GAP DESC="foreign">, the utm<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;t tittle of what the Law re|quires; and therefore mu&s;t fall under the &s;e|vere doom annext to the violation of the <HI>Law</HI> in the lea&s;t punctilio, unle&s;s God had provided a better righteou&s;ne&s;s, than that of his own O|bedience, <HI>p.</HI> 547, &amp;c.</P>
<Q><BIBL>Gal. 5. 7.</BIBL>
<P><HI>Ye did run well, who did hinder you, that ye &s;hould not obey the truth.</HI></P></Q>
<Q><BIBL>Chap. 2. 13.</BIBL>
<P>&mdash;<HI>In&s;omuch that Barnabas al&s;o was carried away with their di&s;&s;imulation.</HI></P></Q></CELL>
<CELL><P><HI>WHen God forgives, he judi|cially declareth a Man hath true Faith; when he admits into Heaven, he judicially declares a Man &s;incerely holy and per&s;eve|ring; as upon a view of his gue&s;ts, he ca&s;t out him, that had not the Wedding Garment,</HI> viz. <HI>True u|niting Faith; &s;o he judicially de|termin'd, that they who were not ca&s;t out, but admitted to &s;hare in the Marriage fea&s;t,</HI> viz. <HI>made partakers of union with Chri&s;t, and the benefits thereof, hath true Faith, and not a meer profe&s;&s;ion,</HI> &amp;c. <HI>With re&s;pect to what's a|bove declared, the Go&s;pel is called a Law of Faith, and Law of Li|berty,</HI> &amp;c. <HI>and it e&s;pecially in&s;i&s;ts on that &s;incerity of Grace and Ho|line&s;s, which the rule of the Pro|mi&s;e makes nece&s;&s;ary in its de&s;crip|tion of the per&s;on, whom it makes partaker of its included benefit,</HI> &amp;c. <HI>The&s;e things will help thy concep|tions; &s;till remembring, that the merits of Chri&s;t are the cau&s;e of this Go&s;pel ordination: his righ|teou&s;ne&s;s imputed, is the cau&s;e, for which we are Ju&s;tified and &s;aved, when we do an&s;wer the Go&s;pel
<PB N="70" REF="38"> rule. And I exclude not this Righ|teou&s;ne&s;s, when I affirm, that</HI> the righteou&s;s <HI>of God,</HI> Phil. 3. 9. <HI>prin|cipally intends, the Go&s;pel-holine&s;s of a per&s;on Justified by Chri&s;t's righ|teou&s;ne&s;s; [Here lies the cheat, that the righteou&s;ne&s;s of Chri&s;t is impu|ted as a meritorious cau&s;e to a Ju|&s;tifying of us in a Go&s;pel-holine&s;s, as a material part of the Ju&s;tifica|tion of our per&s;ons before God,] both which by faith in Chri&s;t, all his Members &s;hall be perfect in. The grace of God is hereby &s;tated as free, as is con&s;i&s;tent with his government, and Judicial Recto|ral Distribution of rewards and pu|ni&s;hment.</HI> Pref.</P>
<P>Further, <HI>p. 35. The Mediato|rial righteou&s;ne&s;s of Chri&s;t, is not &s;ubjectively in us; I do not &s;peak now of our inherent righteou&s;ne&s;s, of which he is not only the pattern, but al&s;o is the cau&s;e and worker,</HI> Phil. 3. 9. <HI>The di&s;cour&s;e is only of that righteou&s;ne&s;s, which belongs to the per&s;on of Chri&s;t, on the ac|count of his fulfilling the Law of his Mediation, and his Title to the rewards promi&s;ed to him as Media|tor, for fulfilling the Law, which he did to every</HI> iota.</P>
<P><HI>Again,</HI> p. 173. Obj. <HI>The A|po&s;tle &s;aith, Phil.</HI> 3. 8. For whom I have &s;uffered the lo&s;s of all things: and do count them dung that I may win Chri&s;t, and be found, <HI>&amp;c. 1. An&s;w. If this place &s;peaks of Go&s;pel-righ|teou&s;ne&s;s, as his own things, which he counted dung, it doth not prove that holine&s;s is dung. All it can infer, is, that in compari&s;ion with wining Chri&s;t, it was e&s;teemed as
<PB N="71" REF="38"> dung. And who mu&s;t not own, that compared with gaining Chri&s;t, the be&s;t thing is vile; Yea, compared with his righteou&s;ne&s;s. But yet it may not be vile in it &s;elf; As Ri|vals with Chri&s;t, we mu&s;t hate Father and Mother: But doth it follow that Father and Mother are hateful, ab&s;olutely con&s;ider'd? No: we are bound to love them, when not compared with Chri&s;t. I need add no more to the</HI> Doctor's <HI>rea|&s;on: But though I own the impu|ted righteou&s;ne&s;s of Chri&s;t for our Ju&s;tification; yet I think, to ground it on this place, is a da|mage to the truth. And therefore I add,</HI></P>
<P>2. <HI>A Go&s;pel holine&s;s or righte|ou&s;ne&s;s, is not here intended by dung: <GAP DESC="foreign"> was that Dog's|meat which he renounced and left to tho&s;e dogs (which terms they gave the Gentiles</HI>) v. 2. <HI>to glory in, Who were tho&s;e he called Dogs? They were the Conci&s;ion (allu|ding to Baal's Prie&s;ts or the Jews that rejected Chri&s;t, by an opinion of more excellency in Jewi&s;h Ob&s;er|vations, and an abu&s;e of the Mo|&s;aick Frame. What were the things he counted dung? I An|&s;wer, They were the Jewi&s;h Pri|viledges, and that conceited Chri&s;t|le&s;s Righteou&s;ne&s;s, which he once valued, as tho&s;e Dogs at pre&s;ent did. But it was not that Go&s;pel Holinefs, which by the grace of Chri&s;t, he was now partaker of.</HI> Obj. <HI>How do both the&s;e appear? I An&s;wer, plainly, from the whole &s;cope of the Chapter. 1. They were his Christle&s;s priviledges and righteou&s;ne&s;s which <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">
<PB N="72" REF="39"> dung; for, 1. His di&s;cour&s;e is a warning again&s;t the Jewi&s;h per|verters, and oppo&s;ers of the Go&s;|pel. Ver.</HI> 2. Beware of Dogs, beware of Evil Workers, be|ware of the Conci&s;ion. 2. <HI>He &s;tates a compari&s;on, wherein he op|po&s;eth them, and includes a great part of Go&s;pel-holine&s;s in that op|po&s;ition. Ver&s;.</HI> 3. For we are the Circumci&s;ion, which wor|&s;hip God in the Spirit, (<HI>viz. not carnally, and with beggarly e|lements as they do,</HI>) and re|joyce in Chri&s;t Je&s;us, <HI>q. d we feel a true and &s;olid joy in and by Christ, whom they refu&s;ing to ac|cept of, are without; yea, and tor|mented with guilt and fears; for their way makes not the comers to it perfect,</HI> and have no confi|fidence in the fle&s;h; <HI>that is, in being the natural Seed of</HI> Abra|ham&punc; <HI>by de&s;cent, and not his Spi|ritual Seed by Faith; as,</HI> Rom. 7, 8. <HI>Neither becau&s;e they are the Seed of</HI> Abraham, <HI>are they all children,</HI> &amp;c. <HI>that is; they which are the Children of the fle&s;h, the&s;e are not the children of God,</HI> &amp;c. <HI>or el&s;e in being parta|kers of the Jewi&s;h Priviledges; As, Gal.</HI> 6. 12. As many as de|&s;ire to make a fair &s;hew in the fle&s;h, they con&s;train you to be Circumci&s;ed. <HI>Of this number were the&s;e, whom the Apo&s;tle warneth the Chri&s;tians again&s;t; but now by the Go&s;pel we are brought to place our hopes in great|er and &s;urer things. 3. He enu|merates the&s;e Jewi&s;h&punc; preten&s;ions, which he had as much right to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">
<PB N="73" REF="39"> Ver&s;e. 4, 5, 6. He was</HI> a Jew <HI>by birth, and not a meer pro|&s;elyte,</HI> circumci&s;ed <HI>as &s;oon as any,</HI> of the &s;tricte&s;t Sect, <HI>as fiery zea|lous again&s;t Chri&s;t as they, and as ceremonious as the be&s;t, touching the righteou&s;ne&s;s which is in the Law blamele&s;s. He intends not &s;inle&s;s obedience, nor Go&s;pel-&s;ince|rity; But a life not to be blamed by the rule of the Jewi&s;h paedagogy,</HI> i. e. <HI>in the Judgement of strict ob&s;ervers 4. Of the&s;e he profe&s;&s;eth a renunciation, when converted to Chri&s;t,</HI> v. 7. But what things were gain to me; <HI>That is, I reckon as much upon, as they now do;</HI> I counted <HI>lo&s;s for Chri&s;t, when he met me by the way, and led me to a truer Judgment of him and my &s;elf, I &s;oon preferred him his grace, his benefits, and in|&s;truction before all the&s;e. And,</HI> v. 8. Yea doubtle&s;s &amp;c. <HI>That is, I have no &s;u&s;pition of my choice, and am still of the &s;ame mind; they are &s;till with me vain things, of no value, compared with that I have &s;ince known and experienced in and by Chri&s;t; Yea and for him; Without repining; I have not only quitted tho&s;e Jewi&s;h things; But I have &s;uffered the lo&s;s of all things, viz. My name, my friend, my e&s;tate, my ea&s;e, and life it &s;elf in a fixed purpo&s;e, and do count them but dung that I may win Chri&s;t. What the&s;e Jews do &s;o boa&s;t of, and the world &s;o e&s;teem, even all are to me but dogs-meat, &amp;c. That I may fully po&s;&s;e&s;s Chri&s;t, and the full effects of his under|takings in perfect peace, holine&s;s and glory, &s;omewhat of which are
<PB N="74" REF="40"> already begun in me.</HI></P>
<P>2 <HI>It was not Go&s;pel-holine&s;s, which he counted dung or lo&s;s; for, 1. This was not his own righte|ou&s;ne&s;s, which is of the Law, as oppo&s;ed to that which is by the faith of Chri&s;t:</HI> Our hearts are puri|fyed by faith. <HI>Act. 15. 9. In Chri&s;t we are created thereto, and by him it is through faith in all his members, who are all in him; And in this union to him, I de&s;ire to con|tinue, and &s;hare in the fuller effects of&mdash;2. This holine&s;s in&s;tead of re|nouncing, or &s;uffering the lo&s;s of it, he earne&s;tly pre&s;&s;eth after, and ex|pects to obtain. This is the &s;cope of</HI> v. 10, 11, 12, 13, 14. That I may know him, <HI>viz. Perfectly in his per&s;on and influences;</HI> And the power of his Re&s;urrection, i. e. <HI>In a perfect newne&s;s of heart and life,</HI> and be conformable to his death, <HI>i. e. wholly mortifyed and dead unto,</HI> if by any means I might attain to the re&s;ur|rection of the dead, <HI>that is, be as holy and happy, as then I &s;hall be; Which is,</HI> without &s;pot or wrinkle, or any &s;uch thing: If I may apprehend that for which I am apprehended of Chri&s;t; <HI>i. e. Be as holy and hap|py, as he de&s;igned to make me, when he &s;eized me in my fir&s;t con|ver&s;ion;</HI> Reaching forth unto tho&s;e things that are before. <HI>That cannot be imputed Righteou&s;|ne&s;s; For this he had in his first Ju&s;tification; But it's that perfect holine&s;s and glory, which he ex|pected in Chri&s;t hereafter. And this is</HI> the mark or the price of the high calling of God in
<PB N="75" REF="40"> <HI>Christ; viz. What God intended in his act, when he called me in Chri&s;t; And what I had in my eye, when I con&s;ented to that call, as the encouraging reward. Now is not holine&s;s a great part of all the&s;e? And in&s;tead of renouncing it, he tells us he is for it.</HI> By any means, I follow after, reach|ing forth, I pre&s;s towards; <HI>Which was all needle&s;s, as to what he had already. 3. He bewails and owns the weakne&s;s and imperfecti|on of this Righteou&s;ne&s;s at pre&s;ent, though he was pre&s;&s;ing after it.</HI> v. 12. Not as though I had already attained, either were already perfect <HI>Ver&s;e.</HI> 13. I count not my &s;elf to have ap|prehended, forgetting the things&punc; which are behind. <HI>Can this be true of imputed righteou&s;|ne&s;s? Was not that attained at fir&s;t? Is not that perfect, when fir&s;t Ju&s;tifyed? Or would</HI> Paul <HI>forget this, though his &s;mall de|grees of holine&s;s pa&s;t he might &s;o forget, &s;o that le&s;&s;er degrees &s;hould not hinder his pur&s;uit after more? &amp;c.</HI></P>
<PB REF="42">
<P> Obj <HI>But,</HI> v. 8. Paul <HI>&s;peaks in the pre&s;ent ten&s;e;</HI> I do count all things lo&s;s. <HI>And therefore it was not his former Jewi&s;h Privi|ledge.</HI></P>
<P>An&s;w. <HI>It was his pre&s;ent act
<PB N="80" REF="43"> towards an Object pa&s;t,</HI> q. d. <HI>I even now &s;till account them all vain. Yea, and it may extend to all pre|&s;ent &s;ecular advantages al&s;o, as life, honour, and e&s;tate,</HI> &amp;c. <HI>q. d. I va|lue nothing as a Crucified Christ, that I may fully know and enjoy him as a living Member in eterni|ty it &s;elf But I hope none can think, that his winning Chri&s;t, the im|putation of his righteou&s;ne&s;s for Ju|&s;tification; for this he with comfort knew he already had, and was not now to win by per&s;everance and growing vigour; Far le&s;s can any think, that he accounts holines dung; For what more he de&s;ired of Chri&s;t, was in order to perfect the holine&s;s begun already by Chri&s;t in him; And had he lo&s;t that which was already begun, he had vainly ex|pected a further participation of Chri&s;t for holine&s;s or joy. This righteou&s;ne&s;s, which is of God by Faith, is that eminent holine&s;s he waited for; and if he could be found in Christ, by an abiding union, he knew he &s;hould arrive at,</HI> p. 173, <HI>&amp;c.</HI></P>
<Q><BIBL>Gal. 6. 3.</BIBL>
<P>&mdash;<HI>If a Man think him&s;elf to be &s;omething, when he is nothing, he deceiveth him&s;elf.</HI></P></Q>
<Q><BIBL>Chap. 5. 10</BIBL>
<P>&mdash;<HI>But he that troubleth you, &s;hall bear his Judgment, who|&s;oever he be.</HI></P></Q></CELL>
</ROW>
</TABLE></P>
<P>I &s;hall conclude with a Pa&s;&s;age or two out of Dr. <HI>Owen,</HI> which, if duly weig|ed, would give no &s;mall light into the true nature of the Controver&s;ie this day.</P>
<P><Q>It will be &s;aid, that our <HI>Per&s;onal Obedience</HI> is by none a&s;&s;erted to be the Righ|teou&s;ne&s;s, wherewith we are Ju&s;tified before God, in the &s;ame manner as it was under the Covenant of Works. But the Ar|gument<NOTE PLACE="marg">Dr. <HI>Owens Trea. of Ju&s;tif. p.</HI> 399, 3<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.</NOTE> &s;peaks not as unto the manner or way whereby it is &s;o; but to the thing it &s;elf. If it be &s;o in any way or manner, un|der any qualifications &s;oever, we are under that Covenant &s;till. If it be <HI>Works
<PB REF="43"> any way</HI> it is not of grace at all. But it is added, that the differences are &s;uch as are &s;ufficient to con&s;titute Covenants effectually di&s;tinct;</Q> As,</P>
<P><Q>1. <HI>That perfect &s;inle&s;s obedience was required in the first covenant; But in the new, that which is imperfect and accompanyed with many &s;ins and failings, is accepted.</HI></Q></P>
<P><Q><HI>An&s;wer.</HI> This is <HI>gratis dictum,</HI> and begs the Que&s;tion. No Righteou&s;ne&s;s unto Ju&s;tification before God, is or can be accepted, but what is perfect.</Q></P>
<P><Q>2. <HI>Grace is the Original fountain and cau&s;e of all our acceptation before God in the New Covenant.</HI></Q></P>
<P><Q><HI>An&s;wer.</HI> It was &s;o al&s;o in the old&punc; The Creation of man in Original righte|ou&s;ne&s;s was an effect of Divine Grace, Benignity, and goodne&s;s. And <HI>the re|ward of Eternal Life</HI> in the enjoyment of God, was of meer Sovereign Grace: yet what was then of Works, was not of Grace, no more is it at pre&s;ent.</Q></P>
<P><Q>3. <HI>There would then have been Merit of Works, which is now excluded.</HI></Q></P>
<P><Q><HI>An&s;wer.</HI> Such a Merit as ari&s;eth from an equality and proportion between Works and Reward, by the rule of commutative Ju&s;tice, would not have been in the Works of the fir&s;t Covenant; And in no other &s;en&s;e is it now re|jected by them, that oppo&s;e the Imputation of the Righteou&s;ne&s;s of Chri&s;t.</Q></P>
<P><Q>4 <HI>All is now re&s;olved into the Merit of Chri&s;t, upon the account whereof alone, our own per&s;onal Righteou&s;ne&s;s is accepted before God unto our Ju&s;tification.</HI></Q></P>
<P><Q><HI>An&s;wer.</HI> The que&s;tion is not <HI>on what account,</HI> nor for what Rea&s;on it is &s;o ac|cepted, but whether it be or no; Seeing it's &s;o being is effectually Con&s;titutive of a Covenant of Works?</Q></P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="postscript">
<HEAD>POSTCRIPT.</HEAD>
<P>WHAT I formerly offer'd in the nature of a civil Chri&s;tian chal|lenge unto this Author, or any of his Abettors, I here renew, and that with an obligation upon my &s;elf, on the &s;ame forementioned propo&s;ition, namely,&mdash;That if in reference to the great fundamental doctrin of Ju&s;tificati|on, which is the thing to be proved, (whatever di&s;&s;onancy may otherwi&s;e ari&s;e among&s;t Authors, from a peculiar Phra&s;eology or mode of &s;peaking) they or any of them can make it appear, That <HI>Dr. Cri&s;p, Dr. Owen, Elders and A&s;&s;embly</HI> (as for <HI>Mr. Norton</HI> and the <HI>N. E. Synod.</HI> I have them not by me) do in the lea&s;t as to it's real matter and &s;ub&s;tance, and that as it is ab&s;olutely di&s;tinct from the righteou&s;ne&s;s of the inward man; <HI>Or,</HI> That on the other hand it is not one main de&s;ign&punc; if not chief of <HI>our Author,</HI> according to the full &s;cope and genui<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> tendency of his Treati&s;e, to remove what they Jointly maintain and plead <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">or&punc; his introducing an inherent righteou&s;ne&s;s into the room and place thereof, I will become his or their bond &s;lave, creature, yea what they plea&s;e.</P>
<P>As to which I &s;hall offer a pa&s;&s;age or two to the Reader's further con&s;iderati|on, as a &s;upplement to what hath been ob&s;erved; And &s;o put an end to this.</P>
<P><HI>Our Author</HI> tells us, &s;peaking of the Conditionality of the Covenant o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> p. 48. <HI>That the ble&s;&s;ing promi&s;ed on the Conditions of the Covenant of grace, are <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> grace. (pretty hone&s;t) They be for another's &s;ake, and not our own. (good <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 line">
<PB N="82" REF="44"> Pel-conditions? Here lyes his Jocking trade in Divinity, as&punc;</HI> pamper'd and plump'd up with a &s;eeming Orthodoxy at fir&s;t appearance, but by then he is &s;ifted and try|ed, we &s;hall find him foundring and Jading of all four.&mdash;And thus he deals with his Reader almo&s;t all along; Not far unlike that <HI>Gentleman,</HI> who failing to pre|vail with his friend to &s;tay with him, being a thick mi&s;ty day did&punc; under a pre|tence of conducting him, &s;o in&s;en&s;ibly lead him about, that he fairly ended his Journey with the day, at the very place, from whence he fir&s;t &s;et out. Thus <HI>our Author.</HI> Now the Law, it is true, condemns every &s;in, and that even in believers them&s;elves, yet not believers as to their per&s;ons: But to &s;ay, that tho&s;e, who have performed Go&s;pel-conditions, as <HI>our Author</HI> words it, which I &s;uppo&s;e even in his own &s;en&s;e, is to be actually introduced into the covenant of grace, and thereby to participate of its priviledges, that they in their per&s;ons &s;tand as con|demnable by the Law, is a Go&s;pel-de<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ying A&s;&s;ertion. And herein he con&s;tantly manife&s;ts either his craft or ignorance by not di&s;tingui&s;hing between per&s;ons and natures. For take an in&s;tance hereof in the Apo&s;tle Paul him&s;elf, whom, though we find complaining of and crying out under the remainders of &s;in, as adhear|ing unto his nature, which doubtle&s;s the Law condemned, and al&s;o was a plague to his own gracious heart. <HI>Rom.</HI> 7. Yet that he was in his per&s;on condemnable by the Law, and that from the imperfections that attended him, even when mo&s;t conver&s;ant about good, though ari&s;ing from the indwelling remaines of his corrupt nature, is ab&s;olutely fal&s;e. <HI>Rom. 8. 1. ch.</HI> 7. 1, 2, 3, 4.&mdash;Now this promi&s;cuous Medley or Hodge-podge Divinity that <HI>our Author</HI> ever and anon pe&s;ters our eyes and ears with, to me appears to ari&s;e from hence, and indeed what will be found as to that on which it is that the whole of the pre&s;ent Con|trover&s;y is mainly founded, Namely, That he and others of his complexion and kidney, look upon <HI>Adam</HI> in his publick capacity, no otherwi&s;e, than as a fountain or &s;pring is Head unto the &s;treams that i&s;&s;ue from them, and that by an immi&s;&s;ive, or infu&s;ive, and continued repletive communication. So on the other hand, of Chri&s;t, That the Meritorious cau&s;e and Material fulne&s;s of grace is in him, and that as the &s;pring of our Ju&s;tification; But that the &s;ub&s;tance and matter thereof is in us, by a Phy&s;ical Infu&s;ion, <HI>i. e.</HI> That in Chri&s;t the <HI>price</HI> of our Ju&s;tification does lye&punc; but in us the matter or the robe it &s;elf of righteou&s;ne&s;s is wrought, by vertue and through the merits of the &s;ame rendred acceptable; Which he frequently expre&s;&s;es in the&s;e and the like words&mdash;<Q><HI>That the &s;atisfacti|on and merits of Chri&s;t are the only righteou&s;ne&s;s, for which we are Ju&s;trfyed?</HI></Q> Al&s;o, p. 17. Speaking of Go&s;pel-preaching, That it, among&s;t other things, con&s;i&s;ts in,&mdash;<Q><HI>A directing all to look to Chri&s;t for &s;tren<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">th and acknowledging him as the only Mediator, and his obedience and &s;ufferings, as the &s;ole attonement for &s;in, and meriting cau&s;e of all ble&s;&s;ings?</HI></Q> Therefore of cour&s;e it follows, That the Ju&s;tification of our per&s;ons depends not only fir&s;tly upon the renovation of our Nature, but that as the lat|ter is carryed on, &s;o it is that the former becomes more and more acquitted from the condemning &s;entence of the Law: And hence it is al&s;o, that our Righteou&s;|ne&s;s for Ju&s;tification is not compleatly attained unto in this life, (though &s;uch as are truly regenerated he grants, becau&s;e therein they have attained unto it in the reality of it's kind) as to it's full mea&s;ure and degree, till it be con&s;ummated in the perfection thereof in glory. This will appear to be an Undeniable, full
<PB REF="44"> figure and &s;cheme of <HI>our Author</HI>'s &s;entiment of Ju&s;tification, I &s;ay &s;till <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> matter of it: For the truth of which I refer the unbia&s;&s;ed Reader to an impart<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> di&s;qui&s;ition of his book, and particularly therein his explication of <HI>Phil.</HI> 3. 8<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &amp;c. p. 173. &amp;c. Where though he tells us that he owns the imputed righteou&s;|ne&s;s of Chri&s;t for Ju&s;tification, yet, &s;ayes he, <HI>to ground it on this place, would be a great damage to the truth.</HI> Therefore &s;ee his conce&s;&s;ions as to this, where he pro|fe&s;&s;edly declares his Judgment herein, and that in &s;even particulars, p. 32. 33. Nay, ob&s;erve him throughout the whole chapter, which is the 7th. Al&s;o, p. 86. 87, 91, 110, 111, 112, 115. The &s;ame being al&s;o included in &s;everal other parts of his <HI>Treati&s;e.</HI> And herein I mu&s;t confe&s;s, he has no le&s;s than the whole <HI>council of Trent</HI> of his Judgment. <HI>Prima genuinaque notio, &amp;c. The prime and proper notion of this word Justification, is an acqui&s;ition of righteou&s;ne&s;s; Namely of unjust to be made Ju&s;t; As calefaction or breaking of cold to be made hot. That the &s;econd, or notion next to this, is, that it &s;ignifyeth an augmentation of righteou&s;ne&s;s. Soto de nat. &amp; grat. bib. 2. c. 6. Again,</HI>&mdash;<Q><HI>That the fir&s;t Ju&s;tification is a certain &s;upernatural change, whereby a man of unju&s;t is made Just. The &s;econd thus, that it is a &s;upernatural change, whereby a man of Ju&s;t is made more Ju&s;t. And that the&s;e are al&s;o either active or pa&s;&s;ive, active in regard of God, working this Ju&s;tification fir&s;t and &s;econd in us; And pa&s;&s;ive in regard of man him|&s;elf, who is changed, from bad to good, and from good to better? Vega de de&s;cript. Justifi. L. 5. in c. 4. decr. et de Ju&s;tifi. cap.</HI> 11.</Q> It is therefore no wonder, that a &s;pecial friend of <HI>our Author</HI>'s &s;hould at <HI>Pinners-hall</HI> &s;o fiercely plead for <HI>faith, repentance, and &s;incerity,</HI> and that as <HI>the very matter of our righteou&s;ne&s;s, wherein we</HI> mu&s;t <HI>&s;tand,</HI> if ever we <HI>&s;tand Justifyed before God,</HI> even <HI>at the day of Judgment;</HI> Though he might&punc; as <HI>our Author,</HI> a&s;&s;ign the <HI>meritorious can&s;e</HI> thereof wholly unto <HI>Chri&s;t's obedience and &s;ufferings&punc;</HI> Al&s;o, That, <HI>there is no difference between us and the Papi&s;ts, but what lies in words.</HI> Neither indeed is there upon the&s;e &s;uppo&s;itions any great cau&s;e of a maze|ment, as to what <HI>this his pupil</HI> in&s;inuates, p. 47. That our <HI>faith and repentance have &s;ome room in heaven,</HI> even <HI>when</HI> we are in that &s;tate of perfection. For in his <HI>Pre|face,</HI> he looks upon the <HI>Wedding garment</HI> to be barely <HI>an uniting faith,</HI> and not that which <HI>faith receives by union,</HI> unle&s;s it be by <HI>&s;anctification,</HI> which I take to be <HI>his Ju&s;tifying Robe;</HI> And am apt to think he de&s;igns to re&s;erve it, whereever he layes it up for the pre&s;ent, as much unworn and un&s;ullied as po&s;&s;ibly he can fill then, for ought of it that I can di&s;cern either in the &s;pirit, matter or Method of this his <HI>treati&s;e.</HI> Now &s;hould he be deprived of the&s;e, viz. <HI>Faith and repentance,</HI> though actually po&s;&s;e&s;&s;ed of heaven. He might very well (according to his profound <HI>Dictator&s;hip</HI>'s Judgment) fear a being packt thence, as not having his title thereunto at hand by him, by which one would think, he not only hopes to be pre&s;erved from becoming &s;peechle&s;s, (which would be half the ruin of one that loves to hear him&s;elf talk) but in &s;pight of fate to &s;ecure his &s;tanding.</P>
<P>Be&s;ides <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">his bitter Sarca&s;tical reflections on <HI>Dr. Cri&s;p,</HI> not as to his per&s;on, (for therein he &s;ufficiently flatters and glavers him, [as he does <HI>Mr. Cole,</HI> p. 189. Having as true an e&s;teem for the one as the other, if the core of heart were an<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|to<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">mized,] as foreca&s;ting of what u&s;e it might be to the furtherance of a pre&s;ent peculiar negotiation and de&s;ign, well known unto him&s;elf, and not altogethe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> undi&s;cerned by others) but in reference to &s;in, gracious qualifications, and <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> due performance of duties. Which proceeding of his, I mu&s;t tell him, pro<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span">
<PB REF="45"> the nature of them be Ju&s;tly con&s;idered, &s;avour more of malice, i&s;&s;uing from a proud &s;elf-conceited ignorance in the things of God, than any thing of a Chri&s;t<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">+an di&s;po&s;ition of &s;pirit, kindly and truly to inform his <HI>Reader,</HI> even of tha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> which he him&s;elf, though erroneous&punc; Judges to be right. Wherein he neither regards the &s;pring, nature, u&s;e, or ends, for which it is that <HI>the Dr.</HI> Treats of them&punc; Let him con&s;ult. <HI>I&s;a. 46. 12, 13. ch. 50. 10, 11. 2 Cor. 12. 9. 2 Tim.</HI> 2. 1. Nay, it is impo&s;&s;ible in a true controver&s;ial &s;en&s;e, That he &s;hould be equally Ju&s;t to <HI>the Dr.</HI> Or any of his produced Te&s;timonies; And yet keep true to his own principles, without making an open di&s;covery of his &s;mi&s;ter ends, and de&s;igns therein. For he never de&s;cends into the real merits of the cau&s;e before him; But dwels upon &s;ome di&s;cerpted &s;entences, o<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> the &s;urface of a quotation, &s;o as to ob|&s;cure from his Reader the main of what therein is de&s;igned for his ob&s;ervation&mdash;As particularly, That of A&s;&s;urance, though it be true, that God te&s;tifyes unto none, his or their Ju&s;tifyed &s;tate, but &s;uch as are truly regenerate or new-born (which <HI>Dr. Cri&s;p</HI> does over and over inclu&s;ively a&s;&s;ert) yet that the new creature properly as &s;uch is either in whole or in part, any thing of <HI>that</HI> in or for which, that this or their per&s;ons Ju&s;tifyed does con&s;i&s;t in, or is made up of, at which <HI>our Author</HI> mainly though very covertly drives, is ab&s;olutely fal&s;e. And alwayes ob|&s;erve it that even a pleading for that, which is really and indeed true in it &s;elf; yet if in order to a mi&s;application of the &s;ame, it is in plain terms, but a turn|ing of the truth of God into a lie. Upon which it is, that I look upon <HI>his whole trea|ti&s;e</HI> from fir&s;t to la&s;t to be but one entire compacted, fal&s;hood, and therefore to be the te&s;timony of <HI>the Dam&s;ell,</HI> though materially true, yet de&s;ignedly fal&s;e. <HI>Act</HI> 16. 16.</P>
<P>But the&s;e things in the particulars of them, will, I humbly conceive, be more di&s;tinctly handled by one, who has already very worthily engaged in the work, and that to the great &s;atisfaction and refre&s;hment of &s;everal &s;ouls, I mean <HI>the truly to be e&s;teemed Mr. I&s;aack Chancey,</HI> who&s;e heart and hands, together with the endea|vours of all tho&s;e that de&s;ire to <HI>contend earne&s;tly for the faith once delivered to the Saints,</HI> may the ble&s;&s;ed God and Father of our Lord Je&s;us, Support&punc; with the con&s;tant both &s;uitable and &s;ea&s;onable &s;upplies of his Spirit, to the gain <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">aying and putting to &s;ilence the proud U&s;urpers of his glory.</P>
<P>Thus <HI>our Author</HI> like a dextrous Juggler, as con&s;cious of what he had done, hav|ing laid down the platform of his robbery, in de&s;poiling the Church of Chri&s;t of the chiefe&s;t and riche&s;t part of the promi&s;es of the Covenant, next unto tho&s;e which are peculiarly per&s;onal, would leave us uncapable of recovering the &s;ame, in an hone&s;t inqui&s;ition after &s;o notorious and mi&s;cheivous an attempt, by his ap|plication of, <HI>Jam</HI> 1. 26. To the fagg end <HI>of his Treati&s;e,</HI> which he very gravely and fairly be queaths unto his Reader in the nature of a <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">agg, that he might there|by the more covertly and undi&s;turbedly&punc; proceed in the wretchedne&s;s of his de|&s;igns. Unto which I &s;hall &s;ubjoyn. <HI>I&s;a. 62. 1. Jer. 1. 17. P&s;&punc; 31. 18. P&s;. 137. 9. 1. Joh.</HI> 4. 1 In the contemplation whereof we &s;hall at pre&s;ent leave this our <HI>Theol<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">|ga&s;ter,</HI> till we further hear from him.</P>
</DIV1>
<DIV1 TYPE="errata">
<HEAD>ERRATA's.</HEAD>
<P>P. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. <HI>l. 41. r. wordy Exclamations, ib. l. ult. r. Rom. 3. 31. p. 7. l. 25. r. <GAP DESC="foreign">, p. 9. l. 23. r. fol. 136. p. 15. l. 37. r&punc; in|conclu&s;ive, p. 19. l. 39. r. chanies. p. 21. l 34. del. they, p. 25. l. 38. r preten&s;e. p. 30. l. 27. del. that, p. 37. l. 13. r. moralact, p. 39. l. 40. r. cen&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ri. p. 42. l. 33. del. before they, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">b&punc; l. 34. r. per&s;on, p. 47. l. 20. r. thereat, p. 48. l. 20. r. is puni&s;hment, Ib. l. 22. r. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ni&s;e<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">tum, Ib. l. 33. r. naturalis, p. 61. l. 10. r. vehemency, p. 63. l. 2. r. by that time, p. 66. l. 20. del. is, p. 75. l. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">8. r.</HI></P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
