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Protestant
Religion
Steph.
Lob.
John
Humphrey
Sane
.
Clark
If there had been a Law given , which could have given Life ; verily Righteousness had been by the Law : But the Scripture hath concluded all under Sin , that the Promise by Faith of Jesus Christ , might be given to them that believe , Gal. 3.21 , 22.
ISAAC
CHAVNCY
W.
Marshall
about
change
of
Persons
2
Cor.
5.21
Report
,
p.
13.
respect
of
the
guilt
of
Sin
,
because
Christ
bore
the
Personal
guilt
of
none
,
and
whatever
Christ
did
or
suffered
,
the
personal
guilt
of
sin
remains
on
Believers
and
can
never
be
taken
away
.
Christ
was
punisht
,
that
we
might
not
be
punisht
,
not
in
our
stead
as
Sinners
,
the
Righteousness
of
Christ
only
Righteousness
that
a
Believer
is
justified
by
i.
e.
Obedience
to
the
New
Law
Antinomian
Principles
prophane
Faugh
,
for
Bane
and
Poyson
Fruit
and
Leaves
of
the
Tree
of
Life
for
the
healing
of
the
Nations
,
NEonomianism
Vnmask'd
a
new
Law
or
Gospel
Dan.
Williams
Gospel
Truth
stated
&
vindicated
the
New
Law
What
the
state
of
the
Elect
is
before
effectual
calling
.
Whether
Good
laid
our
Sins
on
Christ
.
Whether
the
Elect
were
discharg'd
from
sin
upon
Christ's
bearing
them
.
Whether
the
elect
cease
to
her
sinners
from
the
time
their
sins
were
laid
on
Christ
.
What
was
the
time
when
our
sins
were
laid
on
Christ
.
Whether
God
was
separated
from
Christ
while
our
sins
were
laid
upon
him
.
Neonomianism
Vnmask'd
Of
a
Change
of
Person
between
Christ
and
the
Elect.
Of
the
Conditionality
of
the
Covenant
of
Grace
.
Of
the
nature
of
Saving
Faith
.
Of
the
free
offer
of
Christ
to
sinners
,
and
of
Preparatory
Qualifications
.
Of
Vnion
to
Christ
before
Faith
.
Of
Justification
by
Faith
.
Of
the
necessity
and
benefit
of
Holiness
,
Obedience
and
Good
Works
,
with
Perseverance
therein
.
Of
intending
our
Souls
Good
,
by
Duties
we
perform
.
Of
the
way
to
attain
Assurance
.
Of
God's
seeing
Sin
in
his
People
.
Of
the
Hurt
that
sin
may
do
to
Believers
.
Of
Gods
displeasure
for
sin
in
the
afflictions
of
his
People
.
Of
the
Beauty
of
sincere
Holiness
.
Of
Gospel
and
legal
preaching
Reply
to
Neonomianism
unmaskt
The
Doctrine
which
is
according
to
Godliness
,
English
Protestant
The
Congregational
Church
.
Government
pri.
bound
Discourse
of
Christian
Religion
in
sundry
Points
.
Preached
at
the
Merchants
Lecture
,
in
by
the
late
Reverend
Mr.
and
Student
of
An
Answer
to
six
Arguments
,
produc'd
by
Likewise
a
Refutation
of
some
of
the
false
Conceits
in
Mr.
Essay
of
Human
Vnderstanding
.
Price
Stated
Christian
Conference
,
asserted
to
be
a
Christians
Duty
,
A
new
methodiz'd
Concordance
A
Compendium
of
the
Covenant
of
Grace
,
as
the
most
solid
support
under
the
most
terrible
Conflicts
of
Death
,
tho
arm'd
with
Desertion
,
decay
of
Grace
,
and
sense
of
Guilt
,
by
of
Election
and
Reprobation
Christianity
the
great
Mystery
,
in
answer
to
a
late
Treatise
,
intituled
Christianity
not
Mysterious
;
together
with
a
Postscript
Letter
to
the
Author
.
The
young
Man's
Guide
for
Drawing
,
Limning
and
Etching
,
with
printed
Directions
,
Newgate
Street
all
sorts
of
Printed
Books
Bibles
,
Testaments
,
Grammars
Paper
,
Pens
,
Ink
,
Wax
,
Bonds
,
Bills
Funeral
Tickets
,
present
difference
unfair
and
partial
representation
actum
agere
,
I
refer
the
Reader
to
the
History
of
the
Union
,
of
the
causes
of
the
Breach
thereof
,
said
History
Mystery
of
Antinom
.
laid
open
That
if
there
were
no
more
in
the
controversie
than
what
is
contained
in
these
terms
,
Relative
Conditions
,
and
Faederal
,
the
controversie
might
fairly
and
easily
been
accommodated
.
That
a
condition
is
that
which
is
Axiomatically
express●d
by
the
connexive
conjunction
Si
,
Antecedent
and
Consequent
Antecedent
and
Consequent
pass
into
Glory
,
I
must
pass
thro'
the
State
of
Grace
any
meritorious
cause
of
Glory
faederal
conditions
promise
made
upon
the
performance
of
the
condition
,
due
debt
faederal
nature
Take
up
this
leaf
or
that
straw
,
due
debt
,
ex
pacto
desirable
accommodation
[
a
Snake
in
the
Grass
]
to
sin
,
because
grace
abounds
It
is
this
,
all
this
dispute
about
conditions
on
our
part
depends
upon
another
;
and
if
that
hold
,
this
must
follow
as
a
consequence
of
it
,
and
several
other
things
which
Dr.
saw
very
well
,
had
a
necessary
connexion
with
each
other
,
like
a
fair
dealer
in
controversie
,
owned
them
all
.
greet
ingenuity
fair
dealer
false
imputations
wherein
you
say
clears
the
dissenting
brethren
from
the
charge
of
Antinomianism
,
Your
words
are
That
touching
a
Change
of
Persons
between
Christ
and
believers
,
there
is
no
physical
change
,
whereby
Christ
and
believers
do
in
stance
become
one
another
,
nor
a
moral
change
,
whereby
Christ
should
become
inherently
sinful
,
and
Believers
thereby
become
immediately
innocent
,
and
sinless
,
but
the
change
is
only
in
a
legal
sense
by
consent
between
the
Father
and
him
,
putting
on
the
person
,
and
coming
into
the
room
and
stead
of
sinners
,
Now
saith
he
,
I
shall
make
it
appear
that
you
have
not
herein
disowned
Dr.
's
sence
of
the
change
of
persons
This
seems
to
be
a
great
Mystery
,
but
is
really
the
foundation
of
Antinomianism
.
That
Christ
had
the
personal
guilt
of
our
transgressions
charged
upon
him
,
and
so
he
was
as
sinful
as
we
.
eye
of
the
law
the
personal
guilt
Reatus
Culpae
non
perpetratio
culpae
That
if
there
be
no
change
of
persons
between
Christ
and
us
,
there
can
be
no
translation
of
the
guilt
,
nor
a
just
infliction
of
the
punishment
of
our
sins
on
Christ
there
can
be
no
proper
satisfaction
,
That
there
is
a
twofold
translation
of
guilt
to
be
considered
.
Of
the
personal
guilt
which
results
from
the
acts
of
sin
committed
by
such
persons
.
e.
gr.
John
If
this
guilt
be
translated
,
Christ
must
become
the
very
person
who
committed
the
sins
,
and
so
become
an
actual
Sinner
;
yea
,
as
the
Person
that
committed
all
the
sins
of
those
for
whom
he
died
.
e.
gr.
is
of
Legal
Guilt
lyes
in
an
obligation
to
Punishment
by
virtue
of
the
Sanction
of
the
Divine
Law
.
Now
this
guilt
implies
two
things
The
desert
of
Punishment
which
follows
personal
guilt
,
and
cannot
be
transferred
by
change
of
persons
,
The
obligation
to
undergo
the
deserved
punishment
,
here
may
intervene
a
change
of
persons
,
obligation
to
punishment
,
and
that
's
in
the
sanction
of
the
law
guilt
of
the
law
guilt
is
of
a
person
transgressing
i.
e.
in
the
law
it self
follows
personal
guilt
merit
of
punishment
not
continuing
in
all
things
written
in
the
law
?
That
personal
guilt
can't
be
transferred
by
change
of
persons
:
For
no
man
can
cease
to
deserve
punishment
for
his
own
faults
,
nor
deserve
that
another
should
be
punished
for
them
.
personal
guilt
That
no
man
can
cease
to
deserve
punishment
for
his
own
faults
.
sin
and
contract
a
personal
guilt
,
under
this
personal
guilt
personal
guilt
Nor
deserve
that
another
should
be
punish'd
for
them
.
was
punished
for
us
Legal
guilt
,
is
obligation
to
undergo
the
deserved
punishment
,
but
because
the
execution
of
punishment
depends
on
the
wisdom
and
justice
of
the
Legislator
,
therefore
here
a
change
of
person
may
intervene
.
obligation
to
undergo
the
deserved
punishment
,
and
execution
of
punishment
?
not
execution
of
deserved
punishment
deserved
punishment
punishment
without
desert
obligation
to
punishment
and
its
truth
e.
gr
The
execution
of
punishment
depends
on
the
wisdom
and
justice
of
the
Legislator
.
By
the
wisdom
and
justice
of
God
a
mediator
may
be
accepted
in
such
a
manner
as
himself
hath
determined
,
and
upon
acceptance
of
his
Sacrifice
the
offenders
may
be
pardoned
,
and
received
into
grace
and
favour
of
God
on
such
terms
as
he
hath
declared
in
the
Gospel
,
and
in
this
sence
is
the
guilt
of
sins
charged
on
Christ
,
Norma
Justitiae
In
answer
to
the
Reporter
he
takes
occasion
to
tell
him
that
the
Consideration
of
sins
as
debts
is
a
wrong
notion
,
and
gives
up
the
point
of
Satisfaction
to
the
Socinians
.
Because
if
sins
be
considered
as
debts
,
God
may
freely
forgive
them
(
without
disparagement
to
his
wisdom
and
justice
)
without
any
Satisfaction
.
I
can't
but
wonder
at
the
learned
author
,
that
he
doth
at
the
same
time
assert
our
sins
to
be
considered
as
debts
,
and
the
necessity
of
vindictive
justice
;
for
what
vindictive
justice
belongs
to
a
creditor
?
are
not
to
be
forc'd
to
run
on
four
feet
necessity
of
Vindictive
Justice
to
a
creditor
Vindictive
Justice
to
such
an
adversary
rude
and
inconsistent
,
and
he
can
hardly
think
such
ever
penetrated
into
these
matters
,
but
took
up
with
a
sett
of
phrases
.
made
of
God
sin
and
curse
become
the
righteousness
of
God
Christ
instead
of
the
guilty
sinner
became
sin
and
curse
,
and
that
the
Sinner
in
Christ
becomes
righteous
and
guitless
.
My
business
at
present
is
about
transferring
our
very
faults
upon
Christ
,
which
Dr.
calls
the
guilt
of
the
fact
.
denies
Christ
to
be
the
actual
transgressor
,
but
asserted
that
he
had
the
personal
guilt
of
our
Sins
upon
him
,
and
built
his
whole
Hypothesis
upon
it
.
Whether
Christ
in
his
sufferings
bare
upon
him
the
personal
guilt
of
Sin
?
change
of
persons
Christ
bore
Sin
personal
guilt
personal
guilt
in
forum
Justitiae
law
sense
natural
sense
,
Rom.
Commutation
of
Persons
judicial
Process
he
is
made
Sin
,
and
we
Righteousness
in
him
,
Sensus
pornitur
pro
sensili
by
Sin
that
Punishment
is
not
Sin
i.
e.
But
Punishment
must
have
relation
to
Sin
as
to
the
same
Person
.
To
this
the
Bp.
saith
,
he
answers
distinctly
,
that
there
are
three
ways
our
Sins
are
said
to
have
relation
to
Christ's
Sufferings
.
As
an
external
impulsive
cause
no
more
than
occasional
,
no
proper
reason
of
Punishment
and
so
for
the
Socinians
As
an
impulsive
cause
becomes
meritorious
by
the
voluntary
Act
of
Christ's
undertaking
to
satisfie
Divine
Justice
for
our
Sins
,
and
not
as
his
own
.
As
to
the
Personal
guilt
of
our
Sins
.
of
ours
becomes
meritorious
Christ
voluntary
undertaking
They
are
consider'd
as
our
Sins
,
and
not
his
Law
Transmission
They
are
not
Christ's
Sins
any
further
than
by
consent
he
took
upon
himself
to
bear
the
guilt
which
relates
to
Punishment
,
and
so
they
come
to
be
justly
charged
upon
him
.
i.
e.
himself
Debtor
charged
upon
him
As
to
the
personal
Guilt
of
our
Sins
,
not
the
personal
The
fault
of
the
Sins
are
not
laid
on
Christ
.
its
Law
Relation
justly
charged
;
Is
Christ
really
a
Transgressor
As
the
Papists
have
by
no
means
more
alienated
the
reformed
from
them
irreconcileably
,
than
by
obtruding
as
an
Article
of
Faith
,
the
Impossibilities
and
Contradictions
of
Transubstantiation
;
so
some
erroneous
Protestants
have
no
way
Men
made
the
Papists
irreconcileable
to
us
,
than
by
holding
forth
the
Impossibilities
and
Absurdities
of
imputed
Righteousness
,
as
a
most
necessary
part
of
the
Gospel
.
God
hath
no
other
Thoughts
of
things
than
as
they
are
.
God
calls
things
that
are
not
,
as
though
they
were
:
Righteous
in
Christ
of
the
immediate
discharge
of
a
Sinner
,
upon
Christ's
bearing
of
Sin
.
What
is
the
immediate
Effect
of
the
Death
of
Christ
?
A
Right
to
Life
in
Christ
.
The
Application
,
Reception
,
or
Possession
of
the
Life
immediate
Effect
i.
e.
latent
and
hid
in
Christ
a
jus
ad
rem
jus
in
re
Is
on
the
Nature
of
Guilt
reatus
penae
,
reatus
culpae
,
Guilt
of
the
Fact
,
as
it
is
a
Transgression
of
the
Law
.
A
Guilt
consequent
to
the
Fact
by
Vertue
of
the
Sanction
of
the
Law
.
Guilt
of
a
Personal
Fault
can
never
be
taken
away
Fact
,
and
Guilt
e.
gr
the
preceptive
part
of
the
Law
,
Obligation
to
Obedience
That
Obligation
to
Punishment
is
that
which
is
in
the
Law
,
and
only
the
exprest
Will
of
the
Legislator
As
to
the
Guilt
of
the
Fact
;
for
he
that
hath
been
an
actual
transgressor
can
never
be
made
not
to
have
been
so
,
and
so
the
guilt
of
the
Fact
must
remain
.
Fact
past
to
be
past
when
once
paid
are
no
longer
Debts
;
but
there
's
difference
between
the
guilt
and
contracting
a
Debt
;
for
a
Debt
consists
in
a
thing
real
,
whose
property
may
be
altered
and
transferred
,
but
in
criminal
matters
there
's
nothing
capable
of
being
transferred
which
is
a
thing
real
,
but
the
obliquity
and
guilt
of
the
Fact
,
is
a
privative
and
personal
thing
.
of
Punishment
which
follows
the
transgression
,
cannot
be
separated
from
it
.
Let
what
Grace
or
Favour
soever
be
shewed
,
the
desert
of
Punishment
remains
still
.
No
Sinner
can
deserve
that
one
that
was
not
a
Sinner
should
suffer
for
his
faults
.
i.
e.
Nor
can
the
Law
,
or
Act
of
any
Person
,
transfer
the
desert
of
Punishment
from
him
that
was
the
actual
Transgressor
.
The
Turpitude
as
to
the
Act
of
Sin
cann't
be
re
moved
from
it
.
A.
Where-ever
the
Act
of
Sin
is
,
it
must
be
displeasing
to
God
,
but
the
Turpitude
,
as
it
affects
the
Person
of
a
Sinner
,
must
have
another
consideration
.
For
God
may
see
cause
to
forgive
a
Sinner
,
and
receive
him
into
favour
,
although
he
still
continues
to
hate
and
abhor
the
Sin
.
As
to
the
Guilt
of
Sin
,
as
it
relates
to
Punishment
,
these
things
are
to
be
considered
.
Although
a
Divine
Justice
require
satisfaction
for
Sin
,
it
is
not
necessary
the
actual
Transgressors
should
undergo
the
Punishment
which
they
have
deserved
.
i.
e.
way
as
may
glorifie
Divine
Justice
.
That
it
is
consistent
with
the
Wisdom
and
Justice
of
God
,
to
accept
of
a
Mediator
to
interpose
between
the
Severity
of
the
Law
,
and
the
Punishment
of
the
Transgressor
,
upon
terms
agreeable
to
Divine
Wisdom
and
Mercy
.
That
such
a
Mediator
undertaking
to
make
Atonement
for
our
Sins
,
by
Suffering
in
our
stead
and
Place
,
may
truly
and
properly
be
said
to
undergo
the
Punishment
of
our
Sins
;
and
our
Sins
to
be
the
Meritorious
cause
of
it
.
If
Desert
adhere
to
Personal
Guilt
,
how
can
our
Sins
be
the
Meritorious
cause
of
another's
Punishment
?
no
Guilt
,
there
's
no
Desert
no
Desert
,
there
's
no
Punishment
in
legal
Sense
.
I
answer
,
that
a
meritorious
cause
may
be
considered
two
ways
.
In
a
Natural
Course
of
things
;
and
so
Desert
follows
the
Fact
,
so
that
the
Sinner
always
deserves
Punishment
,
and
no
interposition
,
nor
forgiveness
,
can
take
off
the
Desert
,
As
Desert
implies
only
a
just
reason
of
Punishment
,
and
so
there
may
be
a
Meritorious
cause
in
extraordinary
Cases
,
when
the
Legislator
consents
that
another
bear
the
Punishment
which
others
have
deserved
,
Immerito
quemque
punire
est
injuste
punire
,
Cret
.
Immerito
is
&
in
Jure
&
merito
,
are
most
commonly
put
together
.
punire
sine
ratione
in
juditio
The
injustice
of
Punishing
any
Socinian
way
of
Arguing
;
and
so
we
see
the
Antinomians
join
with
the
Socinians
.
agreeable
to
the
Natural
Sense
of
Men's
Minds
,
if
they
would
allow
themselves
the
liberty
of
thinking
do
we
not
by
this
means
take
away
the
proper
Punishment
of
Christ
for
Sins
,
and
so
overthrow
the
Doctrine
of
Satisfaction
.
A.
For
I
take
away
nothing
but
the
Punishment
that
follows
Personal
Guilt
,
and
if
this
be
not
taken
away
,
the
Antinom
.
Sense
must
be
allowed
.
A.
That
the
Lord
Jesus
Christ
voluntarily
,
on
the
Father's
invitation
,
coming
under
the
Sanction
of
the
violated
Law
,
was
justly
charged
with
the
Guilt
of
our
Sin
;
found
Guilty
,
Condemned
,
Sentenc'd
,
and
Executed
as
such
,
even
by
that
God
which
laid
on
him
the
Iniquity
of
us
all
.
If
I
do
not
misunderstand
,
both
Dr.
and
you
,
you
say
as
much
in
consequence
as
he
,
—
And
therefore
you
cannot
disown
the
transferring
Personal
Guilt
upon
Christ
.
For
as
the
Bp
saith
,
What
Guilt
of
our
Sins
could
be
charged
on
Christ
;
if
not
the
Personal
Guilt
?
I
forbear
repeating
more
in
Honour
to
my
Deceased
Friend
.
That
without
this
translation
of
Personal
Guilt
,
no
advantage
could
come
to
us
by
Christ's
Sufferings
,
because
a
Man
suffers
only
for
his
own
fault
,
unless
the
fault
of
another
be
laid
upon
.
i.
e.
Here
is
no
question
but
our
Iniquities
were
laid
on
Christ
,
and
that
he
Suffered
in
our
stead
;
but
the
Dispute
is
about
the
manner
how
,
whether
our
very
Transgressions
themselves
were
laid
upon
him
,
and
how
it
doth
appear
that
we
cann't
receive
the
Benefits
of
Christ's
Sufferings
,
unless
that
were
done
,
which
is
suppos'd
to
be
done
.
It
is
a
great
Argument
with
them
,
our
Sins
are
Debts
,
and
they
are
reckon'd
to
Christ
as
our
Surety
:
To
shew
how
little
force
there
is
in
it
,
we
need
only
these
Considerations
That
there
is
no
sufficient
ground
for
it
in
Scripture
;
as
for
that
of
there
is
not
the
least
ground
for
it
in
the
Text
;
for
the
words
properly
signifie
that
he
made
our
Iniquities
meet
,
and
to
fall
upon
him
,
as
a
Man
falls
upon
his
Enemy
when
he
meets
him
:
So
the
Jewish
Interpreters
.
He
gave
him
up
to
our
Iniquities
He
shall
bear
their
Iniquities
nothing
like
Christ's
Suretiship
to
pay
our
Debts
for
us
,
great
Harm
fully
discharged
our
Debts
already
Mischief
of
it
The
second
Mischief
is
,
that
we
have
nothing
to
do
towards
the
Payment
of
our
Debt
;
all
that
we
have
to
do
is
to
believe
,
and
to
be
thankful
;
for
all
this
Transaction
was
long
since
past
without
Consideration
of
any
Act
on
our
parts
.
The
third
Mischief
is
,
that
it
nulls
all
Faederal
Conditions
on
our
part
:
That
we
can't
suffer
for
those
Sins
that
are
already
discharged
.
There
's
but
one
place
of
Scripture
to
be
found
to
favour
this
Sense
of
the
Suretiship
of
Christ
,
i.
e.
Forgive
us
our
Debts
In
whom
we
have
Redemption
thro'
his
Blood
,
even
the
Forgiveness
of
Sins
.
i.
e.
Rome
,
who
talk
much
of
Surety
,
Righteousness
,
—
and
of
Christ's
being
our
Surety
as
to
the
Payment
of
our
Debts
,
because
the
Debtor
may
be
said
to
pay
the
Sum
the
Surety
lays
down
for
him
,
and
that
God
doth
account
that
Believers
do
pay
that
Debt
of
Obedience
,
which
Christ
hath
paid
in
their
Stead
,
because
they
are
a
legal
Person
with
Christ
,
and
all
this
depends
upon
this
mistaken
Notion
of
Suretiship
.
If
once
it
be
supposed
that
we
perfectly
obeyed
the
Law
in
Christ
,
there
can
be
no
room
for
Remission
of
Sins
;
for
how
can
Sins
be
forgiven
to
them
that
have
obeyed
the
Law
?
R.
Capel
There
is
a
double
Acception
of
the
Term
Remission
of
Sins
.
There
is
a
meritorious
Justification
,
or
Remission
of
Sins
,
this
is
of
Sins
before
they
are
committed
.
There
's
an
actual
Justification
or
Remission
of
Sin
;
and
this
is
not
till
after
our
Sin
is
committed
,
and
we
do
believe
all
this
,
none
of
these
Exceptors
do
or
can
question
.
Those
that
lean
much
to
the
Doctrine
of
in
this
point
,
may
see
all
this
expressed
in
clear
terms
by
So
that
it
is
one
thing
for
all
the
Sins
of
all
the
Elect
to
be
pardoned
to
Christ
for
them
,
that
was
done
before
we
were
,
or
our
Sins
were
;
another
thing
to
be
pardoned
to
them
;
Christ
was
made
a
Curse
for
us
by
Imputation
;
for
that
the
Father
did
impute
all
our
Sins
as
a
Judge
,
to
Christ
as
a
Surety
,
and
did
exact
all
of
him
as
guilty
by
that
Law
—
and
this
is
(
I
conceive
)
all
the
meaning
of
Dr.
and
is
,
or
at
least
ought
to
be
,
the
meaning
of
us
all
;
and
this
a
learned
Man
calls
a
mystical
Justification
,
because
all
the
Sins
of
all
the
Elect
are
as
laid
upon
Christ
,
so
remitted
unto
Christ
,
our
Head
and
Husband
;
which
Pardon
and
Absolution
he
took
in
our
Name
,
and
keeps
for
our
Use
.
Capel
of
Repentance
It
doth
not
follow
,
because
a
Debt
may
be
transferred
to
a
Surety
;
that
our
Sins
may
be
transferred
to
Christ
;
and
his
Reasons
Because
Sins
cannot
be
transferred
as
Money
.
That
altho'
the
Sinner
be
said
to
owe
a
Debt
to
the
Law
,
yet
that
Debt
lyes
in
an
Obligation
to
Punishment
,
which
he
is
liable
to
by
the
Guilt
of
the
Fact
.
Punishment
may
be
transferred
by
the
Legislator's
Consent
.
A.
This
Debt
ariseth
from
Guilt
of
Fact
,
how
then
can
any
discharge
the
Debt
,
without
taking
the
fault
?
That
taking
the
fault
can
signifie
no
more
than
being
answerable
to
the
Law
for
it
,
which
must
respect
the
Debt
of
Punishment
.
And
he
that
takes
away
the
Guilt
of
Punishment
,
doth
satisfie
the
Justice
of
the
Law
.
A.
That
nothing
is
the
Merit
of
Punishment
Reatrus
culpae
Suppose
the
Fault
could
be
transferred
,
as
a
Debt
may
,
how
comes
it
to
pass
that
upon
this
Translation
there
must
be
a
present
Discharge
?
This
Doctrine
tends
to
incourage
Men
to
neglect
,
or
careless
Performance
of
strict
Obedience
,
which
they
owe
to
God
.
naturally
disposeth
Men's
Minds
to
a
passive
careless
Temper
,
and
wait
for
Supplies
from
above
.
A.
They
depend
upon
Gord's
working
in
them
,
to
will
and
to
do
of
his
own
good
Pleasure
,
without
setting
themselves
to
work
out
their
own
Salvation
with
fear
and
trembling
.
would
allow
no
Conditions
upon
any
Account
here
is
something
beyond
meer
Gratitude
and
Service
,
and
what
's
that
?
It
's
a
Connexion
in
away
of
Duty
,
and
Means
in
order
to
the
end
,
and
not
meer
Connexion
in
a
way
of
Event
so
that
those
to
whom
God
will
give
Glory
,
he
will
give
Grace
to
fit
Persons
for
it
.
A.
a
Faederal
Condition
of
Happiness
,
but
a
Condition
of
necessary
Connexion
What
is
't
but
to
make
that
Promise
to
secure
Life
upon
doing
of
our
Duties
?
And
if
this
be
not
to
make
the
Gospel
a
more
overgrown
and
swinging
Covenant
of
Works
,
than
ever
the
old
Law
was
,
I
have
lost
,
[
not
they
]
my
Theological
Measures
,
The
Standard
of
Theological
Measures
is
the
Scripture
.
Paul
was
as
little
suspected
of
setting
up
a
Covenant
of
Works
,
as
any
Penman
in
the
New
Testament
.
God
hath
saved
us
,
and
called
us
with
an
holy
Calling
,
not
according
to
our
Works
,
No
more
is
meant
by
this
than
a
continual
maintaining
a
holy
Jealousie
of
our selves
,
lest
we
should
fail
of
the
Grace
of
God
,
by
trusting
in
our selves
,
No
more
is
meant
by
this
,
There
's
nothing
for
us
to
do
,
but
only
to
sit
still
,
and
expect
when
God
will
work
in
us
.
A.
sit
still
to
will
and
to
do
able
to
think
a
good
Thought
gives
another
Sense
when
he
perswades
rich
Men
to
do
Good
,
Salvation
,
teach
Men
to
deny
Ungodliness
,
and
to
live
holily
,
Is
laying
hold
of
Eternal
Life
by
good
Works
a
swingeing
Covenant
of
Works
?
Participation
and
Possession
The
Foundation
of
the
Covenant
it self
was
certainly
nothing
but
the
Grace
of
God
thro'
Christ
.
A.
i.
e.
yea
,
and
the
Foundation
of
our
Hopes
as
to
our
obtaining
the
Benefits
.
A.
Not
as
Works
meritorious
of
a
Reward
,
but
as
Means
which
God
hath
appointed
in
order
to
an
end
.
A.
They
are
only
Means
which
God
hath
appointed
in
order
to
an
end
.
A.
As
a
Son
that
hath
an
Estate
promised
him
of
the
free
Gift
of
his
Father
,
but
yet
he
requires
some
Conditions
to
be
performed
by
him
before
he
comes
to
the
Possession
of
it
;
can
any
one
think
this
to
be
Bargain
and
Sale
between
Father
and
Son
.
The
Comparison
is
too
short
to
illustrate
,
much
less
to
prove
the
thing
.
Can
any
one
think
this
to
be
Bargain
and
Sale
?
A.
If
these
be
Theological
Measures
,
they
had
need
to
seek
for
new
ones
.
Sure
we
may
most
safely
take
our
Theological
Measures
from
our
Saviour
,
for
he
knew
best
how
far
,
and
in
what
Sense
the
Guilt
of
our
Sins
was
transferred
upon
him
,
and
whether
there
followed
an
immediate
Discharge
upon
it
,
without
regard
to
Conditions
on
our
parts
;
the
Question
of
the
highest
Import
being
put
to
him
,
what
shall
I
do
to
inherit
Eternal
Life
?
A.
What
shall
I
do
to
inherit
Eternal
Life
?
Keep
the
Commandments
,
and
thou
shalt
live
[
non
sequitur
Had
our
Saviour
only
a
mind
to
banter
him
?
It
was
to
convince
him
of
the
Impossibility
of
his
doing
what
was
necessary
for
Eternal
Life
.
That
it
is
not
improbable
that
our
Lord
intended
to
convince
him
of
his
Folly
,
who
supposeth
he
had
kept
those
Commandments
in
the
Jewish
Sence
of
them
.
There
was
an
immoderate
Love
to
the
World
in
his
Heart
,
which
he
was
not
aware
of
till
our
Saviour
put
him
upon
a
severe
Trial
of
himself
,
Go
sell
what
thou
hast
,
Make
to
your self
Friends
of
the
Mammon
.
Not
by
way
of
Merit
,
or
any
foolish
Imagination
of
that
sort
,
but
in
Obedience
to
the
Will
of
God
,
who
hath
made
it
a
necessary
Duty
.
If
these
be
Theological
Measures
,
what
doth
our
Saviour
mean
,
Strive
to
enter
Many
shall
strive
,
[
i.
e.
and
shall
not
be
able
a
Man
's
own
Righteousness
should
be
excluded
from
being
conjunct
with
the
Righteousness
of
Christ
,
if
he
look
to
no
condition
,
how
can
they
be
satisfied
that
the
Guilt
of
their
Sins
are
laid
on
Christ
?
A.
while
we
were
Sinners
Christ
Died
for
us
How
then
must
every
Sinner
believe
that
Christ
Died
for
him
?
A.
i.
e.
Then
saith
the
Bp.
here
is
Universal
Redemption
asserted
in
its
full
extent
;
and
what
is
more
,
here
is
Universal
Election
too
;
if
all
Men
can
believe
that
their
Sins
are
forgiven
.
A.
That
all
Men
can
believe
that
their
Sins
are
forgiven
,
That
a
Man's
Sins
are
forgiven
because
he
believes
that
they
are
forgiven
,
being
laid
on
Christ
At
least
conditional
Election
follows
upon
it
he
saith
.
He
adds
,
its
ground
enough
of
presumption
as
to
all
such
as
can
believe
that
their
Sins
are
forgiven
.
A.
can
Believe
What
can
hinder
any
Man
more
from
Repentance
,
and
forsaking
his
Sins
,
than
to
be
told
that
the
first
Act
of
Saving
Faith
,
is
to
believe
his
Sins
is
forgiven
?
But
the
Gospel
Preacheth
Repentance
in
order
to
Remission
.
Repentance
is
commanded
,
and
Baptism
commanded
,
therefore
they
are
conditions
.
R.
That
our
Sins
were
no
proper
meritorious
Cause
of
Christ's
Sufferings
,
they
were
only
premeritorious
or
occasional
Causes
.
re
infecta
That
Christ
gave
up
himself
a
Sacrifice
for
our
Sins
,
and
a
Ransom
for
us
,
in
suffering
for
us
upon
the
Cross
That
Christ
satisfied
God's
Justice
as
in
the
Person
of
all
the
Elect
,
a
Publick
Person
That
in
a
Law-sence
,
and
God's
account
,
they
themselves
did
satisfie
in
and
by
Christ
.
can
we
say
we
satisfie
in
and
by
him
:
That
Christ's
Sufferings
were
full
and
proper
Executions
of
the
threatning
of
the
Law
to
Man
.
And
so
acquits
them
on
the
meer
Suffering
without
any
further
means
of
conveyance
to
give
them
right
in
it
by
Application
.
That
Jesus
Christ
did
not
undergo
any
Penalty
for
our
Sins
,
as
meritorious
,
or
promeritorious
Cause
,
but
only
as
occasional
:
And
that
he
did
not
make
any
Satisfaction
to
God's
Justice
for
us
,
Universal
Redemption
That
Jesus
Christ
as
a
Publick
Sponsor
,
did
bear
the
Punishment
deserved
by
the
Sins
of
the
World
,
and
made
to
his
Father
a
Satisfaction
sufficient
for
all
.
bear
the
Punishment
deserved
by
Sin
,
that
the
Sufferings
of
Christ
were
only
a
Natural
Evil
undergone
by
occasion
,
and
the
remote
causality
of
the
Sins
of
Mankind
,
—
and
that
Christ's
sufferings
are
only
sufferings
in
an
Improper
and
Analogical
Sense
.
whether
Mr.
own
words
do
lay
him
open
to
the
suspicion
of
going
too
far
towards
the
Socinians
in
this
matter
.
In
this
case
we
must
distinguish
the
Scripture
Notion
of
Punishment
from
a
Strict
and
Philosophical
Sense
of
Punishment
.
R.
i.
e.
i.
e.
The
Scripture
speaks
in
General
of
Christ's
bearing
our
Sins
,
but
not
a
word
of
strict
and
proper
Punishment
.
Wages
of
Sin
is
Death
But
of
that
which
was
appointed
and
accepted
in
order
to
atonement
for
our
Sins
,
as
the
impulsive
Cause
,
which
become
meritorious
by
his
voluntary
undertaking
.
R.
But
yet
becomes
meritorious
by
his
voluntary
undertaking
.
R.
That
Punishment
is
a
Natural
Evil
inflicted
for
a
Moral
.
That
the
Name
of
Punishment
is
ambiguous
,
because
it
relates
to
Punishment
justly
inflicted
,
and
that
which
is
not
;
the
former
Proper
,
the
latter
Analogical
.
Similia
non
sunt
Idem
most
natural
Sense
of
punishment
,
is
when
the
Offender
suffers
for
his
own
fault
;
but
there
may
be
other
reasons
of
Punishment
which
he
calls
Analogical
,
and
those
from
nearness
of
Relation
,
as
Subjects
for
Princes
,
or
Vicarious
From
whence
he
inferrs
,
that
since
Christ
did
not
Die
as
a
Sinner
,
therefore
his
Punishment
could
not
be
proper
in
the
strictest
sense
.
R.
B.
distinguisheth
of
Punishment
by
false
imputation
,
and
calls
it
unjust
,
but
Analogical
;
and
the
Punishment
of
another
by
consent
he
calls
Analogical
,
but
not
unjust
,
If
the
Punishment
be
just
,
the
Cause
must
be
just
;
and
Christ's
could
not
be
just
with
Relation
to
his
own
fault
,
for
none
is
supposed
;
therefore
there
may
be
a
just
Punishment
for
another's
fault
;
and
if
so
,
that
the
fault
of
another
]
may
be
truly
said
to
be
the
Meritorious
cause
of
it
,
and
the
Punishment
a
proper
Punishment
,
although
for
another's
fault
.
That
which
led
Mr.
in
denying
of
it
,
was
the
Antinomians
making
Christ
to
undergo
the
proper
Punishment
of
our
Sin
,
because
our
Personal
Guilt
was
according
to
them
transferred
upon
him
.
for
he
finding
this
Principle
to
be
the
Foundation
of
Antinom
.
that
this
could
not
be
true
,
and
therefore
denied
Christ's
Punishment
to
be
proper
.
Christ's
Suffering
was
proper
Punishment
Christ
bore
no
Personal
guilt
of
any
But
then
as
you
(
Mr.
truly
cite
his
words
,
he
makes
our
Sins
not
to
be
the
meritorious
Cause
of
Christ's
Sufferings
,
but
a
kind
of
promeritorious
or
occasional
Cause
.
we
must
do
him
right
So
far
as
to
take
notice
,
that
in
stating
the
Socinian
Controversie
,
he
makes
it
to
consist
in
denying
that
Christ
did
undergo
any
Penalty
for
our
Sins
,
as
the
meritorious
or
promeritorious
Cause
,
but
only
as
occasions
;
and
yet
here
he
makes
the
pro-meritorious
cause
and
the
occasional
the
same
;
and
he
denies
that
our
Sins
were
the
meritorious
cause
;
but
only
because
if
we
had
not
Sinned
he
had
not
suffered
.
These
Expressions
,
I
grant
,
taken
alone
,
yield
too
much
to
the
Socinians
,
who
do
not
deny
our
Sins
to
have
been
a
remote
impulsive
and
occasional
cause
of
Christ's
Sufferings
,
but
deny
them
to
be
the
meritorious
cause
of
them
.
not
give
up
These
may
be
said
for
his
Vindication
,
By
laying
all
the
passages
together
,
he
must
mean
something
more
by
his
promeritous
Cause
,
than
meerly
a
remote
occasional
Cause
.
This
merit
the
Bp
saith
is
antecedent
to
the
Legislator's
act
in
accepting
a
Sponsor
,
and
is
but
an
occasional
Cause
;
and
what
saith
he
of
an
occasional
Cause
?
It
's
really
no
Cause
at
all
,
just
as
if
a
Man
said
,
the
Fire
of
was
the
occasional
Cause
of
the
Monument
,
Now
no
Man
can
say
the
fault
antecedently
was
any
more
than
an
occasional
cause
of
the
innocent
Person
's
Suffering
.
But
taking
all
together
,
when
he
is
admitted
to
suffer
in
the
place
of
the
Guilty
,
the
Law
with
the
Punishment
makes
the
impulsive
Cause
become
meritorious
;
and
it
is
the
immediate
Reason
of
his
Sufferings
.
The
only
question
then
is
,
whether
this
can
properly
be
called
a
meritorious
cause
.
That
may
be
taken
in
two
Senses
.
In
a
strict
and
proper
sence
;
so
your self
deny
that
Christ
merited
by
his
own
Sin
.
In
the
sense
of
the
Law
,
[
i.
e.
and
so
that
which
was
the
near
impulsive
cause
may
be
truly
said
to
be
meritorious
as
to
his
sufferings
,
because
they
made
it
an
act
of
Justice
,
which
otherways
had
been
an
act
of
Power
and
Dominion
.
R.
i.
e.
The
question
between
us
and
the
Socinians
,
is
not
about
meritorious
,
and
promeritorious
Cause
.
R.
But
the
question
is
,
whether
Christ
did
really
undergo
the
Punishment
of
our
Sins
in
order
to
be
a
Sacrifice
of
Atonement
for
them
?
And
in
this
we
have
Mr.
's
consent
express'd
on
all
occasions
.
R.
That
Christ
did
not
undergo
punishment
properly
so
called
,
but
in
a
popular
sense
of
Punishment
.
Rectoral
Justice
doth
essentially
respect
the
Law
in
its
distributions
,
—
Whatever
a
Soveraign
may
do
in
acts
of
Dominion
.
—
A
Rector
cannot
justly
inflict
Sufferings
on
an
innocent
person
as
such
.
Here
I
grant
you
have
come
up
to
the
true
state
of
the
Case
between
the
Socin
.
and
us
We
say
,
that
Punishment
may
be
justly
inflicted
,
where
there
was
a
Translation
of
Guilt
by
Relaxation
of
the
Law
,
as
to
personal
Offenders
,
and
admitting
a
Mediator
to
suffer
in
their
stead
.
Absolute
Promises
of
the
New-Covenant
,
on
which
so
much
weight
is
laid
,
(
without
comparing
them
with
other
places
)
speak
no
more
of
Christ's
Sufferings
,
than
they
do
of
any
Conditions
in
us
.
The
notion
of
Satisfaction
lays
the
Foundation
of
Antinomianism
,
which
attributes
unto
God
such
a
sort
of
vindictive
Justice
which
requires
an
absolute
and
perfect
Satisfaction
in
the
same
kind
for
the
Sins
of
Mankind
.
R.
Noah
,
David
Peter
,
&c.
i.
e.
i.
e.
Deliver
me
from
Blood
guiltiness
,
O
God
.
He
took
away
Sin
by
the
Sacrifice
of
himself
:
no
Condemnation
nor
nothing
to
be
laid
to
the
Charge
of
a
Person
i.
e.
purchased
Right
Sin
covered
,
not
imputed
,
Psal.
being
made
nigh
to
God
,
and
Christ
being
our
Peace
,
Eph.
died
the
just
for
the
unjust
,
to
bring
us
unto
God
,
Union
and
Breach
grand
Rebuker
not
suck
in
the
Bane
and
Poyson
thereof
.
The
Accusation
being
now
publick
,
and
the
Nation
is
concern'd
as
to
the
Dishonour
done
to
Religion
thereby
,
That
Pardon
is
rather
the
Condition
of
Faith
,
having
a
causal
Influence
thereunto
,
then
Faith
and
Repentance
are
of
Pardon
.
Pardon
,
Faith
and
Repentance
It
is
one
thing
for
all
the
Sins
of
all
the
Elect
to
be
pardoned
to
Christ
for
them
;
that
was
done
before
we
were
,
or
our
Sins
were
,
another
thing
to
be
pardoned
to
them
;
Christ
was
made
a
Curse
for
us
by
Imputation
,
for
that
the
Father
did
impute
all
our
Sins
,
as
a
Judge
to
Christ
,
as
our
Surety
,
and
God
did
exact
all
of
him
as
guilty
by
that
Law
,
That
Sin
it self
,
as
opposed
to
Guilt
,
was
laid
on
Christ
,
and
Christ
was
reputed
a
Criminal
,
not
only
by
Man
,
but
God
.
That
the
Doctrine
of
Justification
before
Faith
is
not
an
Error
,
but
a
great
and
glorious
Truth
,
and
therefore
we
believe
that
we
may
be
justified
declaratively
.
from
Prison
and
Judgment
they
believe
that
they
may
be
justified
,
and
declaratively
,
Union
to
Christ
is
before
Faith
at
least
by
Nature
;
and
we
partake
of
the
Spirit
by
virtue
of
that
Union
,
and
there
's
a
compleat
Union
with
Christ
before
the
Act
of
Faith
.
the
Spirit
of
Christ
,
Rom.
It
is
a
great
Truth
,
that
God
sees
no
Sin
in
a
Believer
,
and
Sin
can
do
no
Hurt
to
a
Believer
;
God
is
not
displeased
with
his
People
,
and
is
not
angry
with
the
Persons
of
Believers
for
their
Sins
.
of
his
Omnisciency
of
his
Justice
,
Psal.
That
Sin
can't
do
any
real
Hurt
to
a
Believer
.
in
Terminis
real
hurt
God
is
not
displeased
with
his
People
,
their
Persons
.
A.
Paternal
or
Vindictive
Believers
are
as
Righteous
as
Christ
.
A.
means
not
in
a
way
of
Similitude
but
in
a
way
of
equality
,
i.
e.
i.
e.
N.
E.
Sound
Believer
To
talk
of
a
Gospel
threat
,
is
at
best
a
Catechresis
;
and
nothing
else
can
save
it
from
being
a
Bull
As
to
the
Elect
,
there
was
never
any
guilt
upon
them
,
in
respect
of
the
Righteous
Judgment
of
God
,
But
that
which
accompanied
the
Letter
of
the
Law
,
setting
in
with
Conscience
.
M.
W.
It
is
denied
that
God
requires
Faith
as
an
indispensible
Qualification
in
them
,
whom
he
will
justifie
for
Christ's
Merits
.
A.
All
that
a
Believer
can
pray
for
is
,
the
further
Manifestation
of
Pardon
,
for
he
knows
that
all
his
Sins
are
pardoned
.
A.
Forgive
us
our
Trespasses
Legal
Convictions
before
Faith
are
no
more
than
Sin
,
it
's
but
a
filthy
Conscience
,
All
imperfect
Holiness
is
Sin
.
A.
Turn
ye
,
turn
ye
,
why
will
you
die
?
Is
but
the
Triumph
of
the
Law
over
a
dead
Sinner
.
A.
I
can't
make
Head
or
Tail
of
;
he
should
have
told
us
where
he
had
it
,
or
how
he
came
to
dream
of
it
?
Christ's
Incarnation
was
no
part
of
his
Humiliation
.
A.
We
coaless
upon
believing
into
one
Mystical
Person
with
Christ
,
which
is
distinguish'd
from
Legal
Union
,
which
is
before
Faith
.
A.
The
Lord
give
them
Repentance
and
Remission
of
these
great
Sins
of
the
first
Magnitude
,
and
that
they
persist
not
thus
to
fly
in
the
Face
of
Christ
and
his
faithful
Members
,
and
that
he
leave
them
not
to
a
reprobate
Mind
,
as
well
as
such
a
persecuting
false
Tongue
,
whereby
we
shall
be
engaged
to
pray
the
against
them
Tho.
Shephard
&c.
Sinc.
Conv.
p.
And
thus
we
are
truly
said
to
be
as
Righteous
as
Christ
by
Imputation
,
Sound
Believer
,
p.
what
necessary
not
taken
not
found
to
the
Sinner
so
as
to
bare
at
Sins
so
as
Christ's
Righteousness
is
as
incredible
a
thing
as
the
Doctrine
of
Transubstantiation
,
A
true
Relation
of
the
chief
Passages
between
Mr.
and
Mr.
An.
Dom.
for
the
vindicating
himself
from
some
Imputations
laid
upon
him
by
Mr.
That
was
the
sharp
Censure
which
that
holy
Man
of
God
,
Mr.
gave
against
them
on
his
Death-bed
,
John
Barlow
who
denied
Christ's
fulfilling
the
Law
for
Justification
of
Believers
,
and
the
Imputation
of
his
Righteousness
,
and
held
Faith
to
be
imputed
in
a
proper
Sense
without
a
Trope
.
Take
these
Words
of
me
a
dying
Man
;
I
have
read
,
and
well
weighed
Mr.
's
Papers
,
and
Opinions
,
and
I
know
them
to
be
so
pestilent
and
dangerous
,
that
whosoever
liveth
and
dieth
in
the
Belief
of
them
,
shall
never
enter
into
the
Kingdom
of
Heaven
.
to
be
couragious
in
the
Cause
of
God
,
and
for
that
saving
Truth
,
which
he
hath
undertaken
to
maintain
against
those
dangerous
and
deadly
Errors
lately
set
on
foot
by
Mr.
Whether
upon
the
maturest
Consideration
you
do
believe
you
shall
in
your
dying
Hour
dare
to
venture
your
Eternal
State
upon
the
Bottom
that
you
have
laid
?
Righteousness
of
Christ
,
and
the
Imputation
thereof
,
to
the
Justification
of
a
Sinner
before
God
,
and
to
advance
the
inherent
Righteousness
of
Man
into
the
Room
and
Place
thereof
.
most
absurd
to
hold
and
assert
,
that
the
Righteousness
of
Christ
is
imputed
and
in
the
Effects
too
mixed
Medium
in
se
Effects
thereof
only
in
our
inherent
Obedience
,
The
Article
of
the
Assembly
How
opposed
in
the
universality
of
Grace
,
and
qualification
of
the
person
justified
.
agrees
with
in
Justification
by
Infused
Righteousness
How
they
oppose
in
Pardon
of
Sin
and
Imputing
Righteousness
.
Their
agreement
with
the
in
Justification
by
Works
Talk
of
a
New
Law
.
Doctrine
of
Justification
Doctrine
of
Justification
They
assert
,
Justification
not
for
Christ's
sake
alone
.
affirm
,
Imputation
of
the
Act
of
Faith
.
They
deny
the
Imputation
of
Christs
Obedience
and
Satisfaction
.
How
they
account
Faith
a
qualifying
Condition
.
Those
whom
God
effectually
calleth
,
he
also
freely
justifieth
,
not
by
infusing
Righteousness
into
them
,
but
by
pardoning
their
Sins
,
and
by
accounting
and
accepting
their
Persons
as
righteous
:
Not
for
any
thing
wrought
in
them
,
or
done
by
them
,
but
for
Christ's
sake
alone
;
nor
by
imputing
Faith
it self
,
the
Act
of
believing
,
nor
any
other
Evangelical
Obedience
to
them
as
their
righteousness
,
but
by
imputing
the
Obedience
and
Satisfaction
of
Christ
unto
them
,
they
receiving
and
resting
on
him
and
his
righteousness
by
faith
,
which
Faith
they
have
not
of
themselves
,
it
is
the
gift
of
God
.
Whom
God
effectually
calleth
he
justifieth
.
God
freely
justifieth
Justification
is
an
act
of
God's
free
grace
unto
Sinners
,
free
Grace
died
for
the
ungodly
by
free
Grace
sinned
,
and
come
short
of
the
glory
of
God
,
Jews
and
Gentiles
none
are
righteous
,
no
not
one
,
an
Instance
of
Grace
freely
by
Grace
therefore
it
is
of
faith
;
'
i.
e.
is
such
as
he
received
by
faith
(
he
saith
not
therefore
it
is
faith
)
that
it
might
be
of
grace
,
Not
by
infusing
righteousness
into
them
.
J.
G.
It
must
find
a
righteousness
infused
,
and
there
implanted
in
the
justified
,
for
which
he
is
justified
,
or
by
which
The
infusion
of
grace
is
not
justification
,
Grace
infused
is
our
righteousness
for
Justification
Papists
,
Quakers
But
by
pardoning
their
sins
[
By
accounting
and
accepting
their
persons
as
righteous
.
]
imperfect
obedience
Not
for
any
thing
wrought
in
them
,
or
done
by
them
.
]
Papists
,
Neonomians
,
Quakers
,
Socinians
,
Arminians
,
Pap.
Cons.
Trid.
There
is
one
only
formal
cause
of
Justification
,
and
that
is
the
righteousness
of
God
,
not
that
whereby
he
is
righteous
,
but
whereby
he
makes
us
righteous
,
with
which
we
being
endowed
,
are
renewed
in
the
spirit
of
our
minds
,
and
are
truly
called
righteous
,
and
are
righteous
,
&c.
Whether
our
inherent
righteousness
be
the
formal
cause
of
our
own
absolute
Justification
?
Mr.
Cl.
Bellarmine
Mr.
H.
Medioc
.
p.
Herein
doth
appear
the
ground
of
reconciliation
between
the
and
us
in
this
point
Provided
they
say
that
the
works
they
plead
for
our
righteousness
,
be
the
works
of
the
new
law
,
and
not
of
the
old
,
we
are
agreed
,
That
Gods
judging
a
man
to
have
performed
the
condition
of
the
Covenant
is
the
accounting
and
declaring
him
righteous
,
That
righteousness
which
makes
a
man
righteous
,
and
denominates
him
righteous
,
is
that
righteousness
which
does
make
God
account
him
righteous
,
and
that
is
the
righteousness
which
he
doth
.
Note
it
,
for
it
is
express
is
a
righteousness
which
he
doth
,
but
not
work
in
doing
,
they
that
do
absolutely
sinful
works
,
are
called
workers
of
iniquity
.
Christ's
Redemption
was
to
bring
in
a
New
Law
—
for
when
Man
fell
it
was
impossible
he
should
be
righteous
any
more
unless
there
were
a
new
Law
brought
in
,
by
performance
whereof
he
might
attain
to
that
again
which
he
lost
—
now
this
was
the
main
business
of
Christ's
Redemption
,
the
procuring
a
new
law
,
or
another
law
with
lower
Terms
,
which
some
men
performing
,
they
do
thereby
become
righteous
,
and
so
have
righteousness
,
according
to
that
Law
imputed
to
them
for
Remission
and
life
eternal
Of
Righteousness
It
is
true
against
the
there
is
no
such
righteousness
inherent
,
as
to
render
God
appeased
with
the
sinner
,
or
that
the
Conscience
can
rest
on
it
as
that
he
is
forgiven
or
saved
but
that
Christ's
righteousness
is
the
It
is
true
also
against
the
common
Papists
]
that
there
is
not
any
righteousness
without
us
that
can
be
made
ours
,
so
as
we
should
be
accounted
righteous
in
another's
righteousness
,
or
be
that
thing
we
are
justified
,
there
is
no
such
matter
in
reality
,
but
in
notion
only
—
This
righteousness
,
as
imperfect
as
it
is
(
wrought
by
the
Spirit
)
is
that
,
and
must
be
that
which
is
the
form
he
is
accepted
and
justified
,
we
grant
the
righteousness
of
Christ
is
the
meritorious
cause
we
are
pardoned
and
saved
Fox
Mart.
The
Church
of
teach
the
People
that
there
's
no
difference
between
save
only
that
was
the
giver
of
the
old
law
,
but
the
giver
of
a
new
and
more
perfect
law
.
Neonomian
Quaker
this
is
Mr.
Socin
.
de
serv
Preface
to
Doct.
of
Chr.
General
Redemption
J.
G.
J.
G.
of
Justification
,
p.
i.
e.
i.
e.
But
for
Christ's
sake
alone
i.
e.
i.
e.
Scr.
G.
p.
Cl.
Chap.
Not
by
imputing
faith
it self
,
the
act
of
believing
,
or
any
other
Evangelical
Obedience
to
them
for
righteousness
.
S.
G.
def.
p.
Mr.
H.
J.
G.
i.
e.
right
.
of
God
,
p.
But
by
imputing
the
Obedience
and
Satisfaction
of
Christ
unto
them
.
]
Mr.
H.
Right
.
&c.
p.
Assemblies
descript.
of
Justification
in
se
sub
ratione
causa
formalis
Mr.
R.
B.
Mediatorial
Righteousness
[
i.
e.
our
own
[
i.
e.
as
to
the
effects
]
the
end
of
Controv.
p.
Scr.
G.
d.
p.
De
Serv.
They
receiving
and
resting
on
him
and
his
righteousness
by
faith
.
Scr.
G.
d.
p.
Cl.
chap.
J.
G.
i.
e.
Of
Justification
That
Faith
alone
doth
not
justifie
,
but
that
Fear
,
Hope
,
Love
,
and
every
Grace
doth
the
same
.
Vniversal
Redemption
Piscator
,
Gataker
viz.
the
denial
of
the
active
righteousness
of
Christ
in
our
Justification
,
Wherein
we
are
agreed
Justification
,
what
in
Scripture
acceptation
.
What
it
supposeth
God
justifies
actions
Such
a
fruit
of
Justification
before
God
.
Of
Justification
Of
the
Conditions
Of
Commutative
Justice
Of
a
Compact
Of
Grace
purchased
Of
the
Purchase
of
the
Covenant
.
Whether
God
be
a
Debtor
Particularly
asserted
against
Mr.
i.
e.
Forum
Dei
Forum
Mundi
in
Ecclesiis
Forum
Conscientiae
unto
their
State
in
foro
Dei
,
i.
e.
legis
,
legal
righteousness
Hay
and
Stubble
Abel
offered
a
more
excellent
sacrifice
than
Cain
,
he
obtained
witness
that
he
was
righteous
,
Abel
,
i.
e.
God
testifying
of
his
Gifts
a
Preacher
of
the
righteousness
of
faith
,
heir
of
the
righteousness
of
God
by
faith
,
not
staggering
in
his
faith
of
the
promise
believing
that
God
could
raise
his
son
from
the
dead
,
a
lively
faith
by
works
that
they
are
wrought
of
God
.
i.
e.
Name
of
Jesus
in
the
spoil
of
their
goods
,
in
giving
their
bodies
to
death
,
Justification
by
faith
We
say
not
,
that
no
man
that
says
he
believes
not
his
Justification
is
not
justified
,
nor
every
one
that
says
he
believes
it
,
is
justified
,
but
we
say
,
That
every
one
that
believes
truly
is
justified
,
and
every
one
that
's
justified
,
shall
believe
.
being
justified
by
faith
we
have
peace
with
God
through
our
Lord
Jesus
Christ
.
i.
e.
Medio
.
p.
The
Gospel
requires
Faith
,
Repentance
,
new
Obedience
,
how
then
are
we
justified
and
saved
by
Grace
?
how
is
it
free
when
it
is
not
vouchsafed
but
upon
condition
?
This
difficulty
hath
made
some
run
into
the
Extream
,
that
the
Covenant
of
Grace
is
without
conditions
.
Resp.
forbearing
to
eat
in
Apple
I
say
readily
the
Grace
of
God
and
of
the
Gospel
is
free
,
In
that
it
accepts
of
the
sinners
Faith
and
Repentance
,
when
he
needs
not
,
or
when
according
to
the
law
he
was
not
tied
to
it
.
Resp.
According
to
the
law
he
is
not
tied
according
to
the
law
there
was
Grace
in
making
the
Covenant
on
easie
Terms
,
they
that
are
justified
of
debt
,
are
not
of
grace
.
There
is
a
debt
or
merit
of
Commutative
Justice
,
and
of
distributive
;
it
is
impossible
that
any
should
engage
the
Almighty
in
the
former
.
Resp.
Of
the
latter
[
i.
e.
there
is
a
merit
or
debt
upon
compact
or
strict
retaliation
;
it
is
true
,
that
there
is
nothing
Man
does
,
or
can
do
in
the
state
of
innocency
could
merit
upon
strict
retaliation
.
Resp.
strict
retaliation
i.
e.
H.
A
Compact
may
be
two-fold
,
Vpon
Terms
equal
or
unequal
:
Vpon
terms
equal
,
we
know
the
reward
doth
become
debt
,
and
may
he
said
to
be
merit
;
notwithstanding
by
way
of
strict
Retaliation
,
or
upon
account
of
equal
benefit
,
the
performance
of
the
condition
would
require
no
such
matter
.
Resp.
strict
retaliation
If
I
agree
to
give
a
man
d.
for
his
days
work
,
I
must
pay
the
debt
tho
the
Emolument
be
not
worth
half
the
money
.
If
I
promise
a
poor
man
a
shilling
for
leading
my
Horse
to
the
next
Stile
,
its
Alms
,
an
act
of
Grace
.
Resp.
The
first
Covenant
was
upon
Terms
equal
,
and
if
man
did
his
duty
,
tho
with
the
ability
God
gives
him
(
as
if
I
agree
with
a
man
to
work
with
my
Tools
)
the
reward
is
of
Merit
or
Debt
.
Answ.
i.
e.
When
he
gives
us
the
reward
,
which
is
eternal
life
thro
his
Son
,
upon
obedience
which
is
imperfect
he
gives
it
freely
.
R.
i.
e.
when
the
wages
are
more
worth
than
the
work
,
it
s
on
terms
unequal
the
performing
the
condition
is
not
by
natural
power
and
strength
.
That
the
grace
of
Justification
is
purchased
by
Christ
,
is
apparent
by
Rom.
I
will
have
mercy
on
whom
I
will
:
If
the
Notion
of
did
ly
in
the
conception
our
Divines
ordinarily
frame
,
then
could
it
not
be
the
fruit
of
Christ's
purchase
;
for
how
can
that
which
is
purchased
in
their
sense
,
be
free
?
Resp.
gratia
dans
Whereas
it
is
this
Grace
certainly
is
the
main
fruit
of
Christ's
Redemption
,
that
the
new
Covenant
should
be
established
.
Resp.
purchased
grace
,
therefore
not
free
Free
Grace
infusion
of
Grace
and
Sanctification
;
but
Justification
is
declaring
a
man
righteous
by
the
said
Works
.
:
it
comes
only
as
the
gift
of
election
:
See
then
how
the
Grace
of
God
is
made
free
in
the
sense
of
the
Apostle
,
not
upon
the
account
that
man
cannot
merit
at
God's
hand
,
seeing
God
can
be
a
debtor
Free
Grace
But
upon
the
account
here
mentioned
(
before
refuted
)
which
is
a
most
direct
answer
,
because
we
have
shewed
the
indirectness
and
falsity
of
it
—
And
I
declare
,
that
God's
Abatement
of
Terms
,
and
requiring
a
new
Condition
,
is
that
which
therefore
makes
it
free
,
seeing
it
is
tendred
and
obtained
without
performance
of
the
old
.
Resp.
the
condition
is
justifying
freely
by
grace
justified
freely
by
Gods
grace
he
is
gracious
to
whom
he
will
.
Free
Grace
then
we
are
justified
by
the
law
:
freely
by
Grace
Righteousness
what
,
and
of
what
kinds
.
Of
Distributive
Justice
Distinctions
in
respect
of
Justice
God's
Justice
in
Efficiency
No
Justifying
Righteousness
but
perfect
Of
the
way
of
God's
Execution
of
his
Justice
.
Righteousness
again
distinguished
Righteousness
of
Justification
and
Sanctification
JVstitia
est
suum
cuique
tribuere
it
s
to
render
every
one
their
due
or
right
,
Rom.
the
righteousness
of
God
Our
Righteousness
This
is
our
only
Evangelical
Righteousness
.
fruit
of
the
Spirit
What
Imputation
imports
How
it
differs
from
Justification
Not
to
impute
is
to
acquit
.
To
attribute
or
ascribe
,
what
.
Legal
Imputation
The
Second
Sort.
Imputation
by
Attainder
deny
Imputation
of
's
Sin
.
Imputation
by
way
of
Suretiship
A
Surety
a
Representative
The
difference
of
Imputation
by
way
of
Attainder
,
and
by
way
of
Suretiship
.
deny
Imputation
of
Sin
to
Christ
.
de
facto
Let
not
the
King
impute
any
thing
unto
his
servant
:
Let
not
the
King
lay
it
upon
,
or
ascribe
it
to
his
servant
as
a
fault
.
Let
not
the
King
lay
any
thing
to
the
charge
of
his
servant
.
let
not
my
lord
impute
sin
to
me
.
If
the
Priest
shall
eat
the
flesh
of
the
sacrifice
on
the
third
day
,
it
shall
not
be
accepted
,
neither
shall
it
be
to
him
that
offers
it
blood
shall
be
To
impute
is
to
lay
any
thing
to
the
charge
,
to
that
man
that
doth
it
,
Lev.
it
s
of
right
or
fact
imputation
of
righteousness
for
Sin
is
not
imputed
where
there
is
no
law
what
the
law
saith
,
is
saith
to
them
that
are
under
it
e.
gr
all
Mankind
sinned
in
him
came
upon
all
to
condemnation
Death
passed
upon
all
men
,
in
that
all
have
sinned
that
all
died
in
Adam
in
Adam
all
died
to
bear
the
image
of
the
earthly
,
i.
e.
We
were
not
in
as
a
Publick
Person
,
or
Representative
by
a
Covenant
standing
,
nor
his
sin
imputed
to
us
further
than
we
are
guilty
by
a
natural
in
being
or
derivation
,
We
were
not
in
as
a
publick
Covenanter
Adam's
sin
is
imputed
no
further
than
we
are
guilty
we
are
not
guilty
any
further
than
his
sin
is
imputed
no
further
than
by
a
natural
in-being
They
are
greatly
deceived
who
gather
that
all
the
posterity
of
sinned
in
the
Parent
,
and
truly
to
have
deserved
the
punishment
of
death
—
for
sins
and
merits
,
such
as
are
meerly
personal
,
go
not
out
of
the
person
which
hath
sinned
,
neither
do
Parents
represent
their
Children
.
Altho
there
may
be
some
hurt
,
and
that
not
a
little
,
to
Children
by
their
Parents
sin
,
as
indeed
it
fell
out
in
's
sin
;
but
the
very
Sin
and
Merit
of
was
not
communicated
in
,
nor
imputed
to
Posterity
,
and
hence
the
Posterity
of
was
not
truly
punished
for
sin
,
unless
they
imitated
their
Parents
,
Schlicting
on
Heb.
for
death
passed
upon
all
We
do
not
ascribe
any
whit
of
's
guilt
to
men
,
till
they
make
it
theirs
by
the
like
acts
of
disobedience
.
's
sin
is
not
imputed
to
his
Posterity
.
i.
e.
in
foro
Of
Imputation
of
Sin
to
Christ
,
we
satisfied
in
Christ
Neonom
.
Christ
neither
was
a
Sinner
,
nor
reputed
a
Sinner
by
God
.
Christ
took
not
He
took
the
guilt
of
punishment
Scr.
G.
d.
p.
They
dangerously
affirm
that
Christ
took
not
only
the
punishment
of
our
Sins
,
and
that
guilt
and
which
is
an
assumed
obligation
to
suffer
the
punishment
deserved
by
us
,
but
all
our
very
sins
themselves
,
the
very
essence
of
the
sins
of
all
the
elect
or
guilt
of
fault
and
so
he
bore
the
sins
of
all
the
Elect
by
real
imputation
Again
being
made
sin
for
us
,
is
meant
a
sacrifice
for
sin
and
used
as
a
sinner
If
God
imputed
sin
to
Christ
,
or
accounted
Christ
a
sinner
,
he
must
be
by
sin
hateful
to
God
,
and
Christ
suffered
for
his
own
sins
,
Scr.
G.
d.
p.
therefore
doth
my
Father
love
me
,
because
I
lay
down
my
life
for
my
sheep
.
The
meaning
of
these
words
is
not
that
he
was
made
sin
for
us
by
God's
imputation
,
but
that
he
was
made
a
sacrifice
for
sin
,
the
word
made
is
a
word
of
Election
and
Ordination
,
Pinct
.
Dial.
He
was
made
sin
for
us
as
we
are
made
righteousness
,
by
judicial
imputation
,
without
the
violation
,
yea
with
establishing
of
Justice
,
as
he
was
made
curse
,
because
he
was
the
sin-offering
in
truth
,
therefore
be
was
made
sin
by
real
imputation
.
Nort.
We
deserved
those
things
that
Christ
endured
,
and
much
more
for
our
sins
,
but
that
God
ever
reputed
him
a
sinner
is
denied
,
neither
did
he
ever
dy
that
we
should
be
reputed
righteous
;
by
his
being
made
sin
for
us
must
be
understood
his
suffering
for
our
sins
,
that
we
might
be
made
partakers
of
the
grace
purchased
by
him
,
by
the
working
whereof
we
are
made
the
righteousness
of
God
in
him
.
Righteousness
imputed
,
and
what
a
Middle-way-man
,
and
so
too
,
and
How
consonant
are
to
that
Fraternity
They
make
inherent
Holiness
to
be
our
Righteousness
.
Why
pardoned
after
justified
,
and
of
subordinate
righteousness
.
Of
Legal
and
Evangelical
Guilt
Of
Mr.
definition
of
Justification
,
and
of
incompleat
Justification
in
this
life
.
Righteousness
is
imputed
to
the
Justification
of
a
sinner
before
God
,
There
is
only
one
formal
Cause
of
Justification
which
is
the
Righteousness
of
God
,
not
whereby
he
is
Righteous
,
but
whereby
he
makes
us
Righteous
which
he
hath
bestowed
on
us
,
whereby
we
are
renewed
in
the
Spirit
of
our
minds
,
and
are
not
only
reputed
Just
,
but
are
truly
called
Righteous
and
are
so
In
this
is
the
Justification
of
the
Vngodly
,
whilst
for
the
Merit
of
that
most
Holy
Passion
,
the
Love
of
God
is
shed
abroad
by
the
Holy
Ghost
in
the
Hearts
of
them
that
are
justified
,
and
inherent
in
them
,
whence
in
Justification
it self
with
Remission
of
Sins
this
is
together
with
it
infused
,
Whether
or
no
the
formal
Cause
of
Absolute
Justification
be
Righteousness
inhering
in
us
?
Justified
freely
from
his
mere
liberality
as
to
our
Merits
,
for
we
cannot
deserve
to
be
justified
by
any
Work
of
ours
,
and
this
Bounty
of
God
is
the
efficient
Cause
,
but
we
are
justified
by
his
Grace
,
by
a
Righteousness
given
and
infused
by
him
and
this
is
the
formal
Cause
,
we
are
justified
also
by
the
Redemption
of
Christ
,
and
this
is
the
meritorious
Cause
,
Lastly
,
we
are
justified
by
Faith
in
the
Blood
of
a
Propitiator
,
and
this
the
disposing
Cause
Quakers
,
Works
and
Faith
are
equally
required
to
Justifie
,
Works
of
the
Law
are
excluded
as
done
by
us
,
to
be
justified
by
Grace
is
to
be
justified
by
Regeneration
,
which
cannot
exclude
Works
wrought
by
Grace
,
since
the
Law
gives
not
Power
to
obey
and
so
fall
short
of
Justification
,
there
's
Power
under
the
Gospel
whereby
the
Law
comes
to
be
fulfilled
inwardly
,
Works
through
the
Power
of
the
Spirit
is
a
Condition
upon
which
Life
is
proposed
under
the
New
Covenant
.
It
appears
from
divers
Scriptures
,
that
the
Apostle
excludes
only
our
own
Righteousness
,
as
being
the
Righteousness
of
the
Law
from
being
necessary
to
Justification
,
Socinian
,
There
was
never
but
one
way
of
Justification
by
Faith
—
This
Faith
is
nothing
else
but
under
the
hope
of
Eternal
Life
to
obey
the
Commands
of
Christ
,
and
this
we
apprehend
to
be
understood
in
Scripture
where-ever
we
read
of
Salvation
promised
to
them
that
believe
in
Christ
.
To
believe
in
Christ
is
nothing
else
than
to
obey
God
,
according
to
the
Rule
and
Prescription
of
Crist
,
and
in
doing
it
to
expect
of
Christ
a
Crown
of
Eternal
Lise
,
To
the
attaining
Eternal
Life
not
any
Merits
are
required
,
but
the
obeying
Christs
Precepts
,
to
which
Eternal
Life
is
the
constituted
Price
,
or
Reward
;
not
that
Obedience
it self
deserved
it
,
but
because
it
hath
pleased
the
most
gracious
God
to
deal
so
with
Mankind
.
ad
Obj.
cut
Our
Works
do
not
Merit
,
because
they
are
not
perfect
therefore
do
not
Merit
as
related
to
the
Old-Covenant
,
but
Merit
notwithstanding
,
in
relation
to
the
New-law-Covenant
but
we
are
justified
by
Works
as
we
are
by
Faith
,
because
Faith
justifies
only
as
productive
of
Works
It
is
Faith
as
productive
of
Works
,
that
receive
the
Reward
of
perfect
Righteousness
[
in
that
this
imperfect
stands
in
the
Room
of
perfect
]
but
we
are
still
to
remember
for
Christs
sake
.
remembred
that
and
the
Council
of
God
judgeth
and
will
judge
all
Men
according
to
the
Gospel
,
those
who
perform
the
Condition
of
it
,
he
accounts
and
pronounceth
righteous
;
those
whom
he
accounts
righteous
are
justified
;
I
will
add
that
the
righteousness
of
Christ
which
is
the
meritorious
cause
of
our
Justification
,
and
always
comes
under
the
efficient
,
cannot
by
the
same
reason
be
the
formal
and
material
cause
of
it
:
It
is
not
infusion
of
righteousness
with
the
which
is
our
Sanctification
,
nor
the
Imputation
of
Christ's
Righteousness
with
the
which
is
not
to
be
understood
nor
Remission
of
Sin
with
but
to
impute
to
a
person
his
performance
of
the
New
Covenant
for
Righteousness
,
or
pronouncing
him
righteous
according
to
that
Covenant
,
is
the
formal
cause
of
his
Justification
.
Med.
p.
Herein
lieth
the
true
difference
between
Justification
and
Sanctification
:
In
Sanctification
we
are
made
holy
,
righteous
and
good
,
by
the
infusion
of
those
Graces
into
us
;
but
in
Justification
we
are
only
accounted
and
declared
such
;
in
the
one
the
change
is
but
relative
,
and
in
the
other
real
.
Justification
is
not
by
infusion
of
Sanctification
,
but
yet
Justification
is
by
Sanctification
infused
.
is
it
not
much
more
Ewngelical
as
to
justifying
the
ungodly
?
We
are
first
made
righteous
and
then
pardoned
and
not
on
the
contrary
,
first
pardoned
,
and
then
righteous
,
C.
p.
i.
e.
that
every
thing
was
good
First
righteous
,
and
then
pardoned
for
since
subordinate
Gospel
Righteousness
is
an
imperfect
righteousness
,
consistent
with
manifold
failings
and
infirmities
,
therefore
notwithstanding
that
,
there
's
need
of
pardon
,
and
that
continually
:
causa
protarch
causa
sine
qua
non
This
subordinate
Gospel
Righteousness
is
an
imperfect
righteousness
.
the
Corner
Stone
It
s
imperfect
,
consistent
with
many
failings
and
infirmities
.
Resp.
for
sin
is
the
transgression
of
the
law
Cl.
Our
Justification
in
this
world
is
not
perfect
and
compleat
,
&c.
There
's
a
twofold
guilt
,
Legal
and
Evangelical
,
Legal
Guilt
is
an
obligation
to
eternal
punishment
;
this
is
fully
and
can
never
return
again
,
because
Christ
hath
taken
it
all
upon
himself
,
and
made
full
satisfaction
to
his
Father's
Justice
for
it
,
but
Gospel-guilt
which
is
i.
e.
fatherly
chastisements
for
sins
after
Justification
,
returns
upon
commission
of
new
sins
,
and
is
removed
upon
repentance
,
sometimes
wholly
,
sometimes
in
part
.
reatus
paenoe
judicio
legis
,
vel
judicio
conscientiae
,
sub
reatu
culpae
judicio
legis
i.
e.
Legal
Guilt
is
fully
pardoned
in
Justification
:
The
Definition
of
Justification
so
far
as
it
relates
to
God
is
thus
,
Justification
is
an
act
of
God
whereby
he
accounts
us
righteous
at
present
,
and
treats
us
as
such
,
and
will
solemnly
declare
and
pronounce
us
so
at
the
last
day
of
Judgment
.
accounting
him
so
at
present
accounting
him
in
foro
Evangelii
That
Justification
while
we
are
in
this
life
is
but
partial
,
imperfect
and
incompleat
,
and
that
we
shall
not
obtain
fully
compleat
,
entire
and
final
Justification
for
all
the
effects
of
sin
till
the
Day
of
Judgment
.
there
's
no
condemnatien
to
them
that
are
in
Christ
Jesus
.
Whether
Remission
of
Sin
belongs
to
Justification
.
Remission
distinguished
by
Mr.
Of
general
Remission
Conditional
Pardon
antecedent
to
a
mans
Justification
.
Actual
Pardon
subsequent
to
a
mans
Justification
.
That
Justification
doth
not
properly
consist
in
Pardon
a
man
is
first
righteous
and
then
pardoned
Mediocr
.
p.
Our
Divines
do
generally
place
Justification
in
remission
of
Sins
,
and
so
do
the
and
so
did
I
my self
.
Resp.
homo
&
animal
rationale
his
ways
are
not
as
mans
But
remission
must
not
be
the
formal
reason
of
Justification
.
Resp.
to
condemnation
,
which
must
formally
carry
in
it
forgiveness
of
sins
.
To
forgive
a
mans
sins
and
declare
him
rigeteous
are
two
inconsistencies
one
with
another
in
the
same
respect
.
Resp.
Cujus
contrarium
verum
and
therefore
when
God
pronounceth
a
man
just
,
it
is
according
to
the
law
of
faith
,
when
he
pardons
his
sins
it
is
in
respect
of
the
law
of
works
.
Resp.
he
likes
not
two
bars
the
man
is
declared
just
,
but
imperfectly
so
,
It
s
either
conditional
and
universal
,
as
it
lies
in
the
Covenant
,
and
is
the
purchase
of
Christ
,
or
actual
,
as
it
lies
in
application
thereof
to
particular
persons
upon
performance
of
the
conditions
.
Resp.
Vniversal
Redemption
that
it
might
be
abrogated
universal
remission
E.
India
i.
e.
that
Christ
by
his
Merits
was
an
efficient
of
the
New
Law
When
Divines
say
we
can
do
nothing
our selves
for
procuring
reconciliation
and
remission
,
it
is
to
be
understood
of
conditional
,
universal
remission
.
Resp.
Conditional
Pardon
is
antecedent
to
a
mans
Justification
,
and
contained
in
our
redemption
,
in
whom
we
have
redemption
through
his
blood
the
forgiveness
of
sins
.
Resp.
R.
B.
they
are
justified
who
hath
delivered
us
from
the
power
of
darkness
,
and
hath
translated
us
into
the
Kingdom
of
his
dear
Son
.
In
whom
we
have
redemption
Actual
Remission
is
subsequent
to
Justification
,
for
we
must
be
supposed
first
to
have
performed
the
condition
,
and
be
pronounced
righteous
,
and
then
pardoned
,
when
there
is
no
remission
then
but
doth
go
before
or
follow
Justification
,
it
cannot
be
made
the
very
act
it self
of
Justification
.
Resp.
actual
remission
is
subsequent
to
Justification
antecedent
remission
that
pardon
cannot
be
made
the
act
of
Justification
believe
and
thou
shalt
be
pardoned
,
Definition
of
Justification
Imperfect
Obedience
not
to
be
accepted
by
God
to
Justification
.
Justification
not
without
Life
Of
the
Form
of
Justification
What
is
the
account
of
Christ's
righteousness
.
Christ's
Merits
put
to
account
are
imputed
.
Distinction
between
Pardon
,
and
bearing
with
our
defects
.
A
Pardon
general
,
becomes
absolute
.
Justification
by
Infusion
and
by
Imputation
distinguished
.
Of
Justifying
the
Vngodly
Whether
Old
Law
Righteousness
or
New
be
best
.
Mystery
,
which
he
saith
did
not
understand
It
is
an
act
of
God's
free
Grace
,
whereby
God
imputes
to
every
sound
Believer
his
Faith
for
Righteousness
,
upon
the
account
of
Christ's
Satisfaction
and
Merit
,
giving
him
Pardon
and
Life
as
the
benefits
of
it
.
Justification
is
an
act
of
God's
free
Grace
unto
sinners
,
This
Faith
and
New
Obedience
,
tho
imperfect
,
God
accepts
in
the
room
of
perfect
righteousness
,
not
accounting
it
perfect
.
Resp.
Pardon
and
Life
as
effects
of
Justification
a
right
to
impunity
When
I
say
,
this
Righteousness
(
or
Faith
)
is
the
form
,
I
understand
it
in
the
sence
as
these
Divines
do
,
who
say
,
Christs
righteousness
is
the
form
,
or
Remission
is
the
form
,
not
the
form
of
that
Imputation
,
but
of
Justification
passively
taken
.
Resp.
Not
the
form
of
that
Imputation
,
but
of
Justification
passively
taken
.
Resp.
I
add
at
last
upon
the
account
of
Christs
Merits
,
or
through
Christ
,
or
for
Christs
sake
,
because
this
faith
of
ours
or
Evangelick
Righteousness
,
hath
so
many
defects
in
the
best
Christians
,
that
if
thro
the
sacrifice
of
Christ
they
were
not
pardoned
,
and
through
his
Merits
those
imperfect
duties
which
are
done
accepted
,
it
could
not
be
imputed
to
us
for
Righteousness
.
Resp.
i.
e.
i.
e.
quod
è
causis
existit
i.
e.
I
do
more
especially
signifie
thereby
that
Christs
righteousness
which
cannot
be
imputed
to
us
as
a
formal
cause
of
our
Justification
is
and
must
be
very
carefully
brought
to
our
account
,
and
granted
to
be
imputed
,
and
the
meritorious
cause
of
our
acceptation
.
Because
I
make
our
faith
the
formal
in
Justification
.
Resp.
After
this
I
distinguish
between
this
pardoning
,
and
bearing
with
the
defects
of
our
Faith
,
Repentance
and
new
Obedience
,
which
are
the
condition
of
the
Gospel
Covenant
,
and
so
our
Gospel
Righteousness
,
or
that
which
is
Imputed
for
Righteousness
;
and
that
General
or
Total
Pardon
,
per
Cent.
And
that
general
and
total
Pardon
which
the
Covenant
promises
,
and
becomes
Absolute
upon
performing
the
Condition
.
Resp.
The
one
of
these
is
that
very
Grace
,
or
Act
of
Grace
it self
,
as
goes
into
that
Act
of
Imputation
,
or
Act
that
imputes
our
Faith
for
Righteousness
when
the
other
still
is
the
Effect
or
benefit
following
justification
.
The
one
of
these
an
act
of
Grace
,
that
Justification
is
the
making
us
righteous
,
there
is
a
making
a
Man
just
by
infusion
or
by
Imputation
;
that
by
infusion
,
is
Regeneration
,
which
the
hold
,
and
which
we
distinguish
from
Justification
.
Our
Faith
and
Evangelical
Obedience
being
imperfect
and
sinful
,
and
we
are
unrighteous
in
the
Eye
of
the
Law
for
all
that
,
but
God
in
his
judging
us
according
to
the
Law
of
Grace
,
doth
allow
of
that
,
[
i.
e.
sake
,
instead
of
all
which
the
Law
requires
to
our
Justification
.
i.
e.
By
this
may
that
expression
of
the
Apostle
he
rightly
understood
,
God
justifies
the
ungodly
,
not
so
that
he
that
is
so
before
his
Justification
is
no
longer
so
afterwards
,
but
our
Faith
or
Evangelical
Obedience
in
regard
to
the
law
or
in
regard
of
those
Works
that
are
required
by
the
law
to
our
justification
,
are
no
righteousness
within
its
own
nature
would
justifie
us
;
but
God
constitutes
it
so
by
the
law
of
the
Gospel
,
and
according
to
that
law
imputes
it
to
us
for
righteousness
.
of
Infusion
Le
Blanc
,
That
God
doth
make
men
righteous
by
inherent
Grace
before
he
doth
justifie
them
.
By
Conversion
or
Regeneration
,
and
this
and
the
By
Pardon
,
and
this
is
Mr.
By
the
righteousness
of
God
,
and
this
is
my
Justification
,
I
will
call
it
mine
.
Opinion
is
,
that
the
Grace
of
God
infused
is
the
formal
righteousness
that
justifies
us
according
to
the
law
of
works
;
they
of
thought
of
no
other
;
but
our
imperfect
Faith
and
new
Obedience
is
a
conformity
to
that
which
God
hath
made
a
condition
of
life
by
the
law
of
Grace
,
and
is
our
formal
righteousness
according
to
that
law
,
being
made
so
by
God
when
he
imputes
it
to
us
for
righteousness
.
By
the
Evangelical
Law
this
is
our
righteousness
;
we
are
made
righteous
,
not
guilty
of
the
non-performance
of
the
condition
,
according
to
Mr.
Mr.
B.
that
habitual
righteousness
is
infused
by
God
,
so
far
as
that
a
man
endued
therewith
may
be
accounted
truly
righteous
Mr.
H.
Mr.
Fox
Christ's
Merits
Mr.
B.
There
's
an
imputation
of
a
thing
to
us
that
is
ours
,
and
that
is
judging
it
ours
,
and
dealing
with
us
accordingly
,
or
of
a
thing
that
is
not
ours
,
and
that
is
by
donation
,
and
dealing
with
us
according
to
it
made
ours
,
our
righteousness
cannot
,
but
Christs
righteousness
must
be
imputed
to
our
Justification
.
As
there
is
an
imputing
to
a
man
a
thing
that
is
his
,
and
a
thing
not
his
,
so
there
is
an
imputing
to
a
person
that
which
is
partly
his
,
and
partly
not
his
,
but
that
which
in
the
effect
becomes
his
by
imputation
,
this
never
sunk
into
the
Dr's
mind
.
Mr.
H.
there
are
two
things
in
the
matter
,
our
Faith
and
God's
Imputation
—
Faith
,
Repentance
and
new
Obedience
is
one
thing
,
and
having
it
accepted
is
another
.
God's
imputation
brings
nothing
with
it
(
in
the
effect
,
I
say
)
that
which
was
not
ours
,
i.
e.
the
Satisfaction
and
Merits
of
Christ
.
that
which
is
not
ours
comes
after
imputation
as
an
effect
,
the
Satisfaction
and
Merits
of
Christ
there
's
an
imputation
of
a
thing
ours
,
and
a
thing
not
ours
not
ours
Christ's
satisfaction
as
an
effect
of
this
imputation
of
our
own
righteousness
the
effect
Distinction
of
according
to
The
Distinction
considered
Justification
purchased
by
Christ
They
advance
not
God's
Grace
in
Justification
.
truer
than
in
the
Doctrine
They
say
the
same
with
the
and
confess
it
The
Errors
and
Weaknesses
of
their
Opinions
.
Of
Active
and
Passive
Justification
Of
Condition
and
Duty
Bellarmine
.
The
H.
)
have
denied
that
Faith
is
our
formal
Righteousness
the
reason
of
the
denial
hath
bin
much
,
because
they
have
confounded
the
by
Faith
saith
the
Scripture
we
are
justified
,
by
is
but
Christs
Righteousness
is
Bellarmine
(
de
just.
lib.
Whether
Righteousness
inherent
in
us
,
be
the
formal
cause
of
absolute
Justification
or
not
?
If
one
will
speak
properly
,
he
must
not
use
the
Word
when
he
will
point
out
the
formal
cause
of
Justification
.
If
any
one
ask
by
what
doth
a
Man
live
?
By
what
do
the
Stars
shine
?
By
what
is
the
Fire
hot
?
It
will
be
answer'd
by
his
Soul
,
by
the
Light
,
by
the
Heat
,
which
are
the
formal
causes
;
but
if
any
ask
wherefore
did
the
Emperour
Triumph
,
wherefore
did
the
Souldiers
fight
.
It
will
be
answered
not
by
giving
the
formal
cause
,
but
the
meritorious
and
final
,
the
Souldiers
fight
that
they
may
overcome
,
the
Emperour
triumphs
because
he
overcame
;
so
if
he
had
spoken
without
fraud
and
properly
should
have
said
,
what
is
that
by
which
a
Man
is
Justified
;
whether
the
Righteousness
given
to
him
of
God
,
and
inherent
through
the
Merits
of
Christ
,
or
the
Merits
of
Christ
from
without
him
imputed
?
justified
by
his
Death
Are
reconciled
to
God
By
the
Death
of
his
Son
,
propter
,
ver
we
have
Redemption
by
this
distinction
would
make
way
for
a
double
righteousness
in
our
Justification
;
for
the
Council
of
doth
anathematize
those
that
say
,
a
man
is
justified
only
by
the
imputation
of
the
righteousness
of
Christ
,
or
only
by
remission
of
sins
,
without
inherent
Grace
and
Charity
.
That
the
merit
of
Christ's
Death
and
Sufferings
hath
purchased
this
priviledge
for
us
among
others
,
that
sincere
faith
should
be
accounted
for
righteousness
,
and
that
God
will
account
us
righteous
if
we
be
possest
thereof
.
causa
sine
qua
non
it
s
a
cause
as
well
as
a
condition
,
it
is
both
,
if
we
made
our
works
to
justifie
us
and
so
the
meritorious
cause
,
it
were
to
bring
our
works
into
the
office
of
Christ's
Righteousness
,
and
derogate
from
Grace
.
medus
efficientis
,
causa
procatarchtica
But
when
we
make
it
the
formal
cause
only
(
of
our
passive
Justification
)
we
do
nothing
thereby
but
advance
God's
Grace
and
Christ's
Merits
,
as
having
obtained
for
us
,
not
only
that
God
should
require
of
us
no
oth●r
condition
but
our
Faith
or
inchoate
Righteousness
unto
life
,
but
also
that
he
should
corstitute
by
his
New
Law
this
condition
performed
to
be
our
righteousness
,
in
the
room
of
that
perfect
one
required
of
the
old
.
of
right
i.
e.
i.
e.
i.
e.
H.
So
as
if
he
had
perfectly
obeyed
,
his
obedience
had
been
his
formal
righteousness
in
regard
of
the
law
.
So
is
this
ours
in
regard
to
the
Gospel
.
Resp.
are
both
out
in
saying
the
Law
is
the
rule
of
that
Righteousness
which
both
say
is
the
formal
reason
of
their
Justification
.
They
are
both
out
,
for
the
speaks
for
inherent
Grace
,
and
his
Works
,
so
as
he
would
have
them
meritorious
,
and
perfect
(
pleading
for
Merit
and
Perfection
)
but
can
never
bring
them
to
answer
the
law
,
but
must
still
pray
End
of
Controversies
on
the
other
side
plead
for
Christ's
righteousness
which
arswers
the
Rule
;
but
this
being
without
us
(
though
it
be
upon
the
account
thereof
)
we
are
justified
;
the
say
stiffly
it
can
never
be
made
formally
ours
,
so
as
to
be
we
are
justified
,
●●d
I
must
say
the
same
,
for
the
Truth
is
Truth
.
Papists
,
that
this
being
without
us
cannot
o●
imputed
J.
Goodwyn
sub
genere
causae
efficientis
per
quam
homo
justus
est
B.
J.
G.
the
infusion
of
this
preceeding
righteousness
is
not
his
Justification
,
according
to
the
but
his
Justification
is
for
the
righteousness
which
it
finds
infused
,
and
so
it
s
the
formal
cause
of
Justification
:
he
is
gracious
to
whom
he
will
condition
and
duty
Antinomian
viz.
Antinomianism
?
But
the
Conditions
are
not
Duties
i.
e.
Arguments
Artificial
or
Inartificial
His
First
Argument
against
the
Imputation
of
Christ's
Righteousness
answered
.
His
Second
Argument
Answered
His
Third
Argument
Answered
Argument
for
Faith
and
Obedience
,
being
the
formal
part
of
Justification
,
First
Answer
.
The
Assumption
by
parts
Argument
the
Second
Answered
Third
Argument
Answered
,
with
his
Fourth
Argument
.
Of
Constitutive
Justification
How
can
God
account
our
Sins
to
be
Christs
and
his
Righteousness
ours
when
really
they
are
not
so
,
and
Gods
Judgment
is
according
to
Truth
.
It
s
the
Gift
of
Righteousness
,
Rom.
E.
gr
That
if
it
be
so
that
Christs
righteousness
is
imputed
to
us
for
Justification
,
then
should
the
Elect
be
immediately
freed
from
punishment
,
and
immediately
justified
before
they
believed
and
repented
,
for
no
Terms
could
be
Imposed
on
them
in
order
to
their
Justification
and
Glory
,
if
they
be
accounted
already
to
have
fulfilled
the
Law
of
Christ
.
(
as
he
saith
who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
its
Christ
that
died
,
yea
rather
is
risen
,
Animadv
.
p.
There
is
nothing
can
be
imputed
to
us
,
but
either
that
which
we
have
not
,
and
then
it
is
that
we
may
have
it
,
that
is
,
to
have
it
made
ours
,
or
reputed
as
ours
.
Or
else
if
we
have
it
,
it
must
be
imputed
to
some
other
end
than
to
have
it
.
Answ.
Now
if
Christ
did
obey
or
suffer
in
our
persons
,
or
as
our
legal
person
,
so
as
in
law
sence
we
have
,
and
are
accounted
to
have
obeyed
and
suffered
in
him
,
then
can
his
righteousness
(
consisting
of
his
Obedience
and
Sufferings
)
be
neither
imputed
to
us
that
we
may
have
it
,
or
be
made
ours
,
or
reckoned
to
us
as
ours
,
seeing
we
have
it
already
;
it
is
ours
,
it
is
reckoned
as
ours
,
in
that
it
was
performed
in
our
persons
;
nor
can
it
be
imputed
to
us
to
any
other
end
,
or
thing
,
but
which
is
to
the
same
end
,
and
for
the
same
thing
,
and
can
be
no
other
.
we
have
our
own
righteousness
before
it
is
imputed
to
us
.
for
righteousness
By
the
consent
of
all
Divines
,
That
righteousness
which
denominates
us
righteous
in
the
sight
of
God
,
must
be
the
form
or
formal
part
of
our
Justification
;
But
neither
Regeneration
,
nor
Christ's
Righteousness
,
nor
Pardon
is
that
which
justifies
per
modum
causae
formalis
,
and
therefore
it
must
be
Faith
.
Resp.
not
regenerating
grace
Minor
,
not
regeneration
,
i.
e.
inherent
renovation
He
goes
on
And
if
none
of
these
be
the
formal
cause
,
the
Essential
causes
denominating
us
Righteous
in
Gods
sight
,
it
must
be
something
else
:
i.
e.
Adam
if
he
had
perfectly
obeyed
,
his
Obedience
had
been
his
formal
Righteousness
in
regard
to
the
Law
,
so
is
this
ours
in
regard
to
the
Gospel
.
Again
,
works
were
the
formal
righteousness
in
regard
to
the
Law
,
therefore
Faith
is
the
formal
righteousness
of
Justification
by
the
Gospel
.
And
two
things
go
to
this
formal
Righteousness
,
Faith
and
the
imputation
of
it
.
vice
versa
Justification
hath
a
form
,
and
that
must
be
some
righteousness
.
Resp.
it
s
not
regenerating
grace
infused
,
but
imputed
.
Answer
.
Divines
generally
fix
it
upon
some
righteousness
.
a
distinction
is
made
of
a
and
therefore
righteousness
must
be
the
form
.
the
most
plausible
Argument
of
all
you
have
omitted
,
we
are
justified
by
faith
.
our
subordinate
righteousness
That
Mr.
doth
clearly
distinguish
his
Opinion
from
the
in
that
he
makes
infused
righteousness
only
Sanctification
,
and
imputation
of
the
same
to
be
Justification
The
constituting
us
as
just
doth
in
order
of
nature
go
before
accounting
or
using
us
as
just
.
Constitutive
Justification
consists
in
three
things
,
in
making
us
just
,
accounting
us
just
,
and
using
us
as
just
,
Therefore
more
fully
,
Justification
is
a
judicial
act
,
and
that
by
the
law
of
Grace
,
God
by
that
Law
,
and
the
act
of
God's
law
,
makes
,
pronounces
,
and
by
pronouncing
makes
a
Believer
a
righteous
person
,
and
being
so
made
,
accounts
him
so
.
Resp.
it
s
an
act
of
free
Grace
,
Our
righteousness
wrought
in
us
by
Vocation
,
and
is
the
same
materially
,
but
not
formally
,
with
this
righteousness
of
Justification
.
Whether
the
Saints
before
Christs
did
not
look
upon
themselves
as
righteous
by
their
own
righteousness
.
's
Justification
further
considered
Of
Subordinate
righteousness
defence
of
a
Subordinate
righteousness
Opposition
of
Faith
and
Works
in
Justification
,
Mr.
fourth
Argument
Answer'd
More
to
Mr.
's
challenge
He
would
know
of
any
Man
who
is
most
Orthodox
in
his
Complexion
,
whether
he
does
or
is
able
to
think
that
who
were
before
the
Law
the
Kings
and
Prophets
under
the
Law
,
or
any
Man
or
Woman
whatsoever
before
the
coming
of
Christ
,
did
ever
imagine
that
they
were
righteous
or
accepted
with
God
for
the
Obedience
which
the
should
perform
on
their
behalf
when
he
came
into
the
World
,
and
believing
this
was
an
Instrument
of
making
him
to
be
theirs
And
whether
they
did
not
look
upon
themselves
righteous
by
their
own
righteousness
,
their
doing
righteo●sn●ss
,
and
to
obtain
favour
by
their
upright
walking
,
and
no
otherwise
in
the
World
?
Adam
,
Abel
,
Enock
,
i.
e.
's
design
is
not
to
prove
that
Faith
is
the
Evidence
of
things
not
seen
,
the
Substance
of
those
things
hoped
for
,
I
know
that
my
Redeemer
liveth
,
How
can
Man
be
justified
with
God
?
or
how
can
he
be
clean
that
is
born
of
a
Woman
?
Abraham
rejoiced
to
see
my
Day
,
and
saw
it
and
was
glad
,
Chaldees
,
Gen.
i.
e.
Abraham
,
ver.
i.
e.
i.
e.
i.
e.
Abrahams
:
Faith
was
imputed
to
him
for
Righteousness
,
no
righteousness
,
sinful
,
in
need
of
i.
e.
What
else
can
be
the
plain
and
proper
meaning
of
that
Phrase
,
it
was
accounted
to
him
for
righteousness
?
(
Without
putting
it
upon
the
Rack
of
Tropes
and
Figures
,
and
the
like
Engines
of
Cruelty
,
This
is
my
Body
If
Abraham
were
justified
by
works
,
he
hath
boasting
,
but
not
before
God
Abraham
believed
in
God
,
and
it
was
accounted
to
him
for
righteousness
,
He
believed
on
Jehovah
,
and
he
accounted
it
i.
e.
for
righteousness
to
him
Abraham
believed
God
,
it
was
accounted
to
be
unto
righteousness
.
blessing
unto
all
Nations
this
was
accounted
to
him
for
righteousness
he
believed
the
word
of
promise
,
and
the
thing
promised
was
imputed
to
him
i.
e.
to
him
that
worketh
the
reward
should
not
be
of
grace
but
debt
,
but
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
esteemed
to
be
unto
i.
e.
to
be
our
hope
object
of
our
hope
the
hope
laid
up
for
us
in
Heaven
,
the
things
hoped
for
,
Coloss.
looking
for
that
blessed
hope
,
Tit.
the
things
hoped
for
the
light
of
the
body
is
the
eye
,
we
are
justified
by
faith
being
now
justified
by
his
blood
Paul
Rom.
Because
the
Apostle
frequently
opposeth
Works
as
a
perfect
obedience
to
the
Law
,
Faith
as
a
sincere
obedience
to
the
Gospel
.
works
and
works
Gospel
works
It
is
expresly
called
the
righteousness
of
faith
,
by
faith
,
Gal.
he
received
the
sign
of
circumcision
,
the
seal
of
the
righteousness
of
faith
:
Abraham
,
v.
we
by
the
Spirit
i.
e.
wait
for
the
hope
of
righteousness
i.
e.
by
faith
from
faith
the
righteousness
of
faith
by
faith
Enoch
was
translated
Because
Faith
is
a
conformity
to
the
rule
of
the
promise
(
wherein
the
nature
of
righteousness
doth
consist
)
viz.
the
Gospel
or
Covenant
of
Grace
,
which
requires
only
sincere
believing
,
not
perfect
doing
,
and
therefore
tho
it
be
not
righteousness
in
strict
Justice
,
according
to
the
law
of
nature
i.
e.
yet
it
is
righteousness
according
to
the
favourable
construction
of
the
Gospel
,
i.
e.
God
upon
the
account
of
Christ's
righteousness
is
pleased
to
accept
of
this
for
righteousness
,
so
as
to
account
it
,
whence
it
s
called
the
righteousness
of
God
.
rule
of
the
promise
A
rule
of
the
promise
i.
e.
do
and
live
,
do
with
the
heart
man
believes
unto
righteousness
,
&c.
believed
on
whosoever
believeth
on
him
for
righteousness
unto
justification
righteousness
of
God
That
Faith
is
our
Gospel-righteousness
appears
further
from
Rom.
There
are
but
two
sorts
of
righteousness
,
Legal
and
Evangelical
,
but
this
is
not
legal
righteousness
,
and
therefore
it
must
be
Evangelical
.
yet
we
must
not
expect
Mercy
,
Justification
,
Pardon
,
Reconciliation
or
Favour
with
God
,
upon
the
account
of
our
sincerity
,
Faith
or
Obedience
,
as
the
procuring
cause
;
but
we
are
to
look
up
to
Christ
,
confessing
our
best
works
to
be
but
filthy
rags
in
strict
justice
,
but
they
must
acknowledge
their
unworthiness
,
and
desert
of
all
evil
,
and
when
we
have
done
,
God
looks
upon
us
as
righteous
in
a
Gospel
sense
.
i.
e.
Apostle
Peter
Prophets
have
Enquired
after
and
searched
diligently
Searching
what
and
what
manner
of
times
the
Spirit
of
Christ
which
was
in
them
did
signifie
,
when
it
testified
before
hand
the
sufferings
of
Christ
and
the
glory
which
should
follow
:
Apostle
Peter
ought
thus
to
suffer
and
enter
into
Glory
,
beginning
at
and
all
the
he
expounded
unto
them
in
all
the
Scripture
,
the
things
concerning
himself
?
Prophet
Isa
i.
e.
because
he
did
not
obey
,
that
we
should
not
obey
.
Doctrine
opposed
Who
it
is
God
justifies
More
fully
Answer'd
Arguments
against
Justification
by
Works
Of
the
Jews
Opinion
about
Justification
.
means
only
Works
of
disputes
only
against
some
Works
Denial
and
Challenge
What
Law
the
Apostle
means
How
the
Jews
looked
upon
the
Law
.
Of
the
Law
of
Faith
.
What
Deeds
of
the
Law
.
What
Works
to
be
boasted
of
.
Of
meritorious
Works
Of
justifying
Works
Of
the
Jews
Conceit
of
Perfect
Obedience
.
unfair
in
his
Challenge
Apostle
Paul
not
ungodly
according
to
No
saith
Mr.
the
Spirit
of
God
means
the
godly
,
and
he
brings
against
the
position
of
the
Spirit
of
God
in
this
place
,
that
of
Where
the
LXX
useth
the
same
words
.
Thou
shalt
not
justifie
the
wicked
for
a
reward
Thou
shalt
not
wrest
judgment
thou
shalt
take
no
gift
,
v.
I
will
not
justifie
,
i.
e.
by
no
means
clear
the
guilty
God
justifies
the
ungodly
i.
e.
So
Rom.
from
the
works
of
a
law
no
flesh
living
can
be
justified
all
the
world
became
guilty
,
Jews
and
Gentiles
,
v.
i.
e.
by
the
law
,
i.
e.
Moses
and
the
Prophets
Hitherto
also
do
belong
these
places
,
Job
by
the
works
of
a
law
no
flesh
living
could
be
justified
.
If
righteousness
be
by
a
law
,
then
Christ
died
in
vain
:
Minor
,
David
,
Job
,
Paul
found
of
man
born
of
a
Woman
,
i.
e.
in
any
flesh
living
If
I
wash
my self
in
snow
water
,
and
make
my self
never
so
clean
,
yet
shalt
thou
plunge
me
in
the
ditch
,
and
mine
own
cloaths
shall
abhor
me
The
whole
scope
of
the
Apostle
is
to
assert
and
establish
Justification
by
faith
,
as
the
only
way
of
Salvation
to
lapsed
men
.
the
works
of
righteousness
which
we
have
done
,
but
by
these
that
Christ
hath
done
?
This
I
gather
,
from
that
place
The
righteousness
of
God
is
revealed
from
faith
to
faith
,
which
words
I
paraphrase
thus
,
That
the
Gospel
alone
discovers
the
method
and
way
appointed
by
God
,
whereby
we
may
become
righteous
in
his
account
,
by
faith
in
Christ
,
and
by
continuance
,
increase
and
exercise
thereof
.
the
way
,
the
truth
and
life
,
the
righteousness
of
God
just
one
is
by
faith
i.
e.
He
disproves
Justification
by
works
of
a
law
as
inconsistent
therewith
,
because
all
are
sinners
,
and
therefore
none
can
be
justified
by
their
works
,
and
on
the
other
hand
,
that
they
must
be
justified
by
faith
.
If
there
had
been
any
law
given
,
whereby
life
is
given
,
then
righteousness
had
been
by
a
law
,
The
Apostle
insists
largely
on
this
Dispute
against
Justification
by
works
,
because
it
was
a
received
Opinion
among
the
Jews
,
that
a
man
might
be
justified
by
the
works
of
the
law
,
and
it
was
retained
by
many
of
them
,
even
after
they
were
converted
to
the
faith
of
Christ
,
as
appears
.
Acts
Paul
,
Acts
Jews
sought
Justification
by
the
works
of
the
Law
of
works
:
that
they
sought
it
as
it
were
by
the
works
of
the
law
,
Pharisees
,
Acts
When
he
disputes
against
Justification
by
Works
,
he
means
only
the
Works
of
the
Law
.
i.
e.
Abraham
,
ver.
cursed
is
every
one
that
abideth
not
in
all
things
written
in
the
book
of
the
law
to
do
them
,
no
flesh
living
is
justified
with
God
,
before
God
the
just
shall
live
by
faith
,
by
faith
ye
are
abdicated
from
Christ
whoever
of
you
are
justified
by
the
works
of
a
law
His
own
righteousness
is
such
,
viz.
to
be
found
out
of
viz.
his
righteousness
by
Faith
his
own
the
righteousness
of
God
righteousness
of
Man
.
Works
are
mentioned
in
general
,
Rom.
these
words
must
be
understood
with
a
limitation
too
,
and
be
meant
of
the
same
kind
of
works
.
the
reward
is
to
him
that
worketh
,
understood
himself
We
must
grant
and
conclude
that
disputes
only
against
the
works
of
the
Law
.
we
are
not
justified
by
works
,
he
that
worketh
not
,
but
is
ungodly
.
Because
they
were
such
works
as
did
frustrate
and
evacuate
the
undertakings
of
Christ
,
if
they
that
be
of
a
Law
be
Heirs
,
Faith
is
made
Void
and
where
there
's
no
law
there
's
no
transgression
,
They
are
such
works
as
he
opposeth
every
way
to
faith
,
and
also
to
Grace
,
therefore
they
are
not
faith
,
or
any
inherent
grace
,
But
he
never
opposeth
faith
and
Gospel-Works
.
Because
Gospel-works
suppose
Faith
,
or
Grace
,
being
the
fruit
of
Faith
,
and
product
of
Grace
.
by
the
Grace
of
God
I
am
what
I
am
laboured
more
abundantly
than
they
all
;
ergo
,
Paul
I
grant
faith
and
works
of
the
law
are
frequently
opposed
by
the
Apostle
.
I
grant
a
meer
profession
of
faith
is
opposed
to
works
,
I
grant
that
even
Gospel-works
are
opposed
to
Grace
,
(
tho
not
to
faith
)
both
in
Election
,
and
in
Vocation
I
grant
,
God
chooseth
not
upon
foresight
of
good
works
,
or
faith
in
us
,
neither
call
any
because
they
have
faith
or
good
works
,
but
that
they
may
have
them
,
his
Grace
is
antecedent
to
any
good
in
us
;
but
now
the
case
is
otherwise
in
reference
to
those
priviledges
which
follow
Vocation
,
for
God
justifies
and
glorifies
us
,
yet
not
as
the
meritorious
cause
thereof
,
but
only
as
a
way
,
means
and
qualification
,
i.
e.
I
do
absolutely
deny
,
that
a
true
,
Gospel
justifying
Faith
,
and
Gospel-Works
,
are
ever
opposed
to
one
another
,
and
do
confidently
affirm
the
contrary
,
because
I
have
examined
all
Places
where
Faith
and
Works
are
mentioned
,
and
do
not
find
them
,
if
any
affirm
,
let
him
prove
it
.
by
the
Works
of
the
Law
,
there
was
no
Coutroversie
about
any
other
Works
,
but
the
Works
of
the
Law
.
They
are
abdicated
from
Christ
,
and
fallen
from
Grace
,
that
are
justified
by
a
Law
This
Law
was
the
whole
Body
of
the
Mosaical
Law
,
consisting
of
precepts
Moral
,
Ceremonial
,
and
Judicial
For
any
written
Declaration
or
Revelation
of
the
Will
of
God
concerning
our
Duty
.
It
s
frequently
taken
for
the
Moral
Law
,
as
It
s
used
Indefinitely
,
for
the
whole
Body
of
the
Law
given
to
and
therefore
he
mentions
it
in
such
general
Terms
.
If
there
had
been
a
Law
given
which
could
have
given
Life
,
verily
Righteousness
should
have
been
by
the
Law
?
i.
e.
i.
e.
If
the
Inheritance
be
of
a
Law
,
than
no
more
of
Promise
.
Moses
?
Answ
i.
e.
The
Law
was
looked
upon
by
the
Carnal
as
a
Covenant
of
Werks
What
good
thing
shall
I
do
that
I
may
inherit
Eternal
Life
?
He
depreciates
the
Law
calling
it
a
Ministration
of
Death
and
Condemnation
,
i.
e.
under
a
Law
,
but
under
Grace
The
Apostle
having
told
us
,
how
we
are
Justified
freely
by
Grace
,
who
are
Sinners
in
all
respects
,
i.
e.
i.
e.
The
Works
or
Deeds
of
this
Law
are
such
as
are
performed
by
our
own
Strength
in
Obedience
thereto
,
such
as
had
in
the
State
of
Innocency
,
hence
called
their
own
Righteousness
,
They
were
such
Works
as
did
admit
of
boasting
,
For
what
we
do
of
our selves
without
the
help
of
another
we
may
boast
of
?
For
by
Grace
are
we
saved
through
Faith
These
Works
are
meritorious
,
implied
in
that
Description
,
Do
this
and
live
These
Works
are
perfect
and
unsinning
Works
.
do
and
live
many
of
them
did
Conceit
and
Fancy
that
they
could
yield
perfect
Obedience
to
this
Law
so
as
to
need
no
Pardon
.
This
he
would
prove
from
,
for
his
own
Sins
,
and
then
for
the
Sins
of
the
People
all
sprinkled
with
Blood
.
they
sought
Righteousness
As
it
were
,
by
the
Works
of
a
Law
,
are
abdicated
from
Christ
,
and
fallen
from
Grace
,
he
was
alive
without
the
law
once
,
i.
e.
sin
revived
There
's
one
place
yet
behind
under
the
branch
of
Negative
,
I
know
nothing
by
my self
,
yet
am
I
not
hereby
justified
.
the
testimony
of
a
good
conscience
,
there
's
none
that
doeth
good
and
sinneth
not
,
I
do
absolutely
deny
true
Gospel
works
and
justifying
faith
are
opposed
one
to
another
Whether
the
Scripture
doth
not
oppose
faith
and
works
,
as
such
,
of
all
sorts
in
the
point
of
Justification
?
If
Faith
and
Works
of
a
Law
are
not
opposed
in
Justification
,
then
a
Man
may
be
justified
by
Faith
and
Works
in
the
sense
of
the
Apostle
,
and
in
the
same
respect
:
his
meaning
is
without
the
deeds
of
the
Law
of
Innocency
,
but
not
without
the
deeds
of
the
New
Law
the
Law
of
Faith
That
which
excludes
Works
of
a
Law
in
Justification
,
is
opposed
to
Works
of
a
Law
in
Justification
;
but
Faith
excludes
Works
of
a
Law
in
Justification
:
That
which
excludes
the
deeds
of
a
law
by
an
essential
proparty
,
is
opposite
to
works
;
but
the
law
,
nature
or
ordination
of
faith
excludes
the
deeds
of
a
law
by
an
essential
property
,
viz.
boasting
in
claiming
the
reward
for
the
work
done
Faith
also
is
opposed
to
works
,
where
the
righteousness
of
faith
is
imputed
to
him
that
worketh
not
,
but
is
ungodly
righteousness
is
imputed
to
him
that
worketh
not
,
for
Justification
If
faith
and
works
in
the
point
of
Justification
evacuate
one
another
,
then
they
are
opposed
,
but
faith
and
works
do
thus
evacuate
each
other
,
if
they
that
be
of
the
law
be
heirs
,
i.
e.
faith
is
evacuated
,
and
the
promise
abdicated
That
which
is
not
of
faith
in
Justification
,
is
opposed
to
faith
in
Justification
,
at
least
but
the
law
and
deeds
of
it
is
not
of
faith
,
he
that
works
for
Justification
on
legal
terms
,
is
not
one
that
's
justified
by
faith
:
the
man
that
doth
them
shall
live
in
them
There
's
nothing
more
plain
than
the
opposition
the
Apostle
makes
between
Justification
by
faith
and
works
,
and
not
by
the
works
of
a
law
,
for
in
thy
sight
shall
no
flesh
living
be
justified
by
them
.
no
flesh
living
not
by
the
work
of
a
law
,
if
we
seek
to
be
justified
by
Christ
,
we
are
worse
,
are
found
transgressors
,
The
opposition
is
full
where
the
righteousness
of
a
law
is
directly
opposed
to
the
righteousness
of
faith
as
two
righteousnesses
opposite
in
Justification
by
the
righteousness
of
a
law
,
shall
no
flesh
living
be
justified
in
the
sight
of
God
,
by
a
law
is
the
knowledge
of
sin
.
i.
e.
the
righteousness
of
God
which
is
by
faith
,
Cl.
I
infer
,
we
are
not
justified
by
the
active
righteousness
of
Christ
or
his
obedience
to
the
law
of
works
imputed
to
us
—
for
then
we
are
justified
by
the
law
or
Covenant
of
works
,
the
Covenant
of
Works
That
our
righteousness
for
Justification
is
not
of
our
own
performance
of
obedience
to
the
law
,
insists
on
Justification
by
Works
He
saith
,
the
Imputation
of
Christ's
righteousness
is
not
found
in
Scripture
.
His
Third
Argument
against
Imputation
of
Christ's
Righteousness
.
Of
Imputation
of
Christ's
passive
Obedience
.
How
far
his
Argument
agrees
with
He
seeks
to
avoid
the
Active
and
passive
Obedience
of
Christ
imputed
.
His
further
inference
Christ
came
to
procure
a
New
Law
.
Of
the
Good
Morrows
the
large
extent
of
Christ's
righteousness
to
all
the
world
in
procurement
of
a
law
of
Grace
,
It
is
manifest
in
Scripture
that
good
works
,
holy
duties
,
and
performances
are
accepted
of
God
and
rewarded
.
If
thou
wilt
enter
into
life
,
keep
the
commandments
,
what
good
may
I
do
that
I
may
inherit
eternal
life
?
come
ye
blessed
cast
away
all
your
transgressions
,
i.
e.
and
make
you
a
new
heart
,
and
a
new
spirit
he
that
doth
them
shall
live
in
them
,
i.
e.
he
shall
be
justified
in
them
.
If
you
make
a
question
,
there
is
another
Text
must
convince
you
,
The
just
shall
live
by
faith
,
to
live
by
our
faith
is
to
be
justified
by
it
.
a
man
is
not
justified
by
the
works
of
the
law
,
is
evident
,
for
the
just
shall
live
by
faith
,
Medioc
.
p.
When
this
very
Phrase
of
the
imputation
of
Christs
righteousness
is
not
found
in
Scripture
.
Abraham
,
Rom.
when
he
was
ungodly
faith
was
imputed
to
him
for
righteousness
Jesus
Christ
and
his
righteousness
,
whose
day
of
expiation
he
saw
,
and
the
same
righteousness
the
heathen
was
to
be
justified
by
,
Ibid.
Abraham
believing
the
promise
of
Christ
therefore
it
was
imputed
to
him
for
righteousness
,
believed
,
for
he
believed
that
God
was
able
to
perform
what
he
promised
,
Abraham
,
but
it
s
written
not
for
him
only
,
but
for
us
,
to
us
to
whom
it
shall
be
imputed
if
we
believe
,
receive
that
righteousness
by
faith
embracing
the
promises
The
death
of
Christ
for
our
sins
,
and
resurrection
for
Justification
,
is
the
righteousness
of
Christ
,
but
the
death
of
Christ
for
our
sins
,
and
his
resurrection
for
or
because
of
our
Justification
,
is
imputed
to
every
believer
,
Christs
righteousness
the
Gentiles
should
be
justified
by
faith
as
Abraham
was
.
and
through
faith
in
his
blood
,
Rom.
They
that
be
justified
by
the
blood
of
Christ
,
are
justified
by
the
imputation
of
his
righteousness
,
but
we
are
so
justified
,
in
his
blood
That
by
which
we
have
redemption
is
the
righteousness
of
Christ
,
but
the
death
and
satisfaction
of
Christ
is
that
whereby
we
have
redemption
,
and
therefore
that
redeeming
righteousness
is
imputed
to
us
,
If
the
righteousness
of
Christ
be
imputed
to
us
it
must
be
the
righteousness
of
his
active
or
passive
obedience
,
or
both
,
But
it
s
neither
.
If
it
be
,
then
must
we
be
looked
upon
in
him
as
having
committed
no
Sin
,
nor
omitted
no
Duty
,
and
then
what
need
will
there
be
of
Christ's
Death
?
Second
Adam
fulfil
all
righteousness
for
us
If
our
active
obedience
to
the
new
Law
be
imputed
to
us
for
justifying
righteousness
,
then
must
we
he
lookt
upon
in
this
righteousness
as
such
as
have
committed
no
sin
.
we
must
be
looked
upon
as
such
as
have
committed
no
sin
As
by
the
disobedience
of
one
many
were
made
sinners
,
so
by
the
obedience
of
one
many
shall
be
made
righteous
.
If
Christs
passive
obedience
be
imputed
,
then
must
we
look
on
our selves
as
such
who
in
Christ
have
suffered
and
satisfied
the
law
,
and
born
the
curse
of
it
,
and
then
how
shall
there
be
room
for
any
pardon
?
a
man
that
pays
his
full
debt
by
himself
or
Surety
cannot
be
forgiven
by
the
Creditor
.
we
satisfied
in
Christ
glory
to
him
we
have
forgiveness
through
the
blood
of
Christ
,
God
declares
his
righteousness
for
the
remission
of
sins
,
without
shedding
of
blood
there
is
no
remission
,
Heb.
O
Lord
,
we
thank
thee
not
for
,
or
expect
Pardon
,
if
Christ
hath
died
to
satisfie
there
's
nothing
more
contrary
to
Gods
forgiving
freely
than
Satisfaction
:
The
Argument
of
the
from
Pardon
against
Christ's
Satisfaction
is
not
valid
,
but
it
is
good
against
imputation
of
it
to
us
,
as
if
we
had
satisfied
.
of
Satisfaction
Christ
may
have
wrought
with
the
father
(
or
made
him
that
satisfaction
as
)
to
procure
new
Terms
,
so
that
a
man
may
be
justified
as
a
fulfiller
of
them
,
and
yet
need
pardon
for
non-performance
of
the
old
.
this
Pardon
must
be
had
at
the
Bar
of
the
Old
Law
.
That
Law
which
is
satisfied
for
the
breach
of
it
,
admits
no
Pard●n
from
the
Legislator
,
but
the
Old
Law
was
satisfied
for
us
,
therefore
there
can
be
no
Pardon
;
yea
,
it
was
satisfied
for
us
in
our
stead
,
and
the
satisfaction
accepted
for
us
,
yea
therefore
imputed
to
us
,
If
that
his
Active
and
Passive
Obedience
be
imputed
,
then
must
God
be
made
to
deal
with
Man
according
to
the
Covenant
of
Works
.
when
nothing
is
more
apparent
in
Scripture
then
that
by
Grace
it
is
that
we
are
justified
,
and
by
Grace
saved
.
If
nothing
less
then
a
Righteousness
as
doth
Answer
and
satisfie
the
Law
fully
,
will
suffice
for
the
sinners
Plea
to
flee
from
Condemnation
,
he
is
not
judged
by
the
Law
of
Grace
,
but
by
the
Law
of
Works
.
Christ
came
into
the
World
to
procure
and
tender
a
New
Law
,
and
in
this
regard
he
is
called
our
Law
giver
;
not
that
he
hath
given
any
other
Moral
rules
of
Life
to
us
,
but
that
he
hath
given
the
same
Precepts
,
with
Indulgence
.
In
that
he
hath
not
given
new
Moral
Laws
of
life
to
us
,
other
than
what
was
contained
in
the
old
law
before
;
but
that
he
hath
given
the
same
precepts
with
indulgence
.
this
is
a
law
of
indulgence
,
i.
e.
the
similitude
of
an
Ox
that
eateth
Hay
,
interpretativè
,
You
shall
hear
a
in
his
Prayer
,
appealing
from
the
Tribunal
of
Gods
Justice
,
to
the
Throne
of
his
Grace
,
yet
in
his
Sermon
telling
the
People
,
that
it
is
nothing
else
but
the
perfect
obedience
and
satisfaction
of
Christ
imputed
to
them
that
saves
them
,
which
is
to
bring
them
back
from
the
throne
of
Grace
to
the
Bar
of
his
Justice
to
be
judged
.
i.
e.
to
be
a
Prince
and
Saviour
?
Works
of
a
Law
not
Gospel
.
outdone
the
Papists
The
Righteousness
of
God
what
An
offer
at
Faiths
being
our
subordinate
Righteousness
.
and
Mr.
Sence
of
the
Righteousness
of
God
.
Their
Reasons
given
and
Answered
Reasons
why
it
is
not
Christs
Righteousness
,
His
second
Reason
A
distinct
Consideration
of
the
said
Texts
.
Christs
Righteousness
is
the
Righteousness
of
God
.
Explication
of
Explication
of
Examin'd
.
And
What
he
further
faith
on
the
Place
examin'd
.
There
is
a
Righteousness
revealed
in
the
Gospel
,
that
God
goes
by
in
his
dealing
with
all
the
World
,
whereby
it
is
that
we
are
Justified
in
Opposition
to
the
Righteousness
of
Works
.
i.
e.
This
Revealed
Righteousness
is
in
Scripture
called
the
Righteousness
of
God
,
which
the
conceive
to
be
the
Righteousness
of
Christ
without
us
[
all
but
i.
e.
the
Righteousness
of
Christ
,
which
is
not
ours
by
Performance
but
by
Faith
,
but
neither
have
hit
the
Mind
of
the
Apostle
.
The
Righteousness
of
God
and
Grace
opposed
to
Works
,
is
nothing
but
the
Righteousness
of
the
Covenant
of
Grace
accepted
for
Christs
sake
,
instead
of
the
Covenant
of
Works
.
He
proceeds
,
Herein
are
two
Things
comprized
,
the
meritorious
Righteousness
of
Christ
,
procuring
the
pardoning
Covenant
of
Grace
,
and
our
performing
the
Condition
,
only
we
are
to
know
how
this
Righteousness
may
be
understood
in
respect
to
God
,
as
it
is
all
one
with
his
Grace
,
or
with
respect
to
us
as
its
all
one
upon
which
this
Grace
is
vouchsafed
.
in
sententiam
He
will
offer
his
Reasons
,
why
Faith
is
our
subordinate
Righteousness
Because
we
frequently
read
of
the
Righteousness
of
Faith
,
which
he
saith
is
our
Conformity
to
the
Rule
of
the
New-Law
in
sincere
Believing
and
imperfect
Doing
that
he
should
be
the
heir
of
the
world
,
but
through
the
righteousness
of
faith
,
by
faith
,
all
are
one
in
Christ
Jesus
the
Seed
of
the
Woman
should
break
the
Serpents
head
;
Noah
this
Phrase
hath
been
much
mistaken
by
many
,
who
have
been
led
into
error
thereby
,
That
our
righteousness
is
called
Gods
in
opposition
meerly
to
that
of
works
;
let
a
man
do
what
he
can
by
his
own
strength
,
or
by
God's
aid
he
can
never
come
to
the
law
of
works
or
God
hath
therefore
been
pleased
to
make
us
a
new
law
,
a
law
of
faith
,
or
grace
,
or
new
covenant
,
having
lower
terms
,
in
performance
whereof
the
sinner
,
in
respect
of
the
law
,
may
be
righteous
,
it
s
a
righteousness
performed
by
Grace
,
which
God
mercifully
condescends
to
accept
instead
of
that
which
is
perfect
,
through
the
merits
of
our
Saviour
,
and
in
regard
of
that
acceptation
or
this
good
will
it
s
called
his
,
or
the
righteousness
which
is
of
him
.
That
the
imperfect
new-law-righteousness
is
the
righteousness
of
God
because
it
is
of
his
Institution
;
as
for
perfect
obedience
to
the
law
,
(
which
is
legal
righteousness
)
that
is
righteousness
in
the
strictest
sence
,
and
in
strict
justice
can
be
taken
for
no
other
,
and
therefore
the
reward
must
be
debt
:
But
that
an
imperfect
work
,
such
as
Faith
and
Obedience
should
be
accounted
righteousness
,
must
arise
from
the
gracious
Appointment
,
Designation
and
Ordination
of
God
,
who
hath
set
up
this
Way
and
Method
of
becoming
righteous
under
the
Gospel
;
and
hence
it
s
said
,
reckoned
,
accounted
,
imputed
for
righteousness
,
which
Phrase
imports
Grace
and
Favour
,
as
some
note
.
Because
the
Phrase
of
submitting
to
the
righteousness
of
God
seems
to
import
,
that
this
is
a
new
law
,
institution
or
way
naturally
we
are
not
acquainted
with
.
being
ignorant
of
the
righteousness
of
God
seeking
to
establish
their
own
righteousness
,
they
submitted
not
to
the
righteousness
of
God
.
viz.
the
righteousness
of
Christ
being
ignorant
of
an
imperfect
righteousness
of
their
own
performing
,
going
about
to
establish
a
righteousness
of
their
own
performing
,
they
submitted
not
to
a
righteousness
of
their
own
performing
,
which
is
Gods
righteousness
As
the
righteousness
of
the
law
is
that
which
the
law
requires
,
so
this
righteousness
of
God
is
that
which
God
requires
under
the
Gospel
.
As
the
Sacrament
of
the
Supper
is
called
the
Lord's
Supper
,
because
it
s
his
Institution
,
and
the
Lord's
Day
because
his
Designation
.
the
Lord's
Supper
Lord's
Day
who
rose
for
our
Justification
Because
the
Apostle
here
distinguisheth
between
God
and
Christ
,
the
righteousness
of
God
is
one
thing
,
and
being
in
Christ
another
;
whereas
,
if
they
were
all
one
,
the
sence
would
be
,
that
we
might
be
made
the
righteousness
of
Christ
in
Christ
:
And
The
Apostle
also
,
in
most
places
where
he
mentions
it
,
distinguisheth
between
God
and
Christ
,
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
unto
them
their
trespasses
,
i.
e.
the
righteousness
of
God
,
and
never
the
righteousness
of
Christ
.
it
cannot
be
understood
of
that
righteousness
which
is
inherent
in
God
,
p.
to
purchase
his
Church
with
his
own
blood
,
he
is
the
way
The
righteousness
which
is
of
God
,
not
which
is
in
God
or
Christ
.
of
God
in
Christ
the
righteousness
of
God
.
the
just
shall
live
by
faith
.
Christ
as
redeemer
by
his
precious
bloud
,
as
of
a
lamb
without
spot
who
verily
[
i.
e.
was
fore-ordained
of
God
before
the
foundation
of
the
world
:
the
righteousness
of
God
.
in
righteousness
,
Isa.
the
gift
of
righteousness
the
Wisdom
of
God
Jehovah
,
Psal.
be
hath
made
Christ
to
be
righteousness
to
us
,
righteousness
of
God
preaching
Christ
and
him
crucified
the
just
shall
live
by
faith
,
I
am
not
ashamed
of
the
Gospel
of
Christ
,
it
is
the
power
of
God
to
Salvation
,
for
therein
[
i.
e.
is
the
righteousness
of
God
revealed
,
the
power
of
God
to
Salvation
,
therefore
by
the
deeds
of
the
law
,
no
flesh
can
be
justified
in
Gods
sight
i.
e.
the
righteousness
of
God
without
a
new
law
is
evident
,
or
made
manifest
in
the
Gospel
,
i.
e.
even
the
righteousness
of
God
,
which
is
by
the
faith
of
Jesus
Christ
,
viz.
which
is
by
faith
,
i.
e.
it
is
in
Christ
i.
e.
for
all
have
sinned
,
and
justified
freely
by
Gods
grace
through
the
redemption
that
is
in
Jesus
Christ
.
The
redemption
and
propitiation
of
Christ
is
the
righteousness
by
which
we
are
justified
,
v.
Christ
offering
himself
a
sacrifice
for
sin
,
and
the
Gospel
was
therein
preached
.
ignorant
of
the
righteousness
of
God
,
being
ignorant
of
God
'
righteousness
in
the
law
,
viz.
and
going
about
to
establish
their
own
imperfect
righteousness
God's
righteousness
,
being
ignorant
of
Christ's
righteousness
the
righteousness
of
God
,
v.
Submitted
not
to
the
righteousness
of
God
;
for
Christ
is
the
end
of
the
law
,
for
righteousness
to
every
one
that
believeth
.
Christ's
righteousness
is
God's
That
righteousness
which
a
man
being
ignorant
of
,
tho'
he
know
his
own
righteousness
,
falls
short
of
justification
,
is
Christ's
righteousness
end
of
the
law
for
righteousness
,
[
i.e.
Christ
is
the
end
of
the
law
.
to
the
righteousness
of
the
law
,
consisting
in
doing
the
righteousness
of
God
,
the
righteousness
of
Christ
,
and
the
righteousness
of
Faith
,
is
but
one
righteousness
,
and
opposed
to
the
righteousness
of
the
law
which
the
Jews
established
I
bear
them
record
they
have
a
zeal
of
God
,
i.
e.
That
the
law
being
a
shadow
of
good
things
to
come
,
they
attained
not
to
the
righteousness
of
faith
,
because
they
sought
their
righteousness
as
it
were
by
the
works
of
the
law
,
for
they
stumbled
at
that
stumbling
stone
,
which
was
Christ
,
Behold
I
lay
in
Sion
a
stumbling
stone
,
For
Christ
is
the
end
of
the
Law
for
righteousness
,
as
I
construe
it
,
Christ
by
his
satisfaction
,
hath
procured
that
we
should
not
he
judged
by
the
law
of
works
,
and
consequently
,
that
righteousness
or
justification
be
attained
if
we
do
perform
the
terms
of
the
Gospel
.
have
not
submitted
to
,
i.
e.
he
is
end
of
the
law
to
every
one
that
believeth
,
God
is
just
,
and
the
justifier
of
him
that
believeth
in
Jesus
Christ
is
the
end
of
the
law
,
He
hath
made
him
sin
for
us
who
knew
no
sin
that
we
might
be
made
the
righteousness
of
God
in
him
,
i.
e.
H.
the
immaculate
lamb
made
a
Sacrifice
for
our
sins
,
that
we
may
become
righteous
with
the
righteousness
of
God
,
which
he
accepts
through
him
;
Christ
as
a
Sacrifice
redeems
us
from
a
Law
of
Sin
,
and
purchaseth
for
us
a
law
of
grace
,
according
to
that
law
we
have
a
righteousness
which
is
a
righteousness
accepted
unto
life
through
Christ
.
being
made
sin
for
us
Socinians
,
i.
e.
Christ
the
immaculate
Lamb
was
made
a
sacrifice
for
sin
.
to
be
made
sin
for
us
made
sin
he
was
made
a
curse
We
have
gone
astray
—
and
the
Lord
hath
laid
on
him
the
iniquities
of
us
all
,
he
hath
caused
them
to
meet
upon
him
he
was
wounded
for
our
transgression
,
for
the
transgression
of
my
people
was
he
stricken
,
justifying
many
,
v.
for
he
shall
bear
their
iniquities
.
and
he
bare
the
sins
of
many
Christ
was
once
offered
He
his
own
self
bare
our
sins
in
his
body
on
the
tree
and
we
know
he
was
manifest
to
take
away
all
sin
the
transgression
of
the
law
he
suffered
without
the
camp
Then
the
Saints
have
no
sin
,
who
give
sufficient
evidence
that
sin
remains
in
them
.
I
pray
note
it
,
it
s
not
said
that
his
righteousness
might
become
ours
,
nor
that
we
might
be
made
his
righteousness
,
but
that
we
might
be
made
the
righteousness
of
God
.
that
we
might
be
made
the
righteousness
of
God
in
him
,
in
him
in
him
Christ
redeemed
us
from
the
law
of
sin
,
that
we
should
be
made
the
righteousness
of
God
in
Christ
.
False
Gloss
on
His
Gloss
on
The
Branch
is
Christ
Priest
as
well
as
King
.
Further
of
Christ's
Suretiship
Surely
shall
one
say
,
in
the
Lord
I
have
righteousness
and
strength
;
which
,
are
words
of
the
Deity
in
opposition
to
Idols
,
and
that
the
most
rebellious
shall
submit
to
him
,
and
the
seed
of
Israel
shall
confess
they
have
righteousness
by
him
,
of
his
bestowing
upon
them
in
the
same
manner
as
they
have
strength
;
for
as
he
strengthens
us
,
so
he
makes
us
righteousness
,
upon
which
he
deals
with
us
as
righteous
persons
,
and
justifies
us
.
that
every
knee
should
bow
,
and
every
tongue
confess
,
at
the
Name
of
Jesus
he
is
a
just
God
and
a
Saviour
,
there
is
no
other
Name
given
,
Jehovah
,
Saviour
him
,
the
ends
of
the
earth
,
i.e.
have
righteousness
and
strength
in
Jehovah
I
have
righteousness
Jehovah
,
v.
Jehovah
,
for
in
the
Lord
shall
all
the
seed
of
Israel
,
he
justified
,
and
glory
made
of
God
the
righteousness
the
righteousness
of
God
the
Seed
of
Israel
Cl.
p.
He
shall
be
called
the
Lord
our
Righteousness
,
Much
of
the
same
import
with
the
former
,
the
words
are
very
general
without
assigning
how
:
Here
are
four
Verses
treating
of
Christ
:
I
observe
every
passage
refers
to
his
Kingly
Office
—
v.
must
be
understood
in
a
sence
correspondent
to
the
rest
.
v.
That
he
is
the
Lord
that
doth
execute
Judgment
and
Righteousness
for
us
;
and
I
deny
not
but
it
may
refer
to
a
being
our
Righteousness
in
sences
agreeable
to
Scripture
,
as
to
be
the
author
of
our
righteousness
.
It
s
not
appropriated
to
the
Second
Person
,
but
to
be
understood
of
the
Gospel-goodness
of
God
,
whereby
he
imputeth
righteousness
to
us
,
when
we
have
none
according
to
the
law
of
Creation
—
signifying
that
God
hath
found
out
a
means
to
demonstrate
his
Justice
no
less
fully
(
and
his
goodness
more
fully
)
in
saving
us
by
this
new
law
through
his
Sons
Mediation
,
than
if
we
had
kept
our
first
Innocency
,
or
underwent
eternal
Judgment
.
&c.
Isa.
i.
e.
He
shall
bear
the
Glory
,
and
Rule
,
and
be
a
Priest
upon
the
Throne
,
i.
e.
i.
e.
The
Day
is
come
,
that
I
will
perform
the
good
thing
promised
to
the
House
of
Israel
,
and
the
House
of
Judah
,
I
will
cause
the
Branch
of
Righteousness
and
Israel
shall
be
saved
i.
e.
Israel
Jehovah
Jireh
Jehovah
Nissi
Jehovah
Shalom
,
Judg.
seems
to
have
a
great
Affinity
to
this
,
for
he
is
our
Righteousness
,
and
made
unto
us
Righteousness
is
much
alike
.
Who
of
God
is
made
unto
us
,
Wisdom
,
Christ
is
not
Wise
and
Holy
in
our
stead
,
neither
doth
it
follow
then
that
he
is
Actively
Righteous
in
our
stead
;
but
the
meaning
is
,
he
is
the
procuring
meritorious
Cause
,
by
his
perfect
Obedience
hath
satisfied
the
Law
,
and
procur'd
a
new
Way
of
Righteousness
by
Faith
,
Sanctification
.
Amen
in
him
describes
the
blessedness
of
the
Man
to
whom
the
Lord
imputes
Righteousness
without
Works
the
Righteousness
of
Christ
,
but
its
clear
,
it
s
not
meant
of
any
thing
in
another
Person
that
's
imputed
for
Righteousness
,
but
something
in
a
Mans
self
,
by
the
whole
Tenour
of
the
Chapter
,
and
by
where
he
saith
,
Faith
was
reckoned
for
Righteousness
;
so
that
the
Righteousness
imputed
here
spoken
of
is
inherent
,
graciously
accounted
Righteousness
,
but
in
strict
Justice
is
not
so
,
nor
according
to
the
Original
Law
,
Woman
thy
Faith
hath
made
thee
whole
.
Thy
Faith
hath
made
thee
whole
describeth
the
righteousness
of
the
man
to
whom
the
Lord
imputeth
righteousness
without
works
.
knew
he
was
justified
by
works
,
and
blessed
therein
,
then
he
deals
falsly
,
or
the
Apostle
greatly
mistakes
him
,
in
saying
that
proves
the
blessedness
of
the
man
,
tollere
anteced
.
ut
tollat
conseq
.
proves
a
righteousness
without
his
own
works
,
either
old
or
new-law
works
,
then
it
must
be
works
of
another
that
he
intends
,
for
there
's
no
righteousness
without
works
of
some
or
another
;
if
he
plainly
mean
the
exclusion
of
his
own
works
,
then
he
must
mean
some
righteousness
of
another
,
and
not
his
own
,
as
appears
by
this
That
righteousness
by
which
sin
is
forgiven
is
not
New-Law
righteousness
,
but
Christ's
,
and
without
our
works
,
but
the
righteousness
is
such
here
.
blood
,
remission
is
not
without
blood
,
That
righteousness
which
covers
from
the
eye
of
God's
Justice
in
the
law
,
is
a
righteousness
without
our
works
,
and
anothers
,
and
no●
of
the
New
Law
,
but
such
is
the
righteousness
here
spoken
of
,
Hide
thy
face
from
my
sin
,
and
blot
out
all
mine
iniquity
That
righteousness
through
which
God
imputeth
not
sin
to
any
chargeable
therewith
is
a
righteousness
of
another
,
but
this
righteousness
without
works
is
such
,
Ergo.
of
this
righteousness
without
works
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
their
trespasses
.
is
of
the
same
import
disclaims
only
his
legal
righteousness
which
he
had
before
Conversion
,
not
his
Gospel
Righteousness
,
his
Repentance
,
Faith
,
Love
,
Humility
,
are
mistaken
in
their
interpretation
Because
the
righteousness
of
God
is
not
the
same
with
the
righteousness
of
Christ
,
as
hath
been
observed
.
that
I
may
be
found
in
him
,
not
having
mine
own
righteousness
in
Christ
You
are
to
know
that
this
righteousness
which
calls
his
own
,
in
this
Text
,
is
the
righteousness
of
a
Jew
and
Pharisee
,
not
his
own
as
a
Christian
,
this
appeareth
from
the
Verses
before
and
this
appears
further
from
Neonomian
.
Paul
evil
workers
of
the
concision
we
are
of
the
and
worship
God
in
the
Spirit
,
rejoicing
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
,
what
then
I
counted
gain
,
I
now
count
loss
for
Christ
,
I
do
now
esteem
all
things
to
be
damage
,
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
and
account
them
dung
that
I
may
gain
Christ
,
that
I
may
be
now
found
in
him
,
not
having
now
my
own
righteousness
,
viz.
the
righteousness
which
is
of
God
,
The
Christians
Faith
,
and
new
Obedience
,
out
of
doubt
,
by
God's
help
,
are
his
righteousness
.
righteousness
as
a
Jew
and
Pharisee
was
one
thing
,
and
Faith
and
Obedience
,
which
is
his
righteousness
as
a
Christian
,
is
another
.
i.
e.
in
him
his
righteousness
except
your
righteousness
exceeds
the
righteousness
of
the
Scribes
and
Pharisees
,
by
the
obedience
of
one
shall
many
be
made
righteous
.
holy
,
harmless
,
&c.
As
by
sin
all
his
posterity
were
brought
into
a
state
of
sin
,
so
that
by
the
Merits
of
Christ's
sufferings
they
are
brought
into
such
a
state
as
that
they
may
be
made
righteous
.
Resp.
i.
e.
much
more
,
Rom.
If
by
one
mans
offence
death
reigned
by
one
,
much
more
the
grace
of
God
,
and
the
gift
by
grace
,
hath
abounded
unto
many
,
So
if
by
the
offence
of
one
,
death
reigned
by
one
,
much
more
they
which
receive
abundance
of
Grace
,
and
of
the
gift
of
righteousness
,
shall
reign
in
life
by
one
Jesus
Christ
.
Cl.
Christ
is
called
the
Surety
of
a
better
Covenant
Whence
some
infer
,
that
he
hath
paid
the
debt
of
obedience
to
God
for
us
;
Interpreters
generally
assign
two
ways
wherein
Christ
is
a
Surety
,
By
undertaking
for
God
to
us
,
or
his
becoming
Security
for
God
,
that
he
should
make
good
his
Covenant
to
us
on
his
part
.
By
undertaking
for
us
to
God
,
that
we
should
perform
the
Condition
of
the
Covenant
,
the
first
the
are
for
;
the
generally
stick
to
this
latter
,
that
Christ
is
our
Surety
,
by
undertaking
for
us
to
God
;
that
we
shall
fulfil
the
Condition
of
the
Covenant
by
yielding
that
obedience
that
is
required
of
us
therein
.
i.
e.
i.
e.
To
discharge
that
Debt
of
Suffering
,
which
we
did
owe
the
Law
for
the
Transgressing
of
it
.
Cl.
Now
take
it
in
which
of
these
Three
Ways
you
will
,
yet
there
's
nothing
of
his
paying
the
Debt
of
Active
Obedience
.
sponsor
&
fide-jussor
;
Praes
Praes
sum
praes
sum
quia
prae
sum
coram
,
I
appear
before
you
.
Gouge
,
Christ
was
a
Surety
to
God
for
Man
,
of
whom
the
Law
required
two
things
,
Perfect
obedience
to
the
Laws
Precepts
.
Full
satisfaction
for
sin
,
both
these
Christ
performed
,
Rom.
i.
e.
The
Sence
of
the
Apostle
He
shall
make
reconciliation
for
iniquity
,
and
so
shall
bring
in
an
everlasting
righteousness
,
he
should
by
his
death
procure
a
Covenant
or
Law
of
Grace
;
by
our
performance
whereof
(
without
the
law
)
we
are
righteous
and
must
be
saved
.
'T
is
that
is
our
righteousness
,
if
Christ
had
not
procured
for
us
this
New
Law
we
could
not
be
saved
.
Seventy
weeks
shall
be
distributed
upon
thy
People
[
i.e.
and
upon
the
City
of
thy
Holiness
to
finish
transgression
,
to
make
an
end
of
sin
to
restrain
transgression
,
i.
e.
and
to
make
expiation
for
sin
and
to
bring
everlasting
righteousness
i.
e.
Daniel
,
the
bringing
in
of
righteousness
,
According
to
thy
righteousness
,
I
beseech
thee
,
let
thy
anger
and
thy
fury
be
turned
away
i.
e.
We
do
not
present
our
supplications
to
thee
for
our
righteousness
i.
e.
but
for
thy
great
mercy
According
as
he
hath
chosen
us
in
Christ
.
before
the
Foundation
of
the
World
;
he
saith
,
the
Election
of
Grace
is
the
Election
of
Grace
,
and
Gods
choosing
us
,
is
the
taking
the
Way
and
Method
of
Grace
,
and
not
of
Works
,
a
choice
way
of
saving
.
Election
is
in
Christ
,
how
according
to
common
Notion
of
Election
is
over
hard
to
conceive
,
but
take
it
in
this
Notion
,
and
here
is
even
Day-light
,
if
you
take
it
for
the
Law
of
Grace
,
the
Law
is
the
Will
of
the
Law-giver
,
and
that
's
all
one
with
the
Gospel
,
there
's
no
difficulty
in
it
.
its
hard
to
conceive
how
Election
God
was
in
Christ
reconciling
the
World
to
himself
,
not
imputing
their
Trespasses
,
and
hath
committed
to
us
the
Word
of
Reconciliation
;
the
Word
is
,
the
Gospel
declaring
to
the
World
this
purchased
Pardon
,
the
Pardon
is
General
,
a
standing
Pardon
,
an
Act
of
Grace
;
yet
if
any
will
have
Benefit
by
it
,
he
must
look
into
the
Act
,
and
see
how
he
is
to
be
qualified
.
i.
e.
If
any
come
to
look
for
benefit
by
this
Pardon
,
Act
of
Grace
,
Law
,
Covenant
,
Testament
,
a
declaration
of
the
will
of
God
,
must
read
it
,
and
see
the
conditions
or
terms
that
God
requires
.
its
required
of
every
man
to
believe
,
repent
,
walk
sincerely
in
order
to
the
benefit
,
All
things
are
of
God
of
God
reconciling
us
to
himself
by
or
in
Jesus
Christ
giving
to
us
the
word
of
reconciliation
[
i.
e.
i
e.
and
undertakes
works
as
well
as
faith
when
he
rejects
works
from
Justification
:
Galatians
,
v.
whoever
is
[
i.
e.
justified
by
law
and
fallen
from
Grace
in
Christ
Jesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
that
worketh
by
love
to
be
in
Christ
new
Creature
such
as
will
not
save
us
,
true
faith
is
that
which
worketh
by
love
is
dead
faith
,
being
alone
,
i.
e.
wilt
thou
demonstrate
to
another
person
that
thou
hast
faith
,
thou
saist
to
another
,
I
have
faith
,
but
saith
that
other
,
demonstrate
it
to
me
by
thy
works
,
that
it
may
appear
to
me
by
thy
works
,
I
will
shew
thee
my
works
,
whereby
thou
shalt
conclude
I
have
faith
,
and
justifie
me
and
my
profession
before
all
men
that
have
a
question
or
doubt
thereof
:
wilt
thou
know
,
O
vain
man
,
that
faith
without
works
is
dead
,
i.
e.
i.
e.
i.
e.
he
was
justified
by
faith
he
believed
God
,
and
it
was
counted
to
him
for
righteousness
his
faith
worked
by
love
the
friend
of
God
you
see
therefore
that
a
man
is
justified
by
works
,
and
not
of
his
faith
only
way
of
commendation
and
approbation
Rahab
the
harlot
was
she
not
justified
by
works
[
i.
e.
when
she
received
the
messengers
,
and
had
sent
them
out
another
way
.
as
a
body
without
a
spirit
is
dead
,
so
is
faith
without
works
dead
i.
e.
supposed
the
friend
of
God
.
faith
that
accompanies
salvation
He
that
keeps
the
whole
law
,
and
offends
in
one
point
,
is
guilty
of
all
They
that
cannot
keep
the
whole
law
of
God
without
offending
in
out
point
,
can
never
be
justified
before
God
by
works
,
but
none
can
do
so
,
the
friend
of
God
in
foro
Dei
,
aut
●egis
,
Justification
of
a
mans
person
Can
his
faith
save
him
,
Implying
,
that
tho
faith
without
works
cannot
save
,
yet
faith
with
works
will
;
for
Saved
,
and
Justified
,
both
belong
to
the
same
Subject
.
He
speaks
of
the
person
of
being
Justified
,
and
there
was
a
concurrence
of
his
works
with
his
faith
in
his
Justification
.
He
rejects
being
Justifyed
by
Faith
only
.
The
reason
that
he
coucheth
in
that
Similitude
,
that
he
speaks
of
the
Justification
of
the
person
.
That
such
a
faith
cannot
Justify
because
its
dead
.
as
the
body
without
the
spirit
is
dead
,
so
faith
without
works
is
dead
.
v.
viz.
A
man
is
justifyed
by
works
,
as
saith
,
a
man
is
Justifyed
without
works
of
the
law
,
saith
he
,
A
man
is
Justifyed
by
such
works
as
are
in
the
nature
of
living
faith
,
but
not
by
such
as
are
works
of
the
law
.
Pair
,
A
man
is
Justifyed
by
faith
,
and
a
man
is
not
Justifyed
by
Faith
only
.
Pair
is
thus
,
A
man
is
Justifyed
by
Faith
and
a
man
is
Justifyed
by
Works
,
I
reconcile
thus
,
a
man
is
justifyed
by
that
faith
which
brings
forth
works
,
and
a
man
is
justifyed
by
those
works
.
Cl.
seems
to
boast
himself
in
expression
of
the
is
used
the
same
root
,
which
is
used
of
's
Faith
The
Transition
,
and
Subject
asserted
.
i.
e.
i.
e.
If
a
man
transgress
but
in
one
Point
he
is
guilty
of
all
.
If
thro
the
offence
of
one
many
be
dead
,
much
more
the
grace
of
God
and
the
gift
by
grace
which
is
by
one
man
,
hath
abounded
unto
many
.
His
Blood
was
shed
for
many
for
the
remission
of
sins
,
he
was
the
great
high
Priest
,
and
as
such
he
was
a
Surety
.
if
there
had
been
a
Law
given
which
could
have
given
Life
,
then
Righteousness
had
been
by
a
Law
Christ's
Righteousness
is
Imputed
to
us
,
and
saith
so
Imputation
of
Righteousness
to
Justification
Paul
,
Rom.
Abraham
,
viz.
i.
e.
Jesus
Christ
i.
e.
If
the
delivery
of
Christ
for
our
sins
,
and
raising
him
again
for
Justification
,
was
the
Righteousness
of
Christ
for
Justification
;
then
this
is
that
which
was
imputed
not
to
for
righteousness
only
,
but
also
to
every
Believer
by
the
Text
He
that
was
made
of
God
righteousness
to
us
is
made
by
imputation
of
his
righteousness
to
us
;
but
Christ
is
made
so
of
God
,
Righteousness
,
Sanctification
made
righteousness
righteousness
to
us
If
we
be
made
the
righteousness
of
God
in
Christ
,
then
the
righteousness
of
Christ
is
imputed
to
us
,
but
we
are
made
the
righteousness
of
God
in
him
,
Ergo.
If
Christ
hath
merited
our
Justification
,
Christs
Merits
are
imputed
in
themselves
to
Justification
;
but
Christ
hath
merited
our
Justification
:
causa
sine
qua
non
Christs
Merits
cannot
be
Imputed
,
but
the
Effects
are
Imputed
.
That
righteousness
through
which
Sin
is
not
imputed
to
condemnation
is
the
righteousness
through
which
a
man
is
imputed
righteous
unto
Justification
:
But
Christs
righteousness
is
that
through
which
sin
is
not
imputed
to
condemnation
,
Ergo.
who
is
he
that
condemneth
,
it
is
Christ
that
died
,
Blessed
is
the
man
whose
sins
are
forgiven
,
to
whom
God
doth
not
impute
sin
God
was
in
Christ
reconciling
the
world
,
i.
e.
The
Sins
of
Sinners
under
the
old
Testament
were
Imputed
Typically
to
the
High-Priest
and
Sacrifices
,
which
is
very
easie
to
make
appear
,
Ergo.
That
which
cannot
be
pleaded
for
Pardon
or
Justification
unless
it
be
Imputed
,
is
when
it
s
pleadibly
imputed
unto
Justification
:
But
Christs
very
righteousness
is
pleadible
,
&c.
Ergo.
That
righteousness
which
is
a
Suretiship
righteousness
must
be
imputed
,
else
it
s
of
no
value
to
the
offender
;
but
Christs
righteousness
is
a
Suretiship
righteousness
,
he
being
a
Surety
his
righteousness
must
be
such
.
The
righteousness
of
the
second
is
an
Imputed
righteousness
,
for
was
a
Publick
person
that
had
a
Covenant
standing
for
all
his
Seed
,
so
the
Christ
was
,
and
had
for
his
.
's
Sin
came
by
Imputation
upon
his
Seed
so
Christs
righteousness
on
his
as
fully
appears
from
Of
the
Nature
of
Faith
as
spoken
of
.
What
this
Faith
is
And
how
we
are
said
to
be
Justified
by
Faith
.
Arg.
To
prove
that
Faith
is
not
our
Righteousness
.
he
was
one
of
the
chiefest
i.
e.
We
believe
unto
righteousness
i.
e.
Cl.
Justifying
Faith
is
the
same
thing
in
Substance
with
Effectual
Calling
,
Repentance
,
Regeneration
,
forming
Christ
in
the
Soul
,
the
new
Creature
,
i.
e.
R.
Capel
In
this
Matter
I
am
of
the
Opinion
of
that
the
Covenant
(
he
means
of
Grace
)
was
not
made
with
us
,
but
with
Christ
[
this
was
the
Assembly's
Judgment
]
for
us
;
and
for
the
main
,
I
am
clear
of
Opinion
,
that
the
Covenant
of
Grace
cannot
stand
with
any
Condition
of
ours
at
all
,
for
that
I
wish
the
Learned
to
consult
To
deliver
my
Opinion
casting
himself
out
of
his
Estate
,
the
Covenant
of
Works
fell
void
:
Then
it
pleased
God
to
fill
up
this
Room
with
a
New
Covenant
,
commonly
called
his
last
Testament
,
wherein
he
bequeathed
Grace
and
Glory
on
no
other
Condition
that
I
know
of
out
of
the
Scriptures
,
but
the
Death
of
the
Testator
,
Jesus
Christ
,
that
as
the
First
Covenant
was
built
on
the
Righteousness
of
the
first
so
the
Second
was
built
on
the
Righteousness
of
the
second
.
It
is
beyond
my
Brain
to
conceive
,
that
God
should
immediately
make
a
Covenant
with
us
,
who
were
Children
of
Disobedience
and
of
Wrath
,
who
could
not
be
capable
of
any
such
Covenant
or
Conditions
,
but
it
was
with
Christ
for
us
,
lost
his
Righteousness
,
the
Foundation
of
the
first
Covenant
,
but
the
Righteousness
of
Christ
the
Second
can
never
be
lost
,
and
therefore
the
second
Covenant
or
rather
Testament
,
can
never
be
broken
or
disanulled
,
dele
;
r.
Pelagians
.
p.
dele
●
.
p.
ibid.
l.
l.
prope
antep
.
dele
Hebrew
.
p.
before
events
.
p.
a
fine
,
r.
Hebrew
.
p.
ab
ult.
r.
Arg.