THE
DOCTRINE
OF
Justification
by
Faith
Through
the
IMPUTATION
OF
THE
Righteousness
of
Christ
,
EXPLAINED
,
CONFIRMED
,
&
VINDICATED
.
By
JOHN
OWEN
,
D.D.
Search
the
Scriptures
,
Joh.
5.39
.
LONDON
,
Printed
for
R.
Boulter
,
at
the
Turks-head
over
against
the
Royal-Exchange
in
Corn-hill
,
1677.
TO
THE
READER
.
I
Shall
not
need
to
detain
the
Reader
with
an
Account
of
the
nature
and
moment
of
that
Doctrine
which
is
the
entire
subject
of
the
ensuing
Discourse
.
For
although
sundry
Persons
,
even
among
our selves
,
have
various
Apprehensions
concerning
it
,
yet
that
the
knowledge
of
the
Truth
therein
is
of
the
highest
Importance
unto
the
Souls
of
men
,
is
on
all
hands
agreed
unto
.
Nor
indeed
is
it
possible
that
any
man
who
knows
himself
to
be
a
sinner
,
and
obnoxious
thereon
to
the
Judgment
of
God
,
but
he
must
desire
to
have
some
knowledge
of
it
,
as
that
alone
whereby
the
way
of
delivery
from
the
evil
state
and
condition
wherein
he
finds
himself
,
is
revealed
.
There
are
I
confess
,
multitudes
in
the
World
,
who
although
they
cannot
avoid
some
general
Convictions
of
sin
,
as
also
of
the
Consequents
of
it
;
yet
do
fortifie
their
minds
against
a
practical
Admission
of
such
Conclusions
,
as
in
a
just
consideration
of
things
do
necessarily
and
unavoidably
ensue
thereon
.
Such
Persons
wilfully
deluding
themselves
with
vain
hopes
and
imaginations
,
do
never
once
seriously
enquire
by
what
way
or
means
they
may
obtain
peace
with
God
and
Acceptance
before
him
,
which
in
comparison
of
the
present
enjoyment
of
the
pleasures
of
sin
,
they
value
not
at
all
.
And
it
is
in
vain
to
recommend
the
Doctrine
of
Justification
unto
them
,
who
neither
desire
nor
endeavour
to
be
justified
.
But
where
any
Persons
are
really
made
sensible
of
their
Apostasie
from
God
,
of
the
evil
of
their
natures
and
lives
,
with
the
dreadful
consequences
that
attend
thereon
in
the
wrath
of
God
and
eternal
punishment
due
unto
sin
,
they
cannot
well
judge
themselves
more
concerned
in
any
thing
,
than
in
the
knowledge
of
that
divine
way
whereby
they
may
be
delivered
from
this
condition
.
And
the
minds
of
such
Persons
stand
in
no
need
of
Arguments
to
satisfie
them
in
the
Importance
of
this
Doctrine
;
their
own
concernment
in
it
is
sufficient
to
that
purpose
.
And
I
shall
assure
them
,
that
in
the
handling
of
it
from
first
to
last
,
I
have
had
no
other
design
,
but
only
to
enquire
diligently
into
the
divine
Revelation
of
that
way
,
and
those
means
with
the
causes
of
them
,
whereby
the
Conscience
of
a
distressed
sinner
may
attain
assured
peace
with
God
through
our
Lord
Jesus
Christ
.
I
lay
more
weight
on
the
steady
Direction
of
one
Soul
in
this
enquiry
,
than
in
disappointing
the
Objections
of
twenty
wrangling
or
fiery
Disputers
.
The
Question
therefore
unto
this
purpose
being
stated
,
as
the
Reader
will
find
in
the
beginning
of
our
Discourse
,
although
it
were
necessary
to
spend
some
time
in
the
Explication
of
the
Doctrine
it self
,
and
the
terms
wherein
it
is
usually
taught
,
yet
the
main
weight
of
the
whole
lies
in
the
Interpretation
of
Scripture
Testimonies
,
with
the
Application
of
them
unto
the
experience
of
them
who
do
believe
,
and
the
state
of
them
who
seek
after
Salvation
by
Jesus
Christ
.
There
are
therefore
some
few
things
that
I
would
desire
the
Reader
to
take
notice
of
,
that
he
may
receive
benefit
by
the
ensuing
Discourse
;
at
least
,
if
it
be
not
his
own
fault
,
be
freed
from
prejudices
against
it
,
or
a
vain
opposition
unto
it
.
1.
Although
there
are
at
present
various
contests
about
the
Doctrine
of
Justification
,
and
many
Books
published
in
the
way
of
controversie
about
it
;
yet
this
Discourse
was
written
with
no
design
to
contend
with
or
contradict
any
of
what
sort
or
opinion
soever
.
Some
few
passages
which
seem
of
that
tendency
,
are
indeed
occasionally
inserted
.
But
they
are
such
as
every
candid
Reader
will
judge
to
have
been
necessary
.
I
have
ascribed
no
Opinion
unto
any
particular
Person
,
much
less
wrested
the
words
of
any
,
reflected
on
their
Persons
,
censured
their
Abilities
,
taken
advantages
of
presumed
prejudices
against
them
,
represented
their
Opinions
in
the
deformed
Reflections
of
strained
Consequences
,
fancied
intended
notions
which
their
words
do
not
express
,
nor
candidly
interpreted
give
any
countenance
unto
,
or
endeavoured
the
vain
pleasure
of
seeming
success
in
opposition
unto
them
,
which
with
the
like
effects
of
weakness
of
mind
and
disorder
of
affections
,
are
the
animating
principles
of
many
late
controversial
Writings
.
To
declare
and
vindicate
the
Truth
unto
the
Instruction
and
Edification
of
such
as
love
it
in
sincerity
,
to
extricate
their
minds
from
those
difficulties
in
this
particular
Instance
,
which
some
endeavour
to
cast
on
all
Gospel
mysteries
,
to
direct
the
Consciences
of
them
that
enquire
after
abiding
Peace
with
God
,
and
to
establish
the
minds
of
them
that
do
believe
,
are
the
things
I
have
aimed
at
.
And
an
Endeavour
unto
this
end
,
considering
all
circumstances
,
that
station
which
God
hath
been
pleased
graciously
to
give
me
in
the
Church
,
hath
made
necessary
unto
me
.
2.
I
have
written
nothing
but
what
I
believe
to
be
true
,
and
useful
unto
the
promotion
of
Gospel
Obedience
.
The
Reader
may
not
here
expect
an
extraction
of
other
mens
notions
,
or
a
collection
and
improvement
of
their
Arguments
,
either
by
artificial
Reasonings
,
or
ornament
of
Style
and
Language
,
but
a
naked
enquiry
into
the
nature
of
the
things
treated
on
,
as
revealed
in
the
Scripture
,
and
as
evidencing
themselves
in
their
power
and
efficacy
on
the
minds
of
them
that
do
believe
.
It
is
the
practical
direction
of
the
Consciences
of
men
in
their
application
unto
God
by
Jesus
Christ
for
deliverance
from
the
Curse
due
unto
the
Apostate
state
,
and
Peace
with
him
,
with
the
influence
of
the
way
thereof
into
universal
Gospel
Obedience
,
that
is
alone
to
be
designed
in
the
handling
of
this
Doctrine
.
And
therefore
unto
him
that
would
treat
of
it
in
a
due
manner
,
it
is
required
that
he
weigh
every
thing
he
asserts
in
his
own
mind
and
experience
,
and
not
dare
to
propose
that
unto
others
which
he
doth
not
abide
by
himself
,
in
the
most
intimate
recesses
of
his
mind
,
under
his
nearest
approaches
unto
God
,
in
his
suprisals
with
Dangers
,
in
deep
Afflictions
,
in
his
preparations
for
death
,
and
most
humble
Contemplations
of
the
infinite
distance
between
God
and
him
.
Other
Notions
and
Disputations
about
the
Doctrine
of
Justification
not
seasoned
with
these
ingredients
,
however
condited
unto
the
palate
of
some
by
skill
and
language
,
are
insipid
and
useless
,
immediately
degenerating
into
an
unprofitable
strife
of
words
.
3.
I
know
that
the
Doctrine
here
pleaded
for
,
is
charged
by
many
with
an
unfriendly
aspect
towards
the
necessity
of
personal
Holiness
,
Good
Works
,
and
all
Gospel
Obedience
in
general
,
yea
utterly
to
take
it
away
.
So
it
was
at
the
first
clear
.
Revelation
of
it
by
the
Apostle
Paul
,
as
he
frequently
declares
.
But
it
is
sufficiently
evinced
by
him
to
be
the
chief
principle
of
,
and
motive
unto
all
that
Obedience
which
is
accepted
with
God
through
Jesus
Christ
,
as
we
shall
manifest
afterwards
.
However
it
is
acknowledged
that
the
objective
Grace
of
the
Gospel
in
the
Doctrine
of
it
,
is
liable
to
abuse
,
where
there
is
nothing
of
the
subjective
Grace
of
it
in
the
Hearts
of
men
;
and
the
ways
of
its
influence
into
the
Life
of
God
,
are
uncouth
unto
the
Reasonings
of
carnal
minds
.
So
was
it
charged
by
the
Papists
at
the
first
Reformation
,
and
continueth
yet
so
to
be
.
Yet
as
it
gave
the
first
occasion
unto
the
Reformation
it self
,
so
was
it
that
whereby
the
Souls
of
men
being
set
at
liberty
from
their
bondage
unto
innumerable
,
superstitious
fears
and
observances
,
utterly
inconsistent
with
true
Gospel
Obedience
,
and
directed
into
the
ways
of
Peace
with
God
through
Jesus
Christ
,
were
made
fruitful
in
real
Holiness
,
and
to
abound
in
all
those
blessed
effects
of
the
Life
of
God
which
were
never
found
among
their
Adversaries
.
The
same
charge
was
afterwards
renewed
by
the
Socinians
,
and
continueth
still
to
be
managed
by
them
.
But
I
suppose
wise
and
impartial
men
will
not
lay
much
weight
on
their
Accusations
,
until
they
have
manifested
the
efficacy
of
their
contrary
perswasion
by
better
effects
and
fruits
than
yet
they
have
done
.
What
sort
of
men
they
were
who
first
coined
that
systeme
of
Religion
which
they
adhere
unto
,
one
who
knew
them
well
enough
,
and
sufficiently
enclined
unto
their
Antitrinitarian
Opinions
,
declares
in
one
of
the
Queries
that
he
proposed
unto
Socinus
himself
and
his
followers
.
If
this
saith
he
,
be
the
truth
which
you
contend
for
,
whence
comes
it
to
pass
that
it
is
declared
only
by
persons
,
nulla
pietatis
commendatione
,
nullo
laudato
prioris
vitae
exemplo
commendatos
;
imo
ut
plerumque
videmus
,
per
vagabundos
,
&
contentionum
zeli
carnalis
plenos
homines
,
alios
ex
castris
,
aulis
,
ganeis
,
prolatam
esse
.
Scrupuli
ab
excellenti
viro
propositi
,
inter
oper.
Socin
.
The
fiercest
charge
of
such
men
against
any
Doctrines
they
oppose
as
inconsistent
with
the
necessary
motives
unto
Godliness
,
are
a
Recommendation
of
it
unto
the
minds
of
considerative
men
.
And
there
cannot
be
a
more
effectual
Engine
plied
for
the
ruine
of
Religion
,
then
for
men
to
declame
against
the
Doctrine
of
Justification
by
Faith
alone
,
and
other
Truths
concerning
the
Grace
of
our
Lord
Jesus
Christ
,
as
those
which
overthrow
the
necessity
of
moral
Duties
,
Good
Works
,
and
Gospel
Obedience
,
whilst
under
the
conduct
of
the
Opinions
which
they
embrace
in
opposition
unto
them
,
they
give
not
the
least
evidence
of
the
power
of
the
Truth
,
or
Grace
of
the
Gospel
upon
their
own
hearts
,
or
in
their
lives
.
Whereas
therefore
the
whole
Gospel
is
the
Truth
which
is
after
Godliness
,
declaring
and
exhibiting
that
Grace
of
God
which
teacheth
us
to
deny
all
ungodliness
and
worldly
lusts
,
and
that
we
should
live
soberly
and
righteously
and
godly
in
this
world
;
we
being
fallen
into
those
times
wherein
under
great
and
fierce
contests
about
notions
,
opinions
,
and
practices
in
Religion
,
there
is
an
horrible
decay
in
true
Gospel
Purity
and
Holiness
of
life
amongst
the
generality
of
men
,
I
shall
readily
grant
,
that
keeping
a
due
regard
unto
the
only
standard
of
Truth
,
a
secondary
Trial
of
Doctrines
proposed
and
contended
for
,
may
and
ought
to
be
made
by
the
ways
,
lives
,
walkings
,
and
conversations
of
them
by
whom
they
are
received
and
professed
.
And
although
it
is
acknowledged
that
the
Doctrine
pleaded
in
the
ensuing
discourse
be
liable
to
be
abused
,
yea
turned
into
licentiousness
by
men
of
corrupt
minds
through
the
prevalency
of
vitious
Habits
in
them
(
as
is
the
whole
Doctrine
of
the
Grace
of
God
by
Jesus
Christ
)
and
although
the
way
and
means
of
its
efficacy
and
influence
into
universal
Obedience
unto
God
in
Righteousness
and
true
Holiness
,
be
not
discernable
without
some
beam
of
spiritual
Light
,
nor
will
give
an
experience
of
their
power
unto
the
minds
of
men
utterly
destitute
of
a
principle
of
spiritual
Life
;
yet
if
it
cannot
preserve
its
station
in
the
Church
by
this
Rule
,
of
its
useful
tendency
unto
the
promotion
of
Godliness
,
and
its
necessity
thereunto
,
in
all
them
by
whom
it
is
really
believed
and
received
in
its
proper
light
and
power
,
and
that
in
the
experience
of
former
and
present
times
,
I
shall
be
content
that
it
be
exploded
.
4.
Finding
that
not
a
few
have
esteemed
it
compliant
with
their
Interest
,
to
publish
exceptions
against
some
few
leaves
,
which
in
the
handling
of
a
subject
of
another
nature
I
occasionally
wrote
many
years
ago
on
this
Subject
,
I
am
not
without
Apprehensions
,
that
either
the
same
persons
or
others
of
alike
temper
and
principles
may
attempt
an
opposition
unto
what
is
here
expresly
tendered
thereon
.
On
supposition
of
such
an
Attempt
,
I
shall
in
one
word
let
the
Authors
of
it
know
,
wherein
alone
I
shall
be
concerned
.
For
if
they
shall
make
it
their
business
to
cavil
at
Expressions
,
to
wrest
my
words
,
wiredraw
inferences
and
conclusions
from
them
not
expresly
owned
by
me
,
to
revile
my
person
,
to
catch
at
advantages
in
any
occasional
passages
,
or
other
unessential
parts
of
the
Discourse
,
labouring
for
an
Appearance
of
success
and
reputation
to
themselves
thereby
,
without
a
due
attendance
unto
Christian
moderation
,
candor
and
ingenuity
,
I
shall
take
no
more
notice
of
what
they
say
or
write
,
then
I
would
do
of
the
greatest
impertinencies
that
can
be
reported
in
this
world
.
The
same
I
say
concerning
oppositions
of
the
like
nature
unto
any
other
writings
of
mine
;
a
work
which
as
I
hear
,
some
are
at
present
engaged
in
.
I
have
somewhat
else
to
do
than
to
cast
away
any
part
of
the
small
remainder
of
my
Life
in
that
kind
of
controversial
Writings
which
good
men
bewail
,
and
wise
men
deride
.
Whereas
therefore
the
principal
design
of
this
Discourse
,
is
to
state
the
Doctrine
of
Justification
from
the
Scripture
,
and
to
confirm
it
by
the
Testimonies
thereof
,
I
shall
not
esteem
it
spoken
against
,
unless
our
Exposition
of
Scripture
Testimonies
,
and
the
Application
of
them
unto
the
present
Argument
be
disproved
by
just
Rules
of
Interpretation
,
and
another
sense
of
them
be
evinced
.
All
other
things
which
I
conceive
necessary
to
be
spoken
unto
,
in
order
unto
the
right
understanding
and
due
improvement
of
the
Truth
pleaded
for
,
are
comprised
and
declared
in
the
ensuing
general
Discourses
to
that
purpose
;
These
few
things
I
thought
meet
to
mind
the
Reader
of
.
From
my
Study
,
May
the
30th
.
1677.
J.
O.
Considerations
previous
unto
the
Explanation
of
the
Doctrine
of
Justification
.
-
§.
1.
THe
General
Nature
of
Justification
.
State
of
the
Person
to
be
justified
antecedently
thereunto
.
Rom.
4.5
.
Chap.
3.19
.
Chap.
1.32
.
Gal.
3.10
.
Joh.
3.18
,
36.
Gal.
3.22
.
The
sole
Inquiry
on
that
state
.
Whether
it
be
any
thing
that
is
our
own
inherently
,
or
what
is
only
imputed
unto
us
,
that
we
are
to
trust
unto
for
our
Acceptance
with
God
.
The
sum
of
this
Inquiry
.
The
proper
ends
of
Teaching
and
Learning
the
Doctrine
of
Justification
.
Things
to
be
avoided
therein
.
Pag.
1.
-
§.
2.
A
due
consideration
of
God
,
the
Judge
of
all
,
necessary
unto
the
right
stating
and
apprehension
of
the
Doctrine
of
Justification
,
Rom.
8.33
.
Isa.
43.25.45.23
.
Psal.
145.2
.
Rom.
3.20
.
What
thoughts
will
be
ingenerated
hereby
in
the
minds
of
Men.
Isai.
33.14
.
Mic.
6.7
.
Isa.
6.5
.
The
Plea
of
Job
against
his
friends
,
and
before
God
not
the
same
.
Job
40.3
,
4
,
5.
Chap.
42.4
,
5
,
6.
Directions
for
visiting
the
sick
given
of
old
.
Testimonies
of
Jerome
and
Ambrose
.
Sense
of
Men
in
their
Prayers
.
Dan.
9.7
,
18.
Psal.
143.2.130.3
,
4.
Paraphrase
of
Austine
on
that
place
.
Prayer
of
Pelagius
.
Publick
Liturgies
.
Pag.
8.
-
§.
3.
A
due
sense
of
our
Apostasie
from
God
,
the
Depravation
of
our
Nature
thereby
,
with
the
power
and
guilt
of
Sin
,
the
holiness
of
Law
,
necessary
unto
a
right
understanding
of
the
Doctrine
of
Justification
.
Method
of
the
Apostle
to
this
purpose
,
Romans
1
,
2
,
3
,
4.
Chap.
Grounds
of
the
antient
and
present
Pelagianism
,
in
the
denial
of
these
things
.
Instances
thereof
.
Boasting
of
Perfection
from
the
same
Ground
.
Knowledge
of
Sin
and
Grace
mutually
promote
each
other
.
Pag.
18.
-
§.
4.
Opposition
between
Works
and
Grace
,
as
unto
Justification
.
Method
of
the
Apostle
in
the
Epistle
to
the
Romans
to
manifest
this
opposition
.
A
Scheam
of
others
,
contrary
thereunto
.
Testimonies
witnessing
this
opposition
.
Judgment
to
be
made
on
them
.
Distinctions
whereby
they
are
evaded
.
The
uselessness
of
them
.
Resolution
of
the
case
in
hand
by
Bellarmine
.
Luk.
17.10
.
Dan.
9.18
.
Pag.
24.
-
§.
5.
A
Commutation
as
unto
Sin
and
Righteousness
,
by
Imputation
between
Christ
and
Believers
,
represented
in
the
Scripture
.
The
Ordinance
of
the
Scape
Goat
.
Levit.
16.21
,
22.
The
nature
of
Expiatory
Sacrifices
.
Levit.
4.29
.
Expiation
of
an
uncertain
Murther
.
Deut.
21.1
,
2
,
3
,
4
,
5
,
6
,
7.
The
Commutation
intended
,
proved
,
and
vindicated
.
Isa.
53.5
,
6.
2
Cor.
5.21
.
Rom.
8.3
,
4.
Gal.
3.13
,
14.
1
Pet.
1.24
.
Deut.
21.23
.
Testimonies
of
Justin
Martyr
,
Gregory
Nissen
,
Austine
,
Chrysostome
,
Bernard
,
Taulerus
,
Pighius
,
to
that
purpose
.
The
proper
actings
of
Faith
with
respect
thereunto
.
Rom.
5.11
.
Matth.
11.28
.
Psa.
38.4
.
Gen.
4.13
.
Isa.
53.11
.
Gal.
3.1
.
Isa.
45.22
.
Joh.
3.14
,
15.
A
bold
Calumny
answered
.
Pag.
38
,
39.
-
§.
6.
Introduction
of
Grace
by
Jesus
Christ
into
the
whole
of
our
Relation
unto
God
,
and
its
respect
unto
all
the
parts
of
our
Obedience
.
No
Mystery
of
Grace
in
the
Covenant
of
Works
.
All
Religion
originally
commensurate
unto
Reason
.
No
notions
of
Natural
Light
concerning
the
Introduction
of
the
Mediation
of
Christ
,
and
Mystery
of
Grace
into
our
Relation
to
God
.
Eph.
1.17
,
18
,
19.
Reason
as
corrupted
can
have
no
notions
of
Religion
,
but
what
are
derived
from
its
primitive
state
.
Hence
the
Mysteries
of
the
Gospel
esteemed
folly
.
Reason
as
corrupted
,
repugnant
unto
the
Mystery
of
G●●●e
.
Accommodation
of
Spiritual
Mysteries
unto
Corrupt
Reason
,
wherefore
acceptable
unto
many
.
Reasons
of
it
.
Two
parts
of
corrupted
Natures
repugnancy
unto
the
Mystery
of
the
Gospel
.
(
1.
)
That
which
would
reduce
it
unto
the
private
Reason
of
Men.
Thence
the
Trinity
denied
.
And
the
Incarnation
of
the
Son
of
God
.
Without
which
the
Doctrine
of
Justification
cannot
stand
.
Rule
of
the
Socinians
in
the
Interpretation
of
the
Scripture
.
(
2.
)
Want
of
a
due
comprehension
of
the
Harmony
that
is
between
all
the
parts
of
the
Mystery
of
Grace
.
This
Harmomy
proved
.
Compared
with
the
Harmony
in
the
Works
of
Nature
.
To
be
studied
.
But
is
learned
only
of
them
who
are
taught
of
God
;
and
in
experience
.
Evil
events
of
the
want
of
a
due
comprehension
hereof
.
Instances
of
them
.
All
applied
unto
the
Doctrine
of
Justification
.
Pag.
53.
-
§.
7.
General
prejudices
against
the
Imputation
of
the
Righteousness
of
Christ
.
(
1.
)
That
it
is
not
in
Terms
found
in
the
Scripture
,
answered
.
(
2.
)
That
nothing
is
said
of
it
in
the
writings
of
the
Evangelists
,
answered
.
Joh.
20.30
,
31.
Nature
of
Christs
Personal
Ministery
.
Revelations
by
the
holy
Spirit
immediately
from
Christ
.
Design
of
the
writings
of
the
Evangelists
.
(
3.
)
Differences
among
Protestants
themselves
about
this
Doctrine
,
answered
.
Sense
of
the
Antients
herein
.
What
is
of
real
Difference
among
Protestants
,
considered
.
Pag.
69.
-
§.
8.
Influence
of
the
Doctrine
of
Justification
into
the
first
Reformation
.
Advantages
unto
the
World
by
that
Reformation
.
State
of
the
Consciences
of
Men
under
the
Papacy
,
with
respect
unto
Justification
before
God
.
Alterations
made
therein
by
the
Light
of
this
Doctrine
,
though
not
received
.
Alterations
in
the
Pagan
unbelieving
World
,
by
the
Introduction
of
Christianity
.
Design
and
success
of
the
first
Reformer
herein
.
Attempts
for
Reconciliation
with
the
Papists
in
this
Doctrine
,
and
their
success
.
Remainders
of
the
●gnorance
of
the
Truth
in
the
Roman
Church
.
Vnavoidable
consequences
of
the
corruption
of
this
Doctrine
.
Pag.
83.
-
CHAP.
I.
JVstification
by
Faith
generally
acknowledged
.
The
meaning
of
it
perverted
.
The
nature
and
use
of
Faith
in
Justification
proposed
to
consideration
.
Distinctions
about
it
,
waved
.
A
twofold
Faith
of
the
Gospel
expressed
in
the
Scripture
.
Faith
that
is
not
justifying
.
Acts
8.13
.
Joh.
2.23
,
24.
Luk.
8.13
.
Matth.
22.28
.
Historical
Faith
,
whence
it
is
so
called
,
and
the
nature
of
it
.
Degrees
of
Assent
in
it
.
Justification
not
ascribed
unto
any
Degree
of
it
.
A
Calumny
obviated
.
The
causes
of
true
saving
Faith
.
Conviction
of
Sin
previous
unto
it
.
The
nature
of
legal
Conviction
,
and
its
Effects
.
Arguments
to
prove
it
antecedent
unto
Faith
.
Without
the
consideration
of
it
,
the
true
nature
of
Faith
not
to
be
understood
.
The
Order
and
Relation
of
the
Law
and
Gospel
.
Rom.
1.17
.
Instance
of
Adam
.
Effects
of
Conviction
,
internal
;
Displicency
and
sorrow
.
Fear
of
punishment
.
Desire
of
Deliverance
.
External
;
Abstinence
from
Sin
.
Performance
of
Duties
;
Reformation
of
Life
.
Not
conditions
of
Justification
;
not
Formal
Dispositions
unto
it
;
not
Moral
Preparations
for
it
.
The
Order
of
God
in
Justification
.
The
proper
object
of
justifying
Faith
.
Not
all
Divine
Verity
equally
;
proved
by
sundry
Arguments
.
The
pardon
of
our
own
sins
,
whether
the
first
object
of
Faith
.
The
Lord
Christ
in
the
Work
of
Mediation
,
as
the
Ordinance
of
God
for
the
Recovery
of
lost
Sinners
,
the
proper
object
of
justifying
Faith
.
The
Position
explained
and
proved
.
Rom.
3.24
,
25.
Ephes.
1.6
,
7
,
8.
Acts
10.41
.
Chap.
16.13
.
Chap.
4.12
.
Luk.
24.25
,
26
,
27.
Joh.
1.12.3.16
,
36.6.29.7.38
,
&c.
Col.
2.12
.
1
Cor.
2.1
,
31.
2
Cor.
5.19
,
20
,
21.
Pag.
92
,
93
,
&c.
-
CHAP.
II.
The
nature
of
justifying
Faith
in
particular
;
or
of
Faith
in
that
exercise
of
it
,
whereby
we
are
justified
.
The
Hearts
approbation
of
the
way
of
the
Justification
,
and
Salvation
of
Sinners
by
Christ
,
with
its
acquiescency
therein
.
The
description
given
,
explained
,
and
confirmed
.
(
1.
)
From
the
nature
of
the
Gospel
.
(
2.
)
Exemplified
in
its
contrary
,
or
the
nature
of
unbelief
.
Prov.
1.30
.
Heb.
2.3
.
1
Pet.
2.7
.
1
Cor.
1.23
,
24.
2
Cor.
4.3
,
4.
What
it
is
,
and
wherein
it
doth
consist
.
(
3.
)
The
Design
of
God
,
in
,
and
by
the
Gospel
.
His
own
Glory
,
his
utmost
End
in
all
things
.
The
Glory
of
his
Righteousness
,
Grace
,
Love
,
Wisdom
,
&c.
The
end
of
God
in
the
Way
of
the
Salvation
of
Sinners
by
Christ
.
Rom.
3.25
.
Joh.
3.16
.
1
Joh.
3.16
.
Eph.
1.5
,
6.
1
Cor.
1.24
.
Ephes.
3.10
.
Rom.
1.16.4.16
.
Ephes.
3.9
.
2
Cor.
4.6
.
The
nature
of
Faith
thence
declared
.
Faith
alone
ascribes
and
gives
this
glory
to
God
.
Order
of
the
Acts
of
Faith
,
or
the
method
in
believing
.
Convictions
previous
thereunto
.
Sincere
assent
unto
all
Divine
Revelations
,
Acts
26.27
.
The
Proposal
of
the
Gospel
unto
that
end
,
Rom.
10.11
,
12
,
13
,
&c.
2
Cor.
3.18
.
State
of
Persons
called
to
believe
.
Justifying
Faith
doth
not
consist
in
any
one
single
habit
or
act
of
the
Mind
or
Will.
The
nature
of
that
assent
which
is
the
first
Act
of
Faith
.
Approbation
of
the
Way
of
Salvation
by
Christ
,
comprehensive
of
the
special
nature
of
justifying
Faith
.
What
is
included
therein
.
(
1.
)
A
Renuntiation
of
all
other
ways
.
Hos.
14.2
,
3.
Jer.
3.23
.
Psal.
7.16
.
Rom.
10.3
.
(
2.
)
Consent
of
the
Will
unto
this
Way
,
Joh.
14.6
.
(
3.
)
Acquiescency
of
the
Heart
in
God
.
1
Pet.
1.21
.
Trust
in
God
.
Faith
described
by
Trust
,
the
Reason
of
it
.
Nature
and
Object
of
this
Trust
inquired
into
.
A
double
consideration
of
special
Mercy
.
Whether
Obedience
be
included
in
the
nature
of
Faith
,
or
be
of
the
essence
of
it
.
A
sincere
purpose
of
Vniversal
Obedience
inseparable
from
Faith
.
How
Faith
alone
justifieth
.
Repentance
,
how
required
in
,
and
unto
Justification
.
How
a
condition
of
the
New
Covenant
.
Perseverance
in
Obedience
,
is
so
also
.
Definitions
of
Faith
.
Pag.
125.
-
CHAP.
III.
Vse
of
Faith
in
Justification
;
various
Conceptions
about
it
.
By
whom
asserted
,
as
the
Instrument
of
it
,
by
whom
denied
.
In
what
sense
it
is
affirmed
so
to
be
.
The
expressions
of
the
Scripture
,
concerning
the
use
of
Faith
in
Justification
,
what
they
are
;
and
how
they
are
best
explained
.
By
an
Instrumental
Cause
.
Faith
,
how
the
Instrument
of
God
in
Justification
.
How
the
Instrument
of
them
that
do
believe
.
The
use
of
Faith
expressed
in
the
Scripture
,
by
apprehending
,
receiving
;
declared
by
an
Instrument
.
Faith
in
what
sense
the
condition
of
our
Justification
.
Signification
of
that
Term
whence
to
be
Learned
.
Pag.
146.
-
CHAP.
IV.
The
proper
sense
of
these
words
,
Justification
and
to
justifie
,
considered
.
Necessity
thereof
.
Latine
derivation
of
Justification
.
Some
of
the
Antients
deceived
by
it
.
From
Jus
,
and
Justum
;
Justus
filius
,
who
.
The
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vse
and
signification
of
it
.
Places
where
it
is
used
,
examined
.
2
Sam.
15.4
.
Deut.
21.5
.
Prov.
17.15
.
Isa.
5.23
.
Chap.
50.8
.
1
King
.
8.31
,
32.
2
Chro.
6.22
,
23.
Psal.
82.3
.
Exod.
23.7
.
Isa.
53.11
.
Jere.
44.16
.
Dan.
12.3
.
The
constant
sense
of
the
word
,
evinced
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vse
of
it
in
other
Authors
,
to
punish
.
What
it
is
in
the
New
Testament
,
Matth.
11.19
.
Chap.
12.37
.
Luk.
7.29
.
Chap.
10.29
.
Chap.
16.15
.
Chap.
18.14
.
Acts
13.38
,
39.
Rom.
2.13
.
Chap.
3.4
.
Constantly
used
in
a
forensick
sense
.
Places
seeming
dubious
,
vindicated
.
Rom.
8.30
.
1
Cor.
6.11
.
Tit.
3.5
,
6
,
7.
Revel.
22.11
.
How
often
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
used
in
the
New
Testament
.
Constant
sense
of
this
.
The
same
evinced
,
from
what
is
opposed
unto
it
,
Isa.
50.8
.
Prov.
17.15
.
Rom.
5.16
,
18.
Rom.
8.33
,
34.
And
the
Declaration
of
it
in
Terms
equivalent
.
Rom.
4.6
,
7.
Rom.
5.9
,
10.
2
Cor.
5.20
,
21.
Matth.
1.21
.
Acts
13.39
.
Gal.
2.16
,
&c.
Justification
in
the
Scripture
,
proposed
under
a
Juridical
Scheam
,
and
of
a
forensick
Title
.
The
Parts
and
Progress
of
it
.
Instances
from
the
whole
.
Pag.
169.
&c.
-
CHAP.
V.
Distinction
of
a
First
and
Second
Justification
.
The
whole
Doctrine
of
the
Roman
Church
concerning
Justification
grounded
on
this
Distinction
.
The
First
Justification
,
the
nature
and
causes
of
it
according
unto
the
Romanists
.
The
Second
Justification
,
what
it
is
in
their
sense
.
Solution
of
the
seeming
Difference
between
Paul
and
James
,
falsly
pretended
by
this
Distinction
.
The
same
Distinction
received
by
the
Socinians
,
and
others
.
The
latter
termed
by
some
,
the
continuation
of
our
Justification
.
The
Distinction
disproved
.
Justification
considered
,
either
as
unto
its
Essence
,
or
its
Manifestation
.
The
Manifestation
of
it
twofold
,
initial
and
final
.
Initial
is
either
unto
our selves
,
or
others
.
No
Second
Justification
hence
insues
.
Justification
before
God
,
Legal
and
Evangelical
.
Their
distinct
natures
.
The
Distinction
mentioned
,
derogatory
to
the
Merit
of
Christ
.
More
in
it
ascribed
unto
our selves
,
then
unto
the
Blood
of
Christ
,
in
our
Justification
.
The
vanity
of
Disputations
to
this
purpose
.
All
true
Justification
,
everthrown
by
this
Distinction
.
No
countenance
given
unto
this
Justification
in
the
Scripture
.
The
Second
Justification
not
intended
by
the
Apostle
James
.
Evil
of
Arbitrary
Distinctions
.
Our
First
Justification
so
described
in
the
Scripture
,
as
to
leave
no
room
for
a
Second
.
Of
the
Continuation
of
our
Justification
:
Whether
it
depend
on
Faith
alone
,
or
our
Personal
Righteousness
inquired
.
Justification
at
once
compleated
in
all
Causes
and
Effects
of
it
,
proved
at
large
.
Believers
upon
their
Justification
,
obliged
unto
perfect
Obedience
.
The
commanding
Power
of
the
Law
constitutes
the
nature
of
Sin
in
them
,
who
are
not
obnoxious
unto
its
curse
.
Future
Sins
,
in
what
sense
remitted
at
our
First
Justification
.
The
Continuation
of
Actual
Pardon
,
and
thereby
of
a
justified
Estate
,
on
what
it
doth
depend
.
Continuation
of
Justification
,
the
act
of
God
;
whereon
it
depends
in
that
sense
.
On
our
part
it
depends
on
Faith
alone
.
Nothing
required
hereunto
,
but
the
Application
of
Righteousness
imputed
.
The
Continuation
of
our
Justification
is
before
God
.
That
whereon
the
Continuation
of
our
Justification
depends
,
pleadable
before
God
.
This
not
our
Personal
Obedience
proved
.
(
1.
)
By
the
experience
of
all
Believers
.
(
2.
)
Testimonies
of
Scripture
.
(
3.
)
Examples
.
The
Distinction
mentioned
rejected
.
Pag.
189.
-
CHAP.
VI.
Evangelical
Personal
Righteousness
,
the
nature
and
use
of
it
.
Whether
there
be
an
Evangelical
Justification
on
our
Evangelical
Righteousness
inquired
into
.
How
this
is
by
some
affirmed
and
applauded
.
Evangelical
Personal
Righteousness
asserted
as
the
condition
of
our
Legal
Righteousness
,
or
the
Pardon
of
Sin
.
Opinion
of
the
Socinians
.
Personal
Righteousness
required
in
the
Gospel
.
Believers
hence
denominated
Righteous
.
Not
with
respect
unto
Righteousness
habitual
,
but
actual
only
.
Inherent
Righteousness
the
same
with
Sanctification
or
Holiness
.
In
what
sense
we
may
be
said
to
be
justified
by
Inherent
Righteousness
.
No
Evangelical
Justification
on
our
Personal
Righteousness
.
The
Imputation
of
the
Righteousness
of
Christ
doth
not
depend
thereon
.
None
have
this
Righteousness
,
but
they
are
untecedently
justified
.
A
charge
before
God
,
in
all
Justification
before
God
.
The
Instrument
of
this
charge
;
the
Law
or
the
Gospel
.
From
neither
of
them
can
we
be
justified
by
this
Personal
Righteousness
.
The
Justification
pretended
needless
and
useless
.
It
hath
not
the
nature
of
any
Justification
mentioned
in
the
Scripture
;
but
is
contrary
to
all
that
is
so
called
.
Other
Arguments
to
the
same
purpose
.
Sentential
Justification
at
the
last
day
.
Nature
of
the
last
Judgment
.
Who
shall
be
then
justified
.
A
Declaration
of
Righteousness
,
and
an
Actual
Admission
unto
Glory
,
the
whole
of
Justification
at
the
last
day
.
The
Argument
that
we
are
justified
in
this
life
,
in
the
same
manner
,
and
on
the
same
Grounds
as
we
shall
be
judged
at
the
last
day
,
that
Judgment
being
according
unto
Works
,
answered
;
and
the
Impertinency
of
it
declared
.
Pag.
211.
-
CHAP.
VII
.
Imputation
,
and
the
nature
of
it
.
The
first
express
Record
of
Justification
,
determineth
it
to
be
by
Imputation
.
Gen.
15.6
.
Reasons
of
it
.
The
Doctrine
of
Imputation
cleared
by
Paul
;
the
occasion
of
it
.
Maligned
and
opposed
by
many
.
Weight
of
the
Doctrine
concerning
Imputation
of
Righteousness
on
all
hands
acknowledged
.
Judgment
of
the
Reformed
Churches
herein
,
particularly
of
the
Church
of
England
.
By
whom
opposed
,
and
on
what
Grounds
.
Signification
of
the
Word
.
Difference
between
reputare
and
imputare
.
Imputation
of
two
kinds
.
(
1.
)
Of
what
was
ours
antecedently
unto
that
Imputation
,
whether
good
or
evil
.
Instances
in
both
kinds
.
Nature
of
this
Imputation
.
The
thing
imputed
by
it
,
imputed
for
what
it
is
,
and
nothing
else
.
(
2.
)
Of
what
is
not
ours
antecedently
unto
that
Imputation
,
but
is
made
so
by
it
.
General
nature
of
this
Imputation
.
Not
judging
of
others
to
have
done
what
they
have
not
done
.
Several
distinct
Grounds
and
Reasons
of
this
Imputation
.
(
1.
)
Ex
Justitia
;
(
1.
)
Propter
Relationem
foederalem
.
(
2.
)
Propter
Relationem
Naturalem
.
(
2.
)
Ex
voluntaria
sponsione
.
Instances
,
Philem.
17.
Gen.
43.9
▪
Voluntary
sponsion
,
the
Ground
of
the
Imputation
of
Sin
to
Christ
.
(
3.
)
Ex
injuria
.
1
King
.
1.21
.
(
4.
)
Ex
mera
Gratia
.
Rom.
4.
Difference
between
the
Imputation
of
any
Works
of
ours
,
and
of
the
Righteousness
of
God
.
Imputation
of
Inherent
Righteousness
,
is
Ex
Justitia
.
Inconsistency
of
it
,
with
that
which
is
Ex
mera
Gratia
.
Rom.
11.6
.
Agreement
of
both
kinds
of
Imputation
.
The
true
nature
of
the
Imputation
of
Righteousness
unto
Justification
,
explained
.
Imputation
of
the
Righteousness
of
Christ
.
The
thing
it self
imputed
,
not
the
effect
of
it
;
proved
against
the
Socinians
.
Pag.
226.
-
CHAP.
VIII
.
Imputation
of
Sin
unto
Christ
.
Testimonies
of
the
Antients
unto
that
purpose
.
Christ
and
the
Church
,
one
Mystical
Person
.
Mistakes
about
that
State
and
Relation
.
Grounds
and
Reasons
of
the
Vnion
,
that
is
the
foundation
of
this
Imputation
.
Christ
the
Surety
of
the
New
Covenant
;
in
what
sense
,
unto
what
ends
.
Heb.
7.22
.
opened
.
Mistakes
about
the
Causes
,
and
Ends
of
the
Death
of
Christ
.
The
New
Covenant
in
what
sense
alone
procured
and
purchased
thereby
.
Inquiry
whether
the
Guilt
of
our
sins
,
was
imputed
unto
Christ
.
The
meaning
of
the
words
,
Guilt
and
Guilty
.
The
Distinction
of
Reatus
culpae
and
Reatus
paenae
,
examined
.
Act
of
God
in
the
Imputation
of
the
Guilt
of
our
Sins
unto
Christ
.
Objections
against
it
,
answered
.
The
Truth
confirmed
.
Pag.
246.
-
CHAP.
IX
.
Principal
Controversies
about
Justification
.
(
1.
)
Concerning
the
nature
of
Justification
,
stated
.
(
2.
)
Of
the
Formal
Cause
of
it
.
(
3.
)
Of
the
Way
whereby
we
are
made
partakers
of
the
Benefits
of
the
Mediation
of
Christ
.
What
intended
by
the
Formal
Cause
of
Justification
,
declared
.
The
Righteousness
on
the
account
whereof
Believers
are
justified
before
God
alone
,
inquired
after
under
those
Terms
.
This
the
Righteousness
of
Christ
,
imputed
unto
them
.
Occasions
of
Exceptions
and
Objections
against
this
Doctrine
General
Objections
examined
.
Imputation
of
the
Righteousness
of
Christ
;
consistent
with
the
Free
Pardon
of
Sin
,
with
the
necessity
of
Evangelical
Repentance
.
Method
of
Gods
Grace
in
our
Justification
.
Necessity
of
Faith
unto
Justification
,
on
supposition
of
the
Imputation
of
the
Righteousness
of
Christ
.
Grounds
of
that
Necessity
.
Other
Objections
arising
mostly
from
mistakes
of
the
Truth
,
asserted
,
discussed
and
answered
.
Pag.
289.
-
CHAP.
X.
Arguments
for
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
.
Our
own
Personal
Righteousness
,
not
that
on
the
account
whereof
we
are
justified
in
the
sight
of
God
.
Disclaimed
in
the
Scripture
,
as
to
any
such
end
.
The
truth
and
reality
of
it
granted
.
Manifold
Imperfections
accompanying
it
,
rendering
it
unmeet
to
be
a
Righteousness
unto
the
Justification
of
Life
.
Pag.
315.
-
CHAP.
XI
.
Nature
of
the
Obedience
or
Righteousness
required
unto
Justification
.
Original
and
Causes
of
the
Law
of
Creation
.
The
Substance
and
End
of
that
Law
.
The
Immutability
or
unchangeableness
of
it
,
considered
absolutely
;
and
as
it
was
the
Instrument
of
the
Covenant
between
God
and
Man
.
Arguments
to
prove
it
unchangeable
;
and
its
Obligation
unto
the
Righteousness
first
required
,
perpetually
in
force
.
Therefore
not
abrogated
,
not
dispensed
withal
,
not
derogated
from
,
but
accomplished
.
This
alone
by
Christ
,
and
the
Imputation
of
his
Righteousness
unto
us
.
Pag.
340.
-
CHAP.
XII
.
Imputation
of
the
Obedience
of
Christ
,
no
less
necessary
then
that
of
his
suffering
on
the
same
Ground
.
Objections
against
it
.
1.
That
it
is
impossible
.
Management
hereof
by
Socinus
.
Ground
of
this
Objection
,
That
the
Lord
Christ
was
for
himself
obliged
unto
all
the
Obedience
he
yielded
unto
God
,
and
performed
it
for
himself
,
answered
.
The
Obedience
inquired
after
,
the
Obedience
of
the
Person
of
Christ
the
Son
of
God
.
In
his
whole
Person
,
Christ
was
not
under
the
Law
.
He
designed
the
Obedience
he
performed
,
for
us
not
for
himself
.
This
Actual
Obedience
not
necessary
as
a
qualification
of
his
Person
,
unto
the
discharge
of
his
Office
.
The
Foundation
of
this
Obedience
in
his
being
made
Man
,
and
of
the
Posterity
of
Abraham
,
not
for
himself
,
but
for
us
.
Right
of
the
Humane
Nature
unto
Glory
,
by
virtue
of
Vnion
.
Obedience
necessary
unto
the
Humane
Nature
,
as
Christ
in
it
was
made
under
the
Law
.
This
Obediencs
properly
for
us
.
Instances
of
that
nature
among
Men.
Christ
obeyed
as
a
publick
Person
;
and
so
not
for
himself
.
Humane
Nature
of
Christ
subject
unto
the
Law
,
as
an
Eternal
Rule
of
dependance
on
God
,
and
subjection
to
him
;
not
as
prescribed
unto
us
whilest
we
are
in
this
World
,
in
order
unto
our
future
Blessedness
,
or
Reward
.
Second
Objection
,
that
it
is
useless
,
answered
.
He
that
is
pardoned
all
his
sins
,
is
not
thereon
esteemed
to
have
done
all
that
is
required
of
him
.
Not
to
be
unrighteous
,
Negatively
;
not
the
same
with
being
righteous
,
Positively
.
The
Law
obligeth
both
unto
punishment
and
obedience
;
how
,
and
in
what
sense
.
Pardon
of
Sin
gives
no
title
to
Eternal
Life
.
The
Righteousness
of
Christ
who
is
one
,
imputed
unto
many
.
Arguments
proving
the
Imputation
of
the
Obedience
of
Christ
,
unto
the
Justification
of
Life
.
Pag.
361.
-
CHAP.
XIII
.
The
Difference
between
the
two
Covenants
,
stated
.
Arguments
from
thence
.
Pag.
396.
-
CHAP.
XIV
.
All
Works
whatever
expresly
excluded
from
any
interst
in
our
Justification
before
God
.
What
intended
by
the
Works
of
the
Law
.
Not
those
of
the
Ceremonial
Law
only
.
Not
perfect
Works
only
,
as
required
by
the
Law
of
our
Creation
.
Not
the
outward
Works
of
the
Law
performed
without
a
principle
of
Faith
.
Not
Works
of
the
Jewish
Law
.
Not
Works
with
a
conceit
of
Merit
.
Not
Works
only
wrought
before
believing
in
the
strength
of
our
own
wills
.
Works
excluded
absolutely
from
our
Justification
without
respect
unto
a
Distinction
of
a
First
and
Second
Justification
.
The
true
sense
of
the
Law
in
the
Apostolical
Assertion
,
that
none
are
justified
by
the
Works
thereof
.
What
the
Jews
understood
by
the
Law
.
Distribution
of
the
Law
under
the
Old
Testament
.
The
whole
Law
a
perfect
Rule
of
all
Inherent
Moral
or
Spiritual
Obedience
.
What
are
the
Works
of
the
Law
,
declared
from
the
Scripture
,
and
the
Argument
thereby
confirmed
.
The
nature
of
Justifying
Faith
further
declared
.
Pag.
400.
-
CHAP.
XV.
Of
Faith
alone
.
-
CHAP.
XVI
.
Testimonies
of
Scripture
confirming
the
Doctrine
of
Justification
by
the
Imputation
of
the
Rightesness
of
Christ
.
Jere.
23.6
.
Explained
and
vindicated
.
Pag.
419.
-
CHAP.
XVII
.
Testimonies
out
of
the
Evangelists
,
considered
.
Design
of
our
Saviours
Sermon
on
the
Mount
.
The
purity
and
penalty
of
the
Law
,
vindicated
by
him
.
Arguments
from
thence
.
Luk.
18.9
,
10
,
11
,
12
,
13.
The
Parable
of
the
Pharisee
and
Publican
explained
and
applied
to
the
present
Argument
.
Testimonies
out
of
the
Gospel
by
John
,
Chap.
3.14
,
15
,
16
,
17
,
18
,
&c.
Pag.
425.
-
CHAP.
XVIII
.
Testimonies
out
of
the
Epistles
of
Paul
,
the
Apostle
.
His
design
in
the
Fifth
Chapter
to
the
Romans
.
That
Design
explained
at
large
and
applied
to
the
present
Argument
.
Chap.
3.24
,
25
,
26.
explained
,
and
the
true
sense
of
the
words
vindicated
.
The
Causes
of
Justification
enumerated
.
Apostolical
Inferences
from
the
consideration
of
them
.
Chap.
4.
Design
of
the
Disputation
of
the
Apostle
therein
.
Analysis
of
his
Discourse
.
Ver.
4
,
5.
particularly
insisted
on
,
their
true
sense
vindicated
.
What
Works
excluded
from
the
Justification
of
Abraham
.
Who
it
is
,
that
worketh
not
.
In
what
sense
the
ungodly
are
justified
.
All
Men
ungodly
antecedently
unto
their
Justification
.
Faith
alone
the
means
of
Justification
on
our
part
.
Faith
it self
absolutely
considered
,
not
the
Righteousness
that
is
imputed
unto
us
.
Proved
by
sundry
Arguments
.
Pag.
431.
-
Chap.
5.
Ver.
12
,
13
,
14
,
15
,
16
,
17
,
18.
Boasting
excluded
in
our selves
,
asserted
in
God
.
The
design
and
sum
of
the
Apostles
Argument
.
Objection
of
Socinus
removed
.
Comparison
between
the
two
Adams
,
and
those
that
derive
from
them
.
Sin
entered
into
the
World
.
What
Sin
intended
.
Death
,
what
it
compriseth
.
What
intended
by
it
.
The
sense
of
those
words
in
as
much
,
or
in
whom
all
have
sinned
,
cleared
and
vindicated
.
The
various
oppositions
used
by
the
Apostle
in
this
Discourse
.
Principally
between
Sin
or
the
Fall
,
and
the
Free
Gift
.
Between
the
disobedience
of
the
one
,
and
the
obedience
of
another
.
Judgment
on
the
one
hand
,
and
Justification
unto
Life
on
the
other
.
The
whole
Context
at
large
,
explained
,
and
the
Argument
for
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
,
fully
confirmed
.
P.
464.
Chap.
10.
V.
3
,
4.
explained
,
and
insisted
on
to
the
same
purpose
.
Pag.
489.
-
1
Cor.
1.30
.
Christ
,
how
of
God
made
Righteousness
unto
us
.
Answer
of
Bellarmine
unto
this
Testimony
,
removed
.
That
of
Socinus
,
disproved
.
True
sense
of
the
words
evinced
.
P.
497.
2
Cor.
5.21
.
In
what
sense
Christ
knew
no
sin
.
Emphasis
in
that
expression
.
How
he
was
made
Sin
for
us
.
By
the
Imputation
of
Sin
unto
him
.
Mistakes
of
some
about
this
expression
.
Sense
of
the
Antients
.
Exception
of
Bellarmine
unto
this
Testimony
,
answered
;
with
other
Reasonings
of
his
to
the
same
purpose
.
P.
502.
The
Exceptions
of
others
also
removed
.
Gal.
2.16
.
Pag.
513.
-
Ephes.
2.8
,
9
,
10.
Ephes.
2.8
,
9
,
10.
Evidence
of
this
Testemony
.
Design
of
the
Apostle
from
the
beginning
of
the
Chapter
.
Method
of
the
Apostle
in
the
Declaration
of
the
Grace
of
God
.
Grace
alone
the
cause
of
Deliverance
from
a
State
of
Sin
.
Things
to
be
observed
in
the
Assignation
of
the
Causes
of
Spiritual
Deliverance
.
Grace
,
how
magnified
by
him
.
Force
of
the
Argument
,
and
evidence
from
thence
.
State
of
the
Case
here
proposed
by
the
Apostle
.
General
determination
of
it
.
By
Grace
ye
are
saved
.
What
it
is
to
be
saved
,
inquired
into
.
The
same
as
to
be
justified
,
but
not
exclusively
.
The
causes
of
our
Justification
,
declared
Positively
and
Negatively
.
The
whole
secured
unto
the
Grace
of
God
by
Christ
,
and
our
Interest
therein
through
Faith
alone
.
Works
excluded
.
What
Works
?
Not
Works
of
the
Law
of
Moses
.
Not
Works
antecedent
unto
believing
.
Works
of
true
Believers
.
Not
only
in
opposition
to
the
Grace
of
God
,
but
to
Faith
in
us
.
Argument
from
those
words
.
Reason
whereon
this
exclusion
of
Works
is
founded
.
To
exclude
Boasting
on
our
part
.
Boasting
wherein
it
consists
.
Inseparable
from
the
Interest
of
Works
in
Justification
.
Danger
of
it
.
Confirmation
of
this
Reason
obviating
an
Objection
.
The
Objection
stated
.
If
we
be
not
justified
by
Works
,
of
what
use
are
they
,
answered
.
Pag.
516.
-
Phil.
3.8
,
9.
Heads
of
Argument
from
this
Testimony
.
Design
of
the
Context
.
Righteousness
the
Foundation
of
Acceptance
with
God
.
A
twofold
Righteousness
considered
by
the
Apostle
.
Oppossite
unto
one
another
,
as
unto
the
especial
end
inquired
after
.
Which
of
these
he
adhered
unto
,
his
own
Righteousness
or
the
Righteousness
of
God
;
declared
by
the
Apostle
with
vehemency
of
speech
.
Reasons
of
his
earnestness
herein
.
The
turning
point
whereon
he
left
Judaism
.
The
opposition
made
unto
this
Doctrine
by
the
Jews
.
The
weight
of
the
Doctrine
and
unwillingness
of
Men
to
receive
it
.
His
own
sense
of
Sin
and
Grace
.
Peculiar
expressions
used
in
this
place
,
for
the
Reasons
mentioned
,
concerning
Christ
.
Concerning
all
things
that
are
our
own
.
The
choice
to
be
made
on
the
Case
stated
,
whether
we
will
adhere
unto
our
own
Righteousness
,
or
that
of
Christs
,
which
are
inconsistent
as
to
the
end
of
Justification
.
Argument
from
this
place
.
Exceptions
unto
this
Testimony
,
and
Argument
from
thence
,
removed
.
Our
Personal
Righteousness
Inherent
,
the
same
with
respect
unto
the
Law
and
Gospel
.
External
Righteousness
only
required
by
the
Law
,
an
impious
Imagination
.
Works
▪
wrought
before
Faith
only
rejected
.
The
Exception
removed
.
Righteousness
before
Conversion
,
not
intended
by
the
Apostle
.
Pag.
256.
-
CHAP.
XIX
.
Objections
against
the
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
.
Nature
of
these
Objections
.
Difficulty
in
discerning
aright
the
sense
of
some
Men
in
this
Argument
.
Justification
by
Works
,
the
end
of
all
declension
from
the
Righteousness
of
Christ
.
Objections
against
this
Doctrine
derived
from
a
supposition
thereof
alone
.
First
principal
Objection
;
Imputed
Righteousness
overthrows
the
necessity
of
an
holy
Life
.
This
Objection
as
managed
by
them
of
the
Church
of
Rome
,
an
open
calumny
.
How
insisted
on
by
some
among
our selves
.
Socinus
fierceness
in
this
charge
.
His
foul
dishonesty
therein
.
False
charges
on
Mens
opinions
,
making
way
for
the
rash
condemnation
of
their
persons
.
Iniquity
of
such
censures
.
The
Objection
rightly
stated
.
Sufficiently
answered
in
the
previous
Discourses
about
the
nature
of
Faith
,
and
force
of
Moral
Law
.
The
nature
and
necessity
of
Evangelical
Holiness
elswhere
pleaded
.
Particular
answers
unto
this
Objection
.
All
who
profess
this
Doctrine
do
not
exemplifie
it
in
their
lives
.
The
most
holy
Truths
have
been
abused
.
None
by
whom
this
Doctrine
is
now
denied
,
exceed
them
in
holiness
,
by
whom
it
was
formerly
professed
,
and
the
power
of
it
attested
.
The
contrary
Doctrine
not
successful
in
the
Reformation
of
the
lives
of
Men.
The
best
way
to
determine
this
difference
.
The
same
Objection
managed
against
the
Doctrine
of
the
Apostle
in
his
own
days
.
Efficacious
prejudices
against
this
Doctrine
in
the
minds
of
Men.
The
whole
Doctrine
of
the
Apostle
liable
to
be
abused
.
Answers
of
the
Apostle
unto
this
Objection
.
He
never
once
attempts
to
answer
it
,
by
declaring
the
necessity
of
Personal
Righteousness
,
or
good
Works
unto
Justification
before
God
.
He
confines
the
cogency
of
Evangelical
Motives
unto
Obedience
only
unto
Believers
.
Grounds
of
Evangelical
Holiness
asserted
by
him
in
compliance
with
his
Doctrine
of
Justification
.
(
1.
)
Divine
Ordination
.
Exceptions
unto
this
Ground
,
removed
.
(
2.
)
Answer
of
the
Apostle
vindicated
.
The
Obligation
of
the
Law
unto
Obedience
.
Nature
of
it
,
and
consistency
with
Grace
.
This
Answer
of
the
Apostle
vindicated
.
Heads
of
other
Principles
that
might
be
pleaded
to
the
same
purpose
.
Pag.
539.
-
CHAP.
XX.
Seeming
Difference
,
no
real
contradiction
between
the
Apostles
Paul
and
James
,
concerning
Justification
.
This
granted
by
all
.
Reasons
of
the
seeming
Difference
.
The
best
Rule
of
the
Interpretation
of
places
of
Scripture
,
wherein
there
is
an
appearing
repugnancy
.
The
Doctrine
of
Justification
according
unto
that
Rule
principally
to
be
learned
from
the
Writings
of
Paul
.
The
Reasons
of
his
fulness
and
accuracy
in
the
teaching
of
that
Doctrine
.
The
Importance
of
the
Truth
;
the
opposition
made
unto
it
;
and
abuse
of
it
.
The
design
of
the
Apostle
James
.
Exceptions
of
some
against
the
Writings
of
S.
Paul
,
scandalous
and
unreasonable
.
Not
in
this
matter
to
be
interpreted
by
the
passage
in
James
insisted
on
,
Chap.
2.
That
there
is
no
repugnancy
between
the
Doctrine
of
the
two
Apostles
demonstrated
.
Heads
and
Grounds
of
the
Demonstration
.
Their
scope
,
design
,
and
end
not
the
same
.
That
of
Paul
;
the
only
case
stated
and
determined
by
him
.
The
designs
of
the
Apostle
James
;
the
case
proposed
by
him
quite
of
another
nature
.
The
occasion
of
the
case
proposed
and
stated
him
.
No
appearance
of
difference
between
the
Apostles
,
because
of
the
several
cases
they
speak
unto
.
Not
the
same
Faith
intended
by
them
.
Description
of
the
Faith
spoken
of
by
the
one
,
and
the
other
.
Bellarmines
Arguments
to
prove
true
justifying
Faith
to
be
intended
by
James
,
answered
.
Justification
not
treated
of
by
the
Apostles
in
the
same
manner
,
nor
used
in
the
same
sense
,
nor
to
the
same
end
.
The
one
treats
of
Justification
,
as
unto
its
nature
and
causes
;
the
other
as
unto
its
signs
and
evidence
,
proved
by
the
instances
insisted
on
.
Pag.
557.
-
How
the
Scripture
was
fulfilled
,
that
Abraham
believed
in
God
,
and
it
was
counted
unto
him
for
Righteousness
,
when
he
offered
his
Son
,
on
the
Altar
.
Works
the
same
,
and
of
the
same
kind
in
both
the
Apostles
.
Observations
on
the
Discourse
of
James
.
No
Conjunction
made
by
him
between
Faith
and
Works
in
our
Justification
,
but
an
opposition
.
No
distinction
of
a
First
and
Second
Justification
in
him
.
Justification
ascribed
by
him
wholly
unto
Works
,
in
what
sense
.
Does
not
determine
how
a
sinner
may
be
justified
before
God
;
but
how
a
Professor
may
evidence
himself
so
to
be
.
The
Context
opened
from
Ver.
14.
to
the
end
of
the
Chapter
.
Pag.
569.
Some
of
the
Mistakes
that
have
escaped
in
the
Press
may
be
thus
corrected
.
PAg.
10.
Line
2.
a
fine
,
read
other
,
p.
11.
l.
24.
none
,
r.
nothing
,
p.
41.
l.
30.
r
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
42.
l.
22.
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
53.
l.
6.
r.
this
Author
,
l.
25.
man
,
r.
men
,
l.
26.
them
,
p.
64.
l.
4.
a
fine
,
that
it
is
,
p.
71.
l.
21.
and
r.
add
,
p.
72.
l.
12.
r.
For
an
,
p.
172.
l.
17.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
r.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l
▪
28.
Hithpaol
,
p.
174.
l.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
175.
l.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
28.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
176.
l.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
4.
a
fine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
l.
3.
a
fine
,
affects
,
p.
180.
l.
22.
vocation
that
is
intended
,
p.
199.
l.
1.
which
was
,
r.
whereas
,
p.
208.23
.
such
,
r.
Faith
,
p.
234.
l.
2.
dele
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
266.
l.
8.
Curcellaeus
,
p.
283.
l.
23.
suffered
r.
offered
,
p.
311.
l.
30.
of
him
,
p.
362.
l.
11.
r.
as
if
we
,
p.
392.
l.
20.
r.
more
colour
,
p.
412.
l.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
436.
l.
2.
a
fine
,
r.
other
men
,
p.
444.
l.
10.
proofs
,
r.
process
,
p.
465.
l.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sundry
other
literal
Mistakes
and
Mispointings
are
referred
unto
the
candor
of
the
Reader
;
which
I
chuse
rather
than
to
trouble
many
with
the
rehearsal
of
what
it
may
be
,
few
will
take
notice
of
.
General
Considerations
previously
necessary
unto
the
Explanation
of
the
Doctrine
of
Justification
.
THat
we
may
treat
of
the
Doctrine
of
Justification
usefully
unto
its
proper
Ends
,
which
are
the
Glory
of
God
in
Christ
,
with
the
peace
and
furtherance
of
the
Obedience
of
Believers
,
some
things
are
previously
to
be
considered
,
which
we
must
have
respect
unto
in
the
whole
process
of
our
Discourse
.
And
among
others
that
might
be
insisted
on
to
the
same
purpose
,
these
that
ensue
are
not
to
be
omitted
.
1.
The
first
Enquiry
in
this
matter
in
a
way
of
Duty
,
is
after
the
proper
Relief
of
the
Conscience
of
a
sinner
,
pressed
and
perplexed
with
a
sense
of
the
Guilt
of
sin
.
For
Justification
is
the
way
and
means
whereby
such
a
person
doth
obtain
acceptance
before
God
,
with
a
Right
and
Title
unto
an
heavenly
Inheritance
.
And
nothing
is
pleadable
in
this
cause
,
but
what
a
man
would
speak
unto
his
own
Conscience
in
that
state
,
or
unto
the
Conscience
of
another
,
when
he
is
anxious
under
that
Enquiry
.
Wherefore
,
The
Person
under
consideration
,
that
is
,
who
is
to
be
Justified
,
is
one
who
in
himself
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
4.5
.
Vngodly
;
and
thereon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Chap.
3.19
.
guilty
before
God
;
that
is
,
obnoxious
,
subject
,
liable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chap.
1.32
;
to
the
righteous
sentential
Judgment
of
God
;
that
he
who
committeth
sin
,
who
is
in
any
way
guilty
of
it
,
is
worthy
of
Death
.
Hereupon
such
a
person
finds
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gal.
3.10
;
under
the
curse
,
and
the
wrath
of
God
therein
abiding
on
him
,
Joh.
3.18
,
36.
In
this
condition
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
without
plea
,
without
excuse
,
by
any
thing
in
and
from
himself
,
for
his
own
relief
;
His
mouth
is
stopped
,
Rom.
3.19
.
For
he
is
in
the
Judgment
of
God
declared
in
the
Scripture
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Gal.
3.22
;
every
way
shut
up
under
sin
and
all
the
consequents
of
it
.
Many
Evils
in
this
condition
are
men
subject
unto
,
which
may
be
reduced
unto
those
two
of
our
first
Parents
wherein
they
were
represented
.
For
first
,
they
thought
foolishly
to
hide
themselves
from
God
;
and
then
more
foolishly
would
have
charged
him
as
the
cause
of
their
sin
.
And
such
naturally
are
the
thoughts
of
men
under
their
convictions
.
But
whoever
is
the
subject
of
the
Justification
enquired
after
,
is
by
various
means
brought
into
his
Apprehensions
,
who
cryed
,
Sirs
!
What
must
I
do
to
be
saved
?
2.
With
respect
unto
this
state
and
condition
of
men
,
or
men
in
this
state
and
condition
,
the
enquiry
is
,
What
that
is
upon
the
account
whereof
,
God
pardoneth
all
their
sins
,
receiveth
them
into
his
favour
,
declareth
or
pronounceth
them
Righteous
,
and
acquitted
from
all
Guilt
,
removes
the
Curse
,
and
turneth
away
all
his
wrath
from
them
,
giving
them
Right
and
Title
unto
a
blessed
Immortality
or
life
Eternal
.
This
is
that
alone
wherein
the
Consciences
of
sinners
in
this
estate
are
concerned
.
Nor
do
they
enquire
after
any
thing
,
but
what
they
may
have
to
oppose
unto
,
or
answer
the
Justice
of
God
in
the
commands
and
curse
of
the
Law
,
and
what
they
may
betake
themselves
unto
,
for
the
obtaining
of
Acceptance
with
him
unto
life
and
salvation
.
That
the
Apostle
doth
thus
and
no
otherwise
state
this
whole
matter
,
and
in
an
Answer
unto
this
Enquiry
,
declare
the
nature
of
Justification
and
all
the
causes
of
it
,
in
the
third
and
fourth
Chapters
of
the
Epistle
to
the
Romans
,
and
elswhere
,
shall
be
afterwards
declared
and
proved
.
And
we
shall
also
manifest
that
the
Apostle
James
in
the
second
Chapter
of
his
Epistle
,
doth
not
speak
unto
this
Enquiry
,
nor
give
an
Answer
unto
it
;
but
it
is
of
Justification
in
another
sense
,
and
to
another
purpose
whereof
he
treateth
.
And
whereas
we
cannot
either
safely
or
usefully
treat
of
this
Doctrine
,
but
with
respect
unto
the
same
Ends
for
which
it
is
declared
,
and
whereunto
it
is
applied
in
the
Scripture
,
we
should
not
by
any
pretences
be
turned
aside
from
attending
unto
this
Case
and
its
Resolution
,
in
all
our
Discourses
on
this
subject
.
For
it
is
the
Direction
,
Satisfaction
and
peace
of
the
Consciences
of
men
,
and
not
the
curiosity
of
Notions
or
subtilty
of
Disputations
,
which
it
is
our
Duty
to
design
.
And
therefore
I
shall
as
much
as
possibly
I
may
,
avoid
all
those
Philosophical
Terms
and
Distinctions
wherewith
this
Evangelical
Doctrine
hath
been
perplexed
rather
than
illustrated
.
For
more
weight
is
to
be
put
on
the
steady
Guidance
of
the
Mind
and
Conscience
of
one
Believer
really
exercised
about
the
Foundation
of
his
peace
and
acceptance
with
God
,
then
on
the
confutation
of
ten
wrangling
Disputers
.
3.
Now
the
Enquiry
on
what
account
or
for
what
Cause
and
Reason
a
man
may
be
so
acquitted
or
discharged
of
sin
,
and
accepted
with
God
as
before
declared
,
doth
necessarily
issue
in
this
;
Whether
it
be
any
thing
in
our selves
,
as
our
Faith
,
and
Repentance
,
the
Renovation
of
our
Natures
,
inherent
habits
of
Grace
,
and
actual
works
of
Righteousness
which
we
have
done
,
or
may
do
;
or
whether
it
be
the
Obedience
,
Righteousness
,
Satisfaction
and
Merit
of
the
Son
of
God
our
Mediator
and
Surety
of
the
Covenant
,
imputed
unto
us
.
One
of
these
it
must
be
,
namely
,
something
that
is
our
own
,
which
,
whatever
may
be
the
Influence
of
the
Grace
of
God
into
it
,
or
causality
of
it
,
because
wrought
in
and
by
us
,
is
inherently
our
own
in
a
proper
sense
;
or
something
,
which
being
not
our
own
,
not
inherent
in
us
,
not
wrought
by
us
,
is
yet
imputed
unto
us
,
for
the
pardon
of
our
sins
,
and
the
Acceptation
of
our
Persons
as
righteous
;
or
the
making
of
us
Righteous
in
the
sight
of
God
.
Neither
are
these
things
capable
of
mixture
or
composition
,
Rom.
11.6
.
Which
of
these
it
is
the
Duty
,
Wisdome
and
safety
of
a
convinced
sinner
to
rely
upon
and
trust
unto
in
his
Appearance
before
God
,
is
the
sum
of
our
present
Enquiry
.
4.
The
way
whereby
sinners
do
or
ought
to
betake
themselves
unto
this
Relief
,
on
supposition
that
it
is
the
Righteousness
of
Christ
,
and
how
they
come
to
be
partakers
of
,
or
interested
in
that
which
is
not
inherently
their
own
,
unto
as
good
Benefit
and
as
much
Advantage
as
if
it
were
their
own
,
is
of
a
distinct
consideration
.
And
as
this
also
is
clearly
determined
in
the
Scripture
,
so
it
is
acknowledged
in
the
Experience
of
all
them
that
do
truly
believe
.
Neither
are
we
in
this
matter
much
to
regard
the
senses
or
arguings
of
men
,
who
were
never
throughly
convinced
of
sin
,
nor
have
ever
in
their
own
persons
fled
for
Refuge
unto
the
Hope
set
before
them
.
5.
These
things
I
say
are
always
to
be
attended
unto
,
in
our
whole
Disquisition
into
the
nature
of
Evangelical
Justification
;
For
without
a
constant
respect
unto
them
,
we
shall
quickly
wander
into
curious
and
perplexed
Questions
,
wherein
the
Consciences
of
guilty
Sinners
are
not
concerned
;
and
which
therefore
really
belong
not
unto
the
substance
or
truth
of
this
Doctrine
,
nor
are
to
be
immixed
therewith
.
It
is
alone
the
Relief
of
those
who
are
in
themselves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
guilty
before
,
or
obnoxious
and
liable
to
the
Judgment
of
God
,
that
we
enquire
after
.
That
this
is
not
any
thing
in
or
of
themselves
,
nor
can
so
be
;
that
it
is
a
Provision
without
them
,
made
in
infinite
Wisdom
and
Grace
by
the
mediation
of
Christ
,
his
Obedience
and
Death
therein
,
is
secured
in
the
Scripture
against
all
contradiction
:
And
it
is
the
fundamental
Principle
of
the
Gospel
,
Math.
11.28
.
6.
It
is
confessed
that
many
things
for
the
Declaration
of
the
Truth
and
the
order
of
the
Dispensation
of
Gods
Grace
herein
,
are
necessarily
to
be
insisted
on
;
such
are
the
nature
of
Justifying
Faith
,
the
place
and
use
of
it
in
Justification
,
the
Causes
of
the
new
Covenant
,
the
true
notion
of
the
Mediation
and
Suretiship
of
Christ
,
and
the
like
,
which
shall
all
of
them
be
enquired
into
.
But
beyond
what
tends
directly
unto
the
Guidance
of
the
Minds
,
and
satisfaction
of
the
Souls
of
Men
,
who
seek
after
a
stable
and
abiding
foundation
of
Acceptance
with
God
,
we
are
not
easily
to
be
drawn
,
unless
we
are
free
to
lose
the
Benefit
and
Comfort
of
this
most
important
Evangelical
Truth
,
in
needless
and
unprofitable
contentions
.
And
amongst
many
other
miscarriages
which
men
are
subject
unto
whilst
they
are
conversant
about
these
things
,
this
in
an
especial
manner
is
to
be
avoided
.
1.
For
the
Doctrine
of
Justification
is
directive
of
Christian
Practice
,
and
in
no
other
Evangelical
Truth
is
the
whole
of
our
Obedience
more
concerned
;
For
the
Foundation
,
Reasons
and
Motives
of
all
our
Duty
towards
God
are
contained
therein
:
Wherefore
in
order
unto
the
due
improvement
of
them
,
ought
it
to
be
taught
and
not
otherwise
.
That
which
alone
we
aim
(
or
ought
so
to
do
)
to
learn
in
it
and
by
it
,
is
how
we
may
get
and
maintain
peace
with
God
,
and
so
to
live
unto
him
,
as
to
be
accepted
with
him
in
what
we
do
.
To
satisfie
the
Minds
and
Consciences
of
men
in
these
things
,
is
this
Doctrine
to
be
taught
.
Wherefore
to
carry
it
out
of
the
understandings
of
ordinary
Christians
by
speculative
notions
and
distinctions
is
disserviceable
unto
the
Faith
of
the
Church
.
Yea
the
mixing
of
Evangelical
Revelations
with
Philosophical
Notions
hath
been
in
sundry
Ages
the
Poison
of
Religion
.
Pretence
of
accuracy
and
artificial
skill
in
Teaching
,
is
that
which
giveth
countenance
unto
such
a
way
of
handling
sacred
things
.
But
the
Spiritual
Amplitude
of
Divine
Truths
is
restrained
hereby
,
whilst
low
mean
Philosophical
senses
are
imposed
on
them
.
And
not
only
so
,
but
endless
Divisions
and
Contentions
are
occasioned
and
perpetuated
.
Hence
when
any
Difference
in
Religion
is
,
in
the
pursuit
of
Controversies
about
it
,
brought
into
the
field
of
Metaphysical
Respects
and
Philosophical
terms
whereof
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sufficient
provision
for
the
supply
of
the
Combatants
on
both
sides
,
the
truth
for
the
most
part
,
as
unto
any
concernment
of
the
souls
of
men
therein
,
is
utterly
lost
,
and
buried
in
the
rubbish
of
senseless
and
unprofitable
words
.
And
thus
in
particular
,
those
who
seem
to
be
well
enough
agreed
in
the
whole
Doctrine
of
Justification
,
so
far
as
the
Scripture
goeth
before
them
,
and
the
Experience
of
Believers
keeps
them
company
,
when
once
they
ingage
into
their
Philosophical
Definitions
and
Distinctions
,
are
at
such
an
irreconcilable
variance
among
themselves
,
as
if
they
were
agreed
on
no
one
thing
that
doth
concern
it
.
For
as
men
have
various
apprehensions
in
coining
such
Definitions
as
may
be
defensible
against
Objections
,
which
most
men
aim
at
therein
:
So
no
Proposition
can
be
so
plain
(
at
least
in
materia
probabili
)
but
that
a
man
ordinarily
versed
in
Paedagogical
Terms
and
Metaphysical
Notions
,
may
multiply
Distinctions
on
every
word
of
it
.
8.
Hence
there
hath
been
a
pretence
and
appearance
of
twenty
several
Opinions
among
Protestants
about
Justification
,
as
Bellarmine
and
Vasquez
,
and
others
of
the
Papists
charge
it
against
them
out
of
Osiander
,
when
the
Faith
of
them
all
was
one
and
the
same
,
Bellar.
lib.
5.
cap.
1.
Vasq.
in
1.2
.
Quaest.
113.
disp.
202.
whereof
we
shall
speak
elsewhere
.
When
men
are
once
advanced
into
that
field
of
Disputation
,
which
is
all
overgrown
with
thorns
of
subtilties
,
perplexed
notions
,
and
futilous
terms
of
Art
,
they
consider
principally
how
they
may
entangle
others
in
it
,
scarce
at
all
how
they
may
get
out
of
it
themselves
.
And
in
this
posture
they
oftentimes
utterly
forget
the
business
which
they
are
about
,
especially
in
this
matter
of
Justification
;
namely
how
a
guilty
Sinner
may
come
to
obtain
Favour
and
Acceptance
with
God
.
And
not
only
so
,
but
I
doubt
they
oftentimes
dispute
themselves
beyond
what
they
can
well
abide
by
,
when
they
return
home
unto
a
sedate
meditation
of
the
state
of
things
between
God
and
their
own
souls
.
And
I
cannot
much
value
their
notions
and
sentiments
of
this
matter
,
who
object
and
answer
themselves
out
of
a
sense
of
their
own
Appearance
before
God
,
much
less
of
theirs
who
evidence
an
open
inconformity
unto
the
Grace
and
truth
of
this
Doctrine
in
their
hearts
and
lives
.
9.
Wherefore
we
do
but
trouble
the
faith
of
Christians
and
the
peace
of
the
true
Church
of
God
,
whilst
we
dispute
about
Expressions
,
Terms
and
Notions
,
when
the
substance
of
the
Doctrine
intended
,
may
be
declared
and
believed
,
without
the
knowledge
,
understanding
,
or
use
of
any
of
them
.
Such
are
all
those
in
whose
subtile
management
the
captious
Art
of
wrangling
doth
principally
consist
.
A
diligent
Attendance
unto
the
Revelation
made
hereof
in
the
Scripture
,
and
an
examination
of
our
own
experience
thereby
,
is
the
Sum
of
what
is
required
of
us
for
the
right
understanding
of
the
truth
herein
.
And
every
true
Believer
who
is
taught
of
God
,
knows
how
to
put
his
whole
trust
in
Christ
alone
,
and
the
Grace
of
God
by
him
,
for
Mercy
,
Righteousness
and
Glory
,
and
not
at
all
concern
himself
with
those
loads
of
thorns
and
briars
,
which
under
the
names
of
Definitions
,
Distinctions
,
accurate
Notions
,
in
a
number
of
Exotick
,
Paedagogical
and
Philosophical
terms
,
some
pretend
to
accommodate
them
withall
.
10.
The
Holy
Ghost
in
expressing
the
most
eminent
Acts
in
our
Justification
,
especially
as
unto
our
Believing
,
or
the
acting
of
that
faith
whereby
we
are
justified
,
is
pleased
to
make
use
of
many
Metaphorical
Expressions
.
For
any
to
use
them
now
in
the
same
way
,
and
to
the
same
purpose
,
is
esteemed
rude
,
undisciplinary
,
and
even
ridiculous
,
but
on
what
Grounds
?
He
that
shall
deny
,
that
there
is
more
spiritual
sense
and
experience
conveyed
by
them
into
the
hearts
and
minds
of
Believers
,
(
which
is
the
life
and
soul
of
teaching
things
practical
)
than
in
the
most
accurate
Philosophical
expressions
,
is
himself
really
ignorant
of
the
whole
Truth
in
this
matter
.
The
Propriety
of
such
Expressions
belongs
,
and
is
confined
unto
natural
science
;
but
spiritual
Truths
are
to
be
taught
not
in
the
words
which
mans
wisdom
teacheth
,
but
which
the
Holy
Ghost
teacheth
,
comparing
spiritual
things
with
spiritual
.
God
is
wiser
then
man
;
and
the
Holy
Ghost
knows
better
what
are
the
most
expedient
ways
for
the
Illumination
of
our
minds
with
that
knowledge
of
Evangelical
Truths
,
which
it
is
our
Duty
to
have
and
attain
,
then
the
wisest
of
us
all
.
And
other
knowledge
of
,
or
skill
in
these
things
,
then
what
is
required
of
us
in
a
way
of
Duty
,
is
not
to
be
valued
.
It
is
therefore
to
no
purpose
to
handle
the
mysteries
of
the
Gospel
,
as
if
Holcot
and
Bricot
,
Thomas
and
Gabriel
,
with
all
the
Sententiarists
,
Summists
,
and
Quodlibetarians
of
the
old
Roman
Peripatetical
School
,
were
to
be
raked
out
of
their
Graves
to
be
our
guides
.
Especially
will
they
be
of
no
use
unto
us
,
in
this
Doctrine
of
Justification
.
For
whereas
they
pertinaciously
adhered
unto
the
Philosophy
of
Aristotle
,
who
knew
nothing
of
any
Righteousness
,
but
what
is
an
habit
inherent
in
our selves
,
and
the
Acts
of
it
,
they
wrested
the
whole
Doctrine
of
Justification
unto
a
compliance
therewithall
.
So
Pighius
himself
complained
of
them
,
Controv.
2.
Dissimulare
non
possumus
,
hanc
vel
primam
doctrinae
Christianae
partem
(
de
Justificatione
)
obscuratam
magis
quam
illustratam
a
scholasticis
,
spinosis
plerisque
quaestionibus
,
&
definitionibus
,
secundum
quas
nonnulli
magno
supercilio
primam
in
omnibus
autoritatem
arrogantes
,
&c.
Secondly
,
A
due
consideration
of
him
with
whom
in
this
matter
we
have
to
do
,
and
that
immediately
,
is
necessary
unto
a
right
stating
of
our
thoughts
about
it
.
The
Scripture
expresseth
it
emphatically
,
that
it
is
God
that
justifieth
,
Rom.
8.
33.
And
he
assumes
it
unto
himself
as
his
Prerogative
,
to
do
what
belongs
thereunto
.
I
,
even
I
am
he
that
blotteth
out
thy
transgressions
for
mine
own
sake
,
and
will
not
remember
thy
sins
,
Isa.
43.25
.
And
it
is
hard
in
my
Apprehension
,
to
suggest
unto
him
,
any
other
reason
or
consideration
of
the
pardon
of
our
sins
;
seeing
he
hath
taken
it
on
him
to
do
it
for
his
own
sake
,
that
is
,
for
the
Lords
sake
,
Dan.
9.17
.
in
whom
all
the
seed
of
Israel
are
justified
,
Isa.
45.25
.
In
his
sight
,
before
his
Tribunal
it
is
,
that
men
are
justified
or
condemned
,
Psal.
143.2
.
Enter
not
into
Judgement
with
thy
servant
;
for
in
THY
SIGHT
shall
no
man
living
be
justified
.
And
the
whole
work
of
Justification
,
with
all
that
belongeth
thereunto
,
is
represented
after
the
manner
of
a
Juridical
proceeding
before
Gods
Tribunal
,
as
we
shall
see
afterwards
.
Therefore
saith
the
Apostle
,
by
the
deeds
of
the
Law
shall
no
flesh
be
justified
in
his
sight
;
Rom.
3.20
.
However
any
may
be
justified
in
the
sight
of
Men
or
Angels
by
their
own
Obedience
or
Deeds
of
the
Law
,
yet
in
His
Sight
none
can
be
so
.
Necessary
it
is
unto
any
man
who
is
to
come
unto
a
Trial
,
in
the
sentence
whereof
he
is
greatly
concern'd
,
duely
to
consider
the
Judge
before
whom
he
is
to
appear
,
and
by
whom
his
cause
is
finally
to
be
determined
.
And
if
we
manage
our
Disputes
about
Justification
without
a
continual
regard
unto
Him
,
by
whom
we
must
be
cast
or
acquitted
,
we
shall
not
rightly
apprehend
what
our
Plea
ought
to
be
.
Wherefore
the
Greatness
,
the
Majesty
,
the
Holiness
,
and
Soveraign
Authority
of
God
,
are
always
to
be
present
with
us
in
a
due
sense
of
them
,
when
we
enquire
how
we
may
be
justified
before
him
.
Yet
is
it
hard
to
discern
how
the
minds
of
some
men
are
influenced
by
the
consideration
of
these
things
,
in
their
fierce
contests
for
the
Interest
of
their
own
works
in
their
Justification
;
precibus
aut
precio
ut
in
aliqua
parte
haereant
.
But
the
Scripture
doth
represent
unto
us
what
thoughts
of
him
,
and
of
themselves
,
not
only
Sinners
,
but
Saints
also
,
have
had
,
and
cannot
but
have
upon
near
Discoveries
and
effectual
Conceptions
of
God
and
his
Greatness
.
Thoughts
hereof
ensuing
on
a
sense
of
the
guilt
of
sin
,
filled
our
first
Parents
with
fear
and
shame
,
and
put
them
on
that
foolish
attempt
of
hiding
themselves
from
him
.
Nor
is
the
wisdom
of
their
posterity
one
jot
better
under
their
Convictions
,
without
a
discovery
of
the
Promise
.
That
alone
makes
sinners
wise
,
which
tenders
them
relief
.
At
present
,
the
Generality
of
men
are
secure
,
and
do
not
much
question
but
that
they
shall
come
off
well
enough
one
way
or
other
in
the
Trial
they
are
to
undergo
.
And
as
such
persons
are
altogether
indifferent
what
Doctrine
concerning
Justification
is
taught
and
received
;
so
for
the
most
part
for
themselves
,
they
encline
unto
that
Declaration
of
it
which
best
suits
▪
their
own
Reason
,
as
influenced
with
self-conceit
,
and
corrupt
Affections
.
The
sum
hereof
is
,
that
what
they
cannot
do
themselves
,
what
is
wanting
that
they
may
be
saved
,
be
it
more
or
less
,
shall
one
way
or
other
be
made
up
by
Christ
,
either
the
use
or
the
abuse
of
which
perswasion
is
the
greatest
fountain
of
sin
in
the
world
,
next
unto
the
Depravation
of
our
nature
.
And
whatever
be
,
or
may
be
pretended
unto
the
contrary
,
Persons
not
convinced
of
sin
,
not
humbled
for
it
,
are
in
all
their
Ratiocinations
about
spiritual
things
,
under
the
conduct
of
Principles
so
vitiated
and
corrupted
.
See
Mat.
18.3
,
4.
But
when
God
is
pleased
by
any
means
to
manifest
his
Glory
unto
sinners
,
all
their
presidences
and
contrivances
do
issue
in
dreadful
horrour
and
distress
.
An
account
of
their
Temper
is
given
us
Isa.
33.14
.
The
sinners
in
Sion
are
afraid
,
fearfulness
hath
surprized
the
Hypocrites
,
who
among
us
shall
dwell
with
the
devouring
fire
?
who
among
us
shall
dwell
with
Everlasting
burnings
?
Nor
is
it
thus
only
with
some
peculiar
sort
of
sinners
.
The
same
will
be
the
Thoughts
of
all
guilty
persons
at
some
time
or
another
.
For
those
who
through
sensuality
,
security
,
or
superstition
,
do
hide
themselves
from
the
vexation
of
them
in
this
world
,
will
not
fail
to
meet
with
them
when
their
Terrour
shall
be
encreased
,
and
become
remediless
.
Our
God
is
a
consuming
fire
;
and
men
will
one
day
find
,
how
vain
it
is
to
set
their
Briars
and
Thorns
against
him
in
battle
array
.
And
we
may
see
what
extravagant
contrivances
convinced
sinners
will
put
themselves
upon
,
under
any
real
view
of
the
Majesty
and
Holiness
of
God
;
Micah
6.6
,
7.
Wherewith
(
saith
one
of
them
)
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
shall
I
come
before
him
with
Burnt-offerings
,
with
Calves
of
a
year
old
?
will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
Rivers
of
Oyl
?
shall
I
give
my
first
born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
Soul
.
Neither
shall
I
ever
think
them
meet
to
be
contended
withall
about
the
Doctrine
of
Justification
,
who
take
no
notice
of
these
things
,
but
rather
despise
them
.
This
is
the
proper
effect
of
the
Conviction
of
sin
,
strengthened
and
sharpened
with
the
consideration
of
the
Terrour
of
the
Lord
,
who
is
to
judge
concerning
it
.
And
this
is
that
which
in
the
Papacy
meeting
with
an
Ignorance
of
the
Righteousness
of
God
,
hath
produced
innumerable
superstitious
Inventions
for
the
appeasing
of
the
Consciences
of
men
,
who
by
any
means
fall
under
the
Disquietments
of
such
Convictions
.
For
they
quickly
see
that
none
of
the
Obedience
which
God
requireth
of
them
,
as
it
is
performed
by
them
,
will
justifie
them
before
this
high
and
holy
God
.
Wherefore
they
seek
for
shelter
in
contrivances
about
things
that
he
hath
not
commanded
,
to
try
if
they
can
put
a
cheat
upon
their
Consciences
,
and
find
relief
in
Diversions
.
Nor
is
it
thus
only
with
profligate
sinners
upon
their
Convictions
;
but
the
best
of
men
,
when
they
have
had
near
and
efficacious
Representations
of
the
Greatness
,
Holiness
,
and
Glory
of
God
,
have
been
cast
into
the
deepest
self-abasement
,
and
most
serious
Renunciations
of
all
trust
or
confidence
in
themselves
.
So
the
Prophet
Isaiah
upon
his
vision
of
the
Glory
of
the
Holy
One
,
cried
out
,
Woe
is
me
,
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
chap.
6.5
.
nor
was
he
relieved
but
by
an
Evidence
of
the
free
pardon
of
sin
,
ver.
7.
So
Holy
Job
in
all
his
contests
with
his
Friends
who
charged
him
with
Hypocrisie
,
and
his
being
a
sinner
guilty
in
a
peculiar
manner
above
other
men
,
with
assured
confidence
and
perseverance
therein
justified
his
sincerity
,
his
Faith
and
Trust
in
God
,
against
their
whole
charge
and
every
parcel
of
it
.
And
this
he
doth
with
such
a
full
satisfaction
of
his
own
Integrity
,
as
that
not
only
he
insists
at
large
on
his
vindication
,
but
frequently
appeals
unto
God
himself
,
as
unto
the
Truth
of
his
Plea
.
For
he
directly
pursues
that
counsel
with
great
Assurance
which
the
Apostle
James
so
long
after
gives
unto
all
Believers
,
nor
is
the
Doctrine
of
that
Apostle
more
eminently
exemplified
in
any
one
instance
throughout
the
whole
Scripture
then
in
him
.
For
he
sheweth
his
Faith
by
his
works
,
and
pleads
his
Justification
thereby
.
As
Job
Justified
himself
,
and
was
Justified
by
his
works
,
so
we
allow
it
the
Duty
of
every
Believer
to
be
.
His
plea
for
Justification
by
works
,
in
the
sense
wherein
it
is
so
,
was
the
most
noble
that
ever
was
in
the
world
,
nor
was
ever
any
controversie
managed
upon
a
greater
occasion
.
At
length
this
Job
is
called
into
the
immediate
presence
of
God
,
to
plead
his
own
cause
,
not
now
as
stated
between
him
and
his
Friends
,
whether
he
were
an
Hypocrite
or
no
▪
or
whether
his
Faith
or
Trust
in
God
was
sincere
,
but
as
it
was
stated
between
God
and
him
,
wherein
he
seemed
to
have
made
some
undue
Assumptions
on
his
own
behalf
.
The
Question
was
now
reduced
unto
this
;
on
what
Grounds
he
might
or
could
be
justified
in
the
sight
of
God
?
To
prepare
his
mind
unto
a
right
Judgement
in
this
case
,
God
manifests
his
Glory
unto
him
,
and
instructs
him
in
the
Greatness
of
His
Majesty
and
Power
.
And
this
he
doth
by
a
multiplication
of
Instances
,
because
under
our
Temptations
we
are
very
slow
in
admitting
right
conceptions
of
God
.
Here
the
Holy
man
quickly
acknowledged
,
that
the
state
of
the
case
was
utterly
altered
.
All
his
former
pleas
of
Faith
,
Hope
,
and
Trust
in
God
,
of
sincerity
in
Obedience
,
which
with
so
much
earnestness
he
before
insisted
on
,
are
now
quite
laid
aside
.
He
saw
well
enough
that
they
were
not
pleadable
at
the
Tribunal
before
which
he
now
appeared
,
so
that
God
should
enter
into
Judgment
with
him
thereon
,
with
respect
unto
his
Justification
.
Wherefore
in
the
deepest
self-abasement
and
abhorrency
,
he
betakes
himself
unto
Soveraign
Grace
and
Mercy
.
For
then
Job
answered
the
Lord
and
said
,
behold
I
am
vile
,
what
shall
I
answer
thee
,
I
will
lay
mine
hand
upon
my
mouth
;
once
have
I
spoken
,
but
I
will
not
answer
,
yea
twice
,
but
I
will
proceed
no
farther
;
Job
40.3
,
4
,
5
,
And
again
,
Hear
I
beseech
thee
and
I
will
speak
,
I
will
demand
of
thee
,
and
declare
thou
unto
me
;
I
have
heard
of
thee
by
the
hearing
of
the
Ear
,
but
now
mine
Eye
seeth
thee
;
wherefore
I
abhor
my self
,
and
repent
in
dust
and
ashes
,
chap.
42.4
,
5
,
6.
Let
any
men
place
themselves
in
the
Condition
wherein
now
Job
was
,
in
the
immediate
presence
of
God
;
Let
them
attend
unto
what
he
really
speaks
unto
them
in
his
word
,
namely
,
what
they
will
answer
unto
the
Charge
that
he
hath
against
them
,
and
what
will
be
their
best
plea
before
his
Tribunal
,
that
they
may
be
Justified
.
I
do
not
believe
that
any
man
living
hath
more
encouraging
Grounds
to
plead
for
an
interest
in
his
own
Faith
and
Obedience
in
his
Justification
before
God
,
then
Job
had
;
although
I
suppose
he
had
not
so
much
skill
to
manage
a
plea
to
that
purpose
with
Scholastick
notions
and
distinctions
as
the
Jesuits
have
.
But
however
,
we
may
be
harnessed
with
subtile
Arguments
and
Solutions
,
I
fear
it
will
not
be
safe
for
us
to
adventure
farther
upon
God
then
he
durst
to
do
.
There
was
of
old
a
Direction
for
the
visitation
of
the
Sick
,
composed
as
they
say
by
Anselm
,
and
published
by
Casparus
Vlenhergius
,
which
expresseth
a
better
sense
of
these
things
then
some
seem
to
be
convinced
of
.
Credisne
te
non
posse
salvari
nisi
per
mortem
Christi
?
Respondet
infirmus
,
Etiam
;
tum
dicit
illi
;
Age
Ergo
dum
superest
in
te
anima
,
in
hac
sola
morte
fiduciam
tuam
constitue
;
in
nulla
alia
re
fiduciam
habe
,
huic
morti
te
totum
committe
,
hac
sola
te
totum
contege
,
totum
immisce
te
in
hac
morte
,
in
hac
morte
totum
te
involve
.
Et
si
Dominus
te
voluerit
judicare
,
Dic
,
Domine
,
mortem
Domini
nostri
Jesu
Christi
objicio
inter
me
&
tuum
Judicium
aliter
tecum
non
contendo
.
Et
si
tibi
dixerit
quia
peccator
es
,
dic
,
mortem
Domini
nostri
Jesu
Christi
pono
inter
me
&
peccata
mea
.
Si
dixerit
tibi
quod
meruisti
damnationem
;
dic
,
Domine
,
mortem
Domini
nostri
Jesu
Christi
obtendo
inter
te
&
mala
merita
mea
,
ipsiusque
merita
offero
pro
merito
quod
ego
debuissem
habere
nec
habeo
;
si
dixerit
quod
tibi
est
iratus
,
dic
Domine
,
mortem
Domini
Jesu
Christi
oppono
inter
me
&
iram
tuam
.
That
is
,
Dost
thou
believe
that
thou
canst
not
be
saved
but
by
the
death
of
Christ
?
The
sick
man
answereth
,
yes
;
then
let
it
be
said
unto
him
;
Go
to
then
,
and
whilst
thy
Soul
abideth
in
thee
,
put
all
thy
confidence
in
this
death
alone
,
place
thy
trust
in
no
other
thing
,
commit
thy self
wholly
to
this
Death
,
cover
thy self
wholly
with
this
alone
,
cast
thy self
wholly
on
this
Death
,
wrap
thy self
wholly
in
this
Death
.
And
if
God
would
judge
thee
,
say
,
Lord
,
I
place
the
Death
of
our
Lord
Jesus
Christ
between
me
and
thy
judgment
;
and
otherwise
I
will
not
contend
,
or
enter
into
Judgment
with
thee
.
And
if
he
shall
say
unto
thee
,
that
thou
art
a
sinner
,
say
,
I
place
the
Death
of
our
Lord
Jesus
Christ
between
me
and
my
sins
.
If
he
shall
say
unto
thee
,
that
thou
hast
deserved
damnation
;
say
,
Lord
,
I
put
the
Death
of
our
Lord
Jesus
Christ
between
thee
and
all
my
sins
;
and
I
offer
his
merits
for
my
own
which
I
should
have
,
and
have
not
.
If
he
say
that
he
is
angry
with
thee
,
say
,
Lord
,
I
place
the
Death
of
our
Lord
Jesus
Christ
between
me
and
thy
Anger
.
Those
who
gave
these
Directions
,
seem
to
have
been
sensible
of
what
it
is
to
appear
before
the
Tribunal
of
God
;
and
how
unsafe
it
will
be
for
us
there
to
insist
on
any
thing
in
our selves
.
Hence
are
the
words
of
the
same
Anselm
in
his
Meditations
.
Conscientia
mea
meruit
damnationem
,
&
penitentia
mea
non
sufficit
ad
satisfactionem
,
sed
certum
est
quod
misericordia
tua
superat
omnem
offensionem
.
My
Conscience
hath
deserved
damnation
,
and
my
Repentance
is
not
sufficient
for
satisfaction
,
but
most
certain
it
is
,
that
thy
mercy
aboundeth
above
all
offence
.
And
this
seems
to
me
a
better
Direction
then
those
more
lately
given
by
some
of
the
Roman
Church
.
Such
is
the
prayer
suggested
unto
a
sick
man
,
by
Johan
.
Polandus
lib.
Methodus
in
adjuvandis
morientibus
.
Domine
Jesu
,
conjunge
,
obsecro
,
obsequium
meum
cum
omnibus
quae
tu
egisti
,
&
passus
es
ex
tam
perfecta
Charitate
&
Obedientia
.
Et
cum
divitiis
satisfactionum
&
meritorum
Dilectionis
,
Patri
aeterno
illud
offerre
digneris
.
Or
that
of
a
greater
Author
,
Antidot
.
Animae
,
fol.
17.
Tu
hinc
o
rosea
Martyrum
turba
offer
pro
me
,
nunc
&
in
hora
mortis
meae
,
merita
fidelitatum
,
constantiae
&
pretiosi
sanguinis
▪
cum
sanguine
Agni
immaculati
,
pro
omnium
salute
effust
.
Hierom
long
before
Anselm
,
spake
to
the
same
purpose
.
Cum
dies
Judicij
aut
dormitionis
advenerit
,
omnes
manus
dissolventur
;
quibus
dicitur
in
alio
loco
confortamini
manus
dissolutae
;
dissolventur
auntem
manus
quia
nullum
opus
dignum
Dei
justitia
reperiatur
,
&
non
justificabitur
in
conspectu
ejus
omnis
vivens
,
unde
Propheta
dicit
in
Psalmo
,
si
iniquitates
attendas
Domine
,
quis
sustinebit
,
lib.
6.
in
Isa.
in
cap.
13.
v.
6
,
7.
When
the
day
of
Judgement
,
or
of
Death
,
shall
come
,
all
hands
will
be
dissolved
(
that
is
,
faint
or
fall
down
)
unto
which
it
is
said
in
another
place
,
be
strengthened
ye
hands
that
hang
down
.
But
all
hands
shall
be
melted
down
,
(
that
is
,
all
mens
strength
and
confidence
shall
fail
them
)
because
no
works
shall
be
found
which
can
answer
the
Righteousness
of
God
;
for
no
flesh
shall
be
justified
in
his
sight
.
Whence
the
Prophet
says
in
the
Psalm
,
If
thou
Lord
shouldst
mark
iniquity
,
who
should
stand
?
And
Ambrose
to
the
same
purpose
,
Nemo
ergo
sibi
arroget
,
nemo
de
meritis
glorietur
,
nemo
de
potestate
se
jactet
,
omnes
speremus
per
Dominum
Jesum
misericordiam
invenire
,
quoniam
omnes
ante
Tribunal
ejus
stabimus
,
de
illo
veniam
,
de
illo
indulgentiam
postulabo
,
quaenam
spes
alia
peccatoribus
,
in
Psal.
119.
Resh
.
Let
no
man
arrogate
any
thing
unto
himself
,
let
no
man
glory
in
his
own
merits
or
good
deeds
,
let
no
man
boast
of
his
power
,
let
us
all
hope
to
find
mercy
by
Lord
Jesus
,
for
we
shall
all
stand
before
his
Judgment-seat
.
Of
him
will
I
beg
pardon
,
of
him
will
I
desire
Indulgence
,
what
other
hope
is
there
for
sinners
?
Wherefore
if
men
will
be
turned
off
from
a
continual
regard
unto
the
Greatness
,
Holiness
,
and
Majesty
of
God
,
by
their
Inventions
in
the
Heat
of
Disputation
,
if
they
do
forget
a
Reverential
Consideration
of
what
will
become
them
,
and
what
they
may
betake
themselves
unto
,
when
they
stand
before
his
Tribunal
,
they
may
ingage
into
such
apprehensions
,
as
they
dare
not
abide
by
in
their
own
personal
Trial.
For
how
shall
man
be
just
with
God
?
Hence
it
hath
been
observed
,
that
the
School-men
themselves
in
their
Meditations
and
Devotional
writings
,
wherein
they
had
immediate
thoughts
of
God
with
whom
they
had
to
do
,
did
speak
quite
another
Language
as
to
Justification
before
God
,
then
they
do
in
their
wrangling
Philosophical
fiery
Disputes
about
it
.
And
I
had
rather
learn
what
some
men
really
judge
about
their
own
Justification
from
their
prayers
,
then
their
writings
.
Nor
do
I
remember
,
that
I
did
ever
hear
any
good
man
in
his
prayers
,
use
any
expressions
about
Justification
,
pardon
of
sin
,
and
Righteousness
before
God
,
wherein
any
plea
from
any
thing
in
our selves
was
introduced
or
made
use
of
.
The
Prayer
of
Daniel
hath
in
this
matter
been
the
substance
of
their
Supplications
.
O
Lord
!
Righteousness
belongeth
unto
thee
,
but
unto
us
confusion
of
faces
;
we
do
not
present
our
Supplications
before
thee
for
our
own
Righteousness
,
but
for
thy
great
mercies
,
O
Lord
hear
,
O
Lord
forgive
,
for
thine
own
sake
O
my
God
,
Dan.
9.7
,
18
,
19.
Or
that
of
the
Psalmist
,
Enter
not
into
Judgement
with
thy
servant
O
Lord
,
for
in
thy
sight
shall
no
man
living
be
justified
,
Psal.
143.2
.
Or
,
If
thou
Lord
mark
Iniquity
,
Lord
who
shall
stand
;
but
there
is
forgiveness
with
thee
that
thou
maist
be
feared
,
Psal.
130.
2
,
3
,
4.
On
which
words
,
the
Exposition
of
Austin
is
remarkable
,
speaking
of
David
,
and
applying
it
unto
himself
.
Ecce
clamat
sub
molibus
iniquitatum
suarum
.
Circumspexit
se
,
circumspexit
vitam
suam
,
vidit
illam
undique
flagitiis
coopertam
,
quacunque
respexit
,
nihil
in
se
boni
invenit
:
Et
cum
tanta
&
tam
multa
peccata
undique
videret
,
tanquam
expavescens
,
exclamavit
,
si
iniquitates
observaris
Domine
,
quis
sustinebit
?
vidit
enim
prope
totam
vitam
humanam
circumlatrari
peccatis
;
accusari
omnes
conscientias
cogitationibus
suis
,
non
inveniri
Cor
Castum
praesumens
de
justitia
,
quod
quia
inveniri
non
potest
,
praesumat
ergo
omnium
Cor
de
misericordia
Domini
Dei
sui
,
&
dicat
Deo
,
si
iniquitates
observaris
Domine
,
Domine
quis
sustinebit
?
Quae
autem
est
spes
?
quoniam
apud
te
propitiatio
est
.
And
whereas
we
may
and
ought
to
represent
unto
God
in
our
Supplications
our
Faith
,
or
what
it
is
that
we
believe
herein
,
I
much
question
,
whether
some
men
can
find
in
their
hearts
to
pray
over
and
plead
before
him
,
all
the
Arguments
and
Distinctions
they
make
use
of
to
prove
the
interest
of
our
Works
and
Obedience
in
our
Justification
before
him
,
or
enter
into
Judgement
with
him
upon
the
conclusions
which
they
make
from
them
.
Nor
will
many
be
satisfied
to
make
use
of
that
Prayer
which
Pelagius
taught
the
Widow
,
as
it
was
objected
to
him
in
the
Diaspolitan
Synod
.
Tu
nosti
Domine
quam
sanctae
,
quam
innocentes
,
quam
purae
ab
omni
fraude
&
rapina
quas
ad
te
expando
manus
;
quam
justa
,
quam
immaculata
labia
&
ab
omni
mendacio
libera
,
quibus
tibi
ut
mihi
miserearis
preces
fundo
.
Thou
knowest
,
O
Lord
,
how
holy
,
how
innocent
,
how
pure
from
all
deceit
and
rapine
are
the
hands
which
I
stretch
forth
unto
thee
;
how
just
,
how
unspotted
with
evil
,
how
free
from
lying
are
those
lips
wherewith
I
pour
forth
prayers
unto
thee
,
that
thou
wouldst
have
mercy
on
me
.
And
yet
although
he
taught
her
so
to
plead
her
own
purity
,
innocency
and
righteousness
before
God
,
yet
he
doth
it
not
,
as
those
whereon
she
might
be
absolutely
justified
,
but
only
as
the
condition
of
her
obtaining
mercy
.
Nor
have
I
observed
that
any
publick
Liturgies
(
the
Mass-Book
only
excepted
,
wherein
there
is
a
frequent
recourse
unto
the
merits
and
intercession
of
Saints
)
do
guide
men
in
their
prayers
before
God
to
plead
any
thing
for
their
acceptance
with
him
,
or
as
the
means
or
condition
thereof
,
but
Grace
,
Mercy
,
the
Righteousness
and
Blood
of
Christ
alone
.
Wherefore
I
cannot
but
judge
it
best
,
(
others
may
think
of
it
as
they
please
)
for
those
who
would
teach
or
learn
the
Doctrine
of
Justification
in
a
due
manner
,
to
place
their
Consciences
in
the
presence
of
God
,
and
their
Persons
before
his
Tribunal
,
and
then
upon
a
due
consideration
of
his
Greatness
,
Power
,
Majesty
,
Righteousness
,
Holiness
,
of
the
terrour
of
his
Glory
,
and
Soveraign
Authority
,
to
enquire
what
the
Scripture
,
and
a
sense
of
their
own
Condition
directs
them
unto
as
their
Relief
and
Refuge
,
and
what
Plea
it
becomes
them
to
make
for
themselves
.
Secret
thoughts
of
God
and
our selves
,
retired
meditations
,
the
conduct
of
the
spirit
in
humble
supplications
,
Death-bed
preparations
for
an
immediate
appearance
before
God
,
Faith
and
Love
in
exercise
on
Christ
,
speak
other
things
for
the
most
part
,
then
many
contend
for
.
3.
A
clear
apprehension
and
due
sense
of
the
Greatness
of
our
Apostasie
from
God
,
of
the
Depravation
of
our
Natures
thereby
,
of
the
Power
and
Guilt
of
Sin
,
of
the
Holiness
and
Severity
of
the
Law
,
are
necessary
unto
a
right
apprehension
of
the
Doctrine
of
Justification
.
Therefore
unto
the
Declaration
of
it
doth
the
Apostle
premise
a
large
Discourse
throughly
to
convince
the
minds
of
all
that
seek
to
be
justified
,
with
a
sense
of
these
things
,
Rom.
1.2
,
3.
The
Rules
which
he
hath
given
us
,
the
Method
which
he
prescribeth
,
and
the
Ends
which
he
designeth
,
are
those
which
we
shall
chuse
to
follow
.
And
,
He
layeth
it
down
in
general
,
That
the
Righteoussness
of
God
is
revealed
from
Faith
to
Faith
and
that
the
Just
shall
live
by
Faith
;
chap.
1.17
.
But
he
declares
not
in
particular
the
causes
,
nature
,
and
way
of
our
Justification
,
until
he
hath
fully
evinced
that
all
men
are
shut
up
under
this
state
of
sin
,
and
manifested
how
deplorable
their
Condition
is
thereby
.
And
in
the
Ignorance
of
these
things
,
in
the
denying
or
palliating
of
them
,
lyeth
the
foundation
of
all
mis-belief
about
the
Grace
of
God
.
Pelagianism
in
its
first
Root
,
and
all
its
present
Branches
,
is
resolved
thereinto
.
For
not
apprehending
the
dread
of
our
Original
Apostacy
from
God
,
nor
the
consequents
of
it
in
the
universal
Depravation
of
our
Nature
,
they
disown
any
necessity
either
of
the
Satisfaction
of
Christ
,
or
the
Efficacy
of
Divine
Grace
for
our
Recovery
or
Restauration
.
So
upon
the
matter
the
principal
Ends
of
the
Mission
both
of
the
Son
of
God
,
and
of
the
Holy
Spirit
,
are
renounced
;
which
issues
in
the
denial
of
the
Deity
of
the
one
and
the
Personality
of
the
other
.
The
Fall
which
we
had
being
not
great
,
and
the
Disease
contracted
thereby
being
easily
curable
,
and
there
being
little
or
no
evil
in
these
things
which
are
now
unavoidable
unto
our
nature
,
it
is
no
great
matter
to
be
freed
or
justified
from
all
,
by
a
meer
act
of
Favour
on
our
own
Endeavours
;
nor
is
the
Efficacious
Grace
of
God
any
way
needful
unto
our
Sanctification
and
Obedience
,
as
these
men
suppose
.
Where
these
or
the
like
conceits
are
admitted
,
and
the
minds
of
men
by
them
kept
off
from
a
due
apprehension
of
the
State
and
Guilt
of
sin
,
and
their
Consciences
from
being
affected
with
the
terrour
of
the
Lord
and
curse
of
the
Law
thereon
;
Justification
is
a
notion
to
be
dealt
withall
pleasantly
or
subtilly
as
men
see
occasion
.
And
hence
arise
the
Differences
about
it
at
present
,
I
mean
those
which
are
really
such
,
and
not
meerly
the
different
ways
whereby
Learned
men
express
their
thoughts
and
apprehensions
concerning
it
.
By
some
the
Imputation
of
the
actual
Apostasie
and
Transgression
of
Adam
the
head
of
our
nature
,
whereby
his
sin
became
the
sin
of
the
world
,
is
utterly
denied
.
Hereby
both
the
ground
the
Apostle
proceedeth
on
,
in
evincing
the
necessity
of
our
Justification
,
or
our
being
made
Righteous
by
the
Obedience
of
another
,
and
all
the
Arguments
brought
in
the
Confirmation
of
the
Doctrine
of
it
,
in
the
fifth
Chapter
of
his
Epistle
to
the
Romans
are
evaded
and
overthrown
.
Socinus
de
Servator
.
par.
4.
cap.
6.
confesseth
that
place
to
give
great
countenance
unto
the
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
.
And
therefore
he
sets
himself
to
oppose
with
sundry
Artifices
the
Imputation
of
the
sin
of
Adam
unto
his
natural
posterity
.
For
he
perceived
well
enough
that
upon
the
Admission
thereof
,
the
Imputation
of
the
Righteousness
of
Christ
unto
his
spiritual
seed
,
would
unavoidably
follow
according
unto
the
Tenour
of
the
Apostles
Discourse
.
Some
deny
the
Depravation
and
Corruption
of
our
Nature
which
ensued
on
our
Apostasie
from
God
,
and
the
loss
of
his
Image
.
Or
if
they
do
not
absolutely
deny
it
,
yet
they
so
extenuate
it
as
to
render
it
a
matter
of
no
great
concern
unto
us
.
Some
Disease
and
Distemper
of
the
Soul
they
will
acknowledge
,
arising
from
the
disorder
of
our
Affections
,
whereby
we
are
apt
to
receive
in
such
vitious
habits
and
customs
,
as
are
in
practice
in
the
world
.
And
as
the
Guilt
hereof
is
not
much
,
so
the
danger
of
it
is
not
great
.
And
as
for
any
spiritual
filth
or
stain
of
our
nature
that
is
in
it
,
it
is
clear
washed
away
from
all
by
Baptism
.
That
Deformity
of
Soul
which
came
upon
us
in
the
loss
of
the
Image
of
God
,
wherein
the
Beauty
and
Harmony
of
all
our
faculties
in
all
their
Actings
in
order
unto
their
utmost
End
,
did
consist
;
That
Enmity
unto
God
even
in
the
mind
which
ensued
thereon
that
Darkness
which
our
Understandings
were
clouded
yea
blinded
withall
;
the
Spiritual
Death
which
passed
on
the
whole
Soul
,
and
total
Alienation
from
the
life
of
God
;
that
Impotency
unto
Good
,
that
Inclination
unto
Evil
,
that
Deceitfulness
of
sin
,
that
Power
and
Efficacy
of
corrupt
Lusts
,
which
the
Scripture
and
Experience
so
fully
charge
on
the
state
of
lost
Nature
,
are
rejected
as
empty
Notions
or
Fables
.
No
wonder
if
such
Persons
look
upon
Imputed
Righteousness
as
the
shadow
of
a
Dream
,
who
esteem
those
things
which
evidence
its
necessity
,
to
be
but
fond
imaginations
.
And
small
hope
is
there
to
bring
such
men
to
value
the
Righteousness
of
Christ
,
as
imputed
to
them
,
who
are
so
unacquainted
with
their
own
unrighteousness
inherent
in
them
.
Until
men
know
themselves
better
,
they
will
care
very
little
to
know
Christ
at
all
.
Against
such
as
these
the
Doctrine
of
Justification
may
be
defended
,
as
we
are
obliged
to
contend
for
the
Faith
once
delivered
unto
the
Saints
,
and
as
the
mouths
of
Gainsayers
are
to
be
stopped
.
But
to
endeavour
their
satisfaction
in
it
,
whilst
they
are
under
the
power
of
such
apprehensions
is
a
vain
Attempt
.
As
our
Saviour
said
unto
them
unto
whom
he
had
declared
the
necessity
of
Regeneration
;
if
I
have
told
you
Earthly
things
and
you
believe
not
,
how
shall
ye
believe
if
I
tell
you
heavenly
things
?
so
may
we
say
,
if
men
will
not
believe
those
things
,
whereof
it
would
be
marvellous
,
but
that
the
Reason
of
it
is
known
,
that
they
have
not
an
undeniable
Evidence
and
Experience
in
themselves
,
how
can
they
believe
those
Heavenly
mysteries
which
respect
a
supposition
of
that
within
themselves
,
which
they
will
not
acknowledge
.
Hence
some
are
so
far
from
any
concernment
in
a
perfect
Righteousness
to
be
imputed
unto
them
,
as
that
they
boast
of
a
perfection
in
themselves
.
So
did
the
Pelagians
of
old
,
glory
of
a
sinless
perfection
in
the
sight
of
God
,
even
when
they
were
convinced
of
sinful
miscarriages
in
the
sight
of
men
,
as
they
are
charged
by
Hierom
,
lib.
2.
Dialog.
and
by
Austin
.
lib.
2.
contra
Julian
.
cap.
8.
Such
persons
are
not
Subjecta
capacia
auditionis
Evangelicae
.
Whilst
men
have
no
sense
in
their
own
Hearts
and
Consciences
of
the
spiritual
disorder
of
their
Souls
,
of
the
secret
continual
actings
of
sin
with
deceit
and
violence
,
obstructing
all
that
is
good
,
promoting
all
that
is
evil
,
defiling
all
that
is
done
by
them
through
the
lusting
of
the
Flesh
against
the
Spirit
as
contrary
unto
it
,
though
no
outward
perpetration
of
sin
nor
actual
omission
of
Duty
do
ensue
thereon
;
who
are
not
engaged
in
a
constant
watchful
conflict
against
the
first
motions
of
sin
,
unto
whom
they
are
not
the
greatest
burden
and
sorrow
in
this
life
,
causing
them
to
cry
out
for
deliverance
from
them
;
who
can
despise
those
who
make
acknowledgments
in
their
confession
unto
God
,
of
their
sense
of
these
things
,
with
the
Guilt
wherewith
they
are
accompanied
,
will
with
an
assured
confidence
reject
and
contemn
what
is
offered
about
Justification
through
the
Obedience
and
Righteousness
of
Christ
imputed
to
us
.
For
no
man
will
be
so
fond
as
to
be
solicitous
of
a
Righteousness
that
is
not
his
own
,
who
hath
at
home
in
a
readiness
that
which
is
his
own
,
which
will
serve
his
turn
.
It
is
therefore
the
ignorance
of
these
things
alone
,
that
can
delude
men
into
an
apprehension
of
their
Justification
before
God
by
their
own
personal
Righteousness
.
For
if
they
were
acquainted
with
them
,
they
would
quickly
discern
such
an
imperfection
in
the
best
of
their
Duties
,
such
a
frequency
of
sinful
irregularities
in
their
Minds
,
and
disorders
in
their
Affections
,
such
an
unsuitableness
in
all
that
they
are
and
do
,
from
the
inward
frames
of
their
Hearts
unto
all
their
outward
actions
,
unto
the
Greatness
and
Holiness
of
God
,
as
would
abate
their
confidence
in
placing
any
Trust
in
their
own
Righteousness
for
their
Justification
.
By
means
of
these
and
the
like
presumptuous
conceptions
of
unenlightened
minds
,
the
Consciences
of
men
are
kept
off
from
being
affected
with
a
due
sense
of
sin
,
and
a
serious
consideration
how
they
may
obtain
acceptance
before
God
.
Neither
the
consideration
of
the
Holiness
or
Terrour
of
the
Lord
;
nor
the
severity
of
the
Law
as
it
indispensibly
requireth
a
Righteousness
in
compliance
with
its
commands
;
nor
the
promise
of
the
Gospel
declaring
and
tendring
a
Righteousness
,
the
Righteousness
of
God
in
answer
thereunto
;
nor
the
uncertainty
of
their
own
minds
upon
Trials
and
Surprizals
,
as
having
no
stable
ground
of
Peace
to
Anchor
on
;
nor
the
constant
secret
disquietment
of
their
Consciences
,
if
not
seared
or
hardened
through
the
deceitfulness
of
sin
;
can
prevail
with
them
whose
thoughts
are
prepossessed
with
such
slight
conceptions
of
the
state
and
guilt
of
sin
,
to
fly
for
Refuge
unto
the
only
hope
that
is
set
before
them
,
or
really
and
distinctly
to
comport
with
the
only
way
of
Deliverance
and
Salvation
.
Wherefore
if
we
would
either
teach
or
learn
the
Doctrine
of
Justification
in
a
due
manner
,
a
clear
apprehension
of
the
Greatness
of
our
Apostasie
from
God
,
a
due
sense
of
the
Guilt
of
sin
,
a
deep
Experience
of
its
power
,
all
with
respect
unto
the
Holiness
and
Law
of
God
,
are
necessary
unto
us
.
We
have
nothing
to
do
in
this
matter
with
men
who
through
the
Feavor
of
Pride
have
lost
the
Understanding
of
their
own
miserable
condition
.
For
,
Natura
sic
apparet
vitiata
ut
hoc
majoris
vitij
sit
non
videre
,
Austin
.
The
whole
need
not
the
Physician
but
the
sick
.
Those
who
are
pricked
unto
the
Heart
for
sin
,
and
cry
out
what
shall
we
do
to
be
saved
,
will
understand
what
we
have
to
say
.
Against
others
we
must
defend
the
Truth
as
God
shall
enable
.
And
it
may
be
made
good
by
all
sorts
of
Instances
,
That
as
men
rise
in
their
notions
about
the
extenuation
of
sin
,
so
they
fall
in
their
regard
unto
the
Grace
of
our
Lord
Jesus
Christ
.
And
it
is
no
less
true
also
on
the
other
hand
,
as
Unbelief
worketh
in
men
a
disesteem
of
the
Person
and
Righteousness
of
Christ
,
they
are
cast
inevitably
to
seek
for
countenance
unto
their
own
Consciences
,
in
the
extenuation
of
sin
.
So
insensibly
are
the
minds
of
men
diverted
from
Christ
and
seduced
to
place
their
confidence
in
themselves
.
Some
confused
respect
they
have
unto
him
,
as
a
Relief
they
know
not
how
nor
wherein
;
but
they
live
in
that
pretended
height
of
humane
Wisdom
,
to
trust
to
themselves
.
So
they
are
instructed
to
do
by
the
best
of
the
Philosophers
.
Vnum
bonum
est
,
quod
beatae
vitae
causa
&
firmamentum
est
,
tibi
fidere
.
Senec.
Epist.
31.
Hence
also
is
the
internal
sanctifying
Grace
of
God
among
many
equally
despised
with
the
Imputation
of
the
Righteousness
of
Christ
.
The
sum
of
their
Faith
,
and
of
their
Arguments
in
the
confirmation
of
it
,
is
given
by
the
Learned
Roman
Oratour
and
Philosopher
.
Virtutem
(
saith
he
)
nemo
unquam
Deo
acceptam
retulit
;
nimirum
recte
.
Propter
virtutem
enim
jure
laudamur
,
&
in
virtute
recte
gloriamur
,
quod
non
contingeret
,
si
donum
a
Deo
,
non
a
nobis
haberemus
.
Tull.
de
nat.
Deor.
4.
The
opposition
that
the
Scripture
makes
between
Grace
and
Works
in
general
,
with
the
Exclusion
of
the
one
and
the
Assertion
of
the
other
in
our
Justification
,
deserves
a
previous
consideration
.
The
opposition
intended
is
not
made
between
Grace
and
Works
or
our
own
Obedience
,
as
unto
their
Essence
,
Nature
and
Consistency
in
the
order
and
method
of
our
Salvation
but
only
with
respect
unto
our
Justification
.
I
do
not
design
herein
to
plead
any
particular
Testimonies
of
Scripture
,
as
unto
their
especial
sense
or
declaration
of
the
mind
of
the
Holy
Ghost
in
them
,
which
will
afterwards
be
with
some
Diligence
enquired
into
;
but
only
to
take
a
view
which
way
the
Eye
of
the
Scripture
guides
our
Apprehensions
,
and
what
compliance
there
is
in
our
own
Experience
with
that
Guidance
.
The
Principal
seat
of
this
Doctrine
,
as
will
be
confessed
by
all
,
is
in
the
Epistles
of
Paul
unto
the
Romans
and
Galatians
,
whereunto
that
also
of
the
Hebrews
may
be
added
.
But
in
that
unto
the
Romans
it
is
most
eminently
declared
.
For
therein
is
it
handled
by
the
Apostle
ex
professo
,
at
large
,
and
that
both
Doctrinally
,
and
in
the
way
of
controversie
with
them
by
whom
the
Truth
was
opposed
.
And
it
is
worth
our
consideration
what
process
he
makes
towards
the
Declaration
of
it
,
and
what
principles
he
proceeds
upon
therein
.
1.
He
lays
it
down
as
the
fundamental
maxime
which
he
would
proceed
upon
,
or
as
a
general
Thesis
including
the
substance
of
what
he
designed
to
explain
and
prove
,
that
,
in
the
Gospel
the
Righteousness
of
God
is
revealed
from
Faith
to
Faith
,
as
it
is
written
the
Just
shall
live
by
Faith
,
chap.
1.17
.
All
sorts
of
men
who
had
any
knowledge
of
God
and
themselves
were
then
,
as
they
must
be
always
,
enquiring
,
and
in
one
Degree
or
other
labouring
after
Righteousness
.
For
this
they
looked
on
,
and
that
justly
,
as
the
only
means
of
an
Advantagious
Relation
between
God
and
themselves
.
Neither
had
the
Generality
of
men
any
other
thoughts
,
but
that
this
Righteousness
must
be
their
own
,
inherent
in
them
,
and
performed
by
them
,
as
Rom.
10.3
.
For
as
this
is
the
Language
of
a
natural
Conscience
,
and
of
the
Law
,
and
suited
unto
all
Philosophical
notions
concerning
the
nature
of
Righteousness
;
so
whatever
Testimony
was
given
of
another
kind
in
the
Law
and
the
Prophets
,
(
as
such
a
Testimony
is
given
unto
a
Righteousness
of
God
without
the
Law
,
chap.
3.21
.
)
there
was
a
Veil
upon
it
as
to
the
understanding
of
all
sorts
of
men
.
As
therefore
Righteousness
is
that
which
all
men
seek
after
,
and
cannot
but
seek
after
who
design
or
desire
Acceptance
with
God
,
so
it
is
in
vain
to
enquire
of
the
Law
,
of
a
natural
Conscience
,
of
Philosophical
Reason
,
after
any
Righteousness
but
what
consists
in
inherent
Habits
and
Acts
of
our
own
.
Neither
Law
,
nor
natural
Conscience
,
nor
Reason
,
do
know
any
other
.
But
in
opposition
unto
this
Righteousness
of
our
own
,
and
the
necesssity
thereof
,
testified
unto
by
the
Law
in
its
Primitive
constitution
,
by
the
natural
Light
of
Conscience
,
and
the
apprehension
of
the
nature
of
things
by
Reason
,
the
Apostle
declares
,
that
in
the
Gospel
there
is
revealed
another
Righteousness
,
which
is
also
the
Righteousness
of
another
,
the
Righteousness
of
God
,
and
that
from
Faith
to
Faith
.
For
not
only
is
the
Righteousness
it self
revealed
aliene
from
those
other
Principles
,
but
also
the
manner
of
our
Participation
of
it
,
or
its
Communication
unto
us
from
Faith
to
Faith
,
(
the
Faith
of
God
in
the
Revelation
,
and
our
Faith
in
the
Acceptation
of
it
,
being
only
here
concerned
)
is
an
eminent
Revelation
.
Righteousness
of
all
things
should
rather
seem
to
be
from
Works
unto
Works
,
from
the
Work
of
Grace
in
us
,
to
the
Works
of
Obedience
done
by
us
,
as
the
Papists
affirm
.
No
saith
the
Apostle
,
it
is
from
Faith
to
Faith
,
whereof
afterwards
.
This
is
the
general
Thesis
the
Apostle
proposeth
unto
Confirmation
,
and
he
seems
therein
to
exclude
from
Justification
every
thing
but
the
Righteousness
of
God
and
the
Faith
of
Believers
.
And
to
this
purpose
he
considers
all
Persons
that
did
or
might
pretend
unto
Righteousness
or
seek
after
it
,
and
all
ways
and
means
whereby
they
hoped
to
attain
unto
it
,
or
whereby
it
might
most
probably
be
obtained
,
declaring
the
failing
of
all
persons
,
and
the
insufficiency
of
all
means
as
unto
them
,
for
the
obtaining
a
Righteousness
of
our
own
before
God
.
And
as
unto
Persons
.
1.
He
considers
the
Gentiles
with
all
their
notions
of
God
,
their
Practice
in
Religious
Worship
,
with
their
Conversation
thereon
.
And
from
the
whole
of
what
might
be
observed
amongst
them
,
he
concludes
that
they
neither
were
,
nor
could
be
justified
before
God
,
but
that
they
were
all
,
and
that
most
deservedly
,
obnoxious
unto
the
sentence
of
Death
.
And
whatever
men
may
discourse
concerning
the
Justification
and
Salvation
of
any
,
without
the
Revelation
of
the
Righteousness
of
God
by
the
Gospel
from
Faith
to
Faith
,
it
is
expresly
contradictory
to
his
whole
Discourse
,
chap.
1.
from
ver.
19.
to
the
End
.
2.
He
considers
the
Jews
who
enjoyed
the
written
Law
,
and
the
Priviledges
wherewith
it
was
accompanied
,
especially
that
of
Circumcision
,
which
was
the
outward
Seal
of
Gods
Covenant
.
And
on
many
Considerations
,
with
many
Arguments
,
he
excludes
them
also
from
any
possibility
of
attaining
Justification
before
God
by
any
of
the
Priviledges
they
enjoyed
,
or
their
own
compliance
therewithall
,
chap.
2.
And
both
sorts
he
excludes
distinctly
from
this
priviledge
of
Righteousness
before
God
,
with
this
one
Argument
,
That
both
of
them
sinned
openly
against
that
which
they
took
for
the
Rule
of
their
Righteousness
,
namely
,
the
Gentiles
against
the
Light
of
Nature
,
and
the
Jews
against
the
Law
,
whence
it
inevitably
follows
,
that
none
of
them
could
attain
unto
the
Righteousness
of
their
own
Rule
.
But
he
proceeds
farther
unto
that
which
is
common
to
them
all
.
And
,
3.
He
proves
the
same
against
all
sorts
of
Persons
whether
Jews
or
Gentiles
,
from
the
consideration
of
the
universal
depravation
of
nature
in
them
all
,
and
the
horrible
effects
that
necessarily
ensue
thereon
in
the
Hearts
and
Lives
of
men
,
chap.
3.
So
evidencing
,
That
as
they
all
were
,
so
it
could
not
fall
out
but
that
all
must
be
shut
up
under
sin
,
and
come
short
of
Righteousness
.
So
from
Persons
he
proceeds
to
Things
or
Means
of
Righteousness
.
And
,
4.
Because
the
Law
was
given
of
God
immediately
as
the
whole
and
only
Rule
of
our
Obedience
unto
him
,
and
the
works
of
the
Law
are
therefore
all
that
is
required
of
us
,
these
may
be
pleaded
with
some
pretence
as
those
whereby
we
may
be
justified
.
Wherefore
in
particular
he
considers
the
Nature
,
Use
,
and
End
of
the
Law
,
manifesting
its
utter
insufficiency
to
be
a
means
of
our
Justification
before
God
,
chap.
3.19
,
20.
5.
It
may
be
yet
objected
,
That
the
Law
and
its
works
may
be
thus
insufficient
as
it
is
obeyed
by
Vnbelievers
in
the
state
of
Nature
,
without
the
Aids
of
Grace
administred
in
the
Promise
,
but
with
respect
unto
them
who
are
Regenerate
and
do
believe
,
whose
Faith
and
Works
are
accepted
with
God
,
it
may
be
otherwise
.
To
obviate
this
Objection
,
he
giveth
an
Instance
in
two
of
the
most
eminent
Believers
under
the
Old
Testament
,
namely
,
Abraham
and
David
,
declaring
that
all
Works
whatever
were
excluded
in
and
from
their
Justification
,
chap.
4.
On
these
Principles
,
and
by
this
Gradation
he
peremptorily
concludes
,
That
all
and
every
one
of
the
Sons
of
men
,
as
unto
any
thing
that
is
in
themselves
or
can
be
done
by
them
,
or
be
wrought
in
them
,
are
guilty
before
God
,
obnoxious
unto
Death
,
shut
up
under
sin
,
and
have
their
mouths
so
stopped
,
as
to
be
deprived
of
all
pleas
in
their
own
excuse
;
that
they
had
no
Righteousness
wherewith
to
appear
before
God
,
and
that
all
the
ways
and
means
whence
they
expected
it
,
were
insufficient
unto
that
purpose
.
Hereon
he
proceeds
with
his
Enquiry
how
men
may
be
delivered
from
this
condition
,
and
come
to
be
justified
in
the
sight
of
God
.
And
in
the
Resolution
hereof
he
makes
no
mention
of
any
thing
in
themselves
,
but
only
Faith
whereby
we
receive
the
Attonement
.
That
whereby
we
are
justified
,
he
saith
is
the
Righteousness
of
God
which
is
by
the
Faith
of
Christ
Jesus
,
or
that
we
are
justified
freely
by
Grace
through
the
Redemption
that
is
in
him
,
chap.
3.22
,
23
,
24
,
25.
And
not
content
here
with
this
answer
unto
the
enquiry
how
lost
convinced
sinners
may
come
to
be
justified
before
God
,
namely
,
That
it
is
by
the
Righteousness
of
God
revealed
from
Faith
to
Faith
,
by
Grace
by
the
blood
of
Christ
,
as
he
is
set
forth
for
a
Propitiation
;
He
immediately
proceeds
unto
a
positive
exclusion
of
every
thing
in
and
of
our selves
that
might
pretend
unto
an
Interest
herein
,
as
that
which
is
inconsistent
with
the
Righteousness
of
God
as
revealed
in
the
Gospel
,
and
witnessed
unto
by
the
Law
and
the
Prophets
.
How
contrary
their
Scheme
of
Divinity
is
unto
this
Design
of
the
Apostle
,
and
his
management
of
it
,
who
affirm
that
before
the
Law
men
were
justified
by
Obedience
unto
the
Light
of
Nature
,
and
some
particular
Revelations
made
unto
them
in
things
of
their
own
especial
private
concernment
;
and
that
after
the
giving
of
the
Law
they
were
so
by
Obedience
unto
God
according
to
the
Directions
thereof
,
as
also
that
the
Heathen
might
obtain
the
same
benefit
in
compliance
with
the
Dictates
of
Reason
,
cannot
be
contradicted
by
any
who
have
not
a
mind
to
be
contentious
.
Answerable
unto
this
Declaration
of
the
mind
of
the
Holy
Ghost
herein
by
the
Apostle
,
is
the
constant
Tenour
of
the
Scripture
speaking
to
the
same
purpose
.
The
Grace
of
God
,
the
Promise
of
Mercy
,
the
free
pardon
of
Sin
,
the
Blood
of
Christ
,
his
Obedience
and
the
Righteousness
of
God
in
him
,
rested
in
and
received
by
Faith
,
are
every
where
asserted
as
the
causes
and
means
of
our
Justification
,
in
opposition
unto
any
thing
in
our selves
so
expressed
as
it
useth
to
express
the
best
of
our
Obedience
and
the
utmost
of
our
personal
Righteousness
.
Wherever
mention
is
made
of
the
Duties
,
Obedience
,
and
personal
Righteousness
of
the
best
of
men
with
respect
unto
their
Justification
,
they
are
all
renounced
by
them
,
and
they
betake
themselves
unto
Soveraign
Grace
and
Mercy
alone
.
Some
places
to
this
purpose
may
be
recounted
.
The
Foundation
of
the
whole
is
laid
in
the
first
Promise
wherein
the
Destruction
of
the
Work
of
the
Devil
by
the
suffering
of
the
seed
of
the
woman
,
is
proposed
as
the
only
Relief
for
sinners
,
and
only
means
of
the
Recovery
of
the
favour
of
God
.
It
shall
bruise
thy
head
,
and
thou
shalt
bruise
his
heel
,
Gen.
3.15
.
Abraham
believed
in
the
Lord
,
and
he
counted
it
unto
him
for
Righteousness
,
Gen.
15.6
.
And
Aaron
shall
lay
both
his
hands
on
the
Head
of
the
live
Goat
,
and
confess
over
him
all
the
iniquities
of
the
Children
of
Israel
,
and
all
their
Transgressions
in
all
their
sins
,
putting
them
on
the
head
of
the
Goat
;
and
the
Goat
shall
bear
upon
him
all
their
Iniquities
unto
a
Land
not
inhabited
,
Lev.
16.21
,
22.
I
will
go
in
the
strength
of
the
Lord
God
,
I
will
make
mention
of
thy
Righteousness
even
of
thine
only
,
Psal.
71.16
.
If
thou
Lord
shouldst
mark
Iniquity
,
O
Lord
who
shall
stand
?
but
there
is
forgiveness
with
thee
that
thou
maist
be
feared
,
Psal.
130.3
,
4.
Enter
not
into
Judgment
with
thy
Servant
,
for
in
thy
sight
shall
no
man
living
be
justified
,
Psal.
143.2
.
Behold
he
put
no
trust
in
his
Servants
,
and
his
Angels
he
charged
with
folly
,
how
much
less
on
them
that
dwell
in
houses
of
Clay
whose
foundation
is
in
the
dust
,
Job
4.18
,
19.
Fury
is
not
in
me
;
who
would
set
the
Briers
and
Thorns
against
me
in
battel
,
I
would
go
through
them
,
I
would
burn
them
together
.
Or
let
him
take
hold
of
my
strength
that
he
may
make
peace
with
me
,
and
he
shall
make
peace
with
me
,
Isa.
27.4
,
5.
Surely
shall
one
say
,
in
the
Lord
have
I
Righteousness
and
strength
,
in
the
Lord
shall
all
the
seed
of
Israel
be
justified
and
Glory
,
Isa.
45.24
,
25.
All
we
like
Sheep
have
gone
astray
,
we
have
turned
every
one
to
his
own
way
,
and
the
Lord
hath
laid
on
him
the
Iniquity
of
us
all
.
By
his
knowledge
shall
my
righteous
servant
justifie
many
,
for
he
shall
bear
their
Iniquities
,
Isa.
53.6
,
11.
For
this
is
his
name
whereby
he
shall
be
called
,
the
Lord
our
Righteousness
,
Jer.
23.6
.
But
we
are
all
as
an
unclean
thing
,
and
all
our
Righteousnesses
are
as
filthy
raggs
,
Isa.
64.6
.
He
shall
finish
the
Transgression
and
make
an
End
of
sin
,
and
make
Reconciliation
for
Iniquity
,
and
bring
in
Everlasting
Righteousness
,
Dan.
9.24
.
Vnto
as
many
as
received
him
he
gave
power
to
become
the
Sons
of
God
,
even
to
them
that
believe
in
his
name
,
Joh.
1.12
.
For
as
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
even
so
must
the
Son
of
Man
be
lifted
up
,
that
whosoever
believeth
in
him
should
not
perish
but
have
everlasting
life
,
chap.
3.14
,
15.
see
.
ver.
16
,
17
,
18.
Be
it
known
therefore
unto
you
Men
and
Brethren
,
that
through
this
man
is
preached
unto
you
the
forgiveness
of
Sins
,
and
by
him
all
that
believe
are
justified
from
all
things
from
which
ye
could
not
be
justified
by
the
Law
of
Moses
,
Acts
13.38
,
39.
That
they
may
receive
forgiveness
of
sins
and
inheritance
among
them
that
are
sanctified
by
Faith
that
is
in
me
,
chap.
26.18
.
Being
justified
freely
by
his
Grace
,
through
the
Redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
Blood
,
to
declare
his
Righteousness
for
the
Remission
of
sins
that
are
past
,
through
the
forbearance
of
God
.
To
declare
at
this
time
his
Righteousness
,
that
he
might
be
just
,
and
the
justifier
of
him
that
believeth
in
Jesus
.
Where
then
is
Boasting
?
it
is
excluded
,
by
what
Law
?
of
Works
;
nay
but
by
the
Law
of
Faith
.
Therefore
we
conclude
that
a
man
is
justified
by
Faith
without
the
deeds
of
the
Law
,
Rom.
3.24
,
25
,
26
,
27
,
28.
For
if
Abraham
were
justified
by
works
,
he
hath
whereof
to
Glory
,
but
not
before
God
;
For
what
saith
the
Scripture
,
Abraham
believed
God
and
it
was
counted
unto
him
for
Righteousness
;
now
to
him
that
worketh
is
the
Reward
,
not
reckoned
of
Grace
but
of
Debt
.
But
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
Righteousness
.
Even
as
David
also
describeth
the
Blessedness
of
the
man
unto
whom
God
imputeth
Righteousness
without
works
,
saying
,
Blessed
are
those
whose
Iniquities
are
forgiven
,
and
whose
sins
are
covered
;
Blessed
is
the
man
unto
whom
the
Lord
will
not
impute
sin
,
Rom.
4.2
,
3
,
4
,
5
,
6
,
7
,
8.
But
not
as
the
offence
,
so
also
is
the
free
Gift
;
for
if
through
the
offence
of
one
many
be
dead
,
much
more
the
Grace
of
God
,
and
the
Gift
by
Grace
,
which
is
by
one
man
Jesus
Christ
,
hath
abounded
unto
many
.
And
not
as
it
was
by
one
that
sinned
,
so
is
the
Gift
;
for
the
judgment
was
by
one
to
Condemnation
:
but
the
free
Gift
is
of
many
offences
unto
Justification
.
For
if
by
one
mans
offence
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
.
Therefore
as
by
the
offence
of
one
judgement
came
upon
all
men
unto
condemnation
,
even
so
by
the
Righteousness
of
one
,
the
free
Gift
came
upon
all
men
unto
Justification
of
life
.
For
as
by
one
mans
Disobedience
many
were
made
sinners
,
so
by
the
Obedience
of
one
shall
many
be
made
righteous
,
chap
5.
15
,
16
,
17
,
18
,
19.
There
is
therefore
no
condemnation
unto
them
which
are
in
Christ
Jesus
,
who
walk
not
after
the
flesh
but
after
the
spirit
.
For
the
Law
of
the
spirit
of
Life
in
Christ
Jesus
,
hath
made
me
free
from
the
Law
of
Sin
and
Death
;
and
what
the
Law
could
not
do
,
in
that
it
's
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
.
That
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
,
chap.
8.
1
,
2
,
3
,
4.
For
Christ
is
the
End
of
the
Law
for
Righteousness
unto
every
one
that
believeth
,
chap.
10.4
.
And
if
by
Grace
,
then
it
is
no
more
of
Works
,
otherwise
Grace
is
no
more
Grace
;
but
if
it
be
of
Works
,
then
it
is
no
more
Grace
,
otherwise
Works
is
no
more
Works
,
chap.
11.6
.
But
of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
unto
us
Wisdom
and
Righteousness
,
and
Sanctification
and
Redemption
,
1
Cor.
1.30
.
For
he
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
,
2
Cor.
5.21
.
Knowing
that
a
man
is
not
justified
by
the
Works
of
the
Law
,
but
by
the
Faith
of
Jesus
Christ
:
even
we
have
believed
in
Jesus
Christ
,
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
Works
of
the
Law
:
for
by
the
Works
of
the
Law
shall
no
flesh
be
justified
,
Gal.
2.16
.
But
that
no
man
is
justified
by
the
Law
in
the
sight
of
God
,
is
evident
.
For
the
just
shall
live
by
Faith
,
and
the
Law
is
not
of
Faith
;
but
the
man
that
doth
them
shall
live
in
them
.
Christ
hath
redeemed
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
,
chap.
3.11
,
12
,
13.
For
by
Grace
ye
are
saved
through
Faith
,
and
that
not
of
your selves
,
it
is
the
Gift
of
God
.
Not
of
Works
,
lest
any
man
should
boast
.
For
we
are
his
workmanship
created
in
Christ
Jesus
unto
Good
Works
,
which
God
hath
before
ordained
that
we
should
walk
in
them
,
Ephes.
2.8
,
9
,
10.
Yea
doubtless
,
and
I
count
all
things
loss
for
the
Excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
;
and
be
found
in
him
,
not
having
my
own
Righteousness
which
is
of
the
Law
,
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousness
which
is
of
God
by
Faith
,
Phil.
3.
8
,
9.
Who
hath
saved
us
and
called
us
with
an
holy
calling
,
not
according
to
our
Works
,
but
according
unto
his
own
purpose
,
and
Grace
which
was
given
us
in
Christ
Jesus
before
the
World
began
,
2
Tim.
1.9
.
That
being
justified
by
his
Grace
,
we
should
be
made
Heirs
according
to
the
hope
of
Eternal
Life
,
Tit.
3.7
.
He
hath
once
appeared
in
the
End
of
the
World
to
put
away
sin
,
Heb.
9.26
,
28.
having
in
himself
purged
our
sins
,
chap.
1.3
.
For
by
one
Offering
he
hath
perfected
for
ever
them
that
are
sanctified
,
chap.
10.14
.
For
the
Blood
of
Jesus
Christ
the
Son
of
God
cleanseth
us
from
all
sin
,
1
Joh.
1.7
.
Wherefore
unto
him
that
loved
us
,
and
washed
us
from
our
sins
in
his
own
blood
,
and
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
,
to
him
be
Glory
and
Dominion
for
ever
and
ever
,
Amen
.
Rev.
1.5
,
6.
These
are
some
of
the
places
which
at
present
occur
to
Remembrance
,
wherein
the
Scripture
represents
unto
us
the
Grounds
,
Causes
,
and
Reasons
of
our
Acceptation
with
God
.
The
especial
import
of
many
of
them
,
and
the
Evidence
of
Truth
that
is
in
them
will
be
afterwards
considered
.
Here
we
take
only
a
general
view
of
them
.
And
everything
in
and
of
our selves
under
any
consideration
whatever
,
seems
to
be
excluded
from
our
Justification
before
God
,
Faith
alone
excepted
whereby
we
receive
his
Grace
and
the
Attonement
.
And
on
the
other
side
,
the
whole
of
our
Acceptation
with
Him
seems
to
be
assigned
unto
Grace
,
Mercy
,
the
Obedience
and
Blood
of
Christ
;
in
opposition
unto
our
own
Worth
and
Righteousness
,
or
our
own
Works
and
Obedience
.
And
I
cannot
but
suppose
that
the
Soul
of
a
convinced
sinner
,
if
not
prepossessed
with
prejudice
,
will
in
general
not
judge
amiss
whether
of
these
things
that
are
set
in
opposition
one
to
the
other
,
he
should
betake
himself
unto
,
that
he
may
be
justified
.
But
it
is
replyed
,
these
things
are
not
to
be
understood
absolutely
and
without
Limitations
.
Sundry
Distinctions
are
necessary
,
that
we
may
come
to
understand
the
mind
of
the
Holy
Ghost
and
sense
of
the
Scripture
in
these
Ascriptions
unto
Grace
,
and
Exclusions
of
the
Law
,
our
own
Works
and
Righteousness
from
our
Justification
.
For
(1)
the
Law
is
either
the
moral
or
the
ceremonial
Law
;
the
latter
indeed
is
excluded
from
any
place
in
our
Justification
,
but
not
the
former
.
(2)
Works
required
by
the
Law
are
either
wrought
before
Faith
,
without
the
Aid
of
Grace
;
or
after
believing
,
by
the
help
of
the
Holy
Ghost
.
The
former
are
excluded
from
our
Justification
,
but
not
the
latter
.
(3)
Works
of
Obedience
wrought
after
Grace
received
,
may
be
considered
either
as
sincere
only
,
or
absolutely
perfect
according
to
what
was
originally
required
in
the
Covenant
of
Works
.
Those
of
the
latter
sort
are
excluded
from
any
place
in
our
Justification
,
but
not
those
of
the
former
.
(4)
There
is
a
two-fold
Justification
before
God
in
this
life
;
a
first
and
a
second
,
and
we
must
diligently
consider
with
respect
unto
whether
of
these
Justifications
any
thing
is
spoken
in
the
Scripture
.
(5)
Justification
may
be
considered
either
as
to
its
beginning
,
or
as
unto
its
continuation
,
and
so
it
hath
divers
causes
under
these
divers
respects
.
(6)
Works
may
be
considered
either
as
Meritorious
ex
condigno
,
so
as
their
merit
should
arise
from
their
own
intrinsick
worth
,
or
ex
congruo
only
with
respect
unto
the
Covenant
and
promise
of
God
.
Those
of
the
first
sort
are
excluded
at
least
from
the
first
Justification
;
the
latter
may
have
place
both
in
the
first
and
second
.
(7)
Moral
Causes
may
be
of
many
sorts
;
preparatory
,
dispository
,
meritorious
,
conditionally
efficient
,
or
only
sine
quibus
non
.
And
we
must
diligently
enquire
in
what
sense
,
under
the
Notion
of
what
cause
or
causes
,
our
Works
are
excluded
from
our
Justification
,
and
under
what
notions
they
are
necessary
thereunto
.
And
there
is
no
one
of
these
Distinctions
but
it
needs
many
more
to
explain
it
,
which
accordingly
are
made
use
of
by
Learned
men
.
And
so
specious
a
Colour
may
be
put
on
these
things
,
when
warily
managed
by
the
Art
of
Disputation
,
that
very
few
are
able
to
discern
the
Ground
of
them
,
or
what
there
is
of
substance
in
that
which
is
pleaded
for
;
and
fewer
yet
,
on
whether
side
the
Truth
doth
lye
.
But
he
who
is
really
convinced
of
sin
,
and
being
also
sensible
of
what
it
is
to
enter
into
judgement
with
the
Holy
God
,
enquires
for
himself
and
not
for
others
,
how
he
may
come
to
be
accepted
with
him
,
will
be
apt
upon
the
consideration
of
all
these
Distinctions
and
Sub-distinctions
wherewith
they
are
attended
,
to
say
to
their
Authors
,
fecistis
probe
,
incertior
sum
multo
,
quam
dudum
.
My
Enquiry
is
how
I
shall
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
how
shall
I
escape
the
wrath
to
come
?
what
shall
I
plead
in
judgment
before
God
,
that
I
may
be
absolved
,
acquitted
,
justified
?
where
shall
I
have
a
Righteousness
that
will
endure
a
Trial
in
his
presence
?
If
I
should
be
harnessed
with
a
thousand
of
these
distinctions
,
I
am
afraid
they
would
prove
Thorns
and
Briars
,
which
he
would
pass
through
and
consume
.
The
Enquiry
therefore
is
upon
the
consideration
of
the
state
of
the
Person
to
be
justified
before
mentioned
and
described
,
and
the
proposal
of
the
Reliefs
in
our
Justification
as
now
expressed
;
whether
it
be
the
wisest
and
safest
course
for
such
a
Person
seeking
to
be
justified
before
God
,
to
betake
himself
absolutely
,
his
whole
Trust
and
Confidence
,
unto
Soveraign
Grace
and
the
Mediation
of
Christ
,
or
to
have
some
reserve
for
,
or
to
place
some
confidence
in
his
own
Graces
,
Duties
,
Works
and
Obedience
?
In
putting
this
great
Difference
unto
Vmpirage
,
that
we
may
not
be
thought
to
fix
on
a
partial
Arbitrator
,
we
shall
refer
it
to
one
of
our
greatest
and
most
learned
Adversaries
in
this
cause
.
And
he
positively
gives
us
in
his
Determination
and
Resolution
in
those
known
words
.
In
this
case
;
Propter
incertitudinem
propriae
justitiae
,
&
periculum
inanis
gloriae
,
Tutissimum
est
fiduciam
totam
in
sola
misericordia
Dei
&
:
benignitate
reponere
,
Bellar.
de
Justificat
.
lib.
5.
cap.
7.
prop.
3.
By
reason
of
the
uncertainty
of
our
own
Righteousness
,
and
the
danger
of
vain
Glory
,
it
is
the
safest
course
to
repose
our
whole
Trust
in
the
mercy
and
kindness
or
Grace
of
God
alone
.
And
this
Determination
of
this
important
enquiry
,
he
confirmeth
with
two
Testimonies
of
Scripture
,
as
he
might
have
done
it
with
many
more
.
But
those
which
he
thought
meet
to
mention
are
not
impertinent
.
The
first
is
Dan.
9.18
.
We
do
not
present
our
Supplications
before
thee
for
our
Righteousness
but
for
thy
great
mercies
.
And
the
other
is
that
of
our
Saviour
,
Luke
17.10
.
When
you
have
done
all
these
things
which
are
commanded
you
,
say
We
are
unprofitable
Servants
.
And
after
he
hath
confirmed
his
Resolution
with
sundry
Testimonies
of
the
Fathers
,
he
closeth
his
Discourse
with
this
Dilemma
,
Either
a
man
hath
true
merits
,
or
he
hath
not
.
If
he
hath
not
,
he
is
perniciously
deceived
(
when
he
trusteth
in
any
thing
but
the
mercy
of
God
alone
)
and
seduceth
himself
,
trusting
in
false
merits
;
If
he
hath
them
he
looseth
nothing
whilst
he
looks
not
to
them
,
but
trusts
in
God
alone
.
So
that
whether
a
man
have
any
good
works
or
no
,
as
to
his
Justification
before
God
,
it
is
best
and
safest
for
him
,
not
to
have
any
regard
unto
them
,
or
put
any
trust
in
them
.
And
if
this
be
so
,
he
might
have
spared
all
his
pains
he
took
in
writing
his
Sophistical
Books
about
Justification
,
whose
principal
Design
is
to
seduce
the
minds
of
men
into
a
contrary
opinion
.
And
so
,
for
ought
I
know
,
they
may
spare
their
labour
also
without
any
disadvantage
unto
the
Church
of
God
,
or
their
own
Souls
,
who
so
earnestly
contend
for
some
kind
of
Interest
or
other
,
for
our
own
Duties
and
Obedience
in
our
Justification
before
God
,
seeing
it
will
be
found
that
they
place
their
own
whole
Trust
and
Confidence
in
the
Grace
of
God
by
Jesus
Christ
alone
.
For
to
what
purpose
do
we
labour
and
strive
with
Endless
Disputations
,
Arguments
and
Distinctions
to
prefer
our
Duties
and
Obedience
unto
some
office
in
our
Justification
before
God
,
if
when
we
have
done
all
we
find
it
the
safest
course
in
our
own
persons
to
abhor
our selves
with
Job
in
the
presence
of
God
,
to
betake
our selves
unto
Soveraign
Grace
and
Mercy
with
the
Publican
,
and
to
place
all
our
confidence
in
them
through
the
Obedience
and
Blood
of
Christ
.
So
died
that
great
Emperour
Charles
the
fifth
,
as
Thuanus
gives
the
account
of
his
Novissima
.
So
he
reasoned
with
himself
;
Se
quidem
indignum
esse
qui
propriis
meritis
regnum
caelorum
obtineret
;
Sed
Dominum
Deum
suum
qui
illud
duplici
jure
obtineat
,
&
:
Patris
haereditate
,
&
:
Passionis
merito
,
altero
contentum
esse
,
alterum
sibi
donare
;
ex
cujus
dono
illud
sibi
merito
vendicet
,
hacque
fiducia
fretus
minime
confundatur
;
neque
enim
oleum
misericordiae
nisi
in
vase
fiduciae
poni
;
hanc
hominis
fiduciam
esse
a
se
deficientis
&
innitentis
domino
suo
,
alioquin
propriis
meritis
fidere
,
non
fidei
esse
sed
perfidiae
;
peccata
deleri
per
Dei
indulgentiam
,
ideoque
credere
nos
debere
peccata
deleri
non
posse
nisi
ab
eo
eui
soli
peccavimus
,
&
in
quem
peccatum
non
cadit
,
per
quem
solum
nobis
peecata
condonentur
;
That
in
himself
he
was
altogether
unworthy
to
obtain
the
Kingdom
of
Heaven
by
his
own
Works
or
Merits
,
but
that
his
Lord
God
who
enjoyed
it
on
a
double
Right
or
Title
,
by
inheritance
of
the
Father
,
and
the
merit
of
his
own
passion
,
was
contented
with
the
one
himself
,
and
freely
granted
unto
him
the
other
;
on
whose
free
grant
he
laid
claim
thereunto
,
and
in
confidence
thereof
he
should
not
be
confounded
;
for
the
Oyl
of
mercy
is
poured
only
into
the
Vessel
of
Faith
or
Trust
;
that
this
is
the
Trust
of
a
man
despairing
in
himself
,
and
resting
in
his
Lord
;
otherwise
to
trust
unto
his
own
Works
or
Merits
,
is
not
Faith
but
Treachery
;
that
sins
are
blotted
out
by
the
mercy
of
God
;
and
therefore
we
ought
to
believe
that
our
sins
can
be
pardoned
by
him
alone
against
whom
alone
we
have
sinned
;
with
whom
there
is
no
sin
,
and
by
whom
alone
sins
are
forgiven
.
This
is
the
Faith
of
men
when
they
come
to
dye
,
and
those
who
are
exercised
with
Temptations
whilst
they
live
.
Some
are
hardened
in
sin
,
and
endeavour
to
leave
this
World
without
thoughts
of
another
.
Some
are
stupidly
ignorant
,
who
neither
know
nor
consider
what
it
is
to
appear
in
the
presence
of
God
,
and
to
be
judged
by
him
.
Some
are
seduced
to
place
their
confidence
in
merits
,
pardons
,
indulgences
,
and
future
suffrages
for
the
dead
.
But
such
as
are
acquainted
with
God
and
themselves
in
any
spiritual
manner
,
who
take
a
view
of
the
time
that
is
past
,
and
approaching
Eternity
,
into
which
they
must
enter
by
the
Judgment
seat
of
God
,
however
they
may
have
thought
,
talked
and
disputed
about
their
own
works
and
Obedience
,
looking
on
Christ
and
his
Righteousness
only
to
make
up
some
small
defects
in
themselves
,
will
come
at
last
unto
an
universal
Renuntiation
of
what
they
have
been
and
are
,
and
betake
themselves
unto
Christ
alone
for
Righteousness
or
Salvation
.
And
in
the
whole
ensuing
Discourse
I
shall
as
little
as
is
possible
immix
my self
in
any
curious
Scholastical
disputes
.
This
is
the
substance
of
what
is
pleaded
for
,
that
men
should
renounce
all
confidence
in
themselves
,
and
every
thing
that
may
give
countenance
thereunto
;
betaking
themselves
unto
the
Grace
of
God
by
Christ
alone
,
for
Righteousness
and
Salvation
.
This
God
designeth
in
the
Gospel
,
1
Cor.
1.29
,
30
,
31.
and
herein
whatever
difficulties
we
may
meet
withall
in
the
Explication
of
some
Propositions
and
Terms
that
belong
unto
the
Doctrine
of
Justification
,
about
which
men
have
various
conceptions
,
I
doubt
not
of
the
internal
concurrent
suffrage
of
them
who
know
any
thing
as
they
ought
of
God
and
themselves
.
Fifthly
,
There
is
in
the
Scripture
represented
unto
us
a
Commutation
between
Christ
and
Believers
,
as
unto
Sin
and
Righteousness
,
that
is
in
the
imputation
of
their
sins
unto
him
,
and
of
his
Righteousness
unto
them
.
In
the
Improvement
and
Application
hereof
unto
our
own
Souls
,
no
small
part
of
the
life
and
exercise
of
Faith
doth
consist
.
This
was
taught
the
Church
of
God
in
offering
of
the
Scape
Goat
.
And
Aaron
shall
lay
his
hands
on
the
head
of
the
live
Goat
,
and
confess
over
him
all
the
Iniquities
of
the
Children
of
Israel
,
and
all
their
Transgressions
in
all
their
Sins
,
putting
them
on
the
head
of
the
Goat
;
And
the
Goat
shall
bear
upon
him
all
their
Iniquities
,
Levit.
16.21
,
22.
Whether
this
Goat
sent
away
with
this
burthen
upon
him
did
live
,
and
so
was
a
Type
of
the
life
of
Christ
in
his
Resurrection
after
his
Death
,
or
whether
he
perished
in
the
Wilderness
being
cast
down
the
precipice
of
a
Rock
by
him
that
conveyed
him
away
as
the
Jews
suppose
;
it
is
generally
acknowledged
,
that
what
was
done
to
him
and
with
him
,
was
only
a
Representation
of
what
was
done
really
in
the
Person
of
Jesus
Christ
.
And
Aaron
did
not
only
confess
the
sins
of
the
People
over
the
Goat
,
but
he
also
put
them
all
on
his
head
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
he
shall
give
them
all
to
be
on
the
head
of
the
Goat
;
in
answer
whereunto
it
is
said
that
he
bare
them
all
upon
him
.
This
he
did
by
virtue
of
the
divine
Institution
,
wherein
was
a
ratification
of
what
was
done
.
He
did
not
transfuse
sin
from
one
subject
into
another
,
but
transferred
the
Guilt
of
it
from
one
to
another
.
And
to
evidence
this
Translation
of
sin
from
the
People
unto
the
Sacrifice
in
his
confession
,
he
put
and
fixed
both
his
hands
on
his
head
.
Thence
the
Jews
say
,
that
all
Israel
was
made
as
innocent
on
the
day
of
Expiation
as
they
were
in
the
day
of
Creation
.
From
ver.
30.
Wherein
they
came
short
of
perfection
or
consummation
thereby
the
Apostle
declares
,
Heb.
10.
But
this
is
the
language
of
every
Expiatory
Sacrifice
,
quod
in
ejus
caput
sit
;
let
the
Guilt
be
on
him
.
Hence
the
Sacrifice
it self
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sin
and
Guilt
,
Levit.
4.29.7.2.10.17
.
And
therefore
where
there
was
an
uncertain
Murther
,
and
none
could
be
found
that
was
liable
to
punishment
thereon
,
that
Guilt
might
not
come
upon
the
Land
,
nor
the
Sin
be
imputed
unto
the
whole
People
,
an
Heifer
was
to
be
slain
by
the
Elders
of
the
City
that
was
next
unto
the
place
where
the
Murder
was
committed
,
to
take
away
the
Guilt
of
it
,
Deut.
21.1
,
2
,
3
,
4
,
5
,
6
,
7.
But
whereas
this
was
only
a
moral
Representation
of
the
punishment
due
to
Guilt
,
and
no
Sacrifice
,
the
Guilty
person
being
not
known
;
those
who
slew
the
Heifer
did
not
put
their
hands
on
him
,
so
to
transfer
their
own
guilt
to
him
,
but
washed
their
hands
over
him
,
to
declare
their
personal
innocency
.
By
these
means
as
in
all
other
Expiatory
Sacrifices
,
did
God
instruct
the
Church
in
the
transferring
of
the
Guilt
of
sin
,
unto
him
who
was
to
bear
all
their
Iniquities
,
with
their
Discharge
and
Justification
thereby
.
So
God
laid
on
Christ
the
Iniquities
of
us
all
,
that
by
his
Stripes
we
might
be
healed
,
Isa.
53.5
,
6.
Our
Iniquity
was
laid
on
him
,
and
he
bare
it
,
ver.
11.
and
through
his
bearing
of
it
,
we
are
freed
from
it
.
His
Stripes
are
our
healing
,
our
sin
was
his
,
imputed
unto
him
,
his
merit
is
ours
,
imputed
unto
us
.
He
was
made
sin
for
us
,
who
knew
no
sin
,
that
we
might
become
the
Righteousness
of
God
in
him
,
2
Cor.
5.21
.
This
is
that
Commutation
I
mentioned
,
He
was
made
sin
for
us
,
we
are
made
the
Righteousness
of
God
in
him
;
God
not
imputing
sin
unto
us
,
ver.
19.
but
imputing
Righteousness
unto
us
,
doth
it
on
this
Ground
alone
,
That
he
was
made
sin
for
us
.
And
if
by
his
being
made
sin
,
only
his
being
made
a
Sacrifice
for
sin
is
intended
,
it
is
to
the
same
purpose
.
For
the
formal
Reason
of
any
thing
being
made
an
Expiatory
Sacrifice
,
was
the
Imputation
of
sin
unto
it
by
Divine
Institution
.
The
same
is
expressed
by
the
same
Apostle
,
Rom.
8.3
,
4.
God
sent
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
,
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
.
The
sin
was
made
his
,
he
answered
for
it
,
and
the
Righteousness
which
God
requireth
by
the
Law
is
made
ours
;
The
Righteousness
of
the
Law
is
fulfilled
in
us
;
not
by
our
doing
it
,
but
by
his
.
This
is
that
blessed
Change
and
Commutation
wherein
alone
the
Soul
of
a
convinced
sinner
can
find
rest
and
peace
.
So
he
hath
redeemed
us
from
the
Curse
of
the
Law
,
being
made
a
Curse
for
us
,
that
the
blessing
of
faithful
Abraham
might
come
upon
us
,
Gal.
3.13
,
14.
The
Curse
of
the
Law
contained
all
that
was
due
to
sin
;
this
belonged
unto
us
.
But
it
was
transferred
on
him
;
He
was
made
a
Curse
,
whereof
his
hanging
on
a
Tree
was
the
sign
and
token
.
Hence
he
is
said
to
bear
all
our
sins
in
his
own
Body
upon
the
Tree
,
1
Pet.
1.24
.
because
his
hanging
on
the
Tree
was
the
token
of
his
bearing
the
Curse
.
For
he
that
is
hanged
on
the
Tree
is
the
Curse
of
God
,
Deut.
21.23
.
And
in
the
blessing
of
Faithful
Abraham
all
Righteousness
and
Acceptation
with
God
is
included
;
for
Abraham
believed
God
,
and
it
was
imputed
unto
him
for
Righteousness
.
But
because
some
,
who
for
Reasons
best
known
unto
themselves
,
do
take
all
occasions
to
except
against
my
Writings
,
have
in
particular
raised
an
impertinent
clamour
about
somewhat
that
I
formerly
delivered
to
this
purpose
,
I
shall
declare
the
whole
of
my
Judgment
herein
,
in
the
words
of
some
of
those
,
whom
they
can
pretend
no
quarrel
against
that
I
know
of
.
The
excellent
words
of
Justin
Martyr
deserve
the
first
place
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epist.
ad
Diognet
.
He
gave
his
Son
a
Ransome
for
us
;
the
Holy
for
Transgressors
;
the
Innocent
for
the
nocent
;
the
Just
for
the
unjust
;
the
Incorruptible
for
the
corrupt
;
the
Immortal
for
mortals
.
For
what
else
could
hide
or
cover
our
sins
but
his
Righteousness
?
in
whom
else
could
we
wicked
and
ungodly
ones
be
justified
,
or
esteemed
Righteous
,
but
in
the
Son
of
God
alone
?
O
SWEET
PERMVTATION
;
or
Change
!
O
unsearchable
Work
or
curious
Operation
!
O
Blessed
Beneficence
exceeding
all
Expectation
!
That
the
Iniquity
of
many
should
be
hid
in
one
Just
one
,
and
the
Righteousness
of
One
should
justifie
many
Transgressors
.
And
Gregory
Nysson
speaks
to
the
same
purpose
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Orat.
2.
in
Cant.
He
hath
transferred
unto
himself
the
filth
of
my
sins
,
and
communicated
unto
me
his
purity
,
and
made
me
partaker
of
his
Beauty
.
So
Augustine
also
.
Ipse
peccatum
ut
nos
justitia
,
nec
nostra
sed
Dei
;
nec
in
nobis
sed
in
ipso
,
sicut
ipse
peccatum
non
suum
sed
nostrum
,
nec
in
se
sed
in
nobis
constitutum
.
Enchirid.
ad
Laurent
.
cap.
41.
He
was
Sin
that
we
might
be
Righteousness
,
not
our
own
but
the
Righteousness
of
God
,
not
in
our selves
but
in
him
.
As
he
was
Sin
not
his
own
but
ours
;
not
in
himself
but
in
us
.
The
old
Latine
Translation
rendring
those
words
,
Psal.
22.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Verba
delictorum
meorum
;
He
thus
comments
on
the
place
.
Quomodo
ergo
dicit
delictorum
meorum
?
nisi
quia
pro
delictis
nostris
ipse
precatur
;
&
delicta
nostra
,
delicta
sua
fecit
,
ut
justitiam
suam
nostram
justitiam
faceret
.
How
,
saith
he
,
of
my
Sins
;
because
he
prayeth
for
our
Sins
;
He
made
our
Sins
to
be
his
,
that
he
might
make
his
Righteousness
to
be
ours
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
O
sweet
Commutation
and
Change
!
And
Chrysostom
to
the
same
purpose
;
on
those
words
of
the
Apostle
,
That
we
might
be
made
the
Righteousness
of
God
in
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
2
Epist.
ad
Corinth
.
cap.
5.
Hom.
11.
What
word
,
what
speech
is
this
,
what
mind
can
comprehend
or
express
it
;
For
he
saith
he
made
him
who
was
Righteous
to
be
made
a
Sinner
,
that
he
might
make
sinners
Righteous
;
nor
yet
doth
he
say
so
neither
,
but
that
which
is
far
more
sublime
and
excellent
.
For
he
speaks
not
of
an
inclination
or
affection
,
but
expresseth
the
quality
it self
.
For
he
says
not
,
he
made
him
a
sinner
,
but
sin
,
that
we
might
be
made
not
meerly
Righteous
but
Righteousness
,
and
that
the
Righteousness
of
God
,
when
we
are
justified
not
by
works
,
(
for
if
we
should
,
there
must
be
no
spot
found
in
them
)
but
by
Grace
,
whereby
all
sin
is
blotted
out
.
So
Bernard
also
Epist.
190.
ad
Innocent
.
Homo
qui
debuit
,
homo
qui
solvit
.
Nam
si
unus
,
inquit
,
pro
omnibus
mortuus
est
,
ergo
omnes
mortui
sunt
;
ut
videlicet
satisfactio
unius
omnibus
imputetur
,
sicut
omnium
peccata
unus
ille
portavit
.
Nec
alter
jam
inveniatur
qui
for
as
fecit
,
alter
qui
satisfecit
;
quia
Caput
&
Corpus
unus
est
Christus
.
And
many
more
speak
unto
the
same
purpose
.
Hence
Luther
before
he
engaged
in
the
Work
of
Reformation
,
in
an
Epistle
to
one
George
Spenlein
a
Monk
,
was
not
afraid
to
write
after
this
manner
;
Mi
dulcis
frater
,
disce
Christum
&
hunc
crucifixum
,
disce
ei
cantare
,
&
de
teipso
desperans
dicere
ei
;
Tu
Domine
Jesu
es
justitia
mea
,
ego
autem
sum
peccatum
tuum
;
tu
assumpsisti
meum
,
&
dedisti
mihi
tuum
,
assumpsisti
quod
non
eras
,
&
dedisti
mihi
quod
non
eram
.
Ipse
suscepit
te
&
peccata
tua
fecit
sua
,
&
suam
justitiam
fecit
tuam
;
maledictus
qui
haec
non
credit
.
Epist.
An.
1516.
Tom.
1.
If
those
who
shew
themselves
now
so
quarrelsome
almost
about
every
word
that
is
spoken
concerning
Christ
and
his
Righteousness
,
had
ever
been
harrassed
in
their
Consciences
about
the
Guilt
of
sin
,
as
this
man
was
,
they
would
think
it
no
strange
matter
to
speak
and
write
as
,
he
did
.
Yea
some
there
are
who
have
lived
and
died
in
the
Communion
of
the
Church
of
Rome
it self
that
have
given
their
Testimony
unto
this
Truth
.
So
speaks
Taulerus
;
Meditat.
vitae
Christ
.
cap.
7.
Christus
omnia
mundi
peccata
in
se
recepit
,
tantumque
pro
illis
ultro
sibi
assumpsit
dolorem
cordis
ac
si
ipse
ea
perpetrasset
.
Christ
took
upon
him
all
the
sins
of
the
World
,
and
willingly
underwent
that
grief
of
heart
for
them
,
as
if
he
himself
had
committed
them
.
And
again
speaking
in
the
person
of
Christ
.
Quandoquidem
peccatum
Adae
multum
abire
non
potest
,
obsecro
te
Pater
Coelestis
,
ut
ipsum
in
me
vindices
.
Ego
enim
omnia
illius
peccata
in
me
recipo
.
Si
haec
irae
tempestas
,
propter
me
orta
est
,
mitte
me
in
mare
amarissimae
passionis
.
Whereas
the
great
Sin
of
Adam
cannot
go
away
,
I
beseech
thee
Heavenly
Father
punish
it
in
me
.
For
I
take
all
his
sins
upon
my self
.
If
then
this
Tempest
of
Anger
be
risen
for
me
,
cast
me
into
the
Sea
of
my
most
bitter
passion
.
See
in
the
Justification
of
these
Expressions
,
Heb.
10.5
,
6
,
7
,
8
,
9
,
10.
The
Discourse
of
Albertus
Pighius
to
this
purpose
,
though
often
cited
and
urged
,
shall
be
once
again
repeated
,
both
for
its
Worth
and
Truth
,
as
also
to
let
some
men
see
,
how
fondly
they
have
pleased
themselves
in
reflecting
on
some
Expressions
of
mine
,
as
though
I
had
been
singular
in
them
.
His
words
are
,
after
others
to
the
same
purpose
;
Quoniam
quidem
inquit
(
Apostolus
)
Deus
erat
in
Christo
,
mundum
reconcilians
sibi
,
non
imputans
hominibus
sua
delicta
;
Et
deposuit
apud
nos
verbum
reconciliationis
.
In
illa
ergo
justificamur
coram
Deo
,
non
in
nobis
;
non
nostra
sed
illius
justitia
,
quae
nobis
cum
illo
jam
communicantibus
imputatur
.
Propriae
justitiae
inopes
,
extra
nos
,
in
illo
docemur
justitiam
quaerere
.
Cum
,
inquit
,
qui
peccatum
non
noverat
,
pro
nobis
peccatum
fecit
;
hoc
est
,
hostiam
peccati
expiatricem
,
ut
nos
efficeremur
Justitia
Dei
in
ipso
,
non
nostra
,
sed
Dei
justitia
justi
efficimur
in
Christo
,
quo
jure
?
Amicitiae
,
quae
communionem
omnium
inter
amicos
facit
,
juxta
vetus
&
celebratissimum
proverbium
;
Christo
insertis
,
conglutinatis
&
unitis
&
sua
nostra
facit
,
suas
divitias
nobis
communicat
,
suam
justitiam
inter
Patris
judicium
&
nostram
injustitiam
interponit
,
&
sub
ea
veluti
sub
umbone
ac
clypeo
a
divina
,
quam
commeruimus
,
ira
nos
abscondit
,
tuetur
ac
protegit
,
imo
eandem
nobis
impertit
&
nostram
facit
,
qua
tecti
ornatique
audacter
&
secure
jam
divino
nos
sistamus
Tribunali
&
Judicio
:
justique
non
solum
appareamus
,
sed
etiam
simus
.
Quemadmodum
enim
unius
delicto
peccatores
nos
etiam
factos
affirmat
Apostolus
:
ita
unius
Christi
justitiam
in
justificandis
nobis
omnibus
efficacem
esse
;
Et
sicut
per
inobedientiam
unius
hominis
peccatores
constituti
sunt
multi
,
sic
per
Obedientiam
unius
justi
(
inquit
)
constituentur
multi
.
Haec
est
Christi
justitia
,
ejus
Obedientia
,
qua
voluntatem
Patris
sui
perfecit
in
omnibus
;
sicut
contra
nostra
injustitia
,
est
nostra
inobedientia
,
&
mandatorum
Dei
praevaricatio
.
In
Christi
autem
obedientia
quod
nostra
collocatur
justitia
inde
est
,
quod
nobis
illi
incorporatis
,
ac
si
nostra
esset
,
accepta
ea
fertur
:
ut
ea
ipsa
etiam
nos
justi
habeamur
.
Et
velut
ille
quondam
Jacob
,
quum
nativitate
primogenitus
non
esset
,
sub
habitu
fratris
occultatus
,
atque
ejus
veste
indutus
,
quae
odorem
optimum
spirabat
,
seipsum
insinuavit
Patri
,
ut
sub
aliena
persona
benedictionem
primogeniturae
acciperet
:
Ita
&
nos
sub
Christi
primogeniti
fratris
nostri
preciosa
puritate
delitescere
,
bono
ejus
odore
fragrare
,
ejus
perfectione
vitia
nostra
sepeliri
&
obtegi
,
atque
ita
nos
piissimo
Patri
ingerere
,
ut
justitiae
benedictionem
ab
eodem
assequamur
▪
necesse
est
.
And
afterwards
.
Justificat
ergo
nos
Deus
Pater
bonitate
sua
gratuita
,
quo
nos
in
Christo
complectitur
,
dum
eidem
insertos
innocentia
&
justitia
Christi
nos
induit
;
quae
una
ut
vera
&
perfecta
est
,
quae
Dei
sustinere
conspectum
potest
,
ita
unum
pro
nobis
sisti
oportet
Tribunali
divini
judicii
&
veluti
causae
nostrae
intercessorem
eidem
repraesentari
:
qua
subnixi
etiam
hic
obtineremus
remissionem
peccatorum
nostrorum
assiduam
:
cujus
puritate
velatae
non
imputantur
nobis
sordes
nostrae
,
imperfectionum
immunditiae
,
sed
veluti
sepultae
conteguntur
,
ne
in
judicium
Dei
veniant
:
donec
confecto
in
nobis
,
&
plane
extincto
veteri
homine
,
divina
bonitas
nos
in
beatam
pacem
cum
novo
Adam
recipiat
.
God
was
in
Christ
saith
the
Apostle
,
reconciling
the
world
unto
himself
;
not
imputing-unto
men
their
sins
.
In
him
therefore
we
are
justified
before
God
,
not
in
our selves
,
not
by
our
own
,
but
by
his
Righteousness
,
which
is
imputed
unto
us
now
communicating
with
him
.
Wanting
Righteousness
of
our
own
,
we
are
taught
to
seek
for
Righteousness
without
our selves
in
him
.
So
he
saith
,
him
who
knew
not
sin
,
he
made
to
be
sin
for
us
,
that
is
,
an
expiatory
Sacrifice
for
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
;
we
are
made
Righteous
in
Christ
not
with
our
own
but
with
the
Righteousness
of
God
.
By
what
Right
?
the
Right
of
friendship
,
which
makes
all
common
among
friends
,
according
unto
the
ancient
celebrated
proverb
.
Being
ingrafted
into
Christ
,
fastened
,
united
unto
him
,
he
makes
his
things
ours
,
communicates
his
Riches
unto
us
,
interposeth
his
Righteousness
between
the
Judgment
of
God
and
our
unrighteousness
,
and
under
that
as
under
a
shield
and
buckler
,
he
hides
us
from
that
divine
wrath
which
we
have
deserved
;
he
defends
and
protects
us
therewith
,
yea
he
communicates
it
unto
us
and
makes
it
ours
,
so
as
that
being
covered
and
adorned
therewith
,
we
may
boldly
and
securely
place
our selves
before
the
divine
Tribunal
and
Judgment
,
so
as
not
only
to
appear
Righteous
,
but
so
to
be
.
For
even
as
the
Apostle
affirmeth
that
by
one
mans
fault
we
were
all
made
sinners
,
so
is
the
Righteousness
of
Christ
alone
,
efficacious
in
the
Justification
of
us
all
;
and
as
by
the
disobedience
of
one
man
many
were
made
sinners
,
so
by
the
Obedience
of
one
man
(
saith
he
)
many
are
made
Righteous
.
This
is
the
Righteousness
of
Christ
,
even
his
Obedience
,
whereby
in
all
things
he
fulfilled
the
Will
of
his
Father
.
As
on
the
other
hand
our
unrighteousness
,
is
our
disobedience
,
and
our
transgression
of
the
Commands
of
God
.
But
that
our
Righteousness
is
placed
in
the
Obedience
of
Christ
,
it
is
from
hence
,
that
we
being
incorporated
into
him
,
it
is
accounted
unto
us
as
if
it
were
ours
;
so
as
that
therewith
we
are
esteemed
Righteous
.
And
as
Jacob
of
old
,
whereas
he
was
not
the
first
born
,
being
hid
under
the
habit
of
his
Brother
,
and
cloathed
with
his
Garment
which
breathed
a
sweet
savour
,
presented
himself
unto
his
Father
,
that
in
the
person
of
another
,
he
might
receive
the
Blessing
of
the
Primogeniture
;
so
is
it
necessary
that
we
should
lye
hid
under
the
precious
purity
of
the
first
born
our
eldest
Brother
,
be
fragrant
with
his
sweet
savour
,
and
have
our
sin
buried
and
covered
with
his
perfection
,
that
we
may
present
our selves
before
our
most
Holy
Father
,
to
obtain
from
him
the
Blessing
of
Righteousness
.
And
again
;
God
therefore
doth
justifie
us
by
his
free
Grace
or
Goodness
wherewith
he
embraceth
us
in
Christ
Jesus
,
when
he
cloatheth
us
with
his
Innocency
and
Righteousness
as
we
are
ingrafted
into
him
;
for
as
that
alone
is
true
and
perfect
which
only
can
endure
in
the
sight
of
God
,
so
that
alone
ought
to
be
presented
and
pleaded
for
us
before
the
divine
Tribunal
,
as
the
advocate
of
,
or
plea
in
our
cause
;
resting
hereon
,
we
here
obtain
the
daily
pardon
of
sin
;
with
whose
purity
being
covered
,
our
filth
and
the
uncleanness
of
our
imperfections
are
not
imputed
unto
us
,
but
are
covered
as
if
they
were
buried
,
that
they
may
not
come
into
the
Jugdment
of
God
;
until
the
old
man
being
destroyed
and
slain
in
us
,
divine
Goodness
receives
us
into
peace
with
the
second
Adam
.
So
far
he
;
expressing
the
power
which
the
influence
of
divine
truth
had
on
his
mind
,
contrary
to
the
Interest
of
the
cause
wherein
he
was
ingaged
,
and
the
loss
of
his
Reputation
with
them
,
for
whom
in
all
other
things
,
he
was
one
of
the
fiercest
Champions
.
And
some
among
the
Roman
Church
,
who
cannot
bear
this
Assertion
of
the
Commutation
of
Sin
and
Righteousness
by
Imputation
between
Christ
and
Believers
,
no
more
then
some
among
our selves
,
do
yet
affirm
the
same
concerning
the
Righteousness
of
other
men
.
Mercaturam
quandam
docere
nos
Paulus
videtur
.
Abundatis
,
inquit
,
vos
pecunia
,
&
estis
inopes
justitiae
,
contra
illi
abundant
justitia
,
&
sunt
inopes
pecuniae
,
fiat
quaedam
commutatio
;
date
vos
piis
egentibus
pecuniam
quae
vobis
affluit
,
&
illis
deficit
;
sic
futurum
est
ut
illi
vicissim
justitiam
suam
qua
abundant
,
&
qua
vos
estis
destituti
,
vobis
communicent
.
Hosius
;
de
expresso
Dei
verbo
,
Tom.
2.
pag.
21.
But
I
have
mentioned
these
Testimonies
principally
to
be
a
Relief
unto
some
mens
Ignorance
,
who
are
ready
to
speak
evil
of
what
they
understand
not
.
This
blessed
Permutation
as
unto
Sin
and
Righteousness
,
is
represented
unto
us
in
the
Scripture
as
a
principal
object
of
our
Faith
;
as
that
whereon
our
Peace
with
God
is
founded
.
And
although
both
these
,
the
Imputation
of
Sin
unto
Christ
,
and
the
Imputation
of
Righteousness
unto
us
,
be
the
Acts
of
God
and
not
ours
,
yet
are
we
by
Faith
to
exemplifie
them
in
our
own
Souls
,
and
really
to
perform
what
on
our
part
is
required
unto
their
Application
unto
us
,
whereby
we
receive
the
Attonement
,
Rom.
5.11
.
Christ
calls
unto
him
all
those
that
are
weary
and
heavy
laden
,
Mat.
11.28
.
The
weight
that
is
upon
the
Consciences
of
men
wherewith
they
are
laden
,
is
the
burden
of
sin
.
So
the
Psalmist
complains
that
his
sins
were
a
burden
too
heavy
for
him
,
Psal.
38.4
.
Such
was
Cains
apprehension
of
his
Guilt
,
Gen.
4.13
.
This
Burden
Christ
bare
when
it
was
laid
on
him
by
divine
Estimation
.
For
so
it
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isa.
53.11
.
He
shall
bear
their
sins
on
him
as
a
burden
.
And
this
he
did
when
God
made
to
meet
upon
him
the
Iniquity
of
us
all
,
ver.
6.
In
the
Application
of
this
unto
our
own
Souls
,
as
it
is
required
that
we
be
sensible
of
the
weight
and
burden
of
our
sins
,
and
how
it
is
heavier
then
we
can
bear
,
so
the
Lord
Christ
calls
us
unto
him
with
it
,
that
we
may
be
eased
.
This
he
doth
in
the
preaching
of
the
Gospel
,
wherein
he
is
evidently
Crucified
before
our
Eyes
,
Gal.
3.1
.
In
the
view
which
Faith
hath
of
Christ
crucified
,
(
for
Faith
is
a
looking
unto
him
,
Isa.
45.22
.
chap.
65.1
.
answering
their
looking
unto
the
Brazen
Serpent
who
were
stung
with
fiery
Serpents
,
Joh.
3.14
,
15.
)
and
under
a
sense
of
his
Invitation
,
(
for
Faith
is
our
coming
unto
him
upon
his
call
and
invitation
)
to
come
unto
him
with
our
Burdens
,
a
Believer
considereth
that
God
hath
laid
all
our
Iniquities
upon
him
,
yea
that
he
hath
done
so
,
is
an
especial
object
whereon
Faith
is
to
act
it self
,
which
is
Faith
in
his
Blood
.
Hereon
doth
the
Soul
approve
of
,
and
embrace
the
Righteousness
and
Grace
of
God
,
with
the
infinite
condescension
and
love
of
Christ
himself
.
It
gives
its
consent
that
what
is
thus
done
,
is
what
becomes
the
infinite
Wisdom
and
Grace
of
God
,
and
therein
it
rests
.
Such
a
Person
seeks
no
more
to
establish
his
own
Righteousness
,
but
submits
to
the
Righteousness
of
God
.
Herein
by
Faith
doth
he
leave
that
Burden
on
Christ
,
which
he
called
him
to
bring
with
him
,
and
complies
with
the
Wisdom
and
Righteousness
of
God
in
laying
it
upon
him
.
And
herewithall
doth
he
receive
the
everlasting
Righteousness
,
which
the
Lord
Christ
brought
in
when
he
made
an
end
of
sin
,
and
Reconciliation
for
Transgressors
.
The
Reader
may
be
pleased
to
observe
,
that
I
am
not
debating
these
things
argumentatively
in
such
propriety
of
Expressions
as
are
required
in
a
Scholastical
Disputation
,
which
shall
be
done
afterwards
so
far
as
I
judge
it
necessary
.
But
I
am
doing
that
which
indeed
is
better
and
of
more
Importance
;
namely
,
declaring
the
Experience
of
Faith
in
the
Expressions
of
the
Scripture
,
or
such
as
are
analogous
unto
them
.
And
I
had
rather
be
instrumental
in
the
communication
of
light
and
knowledge
unto
the
meanest
Believer
,
then
to
have
the
clearest
success
against
prejudiced
Disputers
.
Wherefore
by
Faith
thus
acting
are
we
justified
and
have
peace
with
God
.
Other
Foundation
in
this
matter
can
no
man
lay
that
will
endure
the
Trial.
Nor
are
we
to
be
moved
that
men
who
are
unacquainted
with
these
things
in
their
Reality
and
Power
,
do
reject
the
whole
work
of
Faith
herein
,
as
an
easie
effort
of
Fancy
or
Imagination
.
For
the
preaching
of
the
Cross
is
foolishness
unto
the
best
of
the
natural
wisdom
of
men
.
Neither
can
any
understand
them
but
by
the
spirit
of
God
.
Those
who
know
the
Terrour
of
the
Lord
,
who
have
been
really
convinced
and
made
sensible
of
the
Guilt
of
their
Apostasie
from
God
,
and
of
their
actual
sins
in
that
state
,
and
what
a
fearful
thing
it
is
to
fall
into
the
hands
of
the
living
God
,
seeking
thereon
after
a
real
solid
Foundation
whereon
they
may
be
accepted
with
him
,
have
other
thoughts
of
these
things
,
and
do
find
Believing
a
thing
to
be
quite
of
another
nature
then
such
men
suppose
.
It
is
not
a
work
of
Fancy
or
Imagination
unto
men
to
deny
and
abhor
themselves
,
to
subscribe
unto
the
Righteousness
of
God
in
denouncing
Death
as
due
to
their
sins
,
to
renounce
all
hopes
and
expectations
of
Relief
from
any
Righteousness
of
their
own
,
to
mix
the
Word
and
Promise
of
God
concerning
Christ
and
Righteousness
by
him
with
Faith
,
so
as
to
receive
the
Attonement
,
and
therewithall
to
give
up
themselves
unto
an
universal
Obedience
unto
God
.
And
as
for
them
unto
whom
through
Pride
and
Self-conceit
on
the
one
hand
,
or
Ignorance
on
the
other
it
is
so
;
we
have
in
this
matter
no
concernment
with
them
.
For
unto
whom
these
things
are
only
the
work
of
Fancy
,
the
Gospel
is
a
Fable
.
Something
unto
this
purpose
I
had
written
long
since
in
a
practical
Discourse
concerning
Communion
with
God
.
And
whereas
some
men
of
an
inferiour
condition
,
have
found
it
useful
for
the
strengthening
themselves
in
their
dependencies
on
some
of
their
superiours
,
or
in
compliance
with
their
own
Inclinationt
,
to
cavil
at
my
Writings
and
revile
their
Author
;
that
Book
hath
been
principally
singled
out
to
exercise
their
faculty
and
Good
intentions
upon
.
This
course
is
steered
of
late
by
one
Mr.
Hotchkisse
,
in
a
Book
about
Justification
,
wherein
in
particular
he
falls
very
severely
on
that
Doctrine
which
for
the
substance
of
it
,
is
here
again
proposed
,
pag.
81.
And
were
it
not
that
I
hope
it
may
be
somewhat
useful
unto
him
to
be
a
little
warned
of
his
Immoralities
in
that
Discourse
,
I
should
not
in
the
least
have
taken
notice
of
his
other
Impertinencies
.
The
Good
man
I
perceive
can
be
angry
with
Persons
whom
he
never
saw
,
and
about
things
which
he
cannot
or
will
not
understand
,
so
far
as
to
revile
them
with
most
opprobious
Language
.
For
my
part
although
I
have
never
written
any
thing
designedly
on
this
subject
,
or
the
Doctrine
of
Justification
before
now
;
yet
he
could
not
but
discern
by
what
was
occasionally
delivered
in
that
Discourse
,
that
I
maintain
no
other
Doctrine
herein
,
but
what
is
the
common
Faith
of
the
most
Learned
men
in
all
Protestant
Churches
.
And
the
Reasons
why
I
am
singled
out
for
the
object
of
his
petulancy
and
spleen
,
are
too
manifest
to
need
Repetition
.
But
I
shall
yet
inform
him
of
what
perhaps
he
is
ignorant
;
namely
,
That
I
esteem
it
no
small
honour
that
the
Reproaches
wherewith
the
Doctrine
opposed
by
him
is
reproached
do
fall
upon
me
.
And
the
same
I
say
concerning
all
the
reviling
and
contemptuous
Expressions
that
his
ensuing
pages
are
filled
withall
.
But
as
to
the
present
occasion
I
beg
his
excuse
if
I
believe
him
not
,
that
the
reading
of
the
passages
which
he
mentions
out
of
my
Book
,
filled
him
with
Horrour
and
Indignation
,
as
he
pretends
.
For
whereas
he
acknowledgeth
that
my
words
may
have
a
sense
which
he
approves
of
(
and
which
therefore
must
of
necessity
be
good
and
sound
)
what
honest
and
sober
person
would
not
rather
take
them
in
that
sense
,
then
wrest
them
unto
another
,
so
to
cast
himself
under
the
disquietment
of
a
fit
of
horrible
Indignation
,
In
this
fit
I
suppose
it
was
,
if
such
a
fit
indeed
did
befall
him
(
as
one
Evil
begets
another
)
that
he
thought
he
might
insinuate
something
of
my
denial
of
the
necessity
of
our
own
personal
Repentance
and
Obedience
.
For
no
man
who
had
read
that
Book
only
of
all
my
Writings
,
could
with
the
least
regard
to
Conscience
or
Honesty
give
countenance
unto
such
a
surmise
,
unless
his
mind
was
much
discomposed
by
the
unexpected
invasion
of
a
fit
of
Horrour
.
But
such
is
his
dealing
with
me
from
first
to
last
,
nor
do
I
know
where
to
fix
on
any
one
instance
of
his
Exceptions
against
me
,
wherein
I
can
suppose
he
had
escaped
his
pretended
fit
,
and
was
returned
unto
himself
,
that
is
unto
honest
and
ingenuous
thoughts
,
wherewith
I
hope
he
is
mostly
conversant
.
But
though
I
cannot
miss
in
the
Justification
of
this
charge
by
considering
any
Instance
of
his
Reflections
,
yet
I
shall
at
present
take
that
which
he
insists
longest
upon
,
and
filleth
his
Discourse
about
it
with
most
scurrility
of
Expressions
.
And
this
is
in
the
164
th
page
of
his
Book
and
those
that
follow
.
For
there
he
disputeth
fiercely
against
me
for
making
this
to
be
an
undue
End
of
our
serving
God
,
namely
,
that
we
may
flee
from
the
wrath
to
come
.
And
who
would
not
take
this
for
an
inexpiable
crime
in
any
,
especially
in
him
who
hath
written
so
much
of
the
nature
and
use
of
Threatnings
under
the
Gospel
,
and
the
Fear
that
ought
to
be
ingenerated
by
them
in
the
hearts
of
men
,
as
I
have
done
.
Wherefore
so
great
a
Crime
being
the
object
of
them
,
all
his
Revilings
seem
not
only
to
be
Excused
but
Hallowed
.
But
what
if
all
this
should
prove
a
wilful
prevarication
,
not
becoming
a
Good
man
,
much
less
a
Minister
of
the
Gospel
?
my
words
as
reported
and
transcribed
by
himself
are
these
;
Some
there
are
that
do
the
Service
of
the
House
of
God
as
the
drudgery
of
their
Lives
;
the
principle
they
yield
Obedience
upon
is
Spirit
of
Bondage
unto
fear
;
the
Rule
they
do
it
by
is
the
Law
in
its
dread
and
rigour
;
exacting
it
of
them
to
the
utmost
without
mercy
or
mitigation
;
the
End
they
do
it
for
is
to
fly
from
the
Wrath
to
come
,
to
pacifie
Conscience
,
and
to
seek
for
Righteousness
as
it
were
by
the
works
of
the
Law
.
What
follow
unto
the
same
purpose
he
omits
,
and
what
he
adds
as
my
words
are
not
so
,
but
his
own
,
ubi
pudor
,
ubi
sides
?
That
which
I
affirmed
to
be
a
part
of
an
evil
End
when
and
as
it
makes
up
one
entire
End
by
being
mixed
with
sundry
other
things
expresly
mentioned
,
is
singled
out
,
as
if
I
had
denied
that
in
any
sense
it
might
be
a
part
of
a
good
End
in
our
Obedience
,
which
I
never
thought
,
I
never
said
,
I
have
spoken
and
written
much
to
the
contrary
.
And
yet
to
countenance
himself
in
this
disingenuous
procedure
,
besides
many
other
untrue
Reflections
he
adds
that
I
insinuate
,
that
those
whom
I
describe
are
Christians
that
seek
Righteousness
by
Faith
in
Christ
,
pag.
167.
I
must
needs
tell
my
Author
that
my
Faith
in
this
matter
is
,
That
such
works
as
these
will
have
no
influence
in
his
Justification
;
And
that
the
principal
Reason
why
I
suppose
I
shall
not
in
my
progress
in
this
Discourse
take
any
particular
notice
of
his
exceptions
either
against
the
Truth
or
me
,
next
unto
this
consideration
,
that
they
are
all
trite
and
obsolete
,
and
as
to
what
seemeth
to
be
of
any
force
in
them
will
occur
unto
me
in
other
Authors
from
whom
they
are
derived
,
is
that
I
may
not
have
a
continual
occasion
to
declare
how
forgetful
he
hath
been
of
all
the
Rules
of
ingenuity
,
yea
and
of
common
honesty
in
his
dealing
with
me
.
For
that
which
gave
the
occasion
unto
this
present
unpleasing
digression
,
it
being
no
more
as
to
the
substance
of
it
,
but
that
our
sins
were
imputed
unto
Christ
,
and
that
his
Righteousness
is
imputed
unto
us
,
it
is
that
in
the
Faith
whereof
I
am
assured
I
shall
live
and
dye
,
though
he
should
write
twenty
as
learned
Books
against
it
,
as
those
which
he
hath
already
published
;
and
in
what
sense
I
do
believe
these
things
shall
be
afterwards
declared
.
And
although
I
judge
no
man
upon
the
Expressions
that
fall
from
him
in
Polemical
Writings
,
wherein
on
many
occasions
they
do
affront
their
own
experience
and
contradict
their
own
prayers
,
yet
as
to
those
who
understand
not
that
blessed
Commutation
of
Sins
and
Righteousness
as
to
the
substance
of
it
,
which
I
have
pleaded
for
,
and
the
actings
of
our
Faith
with
respect
thereunto
,
I
shall
be
bold
to
say
,
That
if
the
Gospel
be
hid
it
is
hid
to
them
that
perish
.
Sixthly
,
We
can
never
state
our
Thoughts
aright
in
this
matter
unless
we
have
a
clear
Apprehension
of
,
and
satisfaction
in
,
the
Introduction
of
Grace
by
Jesus
Christ
into
the
whole
of
our
Relation
unto
God
,
with
its
respect
unto
all
parts
of
our
Obedience
.
There
was
no
such
thing
,
nothing
of
that
nature
or
kind
,
in
the
first
constitution
of
that
Relation
and
Obedience
by
the
Law
of
our
Creation
.
We
were
made
in
a
state
of
immediate
Relation
unto
God
in
our
own
persons
,
as
our
Creator
,
Preserver
and
Rewarder
.
There
was
no
mystery
of
Grace
in
the
Covenant
of
Works
.
No
more
was
required
unto
the
consummation
of
that
state
,
but
what
was
given
us
in
our
Creation
,
enabling
us
unto
rewardable
Obedience
.
Do
this
and
live
,
was
sole
Rule
of
our
Relation
unto
God
.
There
was
nothing
in
Religion
originally
of
that
which
the
Gospel
celebrates
under
the
name
of
the
Grace
,
Kindness
and
Love
of
God
,
whence
all
our
favourable
Relation
unto
God
doth
now
proceed
,
and
whereinto
it
is
resolved
;
nothing
of
the
Interposition
of
a
Mediator
with
respect
unto
our
Righteousness
before
God
and
Acceptance
with
him
,
which
is
at
present
the
Life
and
Soul
of
Religion
,
the
Substance
of
the
Gospel
,
and
the
Centre
of
all
the
Truths
revealed
in
it
.
The
Introduction
of
these
things
is
that
which
makes
our
Religion
a
mystery
,
yea
a
great
mystery
,
if
the
Apostle
may
be
believed
,
1
Tim.
3.16
.
All
Religion
at
first
was
suited
and
commensurable
unto
Reason
;
but
being
now
become
a
mystery
,
men
for
the
most
part
are
very
unwilling
to
receive
it
.
But
so
it
must
be
;
and
unless
we
are
restored
unto
our
primitive
Rectitude
,
a
Religion
suited
unto
the
principles
of
our
Reason
,
which
it
hath
none
but
what
answer
that
first
state
,
will
not
serve
our
Turns
.
Wherefore
of
this
Introduction
of
Christ
and
Grace
in
him
,
into
our
Relation
unto
God
,
there
are
no
notions
in
the
natural
conceptions
of
our
minds
,
nor
are
they
discoverable
by
Reason
in
the
best
and
utmost
of
its
exercise
,
1.
Cor.
2.14
.
For
before
our
understandings
were
darkened
,
and
our
Reason
debased
by
the
Fall
,
there
were
no
such
things
revealed
or
proposed
unto
us
;
yea
the
supposition
of
them
is
inconsistent
with
,
and
contradictory
unto
,
that
whole
state
and
condition
wherein
we
were
to
live
to
God
;
seeing
they
all
suppose
the
Entrance
of
sin
.
And
it
is
not
likely
that
our
Reason
as
now
corrupted
,
should
be
willing
to
embrace
that
which
it
knew
nothing
of
in
its
best
condition
,
and
which
was
inconsistent
with
that
way
of
attaining
happiness
which
was
absolutely
suited
unto
it
.
For
it
hath
no
Faculty
or
Power
but
what
it
hath
derived
from
that
state
.
And
to
suppose
it
is
now
of
it self
suited
and
ready
to
embrace
such
heavenly
mysteries
of
Truth
and
Grace
,
as
it
had
no
notions
of
,
nor
could
have
in
the
state
of
Innocency
,
is
to
suppose
that
by
the
Fall
our
Eyes
were
opened
to
know
Good
and
Evil
,
in
the
sense
that
the
Serpent
deceived
our
first
Parents
with
an
Expectation
of
.
Whereas
therefore
our
Reason
was
given
us
for
our
only
Guide
in
the
first
constitution
of
our
Natures
,
it
is
naturally
unready
to
receive
what
is
above
it
,
and
as
corrupted
hath
an
Enmity
thereunto
.
Hence
in
the
first
open
proposal
of
this
mystery
,
namely
,
of
the
Love
and
Grace
of
God
in
Christ
,
of
the
Introduction
of
a
Mediator
and
his
Righteousness
into
our
Relation
unto
God
,
in
that
way
which
God
in
infinite
Wisdom
had
designed
;
the
whole
of
it
was
looked
on
as
meer
folly
by
the
Generality
of
the
wise
and
rational
men
of
the
World
,
as
the
Apostle
declares
at
large
,
1
Cor.
ch.
1.
Neither
was
the
Faith
of
them
ever
really
received
in
the
World
,
without
an
Act
of
the
Holy
Ghost
upon
the
mind
in
its
Renovation
.
And
those
who
judge
that
there
is
nothing
more
needful
to
enable
the
mind
of
man
to
receive
the
mysteries
of
the
Gospel
in
a
due
manner
,
but
the
outward
proposal
of
the
Doctrine
thereof
,
do
not
only
deny
the
Depravation
of
our
Nature
by
the
Fall
,
but
by
just
consequence
,
wholly
renounce
that
Grace
whereby
we
are
to
be
recovered
.
Wherefore
Reason
(
as
hath
been
elsewhere
proved
)
acting
on
and
by
its
own
innate
Principles
and
Abilities
,
conveyed
unto
it
from
its
original
state
,
and
as
now
corrupted
,
is
repugnant
unto
the
whole
Intoduction
of
Grace
by
Christ
into
our
Relation
unto
God
,
Rom.
8.7
.
An
Endeavour
therefore
to
reduce
the
Doctrine
of
the
Gospel
,
or
what
is
declared
therein
,
concerning
the
hidden
mystery
of
the
Grace
of
God
in
Christ
,
unto
the
principles
and
inclinations
of
the
minds
of
men
,
or
Reason
as
it
remains
in
us
after
the
Entrance
of
sin
,
under
the
power
at
least
of
those
notions
and
conceptions
of
things
Religious
,
which
it
retains
from
its
first
state
and
condition
,
is
to
debase
and
corrupt
them
,
(
as
we
shall
see
in
sundry
Instances
)
and
so
make
way
for
their
Rejection
.
Hence
very
difficult
it
is
to
keep
up
doctrinally
and
practically
the
minds
of
men
unto
the
Reality
and
Spiritual
height
of
this
mystery
.
For
men
naturally
do
neither
understand
it
,
nor
like
it
.
And
therefore
every
attempt
to
accommodate
it
unto
the
principles
and
inbred
notions
of
corrupt
Reason
is
very
acceptable
unto
many
,
yea
unto
the
most
.
For
the
things
which
such
men
speak
and
declare
,
are
without
more
ado
,
without
any
exercise
of
Faith
or
Prayer
,
without
any
supernatural
Illumination
,
easily
intelligible
,
and
exposed
to
the
common
sense
of
mankind
.
But
whereas
a
Declaration
of
the
mysteries
of
the
Gospel
can
obtain
no
Admission
into
the
minds
of
men
but
by
the
effectual
working
of
the
Spirit
of
God
,
Ephes.
1.17
,
18
,
19.
it
is
generally
looked
on
as
difficult
,
perplexed
,
unintelligible
;
and
even
the
minds
of
many
who
find
they
cannot
contradict
it
,
are
yet
not
at
all
delighted
with
it
.
And
here
lyeth
the
Advantage
of
all
them
who
in
these
days
do
attempt
to
corrupt
the
Doctrine
of
the
Gospel
in
the
whole
or
any
part
of
it
,
for
the
accommodation
of
it
unto
the
common
notions
of
corrupted
Reason
,
is
the
whole
of
what
they
design
.
And
in
the
confidence
of
the
suffrage
hereof
,
they
not
only
oppose
the
things
themselves
,
but
despise
the
Declarations
of
them
as
Enthusiastical
canting
.
And
by
nothing
do
they
more
prevail
themselves
,
then
by
a
pretence
of
reducing
all
things
to
Reason
,
and
a
contempt
of
what
they
oppose
as
unintelligible
Fanaticism
.
But
I
am
not
more
satisfied
in
any
thing
of
the
most
uncontroulable
Evidence
,
then
that
the
Understandings
of
these
men
is
no
just
measure
or
standard
of
Spiritual
Truth
.
Wherefore
notwithstanding
all
this
fierceness
and
scorn
,
with
the
pretended
Advantages
which
some
think
they
have
made
by
traducing
Expressions
in
the
writings
of
some
men
,
it
may
be
improper
,
it
may
be
only
not
suited
unto
their
own
genius
and
capacity
in
these
things
,
we
are
not
to
be
ashamed
of
the
Gospel
of
Christ
,
which
is
the
power
of
God
unto
Salvation
to
every
one
that
believeth
.
Of
this
Repugnancy
unto
the
mystery
of
the
Wisdom
and
Grace
of
God
in
Christ
,
and
the
Foundation
of
its
whole
Oeconomy
in
the
distinct
operations
of
the
Persons
of
the
Holy
Trinity
therein
,
there
are
two
parts
or
branches
.
1.
That
which
would
reduce
the
whole
of
it
unto
the
private
Reason
of
men
,
and
their
own
weak
imperfect
mannagement
thereof
.
This
is
the
entire
design
of
the
Socinians
.
Hence
,
1.
The
Doctrine
of
the
Trinity
it self
is
denied
,
impugned
,
yea
derided
by
them
,
and
that
solely
on
this
Account
.
They
plead
that
it
is
incomprehensible
by
Reason
;
for
there
is
in
that
Doctrine
,
a
Declaration
of
things
absolutely
infinite
and
eternal
,
which
cannot
be
exemplified
in
,
nor
accommodated
unto
things
finite
and
temporal
.
This
is
the
substance
of
all
their
pleas
against
the
Doctrine
of
the
Holy
Trinity
,
that
which
gives
a
seeming
life
and
sprightly
vigour
to
their
Objections
against
it
;
wherein
yet
under
the
pretence
of
the
use
and
exercise
of
Reason
,
they
fall
and
resolve
all
their
reasonings
into
the
most
absurd
and
irrational
principles
that
ever
the
minds
of
men
were
besotted
withall
.
For
unless
you
will
grant
them
that
what
is
above
their
Reason
is
therefore
contradictory
unto
true
Reason
;
that
what
is
infinite
and
eternal
is
perfectly
comprehensible
and
in
all
its
concerns
and
respects
to
be
accounted
for
;
that
what
cannot
be
in
things
finite
and
of
a
separate
existence
,
cannot
be
in
things
infinite
whose
being
and
existence
can
be
but
one
,
with
other
such
irrational
yea
bruitish
Imaginations
,
all
the
Arguments
of
these
pretended
men
of
Reason
against
the
Trinity
,
become
like
Chaff
that
every
Breath
of
Wind
will
blow
away
.
Hereon
they
must
as
they
do
,
deny
the
distinct
Operations
of
any
Persons
in
the
Godhead
in
the
Dispensation
of
the
mystery
of
Grace
.
For
if
there
are
no
such
distinct
Persons
there
can
be
no
such
distinct
Operations
.
Now
as
upon
a
denial
of
these
things
no
one
Article
of
Faith
can
be
rightly
understood
,
nor
any
one
Duty
of
Obedience
be
performed
unto
God
in
an
acceptable
manner
,
so
in
particular
,
we
grant
that
the
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
,
cannot
stand
.
2.
On
the
same
Ground
the
Incarnation
of
the
Son
of
God
is
rejected
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
absurb
conception
that
ever
befell
the
minds
of
men
.
Now
it
is
to
no
purpose
to
dispute
with
men
so
perswaded
about
Justification
.
Yea
we
will
freely
acknowledge
that
all
things
we
believe
about
it
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
better
then
old
Wives
Tales
,
if
the
Incarnation
of
the
Son
of
God
be
so
also
.
For
I
can
as
well
understand
how
he
who
is
a
meer
man
,
however
exalted
,
dignified
,
and
glorified
,
can
exercise
a
Spiritual
Rule
in
and
over
the
Hearts
,
Consciences
and
Thoughts
of
all
the
men
in
the
World
,
being
intimately
knowing
of
and
present
unto
them
all
equally
at
all
times
,
(
which
is
another
of
their
fopperies
)
as
how
the
Righteousness
and
Obedience
of
One
should
be
esteemed
the
Righteousness
of
all
that
Believe
,
if
that
One
be
no
more
then
a
man
,
if
he
be
not
acknowledged
to
be
the
Son
of
God
incarnate
.
Whilst
the
minds
of
men
are
prepossessed
with
such
prejudices
,
nay
unless
they
firmly
assent
unto
the
Truth
in
these
foundations
of
it
,
it
is
impossible
to
convince
them
of
the
Truth
and
Necessity
of
that
Justification
of
a
sinner
which
is
revealed
in
the
Gospel
.
Allow
the
Lord
Christ
to
be
no
other
Person
but
what
they
believe
him
to
be
,
and
I
will
grant
there
can
be
no
other
way
of
Justification
then
what
they
declare
;
though
I
cannot
believe
that
ever
any
sinner
will
be
justified
thereby
.
These
are
the
issues
of
an
obstinate
Refusal
to
give
way
unto
the
Introduction
of
the
mystery
of
God
and
his
Grace
,
into
the
way
of
Salvation
and
our
Relation
unto
him
.
And
he
who
would
desire
an
Instance
of
the
fertility
of
mens
Inventions
in
forging
and
coyning
Objections
against
heavenly
mysteries
in
the
Justification
of
the
Soveraignty
of
their
own
Reason
as
unto
what
belongs
to
our
Relation
unto
God
,
need
go
no
farther
then
the
Writings
of
these
men
against
the
Trinity
and
Incarnation
of
the
Eternal
Word
.
For
this
is
their
fundamental
Rule
in
things
divine
and
Doctrines
of
Religion
,
that
not
what
the
Scripture
saith
is
therefore
to
be
accounted
true
,
although
it
seems
repugnant
unto
any
Reasonings
of
ours
,
or
is
above
what
we
can
comprehend
,
but
what
seems
repugnant
unto
our
Reason
,
let
the
words
of
the
Scripture
be
what
they
will
,
that
we
must
conclude
that
the
Scripture
doth
not
say
so
,
though
it
seem
never
so
expresly
so
to
do
.
Itaque
non
quia
utrumque
Scriptura
dicat
propterea
haec
inter
se
non
pugnare
concludendum
est
;
sed
potius
quia
haec
inter
se
pugnant
ideo
alterutrum
a
Scriptura
non
dici
statuendum
est
,
saith
Schlicting
.
ad
Meisn.
def.
Socin
.
pag.
102.
Wherefore
because
the
Scripture
affirms
both
these
(
that
is
the
Efficacy
of
Gods
Grace
and
the
Freedom
of
our
Wills
)
we
cannot
conclude
from
thence
,
that
they
are
not
repugnant
;
but
because
these
things
are
repugnant
unto
one
another
,
we
must
determine
,
that
one
of
them
is
not
spoken
in
the
Scripture
;
no
,
it
seems
,
let
it
say
what
it
will
.
This
is
the
hansomest
way
they
can
take
in
advancing
their
own
Reason
above
the
Scripture
,
which
yet
savours
of
intolerable
Presumption
.
So
Socinus
himself
speaking
of
the
satisfaction
of
Christ
saith
in
plain
Terms
;
Ego
quidem
etiamsi
non
semel
sed
saepius
id
in
sacris
monumentis
scriptum
extaret
,
non
idcirco
tamen
ita
prorsus
rem
se
habere
crederem
,
ut
vos
opinamini
;
cum
enim
id
omnino
fieri
non
possit
,
non
secus
atque
in
multis
aliis
Scripturae
Testimoniis
,
una
cum
caeteris
omnibus
facio
;
aliqua
quae
minus
incommoda
videretur
,
interpretatione
adhibita
,
eum
sensum
ex
ejusmodi
verbis
elicerem
qui
sibi
constaret
;
For
my
part
if
this
(
Doctrine
)
were
extant
and
written
in
the
Holy
Scripture
,
not
once
but
often
,
yet
would
I
not
therefore
believe
it
to
be
so
as
you
do
;
For
whereas
it
can
by
no
means
be
so
(
whatever
the
Scripture
saith
)
I
would
as
I
do
with
others
in
other
places
,
make
use
of
some
less
incommodious
Interpretation
,
whereby
I
would
draw
a
sense
out
of
the
words
that
should
be
consistent
with
it self
.
And
how
he
would
do
this
he
declares
a
little
before
;
Sacra
verba
in
alium
sensum
quam
verba
sonant
per
inusitatos
etiam
Tropos
quandoque
explicantur
;
He
would
explain
the
words
into
another
sense
then
what
they
sound
or
propose
by
unusual
Tropes
.
And
indeed
such
uncouth
Tropes
doth
he
apply
as
so
many
Engines
and
Machines
to
pervert
all
the
Divine
Testimonies
concerning
our
Redemption
,
Reconciliation
,
and
Justification
by
the
Blood
of
Christ
.
Having
therefore
fixed
this
as
their
Rule
,
constantly
to
prefer
their
own
Reason
above
the
express
words
of
the
Scripture
,
which
must
therefore
by
one
means
or
other
be
so
perverted
or
wrested
to
be
made
compliant
therewith
,
it
is
Endless
to
trace
them
in
their
multiplied
Objections
against
the
holy
mysteries
,
all
resolved
into
this
one
principle
,
that
their
Reason
cannot
comprehend
them
,
nor
doth
approve
of
them
.
And
if
any
man
would
have
an
especial
Instance
of
the
serpentine
Wits
of
men
winding
themselves
from
under
the
power
of
Conviction
by
the
spiritual
Light
of
Truth
,
or
at
least
endeavouring
so
to
do
,
let
him
read
the
Comments
of
the
Jewish
Rabbins
on
Isaiah
chap.
53.
and
of
the
Socinians
on
the
Beginning
of
the
Gospel
of
John
.
Secondly
,
The
second
Branch
of
this
Repugnancy
springeth
from
the
want
of
a
due
comprehension
of
that
Harmony
which
is
in
the
mystery
of
Grace
,
and
between
all
the
parts
of
it
.
This
comprehension
is
the
principal
effect
of
that
Wisdom
which
Believers
are
taught
by
the
Holy
Ghost
.
For
our
understanding
of
the
Wisdom
of
God
in
a
mystery
is
neither
an
Art
nor
a
Science
whether
purely
speculative
or
more
practical
,
but
a
spiritual
Wisdom
.
And
this
spiritual
Wisdom
is
such
as
understands
and
apprehends
things
,
not
so
much
,
or
not
only
in
the
notion
of
them
,
as
in
their
Power
,
Reality
,
and
Efficacy
towards
their
proper
Ends.
And
therefore
although
it
may
be
very
few
,
unless
they
be
learned
,
judicious
,
and
diligent
in
the
use
of
means
of
all
sorts
,
do
attain
unto
it
clearly
and
distinctly
in
the
Doctrinal
notions
of
it
;
yet
are
all
true
Believers
,
yea
the
meanest
of
them
directed
and
enabled
by
the
Holy
Spirit
as
unto
their
own
practice
and
duty
,
to
act
suitably
unto
a
comprehension
of
this
Harmony
,
according
to
the
Promise
that
they
shall
be
all
taught
of
God
.
Hence
those
things
which
appear
unto
others
contradictory
and
inconsistent
one
with
another
,
so
as
that
they
are
forced
to
offer
violence
unto
the
Scripture
and
their
own
Experience
in
the
Rejection
of
the
one
or
other
of
them
,
are
reconciled
in
their
minds
,
and
made
mutually
useful
or
helpful
unto
one
another
,
in
the
whole
course
of
their
Obedience
.
But
these
things
must
be
farther
spoken
unto
.
Such
an
Harmony
as
that
intended
there
is
in
the
whole
mystery
of
God
.
For
it
is
the
most
curious
effect
and
product
of
divine
Wisdom
;
And
it
is
no
impeachment
of
the
Truth
of
it
,
that
it
is
not
discernable
by
humane
Reason
.
A
full
comprehension
of
it
no
creature
can
in
this
world
arise
unto
.
Only
in
the
contemplation
of
Faith
,
we
may
arrive
unto
such
an
understanding
Admiration
of
it
,
as
shall
enable
us
to
give
Glory
unto
God
,
and
to
make
use
of
all
the
parts
of
it
in
practice
as
we
have
occasion
.
Concerning
it
the
Holy
man
mentioned
before
cryed
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
O
unsearchable
contrivance
and
operation
!
And
so
is
it
expressed
by
the
Apostle
,
as
that
which
hath
an
unfathomable
depth
of
Wisdom
in
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
O
the
Depth
of
the
Riches
both
of
the
Wisdom
and
Knowledge
of
God
;
how
unsearchable
are
his
ways
and
his
Judgments
past
finding
out
,
Rom.
11.33
,
34
,
35
,
36.
see
to
the
same
purpose
,
Eph.
3.8
,
9
,
10.
There
is
an
Harmony
,
a
suitableness
of
one
thing
unto
another
in
all
the
works
of
Creation
.
Yet
we
see
that
it
is
not
perfectly
nor
absolutely
discoverable
unto
the
wisest
and
most
diligent
of
men
.
How
far
are
they
from
an
Agreement
about
the
order
and
motions
of
the
Heavenly
Bodies
,
of
the
Sympathies
and
Qualities
of
sundry
things
here
below
,
in
the
Relation
of
Causality
and
Efficiency
between
one
thing
and
another
.
The
new
discoveries
made
concerning
any
of
them
,
do
only
evidence
how
far
men
are
from
a
just
and
perfect
comprehension
of
them
.
Yet
such
an
universal
Harmony
there
is
in
all
the
parts
of
nature
and
its
operations
,
that
nothing
in
its
proper
station
and
operation
is
destructively
contradictory
either
to
the
whole
,
or
any
part
of
it
,
but
every
thing
contributes
unto
the
preservation
and
use
of
the
Universe
.
But
although
this
Harmony
be
not
absolutely
comprehensible
by
any
,
yet
do
all
living
Creatures
who
follow
the
conduct
or
instinct
of
Nature
make
use
of
it
,
and
live
upon
it
,
and
without
it
neither
their
Being
could
be
preserved
,
nor
their
Operations
continued
.
But
in
the
mystery
of
God
and
his
Grace
the
Harmony
and
suitableness
of
one
thing
unto
another
,
with
their
tendency
unto
the
same
End
,
is
incomparably
more
excellent
and
glorious
then
that
which
is
seen
in
nature
or
the
works
of
it
.
For
whereas
God
made
all
things
at
first
in
Wisdom
,
yet
is
the
new
Creation
of
all
things
by
Jesus
Christ
,
ascribed
peculiarly
unto
the
Riches
,
Stores
,
and
Treasures
of
that
infinite
wisdom
.
Neither
can
any
discern
it
unless
they
are
taught
of
God
,
for
it
is
only
spiritually
discerned
.
But
yet
is
it
by
the
most
despised
.
Some
seem
to
think
that
there
is
no
great
wisdom
in
it
,
and
some
that
no
great
wisdom
is
required
unto
the
comprehension
of
it
;
Few
think
it
worth
the
while
to
spend
half
that
time
in
prayer
,
in
meditation
,
in
the
exercise
of
self
denial
,
Mortification
and
Holy
Obedience
,
doing
the
will
of
Christ
that
they
may
know
of
his
word
to
the
attaining
of
a
due
comprehension
of
the
mystery
of
Godliness
,
as
some
do
of
diligence
,
study
,
and
trial
of
Experiments
,
who
design
to
excell
in
natural
or
mathematical
Sciences
.
Wherefore
there
are
three
things
evident
herein
.
1.
That
such
an
Harmony
there
is
in
all
the
parts
of
the
mystery
of
God
,
wherein
all
the
blessed
properties
of
the
divine
nature
are
glorified
,
our
Duty
in
all
Instances
is
directed
and
engaged
,
our
Salvation
in
the
way
of
Obedience
secured
,
and
Christ
as
the
End
of
all
exalted
.
Wherefore
we
are
not
only
to
consider
and
know
the
several
parts
of
the
Doctrine
of
spiritual
Truth
,
but
their
Relation
also
one
unto
another
,
their
consistency
one
with
another
in
practice
,
and
their
mutual
furtherance
of
one
another
unto
their
common
End
.
And
a
disorder
in
our
Apprehensions
about
any
part
of
that
,
whose
Beauty
and
Use
ariseth
from
its
Harmony
gives
some
confusion
of
mind
with
respect
unto
the
whole
.
2.
That
unto
a
comprehension
of
this
Harmony
in
a
due
measure
,
it
is
necessary
that
we
be
taught
of
God
,
without
which
we
can
never
be
wise
in
the
knowledge
of
the
mystery
of
his
Grace
.
And
herein
ought
we
to
place
the
principal
part
of
our
diligence
in
our
Enquiries
into
the
Truths
of
the
Gospel
.
3.
All
those
who
are
taught
of
God
to
know
his
Will
,
unless
it
be
when
their
minds
are
disordered
by
prejudices
,
false
opinions
or
temptations
,
have
an
experience
in
themselves
and
their
own
practical
Obedience
,
of
the
consistency
of
all
parts
of
the
mystery
of
Gods
Grace
and
Truth
in
Christ
among
themselves
,
of
their
spiritual
Harmony
and
cogent
tendency
unto
the
same
End
.
The
Introduction
of
the
Grace
of
Christ
into
our
Relation
unto
God
,
makes
no
confusion
or
disorder
in
their
minds
,
by
the
conflict
of
the
principles
of
natural
Reason
,
with
respect
unto
our
first
Relation
unto
God
,
and
those
of
Grace
with
respect
unto
that
whereunto
we
are
renewed
.
From
the
want
of
a
due
comprehension
of
this
divine
Harmony
it
is
,
that
the
minds
of
men
are
filled
with
Imaginations
of
an
Inconsistency
between
the
most
important
parts
of
the
mystery
of
the
Gospel
,
from
whence
the
confusions
that
are
at
this
day
in
Christian
Religion
do
proceed
.
Thus
the
Socinians
can
see
no
consistency
between
the
Grace
or
Love
of
God
,
and
the
satisfaction
of
Christ
,
but
imagine
if
the
one
of
them
be
admitted
,
the
other
must
be
excluded
out
of
our
Religion
.
Wherefore
they
principally
oppose
the
latter
under
a
pretence
of
asserting
and
vindicating
the
former
.
And
where
these
things
are
expresly
conjoined
in
the
same
proposition
of
Faith
;
as
where
it
is
said
that
we
are
justified
freely
by
the
Grace
of
God
,
through
the
Redemption
that
is
in
Christ
Jesus
;
whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
Blood
,
as
Rom.
3.24
,
25.
they
will
offer
violence
unto
common
sense
and
Reason
,
rather
then
not
disturb
that
Harmony
which
they
cannot
understand
.
For
although
it
be
plainly
affirmed
to
be
a
Redemption
by
his
Blood
,
as
he
is
a
propitiation
,
as
his
Blood
was
a
Ransome
or
price
of
Redemption
,
yet
they
will
contend
,
there
it
is
only
metaphorical
,
a
meer
deliverance
by
power
,
like
that
of
the
Israelites
by
Moses
.
But
these
things
are
clearly
stated
in
the
Gospel
,
and
therefore
not
only
consistent
,
but
such
as
that
the
one
cannot
subsist
without
the
other
.
Nor
is
there
any
mention
of
any
especial
Love
or
Grace
of
God
unto
sinners
,
but
with
respect
unto
the
satisfaction
of
Christ
as
the
means
of
the
communication
of
all
their
effects
unto
them
.
See
Joh.
3.16
.
Rom.
3.23
,
24
,
25.
chap.
8.30
,
31
,
32
,
33.
2
Cor.
5.19
,
20
,
21.
Ephes.
1.7
.
&c.
In
like
manner
they
can
see
no
consistency
between
the
satisfaction
of
Christ
,
and
the
necessity
of
Holiness
or
Obedience
in
them
that
do
believe
.
Hence
they
continually
clamour
,
that
by
our
Doctrine
of
the
Mediation
of
Christ
,
we
overthrow
all
Obligations
unto
an
Holy
Life
.
And
by
their
Sophistical
Reasonings
unto
this
purpose
,
they
prevail
with
many
to
embrace
their
delusions
,
who
have
not
a
spiritual
experience
to
confront
their
Sophistry
withall
.
But
as
the
Testimony
of
the
Scripture
lyeth
expresly
against
them
,
so
those
who
truly
believe
,
and
have
real
experience
of
the
influence
of
that
Truth
into
the
life
of
God
,
and
how
impossible
it
is
to
yield
any
acceptable
Obedience
herein
without
respect
thereunto
,
are
secured
from
their
snares
.
These
and
the
like
Imaginations
arise
from
the
unwillingness
of
men
to
admit
of
the
Introduction
of
the
mystery
of
Grace
,
into
our
Relation
unto
God
.
For
suppose
us
to
stand
before
God
on
the
old
constitution
of
the
Covenant
of
Creation
,
which
alone
natural
Reason
likes
and
is
comprehensive
of
,
and
we
do
acknowledge
these
things
to
be
inconsistent
.
But
the
mystery
of
the
Wisdom
and
Grace
of
God
in
Christ
,
cannot
stand
without
them
both
.
So
likewise
Gods
Efficacious
Grace
in
the
conversion
of
sinners
,
and
the
exercise
of
the
Faculties
of
their
Minds
in
a
way
of
Duty
are
asserted
as
contradictory
and
inconsistent
.
And
although
they
seem
both
to
be
positively
and
frequently
declared
in
the
Scripture
,
yet
say
these
men
,
their
Consistency
being
repugnant
to
their
Reason
,
let
the
Scripture
say
what
it
will
,
yet
is
it
to
be
said
by
us
,
that
the
Scripture
doth
not
assert
one
of
them
.
And
this
is
from
the
same
cause
;
men
cannot
in
their
Wisdom
see
it
possible
that
the
mystery
of
Gods
Grace
should
be
introduced
into
our
Relation
and
Obedience
unto
God
.
Hence
have
many
Ages
of
the
Church
,
especially
the
last
of
them
,
been
filled
with
Endless
Disputes
,
in
Opposition
to
the
Grace
of
God
,
or
to
accommodate
the
conceptions
of
it
,
unto
the
Interests
of
corrupted
Reason
.
But
there
is
no
Instance
more
pregnant
unto
this
purpose
then
that
under
our
present
consideration
.
Free
Justification
through
the
Imputation
of
the
Righteousness
of
Christ
,
is
cried
out
against
as
inconsistent
with
a
necessity
of
personal
Holiness
and
Obedience
;
and
because
the
Socinians
insist
principally
on
this
pretence
,
it
shall
be
fully
and
diligently
considered
apart
,
and
that
Holiness
which
without
it
they
and
others
deriving
from
them
do
pretend
unto
,
shall
be
tried
by
the
unerring
Rule
.
Wherefore
I
desire
it
may
be
observed
that
in
pleading
for
this
Doctrine
,
we
do
it
as
a
principal
part
of
the
Introduction
of
Grace
into
our
whole
Relation
unto
God
.
Hence
we
grant
;
1.
That
it
is
unsuited
,
yea
foolish
,
and
as
some
speak
Childish
,
unto
the
principles
of
unenlightened
and
unsanctified
Reason
,
or
Understandings
of
men
.
And
this
we
conceive
to
be
the
principal
cause
of
all
the
Oppositions
that
are
made
unto
it
,
and
all
the
Depravations
of
it
that
the
Church
is
pestered
withall
.
Hence
are
the
wits
of
men
so
fertile
in
Sophistical
Cavils
against
it
,
so
ready
to
load
it
with
seeming
absurdities
,
and
I
know
not
what
unsuitableness
unto
their
wonderous
rational
conceptions
.
And
no
Objection
can
be
made
against
it
,
be
it
never
so
trivial
,
but
it
is
highly
applauded
by
those
who
look
on
that
Introduction
of
the
mystery
of
Grace
which
is
above
their
natural
conceptions
,
as
unintelligible
folly
.
2.
That
the
necessary
Relation
of
these
things
one
unto
the
other
,
namely
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
,
and
the
necessity
of
our
Personal
Obedience
,
will
not
be
clearly
understood
nor
duely
improved
,
but
by
and
in
the
exercise
of
the
Wisdom
of
Faith
.
This
we
grant
also
;
and
let
who
will
make
what
advantage
they
can
of
this
concession
.
True
Faith
hath
that
spiritual
Light
in
it
or
accompanying
of
it
,
as
that
it
is
able
to
receive
it
,
and
to
conduct
the
Soul
unto
Obedience
by
it
.
Wherefore
reserving
the
particular
consideration
hereof
unto
its
proper
place
,
I
say
in
general
.
1.
That
this
Relation
is
evident
unto
that
spiritual
Wisdom
whereby
we
are
enabled
doctrinally
and
practically
to
comprehend
the
Harmony
of
the
mystery
of
God
,
and
the
consistency
of
all
the
parts
of
it
one
with
another
.
2.
That
it
is
made
evident
by
the
Scripture
,
wherein
both
these
things
,
Justification
through
the
Imputation
of
the
Righteousness
of
Christ
,
and
the
Necessity
of
our
Personal
Obedience
are
plainly
asserted
and
declared
.
And
we
defie
that
Rule
of
the
Socinians
,
that
seeing
these
things
are
inconsistent
in
their
apprehension
or
unto
their
Reason
,
therefore
we
must
say
that
one
of
them
is
not
taught
in
the
Scripture
;
For
whatever
it
may
appear
unto
their
Reason
,
it
doth
not
so
to
ours
;
and
we
have
at
least
as
Good
Reason
to
trust
unto
our
own
Reason
,
as
unto
theirs
.
Yet
we
absolutely
acquiesce
in
neither
,
but
in
the
Authority
of
God
in
the
Scripture
;
rejoycing
only
in
this
,
that
we
can
set
our
seal
unto
his
Revelations
by
our
own
Experience
.
For
3.
It
is
fully
evident
in
the
gracious
conduct
which
the
minds
of
them
that
believe
are
under
,
even
that
of
the
Spirit
of
Truth
and
Grace
,
and
the
Inclinations
of
that
new
Principle
of
the
Divine
Life
whereby
they
are
acted
.
For
although
from
the
Remainders
of
Sin
and
Darkness
that
are
in
them
,
Temptations
may
arise
unto
a
continuation
in
sin
because
Grace
hath
abounded
,
yet
are
their
minds
so
formed
and
framed
by
the
Doctrine
of
this
Grace
,
and
the
Grace
of
this
Doctrine
,
that
the
abounding
of
Grace
herein
,
is
the
principal
motive
unto
their
abounding
in
Holiness
,
as
we
shall
see
afterwards
.
And
this
we
aver
to
be
the
spring
of
all
those
Objections
which
the
Adversaries
of
this
Doctrine
do
continually
endeavour
to
entangle
it
withall
.
As
(1)
If
the
Passive
Righteousness
(
as
it
is
commonly
called
)
that
is
his
Death
and
Suffering
be
imputed
unto
us
,
there
is
no
need
nor
can
it
be
,
that
his
Active
Righteousness
or
the
Obedience
of
his
Life
,
should
be
imputed
unto
us
;
and
so
on
the
contrary
,
for
both
together
are
inconsistent
.
(2)
That
if
all
sin
be
pardoned
,
there
is
no
need
of
the
Righteousness
;
and
so
on
the
contrary
,
if
the
Righteousness
of
Christ
be
imputed
unto
us
,
there
is
no
room
for
or
need
of
the
pardon
of
sin
.
(3)
If
we
believe
the
pardon
of
our
sins
,
then
are
our
sins
pardoned
before
we
believe
,
or
we
are
bound
to
believe
that
which
is
not
so
.
(4)
If
the
Righteousness
of
Christ
be
imputed
unto
us
,
then
are
we
esteemed
to
have
done
and
suffered
,
what
indeed
we
never
did
nor
suffered
;
and
it
is
true
,
that
if
we
are
esteemed
our selves
to
have
done
it
,
Imputation
is
overthrown
.
(5)
If
Christs
Righteousness
be
imputed
unto
us
,
then
are
we
as
Righteous
as
was
Christ
himself
.
(6)
If
our
sins
were
imputed
unto
Christ
,
then
was
he
thought
to
have
sinned
,
and
was
a
sinner
subjectively
.
(7)
If
Good
Works
be
excluded
from
any
interest
in
our
Justification
before
God
,
then
are
they
of
no
use
unto
our
Salvation
.
(8)
That
it
is
ridiculous
to
think
,
that
where
there
is
no
sin
,
there
is
not
all
the
Righteousness
that
can
be
required
.
(9)
That
Righteousness
imputed
is
only
a
putative
or
imaginary
Righteousness
,
&c.
Now
although
all
these
and
the
like
Objections
however
subtilly
managed
,
(
as
Socinus
boasts
that
he
had
used
more
then
ordinary
subtilty
in
this
cause
,
in
quo
si
subtilius
aliquanto
quanto
opus
esse
videretur
,
quaedam
a
nobis
disputata
sunt
;
De
servat
.
par.
4.
cap.
4.
)
are
capable
of
plain
and
clear
solutions
,
and
we
shall
avoid
the
examination
of
none
of
them
;
yet
at
present
I
shall
only
say
,
that
all
the
shades
which
they
cast
on
the
minds
of
men
,
do
vanish
and
disappear
before
the
Light
of
express
Scripture
Testimonies
,
and
the
Experience
of
them
that
do
believe
,
where
there
is
a
due
comprehension
of
the
mystery
of
Grace
in
any
tolerable
measure
.
Seventhly
,
There
are
some
common
prejudices
that
are
usually
pleaded
against
the
Doctrine
of
the
Imputation
of
the
Righteousness
of
Christ
,
which
because
they
will
not
orderly
fall
under
a
particular
consideration
in
our
progress
,
may
be
briefly
examined
in
these
general
previous
considerations
.
1.
It
is
usually
urged
against
it
,
that
this
Imputation
of
the
Righteousness
of
Christ
is
no
where
mentioned
expresly
in
the
Scripture
.
This
is
the
first
Objection
of
Bellarmine
against
it
.
Hactenus
,
saith
he
,
nullum
omnino
locum
invenire
potuerunt
ubi
legeretur
Christi
Justitiam
nobis
imputari
ad
justitiam
;
vel
nos
justos
esse
per
Christi
Justitiam
nobis
imputatam
.
De
Justificat
.
lib.
2.
cap.
7.
An
Objection
doubtless
unreasonably
and
immodestly
urged
by
men
of
his
perswasion
▪
For
not
only
do
they
make
profession
of
their
whole
Faith
,
or
their
belief
of
all
things
in
matters
of
Religion
,
in
Terms
and
Expressions
no
where
used
in
the
Scripture
,
but
believe
many
things
also
,
as
they
say
,
with
Faith
divine
,
not
at
all
revealed
or
contained
in
the
Scripture
,
but
drained
by
them
out
of
the
Traditions
of
the
Church
.
I
do
not
therefore
understand
how
such
persons
can
modestly
manage
this
as
an
Objection
against
any
Doctrine
,
that
the
Terms
wherein
some
do
express
it
,
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
found
in
the
Scripture
,
just
in
that
order
of
one
word
after
another
as
by
them
they
are
used
.
For
this
Rule
may
be
much
enlarged
,
and
yet
be
kept
strait
enough
to
exclude
the
principal
concerns
of
their
Church
out
of
the
confines
of
Christianity
;
nor
can
I
apprehend
much
more
Equity
in
others
who
reflect
with
severity
on
this
expression
of
the
Imputation
of
the
Righteousness
of
Christ
as
unscriptural
,
as
if
those
who
make
use
thereof
were
criminal
in
no
small
degree
:
when
themselves
immediately
in
the
Declaration
of
their
own
judgment
,
make
use
of
such
Terms
,
Distinctions
and
Expressions
,
as
are
so
far
from
being
in
the
Scripture
,
as
that
it
is
odds
they
had
never
been
in
the
world
,
had
they
escaped
Aristotles
Mint
,
or
that
of
the
Schools
deriving
from
him
.
And
thus
although
a
sufficient
Answer
hath
frequently
enough
,
if
any
thing
can
be
so
,
been
returned
unto
this
Objection
in
Bellarmine
,
yet
hath
one
of
late
amongst
our selves
made
the
Translation
of
it
into
English
,
to
be
the
substance
of
the
first
Chapter
of
a
Book
about
Justification
;
though
he
needed
not
to
have
given
such
an
early
intimation
unto
whom
he
is
beholding
for
the
greatest
part
of
his
ensuing
Discourse
,
unless
it
be
what
is
taken
up
in
despightful
reviling
of
other
men
.
For
take
from
him
what
is
not
his
own
on
the
one
hand
,
and
impertinent
cavils
at
the
words
and
expression
of
other
men
,
with
forged
imputations
on
some
of
them
,
on
the
other
,
and
his
whole
Book
will
disappear
.
But
yet
although
he
affirms
that
none
of
the
Protestant
Writers
who
speak
of
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
(
which
were
all
of
them
without
exception
until
of
late
)
have
precisely
kept
to
the
form
of
wholesome
Words
,
but
have
rather
swerved
and
varied
from
the
Language
of
the
Scripture
,
yet
he
will
excuse
them
from
open
Errour
,
if
they
intend
no
more
thereby
,
but
that
we
are
made
partakers
of
the
benefits
of
the
Righteousness
of
Christ
.
But
if
they
intend
that
the
Righteousness
of
Christ
it self
is
imputed
unto
us
,
(
that
is
▪
so
as
to
be
our
Righteousness
before
God
whereon
we
are
pardoned
and
accepted
with
him
,
or
do
receive
the
forgiveness
of
sins
,
and
a
right
to
the
Heavenly
Inheritance
)
then
are
they
guilty
of
that
Errour
which
makes
us
to
be
esteemed
to
do
our selves
what
Christ
did
;
and
so
on
the
other
side
,
Christ
to
have
done
what
we
do
and
did
,
chap.
2
,
3.
But
these
things
are
not
so
.
For
if
we
are
esteemed
to
have
done
any
thing
in
our
own
persons
,
it
cannot
be
imputed
unto
us
as
done
for
us
by
another
;
as
it
will
appear
when
we
shall
treat
of
these
things
afterwards
.
But
the
great
and
Holy
Persons
intended
,
are
as
little
concerned
in
the
Accusations
or
Apologies
of
some
Writers
,
as
those
Writers
seem
to
be
acquainted
with
that
Learning
,
Wisdom
,
and
Judgment
,
wherein
they
did
excell
,
and
the
Characters
whereof
are
so
eminently
conspicuous
in
all
their
Writings
.
But
the
Judgement
of
most
Protestants
is
not
only
candidly
expressed
,
but
approved
of
also
by
Bellarmine
himself
in
another
place
.
Non
esset
(
saith
he
)
absurdum
si
quis
diceret
nobis
imputari
Christi
justitiam
&
merita
;
cum
nobis
donentur
&
applicentur
;
ac
si
nos
ipsi
Deo
satisfecissemus
.
De
Justif.
lib.
2.
cap.
10.
It
were
not
absurd
if
any
one
should
say
that
the
Righteousness
and
Merits
of
Christ
are
imputed
unto
us
,
when
they
are
given
and
applied
unto
us
,
as
if
we
our selves
had
satisfied
God
.
And
this
he
confirms
with
that
saying
of
Bernard
and
Innocent
,
Epist.
190.
Nam
si
unus
pro
omnibus
mortuus
est
,
ergo
omnes
mortui
sunt
,
ut
videlicet
satisfactio
unius
omnibus
imputetur
,
sicut
omnium
peccata
unus
ille
portavit
.
And
those
who
will
acknowledge
no
more
in
this
matter
,
but
only
a
Participation
Quovis
modo
,
one
way
or
other
,
of
the
Benefits
of
the
Obedience
and
Righteousness
of
Christ
,
wherein
we
have
the
concurrence
of
the
Socinians
also
,
might
do
well
as
I
suppose
,
plainly
to
deny
all
Imputation
of
his
Righteousness
unto
us
in
any
sense
as
they
do
,
seeing
the
Benefits
of
his
Righteousness
cannot
be
said
to
be
imputed
unto
us
,
what
way
soever
we
are
made
Partakers
of
them
.
For
to
say
,
that
the
Righteousness
of
Christ
is
imputed
unto
us
with
respect
unto
the
Benefits
of
it
,
when
neither
the
Righteousness
it self
is
imputed
unto
us
,
nor
can
the
Benefits
of
it
be
imputed
unto
us
,
as
we
shall
see
afterwards
,
doth
minister
great
occasion
of
much
needless
variance
and
contests
.
Neither
do
I
know
any
Reason
why
men
should
seek
countenance
unto
this
Doctrine
under
such
an
Expression
as
themselves
reflect
upon
as
unscriptural
,
if
they
be
contented
that
their
minds
and
sense
should
be
clearly
understood
and
apprehended
.
For
Truth
needs
no
subterfuges
.
The
Socinians
do
now
principally
make
use
of
this
Objection
.
For
finding
the
whole
Church
of
God
in
the
use
of
sundry
Expressions
,
in
the
Declaration
of
the
most
important
Truths
of
the
Gospel
that
are
not
literally
contained
in
the
Scripture
,
they
hoped
from
an
Advantage
from
thence
in
their
opposition
unto
the
things
themselves
.
Such
are
the
Terms
of
the
Trinity
,
the
Incarnation
,
Satisfaction
and
Merit
of
Christ
,
as
this
also
of
the
Imputation
of
his
Righteousness
.
How
little
they
have
prevailed
in
the
other
Instances
hath
been
sufficiently
manifested
by
them
with
whom
they
have
had
to
do
.
But
as
unto
that
part
of
this
Objection
which
concerns
the
Imputation
of
the
Righteousness
of
Christ
unto
Believers
,
those
by
whom
it
is
asserted
do
say
;
1.
That
it
is
the
Thing
alone
intended
which
they
plead
for
.
If
that
be
not
contained
in
the
Scripture
,
if
it
be
not
plainly
taught
and
confirmed
therein
,
they
will
speedily
relinquish
it
.
But
if
they
can
prove
that
the
Doctrine
which
they
intend
in
this
expression
,
and
which
is
thereby
plainly
declared
unto
the
understandings
of
men
,
is
a
divine
Truth
sufficiently
witnessed
unto
in
the
Scripture
,
then
is
this
expression
of
it
reductively
scriptural
,
and
the
Truth
it self
so
expressed
a
Divine
Verity
.
To
deny
this
,
is
to
take
away
all
use
of
the
Interpretation
of
the
Scripture
;
and
to
overthrow
the
Ministry
of
the
Church
.
This
therefore
is
to
be
alone
enquired
into
.
2.
They
say
,
the
same
thing
is
taught
and
expressed
in
the
Scripture
in
Phrases
aequipollent
.
For
it
affirms
that
by
the
Obedience
of
One
(
that
is
Christ
)
many
are
made
Righteous
,
Rom.
5.18
.
And
that
we
are
made
Righteous
by
the
Imputation
of
Righteousness
unto
us
.
Blessed
is
the
man
unto
whom
God
imputeth
Righteousness
without
works
,
chap.
4.6
.
And
if
we
are
made
Righteous
by
the
Imputation
of
Righteousness
unto
us
,
that
Obedience
or
Righteousness
whereby
we
are
made
Righteous
,
is
imputed
unto
us
.
And
they
will
be
content
with
this
Expression
of
this
Doctrine
,
That
the
Obedience
of
Christ
whereby
we
are
made
Righteous
,
is
the
Righteousness
that
God
imputeth
unto
us
.
Wherefore
this
Objection
is
of
no
force
to
disadvantage
the
Truth
pleaded
for
.
2.
Socinus
objects
in
particular
against
this
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
,
and
of
his
satisfaction
,
that
there
is
nothing
said
of
it
in
the
Evangelists
,
nor
in
the
Report
of
the
Sermons
of
Christ
unto
the
people
,
no
nor
yet
in
those
of
his
private
Discourses
with
his
Disciples
.
And
he
urgeth
it
vehemently
and
at
large
,
against
the
whole
of
the
Expiation
of
sin
by
his
Death
;
De
Servator
.
par.
4.
cap.
9.
And
as
it
is
easie
,
malis
inventis
pejora
addere
,
this
notion
of
his
is
not
only
made
use
of
and
pressed
at
large
by
one
among
our selves
,
but
improved
also
by
a
dangerous
comparison
between
the
Writings
of
the
Evangelists
and
the
other
Writings
of
the
New
Testament
.
For
to
enforce
this
Argument
,
that
the
Histories
of
the
Gospel
wherein
the
Sermons
of
Christ
are
recorded
,
do
make
no
mention
of
the
Imputation
of
the
Righteousness
of
Christ
,
as
in
his
judgement
they
do
not
,
nor
of
his
Satisfaction
,
or
Merit
or
Expiation
of
sin
,
or
of
Redemption
by
his
Death
,
as
they
do
not
in
the
judgment
of
Socinus
,
it
is
added
by
him
,
that
for
his
part
he
is
apt
to
admire
our
Saviours
Sermons
,
who
was
the
Author
of
our
Religion
,
before
the
Writings
of
the
Apostles
,
though
inspired
men
.
Whereunto
many
dangerous
insinuations
and
reflections
on
the
Writings
of
St.
Paul
,
contrary
to
the
Faith
and
Sense
of
the
Church
in
all
Ages
are
subjoined
.
S.
pag.
240
,
241.
But
this
Boldness
is
not
only
unwarrantable
but
to
be
abhorred
.
What
place
of
Scripture
,
what
Ecclesiastical
Tradition
,
what
single
president
of
any
one
sober
Christian
Writer
,
what
Theological
Reason
will
countenance
a
man
in
making
the
comparison
mentioned
,
and
so
determining
thereon
?
such
juvenile
boldness
,
such
want
of
a
due
apprehension
and
understanding
of
the
Nature
of
divine
Inspirations
,
with
the
order
and
design
of
the
writing
of
the
New
Testament
,
which
are
the
springs
of
this
precipitate
censure
,
ought
to
be
reflected
on
.
At
present
to
remove
this
pretence
out
of
our
way
,
it
may
be
observed
.
1.
That
what
the
Lord
Christ
taught
his
Disciples
in
his
Personal
Ministry
on
the
Earth
,
was
suited
unto
that
Oeconomy
of
the
Church
which
was
antecedent
unto
his
Death
and
Resurrection
.
Nothing
did
he
with-hold
from
them
,
that
was
needful
to
their
Faith
,
Obedience
,
and
Consolation
in
that
state
.
Many
things
he
instructed
them
in
out
of
the
Scripture
,
many
new
Revelations
he
made
unto
them
,
and
many
times
did
he
occasionally
instruct
and
rectifie
their
judgements
.
Howbeit
he
made
no
clear
distinct
Revelation
of
those
sacred
mysteries
unto
them
,
which
are
peculiar
unto
the
Faith
of
the
New
Testament
,
nor
were
to
be
distinctly
apprehended
before
his
Death
and
Resurrection
.
2.
What
the
Lord
Christ
revealed
afterwards
by
his
Spirit
unto
the
Apostles
,
was
no
less
immediately
from
himself
,
then
was
the
Truth
which
he
spoke
unto
them
with
his
own
mouth
in
the
days
of
his
flesh
.
An
Apprehension
to
the
contrary
is
destructive
of
Christian
Religion
.
The
Epistles
of
the
Apostles
are
no
less
Christs
Sermons
,
then
that
which
he
delivered
on
the
Mount
.
Wherefore
,
3.
Neither
in
the
things
themselves
,
nor
in
the
way
of
their
Delivery
or
Revelation
,
is
there
any
Advantage
of
the
one
sort
of
Writings
above
the
other
.
The
things
written
in
the
Epistles
proceed
from
the
same
Wisdom
,
the
same
Grace
,
the
same
Love
,
with
the
things
which
he
spoke
with
his
own
mouth
in
the
days
of
his
flesh
,
and
are
of
the
same
divine
veracity
,
Authority
and
Efficacy
.
The
Revelation
which
he
made
by
his
Spirit
,
is
no
less
divine
,
and
immediate
from
himself
,
then
what
he
spoke
unto
his
Disciples
on
the
Earth
,
To
distinguish
between
these
things
on
any
of
these
accounts
,
is
intolerable
folly
.
4.
The
Writings
of
the
Evangelists
do
not
contain
the
whole
of
all
the
Instructions
which
the
Lord
Christ
gave
unto
his
Disciples
personally
on
the
Earth
.
For
he
was
seen
of
them
after
his
Resurrection
forty
days
,
and
spoke
with
them
of
the
things
pertaining
to
the
Kingdom
of
God
,
Act.
1.3
.
And
yet
nothing
hereof
is
recorded
in
their
writings
,
but
only
some
few
occasional
speeches
.
Nor
had
he
given
before
unto
them
a
clear
and
distinct
understanding
of
those
things
which
were
delivered
concerning
his
Death
and
Resurrection
in
the
Old
Testament
,
as
is
plainly
declared
,
Luke
24.25
,
26
,
27.
For
it
was
not
necessary
for
them
in
that
state
wherein
they
were
.
Wherefore
,
5.
As
to
the
extent
of
Divine
Revelations
objectively
,
those
which
he
granted
by
his
Spirit
unto
his
Apostles
after
his
Ascension
,
were
beyond
those
which
he
Personally
taught
them
,
so
far
as
they
are
recorded
in
the
Writings
of
the
Evangelists
.
For
he
told
them
plainly
not
long
before
his
death
,
that
he
had
many
things
to
say
unto
them
which
then
they
could
not
bear
,
Joh.
16.12
.
And
for
the
knowledge
of
those
things
he
refers
them
to
the
coming
of
the
Spirit
to
make
Revelation
of
them
from
himself
,
in
the
next
words
;
Howbeit
when
he
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
Truth
;
for
he
shall
not
speak
of
himself
,
but
whatsoever
he
shall
hear
that
shall
he
speak
,
and
he
will
shew
you
things
to
come
;
He
shall
glorifie
me
,
for
he
shall
receive
of
mine
and
shew
it
unto
you
,
ver.
13
,
14.
And
on
this
account
he
had
told
them
before
,
that
it
was
expedient
for
them
that
he
should
go
away
,
that
the
Holy
Spirit
might
come
unto
them
,
whom
he
would
send
from
the
Father
,
ver.
7.
Hereunto
he
referred
the
full
and
clear
manifestation
of
the
mysteries
of
the
Gospel
.
So
false
as
well
as
dangerous
and
scandalous
are
those
insinuations
of
Socinus
and
his
followers
.
Secondly
,
The
Writings
of
the
Evangelists
are
full
unto
their
proper
Ends
and
Purposes
.
These
were
to
record
the
Genealogy
,
Conception
,
Birth
,
Acts
,
Miracles
and
Teachings
of
our
Saviour
,
so
far
as
to
evince
him
to
be
the
true
only
promised
Messias
.
So
he
testifieth
who
wrote
the
last
of
them
.
Many
other
signs
truly
did
Jesus
which
are
not
written
in
this
Book
;
But
these
are
written
that
ye
might
believe
that
Jesus
is
the
Christ
the
Son
of
God
,
Joh.
20.30
,
31.
Unto
this
End
every
thing
is
recorded
by
them
that
is
needful
unto
the
ingenerating
and
establishment
of
Faith
.
Upon
this
confirmation
,
all
things
declared
in
the
Old
Testament
concerning
him
,
all
that
was
taught
in
Types
and
Sacrifices
became
the
object
of
Faith
in
that
sense
wherein
they
were
interpreted
in
the
Accomplishment
:
And
that
in
them
this
Doctrine
was
before
revealed
,
shall
be
proved
afterwards
.
It
is
therefore
no
wonder
if
some
things
,
and
those
of
the
highest
importance
,
should
be
declared
more
fully
in
other
Writings
of
the
New
Testament
,
then
they
are
in
those
of
the
Evangelists
.
Thirdly
,
The
Pretence
it self
is
wholly
false
.
For
there
are
as
many
pregnant
Testimonies
given
unto
this
Truth
in
one
alone
of
the
Evangelists
,
as
in
any
other
Book
of
the
New
Testament
;
namely
in
the
Book
of
John
.
I
shall
refer
to
some
of
them
which
will
be
pleaded
in
their
proper
place
,
chap.
1.12
,
17
,
19.
chap.
3.14
,
15
,
16
,
17
,
18
,
36.
chap.
5.24
.
But
we
may
pass
this
by
,
as
one
of
those
Inventions
concerning
which
Socinus
boasts
in
his
Epistle
to
Michael
Vajoditus
,
that
his
Writings
were
esteemed
by
many
for
the
singularity
of
the
things
asserted
in
them
.
Fourthly
,
The
Difference
that
hath
been
among
Protestant
Writers
about
this
Doctrine
is
pleaded
in
the
prejudice
of
it
.
Osiander
in
the
entrance
of
the
Reformation
fell
into
a
vain
imagination
,
that
we
were
Justified
or
made
Righteous
with
the
Essential
Righteousness
of
God
,
communicated
unto
us
by
Jesus
Christ
.
And
whereas
he
was
opposed
herein
with
some
severity
by
the
most
learned
persons
of
those
days
,
to
countenance
himself
in
his
singularity
he
pretended
that
there
were
twenty
different
Opinions
amongst
the
Protestants
themselves
about
the
formal
cause
of
our
Justification
before
God
.
This
was
quickly
laid
hold
on
by
them
of
the
Roman
Church
,
and
is
urged
as
a
prejudice
against
the
whole
Doctrine
,
by
Bellarmine
,
Vasquez
,
and
others
.
But
the
vanity
of
this
pretence
of
his
hath
been
sufficiently
discovered
;
and
Bellarmine
himself
could
fancy
but
four
Opinions
among
them
,
that
seemed
to
be
different
from
one
another
,
reckoning
that
of
Osiander
for
one
:
De
Justificat
.
lib.
2.
cap.
1.
But
whereas
he
knew
that
the
Imagination
of
Osiander
was
exploded
by
them
all
,
the
other
three
that
he
mentions
are
indeed
but
distinct
parts
of
the
same
entire
Doctrine
.
Wherefore
until
of
late
it
might
be
truly
said
,
that
the
Faith
and
Doctrine
of
all
Protestants
was
in
this
Article
entirely
the
same
.
For
however
they
differed
in
the
way
,
manner
,
and
methods
of
its
Declaration
,
and
too
many
private
men
were
addicted
unto
Definitions
and
Descriptions
of
their
own
,
under
pretence
of
Logical
accuracy
in
Teaching
,
which
gave
an
appearance
of
some
contradiction
among
them
,
yet
in
this
they
generally
agreed
,
that
it
is
the
Righteousness
of
Christ
and
not
our
own
,
on
the
account
whereof
we
receive
the
pardon
of
sin
,
acceptance
with
God
,
are
declared
Righteous
by
the
Gospel
,
and
have
a
Right
and
Title
unto
the
Heavenly
Inheritance
.
Hereon
,
I
say
they
were
generally
agreed
,
first
against
the
Papists
,
and
afterwards
against
the
Socinians
;
and
where
this
is
granted
,
I
will
not
contend
with
any
man
about
his
way
of
declaring
the
Doctrine
of
it
.
And
that
I
may
add
it
by
the
way
,
we
have
herein
the
concurrence
of
the
Fathers
of
the
Primitive
Church
.
For
although
by
Justification
following
the
Etymology
of
the
Latine
word
,
they
understood
the
making
us
Righteous
with
internal
personal
Righteousness
,
at
least
some
of
them
did
so
,
as
Austin
in
particular
,
yet
that
we
are
pardoned
and
accepted
with
God
on
any
other
account
,
but
that
of
the
Righteousness
of
Christ
,
they
believed
not
.
And
whereas
,
especially
in
their
Controversie
with
the
Pelagians
after
the
rising
of
that
Heresie
,
they
plead
vehemently
that
we
are
made
Righteous
by
the
Grace
of
God
,
changing
our
Hearts
and
Natures
,
and
creating
in
us
a
principle
of
spiritual
Life
and
Holiness
,
and
not
by
the
endeavours
of
our
own
free
will
,
or
works
performed
in
the
strength
thereof
,
their
words
and
expressions
have
been
abused
contrary
to
their
Intention
and
Design
.
For
we
wholly
concur
with
them
,
and
subscribe
unto
all
that
they
dispute
about
the
making
of
us
personally
Righteous
and
holy
,
by
the
effectual
Grace
of
God
,
against
all
merit
of
works
and
operations
of
our
own
free
Will
,
(
our
Sanctification
being
every
way
as
much
of
Grace
,
as
our
Justification
properly
so
called
)
and
that
in
opposition
unto
the
common
Doctrine
of
the
Roman
Church
about
the
same
matter
;
only
they
call
this
our
being
made
inherently
and
personally
Righteous
by
Grace
,
sometimes
by
the
name
of
Justification
which
we
do
not
.
And
this
is
laid
hold
on
as
an
Advantage
by
those
of
the
Roman
Church
who
do
not
concur
with
them
in
the
way
and
manner
whereby
we
are
so
made
Righteous
.
But
whereas
by
our
Justification
before
God
,
we
intend
only
that
Righteousness
whereon
our
sins
are
pardoned
,
wherewith
we
are
made
Righteous
in
his
sight
,
or
for
which
we
are
accepted
as
Righteous
before
him
,
it
will
be
hard
to
find
any
of
them
assigning
of
it
unto
any
other
causes
then
the
Protestants
do
.
So
it
is
fallen
out
,
that
what
they
design
to
prove
,
we
entirely
comply
with
them
in
;
but
the
way
and
manner
whereby
they
prove
it
,
is
made
use
of
by
the
Papists
unto
another
End
,
which
they
intended
not
.
But
as
to
the
way
and
manner
of
the
Declaration
of
this
Doctrine
among
Protestants
themselves
,
there
ever
was
some
variety
and
Difference
in
Expressions
.
Nor
will
it
otherwise
be
whilst
the
Abilities
and
Capacities
of
men
,
whether
in
the
conceiving
of
things
of
this
nature
,
or
in
the
expression
of
their
conceptions
are
so
various
as
they
are
.
And
it
is
acknowledged
that
these
Differences
of
late
have
had
by
some
as
much
weight
laid
upon
them
,
as
the
substance
of
the
Doctrine
generally
agreed
in
.
Hence
some
have
composed
entire
Books
consisting
almost
of
nothing
,
but
impertinent
Cavils
at
other
Mens
Words
and
Expressions
.
But
these
things
proceed
from
the
weakness
of
some
men
,
and
other
vitious
habits
of
their
minds
,
and
do
not
belong
unto
the
cause
it self
.
And
such
Persons
,
as
for
me
,
shall
write
as
they
do
,
and
fight
on
until
they
are
weary
.
Neither
hath
the
multiplication
of
Questions
and
the
curious
discussion
of
them
in
the
handling
of
this
Doctrine
,
wherein
nothing
ought
to
be
diligently
insisted
on
,
but
what
is
directive
of
our
practice
,
been
of
much
use
unto
the
Truth
it self
,
though
it
hath
not
been
directly
opposed
in
them
.
That
which
is
of
real
Difference
among
Persons
who
agree
in
the
substance
of
the
Doctrine
may
be
reduced
unto
a
very
few
Heads
.
As
(1)
There
is
something
of
this
kind
about
the
nature
of
Faith
whereby
we
are
justified
,
with
its
proper
Object
in
Justifying
,
and
its
Use
in
Justification
.
And
an
Instance
we
have
herein
,
not
only
of
the
weakness
of
our
Intellects
in
the
Apprehension
of
spiritual
things
,
but
also
of
the
remainders
of
confusion
and
disorder
in
our
minds
,
at
least
how
true
it
is
that
we
know
only
in
part
,
and
prophesie
only
in
part
,
whilst
we
are
in
this
life
.
For
whereas
this
Faith
is
an
Act
of
our
minds
,
put
forth
in
the
way
of
Duty
to
God
,
yet
many
by
whom
it
is
sincerely
exercised
,
and
that
continually
,
are
not
agreed
either
in
the
nature
or
proper
object
of
it
.
Yet
is
there
no
doubt
but
that
some
of
them
who
differ
amongst
themselves
about
these
things
,
have
delivered
their
minds
free
from
the
prepossession
of
prejudices
and
notions
derived
from
other
artificial
Reasonings
imposed
on
them
,
and
do
really
express
their
own
conceptions
as
to
the
best
and
utmost
of
their
Experience
.
And
notwithstanding
this
Difference
they
do
yet
all
of
them
please
God
in
the
exercise
of
Faith
as
it
is
their
Duty
,
and
have
that
respect
unto
its
proper
Object
,
as
secures
both
their
Justification
and
Salvation
.
And
if
we
cannot
on
this
consideration
bear
with
,
and
forbear
one
another
in
our
different
conceptions
,
and
expressions
of
those
conceptions
about
these
things
,
it
is
a
sign
we
have
a
great
mind
to
be
contentious
,
and
that
our
confidences
are
built
on
very
weak
foundations
.
For
my
part
I
had
much
rather
my
Lot
should
be
found
among
them
who
do
really
believe
with
the
heart
unto
Righteousness
,
though
they
are
not
able
to
give
a
tolerable
Definition
of
Faith
unto
others
,
then
among
them
who
can
endlesly
dispute
about
it
with
seeming
Accuracy
and
Skill
,
but
are
negligent
in
the
exercise
of
it
as
their
own
Duty
.
Wherefore
some
things
shall
be
briefly
spoken
of
in
this
matter
,
to
declare
my
own
apprehensions
concerning
the
things
mentioned
,
without
the
least
design
to
contradict
or
oppose
the
conceptions
of
others
.
2.
There
hath
been
a
Controversie
more
directly
stated
among
some
Learned
Divines
of
the
reformed
Churches
,
(
for
the
Lutherans
are
unanimous
on
the
one
side
)
about
the
Righteousness
of
Christ
that
is
said
to
be
imputed
unto
us
.
For
some
would
have
this
to
be
only
his
suffering
of
Death
,
and
the
satisfaction
which
he
made
for
sin
thereby
,
and
others
include
therein
the
Obedience
of
his
life
also
.
The
occasion
,
original
,
and
progress
of
this
controversie
,
the
persons
by
whom
it
hath
been
managed
,
with
the
writings
wherein
it
is
so
,
and
the
various
ways
that
have
been
endeavoured
for
its
Reconciliation
,
are
sufficiently
known
unto
all
,
who
have
enquired
into
these
things
.
Neither
shall
I
immix
my self
herein
,
in
the
way
of
controversie
or
in
opposition
unto
others
,
though
I
shall
freely
declare
my
own
Judgement
in
it
,
so
far
as
the
consideration
of
the
Righteousness
of
Christ
under
this
distinction
is
inseparable
from
the
substance
of
the
Truth
it self
which
I
plead
for
.
3.
Some
Difference
there
hath
been
also
,
whether
the
Righteousness
of
Christ
imputed
unto
us
,
or
the
Imputation
of
the
Righteousness
of
Christ
,
may
be
said
to
be
the
formal
cause
of
our
Justification
before
God
,
wherein
there
appears
some
variety
of
Expression
among
Learned
men
,
who
have
handled
this
subject
in
the
way
of
controversie
with
the
Papists
.
The
true
Occasion
of
the
Differences
about
this
Expression
hath
been
this
and
no
other
.
Those
of
the
Roman
Church
do
constantly
assert
,
that
the
Righteousness
whereby
we
are
Righteous
before
God
,
is
the
formal
cause
of
our
Justification
.
And
this
Righteousness
they
say
,
is
our
own
inherent
Personal
Righteousness
,
and
not
the
Righteousness
of
Christ
imputed
unto
us
.
Wherefore
they
treat
of
this
whole
controversie
,
namely
,
what
is
the
Righteousness
on
the
account
whereof
we
are
accepted
with
God
,
or
justified
under
the
name
of
the
formal
cause
of
Justification
,
which
is
the
subject
of
the
second
Book
of
Bellarmine
concerning
Justification
.
In
opposition
unto
them
,
some
Protestants
contending
that
the
Righteousness
wherewith
we
are
esteemed
Righteous
before
God
,
and
accepted
with
him
,
is
the
Righteousness
of
Christ
imputed
unto
us
,
and
not
our
own
inherent
,
imperfect
Personal
Righteousness
,
they
have
done
it
under
this
enquiry
,
namely
,
what
is
the
formal
cause
of
our
Justification
;
which
some
have
said
to
be
the
Imputation
of
the
Righteousness
of
Christ
,
some
the
Righteousness
of
Christ
imputed
.
But
what
they
designed
herein
was
not
to
resolve
this
Controversie
into
a
Philosophical
enquiry
about
the
nature
of
a
formal
cause
,
but
only
to
prove
that
,
that
truly
belonged
unto
the
Righteousness
of
Christ
in
our
Justification
,
which
the
Papists
ascribed
unto
our
own
,
under
that
name
.
That
there
is
an
habitual
infused
habit
of
Grace
which
is
the
formal
cause
of
our
personal
inherent
Righteousness
they
grant
.
But
they
all
deny
that
God
pardons
our
sins
,
and
justifies
our
persons
with
respect
unto
this
Righteousness
as
the
formal
cause
thereof
.
Nay
they
deny
that
in
the
Justification
of
a
sinner
there
either
is
,
or
can
be
any
inherent
formal
cause
of
it
.
And
what
they
mean
by
a
formal
cause
in
our
Justification
is
only
that
which
gives
the
denomination
unto
the
subject
,
as
the
Imputation
of
the
Righteousness
of
Christ
doth
to
a
person
that
he
is
justified
.
Wherefore
notwithstanding
the
differences
that
have
been
among
some
in
the
various
expression
of
their
conceptions
,
the
substance
of
the
Doctrine
of
the
Reformed
Churches
,
is
by
them
agreed
upon
and
retained
entire
.
For
they
all
agree
that
God
justifieth
no
sinner
,
absolveth
him
not
from
Guilt
,
nor
declareth
him
Righteous
,
so
as
to
have
a
Title
unto
the
Heavenly
Inheritance
,
but
with
respect
unto
a
true
and
perfect
Righteousness
,
as
also
that
this
Righteousness
is
truly
the
Righteousness
of
him
that
is
so
justified
.
That
this
Righteousness
becometh
ours
by
Gods
free
Grace
and
Donation
,
the
way
on
our
part
whereby
we
come
to
be
really
and
effectually
interested
therein
,
being
Faith
alone
.
And
that
this
is
the
perfect
Obedience
or
Righteousness
of
Christ
imputed
unto
us
;
In
these
things
,
as
they
shall
be
afterwards
distinctly
explained
,
is
contained
the
whole
of
that
Truth
,
whose
Explanation
and
Confirmation
is
the
Design
of
the
ensuing
Discourse
.
And
because
those
by
whom
this
Doctrine
in
the
substance
of
it
,
is
of
late
impugned
,
derive
more
from
the
Socinians
then
the
Papists
,
and
make
a
nearer
approach
unto
their
principles
,
I
shall
chiefly
insist
on
the
examination
of
those
Original
Authors
,
by
whom
their
notions
were
first
coined
,
and
whose
weapons
they
make
use
of
in
their
defence
.
Eighthly
,
To
close
these
previous
Discourses
,
it
is
worthy
our
consideration
what
weight
was
laid
on
this
Doctrine
of
Justification
at
the
first
Reformation
,
and
what
Influence
it
had
into
the
whole
work
thereof
.
However
the
minds
of
men
may
be
changed
as
unto
sundry
Doctrines
of
Faith
among
us
,
yet
none
can
justly
own
the
name
of
Protestant
,
but
he
must
highly
value
the
first
Reformation
.
And
they
cannot
well
do
otherwise
,
whose
present
even
temporal
Advantages
are
resolved
thereinto
.
However
I
intend
none
but
such
as
own
an
especial
presence
and
Guidance
of
God
with
them
who
were
eminently
and
successfully
employed
therein
.
Such
persons
cannot
but
grant
that
their
Faith
in
this
matter
,
and
the
concurrence
of
their
Thoughts
about
its
Importance
,
are
worthy
consideration
.
Now
it
is
known
,
that
the
Doctrine
of
Justification
gave
the
first
occasion
to
the
whole
work
of
Reformation
,
and
was
the
main
hinge
whereon
it
turned
.
This
those
mentioned
declared
to
be
Articulus
stantis
aut
cadentis
Ecclesiae
,
and
that
the
vindication
thereof
alone
,
deserved
all
the
pains
that
was
taken
in
the
whole
endeavour
of
Reformation
.
But
things
are
now
,
and
that
by
virtue
of
their
Doctrine
herein
,
much
changed
in
the
World
,
though
it
be
not
so
understood
or
acknowledged
.
In
general
no
small
Benefit
redounded
unto
the
World
by
the
Reformation
,
even
among
them
by
whom
it
was
not
,
nor
is
received
,
though
many
bluster
with
contrary
pretensions
.
For
all
the
Evils
which
have
accidentally
ensued
thereon
,
arising
most
of
them
from
the
corrupt
Passions
and
Interests
of
them
by
whom
it
hath
been
opposed
,
are
usually
ascribed
unto
it
;
and
all
the
Light
,
Liberty
,
and
Benefit
of
the
Minds
of
men
which
it
hath
introduced
,
are
ascribed
unto
other
causes
.
But
this
may
be
signally
observed
with
respect
unto
the
Doctrine
of
Justification
,
with
the
causes
and
effects
of
its
Discovery
and
Vindication
.
For
the
first
Reformers
found
their
own
,
and
the
Consciences
of
other
men
,
so
immersed
in
darkness
,
so
pressed
and
harrassed
with
fears
,
terrours
,
and
disquietments
under
the
power
of
it
,
and
so
destitute
of
any
steady
Guidance
into
the
ways
of
peace
with
God
,
as
that
with
all
diligence
(
like
persons
sensible
that
herein
their
Spiritual
and
Eternal
Interest
was
concerned
)
they
made
their
Enquiries
after
the
Truth
in
this
matter
,
which
they
knew
must
be
the
only
means
of
their
Deliverance
.
All
men
in
those
days
,
were
either
kept
in
Bondage
under
endless
Fears
and
Anxieties
of
mind
upon
the
convictions
of
sin
,
or
sent
for
Relief
unto
Indulgences
,
Priestly
Pardons
,
Pennances
,
Pilgrimages
,
works
satisfactory
of
their
own
,
and
supererogatory
of
others
,
or
kept
under
Chains
of
Darkness
for
Purgatory
unto
the
last
day
.
Now
he
is
no
way
able
to
compare
things
past
and
present
,
who
fees
not
how
great
an
Alteration
is
made
in
these
things
even
in
the
Papal
Church
.
For
before
the
Reformation
,
whereby
the
Light
of
the
Gospel
,
especially
in
this
Doctrine
of
Justification
,
was
diffused
among
men
,
and
shone
even
into
their
minds
who
never
comprehended
nor
received
it
,
the
whole
almost
of
Religion
among
them
was
taken
up
with
and
confined
unto
these
things
.
And
to
instigate
men
unto
an
abounding
sedulity
in
the
observation
of
them
,
their
minds
were
stuffed
with
Traditions
and
Stories
of
Visions
,
Apparitions
,
frightful
Spirits
,
and
other
Imaginations
that
poor
mortals
are
apt
to
be
amazed
withall
,
and
which
their
restless
disquietments
gave
countenance
unto
.
Somnia
,
terrores
Magici
,
miracula
,
sagae
Nocturni
Lemures
,
portentaque
Thessala
—
Were
the
principal
objects
of
their
Creed
,
and
matter
of
their
Religious
Conversation
.
That
very
Church
it self
is
comparatively
at
ease
from
these
things
unto
what
it
was
before
the
Reformation
;
though
so
much
of
them
is
still
retained
,
as
to
blind
the
Eyes
of
men
from
discerning
the
Necessity
as
well
as
the
Truth
of
the
Evangelical
Doctrine
of
Justification
.
It
is
fallen
out
herein
not
much
otherwise
then
it
did
at
the
first
Entrance
of
Christianity
into
the
world
.
For
there
was
an
Emanation
of
Light
and
Truth
from
the
Gospel
which
affected
the
minds
of
men
,
by
whom
yet
the
whole
of
it
in
its
general
Design
,
was
opposed
and
persecuted
.
For
from
thence
the
very
vulgar
sort
of
men
became
to
have
better
apprehensions
and
notions
of
God
and
his
properties
,
or
the
Original
and
Rule
of
the
Universe
,
then
they
had
arrived
unto
in
the
midnight
of
their
Paganism
.
And
a
sort
of
learned
speculative
men
there
were
,
who
by
virtue
of
that
Light
of
Truth
which
sprung
from
the
Gospel
,
and
was
now
diffused
into
the
minds
of
men
,
reformed
and
improved
the
old
Philosophy
,
discarding
many
of
those
falshoods
and
impertinencies
wherewith
it
had
been
encumbred
.
But
when
this
was
done
,
they
still
maintained
their
cause
on
the
old
principles
of
the
Philosophers
,
and
indeed
their
opposition
unto
the
Gospel
was
far
more
plausible
and
pleadable
than
it
was
before
.
For
after
they
had
discarded
the
gross
conceptions
of
the
common
sort
about
the
divine
Nature
and
Rule
,
and
had
blended
the
Light
of
Truth
which
brake
forth
in
Christian
Religion
with
their
own
Philosophical
notions
,
they
made
a
vigorous
Attempt
for
the
reinforcement
of
Heathenism
against
the
main
Design
of
the
Gospel
.
And
things
have
not
as
I
said
,
fallen
out
much
otherwise
in
the
Reformation
.
For
as
by
the
Light
of
Truth
which
therein
brake
forth
,
the
Consciences
of
even
the
vulgar
sort
are
in
some
measure
freed
from
those
Childish
Affrightments
which
they
were
before
in
Bondage
unto
;
so
those
who
are
Learned
have
been
enabled
to
reduce
the
Opinions
and
Practices
of
their
Church
,
into
a
more
defensible
posture
,
and
make
their
Opposition
unto
the
Truths
of
the
Gospel
more
plausible
than
they
formerly
were
.
Yea
that
Doctrine
which
in
the
way
of
its
Teaching
and
Practice
among
them
,
as
also
in
its
effects
on
the
Consciences
of
men
,
was
so
horrid
as
to
drive
innumerable
persons
from
their
Communion
in
that
and
other
things
also
,
is
now
in
the
new
Representation
of
it
,
with
the
artificial
covering
provided
for
its
former
effects
in
practice
,
thought
an
Argument
meet
to
be
pleaded
for
a
return
unto
its
entire
Communion
.
But
to
root
out
the
Superstitions
mentioned
out
of
the
minds
of
men
,
to
communicate
unto
them
the
knowledge
of
the
Righteousness
of
God
which
is
revealed
from
Faith
to
Faith
,
and
thereby
to
deliver
them
from
their
bondage
,
fears
and
distress
,
directing
convinced
sinners
unto
the
only
way
of
solid
peace
with
God
,
did
the
first
Reformers
labour
so
diligently
in
the
Declaration
and
Vindication
of
the
Evangelical
Doctrine
of
Justification
;
and
God
was
with
them
.
And
it
is
worth
our
consideration
,
whether
we
should
on
every
cavil
and
sophism
of
men
not
so
taught
,
not
so
employed
,
not
so
tryed
,
not
so
owned
of
God
as
they
were
,
and
in
whose
Writings
there
are
not
appearing
such
Characters
of
Wisdom
,
sound
Judgment
,
and
deep
Experience
as
in
theirs
,
easily
part
with
that
Doctrine
of
Truth
,
wherein
alone
they
found
peace
unto
their
own
Souls
,
and
whereby
they
were
instrumental
to
give
liberty
and
peace
with
God
unto
the
Souls
and
Consciences
of
others
innumerable
,
accompanied
with
the
visible
effects
of
Holiness
of
Life
,
and
fruitfulness
in
the
works
of
Righteousness
,
unto
the
praise
of
God
by
Jesus
Christ
.
In
my
judgment
Luther
spake
the
truth
when
he
said
;
amisso
Articulo
Justificationis
,
simul
amissa
est
tota
Doctrina
Christiana
.
And
I
wish
he
had
not
been
a
true
Prophet
,
when
he
foretold
that
in
the
following
Ages
the
Doctrine
hereof
would
be
again
obscured
;
the
Causes
whereof
I
have
elsewhere
enquired
into
.
Some
late
Writers
indeed
among
the
Protestants
have
endeavoured
to
reduce
the
controversie
about
Justification
with
the
Papists
,
unto
an
Appearance
of
a
far
less
real
Difference
,
then
is
usually
judged
to
be
in
it
.
And
a
good
work
it
is
no
doubt
to
pare
off
all
unnecessary
occasions
of
Debate
and
Differences
in
Religion
,
provided
we
go
not
so
near
the
Quick
,
as
to
let
out
any
of
its
vital
Spirits
.
The
way
taken
herein
is
to
proceed
upon
some
Concessions
of
the
most
sober
among
the
Papists
,
in
their
Ascriptions
unto
Grace
and
the
Merit
of
Christ
on
the
one
side
;
and
the
express
judgment
of
the
Protestants
variously
delivered
,
of
the
necessity
of
good
works
to
them
that
are
justified
.
Besides
it
appears
that
in
different
expressions
which
either
party
adhere
unto
,
as
it
were
by
Tradition
,
the
same
things
are
indeed
intended
.
Among
them
who
have
laboured
in
this
kind
Ludovicus
le
Blanc
,
for
his
perspicuity
and
plainness
,
his
moderation
and
freedom
from
a
contentious
frame
of
Spirit
,
is
pene
solus
legi
dignus
.
He
is
like
the
Ghost
of
Tiresias
in
this
matter
.
But
I
must
needs
say
that
I
have
not
seen
the
effect
that
might
be
desired
of
any
such
undertaking
.
For
when
each
party
comes
unto
the
Interpretation
of
their
own
Concessions
which
is
ex
communi
jure
,
to
be
allowed
unto
them
,
and
which
they
will
be
sure
to
do
in
compliance
with
their
Judgment
in
the
substance
of
the
Doctrine
wherein
the
main
stress
of
the
Difference
lies
,
the
distance
and
breach
continue
as
Wide
as
ever
they
were
.
Nor
is
there
the
least
ground
towards
peace
obtained
by
any
of
our
condescensions
or
compliances
herein
.
For
unless
we
can
come
up
entirely
unto
the
Decrees
and
Canons
of
the
Council
of
Trent
,
wherein
the
Doctrine
of
the
Old
and
New
Testament
is
anathematized
,
they
will
make
no
other
use
of
any
mens
compliances
,
but
only
to
encrease
the
clamour
of
Differences
among
our selves
.
I
mention
nothing
of
this
nature
to
hinder
any
man
from
granting
whatever
he
can
or
please
unto
them
,
without
the
prejudice
of
the
substance
of
Truths
professed
in
the
Protestant
Churches
;
but
only
to
intimate
the
uselessness
of
such
concessions
in
order
unto
Peace
and
Agreement
with
them
,
whilst
they
have
a
Procrustes
Bed
to
lay
us
upon
;
and
from
whose
size
they
will
not
recede
.
Here
and
there
one
,
(
not
above
three
or
four
in
all
may
be
named
within
this
hundred
and
thirty
years
)
in
the
Roman
Communion
,
have
owned
our
Doctrine
of
Justification
for
the
substance
of
it
.
So
did
Albertus
Pighius
and
the
Antidagma
Coloniense
,
as
Bellarmin
acknowledges
.
And
what
he
says
of
Pighius
is
true
,
as
we
shall
see
afterwards
;
the
other
I
have
not
seen
.
Cardinal
Contarenus
in
a
Treatise
of
Justification
,
written
before
,
and
published
about
the
Beginning
of
the
Trent
Council
,
delivereth
himself
in
the
favour
of
it
.
But
upon
the
observation
of
what
he
had
done
,
some
say
he
was
shortly
after
poisoned
,
though
I
must
confess
I
know
not
where
they
had
the
Report
.
But
do
what
we
can
for
the
sake
of
Peace
,
as
too
much
cannot
be
done
for
it
,
with
the
safety
of
Truth
;
it
cannot
be
denied
but
that
the
Doctrine
of
Justification
as
it
works
effectually
in
the
Church
of
Rome
,
is
the
Foundation
of
many
Enormities
among
them
both
in
Judgment
and
Practice
.
They
do
not
continue
I
acknowledge
,
in
that
visible
predominancy
and
rage
as
formerly
;
nor
are
the
Generality
of
the
people
in
so
much
slavish
Bondage
unto
them
as
they
were
.
But
the
streams
of
them
do
still
issue
from
this
corrupt
Fountain
,
unto
the
dangerous
Infection
of
the
Souls
of
men
.
For
Missatical
Expiatory
Sacrifices
for
the
living
and
the
dead
,
the
necessity
of
Auricular
Confession
with
Authoritative
Absolution
,
Penances
,
Pilgrimages
,
Sacramentals
,
Indulgences
,
Commutations
,
Works
Satisfactory
and
Supererogatory
,
the
Merit
and
Intercession
of
Saints
departed
,
with
especial
Devotions
and
Applications
to
this
or
that
particular
Saint
or
Angel
,
Purgatory
,
yea
on
the
matter
the
whole
of
Monastick
Devotion
,
do
depend
thereon
.
They
are
all
nothing
but
ways
invented
to
pacifie
the
Consciences
of
men
,
or
divert
them
from
attending
to
the
Charge
which
is
given
in
against
them
by
the
Law
of
God
;
sorry
supplies
they
are
of
a
Righteousness
of
their
own
,
for
them
who
know
not
how
to
submit
themselves
to
the
Righteousness
of
God
.
And
if
the
Doctrine
of
free
Justification
by
the
Blood
of
Christ
were
once
again
exploded
,
or
corrupted
and
made
unintelligible
;
unto
these
things
as
absurd
and
foolish
as
now
unto
some
they
seem
to
be
,
or
what
is
not
one
jot
better
,
men
must
and
will
again
betake
themselves
.
For
if
once
they
are
diverted
from
putting
their
Trust
in
the
Righteousness
of
Christ
and
Grace
of
God
alone
,
and
do
practically
thereon
follow
after
,
take
up
with
,
or
rest
in
that
which
is
their
own
,
the
first
impressions
of
a
sense
of
sin
which
shall
befall
their
Consciences
,
will
drive
them
from
their
present
hold
,
to
seek
for
shelter
in
any
thing
that
tenders
unto
them
the
least
Appearance
of
Relief
.
Men
may
talk
and
dispute
what
they
please
whilst
they
are
at
peace
in
their
own
minds
without
a
real
sense
either
of
sin
or
Righteousness
;
yea
and
scoff
at
them
who
are
not
under
the
power
of
the
same
security
.
But
when
they
shall
be
awakened
with
other
Apprehensions
of
things
then
yet
they
are
aware
of
,
they
will
be
put
on
new
Resolutions
.
And
it
is
in
vain
to
dispute
with
any
about
Justification
,
who
have
not
been
duly
convinced
of
a
state
of
sin
,
and
of
its
Guilt
;
for
such
men
neither
understand
what
they
say
,
nor
that
whereof
they
dogmatize
.
We
have
therefore
the
same
Reasons
that
the
first
Reformers
had
to
be
careful
about
the
preservation
of
this
Doctrine
of
the
Gospel
pure
and
entire
;
though
we
may
not
expect
the
like
success
with
them
in
our
Endeavours
unto
that
End
.
For
the
minds
of
the
Generality
of
men
are
in
another
posture
then
they
were
,
when
they
dealt
with
them
.
Under
the
power
of
Ignorance
and
Superstition
they
were
,
but
yet
multitudes
of
them
affected
with
a
sense
of
the
Guilt
of
sin
.
With
us
for
the
most
part
things
are
quite
otherwise
.
Notional
Light
,
accompanied
with
a
senselessness
of
sin
,
leads
men
unto
a
contempt
of
this
Doctrine
,
indeed
of
the
whole
mystery
of
the
Gospel
.
We
have
had
Experience
of
the
fruits
of
the
Faith
which
we
now
plead
for
in
this
Nation
for
many
years
,
yea
now
for
some
Ages
.
And
it
cannot
well
be
denied
but
that
those
who
have
been
most
severely
tenacious
of
the
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
,
have
been
the
most
exemplary
in
an
Holy
Life
;
I
speak
of
former
days
.
And
if
this
Doctrine
be
yet
further
corrupted
,
debased
,
or
unlearned
among
us
,
we
shall
quickly
fall
into
one
of
the
Extreams
wherewith
we
are
at
present
urged
on
either
side
.
For
although
the
Reliefs
provided
in
the
Church
of
Rome
,
for
the
satisfaction
of
the
consciences
of
men
are
at
present
by
the
most
disliked
,
yea
despised
;
yet
if
they
are
once
brought
to
a
loss
how
to
place
their
whole
trust
and
confidence
in
the
Righteousness
of
Christ
and
Grace
of
God
in
him
,
they
will
not
always
live
at
such
an
uncertainty
of
mind
,
as
the
best
of
their
own
Personal
Obedience
will
hang
them
on
the
Briars
of
;
but
betake
themselves
unto
somewhat
that
tenders
them
certain
peace
and
security
,
though
at
present
it
may
seem
foolish
unto
them
.
And
I
doubt
not
but
that
some
out
of
a
meer
Ignorance
of
the
Righteousness
of
God
,
which
either
they
have
not
been
taught
,
or
had
no
mind
to
learn
,
have
with
some
Integrity
in
the
Exercise
of
their
Consciences
,
betaken
themselves
unto
that
pretended
Rest
which
the
Church
of
Rome
offers
unto
them
.
For
being
troubled
about
their
sins
,
they
think
it
better
to
betake
themselves
unto
that
great
variety
of
means
for
the
ease
and
discharge
of
their
Consciences
which
the
Roman
Church
affords
,
then
to
abide
where
they
are
,
without
the
least
pretence
of
Relief
,
as
men
will
find
in
due
time
,
there
is
no
such
thing
to
be
found
or
obtained
in
themselves
.
They
may
go
on
for
a
time
with
good
satisfaction
unto
their
own
minds
;
but
if
once
they
are
brought
unto
a
loss
through
the
Conviction
of
sin
,
they
must
look
beyond
themselves
for
peace
and
satisfaction
,
or
sit
down
without
them
to
Eternity
.
Nor
are
the
principles
and
ways
which
others
take
up
withall
in
another
Extream
upon
the
Rejection
of
this
Doctrine
,
although
more
plausible
,
yet
at
all
more
really
useful
unto
the
Souls
of
men
,
then
those
of
the
Roman
Church
which
they
reject
as
obsolete
,
and
unsuited
unto
the
Genius
of
the
present
Age.
For
they
all
of
them
arise
from
,
or
lead
unto
the
want
of
a
due
sence
of
the
Nature
and
Guilt
of
sin
,
as
also
of
the
Holiness
and
Righteousness
of
God
with
respect
thereunto
.
And
when
such
principles
as
these
do
once
grow
prevalent
in
the
minds
of
men
,
they
quickly
grow
careless
,
negligent
,
secure
in
sinning
,
and
End
for
the
most
part
in
Atheism
,
or
a
great
Indifferency
as
unto
all
Religion
,
and
all
the
Duties
thereof
.
CHAP.
I.
Justifying
Faith
,
the
Causes
,
Object
,
and
Nature
of
it
,
declared
.
THe
means
of
Justification
on
our
part
is
Faith
.
That
we
are
justified
by
Faith
is
so
frequently
,
and
so
expresly
affirmed
in
the
Scripture
,
as
that
it
cannot
directly
and
in
terms
by
any
be
denied
.
For
whereas
some
begin
,
by
an
excess
of
partiality
which
controversial
Engagements
and
Provocations
do
encline
them
unto
,
to
affirm
that
our
Justification
is
more
frequently
ascribed
unto
other
things
,
Graces
or
Duties
,
than
unto
Faith
,
it
is
to
be
passed
by
in
silence
,
and
not
contended
about
.
But
yet
also
the
Explanation
which
some
others
make
of
this
general
concession
,
That
we
are
justified
by
Faith
,
doth
as
fully
overthrow
what
is
affirmed
therein
,
as
if
it
were
in
terms
rejected
.
And
it
would
more
advantage
the
understandings
of
men
,
if
it
were
plainly
refused
upon
its
first
proposal
,
than
to
be
lead
about
in
a
maze
of
Words
,
and
Distinctions
unto
its
real
Exclusion
;
as
is
done
both
by
the
Romanists
and
Socinians
.
At
present
we
may
take
the
Proposition
as
granted
,
and
only
enquire
into
the
true
genuine
sense
and
meaning
of
it
.
That
which
first
occurs
unto
our
Consideration
is
Faith
;
and
that
which
doth
concern
it
may
be
reduced
unto
two
Heads
;
(1)
Its
Nature
.
(2)
Its
Vse
in
our
Justification
.
Of
the
Nature
of
Faith
in
general
,
of
the
especial
Nature
of
justifying
Faith
,
of
its
Characteristical
Distinctions
from
that
which
is
called
Faith
,
but
is
not
justifying
,
so
many
Discourses
(
divers
of
them
the
effects
of
sound
Judgment
and
good
Experience
)
are
already
extant
,
as
it
is
altogether
needless
to
engage
at
large
into
a
farther
discussion
of
them
.
However
something
must
be
spoken
to
declare
in
what
sense
we
understand
these
things
;
what
is
that
Faith
which
we
ascribe
our
Justification
unto
,
and
what
is
its
Vse
therein
.
The
Distinctions
that
are
usually
made
concerning
Faith
,
(
as
it
is
a
word
of
various
significations
)
I
shall
wholly
pretermit
;
not
only
as
obvious
and
known
,
but
as
not
belonging
unto
our
present
Argument
.
That
which
we
are
concerned
in
is
,
That
in
the
Scripture
there
is
mention
made
plainly
of
a
twofold
Faith
whereby
men
believe
the
Gospel
.
For
there
is
a
Faith
whereby
we
are
justified
,
which
he
who
hath
shall
be
assuredly
saved
,
which
purifieth
the
heart
,
and
worketh
by
Love
.
And
there
is
a
Faith
or
Believing
which
doth
nothing
of
all
this
;
which
who
hath
,
and
hath
no
more
,
is
not
justified
,
nor
can
be
saved
.
Wherefore
every
Faith
,
whereby
men
are
said
to
believe
,
is
not
justifying
.
Thus
it
is
said
of
Simon
the
Magician
that
he
believed
,
Act.
8.13
.
When
he
was
in
the
Gall
of
Bitterness
and
bond
of
Iniquity
,
and
therefore
did
not
believe
with
that
Faith
which
purifieth
the
Heart
,
Act.
15.9
.
And
,
that
many
believed
on
the
name
of
Jesus
when
they
saw
the
Miracles
that
he
did
,
but
Jesus
did
not
commit
himself
unto
them
because
he
knew
what
was
in
man
,
Joh.
2.23
,
24.
They
did
not
believe
on
his
Name
as
those
do
,
or
with
that
kind
of
Faith
,
who
thereon
receive
power
to
become
the
Sons
of
God
,
Joh.
1.12
.
And
some
when
they
hear
the
Word
receive
it
with
joy
,
believing
for
a
while
,
but
have
no
Root
;
Luke
8.13
.
And
Faith
without
a
Root
in
the
Heart
will
not
justifie
any
.
For
with
the
Heart
Men
believe
unto
Righteousness
,
Rom.
10.10
.
So
is
it
with
them
who
shall
cry
,
Lord
,
Lord
,
(
at
the
last
day
)
we
have
prophesied
in
thy
name
,
whilst
yet
they
were
always
workers
of
Iniquity
,
Math.
7.22
,
23.
This
Faith
is
usually
called
Historical
Faith
.
But
this
Denomination
is
not
taken
from
the
Object
of
it
,
as
though
it
were
only
the
History
of
the
Scripture
,
or
the
Historical
things
contained
in
it
.
For
it
respects
the
whole
Truth
of
the
Word
,
yea
of
the
Promises
of
the
Gospel
as
well
as
other
things
.
But
it
is
so
called
from
the
nature
of
the
Assent
wherein
it
doth
consist
.
For
it
is
such
as
we
give
unto
Historical
things
that
are
credibly
testified
unto
us
.
And
this
Faith
hath
divers
differences
or
degrees
,
both
in
respect
unto
the
Grounds
or
Reasons
of
it
;
and
also
its
Effects
.
For
as
unto
the
first
,
all
Faith
is
an
Assent
upon
Testimony
;
and
divine
Faith
is
an
Assent
upon
a
divine
Testimony
.
According
as
this
Testimony
is
received
,
so
are
the
Differences
or
Degrees
of
this
Faith
.
Some
apprehend
it
on
humane
motives
only
,
and
their
credibility
unto
the
Judgment
of
Reason
;
and
their
Assent
is
a
meer
natural
Act
of
their
Understanding
,
which
is
the
lowest
degree
of
this
Historical
Faith
.
Some
have
their
minds
enabled
unto
it
by
spiritual
Illumination
,
making
a
discovery
of
the
Evidences
of
Divine
Truth
whereon
it
is
to
be
believed
;
the
Assent
they
give
hereon
is
more
firm
and
operative
than
that
of
the
former
sort
.
Again
,
It
hath
its
Differences
or
Degrees
with
respect
unto
its
Effects
.
With
some
it
doth
no
way
or
very
little
,
influence
the
Will
or
the
Affections
,
or
work
any
Change
in
the
lives
of
men
.
So
is
it
with
them
that
profess
they
believe
the
Gospel
,
and
yet
live
in
all
manner
of
sins
.
In
this
Degree
it
is
called
by
the
Apostle
James
a
dead
Faith
,
and
compared
unto
a
dead
Carkass
,
without
life
or
motion
,
and
is
an
Assent
of
the
very
same
nature
and
kind
with
that
which
Devils
are
compelled
to
give
.
And
this
Faith
abounds
in
the
World
.
With
others
it
hath
an
effectual
work
upon
the
Affections
,
and
that
in
many
degrees
also
,
represented
in
the
several
sorts
of
Ground
whereinto
the
Seed
of
the
Word
is
cast
,
and
produceth
many
effects
in
their
lives
.
In
the
utmost
improvement
of
it
,
both
as
to
the
Evidence
it
proceeds
from
,
and
the
Effects
it
produceth
,
it
is
usually
called
temporary
Faith
;
for
it
is
neither
permanent
against
all
oppositions
,
nor
will
bring
any
unto
Eternal
Rest.
The
name
is
taken
from
that
Expression
of
our
Saviour
,
concerning
him
who
believeth
with
this
Faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Math.
13.21
.
This
Faith
I
grant
to
be
true
in
its
kind
,
and
not
meerly
to
be
equivocally
so
called
;
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
It
is
so
as
unto
the
general
nature
of
Faith
;
but
of
the
same
special
nature
with
justifying
Faith
it
is
not
.
Justifying
Faith
is
not
an
higher
,
or
the
highest
,
degree
of
this
Faith
,
but
is
of
another
kind
or
nature
.
Wherefore
sundry
things
may
be
observed
concerning
this
Faith
in
the
utmost
improvement
of
it
unto
our
present
purpose
.
As
,
1.
This
Faith
with
all
the
effects
of
it
,
men
may
have
and
not
be
justified
;
and
if
they
have
not
a
Faith
of
another
kind
they
cannot
be
justified
.
For
Justification
is
no
where
ascribed
unto
it
,
yea
it
is
affirmed
by
the
Apostle
James
,
That
none
can
be
justified
by
it
.
2.
It
may
produce
great
Effects
in
the
Minds
,
Affections
,
and
Lives
of
Men
,
although
not
one
of
them
that
are
peculiar
unto
justifying
Faith
.
Yet
such
they
may
be
,
as
that
those
in
whom
they
are
wrought
may
be
,
and
ought
in
the
Judgment
of
Charity
to
be
looked
on
as
true
Believers
.
3.
This
is
that
Faith
which
may
be
alone
.
We
are
justified
by
Faith
alone
.
But
we
are
not
justified
by
that
Faith
which
can
be
alone
.
Alone
,
respects
its
influence
into
our
Justification
,
not
its
nature
and
existence
.
And
we
absolutely
deny
that
we
can
be
justified
by
that
Faith
which
can
be
alone
,
that
is
without
a
principle
of
spiritual
Life
and
universal
Obedience
,
operative
in
all
the
works
of
it
,
as
Duty
doth
require
.
These
things
I
have
observed
,
only
to
obviate
that
Calumny
and
Reproach
which
some
endeavour
to
fix
on
the
Doctrine
of
Justification
by
Faith
only
,
through
the
Mediation
of
Christ
.
For
those
who
assert
it
must
be
Solifidians
,
Antinomians
,
and
I
know
not
what
;
such
as
oppose
or
deny
the
necessity
of
universal
Obedience
,
or
Good
Works
.
Most
of
them
who
manage
it
cannot
but
know
in
their
own
Consciences
that
this
Charge
is
false
.
But
this
is
the
way
of
handling
Controversies
with
many
.
They
can
aver
any
thing
that
seems
to
advantage
the
cause
they
plead
,
to
the
great
scandal
of
Religion
.
If
by
Solifidians
they
mean
those
who
believe
that
Faith
alone
is
on
our
part
,
the
Means
,
Instrument
or
Condition
(
of
which
afterwards
)
of
our
Justification
,
all
the
Prophets
and
Apostles
were
so
,
and
were
so
taught
to
be
by
Jesus
Christ
,
as
shall
be
proved
.
If
they
mean
,
those
who
affirm
that
the
Faith
whereby
we
are
justified
is
alone
,
separate
or
separable
,
from
a
principle
and
the
fruit
of
Holy
Obedience
,
they
must
find
them
out
themselves
,
we
know
nothing
of
them
.
For
we
allow
no
Faith
to
be
of
the
same
kind
or
nature
with
that
whereby
we
are
justified
,
but
what
virtually
and
radically
contains
in
it
universal
Obedience
,
as
the
effect
is
in
the
cause
,
the
fruit
in
the
Root
,
and
which
acts
it self
in
all
particular
Duties
,
according
as
by
Rule
and
Circumstances
they
are
made
so
to
be
.
Yea
we
allow
no
Faith
to
be
justifying
,
or
to
be
of
the
same
kind
with
it
,
which
is
not
its
self
and
in
its
own
nature
a
spiritually
vital
principle
of
Obedience
and
Good
Works
.
And
if
this
be
not
sufficient
to
prevail
with
some
not
to
seek
for
advantages
by
such
shameful
calumnies
,
yet
is
it
so
with
others
,
to
free
their
minds
from
any
concernment
in
them
.
For
the
especial
nature
of
Justifying
Faith
which
we
enquire
into
,
the
things
whereby
it
is
evidenced
may
be
reduced
unto
these
four
Heads
.
(1)
The
Causes
of
it
on
the
part
of
God
.
(2)
What
is
in
us
previously
required
unto
it
.
(3)
The
proper
Object
of
it
.
(4)
It
s
proper
peculiar
Acts
and
Effects
.
Which
shall
be
spoken
unto
so
far
as
is
necessary
unto
our
present
design
.
1.
The
Doctrine
of
the
Causes
of
Faith
as
unto
its
first
Original
in
the
Divine
Will
,
and
the
way
of
its
communication
unto
us
,
is
so
large
,
and
so
immixed
with
that
of
the
way
and
manner
of
the
operation
of
efficacious
Grace
in
Conversion
(
which
I
have
handled
elsewhere
)
as
that
I
shall
not
here
insist
upon
it
.
For
as
it
cannot
in
a
few
words
be
spoken
unto
according
unto
its
weight
and
worth
,
so
to
engage
into
a
full
handling
of
it
,
would
too
much
divert
us
from
our
present
Argument
.
This
I
shall
only
say
,
that
from
thence
it
may
be
uncontroulably
evidenced
,
That
the
Faith
whereby
we
are
justified
,
is
of
an
especial
kind
or
nature
,
wherein
no
other
Faith
which
Justification
is
not
inseparable
from
,
doth
partake
with
it
.
2.
Wherefore
our
first
Enquiry
is
concerning
what
was
proposed
in
the
second
place
,
namely
,
what
is
an
our
part
in
a
way
of
Duty
previously
required
thereunto
;
or
what
is
necessary
to
be
found
in
us
antecedaneously
unto
our
Believing
unto
the
Justification
of
Life
.
And
I
say
there
is
supposed
in
them
in
whom
this
Faith
is
wrought
,
on
whom
it
is
bestowed
,
and
whose
Duty
it
is
to
believe
therewith
;
the
work
of
the
Law
in
the
Conviction
of
sin
,
or
Conviction
of
sin
is
a
necessary
Antecedent
unto
Justifying
Faith
.
Many
have
disputed
what
belongs
hereunto
,
and
what
effects
it
produceth
in
the
mind
,
that
dispose
the
Soul
unto
the
receiving
of
the
Promise
of
the
Gospel
.
But
whereas
there
are
different
Apprehensions
about
these
effects
or
concomitants
of
Conviction
,
(
in
Compunction
,
Humiliation
,
Self-judging
,
with
sorrow
for
sin
committed
,
and
the
like
)
as
also
about
the
Degrees
of
them
,
as
ordinarily
pre-required
unto
Faith
and
Conversion
unto
God
;
I
shall
speak
very
briefly
unto
them
,
so
far
as
they
are
inseparable
from
the
Conviction
asserted
.
And
I
shall
first
consider
this
Conviction
it self
with
what
is
essential
thereunto
,
and
then
the
effects
of
it
in
conjunction
with
that
temporary
Faith
before
spoken
of
.
I
shall
do
so
,
not
as
unto
their
nature
,
the
knowledge
whereof
I
take
for
granted
,
but
only
as
they
have
respect
unto
our
Justification
.
As
to
the
first
I
say
,
The
work
of
Conviction
in
general
,
whereby
the
Soul
of
man
hath
a
practical
understanding
of
the
nature
of
sin
,
its
Guilt
and
the
Punishment
due
unto
it
,
and
is
made
sensible
of
his
own
interest
therein
,
both
with
respect
unto
sin
original
and
actual
,
with
his
own
utter
disability
to
deliver
himself
out
of
the
state
and
condition
,
wherein
on
the
account
of
these
things
he
findeth
himself
to
be
,
is
that
which
we
affirm
to
be
antecedaneously
necessary
unto
Justifying
Faith
;
that
is
in
the
Adult
,
and
of
whose
Justification
the
Word
is
the
external
means
and
instrument
.
A
Convinced
sinner
is
only
Subjectum
capax
Justificationis
;
not
that
every
one
that
is
convinced
is
or
must
necessarily
be
justified
.
There
is
not
any
such
disposition
or
preparation
of
the
subject
by
this
Conviction
,
its
effects
and
consequents
,
as
that
the
form
of
Justification
,
as
the
Papists
speak
,
or
justifying
Grace
must
necessarily
ensue
or
be
introduced
thereon
.
Nor
is
there
any
such
preparation
in
it
,
as
that
by
virtue
of
any
divine
Compact
or
Promise
,
a
Person
so
convinced
,
shall
be
pardoned
and
justified
.
But
as
a
man
may
believe
with
any
kind
of
Faith
that
is
not
justifying
,
such
as
that
before
mentioned
,
without
this
Conviction
;
so
it
is
ordinarily
previous
,
and
necessary
so
to
be
,
unto
that
Faith
which
is
unto
the
Justification
of
Life
.
The
motive
is
not
unto
it
,
that
thereon
a
man
shall
be
assuredly
justified
;
but
that
without
it
he
cannot
be
so
.
This
I
say
is
required
in
the
Person
to
be
justified
in
order
of
nature
antecedaneously
unto
that
Faith
whereby
we
are
justified
,
which
we
shall
prove
with
the
ensuing
Arguments
.
For
(1)
without
the
due
consideration
and
supposition
of
it
.
the
true
nature
of
Faith
can
never
be
understood
.
For
as
we
have
shewed
before
,
Justification
is
Gods
way
of
the
Deliverance
of
the
convinced
sinner
,
or
one
whose
mouth
is
stopped
,
and
who
is
guilty
before
God
,
obnoxious
to
the
Law
,
and
shut
up
under
Sin
.
A
sense
therefore
of
this
estate
and
all
that
belongs
unto
it
,
is
required
unto
Believing
.
Hence
Le
Blanc
who
hath
searched
with
some
diligence
into
these
things
,
commends
the
Definition
of
Faith
given
by
Mestrezat
;
that
it
is
the
flight
of
a
penitent
sinner
unto
the
mercy
of
God
in
Christ
.
And
there
is
indeed
more
Sense
and
Truth
in
it
,
than
in
twenty
other
that
seem
more
accurate
.
But
without
a
supposition
of
the
Conviction
mentioned
,
there
is
no
understanding
of
this
definition
of
Faith
.
For
it
is
that
alone
which
puts
the
Soul
upon
a
flight
unto
the
mercy
of
God
in
Christ
,
to
be
saved
from
the
wrath
to
come
,
Heb.
6.18
.
fled
for
Refuge
.
2
ly
.
The
Order
,
Relation
,
and
use
of
the
Law
and
the
Gospel
do
uncontroulably
evince
the
necessity
of
this
Conviction
previous
unto
Believing
.
For
that
which
any
man
hath
first
to
deal
withall
,
with
respect
unto
his
Eternal
Condition
,
both
naturally
and
by
Gods
Institution
is
the
Law
.
This
is
first
presented
unto
the
Soul
,
with
its
Terms
of
Righteousness
and
Life
,
and
with
its
Curse
in
case
of
failure
.
Without
this
the
Gospel
cannot
be
understood
,
nor
the
Grace
of
it
duely
valued
.
For
it
is
the
Revelation
of
Gods
way
for
the
relieving
the
Souls
of
men
from
the
sentence
and
curse
of
the
Law
,
Rom.
1.17
.
That
was
the
Nature
,
that
was
the
Use
and
End
of
the
first
Promise
,
and
of
the
whole
work
of
Gods
Grace
revealed
in
all
the
ensuing
Promises
,
or
in
the
whole
Gospel
.
Wherefore
the
Faith
which
we
treat
of
being
Evangelical
,
that
which
in
its
especial
nature
and
use
,
not
the
Law
but
the
Gospel
requireth
,
that
which
hath
the
Gospel
for
its
Principle
,
Rule
,
and
Object
,
it
is
not
required
of
us
,
cannot
be
acted
by
us
,
but
on
a
supposition
of
the
work
and
effect
of
the
Law
in
the
conviction
of
sin
,
by
giving
the
knowledge
of
it
,
a
sense
of
its
Guilt
,
and
the
state
of
the
sinner
on
the
Account
thereof
.
And
that
Faith
which
hath
not
respect
hereunto
,
we
absolutely
deny
to
be
that
Faith
whereby
we
are
justified
,
Gal.
3.22
,
23
,
24.
Rom.
10.4
.
3
ly
.
This
our
Saviour
himself
directly
teacheth
in
the
Gospel
.
For
he
calls
unto
him
only
those
who
are
weary
and
heavy
laden
,
affirms
that
the
whole
have
no
need
of
the
Physician
but
the
sick
;
and
that
he
came
not
to
call
the
Righteous
but
sinners
to
Repentance
.
In
all
which
he
intends
not
those
who
were
really
sinners
,
as
all
men
are
,
for
he
makes
a
difference
between
them
,
offering
the
Gospel
unto
some
and
not
unto
others
,
but
such
as
were
convinced
of
sin
,
burdened
with
it
,
and
sought
after
deliverance
.
So
those
unto
whom
the
Apostle
Peter
proposed
the
Promise
of
the
Gospel
with
the
pardon
of
sin
thereby
as
the
Object
of
Gospel
Faith
,
were
pricked
to
the
Heart
upon
the
conviction
of
their
sin
,
and
cried
what
shall
we
do
;
Act.
2.37
,
38
,
39.
Such
also
was
the
state
of
the
Jaylor
unto
whom
the
Apostle
Paul
proposed
Salvation
by
Christ
,
as
what
he
was
to
believe
for
his
Deliverance
,
Act.
16.30
,
31.
4
ly
.
The
state
of
Adam
and
Gods
dealing
with
him
therein
,
is
the
best
Representation
of
the
order
and
method
of
these
things
.
As
He
was
after
the
Fall
,
so
are
we
by
nature
in
the
very
same
state
and
condition
.
Really
he
was
utterly
lost
by
sin
,
and
convinced
he
was
both
of
the
nature
of
his
sin
,
and
of
the
effects
of
it
in
that
Act
of
God
by
the
Law
on
his
mind
,
which
is
called
the
the
opening
of
his
Eyes
.
For
it
was
nothing
but
the
communication
unto
his
mind
by
his
conscience
of
a
sense
of
the
nature
,
guilt
,
effects
,
and
consequents
of
sin
,
which
the
Law
could
then
teach
him
,
and
could
not
do
so
before
.
This
fills
him
with
shame
and
fear
;
against
the
former
whereof
he
provided
by
Figg-leaves
,
and
against
the
latter
by
hiding
himself
among
the
Trees
of
the
Garden
.
Nor
,
however
they
may
please
themselves
with
them
,
are
any
of
the
contrivances
of
men
,
for
freedom
and
safety
from
sin
,
either
wiser
or
more
likely
to
have
success
.
In
this
condition
,
God
by
an
immediate
Inquisition
into
the
matter
of
fact
,
sharpeneth
this
Conviction
by
the
Addition
of
his
own
Testimony
unto
its
Truth
,
and
casteth
him
actually
under
the
Curse
of
the
Law
,
in
a
juridical
denunciation
of
it
.
In
this
lost
,
forlorn
,
hopeless
condition
God
proposeth
the
Promise
of
Redemption
by
Christ
unto
him
.
And
this
was
the
Object
of
that
Faith
whereby
he
was
to
be
justified
.
Although
these
things
are
not
thus
eminently
and
distinctly
transacted
in
the
minds
and
consciences
of
all
who
are
called
unto
Believing
by
the
Gospel
,
yet
for
the
substance
of
them
,
and
as
to
the
previousness
of
the
Conviction
of
sin
unto
Faith
,
they
are
found
in
all
that
sincerely
believe
.
These
things
are
known
,
and
for
the
substance
of
them
generally
agreed
unto
.
But
yet
are
they
such
as
being
duely
considered
will
discover
the
vanity
and
mistakes
of
many
definitions
of
Faith
that
are
obtruded
on
us
.
For
any
definition
or
description
of
it
which
hath
not
express
,
or
at
least
virtual
respect
hereunto
,
is
but
a
deceit
,
and
no
way
answers
the
Experience
of
them
that
truly
believe
.
And
such
are
all
those
who
place
it
meerly
in
an
Assent
unto
divine
Revelation
,
of
what
Nature
soever
that
Assent
be
,
and
whatever
Effects
are
ascribed
unto
it
.
For
such
an
Assent
there
may
be
without
any
respect
unto
this
work
of
the
Law
.
Neither
do
I
,
to
speak
plainly
,
at
all
value
the
most
accurate
Disputations
of
any
about
the
Nature
and
Act
of
Justifying
Faith
,
who
never
had
in
themselves
an
Experience
of
the
work
of
the
Law
in
Conviction
and
Condemnation
for
sin
,
with
the
Effects
of
it
upon
their
Consciences
;
or
do
omit
the
due
consideration
of
their
own
Experience
,
wherein
what
they
truly
believe
is
better
stated
than
in
all
their
Disputations
.
That
Faith
whereby
we
are
justified
is
in
general
the
acting
of
the
Soul
towards
God
,
as
revealing
himself
in
the
Gospel
for
deliverance
out
of
this
state
and
condition
,
or
from
under
the
Curse
of
the
Law
applied
unto
the
Conscience
,
according
to
his
mind
,
and
by
the
ways
that
he
hath
appointed
.
I
give
not
this
as
any
definition
of
Faith
,
but
only
express
,
what
hath
a
necessary
influence
into
it
,
whence
the
nature
of
it
may
be
discerned
.
2.
The
Effects
of
this
Conviction
with
their
respect
unto
our
Justification
real
or
pretended
may
also
be
briefly
considered
.
And
whereas
this
Conviction
is
a
meer
work
of
the
Law
,
it
is
not
with
respect
unto
these
Effects
to
be
considered
alone
,
but
in
conjunction
with
,
and
under
the
conduct
of
that
temporary
Faith
of
the
Gospel
before
described
.
And
these
two
,
Temporary
Faith
and
Legal
Conviction
are
the
principles
of
all
Works
or
Duties
in
Religion
antecedenr
unto
Justification
,
and
which
therefore
we
must
deny
to
have
in
them
any
Causality
thereof
.
But
it
is
granted
that
many
Acts
and
Duties
both
internal
and
external
,
will
ensue
on
real
Convictions
.
Those
that
are
internal
may
be
reduced
unto
three
Heads
.
(1)
Displicency
and
Sorrow
that
we
have
sinned
.
It
is
impossible
that
any
one
should
be
really
convinced
of
sin
in
the
way
before
declared
,
but
that
a
dislike
of
sin
,
and
of
himself
that
he
hath
sinned
,
shame
of
it
,
and
sorrow
for
it
,
will
ensue
thereon
.
And
it
is
a
sufficient
Evidence
that
he
is
not
really
convinced
of
sin
,
whatever
he
profess
,
or
whatever
confession
he
make
,
whose
mind
is
not
so
affected
,
Jer.
36.24
.
(2)
Fear
of
punishment
due
to
sin
.
For
Conviction
respects
not
only
the
instructive
and
preceptive
part
of
the
Law
,
whereby
the
Being
and
Nature
of
sin
are
discovered
,
but
the
Sentence
and
Curse
of
it
also
whereby
it
is
judged
and
condemned
,
Gen.
4.13
,
14.
Wherefore
,
where
fear
of
the
punishment
threatned
doth
not
ensue
,
no
person
is
really
convinced
of
sin
;
nor
hath
the
Law
had
its
proper
Work
towards
him
,
as
it
is
previous
unto
the
Administration
of
the
Gospel
.
And
whereas
by
Faith
we
fly
from
the
wrath
to
come
,
where
there
is
not
a
Sense
and
Apprehension
of
that
wrath
as
due
unto
us
,
there
is
no
Ground
or
Reason
for
our
Believing
.
(3)
A
desire
of
Deliverance
from
that
state
wherein
a
convinced
sinner
finds
himself
upon
his
Conviction
,
is
unavoidable
unto
him
.
And
it
s
naturally
the
first
thing
that
Conviction
works
in
the
minds
of
men
,
and
that
in
various
degrees
of
care
,
fear
,
solicitude
and
restlessness
,
which
from
Experience
and
the
conduct
of
Scripture
Light
,
have
been
explained
by
many
,
unto
the
great
benefit
of
the
Church
,
and
sufficiently
derided
by
others
.
(2)
These
internal
Acts
of
the
mind
will
also
produce
sundry
external
Duties
which
may
be
referred
unto
two
Heads
.
(1)
Abstinence
from
known
sin
unto
the
utmost
of
mens
power
.
For
they
who
begin
to
find
that
it
is
an
evil
thing
and
a
bitter
that
they
have
sinned
against
God
,
cannot
but
endeavour
a
future
Abstinence
from
it
.
And
as
this
hath
respect
unto
all
the
former
internal
Acts
,
as
Causes
of
it
,
so
it
is
a
peculiar
exurgency
of
the
last
of
them
or
a
desire
of
deliverance
from
the
state
wherein
such
persons
are
.
For
this
they
suppose
to
be
the
best
expedient
for
it
,
or
at
least
that
without
which
it
will
not
be
,
And
herein
usually
do
their
Spirits
act
by
Promises
and
Vows
,
with
renewed
sorrow
on
surprisals
into
sin
,
which
will
befall
them
in
that
condition
.
(2)
The
Duties
of
Religious
Worship
in
prayer
and
hearing
of
the
Word
,
with
diligence
in
the
use
of
the
Ordinances
of
the
Church
,
will
ensue
hereon
.
For
without
these
they
know
that
no
deliverance
is
to
be
obtained
.
Reformation
of
Life
and
Conversation
in
various
degrees
doth
partly
consist
in
these
things
,
and
partly
follow
upon
them
.
And
these
things
are
always
so
,
where
the
Convictions
of
men
are
real
and
abiding
.
But
yet
it
must
be
said
,
that
they
are
neither
severally
nor
joyntly
,
though
in
the
highest
degree
,
either
necessary
dispositions
,
preparations
,
previous
congruities
in
a
way
of
merit
,
nor
conditions
of
our
Justification
.
For
,
1.
They
are
not
Conditions
of
Justification
.
For
where
one
thing
is
the
Condition
of
another
,
that
other
thing
must
follow
the
fulfilling
of
that
Condition
.
Otherwise
the
Condition
of
it
,
it
is
not
.
But
they
may
be
all
found
where
Justification
doth
not
ensue
.
Wherefore
there
is
no
Covenant
,
Promise
,
or
Constitution
of
God
,
making
them
to
be
such
Conditions
of
Justification
,
though
in
their
own
nature
they
may
be
subservient
unto
what
is
required
of
us
with
respect
thereunto
.
But
a
certain
infallible
connexion
with
it
by
virtue
of
any
Promise
or
Covenant
of
God
(
as
it
is
with
Faith
)
they
have
not
.
And
other
Condition
,
but
what
is
constituted
and
made
to
be
so
by
divine
compact
or
promise
,
is
not
to
be
allowed
.
For
otherwise
Conditions
might
be
endlesly
multiplied
,
and
all
things
natural
as
well
as
moral
made
to
be
so
.
So
the
meat
we
eat
may
be
a
Condition
of
Justification
.
Faith
and
Justification
are
inseparable
,
but
so
are
not
Justification
and
the
things
we
now
insist
upon
,
as
Experience
doth
evince
.
2.
Justification
may
be
where
the
outward
Acts
and
Duties
mentioned
,
proceeding
from
Convictions
under
the
conduct
of
temporary
Faith
are
not
.
For
Adam
was
Justified
without
them
,
so
also
were
the
Converts
in
the
Acts
,
chap.
2.
For
what
is
reported
concerning
them
is
all
of
it
Essentially
included
in
Conviction
;
ver.
37.
And
so
likewise
was
it
with
the
Jaylor
;
Acts
16.30
,
31.
And
as
unto
many
of
them
,
it
is
so
with
most
that
do
believe
.
Therefore
they
are
not
Conditions
.
For
a
Condition
suspends
the
Event
of
that
whereof
it
is
a
Condition
.
3.
They
are
not
formal
dispositions
unto
Justification
,
because
it
consisteth
not
in
the
Introduction
of
any
new
form
or
inherent
Quality
in
the
Soul
,
as
hath
been
in
part
already
declared
,
and
shall
yet
afterwards
be
more
fully
evinced
.
Nor
(4)
are
they
moral
preparations
for
it
;
for
being
antecedent
unto
Faith
Evangelical
,
no
man
can
have
any
design
in
them
,
but
only
to
seek
for
Righteousness
by
the
Works
of
the
Law
,
which
is
no
preparation
unto
Justification
.
All
Discoveries
of
the
Righteousness
of
God
,
with
the
Souls
adherence
unto
it
,
belong
to
Faith
alone
.
There
is
indeed
a
Repentance
which
accompanieth
Faith
,
and
is
included
in
the
nature
of
it
,
at
least
radically
.
This
is
required
unto
our
Justification
.
But
that
legal
Repentance
which
precedes
Gospel
Faith
and
is
without
it
,
is
neither
a
Disposition
,
Preparation
,
nor
Condition
of
our
Justification
.
In
brief
;
The
order
of
these
things
may
be
observed
in
the
dealing
of
God
with
Adam
,
as
was
before
intimated
.
And
there
are
three
degrees
in
it
.
(1)
The
Opening
of
the
Eyes
of
the
sinner
,
to
see
the
filth
and
guilt
of
sin
in
the
Sentence
and
Curse
of
the
Law
applied
unto
his
Conscience
;
Rom.
7.
9
,
10.
This
effects
in
the
mind
of
the
sinner
the
things
before
mentioned
,
and
puts
him
upon
all
the
Duties
that
spring
from
them
.
For
Persons
on
their
first
Convictions
ordinarily
judge
no
more
but
that
their
state
being
evil
and
dangerous
,
it
is
their
Duty
to
better
it
,
and
that
they
can
or
shall
do
so
accordingly
,
if
they
apply
themselves
,
thereunto
.
But
all
these
things
as
to
a
Protection
or
Deliverance
from
the
sentence
of
the
Law
,
are
no
better
then
Figg-leaves
and
hiding
.
(2)
Ordinarily
God
by
his
Providence
▪
or
in
the
Dispensation
of
the
Word
,
gives
life
and
power
unto
this
Work
of
the
Law
in
a
peculiar
manner
;
in
answer
unto
the
charge
which
he
gave
unto
Adam
after
his
Attempt
to
hide
himself
.
Hereby
the
mouth
of
the
sinner
is
stopped
,
and
he
becomes
,
as
throughly
sensible
of
his
Guilt
before
God
,
so
satisfied
that
there
is
no
Relief
or
Deliverance
to
be
expected
from
any
of
those
ways
of
sorrow
or
duty
that
he
hath
put
himself
upon
.
(3)
In
this
condition
it
is
a
meer
Act
of
Soveraign
Grace
,
without
any
respect
unto
these
things
foregoing
,
to
call
the
sinner
unto
Believing
,
or
Faith
in
the
Promise
unto
the
Justification
of
Life
.
This
is
Gods
order
;
yet
so
as
that
what
precedeth
his
call
unto
Faith
,
hath
no
causality
thereof
.
3.
The
next
thing
to
be
enquired
into
is
the
proper
Object
of
Justifying
Faith
,
or
of
true
Faith
,
in
its
office
,
work
,
and
duty
,
with
respect
unto
our
Justification
.
And
herein
we
must
first
consider
what
we
cannot
so
well
close
withall
.
For
besides
other
Differences
that
seem
to
be
about
it
,
which
indeed
are
but
different
Explanations
of
the
same
thing
for
the
substance
,
there
are
two
Opinions
which
are
looked
on
as
Extreams
,
the
one
in
an
Excess
and
the
other
in
Defect
.
The
first
is
that
of
the
Roman
Church
,
and
those
who
comply
with
them
therein
.
And
this
is
,
That
the
Object
of
Justifying
Faith
as
such
,
is
all
Divine
Verity
,
all
Divine
Revelation
,
whether
written
in
the
Scripture
,
or
delivered
by
Tradition
represented
unto
us
by
the
Authority
of
the
Church
.
In
the
latter
part
of
this
Description
we
are
not
at
present
concerned
.
That
the
whole
Scripture
and
all
the
parts
of
it
,
and
all
the
Truths
of
what
sort
soever
they
be
that
are
contained
in
it
,
are
equally
the
Object
of
Faith
in
the
discharge
of
its
Office
in
our
Justification
,
is
that
which
they
maintain
.
Hence
as
to
the
nature
of
it
they
cannot
allow
it
to
consist
in
any
thing
but
an
Assent
of
the
mind
.
For
supposing
the
whole
Scripture
,
and
all
contained
in
it
,
Laws
,
Precepts
,
Promises
,
Threatnings
,
Stories
,
Prophesies
and
the
like
,
to
be
the
Object
of
it
,
and
these
not
as
containing
in
them
things
Good
or
Evil
unto
us
,
but
under
this
formal
consideration
as
divinely
revealed
,
they
cannot
assign
or
allow
any
other
Act
of
the
mind
to
be
required
hereunto
but
Assent
only
.
And
so
confident
are
they
herein
,
namely
,
That
Faith
is
no
more
then
an
Assent
unto
divine
Revelation
,
as
that
Bellarmin
in
opposition
unto
Calvin
,
who
placed
knowledge
in
the
description
of
Justifying
Faith
,
affirms
that
it
is
better
defined
by
Ignorance
than
by
Knowledge
.
This
Description
of
Justifying
Faith
and
its
Object
,
hath
been
so
discussed
,
and
on
such
evident
Grounds
of
Scripture
and
Reason
rejected
by
Protestant
Writers
of
all
sorts
,
as
that
it
is
needless
to
insist
much
upon
it
again
.
Some
things
I
shall
observe
in
relation
unto
it
,
whereby
we
may
discover
what
is
of
Truth
in
what
they
assert
,
and
wherein
it
falls
short
thereof
.
Neither
shall
I
respect
only
them
of
the
Roman
Church
,
who
require
no
more
to
Faith
or
Believing
,
but
only
a
bare
Assent
of
the
mind
unto
divine
Revelations
,
but
them
also
who
place
it
wholly
in
such
a
firm
Assent
as
produceth
Obedience
unto
all
divine
Commands
.
For
as
it
doth
both
these
,
as
both
these
are
included
in
it
,
so
unto
the
especial
nature
of
it
more
is
required
.
It
is
as
justifying
neither
a
meer
Assent
nor
any
such
firm
degree
of
it
,
as
should
produce
such
effects
.
1.
All
Faith
whatever
is
an
Act
of
that
power
of
our
Souls
in
general
,
whereby
we
are
able
firmly
to
assent
unto
the
Truth
upon
Testimony
,
in
things
not
evident
unto
us
by
Sense
or
Reason
.
It
is
the
Evidence
of
things
not
seen
.
And
all
divine
Faith
is
in
general
an
Assent
unto
the
Truth
that
is
proposed
unto
us
upon
divine
Testimony
.
And
hereby
as
it
is
commonly
agreed
,
it
is
distinguished
from
Opinion
and
moral
certainty
on
the
one
hand
,
and
Science
or
Demonstration
on
the
other
.
2.
Wherefore
in
Justifying
Faith
,
there
is
an
Assent
unto
all
divine
Revelation
upon
the
Testimony
of
God
the
Revealer
.
By
no
other
Act
of
our
mind
,
wherein
this
is
not
included
or
supposed
,
can
we
be
justified
;
not
because
it
is
not
justifying
,
but
because
it
is
not
Faith
.
This
Assent
I
say
is
included
in
Justifying
Faith
.
And
therefore
we
find
it
often
spoken
of
in
the
Scripture
(
the
Instances
whereof
are
gathered
up
by
Bellarmin
and
others
)
with
respect
unto
other
things
,
and
not
restrained
unto
the
especial
promise
of
Grace
in
Christ
,
which
is
that
which
they
oppose
.
But
besides
,
that
in
most
places
of
that
kind
,
the
proper
Object
of
Faith
as
Justifying
is
included
and
referred
ultimately
unto
,
though
diversly
expressed
by
some
of
its
Causes
or
concomitant
Adjuncts
,
it
is
granted
that
we
believe
all
divine
Truth
,
with
that
very
Faith
whereby
we
are
justified
,
so
as
that
other
things
may
well
be
ascribed
unto
it
.
3.
On
these
Concessions
we
yet
say
two
things
.
(1)
That
the
whole
nature
of
Justifying
Faith
doth
not
consist
meerly
in
an
Assent
of
the
mind
,
be
it
never
so
firm
and
stedfast
,
nor
whatever
Effects
of
Obedience
it
may
produce
.
(2)
That
in
its
Duty
and
Office
in
Justification
,
whence
it
hath
that
especial
denomination
,
which
alone
we
are
in
the
Explanation
of
,
it
doth
not
equally
respect
all
divine
Revelation
as
such
,
but
hath
a
peculiar
Object
proposed
unto
it
in
the
Scripture
.
And
whereas
both
these
will
be
immediately
evinced
in
our
description
of
the
proper
Object
and
Nature
of
Faith
,
I
shall
at
present
oppose
some
few
things
unto
this
Description
of
them
,
sufficient
to
manifest
how
aliene
it
is
from
the
Truth
.
1.
This
Assent
is
an
Act
of
the
understanding
only
.
An
Act
of
the
mind
with
respect
unto
Truth
evidenced
unto
it
,
be
it
of
what
nature
it
will
.
So
we
believe
the
worst
of
things
and
the
most
grievous
unto
us
,
as
well
as
the
best
and
the
most
useful
.
But
Believing
is
an
Act
of
the
Heart
,
which
in
the
Scripture
comprizeth
all
the
Faculties
of
the
Soul
,
as
one
entire
principle
of
moral
and
spiritual
Duties
.
With
the
Heart
Man
believeth
unto
Righteousness
,
Rom.
10.10
.
And
it
is
frequently
described
by
an
Act
of
the
Will
,
though
it
be
not
so
alone
,
But
without
an
Act
of
the
Will
no
man
can
believe
as
he
ought
.
See
Joh.
5.40
.
Joh.
1.12
.
chap.
6.35
.
We
come
to
Christ
in
an
Act
of
the
Will
;
and
let
whosoever
will
,
come
.
And
to
be
willing
is
taken
for
to
believe
,
Psal.
110.3
.
and
Unbelief
is
Disobedience
,
Heb.
3.18
,
19.
2.
All
Divine
Truth
is
equally
the
Object
of
this
Assent
.
It
respects
not
the
especial
nature
or
use
of
any
one
Truth
,
be
it
of
what
kind
it
will
,
more
than
another
;
nor
can
it
do
so
,
since
it
regards
only
Divine
Revelation
.
Hence
that
Judas
was
the
Traytor
must
have
as
great
an
influence
into
our
Justification
,
as
that
Christ
died
for
our
sins
.
But
how
contrary
this
is
unto
the
Scripture
,
the
Analogy
of
Faith
,
and
the
Experience
of
all
that
believe
,
needs
neither
Declaration
nor
Confirmation
.
3.
This
Assent
unto
all
Divine
Revelation
may
be
true
and
sincere
,
where
there
hath
been
no
previous
work
of
the
Law
,
nor
any
Conviction
of
sin
.
No
such
thing
is
required
thereunto
,
nor
are
they
found
in
many
who
yet
do
so
assent
unto
the
Truth
.
But
,
as
we
have
shewed
,
this
is
necessary
unto
Evangelical
Justifying
Faith
;
and
to
suppose
the
contrary
is
to
overthrow
the
order
and
use
of
the
Law
and
Gospel
,
with
their
mutual
Relation
unto
one
another
in
subserviency
unto
the
design
of
God
in
the
Salvation
of
Sinners
.
4.
It
is
not
a
way
of
seeking
Relief
unto
a
convinced
sinner
,
whose
,
mouth
is
stopped
,
in
that
he
is
become
guilty
before
God
.
Such
alone
are
capable
Subjects
of
Justification
,
and
do
or
can
seek
after
it
in
a
due
manner
.
A
meer
Assent
unto
Divine
Revelation
is
not
peculiarly
suited
to
give
such
persons
Relief
.
For
it
is
that
which
brings
them
into
that
condition
from
whence
they
are
to
be
relieved
.
For
the
knowledge
of
sin
is
by
the
Law
.
But
Faith
is
a
peculiar
acting
of
the
Soul
for
Deliverance
.
5.
It
is
no
more
then
what
the
Devils
themselves
may
have
,
and
have
,
as
the
Apostle
James
affirms
.
For
that
Instance
of
their
Believing
one
God
,
proves
that
they
believe
also
whatever
this
one
God
who
is
the
first
Essential
Truth
doth
reveal
,
to
be
true
.
And
it
may
consist
with
all
manner
of
wickedness
,
and
without
any
Obedience
;
and
so
make
God
a
liar
,
1
Joh.
2.4
.
And
it
is
no
wonder
if
men
deny
us
to
be
justified
by
Faith
,
who
know
no
other
Faith
but
this
.
6.
It
no
way
answers
the
Descriptions
that
are
given
of
justifying
Faith
in
the
Scripture
.
Particularly
it
is
by
Faith
as
it
is
justifying
that
we
are
said
to
receive
Christ
;
Joh.
1.12
.
Col.
2.6
.
To
receive
the
Promise
,
the
Word
,
the
Grace
of
God
,
the
Attonement
,
Jam.
1.21
.
Joh.
3.33
.
Act.
2.41
.
chap.
11.1
.
Rom.
5.11
.
Heb.
11.17
.
To
cleave
unto
God
,
Deut.
4.4
.
Act.
11.23
.
And
so
in
the
Old
Testament
it
is
generally
expressed
by
Trust
and
Hope
.
Now
none
of
these
things
are
contained
in
a
meer
Assent
unto
the
Truth
;
but
they
require
other
actings
of
the
Soul
than
what
are
peculiar
unto
the
understanding
only
.
7.
It
answers
not
the
Experience
of
them
that
truly
believe
.
This
all
our
Enquiries
and
Arguments
in
this
matter
must
have
respect
unto
.
For
the
sum
of
what
we
aim
at
,
is
only
to
discover
what
they
do
,
who
really
believe
unto
the
Justification
of
Life
.
It
is
not
what
notions
men
may
have
hereof
,
nor
how
they
express
their
Conceptions
,
how
defensible
they
are
against
Objections
by
accuracy
of
Expressions
and
subtile
Distinctions
;
but
only
what
we
our selves
do
,
if
we
truly
believe
,
that
we
enquire
after
.
And
although
our
Differences
about
it
,
do
argue
the
great
imperfection
of
that
state
wherein
we
are
,
so
as
that
those
who
truly
believe
cannot
agree
what
they
do
in
their
so
doing
,
which
should
give
us
a
mutual
tenderness
and
forbearance
towards
each
other
;
yet
if
men
would
attend
unto
their
own
Experience
in
the
Application
of
their
Souls
unto
God
,
for
the
pardon
of
Sin
and
Righteousness
to
Life
,
more
than
unto
the
notions
which
on
various
occasions
their
minds
are
influenced
by
or
prepossessed
withall
,
many
differences
and
unnecessary
disputations
about
the
nature
of
Justifying
Faith
would
be
prevented
or
prescinded
.
I
deny
therefore
that
this
general
Assent
unto
the
Truth
,
how
firm
soever
it
be
,
or
what
effects
in
the
way
of
Duty
or
Obedience
soever
it
may
produce
,
doth
answer
the
Experience
of
any
one
true
Believer
,
as
containing
the
entire
Actings
of
his
Soul
towards
God
for
pardon
of
sin
and
Justification
.
8.
That
Faith
alone
is
Justifying
which
hath
Justification
actually
accompanying
of
it
.
For
thence
alone
it
hath
that
denomination
.
To
suppose
a
man
to
have
Justifying
Faith
,
and
not
to
be
justified
is
to
suppose
a
Contradiction
.
Nor
do
we
enquire
after
the
nature
of
any
other
Faith
but
that
whereby
a
Believer
is
actually
justified
.
But
it
is
not
so
with
all
them
in
whom
this
Assent
is
found
;
nor
will
those
that
plead
for
it
,
allow
that
upon
it
alone
any
are
immediately
justified
.
Wherefore
it
is
sufficiently
evident
that
there
is
somewhat
more
required
unto
Justifying
Faith
than
a
real
Assent
unto
all
Divine
Revelations
,
although
we
do
give
that
Assent
by
the
Faith
whereby
we
are
justified
.
But
on
the
other
side
,
it
is
supposed
that
by
some
the
Object
of
Justifying
Faith
is
so
much
restrained
,
and
the
nature
of
it
thereby
determined
unto
such
a
peculiar
Acting
of
the
mind
,
as
compriseth
not
the
whole
of
what
is
in
the
Scripture
ascribed
unto
it
.
So
some
have
said
,
that
it
is
the
pardon
of
our
sins
in
particular
that
is
the
Object
of
Justifying
Faith
;
Faith
therefore
they
make
to
be
a
full
perswasion
of
the
forgiveness
of
our
sins
through
the
Mediation
of
Christ
;
or
that
what
Christ
did
and
suffered
as
our
Mediator
,
he
did
it
for
us
in
particular
.
And
a
particular
Application
of
especial
mercy
unto
our
own
Souls
and
Consciences
is
hereby
made
the
Essence
of
Faith
.
Or
to
believe
that
our
own
sins
are
forgiven
,
seems
hereby
to
be
the
first
and
most
proper
Act
of
Justifying
Faith
.
Hence
it
would
follow
,
that
whosoever
doth
not
believe
,
or
hath
not
a
firm
perswasion
of
the
forgiveness
of
his
own
sins
in
particular
,
hath
no
saving
Faith
,
is
no
true
Believer
;
which
is
by
no
means
to
be
admitted
.
And
if
any
have
been
or
are
of
this
Opinion
,
I
fear
that
they
were
in
the
asserting
of
it
,
neglective
of
their
own
Experience
;
Or
it
may
be
rather
,
that
they
knew
not
how
in
their
Experience
,
all
the
other
Actings
of
Faith
wherein
its
Essence
doth
consist
,
were
included
in
this
perswasion
,
which
in
an
especial
manner
they
aimed
at
;
whereof
we
shall
speak
afterwards
.
And
there
is
no
doubt
unto
me
but
that
this
which
they
propose
,
Faith
is
suited
unto
,
aimeth
at
,
and
doth
ordinarily
effect
in
true
Believers
,
who
improve
it
,
and
grow
in
its
exercise
in
a
due
manner
.
Many
great
Divines
at
the
first
Reformation
,
did
(
as
the
Lutherans
generally
yet
do
)
thus
make
the
mercy
of
God
in
Christ
,
and
thereby
the
forgiveness
of
our
own
sins
,
to
be
the
proper
Object
of
Justifying
Faith
,
as
such
;
whose
Essence
therefore
they
placed
in
a
fiducial
Trust
in
the
Grace
of
God
by
Christ
declared
in
the
Promises
,
with
a
certain
unwavering
Application
of
them
unto
our selves
.
And
I
say
with
some
confidence
,
that
those
who
endeavour
not
to
attain
hereunto
,
either
understand
not
the
nature
of
Believing
,
or
are
very
neglective
both
of
the
Grace
of
God
,
and
of
their
own
Peace
.
That
which
enclined
those
great
and
holy
Persons
so
to
express
themselves
in
this
matter
,
and
to
place
the
Essence
of
Faith
in
the
highest
Acting
of
it
,
(
wherein
yet
they
always
included
and
supposed
its
other
Acts
)
was
the
state
of
the
Consciences
of
men
with
whom
they
had
to
do
.
Their
Contest
in
this
Article
with
the
Roman
Church
,
was
about
the
way
and
means
whereby
the
Consciences
of
convinced
troubled
sinners
might
come
to
rest
and
peace
with
God
.
For
at
that
time
they
were
no
otherwise
instructed
,
but
that
these
things
were
to
be
obtained
,
not
only
by
works
of
Righteousness
which
men
did
themselves
in
Obedience
unto
the
Commands
of
God
,
but
also
by
the
strict
observance
of
many
Inventions
of
what
they
called
the
Church
;
with
an
Ascription
of
a
strange
Efficacy
to
the
same
Ends
,
unto
missatical
Sacrifices
,
Sacramentals
,
Absolutions
,
Pennances
,
Pilgrimages
,
and
other
the
like
Superstitions
.
Hereby
they
observed
that
the
Consciences
of
men
were
kept
in
perpetual
disquietments
,
perplexities
,
fears
and
bondage
,
exclusive
of
that
Rest
,
Assurance
,
and
Peace
with
God
through
the
Blood
of
Christ
,
which
the
Gospel
proclaims
and
tenders
.
And
when
the
Leaders
of
the
People
in
that
Church
had
observed
this
,
that
indeed
the
ways
and
means
which
they
proposed
and
presented
,
would
never
bring
the
Souls
of
men
to
Rest
,
nor
give
them
the
least
Assurance
of
the
pardon
of
sins
,
they
made
it
a
part
of
their
Doctrine
,
that
the
belief
of
the
pardon
of
our
own
sins
,
and
Assurance
of
the
Love
of
God
in
Christ
,
were
false
and
pernicious
.
For
what
should
they
else
do
,
when
they
knew
well
enough
,
that
in
their
way
,
and
by
their
propositions
they
were
not
to
be
attained
?
Hence
the
principal
Controversie
in
this
matter
which
the
Reformed
Divines
had
with
those
of
the
Church
of
Rome
was
this
,
whether
there
be
according
unto
,
and
by
the
Gospel
,
a
state
of
Rest
and
assured
Peace
with
God
to
be
attained
in
this
life
.
And
having
all
Advantages
imaginable
for
the
proof
hereof
,
from
the
very
nature
,
use
,
and
end
of
the
Gospel
,
from
the
Grace
,
Love
,
and
Design
of
God
in
Christ
,
from
the
Efficacy
of
his
Mediation
in
his
Oblation
and
Intercession
,
they
assigned
these
things
to
be
the
especial
Object
of
Justifying
Faith
,
and
that
Faith
it self
to
be
a
fiduciary
Trust
in
the
especial
Grace
and
Mercy
of
God
,
through
the
blood
of
Christ
,
as
proposed
in
the
Promises
of
the
Gospel
.
That
is
,
they
directed
the
Souls
of
men
to
seek
for
peace
with
God
,
the
pardon
of
sin
,
and
a
Right
unto
the
Heavenly
Inheritance
,
by
placing
their
sole
Trust
and
Confidence
in
the
mercy
of
God
by
Christ
alone
.
But
yet
withall
I
never
read
any
of
them
,
(
I
know
not
what
others
have
done
)
who
affirmed
that
every
true
and
sincere
Believer
always
had
a
full
Assurance
of
the
Especial
Love
of
God
in
Christ
,
or
of
the
pardon
of
his
own
sins
;
though
they
plead
that
this
the
Scripture
requires
of
them
in
a
way
of
Duty
,
and
that
this
they
ought
to
aim
at
the
Attainment
of
.
And
these
things
I
shall
leave
as
I
find
them
,
unto
the
use
of
the
Church
.
For
I
shall
not
contend
with
any
about
the
way
and
manner
of
expressing
the
Truth
,
where
the
substance
of
it
is
retained
.
That
which
in
these
things
is
aimed
at
,
is
the
Advancement
and
Glory
of
the
Grace
of
God
in
Christ
,
with
the
conduct
of
the
Souls
of
men
unto
Rest
and
Peace
with
him
.
Where
this
is
attained
or
aimed
at
,
and
that
in
the
way
of
Truth
for
the
substance
of
it
,
variety
of
Apprehensions
and
Expressions
concerning
the
same
things
,
may
tend
unto
the
useful
exercise
of
the
Faith
and
Edification
of
the
Church
.
Wherefore
neither
opposing
nor
rejecting
what
hath
been
delivered
by
others
as
their
Judgments
herein
,
I
shall
propose
my
own
thoughts
concerning
it
;
not
without
some
hopes
that
they
may
tend
to
communicate
Light
in
the
knowledge
of
the
thing
it self
enquired
into
,
and
the
Reconciliation
of
some
differences
about
it
amongst
Learned
and
Holy
men
.
I
say
therefore
,
That
the
Lord
Jesus
Christ
himself
,
as
the
Ordinance
of
God
in
his
work
of
Mediation
for
the
Recovery
and
Salvation
of
lost
sinners
,
and
as
unto
that
End
proposed
in
the
Promise
of
the
Gospel
,
is
the
adequate
proper
Object
of
Justifying
Faith
,
or
of
saving
Faith
in
its
Work
and
Duty
with
respect
unto
our
Justification
.
The
Reason
why
I
thus
state
the
Object
of
Justifying
Faith
,
is
because
it
compleatly
answers
all
that
is
ascribed
unto
it
in
the
Scripture
,
and
all
that
the
nature
of
it
doth
require
.
What
belongs
unto
it
as
Faith
in
general
is
here
supposed
;
and
what
is
peculiar
unto
it
as
Justifying
is
fully
expressed
.
And
a
few
things
will
serve
for
the
Explication
of
the
Thesis
which
shall
afterwards
be
confirmed
.
1.
The
Lord
Jesus
Christ
himself
is
asserted
to
be
the
proper
Object
of
Justifying
Faith
.
For
so
it
is
required
in
all
those
Testimonies
of
Scripture
where
that
Faith
is
declared
to
be
our
believing
in
him
,
on
his
name
,
our
receiving
of
him
,
or
looking
unto
him
,
whereunto
the
Promise
of
Justification
and
Eternal
Life
is
annexed
;
whereof
afterwards
.
See
Joh.
1.12
.
chap.
3.16
,
36.
chap.
6.29
,
47.
chap.
7.38
.
chap.
15.25
.
Act.
10.41
.
Act.
13.38
,
39.
Act.
16.31
.
Act.
26.18
.
&c.
2.
He
is
not
proposed
as
the
Object
of
our
Faith
unto
the
Justification
of
Life
absolutely
,
but
as
the
Ordinance
of
God
even
the
Father
unto
that
end
,
who
therefore
also
is
the
immediate
Object
of
Faith
as
Justifying
;
in
what
respects
we
shall
declare
immediately
.
So
Justification
is
frequently
ascribed
unto
Faith
as
peculiarly
acted
on
him
,
Joh.
5.24
.
He
that
believeth
on
him
that
sent
me
,
hath
Everlasting
Life
,
and
shall
not
come
into
Judgment
,
but
is
passed
from
Death
into
Life
.
And
herein
is
comprized
that
Grace
,
Love
and
Favour
of
God
,
which
is
the
principal
moving
cause
of
our
Justification
,
Rom.
3.23
,
24.
Add
hereunto
Joh.
6.29
.
and
the
Object
of
Faith
is
compleat
.
This
is
the
Work
of
God
,
that
ye
believe
on
him
whom
he
hath
sent
.
God
the
Father
as
sending
,
and
the
Son
as
sent
,
that
is
,
Jesus
Christ
in
the
work
of
his
Mediation
,
as
the
Ordinance
of
God
for
the
Recovery
and
Salvation
of
lost
sinners
,
is
the
Object
of
our
Faith
.
See
1
Pet.
1.21
.
3.
That
he
may
be
the
Object
of
our
Faith
whose
general
nature
consisteth
in
Assent
,
and
which
is
the
Foundation
of
all
its
other
Acts
,
He
is
proposed
in
the
promises
of
the
Gospel
,
which
I
therefore
place
as
concurring
unto
its
compleat
Object
.
Yet
do
I
not
herein
consider
the
Promises
meerly
as
peculiar
divine
Revelations
,
in
which
sense
they
belong
unto
the
formal
Object
of
Faith
;
but
as
they
contain
,
propose
,
and
exhibit
Christ
as
the
Ordinance
of
God
and
the
Benefits
of
his
Mediation
unto
them
that
do
believe
.
There
is
an
especial
Assent
unto
the
Promises
of
the
Gospel
,
wherein
some
place
the
nature
and
essence
of
Justifying
Faith
,
or
of
Faith
in
its
Work
and
Duty
with
respect
unto
our
Justification
.
And
so
they
make
the
Promises
of
the
Gospel
to
be
the
proper
Object
of
it
.
And
it
cannot
be
,
but
that
in
the
Actings
of
Justifying
Faith
there
is
a
peculiar
Assent
unto
them
.
Howbeit
this
being
only
an
Act
of
the
mind
,
neither
the
whole
nature
,
nor
the
whole
work
of
Faith
can
consist
therein
.
Wherefore
so
far
as
the
Promises
concur
to
the
compleat
Object
of
Faith
,
they
are
considered
materially
also
,
namely
,
as
they
contain
,
propose
,
and
exhibit
Christ
unto
Believers
.
And
in
that
sense
are
they
frequently
affirmed
in
the
Scripture
to
be
the
Object
of
our
Faith
unto
the
Justification
of
Life
,
Act.
2.39
.
Act.
26.6
.
Rom.
4.16
,
20.
chap.
15.8
.
Gal.
3.16
,
18.
Heb.
4.1
.
chap.
6.13
.
chap.
8.6
.
chap.
10.36
.
4.
The
End
for
which
the
Lord
Christ
in
the
Work
of
his
Mediation
is
the
Ordinance
of
God
,
and
as
such
proposed
in
the
Promises
of
the
Gospel
,
namely
,
the
Recovery
and
Salvation
of
lost
sinners
,
belongs
unto
the
Object
of
Faith
as
Justifying
.
Hence
the
forgiveness
of
sin
and
Eternal
Life
are
proposed
in
the
Scripture
as
things
that
are
to
be
believed
unto
Justification
,
or
as
the
Object
of
our
Faith
,
Math.
9.2
.
Act.
2.38
,
39.
chap.
5.31
.
chap.
26.18
.
Rom.
3.25
.
chap.
4.7
,
8.
Col.
2.13
.
Tit.
1.2
.
&c.
And
whereas
the
Just
is
to
live
by
his
Faith
,
and
every
one
is
to
believe
for
himself
,
or
make
an
Application
of
the
things
believed
unto
his
own
behoof
,
some
from
hence
have
affirmed
the
pardon
of
our
own
sins
,
and
our
own
Salvation
to
be
the
proper
Object
of
Faith
,
and
indeed
it
doth
belong
thereunto
when
in
the
way
and
order
of
God
and
the
Gospel
we
can
attain
unto
it
,
1.
Cor.
15.3
,
4.
Gal.
2.20
.
Ephes.
1.6
,
7.
Wherefore
asserting
the
Lord
Jesus
Christ
in
the
Work
of
his
Mediation
to
be
the
Object
of
Faith
unto
Justification
,
I
include
therein
the
Grace
of
God
which
is
the
Cause
,
the
pardon
of
sin
which
is
the
Effect
,
and
the
Promises
of
the
Gospel
which
are
the
means
of
communicating
Christ
and
the
benefit
of
his
Mediation
unto
us
.
And
all
these
things
are
so
united
,
so
intermixed
in
their
mutual
Relations
and
Respects
,
so
concatenated
in
the
purpose
of
God
,
and
the
Declaration
made
of
his
Will
in
the
Gospel
,
as
that
the
Believing
of
any
one
of
them
doth
virtually
include
the
belief
of
the
rest
.
And
by
whom
any
one
of
them
is
disbelieved
,
they
frustrate
and
make
void
all
the
rest
,
and
so
Faith
it self
.
The
due
Consideration
of
these
things
solveth
all
the
Difficulties
that
arise
about
the
nature
of
Faith
,
either
from
the
Scripture
,
or
from
the
Experience
of
them
that
believe
,
with
respect
unto
its
Object
.
Many
things
in
the
Scripture
are
we
said
to
believe
with
it
and
by
it
,
and
that
unto
Justification
.
But
two
things
are
hence
evident
.
(1)
That
no
one
of
them
can
be
asserted
to
be
the
compleat
adequate
Object
of
our
Faith
.
(2)
That
none
of
them
are
so
absolutely
,
but
as
they
relate
unto
the
Lord
Christ
,
as
the
Ordinance
of
God
for
our
Justification
and
Salvation
.
And
this
answereth
the
Experience
of
all
that
do
truly
believe
.
For
these
things
being
united
and
made
inseparable
in
the
constitution
of
God
,
all
of
them
are
virtually
included
in
every
one
of
them
.
(1)
Some
fix
their
Faith
and
Trust
principally
on
the
Grace
,
Love
,
and
Mercy
of
God
;
especially
they
did
so
under
the
Old
Testament
,
before
the
clear
Revelation
of
Christ
and
his
Mediation
.
So
did
the
Psalmist
,
Psal.
130.34
.
Psal.
33.18
,
19.
And
the
Publican
,
Luke
18.13
.
And
these
are
in
places
of
the
Scripture
innumerable
proposed
as
the
Causes
of
our
Justification
.
See
Rom.
3.24
.
Ephes.
2.4
,
5
,
6
,
7
,
8.
Tit.
3.5
,
6
,
7.
But
this
they
do
not
absolutely
,
but
with
respect
unto
the
Redemption
that
is
in
the
Blood
of
Christ
;
Dan.
9.17
.
Nor
doth
the
Scripture
any
where
propose
them
unto
us
,
but
under
that
consideration
.
See
Rom.
3.24
,
25.
Ephes.
1.6
,
7
,
8.
For
this
is
the
cause
,
way
and
means
of
the
communication
of
that
Grace
,
Love
,
and
Mercy
unto
us
.
(2)
Some
place
and
fix
them
principally
on
the
Lord
Christ
,
his
Mediation
and
the
Benefits
thereof
.
This
the
Apostle
Paul
proposeth
frequently
unto
us
in
his
own
Example
.
See
Gal.
2.20
.
Phil.
3.8
,
9
,
10.
But
this
they
do
not
absolutely
,
but
with
respect
unto
the
Grace
and
Love
of
God
whence
it
is
that
they
are
given
and
communicated
unto
us
,
Rom.
8.32
.
Joh.
3.16
.
Ephes.
1.6
,
7
,
8.
Nor
are
they
otherwise
any
where
proposed
unto
us
in
the
Scripture
as
the
Object
of
our
Faith
unto
Justification
.
(3)
Some
in
a
peculiar
manner
fix
their
Souls
in
Believing
on
the
Promises
.
And
this
is
exemplified
in
the
Instance
of
Abraham
,
Gen.
15.16
.
Rom.
4.20
.
And
so
are
they
proposed
in
the
Scripture
as
the
Object
of
our
Faith
,
Act.
2.39
.
Rom.
4.16
.
Heb.
4.1
,
2.
chap.
6.12
,
13.
But
this
they
do
not
meerly
as
they
are
Divine
Revelations
,
but
as
they
contain
and
propose
unto
us
the
Lord
Christ
and
the
Benefits
of
his
Mediation
,
from
the
Grace
,
Love
,
and
Mercy
of
God
.
Hence
the
Apostle
disputes
at
large
in
his
Epistle
unto
the
Galatians
,
That
if
Justification
be
any
way
but
by
the
Promise
,
both
the
Grace
of
God
,
and
the
death
of
Christ
are
evacuated
and
made
of
none
effect
.
And
the
Reason
is
,
because
the
Promise
is
nothing
but
the
way
and
means
of
the
Communication
of
them
unto
us
.
(4)
Some
fix
their
Faith
on
the
things
themselves
which
they
aim
at
;
namely
,
the
pardon
of
sin
and
Eternal
Life
.
And
these
also
in
the
Scripture
are
proposed
unto
us
as
the
Object
of
our
Faith
,
or
that
which
we
are
to
believe
unto
Justification
,
Psal.
130.4
.
Act.
26.18
.
Tit.
1.2
.
But
this
is
to
be
done
in
its
proper
order
,
especially
as
unto
the
Application
of
them
unto
our
own
Souls
.
For
we
are
no
where
required
to
believe
them
,
or
our
own
Interest
in
them
,
but
as
they
are
effects
of
Grace
,
and
Love
of
God
,
through
Christ
and
his
Mediation
proposed
in
the
Promises
of
the
Gospel
.
Wherefore
the
Belief
of
them
is
included
in
the
Belief
of
these
,
and
is
in
order
of
nature
antecedent
thereunto
.
And
the
Belief
of
the
forgiveness
of
sins
and
Eternal
Life
,
without
the
due
Exercise
of
Faith
in
those
Causes
of
them
,
is
but
Presumption
.
I
have
therefore
given
the
entire
Object
of
Faith
as
Justifying
,
or
in
its
Work
and
Duty
with
respect
unto
our
Justification
,
in
compliance
with
the
Testimonies
of
the
Scripture
,
and
the
Experience
of
them
that
believe
.
Allowing
therefore
their
proper
place
unto
the
Promises
,
and
unto
the
Effect
of
all
in
the
pardon
of
sins
and
Eternal
Life
;
that
which
I
shall
farther
confirm
is
,
That
the
Lord
Christ
in
the
Work
of
his
Mediation
,
as
the
Ordinance
of
God
for
the
Recovery
and
Salvation
of
lost
sinners
,
is
the
proper
adequate
Object
of
Justifying
Faith
.
And
the
true
nature
of
Evangelical
Faith
consisteth
in
the
Respect
of
the
Heart
(
which
we
shall
immediately
describe
)
unto
the
Love
,
Grace
,
and
Wisdom
of
God
,
with
the
Mediation
of
Christ
,
in
his
Obedience
,
with
the
Sacrifice
,
Satisfaction
,
and
Attonement
for
sin
which
he
made
by
his
Blood
.
These
things
are
impiously
opposed
by
some
as
inconsistent
.
For
the
second
Head
of
the
Socinian
Impiety
is
,
That
the
Grace
of
God
,
and
Satisfaction
of
Christ
are
opposite
and
inconsistent
,
so
as
that
if
we
allow
of
the
one
we
must
deny
the
other
.
But
as
these
things
are
so
proposed
in
the
Scripture
,
as
that
without
granting
them
both
,
neither
can
be
believed
;
so
Faith
which
respects
them
as
subordinate
,
namely
,
the
Mediation
of
Christ
unto
the
Grace
of
God
,
that
fixeth
it self
on
the
Lord
Christ
and
that
Redemption
which
is
in
his
blood
,
as
the
Ordinance
of
God
,
the
Effect
of
his
Wisdom
,
Grace
and
Love
,
finds
rest
in
both
,
and
in
nothing
else
.
For
the
proof
of
the
Assertion
I
need
not
labour
in
it
;
it
being
not
only
abundantly
declared
in
the
Scripture
,
but
that
which
contains
in
it
a
principal
part
of
the
Design
and
Substance
of
the
Gospel
.
I
shall
therefore
only
refer
unto
some
of
the
Places
wherein
it
is
taught
,
or
the
Testimonies
that
are
given
unto
it
.
The
whole
is
expressed
in
that
place
of
the
Apostle
wherein
the
Doctrine
of
Justification
is
most
eminently
proposed
unto
us
,
Rom.
3.24
,
25.
Being
justified
freely
by
his
Grace
through
the
Redemption
that
is
in
Christ
Jesus
;
whom
God
hath
set
forth
to
be
a
Propitiation
through
Faith
in
his
Blood
;
to
declare
his
Righteousness
for
the
Remission
of
sins
.
Whereunto
we
may
add
Ephes.
1.6
,
7.
He
hath
made
us
accepted
in
the
Beloved
,
in
whom
we
have
Redemption
through
his
Blood
,
according
to
the
Riches
of
his
Grace
.
That
whereby
we
are
justified
is
the
especial
Object
of
our
Faith
unto
Justification
.
But
this
is
the
Lord
Christ
in
the
Work
of
his
Mediation
.
For
we
are
justified
by
the
Redemption
that
is
in
Jesus
Christ
;
for
in
him
we
have
Redemption
through
his
Blood
,
even
the
forgiveness
of
sin
.
Christ
as
a
Propitiation
is
the
Cause
of
our
Justification
,
and
the
Object
of
our
Faith
,
or
we
attain
it
by
Faith
in
his
Blood
.
But
this
is
so
under
this
formal
Consideration
,
as
he
is
the
Ordinance
of
God
for
that
End
,
appointed
,
given
,
proposed
,
set
forth
from
and
by
the
Grace
,
Wisdom
,
and
Love
of
God
.
God
set
him
forth
to
be
a
Propitiation
.
He
makes
us
accepted
in
the
Beloved
.
We
have
Redemption
in
his
Blood
,
according
to
the
Riches
of
his
Grace
,
whereby
he
makes
us
accepted
in
the
Beloved
.
And
herein
he
abounds
towards
us
in
all
wisdom
;
Ephes.
1.8
.
This
therefore
is
that
which
the
Gospel
proposeth
unto
us
,
as
the
especial
Object
of
our
Faith
unto
the
Justification
of
Life
.
But
we
may
also
in
the
same
manner
confirm
the
several
parts
of
the
Assertion
distinctly
.
1.
The
Lord
Jesus
Christ
as
proposed
in
the
Promise
of
the
Gospel
,
is
the
peculiar
Object
of
Faith
unto
Justification
.
There
are
three
sorts
of
Testimonies
whereby
this
is
confirmed
.
1.
Those
wherein
it
is
positively
asserted
.
As
Act.
10.41
.
To
him
give
all
the
Prophets
witness
,
that
through
his
Name
,
whosoever
believeth
in
him
shall
receive
the
Remission
of
sins
.
Christ
believed
in
as
the
means
and
cause
of
the
Remission
of
sins
,
is
that
which
all
the
Prophets
give
witness
unto
Act.
16.31
.
Believe
on
the
Lord
Jesus
Christ
and
thou
shalt
be
saved
.
It
is
the
Answer
of
the
Apostles
unto
the
Jaylors
enquiry
;
Sirs
,
What
must
I
do
to
be
saved
?
His
Duty
in
Believing
,
and
the
Object
of
it
,
the
Lord
Jesus
Christ
,
is
what
they
return
thereunto
,
Act.
4.12
.
Neither
is
there
Salvation
in
any
other
;
for
there
is
none
other
Name
under
Heaven
given
unto
men
whereby
we
must
be
saved
.
That
which
is
proposed
unto
us
as
the
only
way
and
means
of
our
Justification
and
Salvation
,
and
that
in
opposition
unto
all
other
ways
,
is
the
Object
of
Faith
unto
our
Justification
;
But
this
is
Christ
alone
,
exclusively
unto
all
other
things
.
This
is
testified
unto
by
Moses
and
the
Prophets
;
the
Design
of
the
whole
Scripture
being
to
direct
the
Faith
of
the
Church
unto
the
Lord
Christ
alone
▪
for
Life
and
Salvation
,
Luke
24.25
,
26
,
27.
2.
All
those
wherein
Justifying
Faith
is
affirmed
to
be
,
our
Believing
in
him
,
or
Believing
on
his
name
,
which
are
multiplied
.
Joh.
1.12
.
He
gave
power
to
them
to
become
the
Sons
of
God
,
who
believed
on
his
name
,
chap.
3.16
.
That
whosoever
believeth
in
him
should
not
perish
,
but
have
Everlasting
Life
,
ver.
36.
He
that
believeth
on
the
Son
hath
Everlasting
Life
,
chap.
6.29
.
This
is
the
work
of
God
that
ye
believe
on
him
whom
he
hath
sent
,
ver.
47.
He
that
believeth
on
me
hath
Everlasting
Life
,
chap.
7.38
.
He
that
believeth
on
me
,
out
of
his
Belly
shall
flow
Rivers
of
Living
Water
.
So
chap.
9.35
,
36
,
37.
chap.
11.25
.
Act.
26.18
.
That
they
may
receive
forgiveness
of
sins
,
and
inheritance
among
them
that
are
sanctified
,
by
Faith
that
is
in
me
,
1
Pet.
2.6
,
7.
In
all
which
places
,
and
many
other
,
we
are
not
only
directed
to
place
and
affix
our
Faith
on
him
,
but
the
Effect
of
Justification
is
ascribed
thereunto
.
So
expresly
,
Act.
13.38
,
39.
which
is
what
we
design
to
prove
.
3.
Those
which
give
us
such
a
description
of
the
Acts
of
Faith
,
as
make
him
the
direct
and
proper
Object
of
it
.
Such
are
they
wherein
it
is
called
a
receiving
of
him
,
Joh.
1.12
.
To
as
many
as
received
him
,
Col.
2.6
.
As
you
have
received
Christ
Jesus
the
Lord
.
That
which
we
receive
by
Faith
is
the
proper
Object
of
it
.
And
it
is
represented
their
looking
unto
the
Brazen
Serpent
when
it
was
lifted
up
,
who
were
stung
by
fiery
Serpents
,
Joh.
3.14
,
15.
chap.
12.
32.
Faith
is
that
Act
of
the
Soul
whereby
Convinced
sinners
,
ready
otherwise
to
perish
,
do
look
unto
Christ
as
he
was
made
a
Propitiation
for
their
sins
;
and
who
so
do
shall
not
perish
but
have
Everlasting
Life
.
He
is
therefore
the
Object
of
our
Faith
.
2
ly
.
He
is
so
as
he
is
the
Ordinance
of
God
unto
this
End
,
which
consideration
is
not
to
be
separated
from
our
Faith
in
him
.
And
this
also
is
confirmed
by
several
sorts
of
Testimonies
.
1.
All
Those
wherein
the
Love
and
Grace
of
God
are
proposed
as
the
only
Cause
of
giving
Jesus
Christ
to
be
the
way
and
means
of
our
Recovery
and
Salvation
,
whence
they
become
,
or
God
in
them
,
the
supream
Efficient
Cause
of
our
Justification
,
Joh.
3.16
.
God
so
loved
the
World
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
on
him
should
not
perish
,
but
have
Everlasting
Life
,
So
Rom.
5.8
.
1
Joh.
4.9
,
10.
Being
justified
freely
by
his
Grace
,
through
the
Redemption
that
is
in
Christ
,
Rom.
3.23
.
Ephes.
1.6
,
7
,
8.
This
the
Lord
Christ
directs
our
Faith
unto
continually
,
referring
all
unto
him
that
sent
him
,
and
whose
Will
be
came
to
do
,
Heb.
10.5
.
2.
All
those
,
wherein
God
is
said
to
set
forth
and
propose
Christ
,
and
to
make
him
be
for
us
,
and
unto
us
,
what
he
is
so
,
unto
the
Justification
of
Life
,
Rom.
3.25
.
Whom
God
hath
proposed
to
be
a
Propitiation
,
1.
Cor.
1.30
.
Who
of
God
is
made
unto
us
Wisdom
and
Righteousness
,
and
Sanctification
and
Redemption
,
2
Cor.
5.21
.
He
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
.
Act.
5.35
.
&c.
Wherefore
in
the
acting
of
Faith
in
Christ
unto
Justification
,
we
can
no
otherwise
consider
him
but
as
the
Ordinance
of
God
to
that
End
;
he
brings
nothing
unto
us
,
does
nothing
for
us
,
but
what
God
appointed
,
designed
,
and
made
him
to
be
.
And
this
must
diligently
be
considered
,
that
by
our
regard
by
Faith
unto
the
Blood
,
the
Sacrifice
,
the
Satisfaction
of
Christ
,
we
take
off
nothing
from
the
free
Grace
,
Favour
and
Love
of
God
.
3.
All
those
wherein
the
Wisdom
of
God
,
in
the
contrivance
of
this
way
of
Justification
and
Salvation
is
proposed
unto
us
;
Ephes.
1.7
,
8.
In
whom
we
have
Redemption
through
his
blood
,
the
forgiveness
of
sins
,
according
to
the
Riches
of
his
Grace
,
wherein
he
hath
abounded
towards
us
in
all
Wisdom
and
Vnderstanding
.
See
chap.
3.10
,
11.
1
Cor.
1.24
.
The
whole
is
comprized
in
that
of
the
Apostle
;
God
was
in
Christ
reconciling
the
World
unto
himself
,
not
imputing
their
Trespasses
unto
them
,
2
Cor.
5.19
.
All
that
is
done
in
our
Reconciliation
unto
God
,
as
unto
the
pardon
of
our
sins
,
and
Acceptance
with
him
unto
Life
,
was
by
the
presence
of
God
in
his
Grace
,
Wisdom
,
and
Power
in
Christ
,
designing
and
effecting
of
it
.
Wherefore
the
Lord
Christ
proposed
in
the
Promise
of
the
Gospel
as
the
Object
of
our
Faith
unto
the
Justification
of
Life
,
is
considered
as
the
Ordinance
of
God
unto
that
End
.
Hence
the
Love
,
the
Grace
,
and
the
Wisdom
of
God
in
the
sending
and
giving
of
him
,
are
comprised
in
that
Object
;
and
not
only
the
Actings
of
God
in
Christ
towards
us
,
but
all
his
Actings
towards
the
Person
of
Christ
himself
unto
the
same
End
belong
thereunto
.
So
as
unto
his
Death
;
God
set
him
forth
to
be
a
Propitiation
;
Rom.
3.24
.
He
spared
him
not
,
but
delivered
,
him
up
for
us
all
,
Rom.
8.32
.
And
therein
laid
all
our
sins
upon
him
,
Isa.
53.6
.
So
he
was
raised
for
our
Justification
,
Rom.
4.25
.
And
our
Faith
is
in
God
who
raised
him
from
the
dead
,
Rom.
10.9
.
And
in
his
Exaltation
,
Act.
5.31
.
Which
things
compleat
the
record
that
God
hath
given
of
his
Son
,
1
Joh.
5.10
,
11
,
12.
The
whole
is
confirmed
by
the
Exercise
of
Faith
in
prayer
,
which
is
the
Souls
Application
of
it self
unto
God
for
the
participation
of
the
Benefits
of
the
Mediation
of
Christ
.
And
it
is
called
our
Access
through
him
unto
the
Father
;
Eph.
2.18
.
Our
coming
through
him
unto
the
Throne
of
Grace
,
that
we
may
obtain
Mercy
,
and
find
Grace
to
help
in
time
of
need
,
Heb.
4.15
,
16.
and
through
him
,
as
both
an
High
Priest
and
Sacrifice
,
Heb.
10.19
,
20
,
21.
So
do
we
bow
our
Knees
unto
the
Father
of
our
Lord
Jesus
Christ
Ephes.
3.14
.
This
answereth
the
Experience
of
all
who
know
what
it
is
to
pray
.
We
come
therein
in
the
name
of
Christ
,
by
him
,
through
his
Mediation
,
unto
God
even
the
Father
,
to
be
through
his
Grace
,
Love
and
Mercy
,
made
partakers
of
what
he
hath
designed
and
promised
to
communicate
unto
poor
sinners
by
him
.
And
this
represents
the
compleat
Object
of
our
Faith
.
The
due
Consideration
of
these
things
will
reconcile
and
reduce
into
a
perfect
Harmony
,
whatever
is
spoken
in
the
Scripture
concerning
the
Object
of
Justifying
Faith
,
or
what
we
are
said
to
believe
therewith
.
For
whereas
this
is
affirmed
of
sundry
things
distinctly
,
they
can
none
of
them
be
supposed
to
be
the
entire
adequate
Object
of
Faith
.
But
consider
them
all
in
their
Relation
unto
Christ
,
and
they
have
all
of
them
their
proper
place
therein
;
namely
,
the
Grace
of
God
,
which
is
the
Cause
;
the
pardon
of
sin
,
which
is
the
Effect
;
and
the
Promises
of
the
Gospel
,
which
are
the
Means
of
communicating
the
Lord
Christ
and
the
benefits
of
his
Mediation
unto
us
.
The
Reader
may
be
pleased
to
take
notice
that
I
do
in
this
place
not
only
neglect
,
but
despise
the
late
Attempt
of
some
,
to
wrest
all
things
of
this
nature
spoken
of
the
Person
and
Mediation
of
Christ
unto
the
Doctrine
of
the
Gospel
,
exclusively
unto
them
;
and
that
not
only
as
what
is
noisome
and
impious
in
it self
,
but
as
that
also
which
hath
not
yet
been
endeavoured
to
be
proved
,
with
any
Appearance
of
Learning
,
Argument
,
or
Sobriety
.
CHAP.
II.
The
Nature
of
Justifying
Faith
.
THat
which
we
shall
now
enquire
into
,
is
the
Nature
of
Justifying
Faith
;
or
of
Faith
in
that
Act
and
Exercise
of
it
whereby
we
are
justified
,
or
whereon
Justification
according
unto
Gods
Ordination
and
Promise
doth
ensue
.
And
the
Reader
is
desired
to
take
along
with
him
a
supposition
of
those
things
which
we
have
already
ascribed
unto
it
,
as
it
is
sincere
Faith
in
general
;
as
also
of
what
is
required
previously
thereunto
,
as
unto
its
especial
Nature
,
Work
and
Duty
in
our
Justification
.
For
we
do
deny
that
ordinarily
and
according
unto
the
method
of
Gods
proceeding
with
us
declared
in
the
Scripture
,
wherein
the
Rule
of
our
Duty
is
prescribed
,
that
any
one
doth
,
or
can
truly
believe
with
Faith
unto
Justification
,
in
whom
the
Work
of
Conviction
before
described
,
hath
not
been
wrought
.
All
Descriptions
or
Definitions
of
Faith
that
have
not
a
respect
thereunto
,
are
but
vain
speculations
.
And
hence
some
do
give
us
such
Definitions
of
Faith
,
as
it
is
hard
to
conceive
,
that
they
ever
asked
of
themselves
,
what
they
do
in
their
Believing
on
Jesus
Christ
for
Life
and
Salvation
.
The
Nature
of
Justifying
Faith
with
respect
unto
that
Exercise
of
it
whereby
we
are
justified
,
consisteth
in
the
Hearts
Approbation
of
the
way
of
Justification
and
Salvation
of
sinners
by
Jesus
Christ
proposed
in
the
Gospel
,
as
proceeding
from
the
Grace
,
Wisdom
,
and
Love
of
God
,
with
its
Acquiescency
therein
,
as
unto
its
own
Concernment
and
Condition
.
There
needs
no
more
for
the
Explanation
of
this
Declaration
of
the
Nature
of
Faith
,
than
what
we
have
before
proved
concerning
its
Object
;
and
what
may
seem
wanting
thereunto
,
will
be
fully
supplied
in
the
ensuing
Confirmation
of
it
.
The
Lord
Christ
and
his
Mediation
,
as
the
Ordinance
of
God
for
the
Recovery
,
Life
and
Salvation
of
sinners
,
is
supposed
as
the
Object
of
this
Faith
.
And
they
are
all
considered
as
an
Effect
of
Wisdom
,
Grace
,
Authority
and
Love
of
God
,
with
all
their
actings
in
and
towards
the
Lord
Christ
himself
in
his
susception
and
discharge
of
his
Office
.
Hereunto
he
constantly
refers
all
that
he
did
and
suffered
,
with
all
the
Benefits
redounding
unto
the
Church
thereby
.
Hence
as
we
observed
before
,
sometimes
the
Grace
,
or
Love
,
or
especial
Mercy
of
God
,
sometimes
his
actings
in
or
towards
the
Lord
Christ
himself
,
in
sending
him
,
giving
him
up
unto
Death
,
and
raising
him
from
the
dead
,
are
proposed
as
the
Object
of
our
Faith
unto
Justification
.
But
they
are
so
always
with
respect
unto
his
Obedience
and
the
Atonement
that
he
made
for
sin
.
Neither
are
they
so
altogether
absolutely
considered
,
but
as
proposed
in
the
Promises
of
the
Gospel
.
Hence
a
sincere
Assent
unto
the
divine
Veracity
in
those
Promises
,
is
included
in
this
Approbation
.
What
belongs
unto
the
Confirmation
of
this
Description
of
Faith
shall
be
reduced
unto
these
four
Heads
.
(1)
The
Declaration
of
its
contrary
,
or
the
nature
of
privative
unbelief
upon
the
proposal
of
the
Gospel
.
For
these
things
do
mutually
illustrate
one
another
.
(2)
The
Declaration
of
the
Design
and
End
of
God
in
and
by
the
Gospel
.
(3)
The
Nature
of
Faiths
compliance
with
that
Design
,
or
its
Actings
with
respect
thereunto
.
(4)
The
Order
,
Method
,
and
Way
of
Believing
as
declared
in
the
Scripture
.
1.
The
Gospel
is
the
Revelation
or
Declaration
of
that
way
of
Justification
and
Salvation
for
sinners
by
Jesus
Christ
,
which
God
in
infinite
Wisdom
,
Love
and
Grace
,
hath
prepared
.
And
upon
a
supposition
of
the
Reception
thereof
,
it
is
accompanied
with
Precepts
of
Obedience
,
and
Promises
of
Rewards
.
Therein
the
Righteousness
of
God
,
that
which
he
requires
,
accepts
and
approves
unto
Salvation
,
is
revealed
from
Faith
unto
Faith
,
Rom.
1.17
.
This
is
the
Record
of
God
therein
that
he
hath
given
unto
us
Eternal
Life
,
and
this
Life
is
in
his
Son
,
1
Joh.
5.10
.
So
Joh.
3.14
,
15
,
16
,
17.
The
Words
of
this
Life
,
Act.
5.20
.
All
the
Counsel
of
God
,
Act.
20.27
.
Wherefore
in
the
Dispensation
or
Preaching
of
the
Gospel
,
this
way
of
Salvation
is
proposed
unto
sinners
,
as
the
great
Effect
of
divine
Wisdom
and
Grace
.
Vnbelief
is
the
Rejection
,
Neglect
,
Non-admission
,
or
Disapprobation
of
it
,
on
the
Terms
whereon
,
and
for
the
Ends
for
which
it
is
so
proposed
.
The
Unbelief
of
the
Pharisees
upon
the
preparatory
Preaching
of
John
the
Baptist
is
called
the
rejecting
of
the
Counsel
of
God
against
themselves
,
that
is
,
unto
their
own
Ruine
,
Luke
7.30
.
They
would
none
my
Counsel
,
is
an
Expression
to
the
same
purpose
,
Prov.
1.30
.
so
is
,
the
neglecting
of
this
great
Salvation
,
Heb.
2.3
.
Not
giving
it
that
Admission
which
the
Excellency
of
it
doth
require
.
A
disallowing
of
Christ
;
The
Stone
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Pet.
2.7
.
The
Builders
disapproved
of
,
as
not
meet
for
that
Place
and
Work
whereunto
it
was
designed
,
Act.
4.14
.
This
is
Unbelief
.
To
disapprove
of
Christ
and
the
Way
of
Salvation
by
him
,
as
not
answering
Divine
Wisdom
nor
suited
unto
the
End
designed
.
So
is
it
described
by
the
refusing
or
not
receiving
of
him
,
all
to
the
same
purpose
.
What
is
intended
will
be
more
Evident
,
if
we
consider
the
proposal
of
the
Gospel
where
it
issued
in
Vnbelief
,
in
the
first
preaching
of
it
,
and
where
it
continueth
still
so
to
do
.
1.
Most
of
those
who
rejected
the
Gospel
by
their
Vnbelief
,
did
it
under
this
notion
,
that
the
way
of
Salvation
and
Blessedness
proposed
therein
,
was
not
a
way
answering
Divine
Goodness
and
Power
,
such
as
they
might
safely
Confide
in
and
Trust
unto
.
This
the
Apostle
declares
at
large
,
1
Cor.
1.
so
he
expresseth
it
,
ver.
23
,
24.
We
Preach
Christ
crucified
unto
the
Jews
a
stumbling
block
,
and
unto
the
Greeks
foolishness
.
But
unto
them
that
are
called
both
Jews
and
Greeks
,
Christ
the
Power
of
God
,
and
the
Wisdom
of
God
.
That
which
they
declared
unto
them
in
the
preaching
of
the
Gospel
was
,
That
Christ
died
for
our
sins
according
to
the
Scripture
,
chap.
15.3
.
Herein
they
proposed
him
as
the
Ordinance
of
God
,
as
the
great
effect
of
his
Wisdom
and
Power
for
the
Salvation
of
sinners
.
But
as
unto
those
who
continued
in
their
Vnbelief
,
they
rejected
it
as
any
such
way
,
esteeming
it
both
Weakness
and
Folly
.
And
therefore
he
describeth
the
Faith
of
them
that
are
called
by
their
Approbation
of
the
Wisdom
and
Power
of
God
herein
.
The
want
of
a
comprehension
of
the
Glory
of
God
in
this
way
of
Salvation
,
rejecting
it
thereon
,
is
that
Unbelief
which
ruines
the
Souls
of
men
,
2
Cor.
4.3
,
4.
So
is
it
with
all
that
continue
Vnbelievers
under
the
proposal
of
the
Object
of
Faith
in
the
Preaching
of
the
Gospel
.
They
may
give
an
Assent
unto
the
Truth
of
it
,
so
far
as
it
is
a
meer
Act
of
the
mind
;
at
least
they
find
not
themselves
concerned
to
reject
it
.
Yea
they
may
Assent
unto
it
with
that
Temporary
Faith
which
we
described
before
,
and
perform
many
Duties
of
Religion
thereon
.
Yet
do
they
manifest
that
they
are
not
sincere
Believers
,
that
they
do
not
believe
with
the
Heart
,
unto
Righteousness
,
by
many
things
that
are
irreconcileable
unto
,
and
inconsistent
with
Justifying
Faith
.
The
Enquiry
therefore
is
,
wherein
the
Vnbelief
of
such
persons
on
the
Account
whereof
they
perish
,
doth
consist
,
and
what
is
the
formal
nature
of
it
.
It
is
not
as
was
said
,
in
the
want
of
an
Assent
unto
the
Truths
of
the
Doctrine
of
the
Gospel
;
for
from
such
an
Assent
are
they
said
in
many
places
of
the
Scripture
to
believe
,
as
hath
been
proved
.
And
this
Assent
may
be
so
firm
,
and
by
various
means
so
radicated
in
their
minds
,
as
that
in
Testimony
unto
it
they
may
give
their
Bodies
to
be
burned
;
as
men
also
may
do
in
the
confirmation
of
a
false
perswasion
.
Nor
is
it
the
want
of
an
especial
fiduciary
Application
of
the
Promises
of
the
Gospel
unto
themselves
,
and
the
belief
of
the
pardon
of
their
own
sins
in
particular
.
For
this
is
not
proposed
unto
them
in
the
first
preaching
of
the
Gospel
,
as
that
which
they
are
first
to
believe
;
and
there
may
be
a
believing
unto
Righteousness
where
this
is
not
attained
,
Isa.
50.10
.
This
will
evidence
Faith
not
to
be
true
,
but
it
is
not
formal
unbelief
.
Nor
is
it
the
want
of
Obedience
unto
the
precepts
of
the
Gospel
in
Duties
of
Holiness
and
Righteousness
.
For
these
commands
as
formally
given
in
and
by
the
Gospel
,
belong
only
unto
them
that
truly
believe
and
are
justified
thereon
.
That
therefore
which
is
required
unto
Evangelical
Faith
,
wherein
the
nature
of
it
doth
consist
,
as
it
is
the
foundation
of
all
future
Obedience
,
is
the
Hearts
Approbation
of
the
way
of
Life
and
Salvation
by
Jesus
Christ
,
proposed
unto
it
as
the
Effect
of
the
infinite
Wisdom
,
Love
,
Grace
,
and
Goodness
of
God
;
and
as
that
which
is
suited
unto
all
the
wants
and
whole
design
of
Guilty
Convinced
sinners
.
This
such
Persons
have
not
,
and
in
the
want
thereof
consists
the
formal
Nature
of
Vnbelief
.
For
without
this
,
no
man
is
,
or
can
be
influenced
by
the
Gospel
unto
a
Relinquishment
of
sin
,
or
encouraged
unto
Obedience
,
whatever
they
may
do
on
other
grounds
and
motives
that
are
forraign
unto
the
Grace
of
it
.
And
wherever
this
Cordial
sincere
Approbation
of
the
way
of
Salvation
by
Jesus
Christ
proposed
in
the
Gospel
doth
prevail
,
it
will
infallibly
produce
both
Repentance
and
Obedience
.
If
the
Mind
and
Heart
of
a
Convinced
sinner
(
for
of
such
alone
we
treat
)
be
able
spiritually
to
discern
the
Wisdom
,
Love
,
and
Grace
of
God
in
this
way
of
Salvation
,
and
be
under
the
power
of
that
perswasion
,
he
hath
the
ground
of
Repentance
and
Obedience
which
is
given
by
the
Gospel
.
The
receiving
of
Christ
mentioned
in
the
Scripture
,
and
whereby
the
Nature
of
Faith
in
its
exercise
is
expressed
,
I
refer
unto
the
latter
part
of
the
Description
given
concerning
the
Souls
Acquiescency
in
God
,
by
the
way
proposed
.
Again
,
Some
there
were
at
first
,
and
such
still
continue
to
be
,
who
rejected
not
this
way
absolutely
,
and
in
the
notion
of
it
,
but
comparatively
,
as
reduced
to
practice
,
and
so
perished
in
their
unbelief
.
They
judged
the
way
of
their
own
Righteousness
to
be
better
,
as
that
which
might
be
more
safely
trusted
unto
,
as
more
according
unto
the
mind
of
God
and
unto
his
Glory
.
So
did
the
Jews
generally
,
the
frame
of
whose
minds
the
Apostle
represents
,
Rom.
10.3
,
4.
And
many
of
them
assented
unto
the
Doctrine
of
the
Gospel
in
general
as
true
,
howbeit
they
liked
it
not
in
their
Hearts
as
the
best
way
of
Justification
and
Salvation
,
but
sought
for
them
by
the
works
of
the
Law
.
Wherefore
Vnbelief
in
its
formal
nature
consists
in
the
want
of
a
spiritual
discerning
,
and
Approbation
of
the
way
of
salvation
by
Jesus
Christ
,
as
an
Effect
of
the
infinite
Wisdom
,
Goodness
and
Love
of
God
.
For
where
these
are
,
the
Soul
of
a
convinced
sinner
cannot
but
embrace
it
,
and
adhere
unto
it
.
Hence
also
all
Acquiescency
in
this
Way
,
and
Trust
and
Confidence
in
committing
the
Soul
unto
it
,
or
unto
God
in
it
,
and
by
it
,
without
which
whatever
is
pretended
of
Believing
is
but
a
shadow
of
Faith
,
is
impossible
unto
such
persons
.
For
they
want
the
foundation
whereon
alone
they
can
be
built
.
And
the
consideration
hereof
doth
sufficiently
manifest
wherein
the
nature
of
true
Evangelical
Faith
doth
consist
.
2.
The
Design
of
God
in
and
by
the
Gospel
with
the
Work
and
Office
of
Faith
with
respect
thereunto
,
farther
confirms
the
Description
given
of
it
.
That
which
God
designeth
herein
in
the
first
place
,
is
not
the
Justification
and
Salvation
of
sinners
.
His
utmost
compleat
End
in
all
his
Counsels
,
is
his
own
Glory
;
he
doth
all
things
for
himself
,
nor
can
he
who
is
infinite
do
otherwise
.
But
in
an
especial
manner
he
expresseth
this
concerning
this
way
of
Salvation
by
Jesus
Christ
.
Particularly
,
He
designed
herein
the
Glory
of
his
Righteousness
.
To
declare
his
Righteousness
;
Rom.
3.25
.
Of
his
Love
;
God
so
loved
the
world
,
Joh.
3.16
.
Herein
we
perceive
the
Love
of
God
that
he
laid
down
his
life
for
us
,
1
Joh.
3.16
.
Of
his
Grace
;
accepted
to
the
praise
of
the
Glory
of
his
Grace
,
Ephes.
1.5
,
6.
Of
his
Wisdom
;
Christ
Crucified
,
the
Wisdom
of
God
,
1
Cor.
1.24
.
might
be
known
by
the
Church
the
manifold
wisdom
of
God
,
Ephes.
3.10
.
Of
his
Power
;
It
is
the
Power
of
God
unto
Salvation
,
Rom.
1.16
.
Of
his
Faithfulness
,
Rom.
4.16
.
For
God
designed
herein
,
not
only
the
Reparation
of
all
that
Glory
,
whose
Declaration
was
impeached
and
obscured
by
the
Entrance
of
sin
,
but
also
a
farther
Exaltation
and
more
eminent
Manifestation
of
it
,
as
unto
the
Degrees
of
its
Exaltation
,
and
some
especial
Instances
before
concealed
,
Ephes.
3.9
.
And
all
this
is
called
the
Glory
of
God
in
the
face
of
Jesus
Christ
,
whereof
Faith
is
the
beholding
,
2
Cor.
4.6
.
3.
This
being
the
principal
Design
of
God
in
the
way
of
Justification
and
Salvation
by
Christ
proposed
in
the
Gospel
,
that
which
on
our
part
is
required
unto
a
participation
of
the
Benefits
of
it
,
is
the
Ascription
of
that
Glory
unto
God
which
he
designs
so
to
Exalt
.
The
Acknowledgment
of
all
these
glorious
properties
of
the
Divine
Nature
,
as
manifested
in
the
provision
and
proposition
of
this
way
of
life
,
Righteousness
and
Salvation
,
with
an
Approbation
of
the
way
it self
as
an
effect
of
them
,
and
that
which
is
safely
to
be
trusted
unto
,
is
that
which
is
required
of
us
;
and
this
is
Faith
or
Believing
.
Being
strong
in
Faith
he
gave
Glory
to
God
,
Rom.
4.22
.
And
this
is
in
the
nature
of
the
weakest
degree
of
sincere
Faith
.
And
no
other
Grace
,
Work
or
Duty
,
is
suited
hereunto
,
or
firstly
and
directly
of
that
tendency
,
but
only
consequentially
and
in
the
way
of
Gratitude
.
And
although
I
cannot
wholly
Assent
unto
him
who
affirms
that
Faith
in
the
Epistles
of
Paul
,
is
nothing
but
,
Existimatio
magnifice
sentiens
de
Dei
Potentia
,
Justitia
,
Bonitate
,
&
si
quid
promiserit
in
eo
praestando
constantia
;
because
it
is
too
general
and
not
limited
unto
the
way
of
Salvation
by
Christ
,
his
Elect
in
whom
he
will
be
glorified
,
yet
hath
it
much
of
the
Nature
of
Faith
in
it
.
Wherefore
I
say
,
that
hence
we
may
both
learn
the
Nature
of
Faith
,
and
whence
it
is
that
Faith
alone
is
required
unto
our
Justification
.
The
Reason
of
it
is
,
because
this
is
that
Grace
or
Duty
alone
whereby
we
do
or
can
give
unto
God
that
Glory
which
he
designeth
to
manifest
and
exalt
in
and
by
Jesus
Christ
.
This
,
only
Faith
is
suited
unto
,
and
this
it
is
to
believe
.
Faith
in
the
sense
we
enquire
after
,
is
the
Hearts
Approbation
of
,
and
consent
unto
the
way
of
Life
and
Salvation
of
sinners
by
Jesus
Christ
,
as
that
,
wherein
the
Glory
of
the
Righteousness
,
Wisdom
,
Grace
,
Love
,
and
Mercy
of
God
is
exalted
,
the
praise
whereof
it
ascribes
unto
him
,
and
resteth
in
it
,
as
unto
the
Ends
of
it
,
namely
,
Justification
,
Life
and
Salvation
.
It
is
to
give
Glory
to
God
,
Rom.
4.20
.
to
behold
his
Glory
as
in
a
Glass
,
or
the
Gospel
wherein
it
is
represented
unto
us
,
2
Cor.
3.18
.
To
have
in
our
Hearts
the
Light
of
the
Knowledge
of
the
Glory
of
God
in
the
Face
of
Jesus
Christ
,
2
Cor.
4.6
.
The
contrary
whereunto
makes
God
a
liar
,
and
thereby
despoileth
him
of
the
Glory
of
all
those
holy
properties
which
he
this
way
designed
to
manifest
,
1
Joh.
5.10
.
And
if
I
mistake
not
,
this
is
that
which
the
Experience
of
them
that
truly
believe
,
when
they
are
out
of
the
Heats
of
Disputation
will
give
Testimony
unto
.
4.
To
understand
the
Nature
of
Justifying
Faith
aright
,
on
the
Act
and
Exercise
of
saving
Faith
in
order
unto
our
Justification
,
which
are
properly
enquired
after
,
we
must
consider
the
order
of
it
,
first
the
things
which
are
necessarily
previous
thereunto
,
and
then
what
it
is
to
believe
with
respect
unto
them
.
As
,
1.
The
state
of
a
Convinced
sinner
;
who
is
the
only
Subjectum
capax
Justificationis
.
This
hath
been
spoken
unto
already
;
and
the
necessity
of
its
precedency
unto
the
orderly
proposal
and
receiving
of
Evangelical
Righteousness
unto
Justification
,
demonstrated
.
If
we
lose
a
respect
hereunto
,
we
lose
our
best
Guide
towards
the
Discovery
of
the
Nature
of
Faith
.
Let
no
man
think
to
understand
the
Gospel
,
who
knoweth
nothing
of
the
Law
.
Gods
constitution
and
the
nature
of
the
things
themselves
,
have
given
the
Law
the
precedency
with
respect
unto
sinners
;
for
by
the
Law
is
the
knowledge
of
sin
.
And
Gospel
Faith
is
the
Souls
acting
according
to
the
mind
of
God
for
deliverance
from
that
state
and
condition
which
it
is
cast
under
by
the
Law
.
And
all
those
Descriptions
of
Faith
which
abound
in
the
Writings
of
Learned
men
,
which
do
not
at
least
include
in
them
a
virtual
respect
unto
this
state
and
condition
,
or
the
Work
of
the
Law
on
the
Consciences
of
sinners
,
are
all
of
them
vain
speculations
▪
There
is
nothing
in
this
whole
Doctrine
that
I
will
more
firmly
adhere
unto
,
than
the
necessity
of
the
Convictions
mentioned
previous
unto
true
Believing
,
without
which
not
one
line
of
it
can
be
understood
aright
,
and
men
do
but
beat
the
Air
in
their
contentions
about
it
.
See
Rom.
3.21
,
22
,
23
,
24.
2.
We
suppose
herein
a
sincere
Assent
unto
all
Divine
Revelations
,
whereof
the
Promises
of
Grace
and
Mercy
by
Christ
are
an
especial
part
.
This
Paul
supposed
in
Agrippa
when
he
would
have
won
him
over
unto
Faith
in
Christ
Jesus
,
King
Agrippa
believest
thou
the
Prophets
,
I
know
that
thou
believest
,
Act.
26.27
.
And
this
Assent
which
respects
the
Promises
of
the
Gospel
,
not
as
they
contain
,
propose
,
and
exhibit
the
Lord
Christ
and
the
Benefits
of
his
Mediation
unto
us
,
but
as
Divine
Revelations
of
infallible
Truth
,
is
true
and
sincere
in
its
kind
,
as
we
described
it
before
under
the
notion
of
Temporary
Faith
.
But
as
it
proceeds
no
farther
,
as
it
includes
no
Act
of
the
Will
or
Heart
,
it
is
not
that
Fai●h
whereby
we
are
Justified
.
However
it
is
required
thereunto
,
and
is
included
therein
.
3.
The
proposal
of
the
Gospel
according
unto
the
Mind
of
God
is
hereunto
supposed
.
That
is
,
that
it
be
preached
according
unto
Gods
Appointment
.
For
not
only
the
Gospel
it self
,
but
the
Dispensation
or
Preaching
of
it
in
the
Ministry
of
the
Church
is
ordinarily
required
unto
Believing
.
This
the
Apostle
asserts
,
and
proves
the
necessity
of
it
at
large
,
Rom.
10.11
,
12
,
13
,
14
,
15
,
16
,
17.
Herein
the
Lord
Christ
and
his
Mediation
with
God
,
the
only
way
and
means
for
the
Justification
and
Salvation
of
lost
convinced
sinners
,
as
the
product
and
effect
of
Divine
Wisdom
,
Love
,
Grace
▪
and
Righteousness
,
is
revealed
,
declared
,
proposed
,
and
offered
unto
such
sinners
.
For
therein
is
the
Righteousness
of
God
revealed
from
Faith
unto
Faith
,
Rom.
1.17
.
The
Glory
of
God
is
represented
as
in
a
Glass
,
2
Cor.
3.18
.
and
Life
and
Immortality
are
brought
to
Light
through
the
Gospel
,
2
Tim.
1.10
.
Heb.
2.3
.
Wherefore
,
4.
The
Persons
who
are
required
to
believe
,
and
whose
immediate
Duty
it
is
so
to
do
,
are
such
who
really
in
their
own
Consciences
are
brought
unto
,
and
do
make
the
Enquiries
mentioned
in
the
Scripture
;
What
shall
we
do
?
What
shall
we
do
to
be
saved
?
How
shall
we
fly
from
the
wrath
to
come
?
Wherewithall
shall
we
appear
before
God
?
How
shall
we
answer
what
is
laid
unto
our
Charge
?
Or
such
as
being
sensible
of
the
Guilt
of
sin
do
seek
for
a
Righteousness
in
the
sight
of
God
,
Act.
2.38
.
Act.
16.30
,
31.
Micah
6.6
,
7.
Isa.
35.4
.
Heb.
6.18
.
On
these
suppositions
the
Command
and
Direction
given
unto
men
being
,
Believe
and
you
shall
be
saved
,
the
Enquiry
is
,
what
is
that
Act
or
Work
of
Faith
,
whereby
the
may
obtain
a
real
interest
or
propriety
in
the
Promises
of
the
Gospel
,
and
the
things
declared
in
them
unto
their
Justification
before
God
.
And
1.
It
is
evident
from
what
hath
been
discoursed
,
that
it
doth
not
consist
in
,
that
it
is
not
to
be
fully
expressed
by
any
one
single
habit
or
Act
of
the
Mind
or
Will
distinctly
whatever
.
For
there
are
such
Descriptions
given
of
it
in
the
Scripture
,
such
things
are
proposed
as
the
Object
of
it
,
and
such
is
the
Experience
of
all
that
sincerely
believe
,
as
no
one
single
Act
either
of
the
Mind
or
Will
,
can
answer
unto
.
Nor
can
an
exact
method
of
those
Acts
of
the
Soul
which
are
concurrent
therein
be
prescribed
.
Only
what
is
Essential
unto
it
is
manifest
.
2.
That
which
in
order
of
Nature
seems
to
have
the
precedency
is
the
Assent
of
the
Mind
unto
that
which
the
Psalmist
betakes
himself
unto
in
the
first
place
for
relief
,
under
a
sense
of
sin
and
trouble
,
Psal.
130.3
,
4.
If
thou
Lord
shouldst
mark
Iniquity
,
O
Lord
,
who
shall
stand
.
The
Sentence
of
the
Law
and
Judgment
of
Conscience
lye
against
him
as
unto
any
Acceptation
with
God
.
Therefore
he
despairs
in
himself
,
of
standing
in
Judgment
,
or
being
acquitted
before
him
.
In
this
state
that
which
the
Soul
first
fixeth
on
as
unto
its
relief
is
,
that
there
is
forgiveness
with
God
.
This
as
declared
in
the
Gospel
,
is
,
that
God
in
his
Love
and
Grace
will
pardon
and
justifie
guilty
sinners
through
the
blood
and
Mediation
of
Christ
▪
So
it
is
proposed
,
Rom.
3.23
,
24.
The
Assent
of
the
Mind
hereunto
as
proposed
in
the
Promise
of
the
Gospel
,
is
the
root
of
Faith
,
the
foundation
of
all
that
the
Soul
doth
in
believing
.
Nor
is
there
any
Evangelical
Faith
without
it
▪
But
yet
consider
it
abstractedly
as
a
meer
Act
of
the
Mind
,
the
Essence
and
Nature
of
Justifying
Faith
doth
not
consist
solely
therein
,
though
it
cannot
be
without
it
.
But
,
2.
This
is
accompanied
in
sincere
Believing
with
an
Approbation
of
the
way
of
Deliverance
and
Salvation
proposed
,
as
an
effect
of
Divine
Grace
,
Wisdom
and
Love
,
whereon
the
Heart
doth
rest
in
it
,
and
apply
it self
unto
it
,
according
to
the
Mind
of
God
.
This
is
that
Faith
whereby
we
are
justified
;
which
I
shall
farther
evince
by
shewing
what
is
included
in
it
,
and
inseparable
from
it
.
1.
It
includeth
in
it
a
sincere
Renunciation
of
all
other
ways
and
means
for
the
attaining
of
Righteousness
,
Life
and
Salvation
.
This
is
Essential
unto
Faith
,
Act.
4.12
.
Hos.
14.2
,
3.
Jerem.
3.23
.
Psal.
71.16
.
I
will
make
mention
of
thy
Righteousness
,
of
thine
only
.
When
a
person
is
in
the
condition
before
described
,
(
and
such
alone
are
called
immediately
to
believe
,
Math.
9.13
.
chap.
11.28
.
1
Tim.
1.15
.
)
many
things
will
present
themselves
unto
him
for
his
relief
;
particularly
his
own
Righteousness
,
Rom.
10.3
.
A
Renunciation
of
them
all
as
unto
any
hope
or
expectation
of
Relief
from
them
,
belongs
unto
sincere
Believing
,
Isa.
50.10
,
11.
2.
There
is
in
it
the
Wills
consent
,
whereby
the
Soul
betakes
it self
cordially
and
sincerely
,
as
unto
all
its
expectation
of
pardon
of
sin
and
Righteousness
before
God
,
unto
the
way
of
Salvation
proposed
in
the
Gospel
.
This
is
that
which
is
called
coming
unto
Christ
,
and
receiving
of
him
,
whereby
true
Justifying
Faith
is
so
often
expressed
in
the
Scripture
;
or
as
it
is
peculiarly
called
believing
in
him
,
or
believing
on
his
name
.
The
whole
is
expressed
,
Joh.
14.6
.
Jesus
saith
unto
him
,
I
am
the
Way
,
the
Truth
and
the
Life
,
no
Man
cometh
unto
the
Father
but
by
me
.
3.
An
Acquiescency
of
the
Heart
in
God
,
as
the
Author
and
principal
Cause
of
the
way
of
Salvation
prepared
;
as
acting
in
a
way
of
Soveraign
Grace
and
Mercy
towards
sinners
;
Who
by
him
do
believe
in
God
who
raised
him
up
from
the
dead
,
and
gave
him
Glory
,
that
your
faith
and
hope
might
be
in
God
,
1
Pet.
1.21
.
The
Heart
of
a
sinner
doth
herein
give
unto
God
the
Glory
of
all
those
holy
properties
of
his
Nature
which
he
designed
to
manifest
in
and
by
Jesus
Christ
.
See
Isa.
42.1
.
chap.
49.3
.
And
this
Acquiescency
of
the
Heart
in
God
,
is
that
which
is
the
immediate
root
of
that
waiting
,
patience
,
long-suffering
and
hope
,
which
are
the
proper
Acts
and
Effects
of
Justifying
Faith
,
Heb.
6.12
,
15
,
18
,
19.
4.
Trust
in
God
,
or
the
Grace
and
Mercy
of
God
in
and
through
the
Lord
Christ
as
set
forth
to
be
a
propitiation
through
Faith
in
his
Blood
,
doth
belong
hereunto
,
or
necessarily
ensue
hereon
.
For
the
person
called
unto
Believing
,
is
(1)
convinced
of
sin
,
and
exposed
unto
wrath
.
(2)
Hath
nothing
else
to
trust
unto
for
Help
and
Relief
.
(3)
Doth
actually
renounce
all
other
things
that
tender
themselves
unto
that
End
;
and
therefore
without
some
Act
of
Trust
the
Soul
must
lye
under
actual
Despair
,
which
is
utterly
inconsistent
with
Faith
,
or
the
Choice
and
Approbation
of
the
way
of
Salvation
before
described
.
5.
The
most
frequent
Declaration
of
the
Nature
of
Faith
in
the
Scripture
,
especially
in
the
Old
Testament
,
is
by
this
Trust
,
and
that
because
it
is
that
Act
of
it
which
composeth
the
Soul
,
and
brings
it
unto
all
the
Rest
it
can
attain
.
For
all
our
Rest
in
this
world
is
from
Trust
in
God
.
And
the
especial
Object
of
this
Trust
,
so
far
as
it
belongs
unto
the
Nature
of
that
Faith
whereby
we
are
Justified
,
is
God
in
Christ
reconciling
the
World
unto
himself
.
For
this
is
respected
where
his
Goodness
,
his
Mercy
,
his
Grace
,
his
Name
,
his
Faithfulness
,
his
Power
,
are
expressed
,
or
any
of
them
,
as
that
which
it
doth
immediately
rely
upon
.
For
they
are
no
way
the
Object
of
our
Trust
,
nor
can
be
,
but
on
the
account
of
the
Covenant
which
is
confirmed
and
ratified
in
and
by
the
Blood
of
Christ
alone
.
Whether
this
Trust
or
Confidence
shall
be
esteemed
of
the
Essence
of
Faith
,
or
as
that
which
on
the
first
fruit
and
working
of
it
we
are
found
in
the
exercise
of
,
we
need
not
positively
determine
.
I
place
it
therefore
as
that
which
belongs
unto
Justifying
Faith
,
and
is
inseparable
from
it
.
For
if
all
we
have
spoken
before
concerning
Faith
may
be
comprised
under
the
notion
of
a
firm
Assent
and
Perswasion
,
yet
it
cannot
be
so
,
if
any
such
Assent
be
conceiveable
exclusive
of
this
Trust.
This
Trust
is
that
whereof
many
Divines
do
make
special
mercy
to
be
the
peculiar
Object
;
and
that
especial
mercy
to
be
such
as
to
include
in
it
the
pardon
of
our
own
sins
.
This
by
their
Adversaries
is
fiercely
opposed
,
and
that
on
such
Grounds
as
manifest
that
they
do
not
believe
that
there
is
any
such
state
attainable
in
this
Life
;
and
that
if
there
were
,
it
would
not
be
of
any
use
unto
us
,
but
rather
be
a
means
of
security
and
negligence
in
our
Duty
;
wherein
they
betray
how
great
is
the
Ignorance
of
these
things
in
their
own
Minds
.
But
Mercy
may
be
said
to
be
Especial
two
ways
.
(1)
In
it self
,
and
in
opposition
unto
common
mercy
.
(2)
With
respect
unto
him
that
believes
.
In
the
first
sense
Especial
mercy
is
the
Object
of
Faith
as
Justifying
.
For
no
more
is
intended
by
it
,
but
the
Grace
of
God
setting
forth
Christ
to
be
a
propitiation
through
Faith
in
his
Blood
,
Rom.
3.23
,
24.
And
Faith
in
this
Especial
mercy
,
is
that
which
the
Apostle
calls
our
Receiving
of
the
Atonement
,
Rom.
5.11
.
That
is
our
Approbation
of
it
,
and
Adherence
unto
it
,
as
the
great
Effect
of
Divine
Wisdom
,
Goodness
,
Faithfulness
,
Love
and
Grace
,
which
will
therefore
never
fail
them
who
put
their
Trust
in
it
.
In
the
latter
sense
it
is
looked
on
as
the
pardon
of
our
own
sins
in
particular
,
the
especial
mercy
of
God
unto
our
Souls
.
That
this
is
the
Object
of
Justifying
Faith
,
That
a
man
is
bound
to
believe
this
in
order
of
Nature
antecedent
unto
his
Justification
I
do
deny
;
neither
yet
do
I
know
of
any
Testimony
or
safe
Experience
whereby
it
may
be
confirmed
.
But
yet
for
any
to
deny
that
an
undeceiving
belief
hereof
is
to
be
attained
in
this
life
;
or
that
it
is
our
duty
to
believe
the
pardon
of
our
own
sins
,
and
the
especial
Love
of
God
in
Christ
,
in
the
order
and
method
of
our
duty
and
priviledges
limited
and
determined
in
the
Gospel
,
so
as
to
come
to
the
full
assurance
of
them
,
(
though
I
will
not
deny
but
that
Peace
with
God
which
is
inseparable
from
Justification
may
be
without
them
)
seem
not
to
be
much
acquainted
with
the
Design
of
God
in
the
Gospel
,
the
Efficacy
of
the
Sacrifice
of
Christ
,
the
Nature
and
Work
of
Faith
or
their
own
Duty
,
nor
the
professed
Experience
of
Believers
recorded
in
the
Scripture
.
See
Rom.
5.1
,
2
,
3
,
4
,
5.
Heb.
10.2
,
10
,
21
,
20.
Psal.
46.1
,
2.
Psal.
138.7
,
8.
&c.
Yet
it
is
granted
that
all
these
things
are
rather
fruits
or
effects
of
Faith
,
as
under
Exercise
and
Improvement
,
than
of
the
Essence
of
it
,
as
it
is
the
Instrument
in
our
Justification
.
And
the
Trust
before
mentioned
,
which
is
either
Essential
to
Justifying
Faith
,
or
inseparable
from
it
,
is
excellently
expressed
by
Bernard
,
De
Evangel.
Ser.
3.
Tria
considero
in
quibus
tota
mea
spes
consistit
;
charitatem
adoptionis
,
veritatem
promissionis
,
potestatem
redditionis
.
Murmuret
jam
quantum
voluerit
,
insipiens
cogitatio
mea
,
dicens
Quis
enim
es
tu
,
&
quanta
est
illa
gloria
,
quibusve
meritis
hanc
obtinere
speras
?
&
ego
fiducialiter
respondebo
,
Scio
cui
credidi
,
&
certus
sum
quia
in
charitate
adoptavit
me
,
quia
verax
in
promissione
,
quia
potens
in
exhibitione
;
licet
enim
ei
facere
quod
voluerit
.
Hic
est
funiculus
triplex
,
qui
difficulter
rumpitur
,
quem
nobis
ex
patria
nostra
in
hanc
terram
usque
demissum
,
firmiter
obsecro
teneamus
,
&
ipse
nos
sublevet
,
ipse
nos
trahat
&
pertrahat
usque
ad
conspectum
gloriae
magni
Dei
,
qui
est
benedictus
in
secula
.
Concerning
this
Faith
and
Trust
it
is
earnestly
pleaded
by
many
,
that
Obedience
is
included
in
it
.
But
as
to
the
way
and
manner
thereof
they
variously
express
themselves
.
Socinus
and
those
who
follow
him
absolutely
,
do
make
Obedience
to
be
the
Essential
form
of
Faith
,
which
is
denied
by
Episcopius
.
The
Papists
distinguish
between
Faith
informed
,
and
Faith
formed
by
Charity
,
which
comes
to
the
same
purpose
.
For
both
are
built
on
this
supposition
,
that
there
may
be
true
Evangelical
Faith
,
that
which
is
required
as
our
Duty
,
and
consequently
is
accepted
of
God
,
that
may
contain
all
in
it
which
is
comprised
in
the
name
and
duty
of
Faith
,
that
may
be
without
Charity
or
Obedience
,
and
so
be
useless
.
For
the
Socinians
do
not
make
Obedience
to
be
the
Essence
of
Faith
absolutely
,
but
as
it
justifieth
.
And
so
they
plead
unto
this
purpose
,
that
Faith
without
works
is
dead
.
But
to
suppose
that
a
dead
Faith
,
or
that
Faith
which
is
dead
,
is
that
Faith
which
is
required
of
us
in
the
Gospel
in
the
way
of
Duty
,
is
a
monstrous
Imagination
.
Others
plead
for
Obedience
,
Charity
,
the
Love
of
God
to
be
included
in
the
Nature
of
Faith
;
but
plead
not
directly
that
this
Obedience
is
the
form
of
Faith
,
but
that
which
belongs
unto
the
perfection
of
it
,
as
it
is
justifying
.
Neither
yet
do
they
say
that
by
this
Obedience
,
a
continued
course
of
Works
and
Obedience
,
as
though
that
were
necessary
unto
our
first
Justification
,
is
required
;
but
only
a
sincere
active
purpose
of
Obedience
;
and
thereon
,
as
the
manner
of
our
days
is
,
load
them
with
reproaches
who
are
otherwise
minded
,
if
they
knew
who
they
were
.
For
how
impossible
it
is
according
unto
their
principles
who
believe
Justification
by
Faith
alone
,
that
justifying
Faith
should
be
without
a
sincere
purpose
of
Heart
to
obey
God
in
all
things
,
I
shall
briefly
declare
.
For
(1)
They
believe
that
Faith
is
not
of
our selves
,
it
is
the
Gift
of
God
;
yea
that
it
is
a
Grace
wrought
in
the
Hearts
of
men
by
the
exceeding
greatness
of
his
Power
.
And
to
suppose
such
a
Grace
dead
,
unactive
,
unfruitful
,
not
operative
unto
the
Great
End
of
the
Glory
of
God
,
and
the
transforming
of
the
Souls
of
them
that
receive
it
into
his
Image
,
is
a
Reflection
on
the
Wisdom
,
Goodness
,
and
Love
of
God
himself
.
(2)
That
this
Grace
is
in
them
a
principle
of
spiritual
Life
;
which
in
the
habit
of
it
as
resident
in
the
Heart
,
is
not
really
distinguished
from
that
of
all
other
Grace
whereby
we
live
to
God
.
So
that
there
should
be
Faith
habitually
in
the
Heart
,
I
mean
that
Evangelical
Faith
we
enquire
after
,
or
actually
exercised
,
where
there
is
not
an
habit
of
all
other
Graces
,
is
utterly
impossible
.
Neither
is
it
possible
that
there
should
be
any
Exercise
of
this
Faith
unto
Justification
,
but
where
the
mind
is
prepared
,
disposed
,
and
determined
unto
universal
Obedience
.
And
therefore
(3)
It
is
denied
,
that
any
Faith
,
Trust
,
or
Confidence
which
may
be
imagined
,
so
as
to
be
absolutely
separable
from
,
and
have
its
whole
nature
consistent
with
the
absence
of
all
other
Graces
,
is
that
Faith
which
is
the
especial
Gift
of
God
,
and
which
in
the
Gospel
is
required
of
us
in
a
way
of
Duty
.
And
whereas
some
have
said
,
That
Men
may
believe
,
and
place
their
firm
Trust
in
Christ
for
Life
and
Salvation
,
and
yet
not
be
justified
;
it
is
a
position
so
destructive
unto
the
Gospel
,
and
so
full
of
scandal
unto
all
pious
Souls
,
and
contains
such
an
express
denial
of
the
Record
that
God
hath
given
concerning
his
Son
Jesus
Christ
,
as
I
wonder
that
any
person
of
Sobriety
and
Learning
should
be
surprised
unto
it
.
And
whereas
they
plead
the
Experience
of
multitudes
who
profess
this
firm
Faith
and
Confidence
in
Christ
,
and
yet
are
not
justified
;
it
is
true
indeed
,
but
nothing
unto
their
purpose
.
For
whatever
they
profess
,
not
only
,
not
one
of
them
do
so
in
the
sight
and
judgment
of
God
,
where
this
matter
is
to
be
tried
;
but
it
is
no
difficult
matter
to
evict
them
of
the
folly
and
falseness
of
this
profession
,
by
the
Light
and
Rule
of
the
Gospel
,
even
in
their
own
Consciences
if
they
would
attend
unto
Instruction
.
Wherefore
we
say
the
Faith
whereby
we
are
justified
is
such
as
is
not
found
in
any
but
those
who
are
made
partakers
of
the
Holy
Ghost
,
and
by
him
united
unto
Christ
,
whose
Nature
is
renewed
,
and
in
whom
there
is
a
principle
of
all
Grace
and
purpose
of
Obedience
.
Only
we
say
it
is
not
any
other
Grace
,
as
Charity
,
and
the
like
,
nor
any
Obedience
that
gives
life
and
form
unto
this
Faith
;
but
it
is
this
Faith
that
gives
life
and
efficacy
unto
all
other
Graces
,
and
form
unto
all
Evangelical
Obedience
.
Neither
doth
any
thing
hence
accrue
unto
our
Adversaries
,
who
would
have
all
those
Graces
which
are
in
their
Root
and
Principle
at
least
,
present
in
all
that
are
to
be
justified
,
to
have
the
same
influence
unto
our
Justification
as
Faith
hath
;
or
that
we
are
said
to
be
justified
by
Faith
alone
,
and
in
Explication
of
it
in
answer
unto
the
Reproaches
of
the
Romanists
,
do
say
we
are
justified
by
Faith
alone
,
but
not
by
that
Faith
which
is
alone
,
that
we
intend
by
Faith
all
other
Graces
and
Obedience
also
.
For
besides
that
,
the
nature
of
no
other
Grace
is
capable
of
that
Office
which
is
assigned
unto
Faith
in
our
Justification
,
nor
can
be
assumed
into
a
society
in
operation
with
it
,
namely
,
to
receive
Christ
,
and
the
promises
of
life
by
him
,
and
to
give
Glory
unto
God
on
their
Account
;
so
when
they
can
give
us
any
Testimony
of
Scripture
assigning
our
Justification
unto
any
other
Grace
,
or
all
Graces
together
,
or
all
the
Fruits
of
them
,
so
as
it
is
assigned
unto
Faith
,
they
shall
be
attended
unto
.
And
this
in
particular
is
to
be
affirmed
of
Repentance
,
concerning
which
it
is
most
vehemently
urged
,
that
it
is
of
the
same
necessity
unto
our
Justification
as
Faith
is
.
For
this
they
say
is
easily
proved
from
Testimonies
of
Scripture
innumerable
,
which
call
all
men
to
Repentance
that
will
be
saved
;
especially
those
two
eminent
places
are
insisted
on
;
Act.
2.38
,
39.
chap.
3.16
.
but
that
which
they
have
to
prove
,
is
not
that
it
is
of
the
same
necessity
with
Faith
unto
them
that
are
to
be
justified
,
but
that
it
is
of
the
same
use
with
Faith
in
their
Justification
.
Baptism
in
that
place
of
the
Apostle
,
Act.
2.38
,
39.
is
joined
with
Faith
no
less
than
Repentance
.
And
in
other
places
it
is
expresly
put
into
the
same
condition
.
Hence
most
of
the
Antients
concluded
that
it
was
no
less
necessary
unto
Salvation
than
Faith
or
Repentance
it self
.
Yet
never
did
any
of
them
assign
it
the
same
use
in
Justification
with
Faith
.
But
it
is
pleaded
,
whatever
is
a
necessary
condition
of
the
new
Covenant
is
also
a
necessary
Condition
of
Justification
.
For
otherwise
a
man
might
be
justified
,
and
continuing
in
his
justified
estate
not
be
saved
,
for
want
of
that
necessary
condition
.
For
by
a
necessary
Condition
of
the
new
Covenant
they
understand
that
,
without
which
a
man
cannot
be
saved
.
But
of
this
Nature
is
Repentance
as
well
as
Faith
,
and
so
is
equally
a
condition
of
our
Justification
.
The
Ambiguity
of
the
signification
of
the
word
Condition
,
doth
cast
much
disorder
on
the
present
enquiry
,
in
the
Discourses
of
some
men
.
But
to
pass
it
by
at
present
,
I
say
final
perseverance
is
a
necessary
condition
of
the
New
Covenant
;
wherefore
by
this
Rule
it
is
also
of
Justification
.
They
say
some
things
are
Conditions
absolutely
,
such
as
are
Faith
and
Repentance
,
and
a
purpose
of
Obedience
,
some
are
so
on
some
supposition
only
;
namely
,
that
a
mans
life
be
continued
in
this
world
,
such
is
a
course
in
Obedience
and
Good
Works
,
and
Perseverance
unto
the
End
.
Wherefore
I
say
then
,
that
on
supposition
that
a
man
lives
in
this
World
,
perseverance
unto
the
End
is
a
necessary
Condition
of
his
Justification
.
And
if
so
,
no
man
can
be
justified
whilst
he
is
in
this
World
.
For
a
Condition
doth
suspend
that
whereof
it
is
a
Condition
from
Existence
,
until
it
be
accomplished
.
It
is
then
to
no
purpose
to
dispute
any
longer
about
Justification
,
if
indeed
no
man
is
nor
can
be
justified
in
this
life
.
But
how
contrary
this
is
to
Scripture
and
Experience
is
known
.
If
it
be
said
that
final
perseverance
,
which
is
so
express
a
Condition
of
Salvation
in
the
New
Covenant
,
is
not
indeed
the
Condition
of
our
first
Justification
,
but
it
is
the
Condition
of
the
Continuation
of
our
Justification
;
then
they
yield
up
their
grand
position
,
that
whatever
is
a
necessary
Condition
of
the
New
Covenant
,
is
a
necessary
Condition
of
Justification
;
for
it
is
that
which
they
call
the
first
Justification
alone
which
we
treat
about
.
And
that
the
Continuation
of
our
Justification
depends
solely
on
the
same
causes
with
our
Justification
it self
,
shall
be
afterwards
declared
.
But
it
is
not
yet
proved
,
nor
ever
will
be
,
that
whatever
is
required
in
them
that
are
to
be
justified
,
is
a
Condition
whereon
their
Justification
is
immediately
suspended
.
We
allow
that
alone
to
be
a
Condition
of
Justification
which
hath
an
influence
of
causality
thereunto
,
though
it
be
but
the
causality
of
an
Instrument
.
This
we
ascribe
unto
Faith
alone
.
And
because
we
do
so
,
it
is
pleaded
that
we
ascribe
more
in
our
Justification
unto
our selves
than
they
do
by
whom
we
are
opposed
.
For
we
ascribe
the
efficiency
of
an
Instrument
herein
unto
our
own
Faith
;
when
they
say
only
that
it
is
a
Condition
,
or
Causa
sine
qua
non
,
of
our
Justification
.
But
I
judge
that
grave
and
wise
men
ought
not
to
give
so
much
to
the
defence
of
the
Cause
they
have
undertaken
,
seeing
they
cannot
but
know
indeed
the
contrary
.
For
after
they
have
given
the
specious
name
of
a
Condition
,
and
a
Causa
sine
qua
non
,
unto
Faith
,
they
immediately
take
all
other
Graces
and
Works
of
Obedience
into
the
same
state
with
it
,
and
the
same
use
in
Justification
;
and
after
this
seeming
Gold
hath
been
cast
for
a
while
into
the
fire
of
Disputation
,
there
comes
out
the
Calf
of
a
personal
inherent
Righteousness
,
whereby
Men
are
justified
before
God
,
virtute
foederis
Evangelici
;
for
as
for
the
Righteousness
of
Christ
to
be
imputed
unto
us
,
it
is
gone
into
Heaven
,
and
they
know
not
what
is
become
of
it
.
Having
given
this
brief
Declaration
of
the
Nature
of
Justifying
Faith
,
and
the
Acts
of
it
,
(
as
I
suppose
sufficient
unto
my
present
Design
)
I
shall
not
trouble
my self
to
give
an
accurate
Definition
of
it
.
What
are
my
Thoughts
concerning
it
,
will
be
better
understood
by
what
hath
been
spoken
,
than
by
any
precise
definition
I
can
give
.
And
the
Truth
is
,
definitions
of
Justifying
Faith
have
been
so
multiplied
by
Learned
Men
,
and
in
so
great
variety
,
and
such
a
manifest
inconsistency
among
some
of
them
,
that
they
have
been
of
no
advantage
unto
the
Truth
,
but
occasions
of
new
Controversies
and
Divisions
,
whilst
every
one
hath
laboured
to
defend
the
Accuracy
of
his
own
Definition
,
when
yet
it
may
be
difficult
for
a
true
Believer
to
find
any
thing
compliant
with
his
own
Experience
in
them
;
which
kind
of
Definitions
in
these
things
,
I
have
no
esteem
for
.
I
know
no
man
that
hath
laboured
in
this
Argument
about
the
Nature
of
Faith
more
than
Doctor
Jackson
;
yet
when
he
hath
done
all
,
he
gives
us
a
definition
of
Justifying
Faith
which
I
know
few
that
will
subscribe
unto
;
yet
is
it
in
the
main
scope
of
it
both
pious
and
sound
.
For
he
tells
us
;
Here
at
length
we
may
define
the
Faith
by
which
the
just
do
live
,
to
be
a
firm
and
constant
Adherence
unto
the
mercies
and
loving
kindness
of
the
Lord
,
or
generally
unto
the
spiritual
food
exhibited
in
his
Sacred
Word
,
as
much
better
than
this
Life
it self
,
and
all
the
Contentments
it
is
capable
of
,
grounded
on
a
taste
or
relish
of
their
sweetness
,
wrought
in
the
Soul
or
Heart
of
a
Man
by
the
spirit
of
Christ
.
Whereunto
he
adds
,
The
terms
for
the
most
part
are
the
Prophet
Davids
,
not
metaphorical
as
some
may
fancy
,
much
less
equivocal
,
but
proper
and
homogeneal
to
the
subject
defined
.
Tom.
1.
Book
4.
chap.
9.
For
the
lively
Scriptural
Expressions
of
Faith
,
by
receiving
of
Christ
,
leaning
on
him
,
rolling
our selves
or
our
burden
on
him
,
tasting
how
gracious
the
Lord
is
,
and
the
like
,
which
of
late
have
been
reproached
,
yea
blasphemed
by
many
,
I
may
have
occasion
to
speak
of
them
afterwards
;
as
also
to
manifest
that
they
convey
a
better
understanding
of
the
Nature
,
Work
,
and
Object
of
Justifying
Faith
,
unto
the
minds
of
men
spiritually
enlightened
,
than
the
most
accurate
Definitions
that
many
pretend
unto
;
some
whereof
are
destructive
and
exclusive
of
them
all
.
CHAP.
III.
The
Vse
of
Faith
in
Justification
;
It
s
especial
Object
farther
cleared
.
THe
Description
before
given
of
Justifying
Faith
doth
sufficiently
manifest
of
what
Vse
it
is
in
Justification
.
Nor
shall
I
in
general
add
much
unto
what
may
be
thence
observed
unto
that
purpose
.
But
whereas
this
Vse
of
it
hath
been
expressed
with
some
variety
,
and
several
ways
of
it
asserted
inconsistent
with
one
another
,
they
must
be
considered
in
our
passage
.
And
I
shall
do
it
with
all
brevity
possible
;
for
these
things
lead
not
in
any
part
of
the
Controversie
about
the
Nature
of
Justification
,
but
are
meerly
subservient
unto
other
Conceptions
concerning
it
.
When
Men
have
fixed
their
Apprehensions
about
the
principal
matters
in
Controversie
,
they
express
what
concerneth
the
Vse
of
Faith
in
an
Accommodation
thereunto
.
Supposing
such
to
be
the
Nature
of
Justification
as
they
assert
,
it
must
be
granted
that
the
Vse
of
Faith
therein
,
must
be
what
they
plead
for
.
And
if
what
is
peculiar
unto
any
in
the
substance
of
the
Doctrine
be
disproved
,
they
cannot
deny
but
that
their
Notions
about
the
Vse
of
Faith
do
fall
unto
the
Ground
.
Thus
is
it
with
all
who
affirm
Faith
to
be
either
the
Instrument
,
or
the
Condition
,
or
the
Causa
sine
qua
non
,
or
the
preparation
and
disposition
of
the
Subject
,
or
a
meritorious
cause
by
way
of
condecency
or
congruity
,
in
and
of
our
Justification
.
For
all
these
notions
of
the
Vse
of
Faith
are
suited
and
accommodated
unto
the
Opinions
of
Men
concerning
the
nature
and
principal
causes
of
Justification
.
Neither
can
any
Trial
or
Determination
be
made
,
as
unto
their
Truth
and
Propriety
,
but
upon
a
previous
Judgment
concerning
those
causes
,
and
the
whole
Nature
of
Justification
it self
.
Whereas
therefore
it
were
vain
and
endless
to
plead
the
principal
matter
in
Controversie
upon
every
thing
that
occasionally
belongs
unto
it
;
and
so
by
the
Title
unto
the
whole
Inheritance
on
every
Cottage
that
is
built
on
the
premises
,
I
shall
briefly
speak
unto
these
various
Conceptions
about
the
Vse
of
Faith
in
our
Justification
,
rather
to
find
out
and
give
an
understanding
of
what
is
intended
by
them
,
than
to
argue
about
their
Truth
and
Propriety
,
which
depends
on
that
wherein
the
substance
of
the
Controversie
doth
consist
.
Protestant
Divines
until
of
late
,
have
unanimously
affirmed
Faith
to
be
the
instrumental
cause
of
our
Justification
.
So
it
is
expressed
to
be
in
many
of
the
publick
Confessions
of
their
Churches
.
This
Notion
of
theirs
concerning
the
Nature
and
Vse
of
Faith
,
was
from
the
first
opposed
by
those
of
the
Roman
Church
.
Afterwards
it
was
denied
also
by
the
Socinians
,
as
either
false
or
improper
.
Socin
.
Miscellnn
.
Smalcius
adv.
Frantz
.
disput.
4
Schlicting
.
adver.
Meisner
.
de
Justificat
.
And
of
late
this
expression
is
disliked
by
some
among
our selves
;
wherein
they
follow
Episcopius
Curcellius
and
others
of
that
way
.
Those
who
are
sober
and
moderate
do
rather
decline
this
Notion
and
Expression
as
improper
than
reject
them
as
untrue
.
And
our
safest
course
in
these
cases
is
to
consider
what
is
the
thing
or
matter
intended
.
If
that
be
agreed
upon
,
he
deserves
best
of
Truth
,
who
parts
with
strife
about
propriety
of
Expressions
,
before
it
be
medled
with
.
Tenacious
pleading
about
them
will
surely
render
our
Contentions
Endless
;
and
none
will
ever
want
an
Appearance
of
probability
to
give
them
countenance
in
what
they
pretend
.
If
our
design
in
teaching
be
the
same
with
that
of
the
Scripture
,
namely
,
to
inform
the
Minds
of
Believers
,
and
convey
the
Light
of
the
knowledge
of
God
in
Christ
unto
them
,
we
must
be
contented
sometimes
to
make
use
of
such
Expressions
,
as
will
scarce
pass
the
Ordeal
of
arbitrary
Rules
and
Distinctions
through
the
whole
compass
of
notional
and
artificial
Sciences
.
And
those
who
without
more
ado
reject
the
instrumentality
of
Faith
in
our
Justification
as
an
unscriptural
Notion
,
as
though
it
were
easie
for
them
with
one
breath
to
blow
away
the
Reasons
and
Arguments
of
so
many
Learned
Men
as
have
pleaded
for
it
,
may
not
I
think
do
amiss
to
review
the
Grounds
of
their
Confidence
.
For
the
Question
being
only
concerning
what
is
intended
by
it
,
it
is
not
enough
that
the
Term
or
Word
it self
of
an
instrument
is
not
found
unto
this
purpose
in
the
Scripture
.
For
on
the
same
Ground
we
may
reject
a
Trinity
of
Persons
in
the
Divine
Essence
,
without
an
acknowledgment
whereof
,
not
one
Line
of
the
Scripture
can
be
rightly
understood
.
Those
who
assert
Faith
to
be
as
the
Instrumental
cause
in
our
Justification
,
do
it
with
respect
unto
two
Ends.
For
first
they
design
thereby
to
declare
the
meaning
of
those
expressions
in
the
Scripture
,
wherein
we
are
said
to
be
justified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
absolutely
,
which
must
denote
,
either
instrumentum
aut
formam
,
aut
modum
actionis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Rom.
3.28
.
Therefore
we
conclude
that
a
Man
is
justified
by
Faith
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Rom.
1.17
.
Gal.
3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Ephes.
2.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
3.22
,
30.
That
is
fide
;
ex
fide
,
per
fidem
;
which
we
can
express
only
by
Faith
or
through
Faith
.
Propter
fidem
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
our
Faith
we
are
no
where
said
to
be
justified
.
The
Enquiry
is
,
what
is
the
most
proper
,
lightsome
,
and
convenient
way
of
declaring
the
meaning
of
these
Expressions
.
This
the
Generality
of
Protestants
do
judge
to
be
by
an
instrumental
cause
.
For
some
kind
of
causality
they
do
plainly
intimate
,
whereof
the
lowest
and
meanest
is
that
which
is
instrumental
.
For
they
are
used
of
Faith
in
our
Justification
before
God
,
and
of
no
other
Grace
or
Duty
whatever
.
Wherefore
the
proper
Work
or
Office
of
Faith
in
our
Justification
is
intended
by
them
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
no
where
used
in
the
whole
New
Testament
with
a
genitive
case
,
(
nor
in
any
other
good
Author
)
but
it
denotes
an
instrumental
Efficiency
at
least
.
In
the
divine
Works
of
the
Holy
Trinity
,
the
operation
of
the
second
Person
,
who
is
in
them
a
principal
Efficient
,
yet
is
sometimes
expressed
thereby
;
it
may
be
to
denote
the
order
of
Operation
in
the
Holy
Trinity
answering
the
order
of
Subsistence
,
though
it
be
applied
unto
God
absolutely
or
the
Father
;
Rom.
11.35
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
him
are
all
things
.
Again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
directly
opposed
,
Gal.
3.2
.
But
when
it
is
said
that
a
man
is
not
justified
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
works
of
the
Law
,
it
is
acknowledged
by
all
that
the
meaning
of
the
Expression
is
to
exclude
all
efficiency
in
every
kind
of
such
works
from
our
Justification
.
It
follows
therefore
that
where
in
opposition
hereunto
,
we
are
said
to
be
justified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Faith
;
an
instrumental
efficiency
is
intended
.
Yet
will
I
not
therefore
make
it
my
controversie
with
any
,
that
Faith
is
properly
an
instrument
,
or
the
instrumental
cause
in
or
of
our
Justification
;
and
so
divert
into
an
impertinent
contest
about
the
nature
and
kinds
of
Instruments
and
Instrumental
causes
as
they
are
metaphysically
hunted
with
a
confused
Cry
of
futilous
terms
and
distinctions
.
But
this
I
judge
,
that
among
all
those
notions
of
things
which
may
be
taken
from
common
use
and
understanding
to
represent
unto
our
minds
the
meaning
and
intention
of
the
scriptural
Expressions
so
often
used
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
none
so
proper
as
this
of
an
Instrument
or
Instrumental
cause
,
seeing
a
causality
is
included
in
them
,
and
that
of
any
other
kind
certainly
excluded
;
nor
hath
it
any
of
its
own
.
But
it
may
be
said
,
that
if
Faith
be
the
Instrumental
cause
of
Justification
;
it
is
either
the
Instrument
of
God
,
or
the
Instrument
of
Believers
themselves
.
That
it
is
not
the
Instrument
of
God
is
plain
,
in
that
it
is
a
duty
which
he
prescribeth
unto
us
;
it
is
an
Act
of
our
own
;
and
it
is
we
that
believe
not
God
;
nor
can
any
Act
of
ours
be
the
Instrument
of
his
Work
.
And
if
it
be
our
Instrument
,
seeing
an
Efficiency
is
ascribed
unto
it
,
then
are
we
the
efficient
causes
of
our
own
Justification
in
some
sense
,
and
may
be
said
to
justifie
our selves
,
which
is
derogatory
to
the
Grace
of
God
,
and
the
Blood
of
Christ
.
I
confess
that
I
lay
not
much
weight
on
Exceptions
of
this
nature
.
For
(1)
notwithstanding
what
is
said
herein
,
the
Scripture
is
express
,
that
God
justifieth
us
by
Faith
.
It
is
one
God
which
shall
justifie
the
Circumcision
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
by
Faith
)
and
the
uncircumcision
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
through
or
by
Faith
,
Rom.
3.30
.
The
Scripture
foreseeing
that
God
would
justifie
the
Heathen
through
Faith
,
Gal.
3.8
.
As
he
purifieth
the
Hearts
of
men
by
Faith
,
Act.
15.9
.
Wherefore
Faith
in
some
sense
may
be
said
to
be
the
Instrument
of
God
in
our
Justification
;
both
as
it
is
the
means
and
way
ordained
and
appointed
by
him
on
our
part
whereby
we
shall
be
justified
,
as
also
because
he
bestoweth
it
on
us
,
and
works
it
in
us
unto
this
end
that
we
may
be
justified
;
For
by
Grace
we
are
saved
,
through
Faith
,
and
that
not
of
our selves
,
it
is
the
Gift
of
God
,
Ephes.
3.8
.
If
any
one
shall
now
say
,
that
on
these
accounts
,
or
with
respect
unto
Divine
Ordination
and
Operation
concurring
unto
our
Justification
,
that
Faith
is
the
Instrument
of
God
in
its
place
and
way
,
(
as
the
Gospel
also
is
,
Rom.
1.16
.
and
the
Ministers
of
it
,
2
Cor.
5.18
.
1
Tim.
4.6
.
and
the
Sacraments
also
,
Rom.
4.11
.
Tit.
3.5
.
in
their
several
places
and
kinds
)
unto
our
Justification
,
it
may
be
he
will
contribute
unto
a
right
conception
of
the
work
of
God
herein
,
as
much
as
those
shall
by
whom
it
is
denied
.
But
that
which
is
principally
intended
is
,
that
it
is
the
Instrument
of
them
that
do
believe
.
Neither
yet
are
they
said
hereon
to
justifie
themselves
.
For
whereas
it
doth
neither
really
produce
the
effect
of
Justification
by
a
physical
operation
,
nor
can
do
so
,
it
being
a
pure
Soveraign
Act
of
God
;
nor
is
morally
any
way
meritorious
thereof
,
nor
doth
dispose
the
subject
wherein
it
is
unto
the
Introduction
of
an
inherent
formal
cause
of
Justification
,
there
being
no
such
thing
in
rerum
natura
,
nor
hath
any
other
Physical
or
moral
respect
unto
the
effect
of
Justification
,
but
what
ariseth
meerly
from
the
constitution
and
appointment
of
God
,
there
is
no
Colour
of
Reason
from
the
Instrumentality
of
Faith
asserted
,
to
ascribe
the
Effect
of
Justification
unto
any
,
but
unto
the
principal
efficient
cause
,
which
is
God
alone
,
and
from
whom
it
proceedeth
in
a
way
of
free
and
soveraign
Grace
,
disposing
the
Order
of
things
,
and
the
Relation
of
them
one
unto
another
,
as
seemeth
good
unto
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Rom.
3.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
25.
It
is
therefore
the
Ordinance
of
God
prescribing
our
duty
,
that
we
may
be
justified
freely
by
his
Grace
,
having
its
use
and
operation
towards
that
End
after
the
manner
of
an
Instrument
,
as
we
shall
see
farther
,
immediately
.
Wherefore
so
far
as
I
can
discern
,
they
contribute
nothing
unto
the
real
understanding
of
this
Truth
,
who
deny
Faith
to
be
the
instrumental
cause
of
our
Justification
,
and
on
other
Grounds
assert
it
to
be
the
Condition
thereof
,
unless
they
can
prove
that
this
is
a
more
natural
exposition
of
those
expressions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
first
thing
to
be
enquired
after
.
For
all
that
we
do
in
this
matter
is
but
to
endeavour
a
right
understanding
of
Scripture
propositions
and
expressions
,
unless
we
intend
to
wander
extra
oleas
,
and
lose
our selves
in
a
maze
of
uncertain
conjectures
.
Secondly
,
They
designed
to
declare
the
use
of
Faith
in
Justification
,
expressed
in
the
Scripture
by
apprehending
and
receiving
of
Christ
,
or
his
Righteousness
,
and
Remission
of
sins
thereby
.
The
words
whereby
this
use
of
Faith
in
our
Justification
is
expressed
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
constant
use
of
them
in
the
Scripture
is
to
take
or
receive
what
is
offered
,
tendered
,
given
or
granted
unto
us
;
or
to
apprehend
and
lay
hold
of
any
thing
thereby
to
make
it
our
own
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
also
used
in
the
same
sense
.
Heb.
2.16
.
So
are
we
said
by
Faith
to
receive
Christ
,
Joh.
1.12
.
Col.
2.6
.
The
Abundance
of
Grace
and
the
Gift
of
Righteousness
,
Rom.
5.17
.
The
word
of
Promise
,
Act.
2.41
.
The
word
of
God
,
Act.
8.14
.
1
Thes.
1.6
.
chap.
2.13
.
The
Atonement
made
by
the
blood
of
Christ
,
Rom.
5.11
.
The
forgiveness
of
sins
,
Act.
10.43
.
chap.
26.18
.
The
Promise
of
the
spirit
,
Gal.
3.14
.
The
Promises
,
Heb.
9.15
.
There
is
therefore
nothing
that
concurreth
unto
our
Justification
,
but
we
receive
it
by
Faith
.
And
unbelief
is
expressed
by
not
receiving
,
Joh.
1.11
.
chap.
3.11
.
chap.
12.48
.
chap.
14.17
.
Wherefore
the
Object
of
Faith
in
our
Justification
,
that
whereby
we
are
justified
,
is
tendered
,
granted
and
given
unto
us
of
God
,
the
use
of
Faith
being
to
lay
hold
upon
it
,
to
receive
it
,
so
as
that
it
may
be
our
own
.
What
we
receive
of
outward
things
that
are
so
given
unto
us
,
we
do
it
by
our
hand
which
therefore
is
the
instrument
of
that
reception
,
that
whereby
we
apprehend
or
lay
hold
of
any
thing
to
appropriate
it
unto
our selves
;
and
that
because
this
is
the
peculiar
Office
which
by
nature
it
is
assigned
unto
among
all
the
members
of
the
body
.
Other
Vses
it
hath
,
and
other
members
on
other
Accounts
may
be
as
useful
unto
the
body
as
it
;
but
it
alone
is
the
instrument
of
receiving
and
apprehending
that
which
being
given
,
is
to
be
made
our
own
and
to
abide
with
us
.
Whereas
therefore
the
Righteousness
wherewith
we
are
justified
is
the
Gift
of
God
,
which
is
tendred
unto
us
in
the
Promise
of
the
Gospel
,
the
Use
and
Office
of
Faith
being
to
receive
,
apprehend
,
or
lay
hold
of
and
appropriate
this
Righteousness
,
I
know
not
how
it
can
be
better
expressed
than
by
an
Instrument
,
nor
by
what
notion
of
it
more
light
of
understanding
may
be
conveyed
unto
our
minds
.
Some
may
suppose
other
Notions
are
meet
to
express
it
by
on
other
Accounts
;
and
it
may
be
so
with
respect
unto
other
uses
of
it
.
But
the
sole
present
Enquiry
is
,
how
it
shall
be
declared
,
as
that
which
receiveth
Christ
,
the
Atonement
,
the
Gift
of
Righteousness
,
which
will
prove
its
only
use
in
our
Justification
.
He
that
can
better
express
this
than
by
an
Instrument
,
ordained
of
God
unto
this
End
,
all
whose
use
depends
on
that
Ordination
of
God
,
will
deserve
well
of
the
Truth
.
It
is
true
that
all
those
who
place
the
formal
Cause
or
Reason
of
our
Justification
in
our selves
,
or
our
inherent
Righteousness
,
and
so
either
directly
or
by
just
consequence
deny
all
Imputation
of
the
Righteousness
of
Christ
unto
our
Justification
,
are
not
capable
of
admitting
Faith
to
be
an
Instrument
in
this
work
,
nor
are
pressed
with
this
consideration
.
For
they
acknowledge
not
that
we
receive
a
Righteousness
which
is
not
our
own
by
way
of
Gift
,
whereby
we
are
justified
,
and
so
cannot
allow
of
any
Instrument
whereby
it
should
be
received
.
The
Righteousness
it self
being
as
they
phrase
it
,
putative
,
imaginary
,
a
chimaera
,
a
fiction
,
it
can
have
no
real
accidents
,
nothing
that
can
be
really
predicated
concerning
it
.
Wherefore
as
was
said
at
the
Entrance
of
this
Discourse
,
the
Truth
and
Propriety
of
this
declaration
of
the
Vse
of
Faith
in
our
Justification
by
an
Instrumental
cause
,
depends
on
the
substance
of
the
Doctrine
it self
concerning
the
nature
and
principal
causes
of
it
,
with
which
they
must
stand
or
fall
.
If
we
are
justified
through
the
Imputation
of
the
Righteousness
of
Christ
,
which
Faith
alone
apprehends
and
receives
,
it
will
not
be
denied
but
that
it
is
rightly
enough
placed
as
the
Instrumental
cause
of
our
Justification
.
And
if
we
are
justified
by
an
inherent
Evangelical
Righteousness
of
our
own
,
Faith
may
be
the
Condition
of
its
Imputation
,
or
a
disposition
for
its
Introduction
,
or
a
congruous
merit
of
it
,
but
an
Instrument
it
cannot
be
.
But
yet
for
the
present
it
hath
this
double
advantage
;
(1)
That
it
best
and
most
appositely
answers
what
is
affirmed
of
the
Vse
of
Faith
in
our
Justification
,
in
the
Scripture
,
as
the
Instances
given
do
manifest
;
(
2.
)
That
no
other
notion
of
it
can
be
so
stated
,
but
that
it
must
be
apprehended
in
order
of
time
to
be
previous
unto
Justification
,
which
Justifying
Faith
cannot
be
,
unless
a
man
may
be
a
true
Believer
with
Justifying
Faith
,
and
yet
not
be
justified
.
Some
do
plead
that
Faith
is
the
Condition
of
our
Justification
,
and
that
otherwise
it
is
not
to
be
conceived
of
.
As
I
said
before
,
so
I
say
again
,
I
shall
not
contend
with
any
man
about
Words
,
Terms
,
or
Expressions
,
so
long
as
what
is
intended
by
them
,
is
agreed
upon
.
And
there
is
an
obvious
sense
wherein
Faith
may
be
called
the
Condition
of
our
Justification
.
For
no
more
may
be
intended
thereby
,
but
that
it
is
the
Duty
on
our
part
which
God
requireth
,
that
we
may
be
justified
.
And
this
the
whole
Scripture
beareth
witness
unto
.
Yet
this
hindereth
not
,
but
that
as
unto
its
Vse
,
it
may
be
the
Instrument
whereby
we
apprehend
or
receive
Christ
and
his
Righteousness
.
But
to
assert
it
the
Condition
of
our
Justification
,
or
that
we
are
justified
by
it
as
the
Condition
of
the
New
Covenant
,
so
as
from
a
pre-conceived
signification
of
that
word
,
to
give
it
another
use
in
Justification
exclusive
of
that
pleaded
for
,
as
the
Instrumental
Cause
thereof
,
is
not
easily
to
be
admitted
;
because
it
supposeth
an
Alteration
in
the
substance
of
the
Doctrine
it self
.
The
Word
is
no
where
used
in
the
Scripture
in
this
matter
;
which
I
argue
no
farther
,
but
that
we
have
no
certain
Rule
or
Standard
to
try
and
measure
its
signification
by
.
Wherefore
it
cannot
first
be
introduced
in
what
sense
men
please
,
and
then
that
sense
turned
into
Argument
for
other
Ends.
For
thus
on
a
supposed
concession
,
that
it
is
the
Condition
of
our
Justification
,
some
heighten
it
into
a
subordinate
Righteousness
,
imputed
unto
us
,
antecedently
as
I
suppose
,
unto
the
Imputation
of
the
Righteousness
of
Christ
in
any
sense
,
whereof
it
is
the
Condition
.
And
some
who
pretend
to
lessen
its
efficiency
or
dignity
in
the
use
of
it
in
our
Justification
say
,
it
is
only
causa
sine
qua
non
,
which
leaves
us
at
as
great
an
uncertainty
as
to
the
nature
and
efficacy
of
this
Condition
as
we
were
before
.
Nor
is
the
true
sense
of
things
at
all
illustrated
,
but
rather
darkened
by
such
notions
.
If
we
may
introduce
Words
into
Religion
no
where
used
in
the
Scripture
(
as
we
may
and
must
if
we
design
to
bring
light
,
and
communicate
proper
apprehensions
of
the
things
contained
unto
the
minds
of
men
)
yet
are
we
not
to
take
along
with
them
arbitrary
pre-conceived
senses
,
forged
either
among
Lawyers
,
or
in
the
Peripatetical
School
.
The
use
of
them
in
the
most
approved
Authors
of
the
Language
whereunto
they
do
belong
,
and
their
common
vulgar
acceptation
among
our selves
,
must
determine
their
sense
and
meaning
.
It
is
known
what
confusion
in
the
minds
of
men
,
the
Introduction
of
words
into
Ecclesiastical
Doctrines
,
of
whose
signification
there
hath
not
been
a
certain
determinate
Rule
agreed
on
,
hath
produced
.
So
the
word
Merit
was
introduced
by
some
of
the
Ancients
,
(
as
is
plain
from
the
design
of
their
Discourses
where
they
use
it
)
for
impetration
or
acquisition
quovis
modo
;
by
any
means
whatever
.
But
there
being
no
cogent
Reason
to
confine
the
Word
unto
that
precise
signification
,
it
hath
given
occasion
to
as
great
a
Corruption
as
hath
befallen
Christian
Religion
.
We
must
therefore
make
use
of
the
best
means
we
have
to
understand
the
meaning
of
this
word
,
and
what
is
intended
by
it
,
before
we
admit
of
its
use
in
this
case
.
Conditio
in
the
best
Latine
Writers
is
variously
used
;
answering
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
:
That
is
,
Status
,
Fortuna
,
Dignitas
,
Causa
,
Pactum
initum
.
In
which
of
their
significations
it
is
here
to
be
understood
is
not
easie
to
be
determined
.
In
common
use
among
us
,
it
sometimes
denotes
the
State
and
Quality
of
men
,
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
sometimes
a
valuable
consideration
of
what
is
to
be
done
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
herein
it
is
applied
unto
things
in
great
variety
;
sometimes
the
principal
procuring
purchasing
cause
is
so
expressed
.
As
the
Condition
whereon
a
man
lends
another
an
hundred
pound
,
is
that
he
be
paid
it
again
with
Interest
.
The
Condition
whereon
a
man
conveyeth
his
Land
unto
another
,
is
,
that
he
receive
so
much
money
for
it
.
So
a
Condition
is
a
valuable
consideration
.
And
sometimes
it
signifies
such
things
as
are
added
to
the
principal
cause
whereon
its
operation
is
suspended
.
As
a
man
bequeaths
an
hundred
pound
unto
another
,
on
condition
that
he
come
or
go
to
such
a
place
to
demand
it
.
This
is
no
valuable
consideration
,
yet
is
the
effect
of
the
principal
cause
,
or
the
Will
of
the
Testator
suspended
thereon
.
And
as
unto
Degrees
of
respect
unto
that
whereof
any
thing
is
a
Condition
,
as
to
purchase
,
procurement
,
valuable
consideration
,
necessary
presence
,
the
variety
is
endless
.
We
therefore
cannot
obtain
a
determinate
sense
of
this
word
Condition
,
but
from
a
particular
declaration
of
what
is
intended
by
it
,
wherever
it
is
used
.
And
although
this
be
not
sufficient
to
exclude
the
Vse
of
it
from
the
Declaration
of
the
way
and
manner
how
we
are
justified
by
Faith
;
yet
is
it
so
to
exclude
the
imposition
of
any
precise
signification
of
it
,
any
other
than
is
given
it
by
the
matter
treated
of
.
Without
this
every
thing
is
left
ambiguous
and
uncertain
whereunto
it
is
applied
.
For
Instance
;
It
is
commonly
said
that
Faith
and
New
Obedience
are
the
Condition
of
the
New
Covenant
.
But
yet
because
of
the
ambiguous
signification
and
various
use
of
that
term
(
Condition
)
we
cannot
certainly
understand
what
is
intended
in
the
Assertion
.
If
no
more
be
intended
,
but
that
God
in
and
by
the
New
Covenant
doth
indispensibly
require
these
things
of
us
,
that
is
,
the
Restipulation
of
a
good
Conscience
towards
God
by
the
Resurrection
of
Christ
from
the
dead
,
in
order
unto
his
own
Glory
,
and
our
full
enjoyment
of
all
the
Benefits
of
it
,
it
is
unquestionably
true
.
But
if
it
be
intended
,
that
they
are
such
a
Condition
of
the
Covenant
,
as
to
be
by
us
performed
antecedently
unto
the
participation
of
any
Grace
,
Mercy
,
or
Priviledge
of
it
,
so
as
that
they
should
be
the
consideration
and
procuring
causes
of
them
,
that
they
should
be
all
of
them
as
some
speak
,
the
Reward
of
our
Faith
and
Obedience
,
it
is
most
false
,
and
not
only
contrary
to
express
Testimonies
of
Scripture
,
but
destructive
of
the
nature
of
the
Covenant
it self
.
If
it
be
intended
that
these
things
,
though
promised
in
the
Covenant
and
wrought
in
us
by
the
Grace
of
God
,
are
yet
Duties
required
of
us
in
order
unto
the
participation
and
enjoyment
of
the
full
End
of
the
Covenant
in
Glory
,
it
is
the
Truth
which
is
asserted
.
But
if
it
be
said
that
Faith
and
New
Obedience
,
that
is
the
Works
of
Righteousness
which
we
do
,
are
so
the
Condition
of
the
Covenant
,
as
that
whatever
the
one
is
ordained
of
God
as
a
means
of
,
and
in
order
to
such
or
such
an
End
,
as
Justification
,
that
the
other
is
likewise
ordained
unto
the
same
End
,
with
the
same
kind
of
Efficacy
,
or
with
the
same
respect
unto
the
effect
,
it
is
expresly
contrary
to
the
whole
scope
and
express
Design
of
the
Apostle
on
that
Subject
.
But
it
will
be
said
that
a
Condition
in
the
sense
intended
,
when
Faith
is
said
to
be
the
Condition
of
our
Justification
,
is
no
more
but
that
it
is
causa
sine
qua
non
;
which
is
easie
enough
to
be
apprehended
.
But
yet
neither
are
we
so
delivered
out
of
uncertainties
,
into
a
plain
understanding
of
what
is
intended
.
For
these
causae
sine
quibus
non
,
may
be
taken
largely
or
more
strictly
and
precisely
.
So
are
they
commonly
distinguished
by
the
Masters
in
these
Arts.
Those
so
called
in
a
larger
sense
,
are
all
such
causes
in
any
kind
of
efficiency
or
merit
,
as
are
inferiour
unto
principal
Causes
,
and
would
operate
nothing
without
them
,
but
in
conjunction
with
them
have
a
real
effective
influence
,
Physical
or
Moral
,
into
the
production
of
the
effect
.
And
if
we
take
a
Condition
to
be
a
causa
sine
qua
non
,
in
this
sense
,
we
are
still
at
a
loss
what
may
be
its
Use
,
Efficiency
or
Merit
,
with
respect
unto
our
Justification
.
If
it
be
taken
more
strictly
for
that
which
is
necessarily
present
,
but
hath
no
causality
in
any
kind
,
not
that
of
a
receptive
Instrument
,
I
cannot
understand
how
it
should
be
an
Ordinance
of
God
.
For
every
thing
that
he
hath
appointed
unto
any
end
Moral
or
Spiritual
,
hath
by
virtue
of
that
Appointment
,
either
a
symbolical
instructive
efficacy
,
or
an
active
efficiency
,
or
a
rewardable
condecency
with
respect
unto
that
End
.
Other
things
may
be
generally
and
remotely
necessary
unto
such
an
End
,
so
far
as
it
partakes
of
the
order
of
natural
beings
,
which
are
not
Ordinances
of
God
with
respect
thereunto
,
and
so
have
no
kind
of
causality
with
respect
unto
it
,
as
it
is
Moral
or
Spiritual
.
So
the
Air
we
breath
is
needful
unto
the
preaching
of
the
Word
,
and
consequently
a
causa
sine
qua
non
thereof
;
but
an
Ordinance
of
God
with
especial
respect
thereunto
it
is
not
.
But
every
thing
that
he
appoints
unto
an
especial
spiritual
End
,
hath
an
Efficacy
or
Operation
in
one
or
other
of
the
ways
mentioned
.
For
they
either
concur
with
the
principal
cause
in
its
internal
Efficiency
,
or
they
operate
externally
in
the
removal
of
Obstacles
and
Hinderances
that
oppose
the
principal
cause
in
its
Efficiency
.
And
this
excludes
all
causes
sine
quibus
non
strictly
so
taken
from
any
place
among
Divine
Ordinances
.
God
appoints
nothing
for
an
End
that
shall
do
nothing
.
His
Sacraments
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
by
virtue
of
his
Institution
do
exhibit
that
Grace
which
they
do
not
in
themselves
contain
.
The
preaching
of
the
Word
hath
a
real
Efficiency
unto
all
the
Ends
of
it
;
so
have
all
the
Graces
and
Duties
that
he
worketh
in
us
,
and
requireth
of
us
;
by
them
all
are
we
made
meet
for
the
Inheritance
of
the
Saints
in
Light
;
And
our
whole
Obedience
through
his
gracious
Appointment
hath
a
rewardable
condecency
with
respect
unto
Eternal
Life
.
Wherefore
as
Faith
may
be
allowed
to
be
the
condition
of
our
Justification
,
if
no
more
be
intended
thereby
,
but
that
it
is
what
God
requires
of
us
that
we
may
be
justified
;
so
to
confine
the
declaration
of
its
Vse
in
our
Justification
unto
its
being
the
condition
of
it
,
when
so
much
as
a
determinate
signification
of
it
cannot
be
agreed
upon
,
is
subservient
only
unto
the
Interest
of
unprofitable
strife
and
contention
.
To
close
these
Discourses
concerning
Faith
and
its
Vse
in
our
Justification
,
some
things
must
yet
be
added
concerning
its
especial
Object
.
For
although
what
hath
been
spoken
already
thereon
,
in
the
description
of
its
nature
and
object
in
general
,
be
sufficient
in
general
to
state
its
especial
Object
also
;
yet
there
having
been
an
Enquiry
concerning
it
,
and
debate
about
it
in
a
peculiar
notion
,
and
under
some
especial
terms
,
that
also
must
be
considered
.
And
this
is
whether
Justifying
Faith
in
our
Justification
or
its
Vse
therein
,
do
respect
Christ
as
a
King
and
Prophet
,
as
well
as
a
Priest
with
the
satisfaction
that
as
such
he
made
for
us
,
and
that
in
the
same
manner
,
and
unto
the
same
Ends
and
Purposes
.
And
I
shall
be
brief
in
this
Enquiry
,
because
it
is
but
a
late
controversie
,
and
it
may
be
hath
more
of
Curiosity
in
its
Disquisition
,
than
of
Edification
in
its
Determination
.
However
being
not
,
that
I
know
of
,
under
these
terms
stated
in
any
publick
Confessions
of
the
Reformed
Churches
,
it
is
free
for
any
to
express
their
Apprehensions
concerning
it
.
And
to
this
purpose
I
say
;
1.
Faith
whereby
we
are
justified
in
the
receiving
of
Christ
,
principally
respects
his
Person
for
all
those
Ends
for
which
he
is
the
Ordinance
of
God
.
It
doth
not
in
the
first
place
as
it
is
Faith
in
general
,
respect
his
Person
absolutely
,
seeing
its
formal
Object
as
such
,
is
the
Truth
of
God
in
the
Proposition
,
and
not
the
thing
it self
proposed
.
Wherefore
it
so
respects
and
receives
Christ
as
proposed
in
the
Promise
;
the
Promise
it self
being
the
formal
Object
of
its
Assent
.
2.
We
cannot
so
receive
Christ
in
the
Promise
,
as
in
that
Act
of
receiving
him
to
exclude
the
consideration
of
any
of
his
Offices
.
For
as
he
is
not
at
any
time
to
be
considered
by
us
,
but
as
vested
with
all
his
Offices
,
so
a
distinct
conception
of
the
mind
to
receive
Christ
as
a
Priest
,
but
not
as
a
King
or
Prophet
,
is
not
Faith
but
unbelief
,
not
the
receiving
but
the
rejecting
of
him
.
3.
In
the
receiving
of
Christ
for
Justification
formally
,
our
distinct
express
Design
is
to
be
justified
thereby
,
and
no
more
.
Now
to
be
justified
is
to
be
freed
from
the
Guilt
of
sin
,
or
to
have
all
our
sins
pardoned
,
and
to
have
a
Righteousness
wherewith
to
appear
before
God
,
so
as
to
be
accepted
with
him
,
and
a
Right
to
the
Heavenly
Inheritance
.
Every
Believer
hath
other
designs
also
,
wherein
he
is
equally
concerned
with
this
;
as
namely
,
the
Renovation
of
his
Nature
,
the
Sanctification
of
his
Person
,
and
Ability
to
live
unto
God
in
all
holy
Obedience
.
But
the
things
before
mentioned
are
all
that
he
aimeth
at
or
designeth
in
his
Applications
unto
Christ
,
or
his
receiving
of
him
unto
Justification
.
Wherefore
,
4.
Justifying
Faith
in
that
Act
or
Work
of
it
whereby
we
are
justified
,
respecteth
Christ
in
his
Priestly
Office
alone
,
as
he
was
the
surety
of
the
Covenant
,
with
what
he
did
in
the
discharge
thereof
.
The
Consideration
of
his
other
Offices
is
not
excluded
,
but
it
is
not
formally
comprised
in
the
Object
of
Faith
as
Justifying
.
5.
When
we
say
that
the
Sacerdotal
Office
of
Christ
,
or
the
Blood
of
Christ
,
or
the
satisfaction
of
Christ
is
that
alone
which
Faith
respects
in
Justification
,
we
do
not
exclude
,
yea
we
do
really
include
and
comprise
in
that
Assertion
,
all
that
depends
thereon
,
or
concurs
to
make
them
effectual
unto
our
Justification
.
As
(1)
The
free
Grace
and
Favour
of
God
in
giving
of
Christ
for
us
and
unto
us
,
whereby
we
are
frequently
said
to
be
justified
,
Rom.
3.24
.
Ephes.
2.8
.
Tit.
3.7
.
His
Wisdom
,
Love
,
Righteousness
and
Power
,
are
of
the
same
Consideration
as
hath
been
declared
.
(2)
Whatever
in
Christ
himself
was
necessary
antecedently
unto
his
discharge
of
that
Office
,
or
was
consequential
thereof
,
or
did
necessarily
accompany
it
.
Such
was
his
Incarnation
,
the
whole
course
of
his
Obedience
,
his
Resurrection
,
Ascension
,
Exaltation
and
Intercession
.
For
the
Consideration
of
all
these
things
is
inseparable
from
the
Discharge
of
his
Priestly
Office
.
And
therefore
is
Justification
either
expresly
or
virtually
assigned
unto
them
also
,
Gen.
3.15
.
1
Joh.
3.8
.
Heb.
2.13
,
14
,
15
,
16.
Rom.
4.25
.
Act.
5.31
.
Heb.
7.27
.
Rom.
8.34
.
But
yet
wherever
our
Justification
is
so
assigned
unto
them
,
they
are
not
absolutely
considered
,
but
with
respect
unto
their
relation
to
his
Sacrifice
and
Satisfaction
.
(3)
All
the
means
of
the
Application
of
the
Sacrifice
and
Righteousness
of
the
Lord
Christ
unto
us
are
also
included
therein
.
Such
is
the
principal
Efficient
cause
thereof
which
is
the
Holy
Ghost
,
whence
we
are
said
to
be
justified
in
the
Name
of
our
Lord
Jesus
Christ
,
and
by
the
Spirit
of
our
God
,
1
Cor.
6.11
.
and
the
instrumental
cause
thereof
on
the
part
of
God
,
which
is
the
Promise
of
the
Gospel
,
Rom.
1.17
.
Gal.
3.22
,
23.
It
would
therefore
be
unduly
pretended
,
that
by
this
Assertion
we
do
narrow
or
straiten
the
Object
of
Justifying
Faith
as
it
Justifies
.
For
indeed
we
assign
a
respect
unto
the
whole
Mediatory
Office
of
Christ
,
not
excluding
the
Kingly
and
Prophetical
parts
thereof
;
but
only
such
a
notion
of
them
,
as
would
not
bring
in
more
of
Christ
,
but
much
of
our selves
into
our
Justification
.
And
the
Assertion
as
laid
down
may
be
proved
.
1.
From
the
Experience
of
all
that
are
justified
,
or
do
seek
for
Justification
according
unto
the
Gospel
.
For
under
this
notion
of
seeking
for
Justification
,
or
a
Righteousness
unto
Justification
,
they
were
all
of
them
to
be
considered
,
and
do
consider
themselves
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
guilty
before
God
,
subject
,
obnoxious
,
liable
unto
his
wrath
in
the
curse
of
the
Law
;
as
we
declared
in
the
Entrance
of
this
Discourse
,
Rom.
3.19
.
They
were
all
in
the
same
state
that
Adam
was
in
after
the
Fall
,
unto
whom
God
proposed
the
Relief
of
the
Incarnation
and
Suffering
of
Christ
,
Gen.
3.15
.
And
to
seek
after
Justification
,
is
to
seek
after
a
discharge
from
this
woful
state
and
condition
.
Such
persons
have
and
ought
to
have
other
designs
and
desires
also
.
For
whereas
the
state
wherein
they
are
antecedent
unto
their
Justification
,
is
not
only
a
state
of
Guilt
and
Wrath
,
but
such
also
as
wherein
through
the
Depravation
of
their
Nature
,
the
power
of
sin
is
prevalent
in
them
,
and
their
whole
Souls
are
defiled
,
they
design
and
desire
not
only
to
be
justified
,
but
to
be
sanctified
also
.
But
as
unto
the
Guilt
of
sin
,
and
the
want
of
a
Righteousness
before
God
,
from
which
Justification
is
their
Relief
,
herein
I
say
they
have
respect
unto
Christ
as
set
forth
to
be
a
Propitiation
through
Faith
in
his
Blood
.
In
their
Design
for
Sanctification
they
have
respect
unto
the
Kingly
and
Prophetical
Offices
of
Christ
,
in
their
especial
exercise
.
But
as
to
their
freedom
from
the
Guilt
of
sin
,
and
their
Acceptance
with
God
,
or
their
Justification
in
his
sight
,
that
they
may
be
freed
from
condemnation
,
that
they
may
not
come
into
judgment
;
it
is
Christ
crucified
,
it
is
Christ
lifted
up
as
the
brazen
Serpent
in
the
Wilderness
,
it
is
the
Blood
of
Christ
,
it
is
the
Propitiation
that
he
was
,
and
the
Atonement
that
he
made
,
it
is
his
bearing
their
sins
,
his
being
made
sin
and
the
curse
for
them
,
it
is
his
Obedience
,
the
End
which
he
put
unto
sin
,
and
the
Everlasting
Righteousness
which
he
brought
in
,
that
alone
their
Faith
doth
fix
upon
and
acquiesce
in
.
If
it
be
otherwise
in
the
Experience
of
any
,
I
acknowledge
I
am
not
acquainted
with
it
.
I
do
not
say
that
Conviction
of
sin
is
the
only
antecedent
Condition
of
actual
Justification
.
But
this
it
is
that
makes
a
sinner
subjectum
capax
Justificationis
.
No
man
therefore
is
to
be
considered
as
a
person
to
be
Justified
,
but
he
who
is
actually
under
the
power
of
the
Conviction
of
sin
,
with
all
the
necessary
consequents
thereof
.
Suppose
therefore
any
sinner
in
this
Condition
,
as
it
is
described
by
the
Apostle
,
Rom.
3.
Guilty
before
God
,
with
his
mouth
stopped
as
unto
any
pleas
,
defences
or
excuses
;
suppose
him
to
seek
after
a
Relief
and
Deliverance
out
of
this
estate
,
that
is
to
be
justified
according
to
the
Gospel
;
he
neither
doth
,
nor
can
wisely
take
any
other
course
than
what
he
is
there
directed
unto
by
the
same
Apostle
,
ver.
20
,
21
,
22
,
23
,
24
,
25.
Therefore
by
the
Deeds
of
the
Law
there
shall
no
flesh
be
justified
in
his
sight
;
for
by
the
Law
is
the
knowledge
of
sin
.
But
now
the
Righteousness
of
God
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
.
Even
the
Righteousness
of
God
,
which
is
by
Faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
believe
,
for
there
is
no
difference
;
For
all
have
sinned
,
and
come
short
of
the
Glory
of
God
,
Being
justified
freely
by
his
Grace
,
through
the
Redemption
that
is
in
Jesus
Christ
;
whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
Blood
,
to
declare
his
Righteousness
for
the
remission
of
sins
that
are
past
,
through
the
forbearance
of
God
.
Whence
I
argue
;
That
which
a
Guilty
condemned
sinner
finding
no
hope
,
nor
Relief
from
the
Law
of
God
the
sole
Rule
of
all
his
Obedience
,
doth
betake
himself
unto
by
Faith
that
he
may
be
delivered
or
justified
,
that
is
the
especial
Object
of
Faith
as
Justifying
.
But
this
is
the
Grace
of
God
alone
through
the
Redemption
that
is
in
Christ
,
or
Christ
proposed
as
a
Propitiation
through
Faith
in
his
Blood
.
Either
this
is
so
,
or
the
Apostle
doth
not
aright
guide
the
Souls
and
Consciences
of
men
in
that
condition
wherein
he
himself
doth
place
them
.
It
is
the
Blood
of
Christ
alone
that
he
directs
the
Faith
unto
of
all
them
that
would
be
justified
before
God
.
Grace
,
Redemption
,
Propitiation
,
all
through
the
Blood
of
Christ
,
Faith
doth
peculiarly
respect
and
fix
upon
.
This
is
that
,
if
I
mistake
not
,
which
they
will
confirm
by
their
Experience
,
who
have
made
any
distinct
observation
of
the
actings
of
their
Faith
in
their
Justification
before
God
.
2.
The
Scripture
plainly
declares
that
Faith
as
Justifying
,
respects
the
sacerdotal
Office
and
Actings
of
Christ
alone
.
In
the
great
Representation
of
the
Justification
of
the
Church
of
Old
in
the
Expiatory
Sacrifice
,
when
all
their
sins
and
iniquities
were
pardoned
,
and
their
persons
accepted
with
God
,
the
acting
of
their
Faith
was
limited
unto
the
Imposition
of
all
their
sins
on
the
head
of
the
Sacrifice
by
the
high
Priest
,
Lev.
16.
By
his
knowledge
,
that
is
Faith
in
him
shall
my
righteous
Servant
justifie
many
,
for
he
shall
bear
their
iniquities
,
Isa.
53.11
.
That
alone
which
Faith
respects
in
Christ
as
unto
the
Justification
of
sinners
,
is
his
bearing
their
iniquities
.
Guilty
convinced
sinners
look
unto
him
by
Faith
,
as
those
who
were
stung
with
fiery
Serpents
did
to
the
Brazen
Serpent
;
that
is
,
as
he
was
lifted
up
on
the
Cross
,
Joh.
3.14
,
15.
So
did
he
himself
express
the
nature
and
actings
of
Faith
in
our
Justification
,
Rom.
3.24
,
25.
Being
justified
freely
by
his
Grace
through
the
Redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
Propitiation
through
Faith
in
his
Blood
.
As
he
is
a
Propitiation
,
as
he
shed
his
Blood
for
us
,
as
we
have
Redemption
thereby
,
he
is
the
peculiar
Object
of
our
Faith
,
with
respect
unto
our
Justification
.
See
to
the
same
purpose
,
Rom.
5.9
,
10.
Ephes.
1.7
.
Col.
1.14
.
Ephes.
2.13
,
14
,
15
,
16.
Rom.
8.3
,
4.
He
was
made
sin
for
us
who
knew
no
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
,
2
Cor.
5.21
.
That
which
we
seek
after
in
Justification
is
a
Participation
of
the
Righteousness
of
God
;
to
be
made
the
Righteousness
of
God
,
and
that
not
in
our selves
but
in
another
,
that
is
in
Christ
Jesus
.
And
that
alone
which
is
proposed
unto
our
Faith
as
the
means
and
cause
of
it
,
is
,
his
being
made
sin
for
us
,
or
a
Sacrifice
for
sin
,
wherein
all
the
Guilt
of
our
sins
was
laid
on
him
,
and
he
bare
all
our
Iniquities
.
This
therefore
is
its
peculiar
Object
herein
.
And
wherever
in
the
Scripture
we
are
directed
to
seek
for
the
forgiveness
of
sins
by
the
Blood
of
Christ
,
receive
the
Atonement
,
to
be
justified
through
the
Faith
of
him
as
crucified
,
the
Object
of
Faith
in
Justification
is
limited
and
determined
.
But
it
may
be
pleaded
in
Exception
unto
the
Testimonies
,
that
no
one
of
them
doth
affirm
,
that
we
are
justified
by
Faith
in
the
Blood
of
Christ
alone
;
so
as
to
exclude
the
consideration
of
the
other
Offices
of
Christ
and
their
actings
,
from
being
the
Object
of
Faith
in
the
same
manner
,
and
unto
the
same
ends
,
with
his
Sacerdotal
Office
,
and
what
belongs
thereunto
,
or
is
derived
from
it
.
Answ.
This
exception
derives
from
that
common
Objection
against
the
Doctrine
of
Justification
by
Faith
alone
;
namely
that
,
That
exclusive
term
alone
,
is
not
found
in
the
Scripture
,
or
in
any
of
the
Testimonies
that
are
produced
for
Justification
by
Faith
.
But
it
is
replyed
with
sufficient
evidence
of
Truth
,
that
although
the
word
be
not
found
Syllabically
used
unto
this
purpose
;
yet
there
are
exceptive
Expressions
equivalent
unto
it
,
as
we
shall
see
afterwards
.
It
is
so
in
this
particular
instance
also
.
For
(1)
whereas
our
Justification
is
expresly
ascribed
unto
our
Faith
in
the
Blood
of
Christ
,
as
the
Propitiation
for
our
Sins
,
unto
our
believing
in
him
as
Crucified
for
us
,
and
it
is
no
where
ascribed
unto
our
receiving
of
him
as
King
,
Lord
,
or
Prophet
;
it
is
plain
,
that
the
former
Expressions
are
virtually
exclusive
of
the
later
consideration
.
(2)
I
do
not
say
,
That
the
consideration
of
the
Kingly
and
Prophetical
Offices
of
Christ
is
excluded
from
our
Justification
,
as
works
are
excluded
in
Opposition
unto
Faith
and
Grace
.
For
they
are
so
excluded
,
as
that
we
are
to
exercise
an
act
of
our
minds
in
their
positive
Rejection
,
as
saying
,
Get
you
hence
,
you
have
no
Lot
nor
Portion
in
this
matter
.
But
as
to
these
Offices
of
Christ
,
as
to
the
Object
of
Faith
as
Justifying
,
we
say
only
that
they
are
not
included
therein
.
For
so
to
believe
to
be
justified
by
his
Blood
,
as
to
exercise
a
positive
act
of
the
mind
,
excluding
a
compliance
with
his
other
Offices
,
is
an
impious
Imagination
.
3.
Neither
the
Consideration
of
these
Offices
themselves
,
nor
of
any
of
the
peculiar
Acts
of
them
,
are
suited
to
give
the
Souls
and
Consciences
of
convinced
Sinners
,
that
Relief
which
they
seek
after
in
Justification
.
We
are
not
in
this
whole
cause
to
lose
out
of
our
Eye
,
the
state
of
the
Person
who
is
to
be
justified
,
and
what
it
is
he
doth
seek
after
,
and
ought
to
seek
after
,
therein
.
Now
this
is
Pardon
of
Sin
,
and
Righteousness
before
God
alone
.
That
therefore
,
which
is
no
way
suited
to
give
or
tender
this
Relief
unto
him
,
is
not
,
nor
can
be
the
Object
of
his
Faith
,
whereby
he
is
justified
in
that
exercise
of
it
,
whereon
his
justification
doth
depend
.
This
Relief
it
will
be
said
,
is
to
be
had
in
Christ
alone
;
it
is
true
,
but
under
what
Consideration
?
For
the
sole
design
of
the
Sinner
,
is
how
he
may
be
accepted
with
God
,
be
at
peace
with
him
,
have
all
his
wrath
turned
away
,
by
a
Propitiation
or
Attonement
.
Now
this
can
no
otherwise
be
done
,
but
by
the
acting
of
some
one
,
towards
God
,
and
with
God
on
his
behalf
;
for
it
is
about
the
turning
away
of
Gods
Anger
,
and
Acceptance
with
him
,
that
the
enquiry
is
made
.
It
is
by
the
Blood
of
Christ
,
that
we
are
made
nigh
,
who
were
far
off
;
Eph.
2.13
.
By
the
Blood
of
Christ
are
we
Reconciled
who
were
Enemies
;
v.
16.
By
the
Blood
of
Christ
we
have
Redemption
.
Rom.
3.24
,
25.
Eph.
1.7
.
&c.
This
therefore
,
is
the
Object
of
Faith
.
All
the
actings
of
the
Kingly
and
Prophetical
Offices
of
Christ
,
are
all
of
them
from
God
,
that
is
in
the
Name
and
Authority
of
God
towards
us
.
Not
any
one
of
them
is
towards
God
on
our
behalf
,
so
as
that
by
vertue
of
them
,
we
should
expect
Acceptance
with
God
.
They
are
all
Good
,
Blessed
,
Holy
,
in
themselves
,
and
of
an
eminent
tendency
unto
the
Glory
of
God
in
our
Salvation
:
Yea
,
they
are
no
less
necessary
unto
our
Salvation
to
the
praise
of
Gods
Grace
,
then
are
the
Attonement
for
Sin
and
Satisfaction
which
he
made
;
for
from
them
is
the
way
of
life
Revealed
unto
us
,
Grace
communicated
,
our
Persons
sanctified
,
and
the
Reward
bestowed
.
Yea
,
in
the
exercise
of
his
Kingly
power
doth
the
Lord
Christ
doth
pardon
and
justifie
Sinners
.
Not
that
he
did
as
a
King
constitute
the
Law
of
Justification
,
for
it
was
given
and
established
in
the
first
Promise
,
and
he
came
to
put
it
in
Execution
;
Joh.
3.16
.
But
in
the
vertue
of
his
Attonement
and
Righteousness
imputed
unto
them
,
he
doth
both
pardon
and
justifie
Sinners
.
But
they
are
the
acts
of
his
Sacerdotal
Office
alone
,
that
respect
God
on
our
behalf
.
Whatever
he
did
on
Earth
with
God
for
the
Church
,
in
Obedience
,
Suffering
,
and
Offering
up
of
himself
,
whatever
he
doth
in
Heaven
in
Intercession
,
and
Appearance
in
the
presence
of
God
for
us
,
it
all
entirely
belongs
unto
his
Priestly
Office
.
And
in
these
things
alone
doth
the
Soul
of
a
convinced
Sinner
find
Relief
,
when
he
seeks
after
Deliverance
from
the
state
of
Sin
and
Acceptance
with
God
.
In
these
therefore
alone
the
peculiar
Object
of
his
Faith
,
that
which
will
give
him
Rest
and
Peace
,
must
be
comprized
.
And
this
last
consideration
is
of
it self
sufficient
to
determine
this
difference
.
Sundry
things
are
Objected
against
this
Assertion
,
which
I
shall
not
here
at
large
discuss
,
because
what
is
material
in
any
of
them
,
will
occur
on
other
occasions
,
where
its
consideration
will
be
more
proper
.
In
general
it
may
be
pleaded
,
that
Justifying
Faith
is
the
same
with
saving
Faith
;
nor
is
it
said
,
that
we
are
justified
by
this
or
that
part
of
Faith
,
but
by
Faith
in
General
,
that
is
,
as
taken
essentially
for
the
entire
Grace
of
Faith
.
And
as
unto
Faith
in
this
sense
,
not
only
a
respect
unto
Christ
in
all
his
Offices
,
but
Obedience
it self
also
is
included
in
it
,
as
is
evident
in
many
places
of
the
Scripture
.
Wherefore
there
is
no
Reason
why
we
should
limit
the
Object
of
it
,
unto
the
Person
of
Christ
as
acting
in
the
discharge
of
his
Sacerdotal
Office
,
with
the
Effects
and
Fruits
thereof
.
Answ.
1.
Saving
Faith
,
and
Justifying
Faith
in
any
Believer
are
one
and
the
same
,
and
the
Adjuncts
of
Saving
and
Justifying
are
but
external
Denominations
,
from
its
distinct
Operations
and
Effects
.
But
yet
Saving
Faith
doth
act
in
a
peculiar
manner
,
and
is
of
peculiar
use
in
Justification
,
such
as
it
is
not
of
under
any
other
Consideration
whatever
.
Wherefore
(2)
Although
Saving
Faith
as
it
is
described
in
General
,
do
ever
include
Obedience
,
not
as
its
Form
or
Essence
,
but
as
the
necessary
Effect
is
included
in
the
cause
,
and
the
Fruit
in
the
Fruit-bearing
juyce
,
and
is
often
mentioned
as
to
its
Being
and
Exercise
,
where
there
is
no
express
mention
of
Christ
,
his
Blood
,
and
his
Righteousness
,
but
is
applied
unto
all
the
Acts
,
Duties
,
and
Ends
of
the
Gospel
;
yet
this
proves
not
at
all
,
but
that
as
unto
its
Duty
,
Place
,
and
acting
in
our
Justification
,
it
hath
a
peculiar
Object
.
If
it
could
be
proved
,
that
where
Justification
is
ascribed
unto
Faith
,
that
there
it
hath
any
other
Object
assigned
unto
it
,
as
that
which
it
rested
in
for
the
pardon
of
Sin
and
Acceptance
with
God
,
this
Objection
were
of
some
force
.
But
this
cannot
be
done
.
(3)
This
is
not
to
say
,
that
we
are
justified
by
a
part
of
Faith
,
and
not
by
it
as
considered
essentially
;
for
we
are
justified
by
the
entire
Grace
of
Faith
,
acting
in
such
a
peculiar
way
and
manner
;
as
others
have
observed
.
But
the
Truth
is
,
we
need
not
insist
on
the
Discussion
of
this
Enquiry
.
For
the
true
meaning
of
it
is
,
not
whether
any
thing
of
Christ
is
to
be
excluded
from
being
the
Object
of
Justifying
Faith
,
or
of
Faith
in
our
Justification
,
but
what
in
and
of
our selves
under
the
name
of
receiving
Christ
,
as
our
Lord
and
King
is
to
be
admitted
unto
an
Efficiency
or
Conditionality
in
that
work
.
As
it
is
granted
,
that
justifying
Faith
is
the
receiving
of
Christ
,
so
whatever
belongs
unto
the
Person
of
Christ
,
or
any
Office
of
his
,
or
any
Acts
in
the
discharge
of
any
Office
,
that
may
be
reduced
unto
any
cause
of
our
Justification
,
the
meritorious
,
procuring
,
material
,
formal
,
or
manifesting
cause
of
it
,
is
so
far
as
it
doth
so
,
freely
admitted
to
belong
unto
the
Object
of
Justifying
Faith
.
Neither
will
I
contend
with
any
upon
this
disadvantageous
stating
of
the
Question
,
What
of
Christ
is
to
be
esteemed
the
Object
of
Justifying
Faith
,
and
what
is
not
so
.
For
the
thing
intended
is
only
this
;
whether
our
own
Obedience
,
distinct
from
Faith
,
or
included
in
it
,
and
in
like
manner
as
Faith
,
be
the
condition
of
our
Justification
before
God
.
This
being
that
which
is
intended
,
which
the
other
question
is
but
invented
to
lead
unto
a
compliance
with
,
by
a
more
specious
pretence
then
in
it self
it
is
capable
of
under
those
terms
,
it
shall
be
examined
and
no
otherwise
.
CHAP.
IV.
Of
Justification
,
the
notion
and
signification
of
the
Word
in
the
Scripture
.
UNto
the
right
understanding
of
the
nature
of
Justification
,
the
proper
sense
and
signification
of
these
words
themselves
,
Justification
and
to
justifie
,
is
to
be
enquired
into
.
For
until
that
is
agreed
upon
,
it
is
impossible
that
our
Discourses
concerning
the
thing
it self
should
be
freed
from
equivocation
.
Take
words
in
various
senses
,
and
all
may
be
true
that
is
contradictorily
affirmed
or
denied
concerning
what
they
are
supposed
to
signifie
.
And
so
it
hath
actually
fallen
out
in
this
case
,
as
we
shall
see
more
fully
afterwards
.
Some
taking
these
words
in
one
sense
,
some
in
another
,
have
appeared
to
deliver
contrary
Doctrines
concerning
the
thing
it self
,
or
our
Justification
before
God
;
who
yet
have
fully
agreed
in
what
the
proper
determinate
sense
or
sigfication
of
the
words
doth
import
.
And
therefore
the
true
meaning
of
them
hath
been
declared
and
vindicated
already
by
many
.
But
whereas
the
right
stating
hereof
,
is
of
more
moment
unto
the
Determination
of
what
is
principally
controverted
about
the
Doctrine
it self
,
or
the
thing
signified
,
than
most
do
apprehend
;
and
something
at
least
remains
to
be
added
for
the
Declaration
and
Vindication
of
the
import
and
only
signification
of
these
words
in
the
Scripture
,
I
shall
give
an
account
of
my
observations
concerning
it
,
with
what
diligence
I
can
.
The
Latine
Derivation
and
Composition
of
the
word
Justificatio
would
seem
to
denote
an
internal
change
from
inherent
Unrighteousness
,
unto
Righteousness
likewise
inherent
;
by
a
Physical
motion
,
and
Transmutation
,
as
the
Schoolmen
speak
.
For
such
is
the
signification
of
words
of
the
same
Composition
.
So
Sanctification
,
Mortification
,
Vivification
,
and
the
like
do
all
denote
a
real
internal
Work
on
the
Subject
spoken
of
.
Hereon
in
the
whole
Roman
School
,
Justification
is
taken
for
Justifaction
,
or
the
making
of
a
man
to
be
inherently
Righteous
by
the
infusion
of
a
principle
or
habit
of
Grace
,
who
was
before
inherently
and
habitually
unjust
and
unrighteous
.
Whilst
this
is
taken
to
be
the
proper
signification
of
the
word
;
we
neither
do
,
nor
can
speak
ad
idem
in
our
Disputations
with
them
about
the
cause
and
nature
of
that
Justification
,
which
the
Scripture
teacheth
.
And
this
appearing
sense
of
the
Word
possibly
deceived
some
of
the
Antients
,
as
Austin
in
particular
,
to
declare
the
Doctrine
of
free
gratuitous
sanctification
,
without
respect
unto
any
Works
of
our
own
,
under
the
name
of
Justification
.
For
neither
he
nor
any
of
them
,
ever
thought
of
a
Justification
before
God
,
consisting
in
the
pardon
of
our
sins
and
the
Acceptation
of
our
Persons
as
Righteous
,
by
vertue
of
any
inherent
habit
of
Grace
infused
into
us
,
or
acted
by
us
.
Wherefore
the
subject
matter
must
be
determined
by
the
Scriptural
use
and
signification
of
these
words
,
before
we
can
speak
properly
or
intelligibly
concerning
it
.
For
if
to
Justifie
men
in
the
Scripture
,
signifie
to
make
them
subjectively
and
inherently
Righteous
,
we
must
acknowledge
a
mistake
in
what
we
Teach
concerning
the
nature
and
causes
of
Justification
.
And
if
it
signifie
no
such
thing
,
all
their
Disputations
about
Justification
by
the
infusion
of
Grace
and
inherent
Righteousness
thereon
fall
to
the
Ground
.
Wherefore
all
Protestants
(
and
the
Socinians
all
of
them
comply
therein
)
do
affirm
that
the
use
and
signification
of
these
words
is
Forensick
,
denoting
an
Act
of
Jurisdiction
.
Only
the
Socinians
,
and
some
others
would
have
it
to
consist
in
the
pardon
of
sin
only
,
which
indeed
the
word
doth
not
at
all
signifie
.
But
the
sense
of
the
word
,
is
to
Assoil
,
to
Acquit
,
to
Declare
and
pronounce
Righteous
upon
a
Trial
,
which
in
this
case
,
the
pardon
of
Sin
doth
necessarily
accompany
.
Justificatio
and
Justifico
belong
not
indeed
unto
the
Latine
Tongue
;
nor
can
any
good
Authour
be
produced
who
ever
used
them
,
for
the
making
of
him
inherently
Righteous
by
any
means
who
was
not
so
before
.
But
whereas
these
words
were
coyned
and
framed
to
signifie
such
things
as
are
intended
,
we
have
no
way
to
determine
the
signification
of
them
,
but
by
the
consideration
of
the
nature
of
the
things
,
which
they
were
invented
to
declare
and
signifie
.
And
whereas
in
this
Language
these
words
are
derived
from
Jus
and
Justum
,
they
must
respect
an
Act
of
Jurisdiction
,
rather
then
a
Physical
Operation
or
infusion
.
Justificari
is
Justus
censeri
,
pro
justo
haberi
;
to
be
esteemed
,
accounted
or
adjudged
Righteous
.
So
a
Man
was
made
Justus
Filius
in
Adoption
unto
him
,
by
whom
he
was
Adopted
:
Which
what
it
is
,
is
well
declared
by
Budaeus
.
Cajus
lib.
2.
F.
de
Adopt
.
De
Arrogatione
loquens
—
;
Is
qui
adoptat
rogatur
,
id
est
,
interrogatur
,
an
velit
eum
quem
adopturus
sit
,
Justum
sibi
Filium
esse
.
Justum
(
saith
he
)
intelligo
non
verum
,
ut
aliqui
censent
,
sed
omnibus
partibus
ut
ita
dicam
Filiationis
,
veri
Filij
vicem
obtinentem
,
naturalis
&
legitimi
Filij
loco
sedentem
.
Wherefore
as
by
Adoption
,
there
is
no
internal
inherent
change
made
in
the
Person
Adopted
;
but
by
vertue
thereof
he
is
esteemed
and
adjudged
as
a
true
Son
,
and
hath
all
the
rights
of
a
legitimate
Son
;
so
by
Justification
,
as
to
the
importance
of
the
word
,
a
man
is
only
esteemed
,
declared
and
pronounced
Righteous
,
as
if
he
were
compleatly
so
.
And
in
the
present
case
,
Justification
and
gratuitous
Adoption
are
the
same
Grace
for
the
substance
of
them
,
Joh.
1.12
.
only
respect
is
had
in
their
different
denomination
of
the
same
Grace
,
unto
different
effects
or
priviledges
that
ensue
thereon
.
But
the
true
and
genuine
signification
of
these
words
is
to
be
determined
from
those
in
the
Original
languages
of
the
Scripture
which
are
expounded
by
them
.
In
the
Hebrew
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
This
the
Lxx.
render
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Job
.
27.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chap.
13.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prov.
17.15
.
To
shew
or
declare
one
Righteous
;
to
appear
Righteous
;
to
judge
any
one
Righteous
.
And
the
sense
may
be
taken
from
any
one
of
them
,
as
Chap.
13.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Behold
now
I
have
ordered
my
cause
,
I
know
that
I
shall
be
justified
.
The
ordering
of
his
cause
,
(
his
Judgment
)
his
cause
to
be
judged
on
,
is
his
preparation
for
a
sentence
,
either
of
Absolution
or
Condemnation
;
and
hereon
his
confidence
was
that
he
should
be
Justified
,
that
is
,
absolved
,
acquitted
,
pronounced
Righteous
.
And
the
sense
is
no
less
pregnant
in
the
other
places
;
commonly
they
render
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereof
I
shall
speak
afterwards
.
Properly
it
denotes
an
Action
towards
another
,
(
as
Justification
,
and
to
justifie
do
)
in
Hiphil
only
:
and
a
reciprocal
Action
of
a
man
on
himself
in
Hithpael
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hereby
alone
is
the
true
sense
of
these
words
determined
.
And
I
say
that
in
no
place
,
or
on
any
occasion
,
is
it
used
in
that
Conjugation
wherein
it
denotes
an
Action
towards
another
,
in
any
other
sense
,
but
to
absolve
,
acquit
,
esteem
,
declare
,
pronounce
Righteous
,
or
to
impute
Righteousness
,
which
is
the
Forensick
sense
of
the
word
we
plead
for
;
that
is
its
constant
use
and
signification
,
nor
doth
it
ever
once
signifie
to
make
inherently
Righteous
;
much
less
to
pardon
or
forgive
,
so
vain
is
the
pretence
of
some
that
Justification
consists
only
in
the
pardon
of
Sin
,
which
is
not
signified
by
the
Word
in
any
one
place
of
Scripture
.
Almost
in
all
places
this
sense
is
absolutely
unquestionable
;
nor
is
there
any
more
then
one
which
will
admit
of
any
debate
,
and
that
on
so
faint
a
pretence
as
cannot
prejudice
its
constant
use
and
signification
in
all
other
places
.
Whatever
therefore
an
infusion
of
inherent
Grace
may
be
,
or
however
it
may
be
called
,
Justification
it
is
not
,
it
cannot
be
;
the
Word
no
where
signifying
any
such
thing
.
Wherefore
those
of
the
Church
of
Rome
do
not
so
much
oppose
Justification
by
Faith
through
the
Imputation
of
the
Righteousness
of
Christ
,
as
indeed
deny
that
there
is
any
such
thing
as
Justification
.
For
that
which
they
call
the
first
Justification
,
consisting
in
the
infusion
of
a
principle
of
inherent
Grace
,
is
no
such
thing
as
Justification
.
And
their
second
Justification
which
they
place
in
the
merit
of
Works
wherein
Absolution
or
pardon
of
Sin
,
hath
neither
place
nor
consideration
,
is
inconsistent
with
Evangelical
Justification
,
as
we
shall
shew
afterwards
.
This
Word
therefore
,
whether
the
act
of
God
towards
men
,
or
of
men
towards
God
,
or
of
men
among
themselves
,
or
of
one
towards
another
be
expressed
thereby
,
is
always
used
in
a
Forensick
sense
,
and
doth
not
denote
a
Physical
operation
,
Transfusion
or
Transmutation
.
2
Sam.
15.4
.
If
any
man
hath
a
Suit
or
Cause
let
him
come
to
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
I
will
do
him
Justice
;
I
will
Justifie
him
,
judge
in
his
Cause
and
pronounce
for
him
.
Deut.
25.1
.
If
there
be
a
Controversie
among
men
,
and
they
come
to
Judgment
,
that
the
Judges
may
judge
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
shall
justifie
the
Righteous
,
pronounce
sentence
on
his
side
,
whereunto
is
opposed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
they
shall
condemn
the
wicked
;
make
him
wicked
,
as
the
Word
signifies
;
that
is
,
judge
,
declare
and
pronounce
him
wicked
,
whereby
he
becomes
so
judicially
,
and
in
the
eye
of
the
Law
;
as
the
other
is
made
Righteous
,
by
declaration
and
acquitment
.
He
doth
not
say
this
shall
pardon
the
Righteous
,
which
to
suppose
would
overthrow
both
the
Antithesis
and
design
of
the
place
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
much
to
infuse
wickedness
into
a
man
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
infuse
a
principle
of
Grace
or
Righteousness
into
him
.
The
same
Antithesis
occurs
;
Prov.
17.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
that
justifieth
the
wicked
,
and
condemneth
the
Righteous
.
Not
he
that
maketh
the
wicked
inherently
Righteous
,
not
he
that
changeth
him
inherently
from
Unrighteous
unto
Righteousness
:
But
he
that
without
any
Ground
,
Reason
or
Foundation
acquits
him
in
Judgment
,
or
declares
him
to
be
Righteous
,
is
an
Abomination
unto
the
Lord
.
And
although
this
be
spoken
of
the
Judgment
of
men
,
yet
the
Judgment
of
God
also
is
according
unto
this
Truth
.
For
although
he
Justifieth
the
Vngodly
,
those
who
are
so
in
themselves
;
yet
he
doth
it
on
the
ground
and
consideration
of
a
perfect
Righteousness
made
theirs
by
Imputation
;
and
by
another
act
of
his
Grace
,
that
they
may
be
meet
Subjects
of
this
Righteous
Favour
,
really
and
inherently
changeth
them
from
Unrighteousness
unto
Holiness
,
by
the
Renovation
of
their
Natures
:
And
these
things
are
singular
in
the
actings
of
God
,
which
nothing
amongst
men
hath
any
Resemblance
unto
or
can
represent
.
For
the
Imputation
of
the
Righteousness
of
Christ
,
unto
a
Person
in
himself
ungodly
unto
his
Justification
,
or
that
he
may
be
acquitted
,
absolved
,
and
declared
Righteous
,
is
built
on
such
Foundations
,
and
procedeth
on
such
Principles
of
Righteousness
,
Wisdom
,
and
Soveraignty
,
as
have
no
place
among
the
actions
of
men
,
nor
can
have
so
,
as
shall
afterwards
be
declared
.
And
moreover
,
when
God
doth
Justifie
the
ungodly
on
the
account
of
the
Righteousness
imputed
unto
him
,
he
doth
at
the
same
instant
,
by
the
power
of
his
Grace
,
make
him
inherently
and
subjectively
Righteous
or
Holy
,
which
men
cannot
do
one
towards
another
.
And
therefore
whereas
mans
Justifying
of
the
wicked
,
is
to
justifie
them
in
their
wicked
ways
,
whereby
they
are
constantly
made
worse
and
more
obdurate
in
evil
;
when
God
justifies
the
ungodly
,
their
change
from
personal
unrighteousness
and
unholiness
,
unto
Righteousness
and
Holiness
,
doth
necessarily
and
infallibly
accompany
it
.
To
the
same
purpose
is
the
word
used
;
Isa.
5.23
.
Which
justifie
the
wicked
for
Reward
.
Chap.
50.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
near
that
justifieth
me
,
who
shall
contend
with
me
,
let
us
stand
together
,
who
is
my
Adversary
,
let
him
come
near
unto
;
Behold
the
Lord
God
will
help
me
,
who
shall
condemn
me
;
Where
we
have
a
full
Declaration
of
the
proper
sense
of
the
Word
,
which
is
to
acquit
and
pronounce
Righteous
on
a
Trial.
And
the
same
sense
is
fully
expressed
in
the
former
Antithesis
.
1
Kings
.
8.31
,
32.
If
any
man
trespass
against
his
Neighbour
,
and
an
Oath
be
laid
upon
him
to
cause
him
to
swear
,
and
the
Oath
came
before
thine
Altar
in
this
House
;
then
hear
thou
in
Heaven
and
do
,
and
judge
thy
Servants
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
condemn
the
wicked
,
to
charge
his
wickedness
on
him
,
to
bring
his
way
on
his
head
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
to
justifie
the
Righteous
.
The
same
words
are
repeated
2
Chron.
6.22
,
23.
Psal.
82.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Do
justice
to
the
Afflicted
and
Poor
;
that
is
,
justifie
them
in
their
cause
against
Wrong
and
Oppression
.
Exod.
23.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
not
justifie
the
wicked
;
absolve
,
acquit
,
or
pronounce
him
Righteous
.
Job
.
27.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Be
it
far
from
me
that
I
should
justifie
you
,
or
pronounce
sentence
on
your
side
,
as
if
you
were
Righteous
.
Isa.
53.11
.
By
his
knowledge
my
Righteous
servant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shall
justifie
many
;
the
reason
whereof
is
added
:
For
he
shall
bear
their
Iniquities
,
whereon
they
are
absolved
and
justified
.
Once
it
is
used
in
Hithpael
,
wherein
a
reciprocal
action
is
denoted
,
that
whereby
a
man
Justifieth
himself
.
Gen.
44.16
.
And
Judah
said
,
what
shall
we
say
unto
my
Lord
?
what
shall
we
speak
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
how
shall
we
justify
our selves
,
God
hath
found
out
our
Iniquity
?
they
could
plead
nothing
why
they
should
be
absolved
from
Guilt
.
Once
the
Participle
is
used
to
denote
the
outward
instrumental
cause
of
the
Justification
of
others
,
in
which
place
alone
there
is
any
doubt
of
its
sense
.
Dan.
12.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
And
they
that
justify
many
;
namely
,
in
the
same
sense
that
the
Preachers
of
the
Gospel
are
said
to
save
themselves
and
others
.
1
Tim.
4.16
.
For
men
may
be
no
less
the
Instrumental
causes
of
the
Justification
of
others
,
than
of
their
Sanctification
.
Wherefore
although
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Kal
,
signifies
justum
esse
,
and
sometimes
juste
agere
,
which
may
relate
unto
inherent
Righteousness
;
yet
where
any
action
towards
another
is
denoted
,
this
word
signifies
nothing
,
but
to
esteem
,
declare
,
pronounce
,
and
adjudge
any
one
absolved
,
acquitted
,
cleared
,
justified
:
There
is
therefore
no
other
kind
of
Justification
once
mentioned
in
the
Old
Testament
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
used
to
the
same
purpose
in
the
New
Testament
,
and
that
alone
.
Neither
is
this
word
used
in
any
good
Author
whatever
,
to
signifie
the
making
of
a
man
Righteous
by
any
applications
to
produce
internal
Righteousness
in
him
;
but
either
to
absolve
and
acquit
,
to
judge
,
esteem
,
and
pronounce
Righteous
,
or
on
the
contrary
to
condemn
So
Suidas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
hath
two
signifiications
,
to
punish
,
and
to
account
Righteous
.
And
he
confirms
this
sense
of
the
word
by
Instances
out
of
Herodotus
,
Appianus
,
and
Josephus
.
And
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
with
an
Accusative
case
,
that
is
,
when
it
respects
and
effects
a
Subject
,
a
Person
,
it
is
either
to
condemn
and
punish
,
or
to
esteem
and
declare
Righteous
;
and
of
this
latter
sense
,
he
gives
pregnant
instances
in
the
next
words
.
Hesychius
mentions
only
the
first
signification
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
never
thought
of
any
sense
of
this
word
,
but
what
is
Forensick
.
And
in
our
Language
to
be
Justified
,
was
commonly
used
formerly
,
for
to
be
judged
and
sentenced
;
as
it
is
still
among
the
Scots
.
One
of
the
Articles
of
Peace
between
the
two
Nations
at
the
surrender
of
Leith
,
in
the
days
of
Edward
the
sixth
was
;
That
if
any
one
committed
a
crime
,
he
should
be
justified
by
the
Law
,
upon
his
Trial.
And
in
general
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
Jus
in
judicio
auferre
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
justum
censere
,
declarare
,
pronuntiare
;
and
how
in
the
Scriptures
it
is
constantly
opposed
unto
condemnare
,
we
shall
see
immediately
.
But
we
may
more
distinctly
consider
the
use
of
this
Word
in
the
New
Testament
,
as
we
have
done
that
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Old
▪
And
that
which
we
enquire
concerning
is
,
whether
this
word
be
used
in
the
New
Testament
,
in
a
Forensick
sense
to
denote
an
Act
of
Jurisdiction
,
or
in
a
Physical
sense
to
express
an
internal
change
or
mutation
,
the
infusion
of
an
habit
of
Righteousness
,
and
the
denomination
of
the
person
to
be
Justified
thereon
;
or
whether
it
signifieth
not
pardon
of
sin
.
But
this
we
may
lay
aside
;
For
surely
no
man
was
ever
yet
so
fond
,
as
to
pretend
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
did
signifie
to
pardon
sin
;
yet
is
it
the
only
word
apply'd
to
express
our
Justification
in
the
New
Testament
.
For
if
it
be
taken
only
in
the
former
sense
,
then
that
which
is
pleaded
for
by
those
of
the
Roman
Church
,
under
the
name
of
Justification
,
whatever
it
be
,
however
good
,
useful
and
necessary
,
yet
Justification
it
is
not
,
nor
can
be
so
called
;
seeing
it
is
a
thing
quite
of
another
nature
than
what
alone
is
signified
by
that
word
.
Matth.
11.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Wisdom
is
justified
of
her
Children
,
not
made
just
,
but
approved
and
declared
.
Chap.
12.37
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
by
the
words
thou
shalt
be
Justified
;
not
made
just
by
them
,
but
judged
according
to
them
,
as
is
manifest
in
the
Antithesis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
by
thy
words
thou
shalt
be
condemned
.
Luke
.
7.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
they
justified
God
;
not
surely
by
making
him
Righteous
in
himself
,
but
by
owning
,
avowing
and
declaring
his
Righteousness
;
Chap.
10.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
willing
to
justifie
himself
,
to
declare
and
maintain
his
own
Righteousness
.
To
the
same
purpose
;
Chap.
16.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
you
are
they
that
justifie
your selves
before
men
,
they
did
not
make
themselves
internally
Righteous
,
but
approved
of
their
own
condition
;
as
our
Saviour
declares
in
the
place
;
Chap.
18.14
.
The
Publican
went
down
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Justified
unto
his
House
;
that
is
acquitted
,
absolved
,
pardoned
,
upon
the
confession
of
his
sin
,
and
supplication
for
Remission
.
Act.
13.38
,
39.
with
Rom.
2.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
doers
of
the
Law
shall
be
justified
.
The
place
declares
directly
the
nature
of
our
Justification
before
God
,
and
puts
the
signification
of
the
word
out
of
question
.
For
Justification
ensues
,
as
the
whole
effect
of
inherent
Righteousness
according
unto
the
Law
:
And
therefore
it
is
not
the
making
of
us
Righteous
;
which
is
irrefragable
.
It
is
spoken
of
God
;
Rom.
3.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
That
thou
mayest
be
justified
in
thy
sayings
,
where
to
ascribe
any
other
sense
to
the
word
is
Blasphemy
.
In
like
manner
the
same
word
is
used
,
and
in
the
same
signification
;
1
Cor.
4.4
.
1
Tim.
3.16
.
Rom.
3.20
,
26
,
28
,
30.
Chap.
4.2
,
5.
Chap.
5.1
,
9.
Chap.
6.7
.
Chap.
8.30
.
Gal.
2.16
,
17.
Chap.
3.11
,
24.
Chap.
5.4
.
Tit.
3.7
.
Jam.
2.22
,
24
,
25.
And
in
no
one
of
these
instances
can
it
admit
of
any
other
signification
,
or
denote
the
making
of
any
man
Righteous
by
the
infusion
of
an
habit
,
or
principle
of
Righteousness
,
or
any
internal
mutation
whatever
.
It
is
not
therefore
in
many
places
of
Scripture
as
Bellarmine
grants
,
that
the
words
we
have
insisted
on
,
do
signifie
the
declaration
or
juridical
pronuntiation
of
any
one
to
be
Righteous
,
but
in
all
places
where
they
are
used
,
they
are
capable
of
no
other
but
a
Forensick
sense
;
especially
,
is
this
evident
where
mention
is
made
of
Justification
before
God
.
And
because
in
my
judgment
this
one
consideration
doth
sufficiently
defeat
all
the
pretences
of
those
of
the
Roman
Church
about
the
nature
of
Justification
,
I
shall
consider
what
is
excepted
against
the
observation
insisted
on
,
and
remove
it
out
of
our
way
.
Lud.
de
Blanc
.
In
his
Reconciliatory
endeavours
on
this
Article
of
Justification
(
Thes.
de
usu
&
acceptatione
vocis
,
Justificandi
)
grants
unto
the
Papists
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
in
sundry
places
of
the
New
Testament
,
signifie
to
renew
,
to
sanctifie
,
to
infuse
an
habit
of
Holiness
or
Righteousness
according
as
they
plead
.
And
there
is
no
reason
to
think
but
he
hath
grounded
that
concession
on
those
instances
,
which
are
most
pertinent
unto
that
purpose
.
Neither
is
it
to
be
expected
that
a
better
countenance
will
be
given
by
any
unto
this
concession
,
then
is
given
it
by
him
.
I
shall
therefore
examine
all
the
instances
which
he
insists
upon
unto
this
purpose
,
and
leave
the
determination
of
the
difference
unto
the
judgment
of
the
Reader
.
Only
I
shall
premise
that
which
I
judge
not
an
unreasonable
demand
;
namely
,
That
if
the
signification
of
the
word
in
any
,
or
all
the
places
which
he
mentions
,
should
seem
doubtful
unto
any
(
as
it
doth
not
unto
me
)
that
the
uncertainty
of
a
very
few
places
,
should
not
make
us
question
the
proper
signification
of
a
word
,
whose
sense
is
determined
in
so
many
,
wherein
it
is
clear
and
unquestionable
.
The
first
place
he
mentioneth
,
is
that
of
the
Apostle
Paul
himself
,
Rom.
8.30
.
Moreover
whom
he
did
predestinate
,
them
he
also
called
;
and
whom
he
called
,
them
he
also
justified
,
and
whom
he
justified
them
he
also
glorified
.
The
reason
whereby
he
pleads
that
by
justified
in
this
place
,
an
internal
work
of
inherent
Holiness
in
them
that
are
predestinated
is
designed
,
is
this
and
no
other
.
It
is
not
,
saith
he
,
likely
that
the
Holy
Apostle
in
this
enumeration
of
gracious
Priviledges
,
would
omit
the
mention
of
our
Sanctification
by
which
we
are
freed
from
the
service
of
sin
,
and
adorned
with
true
internal
Holiness
and
Righteousness
:
But
this
is
utterly
omitted
,
if
it
be
not
comprized
under
the
name
and
title
of
being
Justified
;
For
it
is
absurd
with
some
,
to
refer
it
unto
the
Head
of
Glorification
.
Answ.
(1)
The
Grace
of
Sanctification
,
whereby
our
natures
are
spiritually
washed
,
purified
and
endowed
with
a
principle
of
life
,
Holiness
and
Obedience
unto
God
,
is
a
Priviledge
unquestionably
great
and
excellent
,
and
without
which
none
can
be
saved
.
Of
the
same
nature
also
is
our
Redemption
by
the
Blood
of
Christ
.
And
both
these
doth
this
Apostle
in
other
places
without
number
,
declare
,
commend
,
and
insist
upon
.
But
that
he
ought
to
have
introduced
the
mention
of
them
,
or
either
of
them
in
this
place
,
seeing
he
hath
not
done
so
,
I
dare
not
judge
.
2.
If
our
Sanctification
be
included
or
intended
in
any
of
the
Priviledges
here
expressed
,
there
is
none
of
them
,
Predestination
only
excepted
,
but
it
is
more
probably
to
be
reduced
unto
,
than
unto
that
of
being
justified
.
Indeed
in
Vocation
it
seems
to
be
included
expresly
.
For
whereas
it
is
effectual
Vocation
,
that
is
intended
wherein
an
Holy
principle
of
spiritual
life
,
or
Faith
it self
is
communicated
unto
us
,
our
Sanctification
radically
,
and
as
the
effect
in
its
adaequate
immediate
cause
is
contained
in
it
.
Hence
we
are
said
to
be
called
to
be
Saints
;
Rom.
1.7
.
which
is
the
same
with
being
Sanctified
in
Christ
Jesus
.
1
Cor.
1.2
.
And
in
many
other
places
is
Sanctification
included
in
Vocation
.
3.
Whereas
our
Sanctification
in
the
infusion
of
a
principle
of
spiritual
life
,
and
the
actings
of
it
unto
an
encrease
in
duties
of
Holiness
,
Righteousness
and
Obedience
,
is
that
,
whereby
we
are
made
meet
for
Glory
,
and
is
of
the
same
nature
essentially
with
Glory
it self
,
whence
its
advances
in
us
,
are
said
to
be
from
Glory
to
Glory
;
2
Cor.
3.18
.
and
Glory
it self
is
called
the
Grace
of
life
;
1
Pet.
3.7
.
It
is
much
more
properly
expressed
by
our
being
Glorified
,
than
by
being
Justified
,
which
is
a
Priviledge
quite
of
another
nature
.
However
it
is
evident
,
that
there
is
no
reason
why
we
should
depart
from
the
general
use
and
signification
of
the
Word
,
no
circumstance
in
the
Text
compelling
us
so
to
do
.
The
next
place
that
he
gives
up
unto
this
signification
is
1
Cor.
6.11
.
Such
were
some
of
you
,
but
you
are
washed
,
but
ye
are
Sanctified
,
but
ye
are
Justified
in
the
name
of
our
Lord
Jesus
,
and
by
the
Spirit
of
our
God
;
That
by
Justification
here
,
the
infusion
of
an
inherent
principle
of
Grace
making
us
inherently
Righteous
,
is
intended
,
he
endeavoureth
to
prove
by
three
Reasons
.
(1)
Because
Justification
is
here
ascribed
unto
the
Holy
Ghost
,
ye
are
justified
by
the
Spirit
of
our
God
.
But
to
renew
us
is
the
properwork
of
the
Holy
Spirit
.
(2)
It
is
manifest
,
he
says
,
That
by
Justification
,
the
Apostle
doth
signifie
some
change
in
the
Corinthians
,
whereby
they
ceased
to
be
what
they
were
before
.
For
they
were
Fornicators
and
Drunkards
,
such
as
could
not
inherit
the
Kingdom
of
God
,
but
now
were
changed
,
which
proves
a
real
inherent
work
of
Grace
,
to
be
intended
.
(3)
If
Justification
here
signifie
nothing
,
but
to
be
absolved
from
the
punishment
of
sin
,
then
the
reasoning
of
the
Apostle
will
be
infirm
and
frigid
.
For
after
he
hath
said
that
which
is
greater
,
as
heightning
of
it
,
he
addeth
the
less
:
For
it
is
more
to
be
washed
,
then
merely
to
be
freed
from
the
punishment
of
sin
.
Answ.
1.
All
these
reasons
prove
not
,
that
it
is
the
same
to
be
Sanctified
and
to
be
Justified
,
which
must
be
,
if
that
be
the
sense
of
the
latter
,
which
is
here
pleaded
for
.
But
the
Apostle
makes
an
express
distinction
between
them
,
and
as
this
Author
observes
,
proceeds
from
one
to
another
by
an
ascent
from
the
lesser
to
the
greater
.
And
the
infusion
of
an
habit
or
principle
of
Grace
,
or
Righteousness
Evangelical
,
whereby
we
are
inherently
Righteous
,
by
which
he
explains
plains
our
being
justified
in
this
place
,
is
our
Sanctification
and
nothing
else
.
Yea
,
and
Sanctification
is
here
distinguished
from
washing
;
but
ye
are
washed
,
but
ye
are
Sanctified
;
So
as
that
it
peculiarly
in
this
place
denotes
positive
habits
of
Grace
and
Holiness
:
Neither
can
he
declare
the
nature
of
it
,
any
way
different
from
what
he
would
have
expressed
by
,
being
Justified
.
2.
Justification
is
ascribed
unto
the
Spirit
of
God
,
as
the
principal
efficient
cause
of
the
Application
of
the
Grace
of
God
and
Blood
of
Christ
,
whereby
we
are
Justified
,
unto
our
Souls
and
Consciences
.
And
he
is
so
also
of
the
operation
of
that
Faith
whereby
we
are
Justified
;
whence
,
although
we
are
said
to
be
justified
by
him
,
yet
it
doth
not
follow
that
our
Justification
consists
in
the
Renovation
of
our
natures
.
3.
The
change
and
mutation
that
was
made
in
these
Corinthians
,
so
far
as
it
was
Physical
in
effects
inherent
,
(
as
such
there
was
)
the
Apostle
expresly
ascribes
unto
their
washing
and
Sanctification
;
So
that
there
is
no
need
to
suppose
this
change
to
be
expressed
by
their
being
Justified
.
And
in
the
real
change
asserted
,
that
is
,
in
the
Renovation
of
our
Natures
,
consists
the
true
entire
work
and
nature
of
our
Sanctification
.
But
whereas
by
reason
of
the
vitious
habits
and
practices
mentioned
,
they
were
in
a
state
of
Condemnation
,
and
such
as
had
no
right
unto
the
Kingdom
of
Heaven
,
they
were
by
their
Justification
changed
and
transferred
out
of
that
state
into
another
,
wherein
they
had
peace
with
God
,
and
right
unto
life
Eternal
.
4.
The
third
reason
proceeds
upon
a
mistake
;
namely
,
That
to
be
justified
,
is
only
to
be
freed
from
the
punishment
due
unto
sin
.
For
it
comprizeth
both
the
Non-imputation
of
sin
,
and
the
Imputation
of
Righteousness
,
with
the
priviledge
of
Adoption
and
right
unto
the
Heavenly
Inheritance
,
which
are
inseparable
from
it
.
And
although
it
doth
not
appear
that
the
Apostle
in
the
enumeration
of
these
Priviledges
,
did
intend
a
process
from
the
lesser
unto
the
greater
;
nor
is
it
safe
for
us
to
compare
the
unutterable
effects
of
the
Grace
of
God
by
Christ
Jesus
,
such
as
Sanctification
and
Justification
are
,
and
to
determine
which
is
greatest
,
and
which
is
least
;
yet
following
the
conduct
of
the
Scripture
,
and
the
due
consideration
of
the
things
themselves
,
we
may
say
that
in
this
life
we
can
be
made
partakers
of
no
greater
Mercy
or
Priviledge
,
than
what
consists
in
our
Justification
.
And
the
Reader
may
see
from
hence
,
how
impossible
it
is
to
produce
any
one
place
wherein
the
words
,
Justification
,
and
to
justifie
,
do
signifie
a
real
internal
Work
and
Physical
operation
;
in
that
this
learned
man
,
a
person
of
more
then
ordinary
perspicuity
,
candor
and
judgment
,
designing
to
prove
it
,
insisted
on
such
instances
,
as
give
so
little
countenance
unto
what
he
pretended
.
He
adds
,
Tit.
3.5
,
6
,
7.
Not
by
works
of
Righteousness
which
we
have
done
,
but
according
unto
his
Mercy
he
saved
us
,
by
the
washing
of
Regeneration
,
and
renewing
of
the
Holy
Ghost
;
which
he
shed
on
us
abundantly
through
Jesus
Christ
our
Saviour
;
that
being
justified
by
his
Grace
,
we
should
be
made
Heirs
according
unto
the
hope
of
Eternal
life
.
The
argument
which
he
alone
insists
upon
to
prove
,
that
by
Justification
here
,
an
infusion
of
internal
Grace
is
intended
,
is
this
;
That
the
Apostle
affirming
first
,
that
God
saved
us
,
according
unto
his
Mercy
by
the
washing
of
Regeneration
,
and
renewing
of
the
Holy
Ghost
,
and
afterwards
affirming
that
we
are
Justified
by
his
Grace
,
he
supposes
it
necessary
,
that
we
should
be
Regenerate
and
renewed
,
that
we
may
be
justified
;
and
if
so
,
then
our
Justification
contains
and
compriseth
our
Sanctification
also
.
Answ.
The
plain
truth
is
,
the
Apostle
speaks
not
one
word
of
the
Necessity
of
our
Sanctification
,
or
Regeneration
,
or
Renovation
by
the
Holy
Ghost
,
antecedently
unto
our
Justification
,
a
supposition
whereof
contains
the
whole
force
of
this
Argument
.
Indeed
he
assigns
our
Regeneration
,
Renovation
,
and
Justification
all
the
means
of
our
Salvation
,
all
equally
unto
Grace
and
Mercy
,
in
opposition
unto
any
works
of
our
own
,
which
we
shall
afterwards
make
use
of
.
Nor
is
there
intimated
by
him
,
any
order
of
precedency
,
or
connexion
between
the
things
that
he
mentions
,
but
only
between
Justification
and
Adoption
,
Justification
having
the
priority
in
order
of
nature
;
that
being
justified
by
his
Grace
,
we
should
be
Heirs
according
to
the
hope
of
Eternal
life
.
All
the
things
he
mentions
are
inseparable
.
No
man
is
Regenerate
or
renewed
by
the
Holy
Ghost
,
but
withal
he
is
justified
.
No
man
is
justified
,
but
withal
he
is
renewed
by
the
Holy
Ghost
.
And
they
are
all
of
them
equally
of
Soveraign
Grace
in
God
in
opposition
unto
any
works
of
Righteousness
that
we
have
wrought
.
And
we
plead
for
the
freedom
of
Gods
Grace
in
Sanctification
,
no
less
then
in
Justification
.
But
that
it
is
necessary
that
we
should
be
Sanctified
that
we
may
be
justified
before
God
,
who
justifieth
the
ungodly
;
the
Apostle
says
not
in
this
place
,
nor
any
thing
to
that
purpose
;
neither
yet
if
he
did
so
,
would
it
at
all
prove
,
that
the
signification
of
that
expression
to
be
justified
,
is
to
be
sanctified
,
or
to
have
inherent
Holiness
and
Righteousness
wrought
in
us
.
And
these
Testimonies
would
not
have
been
produced
to
prove
it
,
wherein
these
things
are
so
expresly
distinguished
,
but
that
there
are
none
to
be
found
of
more
force
or
evidence
.
The
last
place
wherein
he
grants
this
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Revel.
22.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qui
Justus
est
,
Justificetur
adhuc
;
which
place
is
pleaded
by
all
the
Romanists
.
And
our
Author
says
,
they
are
but
few
among
the
Protestants
who
do
not
acknowledge
that
the
word
cannot
be
here
used
in
a
Forensick
sense
▪
but
that
to
be
justified
,
is
to
go
on
and
encrease
in
Piety
and
Righteousness
.
Answ.
But
(1)
There
is
a
great
objection
lies
in
the
way
of
any
Argument
from
these
words
;
namely
,
from
the
various
Reading
of
the
place
.
For
many
antient
Copies
read
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
the
vulgar
renders
Justificetur
adhuc
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Let
him
that
is
Righteous
work
Righteousness
still
,
as
doth
the
Printed
Copy
which
now
lyeth
before
me
.
So
it
was
in
the
Copy
of
the
Complutensian
Edition
which
Stephens
commends
above
all
others
;
and
in
one
more
antient
Copy
that
he
used
.
So
it
is
in
the
Syriack
and
Arabick
published
by
Huterus
,
and
in
our
own
Polyglot
.
So
Cyprian
reads
the
words
de
bono
patientiae
;
Justus
autem
adhuc
justiora
faciat
,
similiter
&
qui
sanctus
sanctiora
.
And
I
doubt
not
but
that
is
the
true
reading
of
the
place
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
supplied
by
some
to
comply
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
ensues
.
And
this
phrase
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
peculiar
unto
this
Apostle
,
being
no
where
used
in
the
New
Testament
,
(
nor
it
may
be
in
any
other
Author
)
but
by
him
.
And
he
useth
it
expresly
;
1
Epist.
2.29
.
and
Chap.
3.7
.
where
those
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
plainly
contain
what
is
here
expressed
.
(2)
To
be
justified
,
as
the
word
is
rendred
by
the
vulgar
,
let
him
be
justified
more
(
as
it
must
be
rendred
,
if
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
retained
)
respects
an
act
of
God
,
which
neither
in
its
beginning
nor
continuation
is
prescribed
unto
us
as
a
duty
,
nor
is
capable
of
increase
in
degrees
as
we
shall
shew
afterwards
.
(3)
Men
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
generally
from
inherent
Righteousness
;
and
if
the
Apostle
had
intended
Justification
in
this
place
,
he
would
not
have
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
which
things
prefer
the
Complutensian
,
Syriack
,
and
Arabick
,
before
the
vulgar
reading
of
this
place
.
If
the
vulgar
reading
be
retained
,
no
more
can
be
intended
,
but
that
he
who
is
Righteous
,
should
so
proceed
in
working
Righteousness
,
as
to
secure
his
justified
estate
unto
himself
,
and
to
manifest
it
before
God
and
the
World
.
Now
whereas
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
used
36
times
in
the
New
Testament
,
these
are
all
the
places
,
whereunto
any
exception
is
put
in
against
their
Forensick
signification
;
And
how
ineffectual
these
exceptions
are
,
is
evident
unto
any
impartial
Judge
.
Some
other
Considerations
may
yet
be
made
use
of
and
pleaded
to
the
same
purpose
:
Such
is
the
opposition
that
is
made
between
Justification
and
Condemnation
;
So
is
it
,
Isa.
50.8
,
9.
Prov.
17.15
.
Rom.
5.16
,
18.
Chap.
8.33
,
34.
and
in
sundry
other
places
,
as
may
be
observed
in
the
preceding
enumeration
of
them
.
Wherefore
as
Condemnation
is
not
the
infusing
of
an
habit
of
wickedness
into
him
that
is
condemned
;
nor
the
making
of
him
to
be
inherently
wicked
,
who
was
before
Righteous
;
but
the
passing
a
sentence
upon
a
man
with
respect
unto
his
wickedness
;
no
more
is
Justification
the
change
of
a
person
from
inherent
unrighteousness
unto
Righteousness
,
by
the
infusion
of
a
principle
of
Grace
,
but
a
sentential
Declaration
of
him
to
be
Righteous
.
Moreover
,
the
thing
intended
is
frequently
declared
in
the
Scripture
by
other
aequivalent
terms
,
which
are
absolutely
exclusive
of
any
such
sense
,
as
the
infusion
of
an
habit
of
Righteousness
;
So
the
Apostle
expresseth
it
by
the
Imputation
of
Righteousness
without
Works
;
Rom.
4.6
,
11.
And
calls
it
the
Blessedness
,
which
we
have
by
the
pardon
of
sin
,
and
the
covering
of
Iniquity
in
the
same
place
.
So
it
is
called
Reconciliation
with
God
;
Rom.
5.9
,
10.
To
be
justified
by
the
Blood
of
Christ
,
is
the
same
with
being
Reconciled
by
his
Death
.
Being
now
justified
by
his
Blood
,
we
shall
be
saved
from
wrath
by
him
.
For
if
when
we
were
Enemies
we
were
reconciled
to
God
by
the
Death
of
his
Son
,
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
.
See
2
Cor.
5.20
,
21.
Reconciliation
is
not
the
infusion
of
an
habit
of
Grace
,
but
the
effecting
of
peace
and
love
,
by
the
removal
of
all
enmity
and
causes
of
offence
.
To
save
,
and
Salvation
are
used
to
the
same
purpose
.
He
shall
save
his
people
from
their
sins
;
Matth.
1.21
.
is
the
same
,
with
,
by
him
all
that
believe
are
justified
from
all
things
from
which
they
could
not
be
justified
by
the
Law
of
Moses
.
Act.
13.39
.
That
of
Gal.
2.16
.
We
have
believed
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
Works
of
the
Law
,
is
the
same
with
Act.
15.11
.
But
we
believe
that
through
the
Grace
of
our
Lord
Jesus
Christ
,
we
shall
be
saved
even
as
they
;
Ephes.
2.8
,
9.
By
Grace
ye
are
saved
,
through
Faith
,
and
not
of
Works
;
is
so
to
be
justified
.
So
it
is
expressed
by
pardon
,
or
the
Remission
of
Sins
,
which
is
the
effect
of
it
;
Rom.
4.5
,
6.
By
receiving
the
Atonement
;
Chap.
5.11
.
not
coming
into
Judgment
or
Condemnation
;
Joh.
5.24
.
Blotting
out
sins
and
Iniquities
;
Isa.
43.25
.
Psal.
51.9
.
Isa.
44.22
.
Jer.
18.23
.
Act.
3.19
.
Casting
them
into
the
bottom
of
the
Sea
;
Micah
.
7.19
.
and
sundry
other
expressions
of
an
alike
importance
.
The
Apostle
declaring
it
by
its
effects
,
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Many
shall
be
made
Righteous
,
Rom.
5.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
on
a
juridical
Trial
in
open
Court
,
is
absolved
and
declared
Righteous
.
And
so
it
may
be
observed
that
all
things
concerning
Justification
are
proposed
in
the
Scripture
under
a
juridical
Scheme
,
or
Forensick
Tryal
and
Sentence
.
As
(1)
A
judgment
is
supposed
in
it
,
concerning
which
,
the
Psalmist
prays
that
it
may
not
proceed
on
the
terms
of
the
Law
,
Psal.
143.2
.
(2)
The
Judge
,
is
God
himself
;
Isa.
50.7
,
8.
Rom.
8.33
.
(3)
The
Tribunal
whereon
God
sits
in
Judgment
,
is
the
Throne
of
Grace
,
Heb.
4.16
.
Therefore
will
the
Lord
wait
,
that
he
may
be
gracious
unto
you
,
and
therefore
will
he
be
exalted
,
that
he
may
have
mercy
upon
you
;
for
the
Lord
is
a
God
of
Judgment
Isa.
30.18
.
(4)
A
Guilty
person
.
This
is
the
Sinner
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
guilty
of
sin
,
as
to
be
obnoxious
to
the
Judgment
of
God
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
3.19
.
Chap.
1.32
.
whose
mouth
is
stopped
by
Conviction
.
(5)
Accusers
are
ready
to
propose
and
promote
the
charge
against
the
guilty
person
;
These
are
the
Law
,
Joh.
5.45
.
and
Conscience
,
Rom.
2.15
.
and
Sathan
also
,
Zach.
3.2
.
Rev.
12.10
.
(6)
The
Charge
is
admitted
and
drawn
up
into
an
Hand-writing
in
form
of
Law
,
and
is
laid
before
the
Tribunal
of
the
Judge
in
Bar
,
to
the
Deliverance
of
the
Offender
.
Col.
2.14
.
(7)
A
Plea
is
prepared
in
the
Gospel
for
the
guilty
person
.
And
this
is
Grace
,
through
the
Blood
of
Christ
,
the
Ransome
paid
,
the
Atonement
made
,
the
Eternal
Righteousness
brought
in
by
the
Surety
of
the
Covenant
.
Rom.
3.23
,
24
,
25.
Dan.
9.24
.
Eph.
1.7
.
(8)
Hereunto
alone
the
Sinner
betakes
himself
,
renouncing
all
other
Apologies
or
defensatives
whatever
.
Psal.
130.2
,
3.
Psal.
143.2
.
Job
.
9.2
,
3.
Chap.
42.5
,
6
,
7.
Luk.
18.13
.
Rom.
3.24
,
25.
Chap.
5.11
,
16
,
17
,
18
,
19.
Chap.
8.1
,
2
,
3.
ver.
32.33
.
Isa.
53.5
,
6.
Heb.
9.13
,
14
,
15.
Chap.
10.1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13.
1
Pet.
2.24
.
1
Joh.
1.7
.
Other
Plea
for
a
Sinner
before
God
there
is
none
.
He
who
knoweth
God
and
himself
,
will
not
provide
or
betake
himself
unto
any
other
.
Nor
will
he
as
I
suppose
trust
unto
any
other
defence
,
were
he
sure
of
all
the
Angels
in
Heaven
to
plead
for
him
.
(9)
To
make
this
Plea
effectual
we
have
an
Advocate
with
the
Father
,
and
he
pleads
his
own
propitiation
for
us
.
1
Joh.
2.1
,
2.
(
10
)
The
Sentence
hereon
is
Absolution
,
on
the
account
of
the
Ransome
,
Blood
or
Sacrifice
and
Righteousness
of
Christ
;
with
Acceptation
into
favour
,
as
persons
approved
of
God
.
Job
.
33.24
.
Psal.
32.1
,
2.
Rom.
3.23
,
24
,
25.
Chap.
8.1
,
33
,
34.
2
Cor.
5.21
.
Gal.
3.13
,
14.
Of
what
use
the
Declaration
of
this
Process
in
the
Justification
of
a
Sinner
may
be
,
hath
been
in
some
measure
before
declared
.
And
if
many
did
seriously
consider
,
that
all
these
things
do
concur
and
are
required
unto
the
Justification
of
every
one
that
shall
be
saved
,
it
may
be
they
would
not
have
such
slight
thoughts
of
sin
,
and
the
way
of
Deliverance
from
the
guilt
of
it
,
as
they
seem
to
have
.
From
this
Consideration
did
the
Apostle
learn
that
Terror
of
the
Lord
,
which
made
him
so
earnest
with
men
to
seek
after
Reconciliation
;
2
Cor.
5.10
,
11.
I
had
not
so
long
insisted
on
the
signification
of
the
words
in
the
Scripture
,
but
that
a
right
understanding
of
it
,
doth
not
only
exclude
the
pretences
of
the
Romanists
about
the
infusion
of
an
habit
of
Charity
,
from
being
the
formal
cause
of
our
Justification
before
God
,
but
may
also
give
occasion
unto
some
to
take
advice
,
into
what
place
or
consideration
they
can
dispose
their
own
personal
inherent
Righteousness
in
their
Justification
before
him
.
CHAP.
V.
The
Distinction
of
a
first
and
second
Justification
Examined
.
The
Continuation
of
Justification
whereon
it
doth
depend
.
BEfore
we
enquire
immediately
into
the
nature
and
causes
of
Justification
,
there
are
some
things
yet
previously
to
be
considered
,
that
we
may
prevent
all
Ambiguity
and
misunderstanding
,
about
the
Subject
to
be
treated
of
.
I
say
therefore
that
the
Evangelical
Justification
which
alone
we
plead
about
,
is
but
one
,
and
is
at
once
compleated
.
About
any
other
Justification
before
God
but
one
,
we
will
not
contend
with
any
.
Those
who
can
find
out
another
,
may
as
they
please
ascribe
what
they
will
unto
it
,
or
ascribe
it
unto
what
they
will
.
Let
us
therefore
consider
what
is
offered
of
this
nature
.
Those
of
the
Roman
Church
do
ground
their
whole
Doctrine
of
Justification
upon
a
distinction
of
a
double
Justification
,
which
they
call
the
first
and
the
second
.
The
first
Justification
,
they
say
,
is
the
infusion
or
the
Communication
unto
us
of
an
inherent
principle
or
habit
of
Grace
or
Charity
.
Hereby
they
say
Original
sin
is
extinguished
,
and
all
habits
of
sin
are
expelled
.
This
Justification
they
say
is
by
Faith
,
the
Obedience
and
Satisfaction
of
Christ
being
the
only
meritorious
cause
thereof
.
Only
they
dispute
many
things
about
preparations
for
it
,
and
dispositions
unto
it
.
Under
those
terms
the
Council
of
Trent
included
the
Doctrine
of
the
Schoolmen
about
meritum
de
congruo
,
as
both
Hosius
and
Andradius
confess
in
the
defence
of
that
Council
.
And
as
they
are
explained
,
they
come
much
to
one
;
however
the
Council
warily
avoided
the
name
of
merit
,
with
respect
unto
this
their
first
Justification
.
And
the
use
of
Faith
herein
,
(
which
with
them
is
no
more
but
a
general
assent
unto
Divine
Revelation
)
is
to
bear
the
principal
part
in
these
preparations
.
So
that
to
be
Justified
by
Faith
according
unto
them
,
is
to
have
the
mind
prepared
by
this
kind
of
believing
to
receive
Gratiam
gratum
facientem
,
an
habit
of
Grace
expelling
sin
,
and
making
us
acceptable
unto
God
.
For
upon
this
believing
with
those
other
Duties
of
Contrition
and
Repentance
which
must
accompany
it
,
it
is
meet
and
congruous
unto
Divine
Wisdom
,
Goodness
,
and
Faithfulness
to
give
us
that
Grace
whereby
we
are
justified
.
And
this
according
unto
them
is
that
Justification
,
whereof
the
Apostle
Paul
treats
in
his
Epistles
,
from
the
procurement
whereof
he
excludes
all
the
Works
of
the
Law.
The
second
Justification
is
an
effect
or
consequent
hereof
.
And
the
proper
formal
cause
thereof
is
Good
Works
,
proceeding
from
this
Principle
of
Grace
and
Love
.
Hence
are
they
the
Righteousness
wherewith
Believers
are
Righteous
before
God
:
Whereby
they
merit
eternal
life
.
The
Righteousness
of
Works
they
call
it
,
and
suppose
it
taught
by
the
Apostle
James
.
This
they
constantly
affirm
to
make
us
justos
ex
injustis
,
wherein
they
are
followed
by
others
.
For
this
is
the
way
that
most
of
them
take
to
salve
the
seeming
repugnancy
between
the
Apostle
Paul
and
James
.
Paul
they
say
treats
of
the
first
Justification
only
,
whence
he
excludes
all
Works
,
for
it
is
by
Faith
in
the
manner
before
described
.
But
James
treats
of
the
second
Justification
,
which
is
by
good
Works
.
So
Bellar.
lib.
2.
cap.
16.
and
lib.
4.
cap.
18.
And
it
is
the
express
Determination
of
those
at
Trent
.
Sess.
6.
cap.
10.
This
distinction
was
coyned
unto
no
other
end
,
but
to
bring
in
Confusion
into
the
whole
Doctrine
of
the
Gospel
.
Justification
through
the
free
Grace
of
God
by
Faith
in
the
Blood
of
Christ
is
evacuated
by
it
.
Sanctification
is
turned
into
a
Justification
,
and
corrupted
by
making
the
fruits
of
it
meritorious
.
The
whole
nature
of
Evangelical
Justification
consisting
in
the
gratuitous
pardon
of
Sin
and
the
Imputation
of
Righteousness
,
as
the
Apostle
expresly
affirms
,
and
the
declaration
of
a
Believing
Sinner
to
be
Righteous
thereon
,
as
the
Word
alone
signifies
,
is
utterly
defeated
by
it
.
Howbeit
others
have
embraced
this
distinction
also
,
though
not
absolutely
in
their
sense
.
So
do
the
Socinians
.
Yea
it
must
be
allowed
in
some
sense
by
all
that
hold
our
inherent
Righteousness
to
be
the
cause
of
,
or
to
have
any
influence
into
our
Justification
before
God
.
For
they
do
allow
of
a
Justification
which
in
order
of
nature
is
antecedent
unto
Works
truly
Gracious
and
Evangelical
.
But
consequential
unto
such
Works
,
there
is
a
Justification
differing
at
least
in
degree
,
if
not
in
nature
and
kind
upon
the
difference
of
its
formal
cause
which
is
our
new
Obedience
from
the
former
.
But
they
mostly
say
,
it
is
only
the
continuation
of
our
Justification
and
the
encrease
of
it
as
to
degrees
,
that
they
intend
by
it
.
And
if
they
may
be
allowed
to
turn
Sanctification
into
Justification
,
and
to
make
a
progress
therein
,
or
an
encrease
thereof
,
either
in
the
root
or
fruit
to
be
a
new
Justification
,
they
may
make
twenty
Justifications
as
well
as
two
for
ought
I
know
.
For
therein
the
inward
man
is
renewed
day
by
day
.
2
Cor.
4.16
.
and
Believers
go
from
strength
to
strength
,
are
changed
from
Glory
to
Glory
;
2
Cor.
3.18
.
by
the
Addition
of
one
Grace
unto
another
in
their
exercise
.
2
Pet.
1.5
,
6
,
7
,
8.
and
increasing
with
the
encrease
of
God
.
Col.
2.19
.
do
in
all
things
grow
up
into
him
who
is
the
Head
.
Ephes.
4.15
.
And
if
their
Justification
consist
herein
,
they
are
justified
anew
every
day
.
I
shall
therefore
do
these
two
things
.
(1)
Shew
that
this
distinction
is
both
unscriptural
and
irrational
.
(2)
Declare
what
is
the
continuation
of
our
Justification
,
and
whereon
it
doth
depend
.
Justification
by
Faith
in
the
Blood
of
Christ
,
may
be
considered
either
as
to
the
nature
and
essence
of
it
,
or
as
unto
its
Manifestation
and
Declaration
.
The
Manifestation
of
it
is
twofold
.
(1)
Initial
in
this
life
.
(2)
Solemn
and
compleat
at
the
day
of
Judgment
,
whereof
we
shall
treat
afterwards
.
The
Manifestation
of
it
in
this
life
respects
either
,
the
Souls
and
Consciences
of
them
that
are
justified
,
or
others
,
that
is
the
Church
and
the
World
.
And
each
of
these
have
the
name
of
Justification
assigned
unto
them
,
though
our
real
Justification
before
God
be
always
one
and
the
same
.
But
a
man
may
be
really
justified
before
God
,
and
yet
not
have
the
evidence
or
assurance
of
it
in
his
own
mind
.
Wherefore
that
evidence
or
assurance
is
not
of
the
nature
or
essence
of
that
Faith
whereby
we
are
Justified
,
nor
doth
necessarily
accompany
our
Justification
.
But
this
Manifestation
of
a
mans
own
Justification
unto
himself
,
although
it
depends
on
many
especial
causes
,
which
are
not
necessary
unto
his
Justification
absolutely
before
God
,
is
not
a
second
Justification
when
it
is
attained
;
but
only
the
Application
of
the
former
unto
his
Conscience
by
the
Holy
Ghost
.
There
is
also
a
Manifestation
of
it
with
respect
unto
others
,
which
in
like
manner
depends
on
other
causes
then
doth
our
Justification
before
God
absolutely
;
yet
is
it
not
a
second
Justification
.
For
it
depends
wholly
on
the
visible
effects
of
that
Faith
whereby
we
are
justified
,
as
the
Apostle
James
instructs
us
;
yet
is
it
only
our
single
Justification
before
God
,
evidenced
and
declared
,
unto
his
Glory
,
the
benefit
of
others
,
and
encrease
of
our
own
Reward
.
There
is
also
a
twofold
Justification
before
God
mentioned
in
the
Scripture
.
(1)
By
the
works
of
the
Law
.
Rom.
2.13
.
chap.
10.5
.
Matth.
19.15
,
16
,
17
,
18
,
19.
Hereunto
is
required
an
absolute
conformity
unto
the
whole
Law
of
God
in
our
natures
,
all
the
faculties
of
our
Souls
,
all
the
principles
of
our
moral
operations
,
with
perfect
actual
Obedience
unto
all
its
commands
,
in
all
instances
of
Duty
,
both
for
matter
and
manner
.
For
he
is
cursed
who
continueth
not
in
all
things
that
are
written
in
the
Law
to
do
them
.
And
he
that
breaks
any
one
Commandment
is
guilty
of
the
breach
of
the
whole
Law
.
Hence
the
Apostle
concludes
,
that
none
can
be
Justified
by
the
Law
,
because
all
have
sinned
.
(2)
There
is
a
Justification
by
Grace
through
Faith
in
the
Blood
of
Christ
,
whereof
we
treat
.
And
these
ways
of
Justification
are
contrary
,
proceeding
on
terms
directly
contradictory
,
and
cannot
be
made
consistent
with
,
or
subservient
one
to
the
other
.
But
as
we
shall
manifest
afterwards
the
confounding
of
them
both
,
by
mixing
them
together
,
is
that
which
is
aimed
at
in
this
distinction
of
a
first
and
second
Justification
.
But
whatever
respects
it
may
have
,
that
Justification
which
we
have
before
God
,
in
his
sight
through
Jesus
Christ
,
is
but
one
,
and
at
once
full
and
compleat
,
and
this
distinction
is
a
vain
and
fond
invention
:
For
1.
As
it
is
explained
by
the
Papists
it
is
exceedingly
derogatory
to
the
merit
of
Christ
.
For
it
leaves
it
no
effect
towards
us
,
but
only
the
infusion
of
an
habit
of
Charity
.
When
that
is
done
,
all
that
remains
with
respect
unto
our
Salvation
is
to
be
wrought
by
our selves
.
Christ
hath
only
merited
the
first
Grace
for
us
,
that
we
therewith
,
and
thereby
may
merit
life
eternal
.
The
merit
of
Christ
being
confined
in
its
effect
unto
the
first
Justification
,
it
hath
no
immediate
influence
into
any
Grace
,
Priviledge
,
Mercy
,
or
Glory
that
follow
thereon
;
but
they
are
all
effects
of
that
second
Justification
which
is
purely
by
works
.
But
this
is
openly
contrary
unto
the
whole
tenor
of
the
Scripture
.
For
although
there
be
an
order
of
Gods
appointment
,
wherein
we
are
to
be
made
partakers
of
Evangelical
Priviledges
in
Grace
and
Glory
,
one
before
another
,
yet
are
they
all
of
them
the
immediate
effects
of
the
death
and
obedience
of
Christ
;
who
hath
obtained
for
us
eternal
Redemption
,
Heb.
9.12
.
and
is
the
Authour
of
eternal
Salvation
unto
all
that
do
obey
him
,
Chap.
5.9
.
Having
by
one
offering
for
ever
perfected
them
that
are
Sanctified
.
And
those
who
allow
of
a
secondary
,
if
not
of
a
second
Justification
by
our
own
inherent
personal
Righteousnesses
,
are
also
guilty
hereof
,
though
not
in
the
same
degree
with
them
.
For
whereas
they
ascribe
unto
it
,
our
acquitment
from
all
charge
of
Sin
after
the
first
Justification
,
and
a
Righteousness
accepted
in
Judgment
,
in
the
Judgment
of
God
,
as
if
it
were
compleat
and
perfect
,
whereon
depends
our
final
Absolution
and
Reward
,
it
is
evident
that
the
immediate
efficacy
of
the
satisfaction
and
merit
of
Christ
,
hath
its
bounds
assigned
unto
it
in
the
first
Justification
;
which
whether
it
be
taught
in
the
Scripture
or
no
,
we
shall
afterwards
enquire
.
2.
More
by
this
distinction
is
ascribed
unto
our selves
working
by
vertue
of
inherent
Grace
,
as
unto
the
merit
and
procurement
of
spiritual
and
eternal
good
,
than
unto
the
Blood
of
Christ
.
For
that
only
procures
the
first
Grace
and
Justification
for
us
.
Thereof
alone
it
is
the
meritorious
cause
;
or
as
others
express
it
,
we
are
made
partakers
of
the
effects
of
it
in
the
pardon
of
Sins
past
.
But
by
vertue
of
this
Grace
,
we
do
our selves
obtain
,
procure
or
merit
another
,
a
second
,
a
compleat
,
Justification
,
the
continuance
of
the
favour
of
God
,
and
all
the
fruits
of
it
,
with
life
eternal
and
Glory
.
So
do
our
works
at
least
perfect
and
compleat
the
merit
of
Christ
,
without
which
it
is
imperfect
.
And
those
who
assign
the
continuation
of
our
Justification
wherein
all
the
effects
of
Divine
Favour
and
Grace
are
contained
unto
our
own
personal
Righteousness
,
as
also
final
Justification
before
God
as
the
pleadable
cause
of
it
,
do
follow
their
steps
unto
the
best
of
my
understanding
.
But
such
things
as
these
,
may
be
disputed
;
in
debates
of
which
kind
it
is
incredible
almost
what
influence
on
the
minds
of
men
,
Traditions
,
Prejudices
,
Subtilty
of
Invention
and
Arguing
do
obtain
,
to
divert
them
from
real
thoughts
of
the
things
about
which
they
contend
,
with
respect
unto
themselves
and
their
own
condition
.
If
by
any
means
such
persons
can
be
called
home
unto
themselves
,
and
find
leasure
to
think
how
,
and
by
what
means
they
shall
come
to
appear
before
the
High
God
,
to
be
freed
from
the
sentence
of
the
Law
,
and
the
Curse
due
to
Sin
,
to
have
a
pleadable
Righteousness
at
the
Judgment
Seat
of
God
before
which
they
stand
,
especially
if
a
real
sense
of
these
things
be
implanted
on
their
minds
by
the
convincing
power
of
the
Holy
Ghost
,
all
their
subtle
Arguments
and
Pleas
for
the
mighty
efficacy
of
their
own
personal
Righteousness
,
will
sink
in
their
minds
like
Water
at
the
return
of
the
Tide
,
and
leave
nothing
but
Mud
and
Defilement
behind
them
.
3.
This
Distinction
of
two
Justifications
as
used
and
improved
by
those
of
the
Roman
Church
,
leaves
us
indeed
no
Justification
at
all
.
Something
there
is
in
the
branches
of
it
,
of
Sanctification
,
but
of
Justification
nothing
at
all
.
Their
first
Justification
in
the
infusion
of
an
habit
or
principle
of
Grace
,
unto
the
expulsion
of
all
habits
of
Sin
,
is
Sanctification
and
nothing
else
.
And
we
never
did
contend
that
our
Justification
in
such
a
sense
,
if
any
will
take
it
in
such
a
sense
,
doth
consist
in
the
Imputation
of
the
Righteousness
of
Christ
.
And
this
Justification
,
if
any
will
needs
call
it
so
,
is
capable
of
degrees
,
both
of
encrease
in
its
self
,
and
of
exercise
in
its
fruits
,
as
was
newly
declared
.
But
not
only
to
call
this
our
Justification
,
with
a
general
respect
unto
the
notion
of
the
word
,
as
a
making
of
us
personally
and
inherently
Righteous
,
but
to
plead
that
this
is
the
Justification
through
Faith
in
the
Blood
of
Christ
,
declared
in
the
Scripture
,
is
to
exclude
the
only
true
Evangelical
Justification
from
any
place
in
Religion
.
The
second
Branch
of
the
distinction
hath
much
in
it
like
unto
Justification
by
the
Law
,
but
nothing
of
that
which
is
declared
in
the
Gospel
.
So
that
this
Distinction
instead
of
coyning
us
two
Justification
according
to
the
Gospel
,
hath
left
us
none
at
all
.
For
4.
There
is
no
countenance
given
unto
this
Distinction
in
the
Scripture
.
There
is
indeed
mention
therein
,
as
we
observed
before
,
of
a
double
Justification
;
the
one
by
the
Law
,
the
other
according
unto
the
Gospel
.
But
that
either
of
these
should
on
any
account
be
sub-distinguished
into
a
first
and
second
of
the
same
kind
,
that
is
either
according
unto
the
Law
or
the
Gospel
,
there
is
nothing
in
the
Scripture
to
intimate
.
For
this
second
Justification
is
no
way
applicable
unto
what
the
Apostle
James
discourseth
on
that
Subject
.
He
treats
of
Justification
;
but
speaks
not
one
word
of
an
encrease
of
it
,
or
addition
unto
it
,
of
a
first
or
second
.
Besides
he
speaks
expresly
of
him
that
boasts
of
Faith
,
which
being
without
works
is
a
dead
Faith
.
But
he
who
hath
the
first
Justification
by
the
confession
of
our
Adversaries
,
hath
a
true
living
Faith
,
formed
and
enlivened
by
Charity
.
And
he
useth
the
same
Testimony
concerning
the
Justification
of
Abraham
that
Paul
doth
,
and
therefore
doth
not
intend
another
but
the
same
,
though
in
a
divers
respect
.
Nor
doth
any
Believer
learn
the
least
of
it
in
his
own
experience
;
nor
without
a
design
to
serve
a
farther
turn
,
would
it
ever
have
entered
the
minds
of
sober
men
on
the
reading
of
the
Scripture
.
And
it
is
the
bane
of
spiritual
Truth
,
for
men
in
the
pretended
Declaration
of
it
,
to
coyn
arbitrary
distinctions
without
Scripture
ground
for
them
,
and
obtrude
them
as
belonging
unto
the
Doctrine
they
treat
of
.
They
serve
unto
no
other
end
or
purpose
,
but
only
to
lead
the
minds
of
men
from
the
substance
of
what
they
ought
to
attend
unto
,
and
to
engage
all
sorts
of
Persons
in
endless
strifes
and
contentions
.
If
the
Authors
of
this
Distinction
would
but
go
over
the
places
in
the
Scripture
where
mention
is
made
of
our
Justification
before
God
,
and
make
a
distribution
of
them
unto
the
respective
parts
of
their
Distinction
,
they
would
quickly
find
themselves
at
an
unrelievable
loss
.
5.
There
is
that
in
the
Scripture
ascribed
unto
our
first
Justification
,
if
they
will
needs
call
it
so
,
as
leaves
no
room
for
their
second
feigned
Justification
.
For
the
sole
foundation
and
pretence
of
this
Distinction
,
is
a
denial
of
those
things
to
belong
unto
our
Justification
by
the
Blood
of
Christ
,
which
the
Scripture
expresly
assigns
unto
it
.
Let
us
take
out
some
instances
of
what
belongs
unto
the
first
,
and
we
shall
quickly
see
how
little
it
is
,
yea
that
there
is
nothing
left
for
the
pretended
second
Justification
.
For
(1)
Therein
do
we
receive
the
compleat
pardon
and
forgiveness
of
our
Sins
.
Rom.
4.4
,
6
,
7.
Ephes.
1.7
.
Chap.
4.32
.
Act.
26.18
.
(2)
Thereby
are
we
made
Righteous
;
Rom.
5.19
.
Chap.
10.4
.
And
(3)
are
freed
from
Condemnation
,
Judgment
,
and
Death
.
Joh.
3.16
,
19.
Chap.
5.25
.
Rom.
8.1
.
(4)
Are
Reconciled
unto
God
;
Rom.
5.9
,
10.
2
Cor.
5.21
,
22.
And
(5)
have
peace
with
him
,
and
access
into
the
favour
wherein
we
stand
by
Grace
,
with
the
advantages
and
consolations
that
depend
thereon
in
a
sense
of
his
Love
.
Rom.
5.1
,
2
,
3
,
4
,
5.
And
(6)
we
have
Adoption
therewithal
and
all
its
priviledges
;
John
1.12
.
And
in
particular
(7)
a
Right
and
Title
unto
the
whole
inheritance
of
Glory
;
Act.
26.18
.
Rom.
8.17
.
And
(8)
hereon
eternal
life
doth
follow
;
Rom.
8.30
.
Chap.
6.23
.
Which
things
will
be
again
immediately
spoken
unto
upon
another
occasion
.
And
if
there
be
any
thing
now
left
for
their
second
Justification
to
do
as
such
,
let
them
take
it
as
their
own
;
these
things
are
all
of
them
ours
,
or
do
belong
unto
that
one
Justification
which
we
do
assert
.
Wherefore
it
is
evident
that
either
the
First
Justification
overthrows
the
Second
,
rendring
it
needless
;
or
the
Second
destroys
the
First
,
by
taking
away
what
essentially
belongs
unto
it
;
we
must
therefore
part
with
the
one
or
the
other
,
for
consistent
they
are
not
.
But
that
which
gives
countenance
unto
the
Fiction
and
Artifice
of
this
Distinction
and
a
great
many
more
,
is
a
dislike
of
the
Doctrine
of
the
Grace
of
God
,
and
Justification
from
thence
by
Faith
in
the
Blood
of
Christ
,
which
some
endeavour
hereby
to
send
out
of
the
way
upon
a
pretended
sleeveless
Errand
,
whilst
they
dress
up
their
own
Righteousness
in
its
Robes
,
and
exalt
it
into
the
Room
and
Dignity
thereof
.
But
there
seems
to
be
more
of
reality
and
difficulty
in
what
is
pleaded
concerning
the
continuation
of
our
Justification
.
For
those
that
are
freely
justified
,
are
continued
in
that
state
until
they
are
glorified
.
By
Justification
they
are
really
changed
into
a
new
spiritual
state
and
condition
,
and
have
a
new
Relation
given
them
unto
God
and
Christ
,
unto
the
Law
and
the
Gospel
.
And
it
is
enquired
what
it
is
whereon
their
Continuation
in
this
state
doth
on
their
part
depend
;
or
what
is
required
of
them
that
they
may
be
justified
unto
the
End
.
And
this
as
some
say
is
not
Faith
alone
,
but
also
the
works
of
sincere
Obedience
.
And
none
can
deny
but
that
they
are
required
of
all
them
that
are
justified
,
whilst
they
continue
in
a
state
of
Justification
on
this
side
Glory
,
which
next
and
immediately
ensues
thereunto
.
But
whether
upon
our
Justification
at
first
before
God
,
Faith
be
immediately
dismissed
from
its
place
and
office
,
and
its
work
be
given
over
unto
works
,
so
as
that
the
continuation
of
our
Justification
should
depend
on
our
own
personal
Obedience
,
and
not
on
the
renewed
Application
of
Faith
unto
Christ
and
his
Righteousness
,
is
worth
our
enquiry
.
Only
I
desire
the
Reader
to
observe
that
which
was
the
necessity
of
owning
a
personal
Obedience
in
justified
persons
,
is
on
all
hands
absolutely
agreed
,
the
seeming
difference
that
is
herein
,
concerns
not
the
substance
of
the
Doctrine
of
Justification
,
but
the
manner
of
expressing
our
conceptions
concerning
the
order
of
the
Disposition
of
Gods
Grace
,
and
our
own
Duty
,
unto
Edification
,
wherein
I
shall
use
my
own
liberty
,
as
it
is
meet
others
should
do
theirs
.
And
I
shall
offer
my
thoughts
hereunto
in
the
ensuing
observations
.
1.
Justification
is
such
a
work
as
is
at
once
compleated
in
all
the
causes
,
and
the
whole
effect
of
it
,
though
not
as
unto
the
full
possession
of
all
that
it
gives
Right
and
Title
unto
.
For
(1)
All
our
sins
past
,
present
,
and
to
come
,
were
at
once
imputed
unto
and
laid
upon
Jesus
Christ
;
in
what
sense
,
we
shall
afterwards
enquire
.
He
was
wounded
for
our
Transgressions
,
He
was
bruised
for
our
Iniquities
,
the
chastisement
of
our
peace
was
upon
him
,
and
with
his
stripes
are
we
healed
.
All
we
like
Sheep
have
gone
astray
,
we
have
turned
every
one
to
his
own
way
,
and
the
Lord
hath
made
to
meet
on
Him
the
Iniquities
of
us
all
,
Isa.
53.6
,
7.
Who
his
own
self
bare
our
sins
in
his
own
body
on
the
Tree
,
1
Pet.
2.24
.
The
Assertions
being
indefinite
without
exception
or
limitation
,
are
equivalent
unto
Vniversals
.
All
our
sins
were
on
him
,
he
bare
them
All
at
once
,
and
therefore
once
died
for
all
.
(2)
He
did
therefore
at
once
finish
Transgression
,
made
an
End
of
sin
,
made
Reconciliation
for
Iniquity
,
and
brought
in
everlasting
Righteousness
,
Dan.
9.24
.
At
once
he
expiated
all
our
sins
;
for
by
himself
he
purged
our
sins
,
and
then
sate
down
at
the
right
hand
of
the
Majesty
on
high
,
Heb.
1.3
.
And
we
are
sanctified
or
dedicated
unto
God
through
the
offering
of
the
Body
of
Christ
once
for
all
;
for
by
one
Offering
he
hath
perfected
(
consummated
,
compleated
as
unto
their
spiritual
state
)
them
that
are
sanctified
,
Heb.
10.10.14
.
He
never
will
do
more
than
he
hath
actually
done
already
for
the
Expiation
of
all
our
sins
from
first
to
last
;
for
there
remaineth
no
more
sacrifice
for
sin
.
I
do
not
say
that
hereupon
our
Justification
is
compleat
,
but
only
that
the
meritorious
procuring
cause
of
it
was
at
once
compleated
,
and
is
never
to
be
renewed
or
repeated
any
more
;
All
the
enquiry
is
concerning
the
renewed
Application
of
it
unto
our
Souls
and
Consciences
,
whether
that
be
by
Faith
alone
,
or
by
the
works
of
Righteousness
which
we
do
.
(3)
By
our
actual
Believing
with
Justifying
Faith
,
believing
on
Christ
,
or
his
Name
,
we
do
receive
him
,
and
thereby
on
our
first
Justification
become
the
Sons
of
God
;
Joh.
1.12
.
That
is
,
joynt
heirs
with
Christ
,
and
heirs
of
God
;
Rom.
8.17
.
Hereby
we
have
a
Right
unto
,
and
an
Interest
in
all
the
Benefits
of
his
Mediation
;
which
is
to
be
at
once
compleatly
justified
.
For
in
him
we
are
compleat
,
Col.
2.10
.
For
by
the
Faith
that
is
in
him
we
do
receive
the
forgiveness
of
sins
,
and
a
lot
or
inheritance
among
all
them
that
are
sanctified
;
Act.
26.18
.
being
immediately
justified
from
all
things
from
which
we
could
not
be
justified
by
the
Law
,
Act.
13.39
.
yea
God
thereon
blesseth
us
with
all
spiritual
Blessings
in
heavenly
things
in
Christ
,
Ephes.
1.3
.
All
these
things
are
absolutely
inseparable
from
our
first
believing
in
him
,
and
therefore
our
Justification
is
at
once
compleat
.
In
particular
(4)
On
our
Believing
,
all
our
sins
are
forgiven
.
He
hath
quickened
you
together
with
him
,
having
forgiven
you
all
Trespasses
,
Col.
2.13
,
14
,
15.
For
in
him
we
have
Redemption
through
his
Blood
,
even
the
forgiveness
of
sins
,
according
unto
the
riches
of
his
Grace
,
Ephes.
1.7
.
which
one
place
obviates
all
the
petulant
exceptions
of
some
against
the
consistency
of
the
free
Grace
of
God
in
the
pardon
of
sins
,
and
the
satisfaction
of
Christ
in
the
procurement
thereof
.
(5)
There
is
hereon
nothing
to
be
laid
unto
the
charge
of
them
that
are
so
justified
.
For
he
that
believeth
hath
Everlasting
Life
,
and
shall
not
come
into
Condemnation
,
but
is
passed
from
Death
unto
Life
,
Joh.
5.24
.
And
who
shall
lay
any
thing
unto
the
charge
of
Gods
Elect
,
it
is
God
that
Justifieth
,
it
is
Christ
that
died
,
Rom.
8.33
,
34.
and
there
is
no
condemnation
unto
them
that
are
in
Christ
Jesus
,
ver.
1.
For
being
justified
by
Faith
we
have
peace
with
God
,
chap.
5.1
.
And
(6)
we
have
that
Blessedness
hereon
whereof
in
this
life
we
are
capable
,
Rom.
4.5
,
6.
From
all
which
it
appears
that
our
Justification
is
at
once
compleat
.
And
(7)
it
must
be
so
or
no
man
can
be
justified
in
this
world
.
For
no
time
can
be
assigned
,
nor
measure
of
Obedience
be
limited
,
whereon
it
may
be
supposed
that
any
one
comes
to
be
Justified
before
God
who
is
not
so
on
his
first
Believing
.
For
the
Scripture
doth
no
where
assign
any
such
time
or
measure
.
And
to
say
that
no
man
is
compleatly
justified
in
the
sight
of
God
in
this
life
,
is
at
once
to
overthrow
all
that
is
taught
in
the
Scriptures
concerning
Justification
,
and
therewithall
all
peace
with
God
and
comfort
of
Believers
.
But
a
man
acquitted
upon
his
legal
trial
,
is
at
once
discharged
of
all
that
the
Law
hath
against
him
.
2.
Upon
this
compleat
Justification
,
Believers
are
obliged
unto
universal
Obedience
unto
God
.
The
Law
is
not
abolished
but
established
by
Faith
.
It
is
neither
abrogated
nor
dispensed
withall
by
such
an
Interpretation
as
should
take
off
its
obligation
in
any
thing
that
it
requires
,
nor
as
to
the
degree
and
manner
wherein
it
requires
it
.
Nor
is
it
possible
it
should
be
so
.
For
it
is
nothing
but
the
Rule
of
that
Obedience
which
the
nature
of
God
and
man
make
necessary
from
the
one
to
the
other
.
And
that
is
an
Antinomianism
of
the
worst
sort
,
and
most
derogatory
unto
the
Law
of
God
,
which
affirms
it
to
be
divested
of
its
power
,
to
oblige
unto
perfect
Obedience
,
so
as
that
what
it
is
not
so
,
shall
(
as
it
were
in
despight
of
the
Law
)
be
accepted
as
if
it
were
so
,
unto
the
End
for
which
the
Law
requires
it
.
There
is
no
medium
,
but
that
either
the
Law
is
utterly
abolished
,
and
so
there
is
no
sin
,
for
where
there
is
no
Law
there
is
no
Transgression
;
or
it
must
be
allowed
to
require
the
same
Obedience
that
it
did
at
its
first
Institution
;
and
unto
the
same
degree
.
Neither
is
it
in
the
power
of
any
man
living
to
keep
his
Conscience
from
judging
and
condemning
that
,
whatever
it
be
,
wherein
he
is
convinced
that
he
comes
short
of
the
perfection
of
the
Law
.
Wherefore
,
3.
The
Commanding
Power
of
the
Law
in
positive
precepts
and
prohibitions
which
Justified
Persons
are
subject
unto
,
doth
make
and
constitute
all
their
inconformities
unto
it
to
be
no
less
truly
and
properly
sins
in
their
own
nature
,
than
they
would
be
if
their
persons
were
obnoxious
unto
the
Curse
of
it
.
This
they
are
not
,
nor
can
be
;
for
to
be
obnoxious
unto
the
Curse
of
the
Law
,
and
to
be
justified
,
are
contradictory
;
but
to
be
subject
to
the
Commands
of
the
Law
,
and
to
be
justified
are
not
so
.
But
it
is
a
subjection
to
the
commanding
power
of
the
Law
,
and
not
an
obnoxiousness
unto
the
Curse
of
the
Law
,
that
constitutes
the
nature
of
sin
in
its
Transgression
.
Wherefore
that
compleat
Justification
which
is
at
once
,
though
it
dissolve
the
Obligation
on
the
sinner
unto
punishment
by
the
Curse
of
the
Law
,
yet
doth
it
not
annihilate
the
commanding
Authority
of
the
Law
,
unto
them
that
are
justified
,
that
what
is
sin
in
others
,
should
not
be
so
in
them
.
See
Rom.
8.1.33
,
34.
Hence
in
the
first
Justification
of
believing
sinners
,
all
future
sins
are
remitted
as
unto
any
actual
Obligation
unto
the
Curse
of
the
Law
,
unless
they
should
fall
into
such
sins
as
should
ipso
facto
,
forfeit
their
justified
estate
,
and
transfer
them
from
the
Covenant
of
Grace
,
into
the
Covenant
of
Works
,
which
we
believe
that
God
in
his
Faithfulness
will
preserve
them
from
.
And
although
sin
cannot
be
actually
pardoned
before
it
be
actually
committed
;
yet
may
the
obligation
unto
the
Curse
of
the
Law
be
virtually
taken
away
from
such
sins
in
justified
persons
as
are
consistent
with
a
justified
estate
,
or
the
Terms
of
the
Covenant
of
Grace
,
antecedently
unto
their
actual
commission
.
God
at
once
in
this
sense
forgiveth
all
their
Iniquities
,
and
healeth
all
their
Diseases
,
redeemeth
their
life
from
Destruction
,
and
crowneth
them
with
loving
kindness
and
mercies
,
Psal.
103.2
,
3.
Future
sins
are
not
so
pardoned
as
that
when
they
are
committed
they
should
be
no
sins
,
which
cannot
be
,
unless
the
commanding
power
of
the
Law
be
abrogated
.
But
their
respect
unto
the
Curse
of
the
Law
,
or
their
power
to
oblige
the
justified
person
thereunto
is
taken
away
.
Still
there
abideth
the
true
nature
of
sin
in
every
inconformity
unto
,
or
transgression
of
the
Law
in
justified
persons
,
which
stands
in
need
of
daily
actual
pardon
.
For
there
is
no
man
that
liveth
and
sinneth
not
,
and
if
we
say
that
we
have
no
sin
,
we
do
but
deceive
our selves
.
None
are
more
sensible
of
the
Guilt
of
sin
,
none
are
more
troubled
for
it
,
none
are
more
earnest
in
supplications
for
the
pardon
of
it
,
than
justified
persons
.
For
this
is
the
effect
of
the
Sacrifice
of
Christ
applyed
unto
the
Souls
of
Believers
,
as
the
Apostle
declares
,
Heb.
10.1
,
2
,
3
,
4
,
10
,
14.
that
it
doth
take
away
Conscience
,
condemning
the
Sinner
for
sin
,
with
respect
unto
the
Curse
of
the
Law
;
But
it
doth
not
take
away
Conscience
,
condemning
sin
in
the
Sinner
,
which
on
all
considerations
of
God
and
themselves
,
of
the
Law
and
the
Gospel
,
requires
Repentance
on
the
part
of
the
sinner
,
and
actual
pardon
on
the
part
of
God
.
Whereas
therefore
one
Essential
part
of
Justification
consisteth
in
the
pardon
of
our
sins
,
and
sins
cannot
be
actually
pardoned
before
they
are
actually
committed
,
our
present
enquiry
is
,
whereon
the
continuation
of
our
Justification
doth
depend
,
notwithstanding
the
Interveniency
of
sin
after
we
are
justified
,
whereby
such
sins
are
actually
pardoned
,
and
our
persons
are
continued
in
a
state
of
Acceptation
with
God
,
and
have
their
right
unto
Life
and
Glory
uninterrupted
.
Justification
is
at
once
compleat
,
in
the
Imputation
of
a
perfect
Righteousness
,
the
Grant
of
a
Right
and
Title
unto
the
heavenly
Inheritance
,
the
actual
pardon
of
all
past
sins
,
and
the
virtual
pardon
of
future
sins
,
but
how
or
by
what
means
,
on
what
terms
and
conditions
this
state
is
continued
unto
those
who
are
once
justified
,
whereby
their
Righteousness
is
everlasting
,
their
Title
to
Life
and
Glory
indefeazable
,
and
all
their
sins
are
actually
pardoned
,
is
to
be
enquired
.
For
answer
unto
this
enquiry
,
I
say
(1)
It
is
God
that
Justifieth
,
and
therefore
the
continuation
of
our
Justification
is
his
Act
also
.
And
this
on
his
part
depends
on
the
immutability
of
his
Counsel
,
the
unchangeableness
of
the
everlasting
Covenant
,
which
is
ordered
in
all
things
and
sure
,
the
Faithfulness
of
his
Promises
,
the
Efficacy
of
his
Grace
,
his
complacency
in
the
Propitiation
of
Christ
,
with
the
power
of
his
Intercession
,
and
the
irrevocable
Grant
of
the
Holy
Ghost
unto
them
that
do
believe
;
which
things
are
not
of
our
present
enquiry
.
2.
Some
say
that
on
our
part
the
continuation
of
this
state
,
of
our
Justification
,
depends
on
the
Condition
of
Good
works
,
that
is
,
that
they
are
of
the
same
consideration
and
use
with
Faith
it self
herein
.
In
our
Justification
it self
there
is
,
they
will
grant
,
somewhat
peculiar
unto
Faith
;
but
as
unto
the
continuation
of
our
Justification
,
Faith
and
Works
have
the
same
influence
into
it
.
Yea
,
some
seem
to
ascribe
it
distinctly
unto
Works
in
an
especial
manner
,
with
this
only
proviso
,
that
they
be
done
in
Faith
.
For
my
part
I
cannot
understand
that
the
continuation
of
our
Justification
hath
any
other
dependencies
,
than
hath
our
Justification
it self
.
As
Faith
alone
is
required
unto
the
one
,
so
Faith
alone
is
required
unto
the
other
,
although
its
operations
and
effects
in
the
discharge
of
its
duty
and
office
in
Justification
,
and
the
continuation
of
it
are
divers
,
nor
can
it
otherwise
be
.
To
clear
this
Assertion
two
things
are
to
be
observed
.
1.
That
the
continuation
of
our
Justification
is
the
continuation
of
the
Imputation
of
Righteousness
and
the
pardon
of
sins
.
I
do
still
suppose
the
imputation
of
Righteousness
to
concur
unto
our
Justification
,
although
we
have
not
yet
examined
what
Righteousness
it
is
that
is
imputed
.
But
that
God
in
our
Justification
imputeth
Righteousness
unto
us
,
is
so
expresly
affirmed
by
the
Apostle
,
as
that
it
must
not
be
called
in
question
.
Now
the
first
act
of
God
in
the
imputation
of
Righteousness
cannot
be
repeated
.
And
the
actual
pardon
of
sin
after
Justification
,
is
an
effect
and
consequent
of
that
imputation
of
Righteousness
.
If
any
man
sin
,
there
is
a
Propitiation
;
deliver
him
,
I
have
found
a
Ransome
.
Wherefore
unto
this
actual
pardon
,
there
is
nothing
required
,
but
the
application
of
that
Righteousness
which
is
the
cause
of
it
,
and
this
is
done
by
Faith
only
.
2.
The
Continuation
of
our
Justification
,
is
before
God
,
or
in
the
sight
of
God
no
less
than
our
absolute
Justification
is
.
We
speak
not
of
the
sense
and
evidence
of
it
unto
our
own
Souls
unto
peace
with
God
;
nor
of
the
evidencing
and
manifestation
of
it
unto
others
by
its
effects
;
but
of
the
continuance
of
it
in
the
sight
of
God
.
Whatever
therefore
is
the
means
,
condition
,
or
cause
hereof
,
is
pleadable
before
God
,
and
ought
to
be
pleaded
unto
that
purpose
.
So
then
the
enquiry
is
,
What
it
is
that
,
when
a
Justified
person
is
guilty
of
Sin
(
as
guilty
he
is
more
or
less
every
day
)
and
his
Conscience
is
pressed
with
a
sense
thereof
,
as
that
only
thing
which
can
endanger
or
intercept
his
justified
Estate
,
his
Favour
with
God
,
and
Title
unto
Glory
,
he
betakes
himself
unto
,
or
ought
so
to
do
,
for
the
continuance
of
his
State
,
and
pardon
of
his
Sins
,
what
he
pleadeth
unto
that
purpose
,
and
what
is
available
thereunto
.
That
this
is
not
his
own
Obedience
,
his
personal
Righteousness
,
or
fulfilling
the
condition
of
the
new
Covenant
,
is
evident
,
from
(1)
the
experience
of
Believers
themselves
;
(2)
Testimony
of
Scripture
,
and
(3)
the
Example
of
them
whose
cases
are
recorded
therein
.
1.
Let
the
experience
of
them
that
do
believe
be
enquired
into
;
for
their
Consciences
are
continually
exercised
herein
.
What
is
it
that
they
betake
themselves
unto
,
what
is
it
that
they
plead
with
God
,
for
the
continuance
of
the
pardon
of
their
Sins
,
and
the
acceptance
of
their
persons
before
him
?
Is
it
any
thing
but
Soveraign
Grace
and
Mercy
,
through
the
Blood
of
Christ
?
Are
not
all
the
Arguments
which
they
plead
unto
this
end
,
taken
from
the
Topicks
,
of
the
name
of
God
,
his
Mercy
,
Grace
,
Faithfulness
,
tender
Compassion
,
Covenant
and
Promises
,
all
manifested
,
and
exercised
in
and
through
the
Lord
Christ
and
his
mediation
alone
?
Do
they
not
herein
place
their
only
trust
and
confidence
for
this
end
,
that
their
Sins
may
be
pardoned
,
and
their
persons
,
though
every
way
unworthy
in
themselves
be
accepted
with
God
?
Doth
any
other
thought
enter
into
their
Hearts
?
Do
they
plead
their
own
Righteousness
,
Obedience
,
and
Duties
to
this
purpose
?
Do
they
leave
the
prayer
of
the
Publican
,
and
betake
themselves
unto
that
of
the
Pharisee
?
And
is
it
not
of
Faith
alone
,
which
is
that
Grace
whereby
they
apply
themselves
unto
the
Mercy
or
Grace
of
God
through
the
mediation
of
Christ
?
It
is
true
that
Faith
herein
,
worketh
and
acteth
it self
in
and
by
Godly
sorrow
,
Repentance
,
Humiliation
,
Self-judging
,
and
Abhorrency
,
Fervency
in
Prayer
and
Supplications
with
an
humble
waiting
for
an
Answer
of
Peace
from
God
,
with
engagements
unto
renewed
Obedience
.
But
it
is
Faith
alone
that
makes
Applications
unto
Grace
in
the
Blood
of
Christ
,
for
the
continuation
of
our
justified
Estate
,
expressing
it self
in
those
other
ways
and
effects
mentioned
,
from
none
of
which
a
Believing
Soul
doth
expect
the
Mercy
aimed
at
.
2.
The
Scripture
expresly
doth
declare
this
to
be
the
only
way
of
the
continuation
of
our
Justification
.
1
Joh.
2.1
,
2.
These
things
write
I
unto
you
,
that
you
sin
not
.
And
if
any
man
sin
we
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
;
and
he
is
the
Propitiation
for
our
Sins
.
It
is
required
of
those
that
are
justified
,
that
they
sin
not
;
it
is
their
duty
not
to
sin
;
but
yet
it
is
not
so
required
of
them
,
as
that
if
in
any
thing
they
fail
of
their
Duty
they
should
immediately
lose
the
Priviledge
of
their
Justification
.
Wherefore
on
a
supposition
of
sin
,
if
any
man
sin
,
(
as
there
is
no
man
that
liveth
and
sinneth
not
)
what
way
is
prescribed
for
such
persons
to
take
,
what
are
they
to
apply
themselves
unto
,
that
their
sin
may
be
pardoned
,
and
their
acceptance
with
God
continued
;
that
is
,
for
the
continuation
of
their
Justification
?
The
course
in
this
case
directed
unto
by
the
Apostle
,
is
none
other
but
the
Application
of
our
Souls
by
Faith
unto
the
Lord
Christ
,
as
our
Advocate
with
the
Father
,
on
the
account
of
the
Propitiation
that
he
hath
made
for
our
Sins
.
Under
the
consideration
of
this
double
Act
of
his
Sacerdotal
Office
,
his
Oblation
and
Intercession
,
he
is
the
Object
of
our
Faith
in
our
absolute
Justification
,
and
so
he
is
as
unto
the
continuation
of
it
.
So
our
whole
progress
in
our
justified
Estate
in
all
the
degrees
of
it
is
ascribed
unto
Faith
alone
.
It
is
no
part
of
our
enquiry
,
what
God
requireth
of
them
that
are
justified
.
There
is
no
Grace
,
no
Duty
,
for
the
substance
of
them
,
nor
for
the
manner
of
their
performance
,
that
are
required
either
by
the
Law
or
the
Gospel
,
but
they
are
obliged
unto
them
.
Where
they
are
omitted
,
we
acknowledge
that
the
Guilt
of
sin
is
contracted
,
and
that
attended
with
such
Aggravations
,
as
some
will
not
own
or
allow
to
be
confessed
unto
God
himself
.
Hence
in
particular
the
Faith
and
Grace
of
Believers
,
do
constantly
and
deeply
exercise
themselves
in
Godly
sorrow
,
Repentance
,
Humiliation
for
sin
,
and
confession
of
it
before
God
,
upon
their
Apprehensions
of
its
Guilt
.
And
these
Duties
are
so
far
necessary
unto
the
continuation
of
our
Justification
,
as
that
a
justified
Estate
cannot
consist
with
the
Sins
and
Vices
that
are
opposite
unto
them
.
So
the
Apostle
affirms
,
that
if
we
live
after
the
flesh
,
we
shall
dye
;
Rom.
8.13
.
He
that
doth
not
carefully
avoid
falling
into
the
Fire
or
Water
,
or
other
things
immediately
destructive
of
life
natural
,
cannot
live
.
But
these
are
not
the
things
whereon
life
doth
depend
.
Nor
have
the
best
of
our
Duties
any
other
respect
unto
the
continuation
of
our
Justification
,
but
only
as
in
them
we
are
preserved
from
those
things
which
are
contrary
unto
it
,
and
destructive
of
it
.
But
the
sole
Question
is
upon
what
the
continuation
of
our
Justification
doth
depend
,
not
concerning
what
Duties
are
required
of
us
,
in
the
way
of
our
Obedience
.
If
this
be
that
which
is
intended
in
this
position
,
the
continuation
of
our
Justification
depends
on
our
own
Obedience
and
Good
Works
,
or
that
our
own
Obedience
and
Good
Works
are
the
Condition
of
the
continuation
of
our
Justification
,
namely
,
that
God
doth
indispensably
require
Good
Works
and
Obedience
in
all
that
are
justified
,
so
that
a
justified
estate
is
inconsistent
with
the
neglect
of
them
;
it
is
readily
granted
,
and
I
shall
never
contend
with
any
about
the
way
whereby
they
chuse
to
express
the
conceptions
of
their
minds
.
But
if
it
be
enquired
what
it
is
whereby
we
immediately
concur
in
a
way
of
Duty
unto
the
continuation
of
our
justified
estate
,
that
is
,
the
pardon
of
our
sins
and
acceptance
with
God
,
we
say
it
is
such
alone
.
For
the
Just
shall
live
by
Faith
,
Rom.
1.17
.
And
as
the
Apostle
applies
this
Divine
Testimony
to
prove
our
first
or
absolute
Justification
to
be
by
Faith
alone
;
So
doth
he
also
apply
it
unto
the
continuation
of
our
Justification
,
as
that
which
is
by
the
same
means
only
,
Heb.
10.38
,
39.
Now
the
Just
shall
live
by
Faith
:
but
if
any
man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
.
But
we
are
not
of
them
that
draw
back
unto
perdition
:
But
of
them
that
believe
,
unto
the
saving
of
the
Soul
.
The
drawing
back
to
perdition
includes
the
loss
of
a
justified
Estate
really
so
or
in
Profession
.
In
opposition
thereunto
the
Apostle
placeth
Believing
unto
the
saving
of
the
Soul
;
that
is
,
unto
the
continuation
of
Justification
unto
the
end
.
And
herein
it
is
,
that
the
Just
live
by
Faith
,
and
the
loss
of
this
life
can
only
be
by
unbelief
.
So
the
life
which
we
now
live
in
the
flesh
,
is
by
the
Faith
of
the
Son
of
God
,
who
loved
us
and
gave
himself
for
us
,
Gal.
2.20
.
The
life
which
we
now
lead
in
the
flesh
,
is
the
continuation
of
our
Justification
,
a
life
of
Righteousness
and
Acceptation
with
God
,
in
opposition
unto
a
life
by
the
works
of
the
Law
,
as
the
next
words
declare
,
ver.
21.
I
do
not
frustrate
the
Grace
of
God
,
for
if
Righteousness
came
by
the
Law
,
then
is
Christ
dead
in
vain
;
and
this
life
is
by
Faith
in
Christ
as
he
loved
us
,
and
gave
himself
for
us
,
that
is
,
as
he
was
a
Propitiation
for
our
sins
.
This
then
is
the
only
way
,
means
,
and
cause
on
our
part
of
the
preservation
of
this
life
,
of
the
continuance
of
our
Justification
;
and
herein
are
we
kept
by
the
power
of
God
through
Faith
unto
Salvation
.
Again
;
if
the
continuation
of
our
Justification
dependeth
on
our
own
works
of
Obedience
,
then
is
the
Righteousness
of
Christ
imputed
unto
us
only
with
respect
unto
our
Justification
at
first
,
or
our
first
Justification
as
some
speak
.
And
this
indeed
is
the
Doctrine
of
the
Roman
School
.
They
teach
that
the
Righteousness
of
Christ
is
so
far
imputed
unto
us
,
that
on
the
account
thereof
God
gives
unto
us
Justifying
Grace
,
and
thereby
the
Remission
of
Sin
in
their
sense
,
whence
they
allow
it
the
meritorious
cause
of
our
Justification
.
But
on
a
supposition
thereof
,
or
the
reception
of
that
Grace
,
we
are
continued
to
be
justified
before
God
by
the
works
we
perform
by
vertue
of
that
Grace
received
.
And
though
some
of
them
rise
so
high
as
to
affirm
,
that
this
Grace
and
the
works
of
it
,
need
no
farther
respect
unto
the
Righteousness
of
Christ
,
to
deserve
our
second
Justification
and
life
eternal
;
as
doth
Vasquez
expresly
,
in
1.2
.
q.
114.
Disp.
222.
cap.
3.
Yet
many
of
them
affirm
that
it
is
still
from
the
consideration
of
the
merit
of
Christ
that
they
are
so
meritorious
.
And
the
same
,
for
the
substance
of
it
,
is
the
Judgment
of
some
of
them
,
who
affirm
the
continuation
of
our
Justification
to
depend
on
our
own
works
,
setting
aside
that
ambiguous
term
of
merit
.
For
it
is
on
the
account
of
the
Righteousness
of
Christ
they
say
,
that
our
own
works
,
or
imperfect
obedience
,
is
so
accepted
with
God
,
as
that
the
continuation
of
our
Justification
depends
thereon
.
But
the
Apostle
gives
us
another
account
hereof
;
Rom.
5.1
,
2
,
3.
For
he
distinguisheth
three
things
;
our
Access
into
the
Grace
of
God
.
(2)
Our
standing
in
that
Grace
.
(3)
Our
Glorying
in
that
station
against
all
opposition
.
By
the
first
he
expresseth
our
absolute
Justification
.
By
the
second
our
continuation
in
the
state
whereinto
we
are
admitted
thereby
;
and
by
the
third
,
the
assurance
of
that
continuation
,
notwithstanding
all
the
oppositions
we
meet
withal
.
And
all
these
he
ascribeth
equally
unto
Faith
,
without
the
intermixture
of
any
other
cause
or
condition
.
And
other
places
express
to
the
same
purpose
might
be
pleaded
.
3.
The
examples
of
them
that
did
believe
and
were
justified
which
are
recorded
in
the
Scripture
,
do
all
bear
witness
unto
the
same
Truth
.
The
continuation
of
the
Justification
of
Abraham
before
God
,
is
declared
to
have
been
by
Faith
only
;
Rom.
4.3
.
For
the
instance
of
his
Justification
given
by
the
Apostle
from
Gen.
15.6
.
was
long
after
he
was
justified
absolutely
.
And
if
our
first
Justification
and
the
continuation
of
it
,
did
not
depend
absolutely
on
the
same
cause
,
the
instance
of
the
one
could
not
be
produced
for
a
proof
,
of
the
way
and
means
of
the
other
,
as
here
they
are
.
And
David
when
a
justified
Believer
,
not
only
placeth
the
Blessedness
of
man
in
the
free
Remission
of
sins
,
in
opposition
unto
his
own
works
in
general
;
Rom.
4.6
,
7.
but
in
his
own
particular
case
,
ascribeth
the
continuation
of
his
Justification
and
acceptation
before
God
,
unto
Grace
,
Mercy
,
and
forgiveness
alone
,
which
are
no
otherwise
received
but
by
Faith
.
Psal.
130.3
,
4
,
5.
Psal.
143.2
.
All
other
works
and
duties
of
obedience
do
accompany
Faith
in
the
continuation
of
our
justified
estate
,
as
necessary
effects
and
fruits
of
it
,
but
not
as
causes
,
means
,
or
conditions
whereon
that
effect
is
suspended
.
It
is
patient
waiting
by
Faith
,
that
brings
in
the
full
accomplishment
of
the
Promises
,
Heb.
6.12
,
16.
Wherefore
there
is
but
one
Justification
,
and
that
of
one
kind
only
,
wherein
we
are
concerned
in
this
Disputation
.
The
Scripture
makes
mention
of
no
more
;
and
that
is
the
Justification
of
an
ungodly
person
by
Faith
.
Nor
shall
we
admit
of
the
consideration
of
any
other
.
For
if
there
be
a
second
Justification
,
it
must
be
of
the
same
kind
with
the
first
or
of
another
;
if
it
be
of
the
same
kind
,
then
the
same
person
is
often
justified
with
the
same
kind
of
Justification
,
or
at
least
more
than
once
;
and
so
on
just
reason
ought
to
be
often
Baptized
;
If
it
be
not
of
the
same
kind
,
then
the
same
person
is
justified
before
God
with
two
sorts
of
Justification
,
of
both
which
the
Scripture
is
utterly
silent
.
And
the
continuation
of
our
Justification
depends
solely
on
the
same
causes
with
our
Justification
it self
.
CHAP.
VI.
Evangelical
Personal
Righteousness
,
the
Nature
and
Vse
of
it
.
Final
Judgment
,
and
its
respect
unto
Justification
.
THe
things
which
we
have
discoursed
concerning
the
first
and
second
Justification
,
and
concerning
the
continuation
of
Justification
,
have
no
other
Design
,
but
only
to
clear
the
principal
subject
whereof
we
treat
,
from
what
doth
not
necessarily
belong
unto
it
.
For
until
all
things
that
are
either
really
heterogeneous
or
otherwise
superfluous
,
are
separated
from
it
,
we
cannot
understand
aright
the
true
state
of
the
Question
about
the
nature
and
causes
of
our
Justification
before
God
.
For
we
intend
one
only
Justification
,
namely
,
that
whereby
God
at
once
freely
by
his
Grace
justifieth
a
convinced
sinner
through
Faith
in
the
Blood
of
Christ
.
Whatever
else
any
will
be
pleased
to
call
Justification
,
we
are
not
concerned
in
it
,
nor
are
the
Consciences
of
them
that
believe
.
To
the
same
purpose
we
must
therefore
briefly
also
consider
what
is
usually
disputed
about
our
own
personal
Righteousness
,
with
a
Justification
thereon
,
as
also
what
is
called
sentential
Justification
at
the
day
of
Judgment
.
And
I
shall
treat
no
farther
of
them
in
this
place
,
but
only
as
it
is
necessary
to
free
the
principal
subject
under
consideration
,
from
being
intermixed
with
them
,
as
really
it
is
not
concerned
in
them
.
For
what
Influence
our
own
personal
Righteousness
hath
into
our
Justification
before
God
,
will
be
afterwards
particularly
examined
.
Here
we
shall
only
consider
such
a
notion
of
it
,
as
seems
to
enterfere
with
it
,
and
disturb
the
right
understanding
of
it
.
But
yet
I
say
concerning
this
also
,
that
it
rather
belongs
unto
the
Difference
that
will
be
among
us
in
the
Expression
of
our
conceptions
about
spiritual
things
whilst
we
know
but
in
part
,
than
unto
the
substance
of
the
Doctrine
it self
.
And
on
such
differences
no
breach
of
Charity
can
ensue
,
whilst
there
is
a
mutual
Grant
of
that
liberty
of
mind
,
without
which
it
will
not
be
preserved
one
moment
.
It
is
therefore
by
some
apprehended
that
there
is
an
Evangelical
Justification
,
upon
our
Evangelical
Personal
Righteousness
.
This
they
distinguish
from
that
Justification
which
is
by
Faith
through
the
Imputation
of
the
Righteousness
of
Christ
,
in
the
sense
wherein
they
do
allow
it
.
For
the
Righteousness
of
Christ
is
our
Legal
Righteousness
,
whereby
we
have
pardon
of
sin
,
and
acquitment
from
the
sentence
of
the
Law
,
on
the
account
of
his
satisfaction
and
merit
.
But
moreover
they
say
,
that
as
there
is
a
Personal
inherent
Righteousness
required
of
us
,
so
there
is
a
Justification
by
the
Gospel
thereon
.
For
by
our
Faith
and
the
plea
of
it
,
we
are
justified
from
the
charge
of
Unbelief
;
by
our
sincerity
and
the
plea
of
it
,
we
are
justified
from
the
charge
of
Hypocrisie
;
and
so
by
all
other
Graces
and
Duties
from
the
charge
of
the
contrary
sins
in
Commission
or
Omission
,
so
far
as
such
sins
are
inconsistent
with
the
Terms
of
the
Covenant
of
Grace
.
How
this
differeth
from
the
second
Justification
before
God
,
which
some
say
we
have
by
works
on
the
supposition
of
the
pardon
of
sin
for
the
satisfaction
of
Christ
,
and
the
infusion
of
an
habit
of
Grace
enabling
us
to
perform
those
Works
,
is
declared
by
those
who
so
express
themselves
.
Some
add
,
that
this
inherent
personal
Evangelical
Righteousness
,
is
the
condition
on
our
part
of
our
legal
Righteousness
,
or
of
the
Imputation
of
the
Righteousness
of
Christ
unto
our
Justification
,
or
the
pardon
of
sin
.
And
those
by
whom
the
satisfaction
and
merit
of
Christ
are
denied
,
make
it
the
only
and
whole
condition
of
our
absolute
Justification
before
God
.
So
speak
all
the
Socinians
constantly
.
For
they
deny
our
Obedience
unto
Christ
to
be
either
the
meritorious
or
efficient
cause
of
our
Justification
;
only
they
say
it
is
the
Condition
of
it
,
without
which
God
hath
decreed
that
we
shall
not
be
made
partakers
of
the
Benefit
thereof
.
So
doth
Socinus
himself
,
De
Justificat
.
pag.
17.
Sunt
opera
nostra
,
id
est
,
ut
dictum
fuit
,
Obedientia
quam
Christo
praestamus
,
licet
nec
efficiens
nec
meritoria
,
tamen
causa
est
(
ut
vocant
)
sine
qua
non
,
Justificationis
coram
Deo
,
atque
aeternae
nostrae
.
Again
,
pag.
14.
inter
Opuscul
.
Vt
cavendum
est
ne
vitae
sanctitatem
atque
innocentiam
effectum
Justificationis
nostrae
coram
Deo
esse
credamus
,
neque
illam
nostrae
coram
Deo
Justificationis
causam
efficientem
aut
impulsivam
esse
affirmemus
;
sed
tantummodo
causam
sine
qua
eam
Justificationem
nobis
non
contingere
decrevit
Deus
.
And
in
all
their
discourses
to
this
purpose
,
they
assert
our
personal
Righteousness
and
Holiness
,
or
our
Obedience
unto
the
commands
of
Christ
,
which
they
make
to
be
the
Form
and
Essence
of
Faith
,
to
be
the
Condition
whereon
we
obtain
Justification
or
the
Remission
of
sins
.
And
indeed
considering
what
their
Opinion
is
concerning
the
person
of
Christ
,
with
their
denial
of
his
satisfaction
and
merit
,
it
is
impossible
they
should
frame
any
other
Idea
of
Justification
in
their
minds
.
But
what
some
among
our selves
intend
by
a
compliance
with
them
herein
,
who
are
not
necessitated
thereunto
by
a
prepossession
with
their
Opinions
about
the
Person
and
Mediation
of
Christ
,
I
know
not
.
For
as
for
them
,
all
their
notions
about
Grace
,
Conversion
to
God
,
Justification
,
and
the
like
Articles
of
our
Religion
,
they
are
nothing
but
what
they
are
necessarily
cast
upon
by
their
Hypothesis
about
the
Person
of
Christ
.
At
present
I
shall
only
enquire
into
that
peculiar
Evangelical
Justification
which
is
asserted
to
be
the
effect
of
our
own
Personal
Righteousness
,
or
to
be
granted
us
thereon
.
And
hereunto
we
may
observe
.
1.
That
God
doth
require
in
and
by
the
Gospel
a
sincere
Obedience
of
all
that
do
believe
,
to
be
performed
in
and
by
their
own
Persons
,
though
through
the
Aids
of
Grace
supplied
unto
them
by
Jesus
Christ
.
He
requireth
indeed
Obedience
,
Duties
,
and
Works
of
Righteousness
in
and
of
all
Persons
whatever
.
But
the
consideration
of
them
which
are
performed
before
believing
,
is
excluded
by
all
from
any
causality
or
interest
in
our
Justification
before
God
.
At
least
whatever
any
may
discourse
of
the
necessity
of
such
Works
in
a
way
of
preparation
unto
believing
(
whereunto
we
have
spoken
before
)
none
bring
them
into
the
verge
of
Works
Evangelical
,
or
Obedience
of
Faith
,
which
would
imply
a
contradiction
.
But
that
the
Works
enquired
after
are
necessary
unto
all
Believers
,
is
granted
by
all
;
on
what
Grounds
and
unto
what
Ends
,
we
shall
enquire
afterwards
;
they
are
declared
,
Ephes.
2.10
.
2.
It
is
likewise
granted
that
Believers
,
from
the
performance
of
this
Obedience
,
or
these
Works
of
Righteousness
are
denominated
Righteous
in
the
Scripture
,
and
are
personally
and
internally
Righteous
,
Luke
1.6
.
Joh.
3.7
.
But
yet
this
denomination
is
no
where
given
unto
them
,
with
respect
unto
Grace
habitually
inherent
,
but
unto
the
effects
of
it
in
Duties
of
Obedience
,
as
in
the
places
mentioned
.
They
were
both
Righteous
before
God
,
walking
in
all
the
Commandments
and
Ordinances
of
the
Lord
blameless
.
The
latter
words
give
the
Reason
of
the
former
,
or
their
being
esteemed
Righteous
before
God
.
And
he
that
doth
Righteousness
is
Righteous
;
the
denomination
is
from
doing
.
And
Bellarmine
endeavouring
to
prove
that
it
is
habitual
not
actual
Righteousness
,
which
is
as
he
speaks
,
the
formal
cause
of
our
Justification
before
God
,
could
not
produce
one
Testimony
of
Scripture
wherein
any
One
is
denominated
Righteous
from
habitual
Righteousness
.
De
Justificat
.
lib.
2.
cap.
15.
but
is
forced
to
attempt
the
proof
of
it
with
this
absurd
Argument
,
namely
,
that
we
are
justified
by
the
Sacraments
,
which
do
not
work
in
us
Actual
but
Habitual
Righteousness
.
And
this
is
sufficient
to
discover
the
insufficiency
of
a
Pretence
for
any
Interest
of
our
own
Righteousness
from
this
Denomination
of
being
Righteous
thereby
,
seeing
it
hath
not
respect
unto
that
which
is
the
principal
part
thereof
.
3.
This
Inherent
Righteousness
,
taking
it
for
that
which
is
habitual
and
actual
,
is
the
same
with
our
Sanctification
;
neither
is
there
any
difference
between
them
,
only
they
are
divers
names
of
the
same
thing
.
For
our
Sanctification
is
the
inherent
Renovation
of
our
Natures
,
exerting
and
acting
it self
in
newness
of
Life
,
or
Obedience
unto
God
in
Christ
,
and
works
of
Righteousness
.
But
Sanctification
and
Justification
are
in
the
Scripture
perpetually
distinguished
,
whatever
respect
of
causality
the
one
of
them
may
have
unto
the
other
.
And
those
who
do
confound
them
,
as
the
Papists
do
,
do
not
so
much
dispute
about
the
Nature
of
Justification
,
as
endeavour
to
prove
that
indeed
there
is
no
such
thing
as
Justification
at
all
.
For
that
which
would
serve
most
to
enforce
it
,
namely
,
the
pardon
of
sin
,
they
place
in
the
exclusion
and
extinction
of
it
,
by
the
Infusion
of
inherent
Grace
,
which
doth
not
belong
unto
Justification
.
4.
By
this
inherent
Personal
Righteousness
,
we
may
be
said
several
ways
to
be
justified
.
As
(1)
In
our
own
Consciences
,
in
as
much
as
it
is
an
Evidence
in
us
and
unto
us
,
of
our
Participation
of
the
Grace
of
God
in
Christ
Jesus
,
and
of
our
Acceptance
with
him
,
which
hath
no
small
Influence
into
our
Peace
.
So
speaks
the
Apostle
;
Our
rejoycing
is
this
,
the
Testimony
of
our
Conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
Wisdom
,
but
by
the
Grace
of
God
,
we
have
had
our
Conversation
in
the
World
,
2.
Cor.
1.12
.
who
yet
disclaims
any
confidence
therein
as
unto
his
Justification
before
God
.
For
saith
he
,
although
I
know
nothing
by
my self
,
yet
am
I
not
thereby
justified
,
1
Cor.
4.4
.
(2)
Hereby
may
we
be
said
to
be
justified
before
men
;
that
is
,
acquitted
of
evils
laid
unto
our
charge
,
and
approved
as
righteous
and
unblameable
.
For
the
state
of
things
is
so
in
the
World
,
as
that
the
Professors
of
the
Gospel
ever
were
and
ever
will
be
,
evil
spoken
of
as
evil
doers
.
The
Rule
given
them
to
acquit
themselves
,
so
as
that
at
length
they
may
be
acquitted
and
justified
by
all
that
are
not
absolutely
blinded
and
hardened
in
wickedness
,
is
that
of
an
holy
and
fruitful
walking
in
abounding
in
good
works
,
1
Pet.
2.12
.
chap.
3.16
.
And
so
is
it
with
respect
unto
the
Church
,
that
we
be
not
judged
dead
,
barren
Professors
,
but
such
as
have
been
made
partakers
of
the
like
precious
Faith
with
others
.
Shew
me
thy
Faith
by
thy
Works
,
Jam.
2.
Wherefore
(3)
This
Righteousness
is
pleadable
unto
our
Justification
against
all
the
charges
of
Satan
,
who
is
the
great
Accuser
of
the
Brethren
,
of
all
that
believe
.
Whether
he
manage
his
charge
privately
in
our
Consciences
,
which
is
as
it
were
before
God
,
as
he
charged
Job
,
or
by
his
instruments
in
all
manner
of
reproaches
and
calumnies
,
whereof
some
in
this
Age
have
had
experience
in
an
eminent
manner
,
this
Righteousness
is
pleadable
unto
our
Justification
.
On
a
supposition
of
these
things
,
wherein
our
personal
Righteousness
is
allowed
its
proper
place
and
use
(
as
shall
afterwards
be
more
fully
declared
)
I
do
not
understand
that
there
is
an
Evangelical
Justification
whereby
Believers
are
by
and
on
the
account
of
this
personal
inherent
Righteousness
justified
in
the
sight
of
God
;
nor
doth
the
Imputation
of
the
Righteousness
of
Christ
unto
our
absolute
Justification
before
him
depend
thereon
.
For
,
1.
None
have
this
personal
Righteousness
but
they
are
antecedently
justified
in
the
sight
of
God
.
It
is
wholly
the
Obedience
of
Faith
,
proceeding
from
true
and
saving
Faith
in
God
by
Jesus
Christ
.
For
as
it
was
said
before
,
Works
before
Faith
,
are
as
by
general
consent
excluded
from
any
Interest
in
our
Justification
,
and
we
have
proved
that
they
are
neither
Conditions
of
it
,
Dispositions
unto
it
,
nor
Preparations
for
it
,
properly
so
called
.
But
every
true
Believer
is
immediately
justified
on
his
Believing
.
Nor
is
there
any
moment
of
time
wherein
a
man
is
a
true
Believer
,
according
as
Faith
is
required
in
the
Gospel
,
and
yet
not
be
justified
.
For
as
he
is
thereby
united
unto
Christ
,
which
is
the
foundation
of
our
Justification
by
him
,
so
the
whole
Scripture
testifieth
,
that
he
that
believes
is
justified
;
or
that
there
is
an
infallible
connexion
in
the
Ordination
of
God
between
true
Faith
and
Justification
.
Wherefore
this
personal
Righteousness
cannot
be
the
condition
of
our
Justificaion
before
God
,
seeing
it
is
consequential
thereunto
.
What
may
be
pleaded
in
exception
hereunto
from
the
supposition
of
a
second
Justification
,
or
differing
causes
of
the
beginning
and
continuation
of
Justification
,
hath
been
already
disproved
.
2.
Justification
before
God
is
a
freedom
and
absolution
from
a
Charge
before
God
,
at
least
it
is
contained
therein
.
And
the
Instrument
of
this
charge
must
either
be
the
Law
or
the
Gospel
.
But
neither
the
▪
Law
nor
the
Gospel
,
do
before
God
,
or
in
the
sight
of
God
,
charge
true
Believers
with
Unbelief
,
Hypocrisie
,
or
the
like
.
For
who
shall
lay
any
thing
unto
the
charge
of
Gods
Elect
,
who
are
once
justified
before
him
?
Such
a
charge
may
be
laid
against
them
by
Sathan
,
by
the
Church
sometimes
on
mistake
,
by
the
World
,
as
it
was
in
the
case
of
Job
,
against
which
this
Righteousness
is
pleadable
.
But
what
is
charged
immediately
before
God
,
is
charged
by
God
himself
,
either
by
the
Law
or
the
Gospel
;
and
the
Judgment
of
God
is
according
unto
Truth
.
If
this
charge
be
by
the
Law
,
by
the
Law
we
must
be
justified
.
But
the
plea
of
sincere
Obedience
will
not
justifie
us
by
the
Law
.
That
admits
of
none
in
satisfaction
unto
its
demands
,
but
that
which
is
compleat
and
perfect
.
And
where
the
Gospel
lays
any
thing
unto
the
charge
of
any
Persons
before
God
,
there
can
be
no
Justification
before
God
,
unless
we
shall
allow
the
Gospel
to
be
the
Instrument
of
a
false
Charge
.
For
what
should
justifie
him
whom
the
Gospel
condemns
?
And
if
it
be
a
Justification
by
the
Gospel
from
the
charge
of
the
Law
,
it
renders
the
death
of
Christ
of
no
effect
.
And
a
Justification
without
a
Charge
,
is
not
to
be
supposed
.
3.
Such
a
Justification
as
that
pretended
,
is
altogether
needless
and
useless
.
This
may
easily
be
evinced
from
what
the
Scripture
asserts
unto
our
Justification
in
the
sight
of
God
by
Faith
in
the
Blood
of
Christ
.
But
this
hath
been
spoken
to
before
on
another
occasion
.
Let
that
be
considered
,
and
it
will
quickly
appear
,
that
there
is
no
place
nor
use
for
this
new
Justification
upon
our
personal
Righteousness
,
whether
it
be
supposed
antecedent
and
subordinate
thereunto
,
or
consequential
and
perfective
thereof
.
4.
This
pretended
Evangelical
Justification
hath
not
the
Nature
of
any
Justification
that
is
mentioned
in
the
Scripture
;
that
is
,
neither
that
by
the
Law
,
nor
that
provided
in
the
Gospel
.
Justification
by
the
Law
is
this
;
The
man
that
doth
the
Works
of
it
shall
live
in
them
.
This
it
doth
not
pretend
unto
.
And
as
unto
Evangelical
Justification
,
it
is
every
way
contrary
unto
it
.
For
therein
the
Charge
against
the
person
to
be
justified
is
true
;
namely
,
that
he
hath
sinned
,
and
is
come
short
of
the
Glory
of
God
.
In
this
it
is
false
,
namely
,
that
a
Believer
is
an
Unbeliever
;
A
sincere
Person
an
Hypocrite
,
one
fruitful
in
good
Works
,
altogether
barren
.
And
this
false
charge
is
supposed
to
be
exhibited
in
the
name
of
God
,
and
before
him
.
Our
Acquitment
in
true
Evangelical
Justification
is
by
Absolution
or
pardon
of
sin
;
here
by
a
Vindication
of
our
own
Righteousness
.
There
the
plea
of
the
person
to
be
justified
is
,
Guilty
,
all
the
World
is
become
guilty
before
God
;
but
here
the
plea
of
the
person
on
his
Trial
is
not
Guilty
,
whereon
the
proofs
and
evidences
of
Innocency
and
Righteousness
do
ensue
;
But
this
is
a
Plea
which
the
Law
will
not
admit
,
and
which
the
Gospel
disclaims
.
5.
If
we
are
justified
before
God
on
our
own
personal
Righteousness
,
and
pronounced
Righteous
by
him
on
the
account
thereof
,
then
God
enters
into
Judgment
with
us
on
something
in
our selves
,
and
acquits
us
thereon
.
For
Justification
is
a
juridical
Act
in
and
of
that
Judgment
of
God
which
is
according
unto
Truth
.
But
that
God
should
enter
into
Judgment
with
us
,
and
justifie
us
with
respect
unto
what
he
judgeth
on
,
or
our
personal
Righteousness
,
the
Psalmist
doth
not
believe
,
Psal.
130.2
,
3.
Psal.
143.2
.
nor
did
the
Publican
,
Luke
18.
6.
This
personal
Righteousness
of
ours
cannot
be
said
to
be
a
subordinate
Righteousness
,
and
subservient
unto
our
Justification
by
Faith
in
the
Blood
of
Christ
.
For
therein
God
justifieth
the
ungodly
,
and
imputeth
Righteousness
unto
him
that
worketh
not
.
And
besides
it
is
expresly
excluded
from
any
consideration
in
our
Justification
,
Ephes.
2.7
,
8.
7.
This
Personal
inherent
Righteousness
wherewith
we
are
said
to
be
justified
with
this
Evangelical
Justification
,
is
our
own
Righteousness
.
Personal
Righteousness
and
our
own
Righteousness
,
are
expressions
equivalent
.
But
our
own
Righteousness
is
not
the
material
cause
of
any
Justification
before
God
.
For
(1)
It
is
unmeet
so
to
be
.
Isa.
54.6
.
(2)
It
is
directly
opposed
unto
that
Righteousness
whereby
we
are
justified
,
as
inconsistent
with
it
unto
that
end
,
Phil.
3.9
.
Rom.
10.3
,
4.
It
will
be
said
that
our
own
Righteousness
is
the
Righteousness
of
the
Law
;
but
this
Personal
Righteousness
is
Evangelical
.
But
(1)
It
will
be
hard
to
prove
,
that
our
Personal
Righteousness
is
any
other
but
our
own
Righteousness
;
and
our
own
Righteousness
is
expresly
rejected
from
any
Interest
in
our
Justification
,
in
the
places
quoted
.
(2)
That
Righteousness
which
is
Evangelical
in
respect
of
its
efficient
cause
,
its
motives
and
some
especial
Ends
,
is
legal
in
respect
of
the
formal
Reason
of
it
,
and
our
Obligation
unto
it
.
For
there
is
no
Instance
of
Duty
belonging
unto
it
,
but
in
general
we
are
obliged
unto
its
performance
by
virtue
of
the
first
Commandment
,
to
take
the
Lord
for
our
God
.
Acknowledging
therein
his
essential
verity
and
soveraign
Authority
;
we
are
obliged
to
believe
all
that
he
shall
reveal
,
and
to
obey
in
all
that
he
shall
command
.
(3)
The
Good
Works
rejected
from
any
Interest
in
our
Justification
,
are
those
whereunto
we
are
created
in
Christ
Jesus
,
Ephes.
2.8
,
9.
the
Works
of
Righteousness
which
we
have
done
,
Tit.
3.5
.
wherein
the
Gentiles
are
concerned
,
who
never
sought
for
Righteousness
by
the
Works
of
the
Law
,
Rom.
9.30
.
But
it
will
yet
be
said
that
these
things
are
evident
in
themselves
.
God
doth
require
an
Evangelical
Righteousness
in
all
that
do
believe
.
This
Christ
is
not
,
nor
is
it
the
Righteousness
of
Christ
.
He
may
be
said
to
be
our
legal
Righteousness
,
but
our
Evangelical
Righteousness
he
is
not
.
And
so
far
as
we
are
Righteous
with
any
Righteousness
,
so
far
we
are
justified
by
it
.
For
according
unto
this
Evangelical
Righteousness
,
we
must
be
tried
;
if
we
have
it
we
shall
be
acquitted
,
and
if
we
have
it
not
,
we
shall
be
condemned
.
There
is
therefore
a
Justification
according
unto
it
.
I
answer
.
(1)
According
to
some
Authors
or
Maintainers
of
this
Opinion
,
I
see
not
but
that
the
Lord
Christ
is
as
much
our
Evangelical
Righteousness
as
he
is
our
Legal
.
For
our
Legal
Righteousness
he
is
not
in
their
Judgment
,
by
a
proper
Imputation
of
his
Righteousness
unto
us
,
but
by
the
Communication
of
the
fruits
of
what
he
did
and
suffered
unto
us
.
And
so
he
is
our
Evangelical
Righteousness
also
.
For
our
Sanctification
is
an
effect
or
fruit
of
what
he
did
and
suffered
for
us
.
Eph.
5.25
,
26.
Tit.
2.14
.
2.
None
have
this
Evangelical
Righteousness
,
but
those
who
are
in
order
of
nature
at
least
,
justified
before
they
actually
have
it
.
For
it
is
that
which
is
required
of
all
that
do
believe
,
and
are
justified
thereon
.
And
we
need
not
much
enquire
how
a
man
is
justified
,
after
he
is
justified
.
3.
God
hath
not
appointed
this
Personal
Righteousness
in
order
unto
our
Justification
before
him
in
this
life
,
though
he
have
appointed
it
,
to
evidence
our
Justification
before
others
,
and
even
in
his
sight
,
as
shall
be
declared
.
He
accepts
of
it
,
approves
of
it
,
upon
the
account
of
the
free
Justification
of
the
person
,
in
and
by
whom
it
is
wrought
.
So
he
had
respect
unto
Abel
and
his
Offering
.
But
we
are
not
acquitted
by
it
from
any
real
charge
in
the
sight
of
God
,
nor
do
receive
Remission
of
sins
on
the
account
of
it
.
And
those
who
place
the
whole
of
Justification
in
the
Remission
of
sins
,
making
this
personal
Righteousness
the
condition
of
it
,
as
the
Socinians
do
,
leave
not
any
place
for
the
Righteousness
of
Christ
in
our
Justification
.
4.
If
we
are
in
any
sense
justified
hereby
in
the
sight
of
God
,
we
have
whereof
to
boast
before
him
.
We
may
not
have
so
absolutely
and
with
respect
unto
merit
,
yet
we
have
so
comparatively
,
and
in
respect
of
others
,
who
cannot
make
the
same
plea
for
their
Justification
.
But
all
boasting
is
excluded
.
And
it
will
not
relieve
to
say
,
that
this
personal
Righteousness
,
is
of
the
free
Grace
and
Gift
of
God
unto
some
,
and
not
unto
others
;
for
we
must
plead
it
as
our
Duty
,
and
not
as
Gods
Grace
.
5.
Suppose
a
person
freely
Justified
by
the
Grace
of
God
through
Faith
in
the
Blood
of
Christ
,
without
respect
unto
any
Works
,
Obedience
,
or
Righteousness
of
his
own
:
we
do
freely
grant
;
(1)
That
God
doth
indispensably
require
personal
Obedience
of
him
,
which
may
be
called
his
Evangelical
Righteousness
;
(2)
That
God
doth
approve
of
,
and
accept
in
Christ
this
Righteousness
so
performed
;
(3)
That
hereby
that
Faith
whereby
we
are
justified
is
evidenced
,
proved
,
manifested
,
in
the
sight
of
God
and
men
.
(4)
That
this
Righteousness
is
pleadable
unto
an
acquitment
against
any
charge
from
Satan
,
the
World
,
or
our
own
Consciences
;
(5)
That
upon
it
,
we
shall
be
declared
Righteous
at
the
last
day
,
and
without
it
none
shall
so
be
.
And
if
any
shall
think
meet
from
hence
to
conclude
unto
an
Evangelical
Justification
,
or
call
Gods
acceptance
of
our
Righteousness
by
that
name
,
I
shall
by
no
means
contend
with
them
.
And
where-ever
this
enquiry
is
made
,
not
how
a
sinner
guilty
of
death
and
obnoxious
unto
the
Curse
,
shall
be
pardoned
,
acquitted
and
justified
,
which
is
by
the
Righteousness
of
Christ
alone
imputed
unto
him
;
but
how
a
man
that
professeth
Evangelical
Faith
,
or
Faith
in
Christ
,
shall
be
tried
,
judged
,
and
whereon
as
such
he
shall
be
justified
,
we
grant
that
it
is
and
must
be
by
his
own
personal
sincere
Obedience
.
And
these
things
are
spoken
,
not
with
a
design
to
contend
with
any
,
or
to
oppose
the
opinions
of
any
;
but
only
to
remove
from
the
principal
question
in
hand
,
those
things
which
do
not
belong
unto
it
.
A
very
few
words
will
also
free
our
enquiry
from
any
concernment
,
in
that
which
is
called
sentential
Justification
,
at
the
day
of
Judgment
.
For
of
what
nature
soever
it
be
,
the
person
concerning
whom
that
sentence
is
pronounced
,
was
(1)
actually
and
compleatly
justified
before
God
in
this
World
;
(2)
made
partaker
of
all
the
Benefits
of
that
Justification
,
even
unto
a
blessed
Resurrection
in
Glory
;
(
it
is
raised
in
Glory
;
1
Cor.
15.
)
(3)
The
Souls
of
the
most
will
long
before
have
enjoyed
a
blessed
Rest
with
God
,
absolutely
discharged
and
acquitted
from
all
their
labours
,
and
all
their
sins
;
There
remains
nothing
but
an
actual
Admission
of
the
whole
person
into
eternal
Glory
.
Wherefore
this
Judgment
can
be
no
more
but
declaratory
unto
the
glory
of
God
,
and
the
everlasting
Refreshment
of
them
that
have
believed
.
And
without
reducing
of
it
unto
a
new
Justification
,
as
it
is
no
where
called
in
the
Scripture
;
the
ends
of
that
solemn
Judgment
,
in
the
manifestation
of
the
Wisdom
and
Righteousness
of
God
,
in
appointing
the
way
of
Salvation
by
Christ
,
as
well
as
in
giving
of
the
Law
;
the
publick
conviction
of
them
,
by
whom
the
Law
hath
been
transgressed
and
the
Gospel
despised
;
the
vindication
of
the
Righteousness
,
power
and
wisdom
of
God
in
the
rule
of
the
World
by
his
providence
,
wherein
for
the
most
part
,
his
paths
unto
all
in
this
life
are
in
the
deep
,
and
his
footsteps
are
not
known
;
the
Glory
and
Honour
of
Jesus
Christ
,
triumphing
over
all
his
Enemies
,
then
fully
made
his
footstool
;
and
the
glorious
exaltation
of
Grace
in
all
that
do
Believe
,
with
sundry
other
things
of
an
alike
tendency
unto
the
ultimate
manifestation
of
Divine
Glory
in
the
Creation
and
Guidance
of
all
things
,
are
sufficiently
manifest
.
And
whence
it
appears
,
how
little
force
there
is
in
that
Argument
which
some
pretend
to
be
of
so
great
weight
in
this
cause
.
As
every
one
(
they
say
)
shall
be
judged
of
God
at
the
last
day
,
in
the
same
way
and
manner
,
or
on
the
same
Ground
is
he
justified
of
God
in
this
life
.
But
by
Works
and
not
by
Faith
alone
,
every
one
shall
be
judged
at
the
last
day
;
Wherefore
by
Works
and
not
by
Faith
alone
every
one
is
justified
before
God
in
this
life
.
For
1.
It
is
no
where
said
that
we
shall
be
judged
at
the
last
day
,
ex
operibus
;
but
,
only
that
God
will
render
unto
men
secundum
opera
.
But
God
doth
not
justifie
any
in
this
life
secundum
opera
;
Being
justified
freely
by
his
Grace
,
And
,
not
according
to
the
Works
of
Righteousness
which
we
have
done
.
And
we
are
every
where
said
to
be
justified
in
this
life
,
ex
fide
,
per
fidem
,
but
no
where
propter
fidem
;
or
that
God
justifieth
us
secundum
fidem
;
by
Faith
;
but
not
for
our
Faith
,
nor
according
unto
our
Faith
.
And
we
are
not
to
depart
from
the
expressions
of
the
Scripture
where
such
a
difference
is
constantly
observed
.
2.
It
is
somewhat
strange
that
a
man
should
be
judged
at
the
last
day
,
and
justified
in
this
life
,
just
in
the
same
way
and
manner
,
that
is
with
respect
unto
Faith
and
Works
,
when
the
Scripture
doth
constantly
ascribe
our
Justification
before
God
unto
Faith
without
Works
;
and
the
Judgment
at
the
last
day
is
said
to
be
according
unto
Works
,
without
any
mention
of
Faith
.
3.
If
Justification
and
eternal
Judgment
proceed
absolute-on
the
same
Grounds
,
Reasons
,
and
Causes
,
then
if
men
had
not
done
what
they
shall
be
condemned
for
doing
at
the
last
day
,
they
should
have
been
justified
in
this
life
.
But
many
shall
be
condemned
only
for
sins
against
the
light
of
nature
,
Rom.
2.12
.
as
never
having
the
written
Law
or
Gospel
made
known
unto
them
.
Wherefore
unto
such
persons
,
to
abstain
from
sins
against
the
light
of
nature
,
would
be
sufficient
unto
their
Justification
,
without
any
knowledge
of
Christ
or
the
Gospel
.
4.
This
Proposition
,
that
God
pardons
men
their
Sins
,
gives
them
the
Adoption
of
Children
with
a
right
unto
the
Heavenly
Inheritance
according
to
their
Works
;
is
not
only
foraign
to
the
Gospel
,
but
contradictory
unto
it
,
and
destructive
of
it
,
as
contrary
unto
all
express
Testimonies
of
the
Scripture
both
in
the
old
Testament
and
the
new
,
where
these
things
are
spoken
of
.
But
that
God
judgeth
all
men
,
and
rendreth
unto
all
men
at
the
last
Judgment
according
unto
their
Works
,
is
true
and
affirmed
in
the
Scripture
.
5.
In
our
Justification
in
this
life
by
Faith
,
Christ
is
considered
as
our
Propitiation
and
Advocate
,
as
he
who
hath
made
Atonement
for
sin
,
and
brought
in
everlasting
Righteousness
.
But
at
the
last
day
,
and
in
the
last
Judgment
he
is
considered
only
as
the
Judge
.
6.
The
end
of
God
in
our
Justification
is
the
Glory
of
his
Grace
;
Eph.
1.6
.
But
the
end
of
God
in
the
last
Judgment
is
the
Glory
of
his
remunerative
Righteousness
,
2
Tim.
4.8
.
7.
The
Representation
that
is
made
of
the
final
Judgment
,
Math.
7.
and
Chap.
25.
is
only
of
the
visible
Church
.
And
therein
the
plea
of
Faith
as
to
the
profession
of
it
is
common
unto
all
,
and
is
equally
made
by
all
.
Upon
that
plea
of
Faith
,
it
is
put
unto
the
trial
whether
it
were
sincere
true
Faith
or
no
,
or
only
that
which
was
dead
and
barren
.
And
this
trial
is
made
solely
by
the
fruits
and
effects
of
it
,
and
otherwise
in
the
publick
declaration
of
things
unto
all
,
it
cannot
be
made
.
Otherwise
the
Faith
whereby
we
are
justified
comes
not
into
Judgment
at
the
last
day
.
See
Joh.
5.24
.
with
Mark
.
16.16
.
CHAP.
VII
.
Imputation
,
and
the
Nature
of
it
;
with
the
Imputation
of
the
Righteousness
of
Christ
in
particular
.
THe
first
express
Record
of
the
Justification
of
any
sinner
is
of
Abraham
.
Others
were
justified
before
him
from
the
Beginning
,
and
there
is
that
affirmed
of
them
,
which
sufficiently
evidenceth
them
so
to
have
been
.
But
this
Prerogative
was
reserved
for
the
Father
of
the
Faithful
,
that
his
Justification
and
the
express
way
and
manner
of
it
,
should
be
first
entered
on
the
Sacred
Record
.
So
it
is
Gen.
15.6
.
He
believed
in
the
Lord
,
and
it
was
counted
unto
him
for
Righteousness
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
accounted
unto
him
,
or
imputed
unto
him
for
Righteousness
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
was
counted
,
reckoned
,
imputed
.
And
it
was
not
written
for
his
sake
alone
,
that
it
was
imputed
unto
him
,
but
for
us
also
unto
whom
it
shall
be
imputed
if
we
believe
,
Rom.
4.23
,
24.
Wherefore
the
first
express
Declaration
of
the
nature
of
Justification
in
the
Scripture
,
affirms
it
to
be
by
Imputation
;
The
Imputation
of
somewhat
unto
Righteousness
.
And
this
done
in
that
place
and
instance
,
which
is
Recorded
on
purpose
,
as
the
president
and
example
of
all
those
that
shall
be
justified
.
As
he
was
justified
so
are
we
,
and
no
otherwise
.
Under
the
new
Testament
there
was
a
necessity
of
a
more
full
and
clear
Declaration
of
the
Doctrine
of
it
.
For
it
is
among
the
first
and
most
principal
parts
of
that
Heavenly
mystery
of
Truth
which
was
to
be
brought
to
light
by
the
Gospel
.
And
besides
there
was
from
the
first
a
strong
and
Dangerous
Opposition
made
unto
it
.
For
this
matter
of
Justification
,
the
Doctrine
of
it
,
and
what
necessarily
belongs
thereunto
,
was
that
whereon
the
Jewish
Church
broke
off
from
God
,
refused
Christ
and
the
Gospel
,
perishing
in
their
sins
;
as
is
expresly
declared
,
Rom.
9.31
,
10.3
,
4.
And
in
like
manner
a
dislike
of
it
,
an
Opposition
unto
it
,
ever
was
and
ever
will
be
a
principle
and
cause
of
the
Apostasie
of
any
professing
Church
,
from
Christ
and
the
Gospel
,
that
falls
under
the
power
and
deceit
of
them
;
as
it
fell
out
afterwards
in
the
Churches
of
the
Galatians
.
But
in
this
state
the
Doctrine
of
Justification
was
fully
declared
,
stated
,
and
vindicated
by
the
Apostle
Paul
in
a
peculiar
manner
.
And
he
doth
it
especially
by
affirming
and
proving
that
we
have
the
Righteousness
whereby
and
wherewith
we
are
justified
by
Imputation
;
or
that
our
Justification
consists
in
the
non-Imputation
of
sin
,
and
the
Imputation
of
Righteousness
.
But
yet
,
although
the
first
Recorded
instance
of
Justification
,
and
which
was
so
recorded
,
that
it
might
be
an
example
and
represent
the
Justification
of
all
that
should
be
justified
unto
the
end
of
the
World
,
is
expressed
by
Imputation
,
and
Righteousness
imputed
,
and
the
Doctrine
of
it
in
that
great
case
,
wherein
the
eternal
welfare
of
the
Church
of
the
Jews
,
or
their
ruine
was
concerned
,
is
so
expressed
by
the
Apostle
;
yet
is
it
so
fallen
out
in
our
days
that
nothing
in
Religion
is
more
maligned
,
more
reproached
,
more
despised
,
then
the
Imputation
of
Righteousness
unto
us
,
or
an
Imputed
Righteousness
.
A
putative
Righteousness
,
the
shadow
of
a
dream
,
a
fancy
,
a
mummery
,
an
imagination
,
say
some
among
us
.
An
opinion
,
foeda
,
execranda
,
pernitiosa
,
detestanda
,
saith
Socinus
.
And
opposition
ariseth
unto
it
every
day
from
great
variety
of
principles
.
For
those
by
whom
it
is
opposed
and
rejected
can
by
no
means
agree
what
to
set
up
in
the
place
of
it
.
However
,
the
weight
and
importance
of
this
Doctrine
is
on
all
hands
acknowledged
,
whether
it
be
true
or
false
.
It
is
not
a
dispute
about
Notions
,
Terms
,
and
Speculations
,
wherein
Christian
Practice
is
little
or
not
at
all
concerned
,
(
of
which
nature
many
are
needlesly
contended
about
)
but
such
as
hath
an
immediate
influence
into
our
whole
present
Duty
,
with
our
eternal
Welfare
or
Ruine
.
Those
by
whom
this
Imputation
of
Righteousness
is
rejected
,
do
affirm
that
the
Faith
and
Doctrine
of
it
,
do
overthrow
the
necessity
of
Gospel
Obedience
,
of
personal
Righteousness
,
and
good
Works
,
bringing
in
Antinomianism
,
and
Libertinism
in
life
.
Hereon
it
must
of
necessity
be
destructive
of
Salvation
,
in
those
who
believe
it
,
and
conform
their
Practice
thereunto
.
And
those
on
the
other
hand
by
whom
it
is
believed
,
seeing
they
judge
it
impossible
that
any
man
should
be
justified
before
God
any
other
way
,
but
by
the
Imputation
of
the
Righteousness
of
Christ
,
do
accordingly
judge
,
that
without
it
none
can
be
saved
.
Hence
a
Learned
man
of
late
concludes
his
Discourse
concerning
it
;
Hactenus
de
Imputatione
Justitiae
Christi
,
sine
qua
nemo
unquam
aut
salvatus
est
,
aut
salvari
queat
.
Justificat
.
Paulin.
cap.
8.
Thus
far
of
the
Imputation
of
the
Righteousness
of
Christ
,
without
which
no
man
was
ever
saved
,
nor
can
any
so
be
.
They
do
not
think
nor
judge
,
that
all
those
are
excluded
from
salvation
,
who
cannot
apprehend
,
or
to
deny
the
Doctrine
of
the
Imputation
of
the
Righteousness
of
Christ
,
as
by
them
declared
.
But
they
judge
that
they
are
so
,
unto
whom
that
Righteousness
is
not
really
imputed
;
nor
can
they
do
otherwise
,
whil'st
they
make
it
the
foundation
of
all
their
own
Acceptation
with
God
and
eternal
salvation
.
These
things
greatly
differ
.
To
believe
the
Doctrine
of
it
,
or
not
to
believe
it
,
as
thus
or
thus
explained
,
is
one
thing
;
and
to
enjoy
the
thing
,
or
not
enjoy
it
,
is
another
.
I
no
way
doubt
,
but
that
many
men
do
receive
more
Grace
from
God
,
than
they
understand
or
will
own
;
and
have
a
greater
efficacy
of
it
in
them
,
than
they
will
believe
.
Men
may
be
really
saved
,
by
that
Grace
which
Doctrinally
they
do
deny
;
and
they
may
be
justified
by
the
Imputation
of
that
Righteousness
which
in
opinion
they
deny
to
be
imputed
.
For
the
Faith
of
it
,
is
included
in
that
general
Assent
which
they
give
unto
the
truth
of
the
Gospel
,
and
such
an
Adherence
unto
Christ
may
ensue
thereon
,
as
that
their
mistake
of
the
way
whereby
they
are
saved
by
him
,
shall
not
defraud
them
of
a
real
Interest
therein
.
And
for
my
part
,
I
must
say
,
that
notwithstanding
all
the
disputes
that
I
see
and
read
about
Justification
(
some
whereof
are
full
of
offence
and
scandal
)
I
do
not
believe
but
that
the
Authors
of
them
,
(
if
they
be
not
Socinians
throughout
,
denying
the
whole
merit
and
satisfaction
of
Christ
)
do
really
trust
unto
the
mediation
of
Christ
for
the
pardon
of
their
Sins
,
and
Acceptance
with
God
,
and
not
unto
their
own
Works
or
Obedience
.
Nor
will
I
believe
the
contrary
,
until
they
expresly
declare
it
.
Of
the
Objection
on
the
other
hand
,
concerning
the
danger
of
the
Doctrine
of
the
Imputation
of
the
Righteousness
of
Christ
,
in
reference
unto
the
necessity
of
Holiness
,
and
works
of
Righteousness
,
we
must
treat
afterwards
.
The
Judgment
of
the
Reformed
Churches
herein
is
known
unto
all
,
and
must
be
confessed
,
unless
we
intend
by
vain
cavils
to
encrease
and
perpetuate
contentions
.
Especially
the
Church
of
England
is
in
her
Doctrine
express
as
unto
the
Imputation
of
the
Righteousness
of
Christ
,
both
active
and
passive
as
it
is
usually
distinguished
.
This
hath
been
of
late
so
fully
manifested
out
of
her
Authentick
Writings
,
that
is
,
the
Articles
of
Religion
,
and
Books
of
Homilies
,
and
other
Writings
publickly
authorized
,
that
it
is
altogether
needless
to
give
any
farther
Demonstration
of
it
.
Those
who
pretend
themselves
to
be
otherwise
minded
,
are
such
as
I
will
not
contend
withall
.
For
to
what
purpose
is
it
to
dispute
with
men
who
will
deny
the
Sun
to
shine
,
when
they
cannot
bear
the
heat
of
its
beams
.
Wherefore
in
what
I
have
to
offer
on
this
subject
,
I
shall
not
in
the
least
depart
from
the
ancient
Doctrine
of
the
Church
of
England
;
yea
I
have
no
design
but
to
declare
and
vindicate
it
,
as
God
shall
enable
.
There
are
indeed
sundry
differences
among
Persons
Learned
,
Sober
,
and
Orthodox
(
if
that
term
displease
not
)
in
the
way
and
manner
of
the
Explication
of
the
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
,
who
yet
all
of
them
agree
in
the
substance
of
it
,
in
all
those
things
wherein
the
Grace
of
God
,
the
Honour
of
Christ
,
and
the
Peace
of
the
Souls
of
men
are
principally
concerned
.
As
far
as
it
is
possible
for
me
,
I
shall
avoid
the
concerning
of
my self
at
present
,
in
these
Differences
.
For
unto
what
purpose
is
it
to
contend
about
them
,
whilst
the
substance
of
the
Doctrine
it self
is
openly
opposed
and
rejected
?
why
should
we
debate
about
the
order
and
beautifying
of
the
Rooms
in
an
House
,
whilst
Fire
is
set
unto
the
whole
?
when
that
is
well
quenched
,
we
may
return
to
the
consideration
of
the
best
means
for
the
disposal
and
use
of
the
several
parts
of
it
.
There
are
two
grand
Parties
by
whom
the
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
is
opposed
,
namely
,
the
Papists
and
the
Socinians
.
But
they
proceed
on
different
principles
,
and
unto
different
Ends.
The
design
of
the
one
is
to
exalt
their
own
Merits
,
of
the
other
to
destroy
the
merit
of
Christ
.
But
besides
these
who
trade
in
company
,
we
have
many
Interlopers
,
who
coming
in
on
their
hand
,
do
make
bold
to
borrow
from
both
,
as
they
see
occasion
.
We
shall
have
to
do
with
them
all
in
our
progress
;
not
with
the
Persons
of
any
,
nor
the
way
and
manner
of
their
expressing
themselves
,
but
the
Opinions
of
all
of
them
so
far
as
they
are
opposite
unto
the
Truth
.
For
it
is
that
which
wise
men
despise
and
good
men
bewail
,
to
see
persons
pretending
unto
Religion
and
Piety
,
to
cavil
at
Expressions
,
to
contend
about
Words
,
to
endeavour
the
fastening
of
Opinions
on
men
which
they
own
not
,
and
thereon
mutually
to
revile
one
another
,
publishing
all
to
the
World
,
as
some
great
atchievement
or
victory
.
This
is
not
the
way
to
teach
them
truths
of
the
Gospel
,
nor
to
promote
the
Edification
of
Church
.
But
in
general
,
the
Importance
of
the
cause
to
be
pleaded
,
the
Greatness
of
the
opposition
that
is
made
unto
the
Truth
,
and
the
high
concernment
of
the
Souls
of
Believers
,
to
be
rightly
instructed
in
it
,
do
call
for
a
renewed
Declaration
and
Vindication
of
it
.
And
what
I
shall
attempt
unto
this
purpose
,
I
do
it
under
this
perswasion
,
that
the
life
and
continuance
of
any
Church
on
the
one
hand
,
and
its
Apostasie
or
Ruine
on
the
other
,
do
depend
in
an
eminent
manner
on
the
Preservation
or
Rejection
of
the
Truth
in
this
Article
of
Religion
;
(
and
I
shall
add
)
as
it
hath
been
professed
,
received
,
and
believed
in
the
Church
of
England
in
former
days
.
The
first
thing
we
are
to
consider
is
the
meaning
of
these
words
to
Impute
and
Imputation
.
For
from
a
meer
plain
Declaration
hereof
,
it
will
appear
that
sundry
things
charged
on
a
supposition
of
the
Imputation
we
plead
for
,
are
vain
and
groundless
,
or
the
Charge
it self
is
so
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
word
first
used
to
this
purpose
,
signifies
to
think
,
to
esteem
,
to
judge
,
or
to
refer
a
thing
or
matter
unto
any
;
to
impute
,
or
to
be
imputed
for
Good
or
Evil.
See
Levit.
7.18
.
chap.
17.4
.
And
Psal.
106.31
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
it
was
counted
,
reckoned
,
imputed
unto
him
for
Righteousness
.
To
judge
or
esteem
this
or
that
Good
or
Evil
,
to
belong
unto
him
,
to
be
his
.
The
Lxx.
express
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
do
the
Writers
of
the
New
Testament
also
.
And
these
are
rendred
by
reputare
,
imputare
,
acceptum
ferre
,
tribuere
,
assignare
,
ascribere
.
But
there
is
a
different
signification
among
these
words
;
In
particular
,
to
be
reputed
Righteous
,
and
to
have
Righteousness
imputed
,
differ
,
as
cause
and
effect
.
For
that
any
may
be
reputed
Righteous
,
that
is
,
be
judged
or
esteemed
so
to
be
,
there
must
be
a
real
foundation
of
that
Reputation
,
or
it
is
a
mistake
,
and
not
a
right
Judgment
;
as
a
man
may
be
reputed
to
be
wise
,
who
is
a
fool
,
or
reputed
to
be
rich
,
who
is
a
beggar
.
Wherefore
he
that
is
reputed
Righteous
,
must
either
have
a
Righteousness
of
his
own
,
or
another
antecedently
imputed
unto
him
,
as
the
foundation
of
that
Reputation
.
Wherefore
to
impute
Righteousness
unto
one
that
hath
none
of
his
own
,
is
not
to
repute
him
to
be
Righteous
,
who
is
indeed
Unrighteous
,
but
it
is
to
communicate
a
Righteousness
unto
him
,
that
he
may
rightly
and
justly
be
esteemed
,
judged
,
or
reputed
Righteous
.
Imputare
,
is
a
word
that
the
Latine
Tongue
owns
in
the
sense
wherein
it
is
used
by
Divines
.
Optime
de
pessimis
meruisti
,
ad
quos
pervenerit
incorrupta
rerum
fides
,
magno
Authori
suo
imputata
.
Senec.
ad
Mart.
And
Plin.
lib.
18.
cap.
1.
In
his
Apology
for
the
Earth
our
common
Parent
,
nostris
eam
criminibus
urgemus
,
culpamque
nostram
illi
imputamus
.
In
their
sense
,
to
impute
any
thing
unto
another
,
is
if
it
be
evil
,
to
charge
it
on
him
,
to
burden
him
with
it
;
so
saith
Pliny
,
we
impute
our
own
faults
to
the
Earth
,
or
charge
them
upon
it
.
If
it
be
Good
,
it
is
to
ascribe
it
unto
him
as
his
own
,
whether
originally
it
were
so
or
no
;
magno
Authori
imputata
.
Vasquez
,
in
Thom.
22.
Tom.
2.
Disp.
132.
attempts
the
sense
of
the
word
,
but
confounds
it
with
reputare
.
Imputare
aut
reputare
quidquam
alicui
,
est
idem
atque
inter
ea
quae
sunt
ipsius
,
&
ad
eum
pertinent
,
connumerare
&
recensere
.
This
is
reputare
properly
,
imputare
includes
an
Act
antecedent
unto
this
accounting
or
esteeming
a
thing
to
belong
unto
any
Person
.
But
whereas
that
may
be
imputed
unto
us
which
is
really
our
own
antecedently
unto
that
Imputation
,
the
word
must
needs
have
a
double
sense
,
as
it
hath
in
the
Instances
given
out
of
Latine
Authors
now
mentioned
.
And
,
1.
To
Impute
unto
us
that
which
was
really
ours
,
antecedently
unto
that
Imputation
,
includes
two
things
in
it
.
(1)
An
Acknowledgment
or
Judgment
,
that
the
thing
so
imputed
is
really
and
truly
ours
,
or
in
us
.
He
that
Imputes
Wisdom
or
Learning
unto
any
man
,
doth
in
the
first
place
acknowledge
him
to
be
Wise
or
Learned
.
(2)
A
dealing
with
them
according
unto
it
,
whether
it
be
Good
or
Evil.
So
when
upon
a
Trial
a
man
is
acquitted
because
he
is
found
Righteous
;
first
he
is
judged
and
esteemed
Righteous
,
and
then
dealt
with
as
a
Righteous
Person
;
his
Righteousness
is
imputed
unto
him
.
See
this
exemplified
,
Gen.
30.33
.
2.
To
Impute
unto
us
that
which
is
not
our
own
antecedently
unto
that
Imputation
,
includes
also
in
it
two
things
.
(1)
A
Grant
or
Donation
of
the
thing
it self
unto
us
to
be
ours
,
on
some
just
Ground
and
Foundation
.
For
a
thing
must
be
made
ours
,
before
we
can
justly
be
dealt
withall
according
unto
what
is
required
on
the
Account
of
it
.
(2)
A
Will
of
dealing
with
us
,
or
an
actual
dealing
with
us
according
unto
that
which
is
so
made
ours
.
For
in
this
matter
whereof
we
treat
,
the
most
Holy
and
Righteous
God
doth
not
justifie
any
,
that
is
,
absolve
them
from
sin
,
pronounce
them
Righteous
,
and
thereon
grant
unto
them
Right
and
Title
unto
Eternal
Life
,
but
upon
the
interveniency
of
a
true
and
compleat
Righteousness
,
truly
and
compleatly
made
the
Righteousness
of
them
that
are
to
be
justified
,
in
order
of
nature
antecedently
unto
their
Justification
.
But
these
things
will
be
yet
made
more
clear
by
Instances
,
and
it
is
necessary
they
should
be
so
.
1.
There
is
an
Imputation
unto
us
of
that
which
is
really
our
own
,
inherent
in
us
,
performed
by
us
,
antecedently
unto
that
Imputation
,
and
this
whether
it
be
Evil
or
Good
.
The
Rule
and
Nature
hereof
is
given
and
expressed
,
Ezek.
18.20
.
The
Righteousness
of
the
Righteous
shall
be
upon
him
,
the
Wickedness
of
the
Wicked
shall
be
upon
him
.
Instances
we
have
of
both
sorts
.
(1)
In
the
Imputation
of
sin
,
when
the
Person
guilty
of
it
,
is
so
judged
and
reckoned
a
sinner
,
as
to
be
dealt
withall
accordingly
.
This
Imputation
Shimei
deprecated
,
2
Sam.
19.19
.
He
said
unto
the
King
,
Let
not
my
Lord
impute
Iniquity
unto
me
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
used
in
the
expression
of
the
Imputation
of
Righteousness
.
Gen.
15.6
.
)
neither
do
thou
remember
what
thy
Servant
did
perversely
;
For
thy
Servant
doth
know
that
I
have
sinned
.
He
was
Guilty
,
and
acknowledged
his
Guilt
,
but
deprecates
the
Imputation
of
it
,
in
such
a
sentence
concerning
him
,
as
his
sin
deserved
.
So
Stephen
deprecated
the
Imputation
of
sin
unto
them
that
stoned
him
,
whereof
they
were
really
guilty
,
Act.
7.60
.
Lay
not
this
sin
to
their
charge
;
impute
it
not
unto
them
.
As
on
the
other
side
Zechariah
the
Son
of
Jehojada
,
who
died
in
the
same
cause
,
and
the
same
kind
of
death
with
Stephen
,
prayed
that
the
sin
of
those
which
slew
him
might
be
charged
on
them
,
2
Chron.
24.22
.
Wherefore
to
impute
sin
,
is
to
lay
it
unto
the
charge
of
any
,
and
to
deal
with
them
according
unto
its
desert
.
To
impute
that
which
is
Good
unto
any
,
is
to
judge
and
acknowledge
it
so
to
be
theirs
,
and
thereon
to
deal
with
them
in
whom
it
is
,
according
unto
its
respect
unto
the
Law
of
God
.
The
Righteousness
of
the
Righteous
shall
be
upon
him
.
So
Jacob
provided
that
his
Righteousness
should
answer
for
him
,
Gen.
30.33
.
And
we
have
an
Instance
of
it
in
Gods
dealing
with
men
,
Psal.
106.31
.
Then
stood
up
Phineas
and
executed
Judgment
,
and
it
was
imputed
unto
him
for
Righteousness
.
Notwithstanding
it
seemed
that
he
had
not
sufficient
warrant
for
what
he
did
,
yet
God
that
knew
his
heart
,
and
what
Guidance
of
his
own
spirit
he
was
under
,
approved
his
fact
as
Righteous
,
and
gave
him
a
Reward
testifying
that
Approbation
.
Concerning
this
Imputation
it
must
be
observed
,
that
whatever
is
our
own
antecedently
thereunto
,
which
is
an
Act
of
God
thereon
,
can
never
be
imputed
unto
us
for
any
thing
more
or
less
than
what
it
is
really
in
it self
.
For
this
Imputation
consists
of
two
parts
,
or
two
things
concur
thereunto
.
(1)
A
Judgment
of
the
thing
to
be
ours
,
to
be
in
us
,
or
to
belong
unto
us
.
(2)
A
Will
of
dealing
with
us
,
or
an
actual
dealing
with
us
according
unto
it
.
Wherefore
in
the
Imputation
of
any
thing
unto
us
,
which
is
ours
,
God
esteemeth
it
not
to
be
other
than
it
is
.
He
doth
not
esteem
that
to
be
a
perfect
Righteousness
which
is
imperfect
;
so
to
do
might
argue
either
a
mistake
of
the
thing
judged
on
,
or
perverseness
in
the
Judgment
it self
upon
it
.
Wherefore
if
,
as
some
say
,
our
own
Faith
and
Obedience
are
imputed
unto
us
for
Righteousness
,
seeing
they
are
imperfect
they
must
be
imputed
unto
us
for
an
imperfect
Righteousness
,
and
not
for
that
which
is
perfect
.
For
that
Judgment
of
God
which
is
according
unto
Truth
,
is
in
this
Imputation
.
And
the
Imputation
of
an
imperfect
Righteousness
unto
us
,
esteeming
it
only
as
such
,
will
stand
us
in
little
stead
in
this
matter
.
And
the
Acceptilation
which
some
plead
,
(
traducing
a
fiction
in
humane
Laws
,
to
interpret
the
mystery
of
the
Gospel
)
doth
not
only
overthrow
all
Imputation
,
but
the
satisfaction
and
merit
of
Christ
also
.
And
it
must
be
observed
,
that
this
Imputation
is
a
meer
Act
of
Justice
,
without
any
mixture
of
Grace
,
as
the
Apostle
declares
,
Rom.
11.6
.
For
it
consists
of
these
two
parts
.
(1)
An
acknowledging
and
judging
that
to
be
in
us
which
is
truly
so
.
(2)
A
Will
of
dealing
with
us
according
unto
it
;
both
which
are
Acts
of
Justice
.
The
Imputation
unto
us
of
that
which
is
not
our
own
,
antecedently
unto
that
Imputation
,
at
least
not
in
the
same
manner
as
it
is
afterwards
,
is
various
also
,
as
unto
the
Grounds
and
Causes
that
it
proceeds
upon
.
Only
it
must
be
observed
,
that
no
Imputation
of
this
kind
,
is
to
account
them
,
unto
whom
any
thing
is
imputed
,
to
have
done
the
things
themselves
which
are
imputed
unto
them
.
That
were
not
to
impute
but
to
err
in
Judgment
,
and
indeed
utterly
to
overthrow
the
whole
nature
of
Gracious
Imputation
.
But
it
is
to
make
that
to
be
ours
by
Imputation
,
which
was
not
ours
before
,
unto
all
ends
and
purposes
whereunto
it
would
have
served
,
if
it
had
been
our
own
,
without
any
such
Imputation
.
It
is
therefore
a
manifest
mistake
of
their
own
which
some
make
the
Ground
of
a
Charge
on
the
Doctrine
of
Imputation
.
For
the
say
,
if
our
sins
were
imputed
unto
Christ
,
then
must
he
be
esteemed
to
have
done
what
we
have
done
amiss
,
and
so
be
the
greatest
sinner
that
ever
was
;
and
on
the
other
side
,
if
his
Righteousness
be
imputed
unto
us
,
then
are
we
esteemed
to
have
done
what
he
did
,
and
so
to
stand
in
no
need
of
the
pardon
of
sin
.
But
this
is
contrary
unto
the
nature
of
Imputation
,
which
proceeds
on
no
such
Judgment
,
but
on
the
contrary
,
that
we
our selves
have
done
nothing
of
what
is
imputed
unto
us
;
nor
Christ
any
thing
of
what
was
imputed
unto
him
.
To
declare
more
distinctly
the
nature
of
this
Imputation
,
I
shall
consider
the
several
kinds
of
it
,
or
rather
the
several
grounds
whence
it
proceeds
.
For
this
Imputation
unto
us
,
of
what
is
not
our
own
antecedent
unto
that
Imputation
,
may
be
either
,
(1)
Ex
justitia
,
or
(2)
Ex
voluntaria
sponsione
,
or
(3)
Ex
injuria
,
or
(4)
Ex
gratia
;
all
which
shall
be
exemplified
.
I
do
not
place
them
thus
distinctly
,
as
if
they
might
not
some
of
them
concur
in
the
same
Imputation
,
which
I
shall
manifest
that
they
do
.
But
I
shall
refer
the
several
kinds
of
Imputation
,
unto
that
which
is
the
next
cause
of
every
one
.
1.
Things
that
are
not
our
own
originally
,
personally
,
inherently
,
may
yet
be
imputed
unto
us
ex
justitia
,
by
the
Rule
of
Righteousness
.
And
this
may
be
done
upon
a
double
Relation
unto
those
whose
they
are
;
(1)
Foederal
,
(2)
Natural
.
(1)
Things
done
by
one
may
be
imputed
unto
others
,
propter
relationem
foederalem
,
because
of
a
Covenant
Relation
between
them
.
So
the
sin
of
Adam
was
,
and
is
imputed
unto
all
his
Posterity
,
as
we
shall
afterwards
more
fully
declare
▪
And
the
Ground
hereof
is
,
that
we
stood
all
in
the
same
Covenant
with
him
,
who
was
our
Head
and
Representative
therein
.
The
corruption
and
Depravation
of
nature
which
we
derive
from
Adam
is
imputed
unto
us
,
with
the
first
kind
of
Imputation
,
namely
,
of
that
which
is
ours
antecedently
unto
that
Imputation
.
But
his
actual
sin
is
imputed
unto
us
,
as
that
which
becomes
ours
by
that
Imputation
,
which
before
it
was
not
.
Hence
saith
Bellarmine
himself
;
Peccatum
Adami
ita
posteris
omnibus
imputatur
,
ac
si
omnes
idem
peccatum
patravissent
.
De
Amiss
.
Grat.
lib.
4.
cap.
10.
The
sin
of
Adam
is
so
imputed
unto
all
his
Posterity
,
as
if
they
had
all
committed
the
same
sin
.
And
he
gives
us
herein
the
true
nature
of
Imputation
,
which
he
fiercely
disputes
against
in
his
Books
of
Justification
.
For
the
Imputation
of
that
sin
unto
us
,
as
if
we
had
committed
it
,
which
he
acknowledgeth
,
includes
both
a
Transcription
of
that
sin
unto
us
,
and
a
dealing
with
us
,
as
if
we
had
committed
it
;
which
is
the
Doctrine
of
the
Apostle
Rom.
5.
2.
There
is
an
Imputation
of
sin
unto
others
,
ex
justitia
propter
Relationem
naturalem
,
on
the
account
of
a
natural
Relation
between
them
,
and
those
who
had
actually
contracted
the
Guilt
of
it
.
But
this
is
so
only
with
respect
unto
some
outward
Temporary
effects
of
it
.
So
God
speaks
concerning
the
Children
of
the
Rebellious
Israelites
in
the
Wilderness
.
Your
Children
shall
wander
in
the
Wilderness
Forty
years
,
and
bear
your
Whoredoms
,
Numb.
14.33
.
Your
sin
shall
be
so
far
imputed
unto
your
Children
,
because
of
their
Relation
unto
you
,
and
your
Interest
in
them
,
as
that
they
shall
suffer
for
them
in
an
afflictive
condition
in
the
Wilderness
.
And
this
was
just
,
because
of
the
Relation
between
them
;
as
the
same
procedure
of
Divine
Justice
is
frequently
declared
in
other
places
of
the
Scripture
.
So
where
there
is
a
due
foundation
of
it
,
Imputation
is
an
Act
of
Justice
.
2.
Imputation
may
justly
ensue
,
ex
voluntaria
sponsione
;
when
one
freely
and
willingly
undertakes
to
answer
for
another
.
An
illustrious
instance
hereof
we
have
in
that
passage
of
the
Apostle
unto
Philemon
,
in
the
behalf
of
Onesimus
;
ver.
18.
If
he
have
wronged
the
,
or
oweth
thee
ought
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
impute
it
unto
me
,
put
it
on
my
account
.
He
supposeth
that
Philemon
might
have
a
double
Action
against
Onesimus
.
(1)
Injuriarum
,
of
wrongs
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
he
hath
dealt
unjustly
with
the
or
by
the
,
if
he
hath
so
wronged
the
as
to
render
himself
obnoxious
unto
punishment
;
(2)
Damni
,
or
of
loss
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
he
oweth
thee
ought
,
be
a
debtor
unto
the
,
which
made
him
liable
to
payment
or
restitution
.
In
this
state
the
Apostle
interposeth
himself
by
a
voluntary
sponsion
,
to
undertake
for
Onesimus
.
I
Paul
have
written
it
with
my
own
hand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
Paul
will
answer
for
the
whole
.
And
this
he
did
by
the
Transcription
of
both
the
debts
of
Onesimus
unto
himself
;
For
the
crime
was
of
that
nature
as
might
be
taken
away
by
compurgation
,
being
not
Capital
.
And
the
Imputation
of
them
unto
him
,
was
made
just
by
his
voluntary
undertaking
of
them
.
Account
me
,
saith
he
,
the
Person
that
hath
done
these
things
;
and
I
will
make
satisfaction
,
so
that
nothing
be
charged
on
Onesimus
.
So
Judah
voluntarily
undertook
unto
Jacob
,
for
the
safety
of
Benjamin
,
and
obliged
himself
unto
perpetual
Guilt
in
case
of
failure
;
Gen.
43.9
.
I
will
be
surety
for
him
,
of
my
hand
shalt
thou
require
him
,
if
I
bring
him
not
unto
the
,
and
set
him
before
thee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
sin
,
or
be
a
sinner
before
thee
always
;
be
guilty
and
as
we
say
,
bear
the
blame
.
So
he
expresseth
himself
again
unto
Joseph
,
Chap.
44.32
.
It
seems
this
is
the
nature
and
office
of
a
Surety
;
what
he
undertaketh
for
,
is
justly
to
be
required
at
his
hand
,
as
if
he
had
been
originally
and
personally
concerned
in
it
.
And
this
voluntary
sponsion
was
one
ground
of
the
Imputation
of
our
sin
unto
Christ
.
He
took
on
him
the
person
of
the
whole
Church
that
had
sinned
,
to
answer
for
what
they
had
done
against
God
and
the
Law
.
Hence
that
Imputation
was
fundamentaliter
ex
compacto
,
ex
voluntaria
sponsione
,
it
had
its
foundation
in
his
voluntary
undertaking
.
But
on
supposition
hereof
;
it
was
actually
ex
justitia
,
it
being
Righteous
that
he
should
answer
for
,
and
make
good
what
he
had
so
undertaken
,
the
Glory
of
Gods
Righteousness
and
Holiness
being
greatly
concerned
herein
.
3.
There
is
an
Imputation
,
ex
injuria
;
when
that
is
laid
unto
the
charge
of
any
,
whereof
he
is
not
Guilty
:
So
Bathsheba
says
unto
David
;
it
shall
come
to
pass
that
when
my
Lord
the
King
shall
sleep
with
his
Fathers
,
that
I
and
my
Son
Solomon
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sinners
;
1
Kings
1.21
.
shall
be
dealt
with
as
Offenders
,
as
guilty
persons
,
have
sin
imputed
unto
us
,
on
one
pretence
or
other
unto
our
Destruction
.
We
shall
be
sinners
;
be
esteemed
so
,
and
be
dealt
withal
accordingly
.
And
we
may
see
that
in
the
Phrase
of
the
Scripture
the
Denomination
of
sinners
,
followeth
the
Imputation
,
as
well
as
the
inhesion
of
sin
;
which
will
give
light
unto
that
place
of
the
Apostle
,
he
was
made
sin
for
us
,
2
Cor.
5.21
.
This
kind
of
Imputation
hath
no
place
in
the
Judgment
of
God
.
It
is
far
from
him
,
that
the
Righteous
should
be
as
the
Wicked
.
4.
There
is
an
Imputation
,
ex
mera
Gratia
,
of
meer
Grace
and
Favour
.
And
this
is
,
when
that
which
antecedently
unto
this
Imputation
was
no
way
ours
,
not
inherent
in
us
,
not
performed
by
us
,
which
we
had
no
Right
nor
Title
unto
,
is
granted
unto
us
,
made
ours
,
so
as
that
we
are
judged
of
,
and
dealt
with
according
unto
it
.
This
is
that
Imputation
in
both
branches
of
it
,
Negative
in
the
non-Imputation
of
sin
,
and
positive
in
the
Imputation
of
Righteousness
,
which
the
Apostle
so
vehemently
pleads
for
,
and
so
frequently
asserteth
,
Rom.
4.
For
he
both
affirms
the
thing
it self
,
and
declares
that
it
is
of
meer
Grace
,
without
respect
unto
any
thing
within
our selves
.
And
if
this
kind
of
Imputation
cannot
be
fully
exemplified
in
any
other
instance
,
but
this
alone
,
whereof
we
treat
,
it
is
because
the
foundation
of
it
in
the
mediation
of
Christ
is
singular
,
and
that
which
there
is
nothing
to
parallel
in
any
other
case
among
men
.
From
what
hath
been
discoursed
concerning
the
nature
and
grounds
of
Imputation
,
sundry
things
are
made
evident
which
contribute
much
light
unto
the
truth
which
we
plead
for
,
at
least
unto
the
right
understanding
and
stating
of
the
matter
under
debate
.
As
1.
The
Difference
is
plain
between
the
Imputation
of
any
works
of
our
own
unto
us
,
and
the
Imputation
of
the
Righteousness
of
Faith
without
works
.
For
the
Imputation
of
works
unto
us
,
be
they
what
they
will
,
be
it
Faith
it self
as
a
work
of
Obedience
in
us
,
is
the
Imputation
of
that
which
was
ours
,
before
such
Imputation
.
But
the
Imputation
of
the
Righteousness
of
Faith
,
or
the
Righteousness
of
God
which
is
by
Faith
,
is
the
Imputation
of
that
which
is
made
ours
by
vertue
of
that
Imputation
.
And
these
two
Imputation
differ
in
their
whole
kind
.
The
one
is
a
judging
of
that
to
be
in
us
,
which
indeed
is
so
,
and
is
ours
,
before
that
judgment
be
passed
concerning
it
,
the
other
is
a
Communication
of
that
unto
us
,
which
before
was
not
ours
.
And
no
man
can
make
sense
of
the
Apostles
discourse
,
that
is
,
he
cannot
understand
any
thing
of
it
,
if
he
acknowledge
not
that
the
Righteousness
he
treats
of
is
made
ours
by
Imputation
,
and
was
not
ours
,
antecedently
thereunto
.
2.
The
Imputation
of
works
,
of
what
sort
soever
they
be
,
of
Faith
it self
as
a
work
,
and
all
the
Obedience
of
Faith
,
is
ex
justitia
,
and
not
ex
gratia
:
of
Right
and
not
of
Grace
.
However
the
bestowing
of
Faith
on
us
,
and
the
working
of
Obedience
in
us
,
may
be
of
Grace
;
yet
the
Imputation
of
them
unto
us
,
as
in
us
,
and
as
ours
,
is
an
act
of
Justice
.
For
this
Imputation
as
was
shewed
,
is
nothing
but
a
Judgment
that
such
and
such
things
are
in
us
,
or
are
ours
,
which
truly
and
really
are
so
,
with
a
treating
of
us
according
unto
them
.
This
is
an
Act
of
Justice
,
as
it
appears
in
the
Description
given
of
that
Imputation
.
But
the
Imputation
of
Righteousness
mentioned
by
the
Apostle
is
as
unto
us
ex
mera
Gratia
,
of
meer
Grace
,
as
he
fully
declares
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
moreover
he
declares
,
that
these
two
sorts
of
Imputation
are
inconsistent
and
not
capable
of
any
composition
,
so
that
any
thing
should
be
partly
of
the
one
,
and
partly
of
the
other
,
Rom.
11.6
.
If
by
Grace
,
then
it
is
no
more
of
works
,
otherwise
Grace
is
no
more
Grace
;
but
if
it
be
of
works
,
then
it
is
no
more
Grace
;
otherwise
works
is
no
more
works
.
For
instance
,
if
Faith
it
self
as
a
work
of
ours
be
imputed
unto
us
,
it
being
ours
antecedently
unto
that
Imputation
,
it
is
but
an
acknowledgment
of
it
to
be
in
us
and
ours
,
with
an
ascription
of
it
unto
us
for
what
it
is
.
For
the
ascription
of
any
thing
unto
us
for
what
it
is
not
,
is
no
Imputation
but
mistake
.
But
this
is
an
Imputation
ex
justitia
,
of
works
;
and
so
that
which
is
of
meer
Grace
,
can
have
no
place
,
by
the
Apostles
Rule
.
So
the
Imputation
unto
us
of
what
is
in
us
,
is
exclusive
of
Grace
,
in
the
Apostles
sense
.
And
on
the
other
hand
;
If
the
Righteousness
of
Christ
be
imputed
unto
us
,
it
must
be
ex
mera
Gratia
;
of
meer
Grace
;
For
that
is
imputed
unto
us
,
which
was
not
ours
,
antecedently
unto
that
Imputation
,
and
so
is
communicated
unto
us
thereby
.
And
here
is
no
place
for
works
,
nor
for
any
pretence
of
them
.
In
the
one
way
the
foundation
of
Imputation
is
in
our selves
,
in
the
other
it
is
in
another
,
which
are
irreconcileable
.
3.
Herein
both
these
kinds
of
Imputation
do
agree
.
Namely
,
in
that
whatever
is
imputed
unto
us
,
it
is
imputed
for
what
it
is
,
and
not
for
what
it
is
not
.
If
it
be
a
perfect
Righteousness
that
is
imputed
unto
us
,
so
it
is
esteemed
and
judged
to
be
,
and
accordingly
are
we
to
be
dealt
withall
,
even
as
those
who
have
a
perfect
Righteousness
.
And
if
that
which
is
imputed
as
Righteousness
unto
us
be
imperfect
,
or
imperfectly
so
,
then
as
such
must
it
be
judged
when
it
is
imputed
;
and
we
must
be
dealt
withall
as
those
which
have
such
an
imperfect
Righteousness
,
and
no
otherwise
.
And
therefore
whereas
our
inherent
Righteousness
is
imperfect
,
(
they
are
to
be
pityed
or
despised
,
not
to
be
contended
withall
,
that
are
otherwise
minded
)
if
that
be
imputed
unto
us
,
we
cannot
be
accepted
on
the
account
thereof
as
perfectly
Righteous
,
without
an
Error
in
Judgment
.
4.
Hence
the
true
Nature
of
that
Imputation
which
we
plead
for
(
which
so
many
cannot
or
will
not
understand
)
is
manifest
,
and
that
both
negatively
and
positively
.
For
(1)
negatively
;
(1)
It
is
not
a
judging
or
esteeming
of
them
to
be
Righteous
who
truly
and
really
are
not
so
.
Such
a
Judgment
is
not
reducible
unto
any
of
the
Grounds
of
Imputation
before-mentioned
.
It
hath
the
nature
of
that
which
is
ex
injuria
,
or
a
false
charge
,
only
it
differs
materially
from
it
.
For
that
respects
evil
,
this
that
which
is
good
.
And
therefore
the
clamour
of
the
Papists
and
others
are
meer
effects
of
Ignorance
or
Malice
,
wherein
they
cry
out
ad
ravim
,
that
we
affirm
God
to
esteem
them
to
be
Righteous
,
who
are
wicked
,
sinful
and
polluted
.
But
this
falls
heavily
on
them
who
maintain
that
we
are
justified
before
God
by
our
own
inherent
Righteousness
;
For
then
a
man
is
judged
Righteous
,
who
indeed
is
not
so
.
For
he
who
is
not
perfectly
Righteous
,
cannot
be
Righteous
in
the
sight
of
God
unto
Justification
.
(2)
It
is
not
a
naked
Pronunciation
or
Declaration
of
any
one
to
be
Righteous
,
without
a
just
and
sufficient
foundation
for
the
Judgment
of
God
declared
therein
.
God
declares
no
man
to
be
Righteous
but
he
who
is
so
;
the
whole
Question
being
,
how
he
comes
so
to
be
.
(3)
It
is
not
the
Transmission
or
Transfusion
of
the
Righteousness
of
another
into
them
that
are
to
be
justified
,
that
they
should
become
perfectly
and
inherently
Righteous
thereby
.
For
it
is
impossible
that
the
Righteousness
of
one
should
be
transfused
into
another
,
to
become
his
subjectively
and
inherently
.
But
it
is
a
great
mistake
on
the
other
hand
,
to
say
that
therefore
the
Righteousness
of
one
can
no
way
be
made
the
Righteousness
of
another
;
which
is
to
deny
all
Imputation
.
Wherefore
(2)
Positively
;
This
Imputation
is
an
Act
of
God
ex
mera
Gratia
,
of
his
meer
Love
and
Grace
,
whereby
on
the
consideration
of
the
Mediation
of
Christ
,
he
makes
an
effectual
Grant
and
Donation
of
a
true
,
real
,
perfect
Righteousness
,
even
that
of
Christ
himself
unto
all
that
do
believe
,
and
accounting
it
as
theirs
,
on
his
own
gracious
Act
,
both
absolves
them
from
sin
,
and
granteth
them
Right
and
Title
unto
Eternal
Life
.
Hence
,
4.
In
this
Imputation
,
the
thing
it self
is
first
imputed
unto
us
,
and
not
any
of
the
Effects
of
it
,
but
they
are
made
ours
by
virtue
of
that
Imputation
.
To
say
that
the
Righteousness
of
Christ
,
that
is
,
his
Obedience
and
Sufferings
are
imputed
unto
us
only
as
unto
their
effects
,
is
to
say
that
we
have
the
benefit
of
them
,
and
no
more
;
but
Imputation
it self
is
denied
.
So
say
the
Socinians
,
but
they
knew
well
enough
,
and
ingenuously
grant
,
that
they
overthrow
all
true
real
Imputation
thereby
.
Nec
enim
ut
per
Christi
justitiam
justificemur
,
opus
est
ut
illius
Justitia
,
nostra
fiat
justitia
;
sed
sufficit
ut
Christi
justitia
sit
causa
nostrae
Justificationis
;
&
hactenus
possumus
tibi
concedere
,
Christi
justitiam
esse
nostram
justitiam
,
quatenus
nostrum
in
bonum
justitiamque
redundat
;
verum
tu
proprie
nostram
,
id
est
,
nobis
attributam
ascriptamque
intelligis
,
saith
Schlictingius
;
Disp.
pro
Socin
.
ad
Meisner
.
pag.
250.
And
it
is
not
pleasing
to
see
some
among
our selves
with
so
great
confidence
take
up
the
sense
and
words
of
these
men
in
their
Disputations
against
the
Protestant
Doctrine
in
this
cause
,
that
is
,
the
Doctrine
of
the
Church
of
England
.
That
the
Righteousness
of
Christ
is
imputed
unto
us
,
as
unto
its
effects
,
hath
this
sound
sense
in
it
;
namely
,
that
the
effects
of
it
are
made
ours
,
by
reason
of
that
Imputation
.
It
is
so
imputed
,
so
reckoned
unto
us
of
God
,
as
that
he
really
communicates
all
the
effects
of
it
unto
us
.
But
to
say
the
Righteousness
of
Christ
is
not
imputed
unto
us
,
only
its
effects
are
so
,
is
really
to
overthrow
all
Imputation
.
For
(
as
we
shall
see
)
the
effects
of
the
Righteousness
of
Christ
cannot
be
said
properly
to
be
imputed
unto
us
;
and
if
his
Righteousness
it self
be
not
so
,
Imputation
hath
no
place
herein
,
nor
can
it
be
understood
why
the
Apostle
should
so
frequently
assert
it
as
he
doth
,
Rom.
4.
And
therefore
the
Socinians
who
expresly
oppose
the
Imputation
of
the
Righteousness
of
Christ
,
and
plead
for
a
Participation
of
its
effects
or
benefits
only
,
do
wisely
deny
any
such
kind
of
Righteousness
of
Christ
,
namely
,
of
satisfaction
and
merit
,
(
or
that
the
Righteousness
of
Christ
as
wrought
by
him
,
was
either
satisfactory
or
meritorious
)
as
alone
may
be
imputed
unto
us
.
For
it
will
readily
be
granted
,
that
what
alone
they
allow
the
Righteousness
of
Christ
to
consist
in
,
cannot
be
imputed
unto
us
,
whatever
benefit
we
may
have
by
it
.
But
I
do
not
understand
how
those
who
grant
the
Righteousness
of
Christ
to
consist
principally
in
his
satisfaction
for
us
or
in
our
stead
,
can
conceive
of
an
Imputation
of
the
effects
thereof
unto
us
,
without
an
Imputation
of
the
thing
it self
.
Seeing
it
is
for
that
as
made
ours
,
that
we
partake
of
the
Benefits
of
it
.
But
from
the
Description
of
Imputation
and
the
Instances
of
it
,
it
appeareth
that
there
can
be
no
Imputation
of
any
thing
,
unless
the
thing
it self
be
imputed
,
nor
any
Participation
of
the
Effects
of
any
thing
,
but
what
is
grounded
on
the
Imputation
of
the
thing
it self
.
Wherefore
in
our
particular
case
,
no
Imputation
of
the
Righteousness
of
Christ
is
allowed
,
unless
we
grant
it self
to
be
imputed
;
nor
can
we
have
any
Participation
of
the
effects
of
it
,
but
on
the
supposition
and
foundation
of
that
Imputation
.
The
impertinent
Cavils
that
some
of
late
have
collected
from
the
Papists
and
Socinians
,
that
if
it
be
so
,
then
are
we
as
Righteous
as
Christ
himself
,
that
we
have
redeemed
the
World
,
and
satisfied
for
the
sins
of
others
,
that
the
pardon
of
sin
is
impossible
,
and
Personal
Righteousness
needless
,
shall
afterwards
be
spoken
unto
,
so
far
as
they
deserve
.
All
that
we
now
aim
to
demonstrate
,
is
only
,
that
either
the
Righteousness
of
Christ
it self
is
imputed
unto
us
,
or
there
is
no
Imputation
in
the
matter
of
our
Justification
,
which
whether
there
be
or
no
,
is
another
Question
afterwards
to
be
spoken
unto
.
For
as
was
said
,
the
effects
of
the
Righteousness
of
Christ
,
cannot
be
said
properly
to
be
imputed
unto
▪
us
.
For
Instance
,
Pardon
of
sin
is
a
great
effect
of
the
Righteousness
of
Christ
.
Our
sins
are
pardoned
on
the
account
thereof
.
God
for
Christs
sake
forgiveth
us
all
our
sins
.
But
the
pardon
of
sin
cannot
be
said
to
be
imputed
unto
us
,
nor
is
so
.
Adoption
,
Justification
,
Peace
with
God
,
all
Grace
and
Glory
,
are
effects
of
the
Righteousness
of
Christ
.
But
that
these
things
are
not
imputed
unto
us
,
nor
can
be
so
,
is
evident
from
their
Nature
:
But
we
are
made
Partakers
of
them
all
,
upon
the
account
of
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
and
no
otherwise
.
Thus
much
may
suffice
to
be
spoken
of
the
Nature
of
Imputation
of
the
Righteousness
of
Christ
,
the
Grounds
,
Reasons
,
and
Causes
whereof
,
we
shall
in
the
next
place
enquire
into
.
And
I
doubt
not
but
we
shall
find
in
our
Enquiry
,
that
it
is
no
such
figment
,
as
some
Ignorant
of
these
things
do
imagine
,
but
on
the
contrary
,
an
Important
Truth
immixed
with
the
most
fundamental
Principles
of
the
mystery
of
the
Gospel
,
and
inseparable
from
the
Grace
of
God
in
Christ
Jesus
.
CHAP.
VIII
.
Imputation
of
the
sins
of
the
Church
unto
Christ
.
Grounds
of
it
.
The
Nature
of
his
Suretyship
.
Causes
of
the
New
Covenant
.
Christ
and
the
Church
one
mystical
Person
;
Consequents
thereof
.
THose
who
believe
the
Imputation
of
the
Righteousness
of
Christ
unto
Believers
,
for
the
Justification
of
Life
,
do
also
unanimously
profess
,
that
the
sins
of
all
Believers
were
imputed
unto
Christ
.
And
this
they
do
on
many
Testimonies
of
the
Scripture
directly
witnessing
thereunto
,
some
whereof
shall
be
pleaded
and
vindicated
afterwards
.
At
present
we
are
only
on
the
consideration
of
the
general
notion
of
these
things
,
and
the
Declaration
of
the
nature
of
what
shall
be
proved
afterwards
.
And
in
the
first
place
we
shall
enquire
into
the
foundation
of
this
Dispensation
of
God
,
and
the
Equity
of
it
,
or
the
Grounds
whereinto
it
is
resolved
,
without
an
understanding
whereof
,
the
thing
it self
cannot
be
well
apprehended
.
The
principal
Foundation
hereof
is
,
that
Christ
and
the
Church
,
in
this
Design
,
were
one
mystical
Person
,
which
state
they
do
actually
coalesce
in
,
through
the
uniting
Efficacy
of
the
Holy
Spirit
.
He
is
the
Head
,
and
Believers
are
the
members
of
that
one
Person
,
as
the
Apostle
declares
,
1
Cor.
12.12
,
13.
Hence
as
what
he
did
is
imputed
unto
them
,
as
if
done
by
them
,
so
what
they
deserved
on
the
Account
of
sin
was
charged
upon
him
.
So
is
it
expressed
by
a
Learned
Prelate
;
Nostram
causam
sustinebat
,
qui
nostram
sibi
Carnem
aduniverat
,
&
ita
nobis
arctissimo
vinculo
conjunctus
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quae
erant
nostra
fecit
sua
.
And
again
;
Quid
mirum
si
in
nostra
persona
constitutus
,
nostram
carnem
indutus
,
&c.
Môntacut
.
Origin
.
Ecclesiast.
The
Antients
speak
to
the
same
purpose
.
Leo.
Serm.
17.
Ideo
se
humanae
infirmitati
virtus
divina
conseruit
,
ut
dum
Deus
sua
facit
esse
quae
nostra
sunt
,
nostra
faceret
esse
quae
sua
sunt
.
And
also
Sermo
.
16.
Caput
nostrum
Dominus
Jesus
Christus
omnia
in
se
corporis
sui
membra
transformans
,
quod
olim
in
Psalmo
eructaverat
,
id
in
supplicio
crucis
sub
Redemptorum
suorum
voce
clamavit
.
And
so
speaks
Augustine
to
the
same
purpose
;
Epist.
120.
ad
Honoratum
;
Audimus
vocem
corporis
,
ex
ore
capitis
;
Ecclesia
in
illo
patiebatur
,
quando
pro
Ecclesia
patiebatur
,
&c.
We
hear
the
voice
of
the
Body
from
the
mouth
of
the
Head
.
The
Church
suffered
in
him
,
when
he
suffered
for
the
Church
;
as
he
suffers
in
the
Church
,
when
the
Church
suffereth
for
him
.
For
as
we
have
heard
the
voice
of
the
Church
in
Christ-suffering
,
my
God
,
my
Lord
,
why
hast
thou
forsaken
me
;
look
upon
me
;
so
we
have
heard
the
voice
of
Christ
in
the
Church-suffering
,
Saul
,
Saul
,
why
persecutest
thou
me
.
But
we
may
yet
look
a
little
backward
and
farther
into
the
sense
of
the
antient
Church
herein
.
Christus
,
saith
Irenaeus
,
omnes
Gentes
exinde
ab
Adam
disper
sas
,
&
Generationem
hominum
in
semet
ipso
recapitulatus
est
;
unde
a
Paulo
Typus
futuri
dictus
est
ipse
Adam
;
lib.
3.
cap.
33.
And
again
;
Recapitulans
universum
hominum
genus
in
se
ab
initio
usque
ad
finem
,
recapitulatus
est
&
mortem
ejus
.
In
this
of
Recapitulation
there
is
no
doubt
but
he
had
respect
unto
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mentioned
,
Ephes.
1.10
.
And
it
may
be
this
was
that
which
Origen
intended
aenigmatically
,
by
saying
,
the
Soul
of
the
first
Adam
was
the
Soul
of
Christ
,
as
it
is
charged
on
him
.
And
Cyprian
,
Epist.
63.
on
bearing
about
the
Administration
of
the
Sacrament
of
the
Eucharist
;
nos
omnes
portabat
Christus
;
qui
&
peccata
nostra
portabat
.
He
bare
us
,
or
suffered
in
our
person
,
when
he
bare
our
sins
.
Whence
Athanasius
affirms
of
the
voice
he
used
on
the
Cross
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
suffered
in
him
.
Eusebius
speaks
many
things
to
this
purpose
.
Demonstrat
.
Evangel
.
lib.
10.
cap.
1.
Expounding
those
words
of
the
Psalmist
,
Heal
my
Soul
,
for
,
or
as
he
would
read
them
,
if
,
I
have
sinned
against
thee
;
and
applying
them
unto
our
Saviour
in
his
sufferings
;
He
saith
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
because
he
took
of
our
sins
to
himself
;
communicated
our
sins
to
himself
;
making
them
his
own
;
For
so
he
adds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
our
sins
his
own
.
And
because
in
his
following
words
he
fully
expresseth
what
I
design
to
prove
,
I
shall
transcribe
them
at
large
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
have
transcribed
this
passage
at
large
,
because
,
as
I
said
,
what
I
intend
to
prove
in
the
present
discourse
is
declared
fully
therein
.
Thus
therefore
he
speaks
.
How
then
did
he
make
our
sins
to
be
his
own
,
and
how
did
he
bear
our
Iniquities
?
Is
it
not
from
thence
,
that
we
are
said
to
be
his
Body
,
as
the
Apostle
speaks
,
You
are
the
Body
of
Christ
,
and
members
,
for
your
part
,
or
of
one
another
;
and
as
when
one
member
suffers
,
all
the
members
do
suffer
;
so
the
many
members
,
sinning
and
suffering
,
He
according
unto
the
Laws
of
sympathy
in
the
same
body
,
(
seeing
that
being
the
Word
of
God
,
he
would
take
the
form
of
a
Servant
,
and
be
joyned
unto
the
common
habitation
of
us
all
(
in
the
same
nature
)
took
the
sorrows
or
labours
of
the
suffering
members
on
him
,
and
made
all
their
Infirmities
his
own
,
and
according
to
the
Laws
of
humanity
(
in
the
same
body
)
bare
our
sorrow
and
labour
for
us
.
And
the
Lamb
of
God
did
not
only
these
things
for
us
,
but
he
underwent
torments
,
and
was
punished
for
us
;
that
which
he
was
no
ways
exposed
unto
for
himself
,
but
we
were
so
by
the
multitude
of
our
sins
;
and
thereby
he
became
the
cause
of
the
pardon
of
our
sins
;
namely
,
because
he
underwent
Death
,
Stripes
,
Reproaches
,
translating
the
thing
which
we
had
deserved
unto
himself
;
and
was
made
a
Curse
for
us
,
taking
unto
himself
the
Curse
that
was
due
to
us
;
For
what
was
he
,
but
(
a
substitute
for
us
)
a
price
of
Redemption
for
our
Souls
?
In
our
person
therefore
the
Oracle
speaks
,
—
whilst
freely
uniting
himself
unto
us
,
and
us
unto
himself
,
and
making
our
(
sins
or
passions
his
own
)
I
have
said
Lord
be
merciful
unto
me
,
heal
my
Soul
,
for
I
have
sinned
against
thee
.
That
our
sins
were
transferred
unto
Christ
and
made
his
,
that
thereon
he
underwent
the
punishment
that
was
due
unto
us
for
them
:
and
that
the
Ground
hereof
,
whereinto
its
Equity
is
resolved
,
is
the
Vnion
between
him
and
us
,
is
fully
declared
in
this
Discourse
.
So
saith
the
Learned
and
Pathetical
Author
of
the
Homilies
on
Math.
5.
in
the
works
of
Chrysostom
,
Hom.
54.
which
is
the
last
of
them
.
In
carne
sua
omnem
carnem
suscepit
,
crucifixus
,
omnem
carnem
crucifixit
in
se.
He
speaks
of
the
Church
.
So
they
speak
often
others
of
them
;
that
he
bare
us
,
that
he
took
us
with
him
on
the
Cross
,
that
we
were
all
crucified
in
him
;
as
Prospher
;
He
is
not
saved
by
the
Cross
of
Christ
,
who
is
not
crucified
in
Christ
.
Resp.
ad
cap.
Gal.
cap.
9.
This
then
I
say
is
the
Foundation
of
the
Imputation
of
the
sins
of
the
Church
unto
Christ
,
namely
,
that
he
and
it
are
one
Person
,
the
Grounds
whereof
we
must
enquire
into
.
But
hereon
sundry
Discourses
do
ensue
,
and
various
Enquiries
are
made
.
What
a
Person
is
,
in
what
sense
,
and
how
many
senses
that
word
may
be
used
;
what
is
the
true
notion
of
it
,
what
is
a
natural
Person
,
what
a
legal
,
civil
,
or
political
Person
;
in
the
Explication
whereof
some
have
fallen
into
mistakes
.
And
if
we
should
enter
into
this
Field
,
we
need
not
fear
matter
enough
of
debate
and
altercation
.
But
I
must
needs
say
,
that
these
things
belong
not
unto
our
present
occasion
;
nor
is
the
Union
of
Christ
and
the
Church
illustrated
,
but
obscured
by
them
.
For
Christ
and
Believers
are
neither
one
natural
Person
,
nor
a
legal
or
political
Person
,
nor
any
such
Person
as
the
Laws
,
Customs
,
or
Usages
of
men
do
know
or
allow
of
.
They
are
one
mystical
Person
,
whereof
although
there
may
be
some
imperfect
Resemblances
found
in
natural
or
political
Unions
,
yet
the
Union
from
whence
that
Denomination
is
taken
between
him
and
us
,
is
of
that
nature
,
and
ariseth
from
such
Reasons
and
Causes
,
as
no
Personal
Vnion
among
men
,
(
or
the
Vnion
of
many
persons
)
hath
any
concernment
in
.
And
therefore
as
to
the
Representation
of
it
unto
our
weak
understandings
unable
to
comprehend
the
depth
of
Heavenly
mysteries
,
it
is
compared
unto
Vnions
of
divers
kinds
and
natures
.
So
is
it
represented
by
that
of
Man
and
Wife
;
not
unto
those
mutual
affections
which
give
them
only
a
moral
Vnion
,
but
from
the
extraction
of
the
first
Woman
,
from
the
flesh
and
bone
of
the
first
man
,
and
the
Institution
of
God
for
the
Individual
Society
of
Life
thereon
.
This
the
Apostle
at
large
declares
,
Ephes.
5.25
,
26
,
27
,
28
,
29
,
30
,
31
,
32.
Whence
he
concludes
,
that
from
the
Union
thus
represented
,
we
are
members
of
his
Body
,
of
his
flesh
and
of
his
bone
,
ver.
30.
or
have
such
a
Relation
unto
him
,
as
Eve
had
to
Adam
,
when
she
was
made
of
his
flesh
and
bone
;
and
so
was
one
flesh
with
him
.
So
also
it
is
compared
unto
the
Union
of
the
Head
and
Members
of
the
same
natural
Body
,
1
Cor.
12.12
.
and
unto
a
political
Vnion
also
between
a
Ruling
or
political
Head
,
and
its
political
Members
;
but
never
exclusively
unto
the
Union
of
a
natural
Head
,
and
its
Members
comprized
in
the
same
Expression
,
Ephes.
4.15
.
Col.
2.19
.
And
so
also
unto
sundry
things
in
nature
,
as
a
Vine
and
its
Branches
,
Joh.
15.1
,
2
,
3.
And
it
is
declared
by
the
Relation
that
was
between
Adam
and
his
posterity
,
by
Gods
Institution
and
the
Law
of
Creation
;
Rom.
5.12
.
&c.
And
the
Holy
Ghost
by
representing
the
Union
that
is
between
Christ
and
Believers
,
by
such
a
variety
of
Resemblances
,
in
things
agreeing
only
in
the
common
or
general
notion
of
Vnion
on
various
Grounds
,
doth
sufficiently
manifest
that
it
is
not
of
,
nor
can
be
reduced
unto
any
one
kind
of
them
.
And
this
will
yet
be
made
more
evident
by
the
consideration
of
the
Causes
of
it
,
and
the
Grounds
whereinto
it
is
resolved
.
But
whereas
it
would
require
much
time
and
diligence
to
handle
them
at
large
,
which
the
mention
of
them
here
being
occasional
,
will
not
admit
,
I
shall
only
briefly
refer
unto
the
Heads
of
them
.
1.
The
first
spring
or
cause
of
this
Vnion
,
and
of
all
the
other
causes
of
it
,
lieth
in
that
eternal
compact
that
was
between
the
Father
and
the
Son
,
concerning
the
Recovery
and
Salvation
of
fallen
mankind
.
Herein
among
other
things
as
the
effects
thereof
,
the
Assumption
of
our
nature
,
(
the
foundation
of
this
Union
)
was
designed
.
The
nature
and
terms
of
this
Compact
,
Counsel
,
and
Agreement
,
I
have
declared
elsewhere
,
and
therefore
must
not
here
again
insist
upon
it
.
But
the
Relation
between
Christ
and
the
Church
,
proceeding
from
hence
,
and
so
being
an
effect
of
infinite
Wisdom
,
in
the
Counsel
of
the
Father
and
Son
,
to
be
made
effectual
by
the
Holy
Spirit
,
must
be
distinguished
from
all
other
Vnions
or
Relations
whatever
.
2.
The
Lord
Christ
as
unto
the
nature
which
he
was
to
assume
,
was
hereon
predestinated
unto
Grace
and
Glory
.
He
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fore-ordained
,
predestinated
,
before
the
foundation
of
the
World
;
1
Pet.
1.20
.
That
is
,
he
was
so
as
unto
his
Office
,
so
unto
all
the
Grace
and
Glory
required
thereunto
,
and
consequent
thereon
.
All
the
Grace
and
Glory
of
the
Humane
Nature
of
Christ
,
was
an
effect
of
free
Divine
preordination
.
God
chose
it
from
all
Eternity
,
unto
a
participation
of
all
which
it
received
in
time
.
Neither
can
any
other
cause
of
the
Glorious
Exaltation
of
that
portion
of
our
nature
,
be
assigned
.
3.
This
Grace
and
Glory
whereunto
he
was
preordained
,
was
twofold
.
(1)
That
which
was
peculiar
unto
himself
;
(2)
That
which
was
to
be
Communicated
,
by
and
through
him
unto
the
Church
.
Of
the
first
sort
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Grace
of
Personal
Vnion
,
that
single
effect
of
Divine
Wisdom
,
(
whereof
there
is
no
shadow
nor
Resemblance
in
any
other
works
of
God
,
either
of
Creation
,
Providence
,
or
Grace
)
which
his
nature
was
filled
withal
.
Full
of
Grace
and
Truth
.
And
all
his
personal
Glory
,
Power
,
Authority
,
and
Majesty
as
Mediator
in
his
Exaltation
at
the
right
hand
of
God
,
which
is
expressive
of
them
all
,
doth
belong
hereunto
.
These
things
were
peculiar
unto
him
,
and
all
of
them
effects
of
his
eternal
Predestination
.
But
(2)
He
was
not
thus
predestinated
absolutely
,
but
also
with
respect
unto
that
Grace
and
Glory
which
in
him
and
by
him
,
was
to
be
communicated
unto
the
Church
.
And
he
was
so
:
1.
As
the
Pattern
and
Exemplary
cause
of
our
Predestination
;
For
we
are
predestinated
to
be
conformed
unto
the
Image
of
the
Son
of
God
,
that
he
might
be
the
first
born
among
many
Brethren
.
Rom.
8.29
.
Hence
he
shall
even
change
our
vile
Body
,
that
it
may
be
fashioned
like
unto
his
Glorious
Body
,
Phil.
3.21
.
That
when
he
appears
,
we
may
be
every
way
like
him
.
1
Joh.
3.2
.
2.
As
the
means
and
cause
of
Communicating
all
Grace
and
Glory
unto
us
.
For
we
are
chosen
in
him
before
the
foundation
of
the
World
,
that
we
should
be
Holy
,
and
predestinated
unto
the
Adoption
of
Children
by
him
.
Ephes.
1.3
,
4
,
5.
He
was
designed
as
the
only
procuring
cause
,
of
all
spiritual
Blessings
in
Heavenly
things
unto
those
who
are
chosen
in
him
.
Wherefore
3.
He
was
thus
fore-ordained
as
the
Head
of
the
Church
,
it
being
the
design
of
God
to
gather
all
things
into
an
Head
in
him
,
Ephes.
1.10
.
4.
All
the
Elect
of
God
were
in
his
eternal
purpose
and
design
,
and
in
the
everlasting
Covenant
between
the
Father
and
the
Son
,
committed
unto
him
to
be
delivered
from
Sin
,
the
Law
,
and
Death
,
and
to
be
brought
into
the
enjoyment
of
God
.
Thine
they
were
,
and
thou
gavest
them
unto
me
.
Joh.
17.6
.
Hence
was
that
love
of
his
unto
them
,
wherewith
he
loved
them
and
gave
himself
for
them
,
antecedently
unto
any
good
or
love
in
them
,
Ephes.
5.25
,
26.
Gal.
2.20
.
Rev.
1.5
,
6.
5.
In
the
prosecution
of
this
design
of
God
,
and
in
the
accomplishment
of
the
everlasting
Covenant
,
in
the
fulness
of
Time
he
took
upon
him
our
Nature
,
or
took
it
into
personal
subsistence
with
himself
.
The
especial
Relation
that
ensued
hereon
between
him
and
the
Elect
Children
,
the
Apostle
declares
at
large
,
Heb.
2.10
,
11
,
12
,
13
,
14
,
15
,
16
,
17.
And
I
refer
the
Reader
unto
our
exposition
of
that
place
.
6.
On
these
Foundations
he
undertook
to
be
the
Surety
of
the
new
Covenant
,
Heb.
7.22
.
Jesus
was
made
a
Surety
of
a
better
Testament
.
This
alone
of
all
the
fundamental
considerations
of
the
Imputation
of
our
sins
unto
Christ
,
I
shall
insist
upon
,
on
purpose
to
obviate
or
remove
,
some
mistakes
about
the
Nature
of
his
Suretiship
,
and
the
respect
of
it
unto
the
Covenant
,
whereof
he
was
the
Surety
.
And
I
shall
borrow
what
I
shall
offer
hereon
,
from
our
exposition
of
this
passage
of
the
Apostle
on
the
seventh
Chapter
of
this
Epistle
not
yet
published
,
with
very
little
variation
from
what
I
have
discoursed
on
that
occasion
,
without
the
least
respect
unto
,
or
prospect
of
any
treating
on
our
present
subject
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
no
where
found
in
the
Scripture
,
but
in
this
place
only
.
But
the
advantage
which
some
would
make
from
thence
,
namely
,
that
it
being
but
one
place
wherein
the
Lord
Christ
is
called
a
Surety
,
it
is
not
of
much
force
,
or
much
to
be
insisted
on
,
is
both
unreasonable
and
absurd
.
For
(1)
this
one
place
is
of
Divine
Revelation
,
and
therefore
is
of
the
same
Authority
with
twenty
Testimonies
unto
the
same
purpose
.
One
Divine
Testimony
makes
our
Faith
no
less
necessary
,
nor
doth
one
less
secure
it
from
being
deceived
,
then
an
hundred
.
2.
The
signification
of
the
word
is
known
,
from
the
use
of
it
,
and
what
it
signifies
among
men
,
that
no
question
can
be
made
of
its
sense
and
importance
,
though
it
be
but
once
used
;
And
this
on
any
occasion
removes
the
Difficulty
and
Danger
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(3)
The
thing
it self
intended
is
so
fully
declared
by
the
Apostle
in
this
place
,
and
so
plentifully
taught
in
other
places
of
the
Scripture
,
as
that
the
single
use
of
this
word
,
may
add
light
,
but
can
be
no
prejudice
unto
it
.
Something
may
be
spoken
unto
the
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
which
will
give
light
into
the
thing
intended
by
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Vola
manus
,
the
palm
of
the
hand
;
Thence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
deliver
into
the
hand
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
the
same
signification
.
Hence
being
a
Surety
is
interpreted
by
striking
the
hand
,
Prov.
6.1
.
My
Son
if
thou
be
Surety
for
thy
friend
,
if
thou
hast
stricken
thy
hand
,
with
a
Stranger
.
So
it
answers
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
the
Lxx
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Prov.
6.1
.
Chap.
17.18
.
Chap.
20.19
.
and
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nehem.
5.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Originally
signifies
to
mingle
,
or
a
mixture
of
any
things
or
persons
.
And
thence
from
the
conjunction
and
mixture
that
is
between
a
Surety
and
him
for
whom
he
is
a
Surety
,
whereby
they
coalesce
into
one
person
,
as
unto
the
ends
of
that
Suretiship
;
it
is
used
for
a
Surety
,
or
to
give
Surety
.
And
he
that
was
,
or
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Surety
,
or
become
a
Surety
,
was
to
answer
for
him
,
for
whom
he
was
so
,
whatsoever
befell
him
.
So
is
it
described
,
Gen.
43.9
.
in
the
words
of
Judah
unto
his
Father
Jacob
,
concerning
Benjamin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
be
Surety
for
him
;
of
my
hand
shalt
thou
require
him
.
In
undertaking
to
be
Surety
for
him
,
as
unto
his
safety
and
preservation
,
he
engageth
himself
to
answer
for
all
that
should
befall
him
,
for
so
he
adds
;
if
I
bring
him
not
unto
the
,
and
set
him
before
the
,
let
me
be
guilty
for
ever
.
And
on
this
ground
he
entreats
Joseph
,
that
he
might
be
a
Servant
and
a
Bondman
in
his
stead
,
that
he
might
go
free
and
return
unto
his
Father
,
Gen.
44.32
,
33.
This
is
required
unto
such
a
Surety
,
that
he
undergo
and
answer
all
that
he
for
whom
he
is
a
Surety
is
liable
unto
,
whether
in
things
criminal
,
or
civil
,
so
far
as
the
Suretiship
doth
extend
.
A
Surety
is
an
undertaker
for
another
,
or
others
who
thereon
is
justly
and
legally
to
answer
what
is
due
to
them
,
or
from
them
.
Nor
is
the
Word
otherwise
used
.
See
Job
.
17.3
.
Prov.
6.1
.
Chap.
11.15
.
Chap.
17.11
.
Chap.
20.16
.
Chap.
27.13
.
So
Paul
became
a
Surety
unto
Philemon
for
Onesimus
,
ver.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Sponsio
,
Expromissio
,
Fidejussio
;
an
undertaking
or
giving
Security
for
any
thing
or
Person
unto
another
,
whereon
an
Agreement
did
ensue
.
This
in
some
cases
was
by
Pledges
,
or
an
Earnest
,
Isa.
36.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Give
Surety
,
Pledges
,
Hostages
,
for
the
true
performance
of
conditions
.
Hence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Pledge
or
Earnest
,
Eph.
1.14
.
Wherefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Sponsor
,
Fidejussor
,
Praes
,
One
that
voluntarily
takes
on
himself
the
cause
or
condition
of
another
,
to
answer
,
undergo
,
or
pay
what
he
is
liable
unto
,
or
to
see
it
done
,
whereon
he
becomes
justly
and
legally
obnoxious
unto
performance
;
In
this
sense
is
the
word
here
used
by
the
Apostle
,
for
it
hath
no
other
.
In
our
present
enquiry
into
the
nature
of
this
Suretiship
of
Christ
,
the
whole
will
be
resolved
into
this
one
question
,
namely
,
whether
the
Lord
Christ
was
made
a
Surety
only
on
the
part
of
God
unto
us
,
to
assure
us
,
that
the
Promise
of
the
Covenant
on
his
part
should
be
accomplished
;
or
also
and
principally
an
undertaker
on
our
part
,
for
the
performance
of
what
is
required
,
if
not
of
us
,
yet
with
respect
unto
us
,
that
the
Promise
may
be
accomplished
.
The
first
of
these
is
vehemently
asserted
by
the
Socinians
,
who
are
followed
by
Grotius
and
Hammond
in
their
Annotations
on
this
place
.
The
words
of
Schlictingius
are
,
Sponsor
foederis
appellatur
Jesus
,
quod
nomine
Dei
nobis
spoponderit
,
id
est
fidem
fecerit
,
Deum
foederis
promissiones
servaturum
.
Non
vero
quasi
pro
nobis
spoponderit
Deo
,
nostrorumve
debitorum
solutionem
in
se
receperit
.
Nec
enim
nos
misimus
Christum
sed
Deus
,
cujus
nomine
Christus
ad
nos
venit
,
foedus
nobiscum
panxit
,
ejusque
promissiones
ratas
fore
spopondit
&
in
se
recepit
;
ideoque
nec
sponsor
simpliciter
,
sed
foederis
sponsor
nominatur
;
spopondit
autem
Christus
pro
foederis
divini
veritate
,
non
tantum
quatenus
id
firmum
ratumque
fore
verbis
perpetuo
testatus
est
;
sed
etiam
quatenus
muneris
sui
fidem
,
maximis
rerum
ipsarum
comprobavit
Documentis
,
cum
perfecta
vitae
innocentia
&
Sanctitate
,
cum
divinis
plane
quae
patravit
operibus
;
cum
mortis
adeo
truculentae
,
quam
pro
Doctrinae
suae
veritate
subijt
,
perpessione
.
After
which
he
subjoyns
a
long
Discourse
about
the
Evidences
which
we
have
of
the
veracity
of
Christ
.
And
herein
we
have
a
brief
account
of
their
whole
Opinion
concerning
the
Mediation
of
Christ
.
The
words
of
Grotius
are
;
spopondit
Christus
,
i.e.
Nos
certos
Promissi
fecit
,
non
solis
verbis
,
sed
perpetua
vitae
Sanctitate
,
morte
ob
id
tolerata
&
miraculis
plurimis
;
which
are
an
Abridgment
of
the
Discourse
of
Schlictingius
.
To
the
same
purpose
Dr.
Hammond
expounds
it
,
that
he
was
a
Sponsor
or
Surety
for
God
unto
the
confirmation
of
the
Promises
of
the
Covenant
.
On
the
other
hand
the
generality
of
Expositors
,
antient
and
modern
,
of
the
Roman
and
Protestant
Churches
on
the
place
affirm
,
that
the
Lord
Christ
as
the
Surety
of
the
Covenant
,
was
properly
a
Surety
or
undertaker
unto
God
for
us
,
and
not
a
Surety
and
undertaker
unto
us
for
God
.
And
because
this
is
a
matter
of
Great
Importance
,
wherein
the
Faith
and
Consolation
of
the
Church
is
highly
concerned
,
I
shall
insist
a
little
upon
it
.
And
first
,
we
may
consider
the
Argument
that
is
produced
to
prove
that
Christ
was
only
a
Surety
for
God
unto
us
.
Now
this
is
taken
neither
from
the
Name
nor
Nature
of
the
Office
or
work
of
Surety
,
nor
from
the
Nature
of
the
Covenant
,
whereof
he
was
a
Surety
,
nor
of
the
Office
wherein
he
was
so
.
But
the
sole
Argument
insisted
on
is
;
That
we
do
not
give
Christ
as
a
Surety
of
the
Covenant
unto
God
,
but
he
gives
him
unto
us
,
and
therefore
he
is
a
Surety
for
God
and
the
accomplishment
of
his
Promises
,
and
not
for
us
to
pay
our
debts
,
or
to
answer
what
is
required
of
us
.
But
there
is
no
force
in
this
Argument
.
For
it
belongs
not
unto
the
nature
of
a
Surety
,
by
whom
he
is
or
may
be
designed
unto
his
Office
and
Work
therein
.
His
own
voluntary
susception
of
the
Office
and
Work
,
is
all
that
is
required
,
however
he
may
be
designed
or
induced
to
undertake
it
.
He
who
of
his
own
accord
doth
voluntarily
undertake
for
another
,
on
what
Grounds
,
Reasons
,
or
Considerations
soever
he
doth
so
,
is
his
Surety
.
And
this
the
Lord
Christ
did
in
the
behalf
of
the
Church
.
For
when
it
was
said
,
Sacrifice
and
burnt-Offering
and
whole
burnt-Offerings
for
sin
,
God
would
not
have
,
or
accept
as
sufficient
to
make
the
Atonement
that
he
required
,
so
as
that
the
Covenant
might
be
established
and
made
effectual
unto
us
,
then
said
he
,
Loe
I
come
to
do
thy
Will
O
God
,
Heb.
10.5.6
.
He
willingly
and
voluntarily
out
of
his
own
abundant
goodness
and
love
,
took
upon
him
to
make
Atonement
for
us
,
wherein
he
was
our
Surety
.
And
accordingly
this
undertaking
is
ascribed
unto
that
love
which
he
exercised
herein
,
Gal.
2.20
.
1
Joh.
3.16
.
Rev.
1.5
.
And
there
was
this
in
it
moreover
,
that
he
took
upon
him
our
nature
or
the
Seed
of
Abraham
,
wherein
he
was
our
Surety
.
So
that
although
we
neither
did
nor
could
appoint
him
so
to
be
,
yet
he
took
from
us
,
that
wherein
and
whereby
he
was
so
,
which
is
as
much
as
if
we
had
designed
him
unto
his
work
,
as
to
the
true
Reason
of
his
being
our
Surety
.
Wherefore
notwithstanding
those
antecedent
Transactions
that
were
between
the
Father
and
him
in
this
matter
,
it
was
the
voluntary
Engagement
of
himself
to
be
our
Surety
,
and
his
taking
our
nature
upon
him
for
that
end
,
which
was
the
formal
Reason
of
his
being
enstated
in
that
Office
.
It
is
indeed
weak
and
contrary
unto
all
common
experience
,
that
none
can
be
a
Surety
for
others
,
unless
those
others
design
him
and
appoint
him
so
to
be
.
The
principal
instances
of
Suretiship
in
the
World
,
have
been
by
the
voluntary
undertaking
of
such
as
were
no
way
procured
so
to
do
by
them
for
whom
they
undertook
;
And
in
such
undertakings
he
unto
whom
it
is
made
,
is
no
less
considered
,
than
they
for
whom
it
is
made
.
As
when
Judah
on
his
own
accord
became
a
Surety
for
Benjamin
,
he
had
as
much
respect
unto
the
satisfaction
of
his
Father
,
as
the
safety
of
his
Brother
.
And
so
the
Lord
Christ
,
in
his
undertaking
to
be
a
Surety
for
us
,
had
respect
unto
the
Glory
of
God
before
our
safety
.
1.
We
may
consider
the
Arguments
whence
it
is
evident
that
he
neither
was
,
nor
could
be
a
Surety
unto
us
for
God
,
but
was
so
for
us
unto
God
.
For
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Surety
,
is
one
that
undertaketh
for
another
wherein
he
is
defective
really
or
in
Reputation
.
Whatever
that
undertaking
be
,
whether
in
words
of
Promise
,
or
in
depositing
of
real
security
in
the
hands
of
an
Arbitrator
,
or
by
any
other
personal
Engagement
of
life
and
body
,
it
respects
the
defect
of
the
person
for
whom
any
one
becomes
a
surety
.
Such
an
one
is
Sponsor
,
or
Fidejussor
,
in
all
Good
Authors
and
common
use
of
speech
.
And
if
any
one
be
of
absolute
credit
himself
,
and
of
a
Reputation
every
way
unquestionable
,
there
is
no
need
of
a
surety
,
unless
in
case
of
mortality
.
The
words
of
a
surety
in
the
behalf
of
another
whose
Ability
or
Reputation
is
dubious
,
are
,
ad
me
recipio
,
fac●et
,
aut
faciam
.
And
when
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
adjectively
,
as
sometimes
,
it
signifies
satisdationibus
obnoxius
;
liable
to
payments
for
others
,
that
are
non-solvent
.
2.
God
can
therefore
have
no
surety
properly
,
because
there
can
be
no
Imagination
of
any
defect
on
his
part
.
There
may
be
indeed
a
Question
whether
any
Word
or
Promise
,
be
a
Word
or
Promise
of
God
.
To
assure
us
hereof
,
it
is
not
the
Work
of
a
surety
,
but
only
any
one
,
or
any
means
that
may
give
evidence
that
so
it
is
,
that
is
,
of
a
Witness
.
But
upon
a
supposition
that
what
is
proposed
in
his
Word
or
Promise
,
there
can
be
no
Imagination
or
fear
of
any
defect
on
his
part
,
so
as
that
there
should
be
any
need
of
a
surety
for
the
performance
of
it
.
He
doth
therefore
make
use
of
Witnesses
to
confirm
his
Word
;
that
is
,
to
testifie
that
such
Promises
he
hath
made
,
and
so
he
will
do
.
So
the
Lord
Christ
was
his
Witness
,
Isa.
43.10
.
Ye
are
my
Witnesses
saith
the
Lord
,
and
my
Servant
whom
I
have
chosen
.
But
they
were
not
all
his
sureties
.
So
he
affirms
,
that
he
came
into
the
World
to
bear
witness
unto
the
Truth
,
Joh.
18.37
.
that
is
,
the
Truth
of
the
Promises
of
God
;
for
he
was
the
Minister
of
the
Circumcision
for
the
Truth
of
the
Promises
of
God
unto
the
Fathers
,
Rom.
15.8
.
But
a
surety
for
God
,
properly
so
called
,
he
was
not
,
nor
could
be
.
The
distance
and
difference
is
wide
enough
between
a
witness
and
a
surety
.
For
a
surety
must
be
of
more
Ability
,
or
more
Credit
and
Reputation
than
he
or
those
for
whom
he
is
a
surety
,
or
there
is
no
need
of
his
suretiship
;
or
at
least
he
must
add
unto
their
credit
,
and
make
it
better
than
without
him
.
This
none
can
be
for
God
,
no
not
the
Lord
Christ
himself
,
who
in
his
whole
work
was
the
Servant
of
the
Father
.
And
the
Apostle
doth
not
use
this
word
in
general
improper
sense
for
any
one
that
by
any
means
gives
Assurance
of
any
other
thing
,
for
so
he
had
ascribed
nothing
peculiar
unto
Christ
.
For
in
such
a
sense
all
the
Prophets
and
Apostles
were
sureties
for
God
,
and
many
of
them
confirmed
the
Truth
of
his
Word
and
Promises
,
with
the
laying
down
of
their
lives
.
But
such
a
surety
he
intends
as
undertaketh
to
do
that
for
others
which
they
cannot
do
for
themselves
;
or
at
least
are
not
reputed
to
be
able
to
do
what
is
required
of
them
.
3.
The
Apostle
had
before
at
large
declared
,
who
,
and
what
was
Gods
surety
in
this
mattter
of
the
Covenant
,
and
how
impossible
it
was
that
he
should
have
any
other
.
And
this
was
himself
alone
,
interposing
himself
by
his
Oath
.
For
in
this
cause
,
because
he
had
none
greater
to
swear
by
,
he
sware
by
himself
,
chap.
6.13
,
14.
Wherefore
if
God
would
give
any
other
surety
besides
himself
,
it
must
be
one
greater
than
He.
This
being
every
way
impossible
,
he
swears
by
himself
only
.
Many
ways
he
may
and
doth
use
for
the
declaring
and
testifying
of
his
Truth
unto
us
,
that
we
may
know
and
believe
it
to
be
his
Word
;
and
so
the
Lord
Christ
in
his
Ministry
was
the
principal
witness
of
the
Truth
of
God
.
But
other
surety
than
himself
he
can
have
none
.
And
therefore
,
4.
When
he
would
have
us
in
this
matter
not
only
come
unto
the
full
Assurance
of
Faith
concerning
his
Promises
,
but
also
to
have
strong
consolation
therein
,
he
resolves
it
wholly
into
the
Immutability
of
his
counsel
,
as
declared
by
his
Promise
and
Oath
.
chap.
6.18
,
19.
So
that
neither
is
God
capable
of
having
any
surety
properly
so
called
,
neither
do
we
stand
in
need
of
any
on
his
part
for
the
confirmation
of
our
Faith
in
the
highest
degree
.
5.
We
on
all
accounts
stand
in
need
of
a
surety
for
us
,
or
on
our
behalf
.
Neither
without
the
Interposition
of
such
a
surety
,
could
any
Covenant
between
God
and
us
be
firm
and
stable
,
or
an
everlasting
Covenant
,
ordered
in
all
things
and
sure
.
In
the
first
Covenant
made
with
Adam
there
was
no
surety
,
but
God
and
men
were
the
immediate
Covenanters
.
And
although
we
were
then
in
a
state
and
condition
able
to
perform
and
answer
all
the
Terms
of
the
Covenant
,
yet
was
it
broken
and
disannulled
.
If
this
came
to
pass
by
the
failure
of
the
Promise
of
God
,
it
was
necessary
that
on
the
making
of
a
new
Covenant
he
should
have
a
surety
to
undertake
for
him
,
that
the
Covenant
might
be
stable
and
everlasting
.
But
this
is
false
and
blasphemous
to
imagine
.
It
was
man
alone
who
failed
and
broke
that
Covenant
.
Wherefore
it
was
necessary
that
upon
the
making
of
the
New
Covenant
,
and
that
with
a
design
and
purpose
that
it
should
never
be
disannulled
as
the
former
was
,
that
we
should
have
a
surety
and
undertaker
for
us
.
For
if
that
first
Covenant
was
not
firm
and
stable
because
there
was
no
surety
to
undertake
for
us
,
notwithstanding
all
that
Ability
which
we
had
to
answer
the
terms
of
it
;
how
much
less
can
any
other
be
so
,
now
our
Natures
are
become
depraved
and
sinful
?
Wherefore
we
alone
were
capable
of
a
surety
properly
so
called
,
for
us
,
we
alone
stood
in
need
of
him
,
and
without
him
the
Covenant
could
not
be
firm
,
and
inviolate
on
our
parts
.
The
surety
therefore
of
this
Covenant
is
so
with
God
for
us
.
6.
It
is
the
Priesthood
of
Christ
that
the
Apostle
treats
of
in
this
place
,
and
that
alone
.
Wherefore
he
is
a
surety
as
he
is
a
Priest
,
and
in
the
discharge
of
that
Office
,
and
therefore
is
so
with
God
on
our
behalf
.
This
Schlictingius
observes
,
and
is
aware
what
will
ensue
against
his
pretensions
,
which
he
endeavours
to
obviate
.
Mirum
(
saith
he
)
porro
alicui
videri
posset
cur
Divinus
Author
de
Christi
sacerdotio
in
superioribus
&
in
sequentibus
agens
,
derepente
eum
sponsorem
foederis
non
vero
sacerdotem
vocet
?
Cur
non
dixerit
tanto
praestantioris
foederis
factus
est
sacerdos
Jesus
?
hoc
enim
plane
requirere
videtur
totus
orationis
contextus
.
Credibile
est
in
voce
sponsionis
sacerdotium
quoque
Christi
intelligi
.
Sponsoris
enim
non
est
alieno
nomine
quippiam
promittere
,
&
fidem
suam
pro
alio
interponere
;
sed
etiam
,
si
ita
res
ferat
,
alterius
nomine
id
quod
spopondit
praestare
.
In
rebus
quidem
humanis
,
si
id
non
praestet
is
pro
quo
sponsor
fidejussit
;
hic
vero
propter
contrariam
causam
(
nam
prior
hic
locum
habere
non
potest
)
nempe
quatenus
ille
pro
quo
spopondit
Christus
per
ipsum
Christum
promissa
sua
nobis
exhibet
;
qua
in
re
praecipue
Christi
sacerdotium
continetur
.
Ans.
(1)
It
may
indeed
seem
strange
unto
any
one
who
imagineth
Christ
to
be
such
a
surety
as
he
doth
,
why
the
Apostle
should
so
call
him
,
and
so
introduce
him
in
the
Description
of
his
Priestly
Office
,
as
that
which
belongeth
thereunto
.
But
grant
what
is
the
proper
Work
and
Duty
of
a
surety
,
and
who
the
Lord
Jesus
was
a
surety
for
,
and
it
is
evident
that
nothing
more
proper
or
pertinent
could
be
mentioned
by
him
,
when
he
was
in
the
Declaration
of
that
office
.
(2)
He
confesseth
that
by
his
Exposition
of
this
suretiship
of
Christ
,
as
making
him
a
surety
for
God
,
he
contradicteth
the
nature
and
only
notion
of
a
surety
among
men
.
For
such
a
one
he
acknowledgeth
doth
nothing
but
in
the
defect
and
unability
of
them
for
whom
he
is
ingaged
,
and
doth
undertake
.
He
is
to
pay
that
which
they
owe
,
and
to
do
what
is
to
be
done
by
them
,
which
they
cannot
perform
.
And
if
this
be
not
the
notion
of
a
surety
in
this
place
,
the
Apostle
makes
use
of
a
word
no
where
else
used
in
the
whole
Scripture
,
to
teach
us
that
which
it
doth
never
signifie
among
men
,
which
is
improbable
and
absurd
.
For
the
sole
Reason
why
he
did
make
use
of
it
was
,
that
from
the
nature
and
notion
of
it
amongst
men
in
others
cases
,
we
may
understand
the
signification
of
it
;
what
he
intends
by
it
,
and
what
under
that
name
he
ascribes
unto
the
Lord
Jesus
.
(3)
He
hath
no
way
to
solve
the
Apostles
mention
of
Christ
being
a
surety
in
the
description
of
his
Priestly
Office
,
but
by
overthrowing
the
Nature
of
that
Office
also
.
For
to
confirm
this
absurd
notion
that
Christ
as
a
Priest
was
a
surety
for
God
,
he
would
have
us
believe
that
the
Priesthood
of
Christ
consists
in
his
making
effectual
unto
us
the
Promises
of
God
,
or
his
effectual
communicating
of
the
Good
things
promised
unto
us
;
the
falshood
of
which
notion
really
destructive
of
the
Priesthood
of
Christ
,
I
have
elsewhere
at
large
detected
and
confuted
.
Wherefore
seeing
the
Lord
Christ
is
a
surety
of
the
Covenant
as
a
Priest
,
and
all
the
sacerdotal
Actings
of
Christ
have
God
for
their
immediate
Object
,
and
are
performed
with
him
on
our
behalf
,
he
was
a
surety
for
us
also
.
A
Surety
,
Sponsor
,
Vas
,
Praes
,
Fidejussor
,
for
us
,
the
Lord
Christ
was
,
by
his
voluntary
undertaking
out
of
his
rich
Grace
and
Love
,
to
do
,
answer
,
and
perform
all
that
is
required
on
our
parts
,
that
we
may
enjoy
the
Benefits
of
the
Covenant
,
the
Grace
and
Glory
prepared
,
proposed
,
and
promised
in
it
,
in
the
way
and
manner
determined
on
by
Divine
Wisdom
.
And
this
may
be
reduced
unto
two
Heads
.
1.
His
answering
for
our
Transgressions
against
the
first
Covenant
.
2.
His
purchase
and
procurement
of
the
Grace
of
the
New
.
He
was
made
a
Curse
for
us
,
that
the
Blessing
of
Abraham
might
come
upon
us
,
Gal.
3.13
,
1
,
15.
1.
He
undertook
as
they
surety
of
the
Covenant
to
answer
for
all
the
sins
of
those
who
are
to
be
,
and
are
made
partakers
of
the
Benefits
of
it
.
That
is
,
to
undergo
the
punishment
due
unto
their
sins
;
to
make
atonement
for
them
,
by
offering
himself
a
propitiatory
sacrifice
for
the
Expiation
of
their
sins
,
redeeming
them
by
the
Price
of
his
Blood
from
their
state
of
misery
and
bondage
under
the
Law
and
the
Curse
of
it
,
Isa.
53.4
,
5
,
6
,
10
,
Math.
20.28
.
1
Tim.
2.6
.
1
Cor.
6.20
.
Rom.
3.25
,
26.
Heb.
10.5
,
6
,
7
,
8.
Rom.
8.2
,
3.
2
Cor.
5.19
,
20
,
21.
Gal.
3.13
.
And
this
was
absolutely
necessary
that
the
Grace
and
Glory
prepared
in
the
Covenant
might
be
communicated
unto
us
.
Without
this
undertaking
of
his
,
and
performance
of
it
,
the
Righteousness
and
Faithfulness
of
God
would
not
permit
,
that
sinners
,
such
as
had
Apostatized
from
him
,
despised
his
Authority
and
rebelled
against
him
,
falling
thereby
under
the
sentence
and
curse
of
the
Law
,
should
again
be
received
into
his
Favour
,
and
made
Partakers
of
Grace
and
Glory
.
This
therefore
the
Lord
Christ
took
upon
himself
,
as
the
surety
of
the
Covenant
.
2.
That
those
who
were
to
be
taken
into
this
Covenant
should
receive
Grace
enabling
them
to
comply
with
the
Terms
of
it
,
fulfill
its
Conditions
,
and
yield
the
Obedience
which
God
required
therein
.
For
by
the
Ordination
of
God
,
he
was
to
procure
,
and
did
merit
and
procure
for
them
the
Holy
Spirit
,
and
all
needful
supplies
of
Grace
to
make
them
new
Creatures
,
and
enable
them
to
yield
Obedience
unto
God
from
a
new
principle
of
spiritual
Life
▪
and
that
faithfully
unto
the
End
.
So
was
he
the
surety
of
this
better
Testament
.
But
all
things
belonging
hereunto
will
be
handled
at
large
in
the
place
from
whence
as
I
said
these
are
taken
,
as
suitable
unto
our
present
occasion
.
But
some
have
other
notions
of
these
things
.
For
they
say
,
that
Christ
by
his
Death
,
and
his
Obedience
therein
,
whereby
he
offered
himself
a
sacrifice
of
sweet
smelling
savour
unto
God
,
procured
for
us
the
New
Covenant
,
or
as
one
speaks
,
all
that
we
have
by
the
Death
of
Christ
is
,
that
thereunto
we
owe
the
Covenant
of
Grace
.
For
herein
he
did
and
suffered
what
God
required
and
freely
appointed
him
to
do
and
suffer
.
Not
that
the
Justice
of
God
required
any
such
thing
with
respect
unto
their
sins
for
whom
he
died
,
and
in
whose
stead
,
or
to
bestead
whom
,
he
suffered
,
but
what
by
a
free
Constitution
of
Divine
Wisdom
and
Soveraignty
was
appointed
unto
him
.
Hereon
,
God
was
pleased
to
remit
the
Terms
of
the
Old
Covenant
,
and
to
enter
into
a
New
Covenant
with
mankind
upon
Terms
suited
unto
our
Reason
,
possible
unto
our
Abilities
,
and
every
way
advantageous
unto
us
.
For
these
Terms
are
Faith
and
sincere
Obedience
,
or
such
an
Assent
unto
the
Truth
of
Divine
Revelations
,
as
is
effectual
in
Obedience
unto
the
Will
of
God
contained
in
them
,
upon
the
encouragement
given
thereunto
in
the
Promises
of
Eternal
Life
,
or
a
future
Reward
made
therein
.
On
the
performance
of
these
Conditions
our
Justification
,
Adoption
,
and
future
Glory
do
depend
;
For
they
are
that
Righteousness
before
God
,
whereon
he
pardons
our
sins
,
and
accepts
our
persons
,
as
if
we
were
perfectly
Righteous
.
Wherefore
by
this
procuring
the
New
Covenant
for
us
,
which
they
ascribe
unto
the
death
of
Christ
,
they
intend
the
abrogation
of
the
old
Covenant
,
or
of
the
Law
,
or
at
least
such
a
Derogation
from
it
,
that
it
shall
no
more
oblige
us
either
unto
sinless
Obedience
or
Punishment
,
nor
require
a
perfect
Righteousness
unto
our
Justification
before
God
;
and
the
Constitution
of
a
new
Law
of
Obedience
accommodated
unto
our
present
state
and
condition
,
on
whose
observance
all
the
Promises
of
the
Gospel
do
depend
.
Others
say
,
that
in
the
death
of
Christ
there
was
real
satisfaction
made
unto
God
;
not
to
the
Law
,
or
unto
God
according
to
what
the
Law
required
;
but
unto
God
absolutely
.
That
is
,
He
did
what
God
was
well
pleased
and
satisfied
withall
,
without
any
respect
unto
his
Justice
or
the
Curse
of
the
Law
.
And
they
add
,
that
hereon
the
whole
Righteousness
of
Christ
is
imputed
unto
us
,
so
far
,
as
that
we
are
made
Partakers
of
the
Benefits
thereof
.
And
moreover
,
that
the
way
of
the
Communication
of
them
unto
us
,
is
by
the
New
Covenant
which
by
his
Death
the
Lord
Christ
procured
.
For
the
Conditions
of
this
Covenant
are
established
in
the
Covenant
it self
,
whereon
God
will
bestow
all
the
Benefits
and
Effects
of
it
upon
us
,
which
are
Faith
and
Obedience
.
Wherefore
what
the
Lord
Christ
hath
done
for
us
is
thus
far
accepted
as
our
legal
Righteousness
,
as
that
God
upon
our
Faith
and
Obedience
with
respect
thereunto
,
doth
release
and
pardon
all
our
sins
of
Omission
and
Commission
.
Upon
this
pardon
there
is
no
need
of
any
positive
perfect
Righteousness
unto
our
Justification
or
Salvation
,
but
our
own
personal
Righteousness
is
accepted
with
God
in
the
room
of
it
,
by
virtue
of
the
New
Covenant
which
Christ
hath
procured
.
So
is
the
Doctrine
hereof
stated
by
Cursellaeus
,
and
those
that
join
with
him
,
or
follow
him
.
Sundry
things
there
are
in
these
Opinions
that
deserve
an
Examination
;
and
they
will
most
,
if
not
all
of
them
,
occur
unto
us
in
our
progress
.
That
which
alone
we
have
occasion
to
enquire
into
with
respect
unto
what
we
have
discoursed
concerning
the
Lord
Christ
as
surety
of
the
Covenant
,
and
which
is
the
Foundation
of
all
that
is
asserted
in
them
,
is
,
That
Christ
by
his
death
procured
the
New
Covenant
for
us
;
which
,
as
one
says
,
is
all
that
we
have
thereby
;
which
if
it
should
prove
otherwise
,
we
are
not
beholding
unto
it
for
any
thing
at
all
.
But
these
things
must
be
examined
.
And
,
1.
The
Terms
of
procuring
the
New
Covenant
are
ambiguous
.
It
is
not
as
yet
(
that
I
know
of
)
by
any
declared
how
the
Lord
Christ
did
procure
it
;
whether
he
did
so
by
his
Satisfaction
and
Obedience
,
as
the
meritorious
cause
of
it
,
or
by
what
other
kind
of
causality
.
Unless
this
be
stated
we
are
altogether
uncertain
what
Relation
of
the
New
Covenant
unto
the
Death
of
Christ
is
intended
.
And
to
say
that
thereunto
we
owe
the
New
Covenant
,
doth
not
mend
the
matter
,
but
rather
render
the
Terms
more
ambiguous
.
Neither
is
it
declared
whether
the
Constitution
of
the
Covenant
,
or
the
Communication
of
the
Benefits
of
it
are
intended
.
It
is
yet
no
less
general
,
That
God
was
so
well
pleased
with
what
Christ
did
,
as
that
hereon
he
made
and
entered
into
a
New
Covenant
with
mankind
.
This
they
may
grant
who
yet
deny
the
whole
satisfaction
and
merit
of
Christ
.
If
they
mean
that
the
Lord
Christ
by
his
Obedience
and
Suffering
did
meritoriously
procure
the
making
and
establishing
of
the
New
Covenant
,
which
was
all
that
he
so
procured
,
and
the
entire
effect
of
his
death
,
what
they
say
may
be
understood
,
but
the
whole
Nature
of
the
Mediation
of
Christ
is
overthrown
thereby
.
2.
This
Opinion
is
liable
unto
a
great
Prejudice
,
in
that
whereas
it
is
in
such
a
Fundamental
Article
of
our
Religion
,
and
about
that
wherein
the
Eternal
Welfare
of
the
Church
is
so
nearly
concerned
,
there
is
no
mention
made
of
it
in
the
Scripture
.
For
is
it
not
strange
that
if
this
be
,
as
some
speak
,
the
sole
effect
of
the
Death
of
Christ
,
whereas
sundry
other
things
are
frequently
in
the
Scripture
ascribed
unto
it
,
as
the
effects
and
fruits
thereof
,
that
this
which
is
only
so
should
be
no
where
mentioned
,
neither
in
express
words
,
nor
such
as
will
allow
of
this
sense
by
any
just
or
lawful
consequence
.
Our
Redemption
,
Pardon
of
sins
,
the
Renovation
of
our
Natures
,
our
Sanctification
,
Justification
,
Peace
with
God
,
Eternal
Life
,
are
all
joyntly
and
severally
assigned
thereunto
in
places
almost
without
number
.
But
it
is
no
where
said
in
the
Scripture
,
that
Christ
by
his
death
,
merited
,
procured
,
obtained
,
the
New
Covenant
;
or
that
God
should
enter
into
a
New
Covenant
with
mankind
;
yea
as
we
shall
see
,
that
which
is
contrary
unto
it
,
and
inconsistent
with
it
,
is
frequently
asserted
.
3.
To
clear
the
Truth
herein
,
we
must
consider
the
several
notions
and
causes
of
the
New
Covenant
;
with
the
true
and
real
respect
of
the
Death
of
Christ
thereunto
.
And
it
is
variously
represented
unto
us
.
1.
In
the
Designation
and
Preparation
of
its
Terms
and
Benefits
in
the
Counsel
of
God
.
And
this
although
it
have
the
nature
of
an
Eternal
Decree
,
yet
is
it
not
the
same
with
the
Decree
of
Election
,
as
some
suppose
.
For
that
properly
respects
the
subjects
or
persons
for
whom
Grace
and
Glory
are
prepared
.
This
is
the
Preparation
of
that
Grace
and
Glory
,
as
to
the
way
and
manner
of
their
communication
.
Some
learned
men
do
judge
that
this
counsel
and
purpose
of
the
Will
of
God
,
to
give
Grace
and
Glory
in
and
by
Jesus
Christ
unto
the
Elect
in
the
way
and
by
the
means
by
him
prepared
,
is
formally
the
Covenant
of
Grace
,
or
at
least
that
the
substance
of
the
Covenant
is
comprized
therein
.
But
it
is
certain
,
that
more
is
required
to
compleat
the
whole
nature
of
a
Covenant
.
Nor
is
this
purpose
or
counsel
of
God
called
the
Covenant
in
the
Scripture
,
but
is
only
proposed
as
the
spring
and
fountain
of
it
,
Eph.
1.
●●
4
,
5
,
6
,
7
,
8
,
9
,
10
,
11.
Unto
the
full
Exemplification
of
the
Covenant
of
Grace
,
there
is
required
the
Declaration
of
this
Counsel
of
Gods
Will
,
accompanied
with
the
means
and
powers
of
its
Accomplishment
,
and
the
Prescription
of
the
ways
whereby
we
are
so
to
be
interessed
in
it
,
and
made
partakers
of
the
Benefits
of
it
.
But
in
the
enquiry
after
the
procuring
cause
of
the
New
Covenant
,
it
is
the
first
thing
that
ought
to
come
under
consideration
.
For
nothing
can
be
the
procuring
cause
of
the
Covenant
which
is
not
so
of
this
spring
and
fountain
of
it
,
of
this
Idea
of
it
in
the
mind
of
God
,
of
the
preparation
of
its
Terms
and
Benefits
.
But
this
is
no
where
in
the
Scripture
affirmed
to
be
the
effect
of
the
Death
or
Mediation
of
Christ
;
and
to
ascribe
it
thereunto
,
is
to
overthrow
the
whole
freedom
of
eternal
Grace
and
Love
.
Neither
can
any
thing
that
is
absolutely
Eternal
,
as
is
this
Decree
and
Counsel
of
God
,
be
the
effect
of
,
or
procured
by
any
thing
that
is
external
and
temporal
.
2.
It
may
be
considered
with
respect
unto
the
foederal
Transactions
between
the
Father
and
the
Son
,
concerning
the
Accomplishment
of
this
Counsel
of
his
Will.
What
these
were
,
wherein
they
did
consist
,
I
have
declared
at
large
;
Exercitat
.
Vol.
2.
Neither
do
I
call
this
the
Covenant
of
Grace
absolutely
,
nor
is
it
so
called
in
the
Scripture
.
But
yet
some
will
not
distinguish
between
the
Covenant
of
the
Mediator
and
the
Covenant
of
Grace
,
because
the
promises
of
the
Covenant
absolutely
are
said
to
be
made
to
Christ
,
Gal.
3.16
.
and
he
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
first
subject
of
all
the
Grace
of
it
.
But
in
the
Covenant
of
the
Mediator
,
Christ
stands
alone
for
himself
,
and
undertakes
for
himself
alone
,
and
not
as
the
Repretsentive
of
the
Church
.
But
this
he
is
in
the
Covenant
of
Grace
.
But
this
is
that
wherein
it
had
its
designed
establishment
as
unto
all
the
ways
,
means
,
and
ends
of
its
Accomplishment
;
and
all
things
so
disposed
as
that
it
might
be
effectual
unto
the
eternal
Glory
of
the
Wisdom
,
Grace
,
Righteousness
and
Power
of
God
.
Wherefore
the
Covenant
of
Grace
could
not
be
procured
by
any
means
or
cause
,
but
that
which
was
the
cause
of
this
Covenant
of
the
Mediator
,
or
of
God
the
Father
with
the
Son
,
as
undertaking
the
work
of
Mediation
.
And
as
this
is
no
where
ascribed
unto
the
Death
of
Christ
in
the
Scripture
,
so
to
assert
it
,
is
contrary
unto
all
spiritual
Reason
and
Understanding
.
Who
can
conceive
that
Christ
by
his
death
should
procure
the
Agreement
between
God
and
him
,
that
he
should
dye
.
3.
With
respect
unto
the
Declaration
of
it
by
especial
Revelation
.
This
we
may
call
Gods
making
or
establishing
of
it
,
if
we
please
;
though
making
of
the
Covenant
in
Scripture
,
is
applied
principally
,
if
not
only
,
unto
its
execution
or
actual
Application
unto
Persons
,
2
Sam.
23.5
.
Jerem.
32.40
.
This
Declaration
of
the
Grace
of
God
,
and
the
provision
in
the
Covenant
of
the
Mediator
for
the
making
of
it
effectual
unto
his
Glory
,
is
most
usually
called
the
Covenant
of
Grace
.
And
this
is
twofold
,
1.
In
the
way
of
a
singular
and
absolute
Promise
;
so
was
it
first
:
declared
unto
,
and
established
with
Adam
,
and
afterwards
with
Abraham
.
The
Promise
is
the
Declaration
of
the
Purpose
of
God
before
declared
,
or
the
free
Determination
and
Counsel
of
his
Will
,
as
to
his
dealing
with
sinners
on
the
supposition
of
the
Fall
,
and
their
forfeiture
of
their
first
Covenant
state
.
Hereof
the
Grace
and
Will
of
God
was
the
only
cause
,
Heb.
8.8
.
And
the
Death
of
Christ
could
not
be
the
means
of
its
procurement
,
For
he
himself
and
all
that
he
was
to
do
for
us
,
was
the
substance
of
that
Promise
.
And
this
Promise
as
it
is
declarative
of
the
Purpose
or
Counsel
of
the
Will
of
God
,
for
the
Communication
of
Grace
and
Glory
unto
sinners
,
in
and
by
the
mediation
of
Christ
,
according
to
the
Ways
and
on
the
Terms
prepared
and
disposed
in
his
Soveraign
Wisdom
and
Pleasure
,
is
formally
the
New
Covenant
,
though
something
yet
is
to
be
added
to
compleat
its
Application
unto
us
.
Now
the
substance
of
the
first
Promise
,
wherein
the
whole
Covenant
of
Grace
was
virtually
comprized
,
directly
respected
and
expressed
,
the
giving
of
him
for
the
Recovery
of
Mankind
from
sin
and
misery
by
his
death
,
Gen.
3.15
.
Wherefore
if
he
,
and
all
the
Benefits
of
his
Mediation
,
his
Death
and
all
the
Effects
of
it
,
be
contained
in
the
Promise
of
the
Covenant
,
that
is
,
in
the
Covenant
it self
,
then
was
not
his
death
the
procuring
cause
of
that
Covenant
,
nor
do
we
owe
it
thereunto
.
2.
In
the
additional
prescription
of
the
way
and
means
whereby
it
is
the
Will
of
God
,
that
we
shall
enter
into
a
Covenant
state
with
him
,
or
be
interessed
in
the
Benefits
of
it
.
This
being
virtually
comprized
in
the
absolute
Promise
(
for
every
Promise
of
God
doth
tacitly
require
Faith
and
Obedience
in
us
)
is
expressed
in
other
places
by
the
way
of
the
Condition
required
on
our
part
.
This
is
not
the
Covenant
,
but
the
Constitution
of
the
Terms
on
our
part
,
whereon
we
are
made
Partakers
of
it
.
Nor
is
the
Constitution
of
these
Terms
,
an
effect
of
the
death
of
Christ
,
or
procured
thereby
.
It
is
a
meer
effect
of
the
Soveraign
Grace
and
Wisdom
of
God
.
The
things
themselves
as
bestowed
on
us
,
communicated
unto
us
,
wrought
in
us
by
Grace
,
are
all
of
them
effects
of
the
death
of
Christ
;
but
the
Constitution
of
them
to
be
the
Terms
and
Conditions
of
the
Covenant
is
an
Act
of
meer
Soveraign
Wisdom
and
Grace
.
God
so
loved
the
world
as
to
send
his
only
begotten
Son
to
dye
,
not
that
Faith
and
Repentance
might
be
the
means
of
Salvation
,
but
that
all
his
Elect
might
believe
,
and
that
all
that
believe
might
not
perish
,
but
have
Life
Everlasting
.
But
yet
it
is
granted
that
the
Constitution
of
these
Terms
of
the
Covenant
doth
respect
the
foederal
Transaction
between
the
Father
and
the
Son
,
wherein
they
were
ordered
to
the
praise
of
the
Glory
of
Gods
Grace
;
and
so
although
their
constitution
was
not
the
procurement
of
his
Death
,
yet
without
respect
unto
it
,
it
had
not
been
.
Wherefore
the
sole
cause
of
Gods
making
the
New
Covenant
,
was
the
same
with
that
of
giving
Christ
himself
to
be
our
Mediator
,
namely
,
the
Purpose
,
Counsel
,
Goodness
,
Grace
and
Love
of
God
,
as
it
is
every
where
expressed
in
the
Scripture
.
4thly
,
The
Covenant
may
be
considered
as
unto
the
actual
Application
of
the
Grace
,
Benefit
and
Priviledges
of
it
unto
any
persons
,
whereby
they
are
made
real
partakers
of
them
,
or
are
taken
into
Covenant
with
God
.
And
this
alone
in
the
Scripture
is
intended
by
Gods
making
a
Covenant
with
any
.
It
is
not
a
general
Revelation
,
or
Declaration
of
the
Terms
and
Nature
of
the
Covenant
(
which
some
call
an
universal
conditional
Covenant
,
on
what
Grounds
they
know
best
,
seeing
the
very
formal
nature
of
making
a
Covenant
with
any
,
includes
the
actual
Acceptation
of
it
,
and
Participation
of
the
Benefits
of
it
by
them
)
but
a
Communication
of
the
Grace
of
it
,
accompanied
with
a
prescription
of
Obedience
,
that
is
Gods
making
his
Covenant
with
any
,
as
all
Instances
of
it
in
the
Scripture
do
declare
.
It
may
be
therefore
enquired
,
what
respect
the
Covenant
of
Grace
hath
unto
the
Death
of
Christ
,
or
what
Influence
it
hath
thereunto
.
I
answer
,
supposing
what
is
spoken
of
his
being
a
surety
thereof
▪
it
hath
a
threefold
respect
thereunto
.
1.
In
that
the
Covenant
,
as
the
Grace
and
Glory
of
it
were
prepared
in
the
Counsel
of
God
,
as
the
Terms
of
it
,
was
fixed
in
the
Covenant
of
the
Mediator
,
and
as
it
was
declared
in
the
Promise
,
was
confirmed
,
ratified
,
and
made
irrevocable
thereby
.
This
our
Apostle
insists
upon
at
large
,
Heb.
9.15
,
16
,
17
,
18
,
19
,
20.
And
he
compares
his
Blood
in
his
Death
and
Sacrifice
of
himself
,
unto
the
Sacrifices
and
their
Blood
whereby
the
Old
Covenant
was
confirmed
,
purified
,
dedicated
or
established
,
ver.
18
,
19.
Now
these
Sacrifices
did
not
procure
that
Covenant
,
or
prevail
with
God
to
enter
into
it
;
but
only
ratified
and
confirmed
it
;
and
this
was
done
in
the
New
Covenant
by
the
Blood
of
Christ
.
2.
He
thereby
underwent
and
performed
all
that
which
in
the
Righteousness
and
Wisdom
of
God
was
required
,
that
the
Effects
,
Fruits
,
Benefits
and
Grace
,
intended
,
designed
,
and
prepared
in
the
New
Covenant
might
be
effectually
accomplished
,
and
communicated
unto
sinners
.
Hence
although
he
procured
not
the
Covenant
for
us
by
his
death
,
yet
he
was
in
his
Person
,
Mediation
,
Life
and
Death
,
the
only
cause
and
means
whereby
the
whole
Grace
of
the
Covenant
is
made
effectual
unto
us
.
For
,
3.
All
the
Benefits
of
it
were
procured
by
him
;
that
is
,
all
the
Grace
,
Mercy
,
Priviledges
and
Glory
that
God
hath
prepared
in
the
Counsel
of
his
Will
,
that
were
fixed
as
unto
the
way
of
this
communication
in
the
Covenant
of
the
Mediator
,
and
proposed
in
the
Promises
of
it
,
are
purchased
,
merited
,
and
procured
by
his
Death
;
and
effectually
communicated
or
applied
unto
all
the
Covenanters
by
virtue
thereof
,
with
others
of
his
Mediatory
Acts.
And
this
is
much
more
an
eminent
procuring
of
the
New
Covenant
,
than
what
is
pretended
about
the
procurement
of
its
Terms
and
Conditions
.
For
if
he
should
have
procured
no
more
but
this
,
if
we
owe
this
only
unto
his
Mediation
,
that
God
would
thereon
,
or
did
grant
and
establish
this
Rule
,
Law
,
and
Promise
,
that
whoever
ever
believed
should
be
saved
,
it
were
possible
that
no
one
should
be
saved
thereby
;
yea
if
he
did
no
more
,
considering
our
state
and
condition
,
it
was
impossible
that
any
one
should
so
be
.
To
give
the
sum
of
these
things
,
it
is
inquired
with
respect
unto
which
of
these
considerations
of
the
new
Covenant
,
it
is
affirmed
that
it
was
procured
by
the
Death
of
Christ
.
If
it
be
said
,
that
it
is
with
respect
unto
the
actual
communication
of
all
the
Grace
and
Glory
prepared
in
the
Covenant
,
and
proposed
unto
us
in
the
Promises
of
it
;
it
is
most
true
.
All
the
Grace
and
Glory
promised
in
the
Covenant
was
purchased
for
the
Church
by
Jesus
Christ
.
In
this
sense
by
his
Death
he
procured
the
new
Covenant
.
This
the
whole
Scripture
from
the
Beginning
of
it
in
the
first
Promise
unto
the
end
of
it
,
doth
bear
witness
unto
.
For
it
is
in
him
alone
that
God
blesseth
us
with
all
spiritual
Blessings
in
Heavenly
things
.
Let
all
the
good
things
that
are
mentioned
or
promised
in
the
Covenant
expresly
,
or
by
just
consequence
,
be
summed
up
,
and
it
will
be
no
hard
matter
to
demonstrate
concerning
them
all
,
and
that
both
joyntly
and
severally
,
that
they
were
all
procured
for
us
by
the
Obedience
and
Death
of
Christ
.
But
this
is
not
that
which
is
intended
.
For
most
of
this
Opinion
do
deny
,
that
the
Grace
of
the
Covenant
in
Conversion
unto
God
,
the
Remission
of
sins
,
Sanctification
,
Justification
,
Adoption
,
and
the
like
,
are
the
effects
or
procurements
of
the
Death
of
Christ
.
And
they
do
on
the
other
hand
declare
,
that
it
is
Gods
making
of
the
Covenant
which
they
do
intend
:
that
is
the
contrivance
of
the
terms
and
conditions
of
it
,
with
their
proposal
unto
mankind
for
their
Recovery
.
But
herein
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
1.
The
Lord
Christ
himself
,
and
the
whole
work
of
his
Mediation
,
as
the
Ordinance
of
God
for
the
Recovery
and
Salvation
of
lost
Sinners
,
is
the
first
and
principal
promise
of
the
Covenant
.
So
his
Exhibition
in
the
flesh
,
his
work
of
Mediation
therein
with
our
deliverance
thereby
,
was
the
subject
of
that
first
Promise
,
which
virtually
contained
this
whole
Covenant
.
So
he
was
of
the
Renovation
of
it
unto
Abraham
when
it
was
solemnly
confirmed
by
the
Oath
of
God
,
Gal.
3.16
,
17.
And
Christ
did
not
by
his
Death
procure
the
promise
of
his
Death
,
nor
of
his
Exhibition
in
the
flesh
,
or
his
coming
into
the
World
,
that
he
might
dye
.
2.
The
making
of
this
Covenant
is
every
where
in
the
Scripture
ascribed
(
as
is
also
the
sending
of
Christ
himself
to
dye
)
unto
the
Love
,
Grace
and
Wisdom
of
God
alone
;
no
where
unto
the
Death
of
Christ
,
as
the
actual
Communication
of
all
Grace
and
Glory
are
.
Let
all
the
places
be
considered
,
where
either
the
giving
of
the
Promise
,
the
sending
of
Christ
,
or
the
making
of
the
Covenant
are
mentioned
,
either
expresly
or
virtually
,
and
in
none
of
them
are
they
assigned
unto
any
other
cause
,
but
the
Grace
,
Love
,
and
Wisdom
of
God
alone
,
all
to
be
made
effectual
unto
us
,
by
the
Mediation
of
Christ
.
3.
The
assignation
of
the
sole
end
of
the
Death
of
Christ
to
be
the
procurement
of
the
new
Covenant
in
the
sense
contended
for
,
doth
indeed
evacuate
all
the
vertue
of
the
Death
of
Christ
and
of
the
Covenant
it self
.
For
(1)
the
Covenant
which
they
intend
,
is
nothing
but
the
Constitution
and
proposal
of
new
Terms
and
Conditions
for
life
and
salvation
unto
all
men
.
Now
whereas
the
acceptance
and
accomplishment
of
these
conditions
,
depend
upon
the
Wills
of
men
no
way
determined
by
effectual
Grace
,
it
was
possible
that
notwithstanding
all
Christ
did
by
his
Death
,
yet
no
one
Sinner
might
be
saved
thereby
,
but
that
the
whole
end
and
design
of
God
therein
might
be
frustrate
.
(2)
Whereas
the
substantial
advantage
of
these
conditions
lieth
herein
,
that
God
will
now
for
the
sake
of
Christ
,
accept
of
an
Obedience
,
inferior
unto
that
required
in
the
Law
,
and
so
as
that
the
Grace
of
Christ
doth
not
raise
up
all
things
unto
a
Conformity
and
compliance
with
the
Holiness
and
Will
of
God
declared
therein
,
but
accommodate
all
things
unto
our
present
condition
,
nothing
can
be
invented
more
dishonourable
to
Christ
and
the
Gospel
.
For
what
doth
it
else
but
make
Christ
the
Minister
of
sin
,
in
disanulling
the
Holiness
that
the
Law
requires
,
or
the
Obligation
of
the
Law
unto
it
,
without
any
provision
of
what
might
answer
,
or
come
into
the
Room
of
it
,
but
that
which
is
incomparably
less
worthy
.
Nor
is
it
consistent
with
Divine
Wisdom
,
Goodness
,
and
Immutability
,
to
appoint
unto
mankind
a
Law
of
Obedience
,
and
cast
them
all
under
the
severest
penalty
upon
the
Transgression
of
it
,
when
he
could
in
Justice
and
Honour
,
have
given
them
such
a
Law
of
Obedience
,
whose
observance
might
consist
with
many
failings
and
sins
.
For
if
he
have
done
that
now
,
he
could
have
done
so
before
,
which
how
far
it
reflects
on
the
Glory
of
the
Divine
Properties
might
be
easily
manifested
.
Neither
doth
this
fond
Imagination
comply
with
those
Testimonies
of
Scripture
,
that
the
Lord
Christ
came
not
to
destroy
the
Law
,
but
to
fulfil
it
,
that
he
is
the
end
of
the
Law
,
and
that
by
Faith
the
Law
is
not
disanulled
but
established
.
Lastly
,
the
Lord
Christ
was
the
Mediator
and
Surety
of
the
new
Covenant
,
in
and
by
whom
it
was
ratified
,
confirmed
and
established
;
and
therefore
by
him
the
Constitution
of
it
was
not
procured
.
For
all
the
Acts
of
his
Office
belong
unto
that
Mediation
;
And
it
cannot
be
well
apprehended
how
any
Act
of
Mediation
for
the
Establishment
of
the
Covenant
and
rendring
it
effectual
,
should
procure
it
.
But
to
return
from
this
Digression
;
That
wherein
all
the
precedent
causes
of
the
Vnion
between
Christ
and
Believers
,
whence
they
become
one
mystical
person
,
do
center
,
and
whereby
they
are
rendred
a
compleat
foundation
of
the
Imputation
of
their
sins
unto
him
,
and
of
his
Righteousness
unto
them
,
is
the
Communication
of
his
Spirit
,
the
same
Spirit
that
dwelleth
in
him
,
unto
them
,
to
abide
in
,
to
animate
and
guide
the
whole
mystical
Body
and
all
its
Members
.
But
this
hath
of
late
been
so
much
spoken
unto
,
as
that
I
shall
do
no
more
but
mention
it
.
On
the
considerations
insisted
on
,
whereby
the
Lord
Christ
became
one
mystical
Person
with
the
Church
,
or
bare
the
Person
of
the
Church
in
what
he
did
as
Mediator
,
in
the
Holy
Wise
disposal
of
God
as
the
Authour
of
the
Law
,
the
supreme
Rector
or
Governour
of
all
mankind
,
as
unto
their
Temporal
and
Eternal
concernments
,
and
by
his
own
consent
,
the
sins
of
all
the
Elect
were
imputed
unto
him
.
This
having
been
the
Faith
and
Language
of
the
Church
in
all
Ages
,
and
that
derived
from
and
founded
in
express
Testimonies
of
Scripture
,
with
all
the
Promises
and
Presignations
of
his
Exhibition
in
the
flesh
from
the
beginning
,
cannot
now
with
any
Modesty
be
expresly
denied
.
Wherefore
the
Socinians
themselves
grant
that
our
sins
may
be
said
to
be
imputed
unto
Christ
,
and
he
to
undergo
the
punishment
of
them
,
so
far
as
that
all
things
which
befell
him
Evil
and
Afflictive
in
this
life
,
with
the
Death
which
he
underwent
,
were
occasioned
by
our
sins
.
For
had
not
we
sinned
,
there
had
been
no
need
of
,
nor
occasion
for
his
suffering
.
But
notwithstanding
this
concession
they
expresly
deny
his
satisfaction
,
or
that
properly
he
underwent
the
punishment
due
unto
our
sins
;
wherein
they
deny
also
all
Imputation
of
them
unto
him
.
Others
say
that
our
sins
were
imputed
unto
him
,
quoad
reatum
poenae
,
but
not
quoad
reatum
culpae
.
But
I
must
acknowledge
that
unto
me
this
distinction
gives
inanem
sine
mente
sonum
.
The
substance
of
it
is
much
insisted
on
by
Feuardentius
,
Dialog.
5.
pag.
467.
And
he
is
followed
by
others
.
That
which
he
would
prove
by
it
,
is
,
That
the
Lord
Christ
did
not
present
himself
before
the
Throne
of
God
,
with
the
burden
of
our
sins
upon
him
,
so
as
to
answer
unto
the
Justice
of
God
for
them
.
Whereas
therefore
reatus
,
or
guilt
,
may
signifie
either
Dignitatem
poenae
or
obligationem
ad
poenam
,
as
Bellarmine
distinguisheth
,
de
Amiss
.
Grat.
lib.
7.
cap.
7.
with
respect
unto
Christ
,
the
latter
only
is
to
be
admitted
.
And
the
main
Argument
he
and
others
insist
upon
,
is
this
;
That
if
our
sins
be
imputed
unto
Christ
,
as
unto
the
guilt
of
the
fault
,
as
they
speak
,
then
he
must
be
polluted
with
them
,
and
thence
be
denominated
a
sinner
in
every
kind
.
And
this
would
be
true
,
if
our
sins
could
be
Communicated
unto
Christ
by
Transfusion
,
so
as
to
be
his
inherently
and
subjectively
.
But
their
being
so
only
by
Imputation
gives
no
countenance
unto
any
such
pretence
.
However
there
is
a
notion
of
legal
uncleanness
,
where
there
is
no
inherent
defilement
.
So
the
Priest
who
offered
the
Red
Heifer
to
make
Atonement
,
and
he
that
burned
her
,
were
said
to
be
unclean
,
Numb.
19.7
,
8.
But
hereon
they
say
,
that
Christ
dyed
and
suffered
upon
the
special
Command
of
God
,
not
that
his
Death
and
Suffering
were
any
way
due
upon
the
account
of
our
sins
;
or
required
in
Justice
,
which
is
utterly
to
overthrow
the
satisfaction
of
Christ
.
Wherefore
the
design
of
this
distinction
,
is
to
deny
the
Imputation
of
the
guilt
of
our
sins
unto
Christ
,
and
then
in
what
tolerable
sense
can
they
be
said
to
be
imputed
unto
him
,
I
cannot
understand
.
But
we
are
not
tyed
up
unto
Arbitrary
distinction
,
and
the
sense
that
any
are
pleased
to
impose
on
the
terms
of
them
.
I
shall
therefore
first
enquire
into
the
meaning
of
these
words
,
guilt
and
guilty
,
whereby
we
may
be
able
to
judge
of
what
it
is
,
which
in
this
Distinction
is
intended
.
The
Hebrews
have
no
other
word
to
signifie
guilt
or
guilty
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
this
they
use
both
for
sin
,
the
guilt
of
it
,
the
punishment
due
unto
it
,
and
a
Sacrifice
for
it
.
Speaking
of
the
guilt
of
Blood
,
they
use
not
any
word
to
signifie
guilt
,
but
only
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
Blood
to
him
.
So
David
prays
deliver
me
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
Blood
,
which
we
render
Blood-guiltiness
,
Psal.
51.14
.
And
this
was
,
because
by
the
Constitution
of
God
,
he
that
was
guilty
of
Blood
,
was
to
dye
by
the
hand
of
the
Magistiate
,
or
of
God
himself
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ascham
is
no
where
used
for
guilt
,
but
it
signifies
the
Relation
of
the
sin
intended
unto
punishment
.
And
other
significations
of
it
will
be
in
vain
sought
for
in
the
old
Testament
.
In
the
new
Testament
,
he
that
is
guilty
,
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.19
.
that
is
,
obnoxious
to
Judgment
or
vengeance
for
sin
;
one
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
they
speak
,
Act.
28.4
.
whom
vengeance
will
not
suffer
to
go
unpunished
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
11.27
.
a
word
of
the
same
signification
.
Once
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
23.18
.
to
owe
,
to
be
indebted
to
Justice
.
To
be
obnoxious
,
liable
unto
Justice
,
Vengeance
,
Punishment
for
sin
,
is
to
be
guilty
.
Reus
,
guilty
in
the
Latine
is
of
a
large
signification
.
He
who
is
Crimini
obnoxius
,
or
Poenae
propter
Crimen
,
or
Voti
debitor
,
or
Promissi
,
or
officij
ex
sponsione
,
is
called
,
Reus
.
Especially
every
sponsor
or
Surety
,
is
Reus
in
the
Law
.
Cum
servus
pecuniam
pro
libertate
pactus
est
,
&
ob
eam
rem
,
Reum
dederit
,
(
that
is
,
sponsorem
,
expromissorem
)
quamvis
servus
ab
alio
manumissus
est
,
Reus
tamen
obligabitur
.
He
is
Reus
who
ingageth
himself
for
any
other
,
as
to
the
matter
of
his
ingagement
.
And
the
same
is
the
use
of
the
word
in
the
best
Latine
Authors
.
Opportuna
loca
dividenda
Praefectis
esse
ac
suae
quique
partis
tutandae
reus
sit
.
Liv.
de
Bello
Punic
.
lib.
5.
That
every
Captain
should
so
take
care
of
the
Station
committed
to
him
,
as
that
if
any
thing
happened
amiss
,
it
should
be
imputed
unto
him
.
And
the
same
Author
again
,
at
quicunque
aut
propinquitate
aut
affinitate
regiam
contigissent
,
alienae
culpae
rei
trucidarentur
,
should
be
guilty
of
the
fault
of
another
,
(
by
Imputation
)
and
suffer
for
it
.
So
that
in
the
Latine
Tongue
he
is
Reus
,
who
for
himself
or
any
other
is
obnoxious
unto
Punishment
or
payment
.
Reatus
is
a
word
of
late
Admission
into
the
Latine
Tongue
,
and
was
formed
of
Reus
.
So
Quintilian
informs
us
in
his
Discourse
of
the
use
of
obsolete
and
new
words
,
lib.
8.
cap.
3.
Quae
vetera
nunc
sunt
,
fuerunt
olim
nova
;
quaedam
in
usu
perquam
recentia
.
Messalla
primus
Reatum
,
munerarium
Augustus
dixerunt
;
To
which
he
adds
Piratica
,
Musica
,
and
some
others
then
newly
come
into
use
.
But
Reatus
at
its
first
Invention
was
of
no
such
signification
as
it
is
now
applied
unto
.
I
mention
it
only
to
shew
,
that
we
have
no
reason
to
be
obliged
unto
mens
Arbitrary
use
of
words
.
Some
Lawyers
first
used
it
,
pro
crimine
,
a
fault
,
exposing
unto
Punishment
.
But
the
Original
Invention
of
it
continued
by
long
use
,
was
to
express
the
outward
state
and
condition
of
him
who
was
Reus
,
after
he
was
first
charged
in
a
cause
criminal
before
he
was
acquitted
or
condemned
.
Those
among
the
Romans
who
were
made
Rei
by
any
publick
Accusation
,
did
betake
themselves
unto
a
poor
squalid
Habit
,
a
sorrowful
countenance
,
suffering
their
Hair
and
Beards
to
go
undressed
;
Hereby
on
Custome
and
Usage
,
the
people
who
were
to
judge
on
their
cause
,
were
enclined
to
compassion
.
And
Milo
furthered
his
sentence
of
Banishment
,
because
he
would
not
submit
to
this
custom
which
had
such
an
appearance
of
Pusillanimity
and
baseness
of
Spirit
.
This
state
of
sorrow
and
trouble
so
expressed
,
they
called
Reatus
and
nothing
else
.
It
came
afterwards
to
denote
their
state
who
were
committed
unto
custody
in
order
unto
their
Trial
,
when
the
Government
ceased
to
be
popular
,
wherein
alone
the
other
Artifice
was
of
use
.
And
if
this
word
be
of
any
use
in
our
present
Argument
,
it
is
to
express
the
state
of
men
after
Conviction
of
sin
,
before
their
Justification
.
That
is
their
Reatus
,
the
condition
wherein
the
proudest
of
them
cannot
avoid
to
express
their
inward
sorrow
and
anxiety
of
mind
,
by
some
outward
evidences
of
them
.
Beyond
this
we
are
not
obliged
by
the
use
of
this
word
,
but
must
consider
the
thing
it self
which
▪
now
we
intend
to
express
thereby
.
Guilt
in
the
Scripture
is
the
Respect
of
sin
unto
the
sanction
of
the
Law
,
whereby
the
sinner
becomes
obnoxious
unto
punishment
.
And
to
be
guilty
is
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
liable
unto
punishment
for
sin
,
from
God
,
as
the
supreme
Lawgiver
and
Judge
of
all
.
And
so
guilt
or
Reatus
is
well
defined
to
be
obligatio
ad
poenam
,
propter
culpam
,
aut
admissam
in
se
,
aut
imputatam
,
juste
aut
injuste
.
For
so
Bathsheba
says
unto
David
,
that
she
and
her
Son
Solomon
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sinners
,
that
is
,
be
esteemed
guilty
or
liable
unto
punishment
for
some
evil
laid
unto
their
charge
,
1
Kings
1.21
.
And
the
distinction
of
Dignitas
poenae
,
and
obligatio
ad
poenam
,
is
but
the
same
thing
in
divers
words
.
For
both
do
but
express
the
Relation
of
sin
unto
the
sanction
of
the
Law
,
or
if
they
may
be
conceived
to
differ
,
yet
are
they
inseparable
;
for
there
can
be
no
obligatio
ad
poenam
,
where
there
is
not
dignitas
poenae
.
Much
less
is
there
any
thing
of
weight
in
the
distinction
of
Reatus
culpae
,
and
Reatus
poenae
.
For
this
Reatus
culpae
is
nothing
but
dignitas
poenae
propter
culpam
.
Sin
hath
other
considerations
,
namely
,
its
formal
nature
,
as
it
is
a
Transgression
of
the
Law
;
and
the
stain
or
filth
that
it
brings
upon
the
Soul
;
but
the
guilt
of
it
,
is
nothing
but
its
respect
unto
punishment
from
the
sanction
of
the
Law
.
And
so
indeed
Reatus
culpae
,
is
Reatus
poenae
;
the
guilt
of
sin
,
is
its
desert
of
punishment
.
And
where
there
is
not
this
Reatus
culpae
,
there
can
be
no
poena
,
no
punishment
properly
so
called
.
For
poena
is
vindicta
noxae
,
the
revenge
due
to
sin
.
So
therefore
there
can
be
no
punishment
,
nor
Reatus
poenae
,
the
guilt
of
it
,
but
where
there
is
Reatus
culpae
;
or
sin
considered
with
its
guilt
.
And
the
Reatus
poenae
,
that
may
be
supposed
without
the
guilt
of
sin
,
is
nothing
but
that
obnoxiousness
unto
afflictive
evil
on
the
occasion
of
sin
,
which
the
Socinians
admit
with
respect
unto
the
suffering
of
Christ
,
and
yet
execrate
his
satisfaction
.
And
if
this
distinction
should
be
apprehended
to
be
of
Reatus
,
from
its
formal
respect
unto
sin
and
punishment
,
it
must
in
both
parts
of
the
Distinction
be
of
the
same
signification
,
otherwise
there
is
an
equivocation
in
the
subject
of
it
.
But
reatus
poenae
is
a
liableness
,
an
obnoxiousness
unto
punishment
according
to
the
sentence
of
the
Law
;
that
whereby
a
sinner
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
then
Reatus
culpae
must
be
an
obnoxiousness
unto
sin
,
which
is
uncouth
.
There
is
therefore
no
Imputation
of
sin
,
where
there
is
no
Imputation
of
its
Guilt
.
For
the
Guilt
of
Punishment
,
which
is
not
its
respect
unto
the
desert
of
sin
,
is
a
plain
fiction
,
there
is
no
such
thing
in
rerum
natura
.
There
is
no
Guilt
of
sin
,
but
its
Relation
unto
Punishment
.
That
therefore
which
we
affirm
herein
is
,
That
our
sins
were
so
transferred
on
Christ
,
as
that
thereby
he
became
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Reus
,
responsible
unto
God
,
and
obnoxious
unto
punishment
in
the
justice
of
God
for
them
.
He
was
alienae
culpae
reus
.
Perfectly
innocent
in
himself
;
but
took
our
Guilt
on
him
,
or
our
obnoxiousness
unto
punishment
for
sin
.
And
so
he
may
be
,
and
may
be
said
to
be
the
greatest
Debtor
in
the
World
who
never
borrowed
nor
owed
one
farthing
on
his
own
account
,
if
he
become
surety
for
the
greatest
Debt
of
others
.
So
Paul
became
a
Debtor
unto
Philemon
,
upon
his
undertaking
for
Onesimus
,
who
before
owed
him
nothing
.
And
two
things
concurred
unto
this
Imputation
of
sin
unto
Christ
.
(1)
The
Act
of
God
imputing
it
.
(2)
The
voluntary
Act
of
Christ
himself
in
the
undertaking
of
it
,
or
admitting
of
the
charge
.
1.
The
Act
of
God
in
this
Imputation
of
the
Guilt
of
our
sins
unto
Christ
,
is
expressed
by
his
laying
all
our
Iniquities
upon
him
,
making
him
to
be
sin
for
us
,
who
knew
no
sin
,
and
the
like
.
For
(1)
as
the
supream
Governour
,
Law-giver
,
and
Judge
of
all
,
unto
whom
it
belonged
to
take
care
that
his
holy
Law
was
observed
,
or
the
offenders
punished
,
He
admitted
upon
the
Transgression
of
it
,
the
sponsion
and
suretiship
of
Christ
to
answer
for
the
sins
of
men
,
Heb.
10.5
,
6
,
7.
(2)
In
order
unto
this
End
,
he
made
him
under
the
Law
,
or
gave
the
Law
power
over
him
,
to
demand
of
him
,
and
inflict
on
him
the
penalty
which
was
due
unto
the
sins
of
them
for
whom
he
undertook
,
Gal.
3.13
.
chap.
4.4
,
5.
(3)
For
the
Declaration
of
the
Righteousness
of
God
in
this
setting
forth
of
Christ
to
be
a
Propitiation
,
and
to
bear
our
Iniquities
,
the
Guilt
of
our
sins
was
transferred
unto
him
in
an
Act
of
the
Righteous
Judgment
of
God
,
accepting
and
esteeming
of
him
as
the
Guilty
person
;
as
it
is
with
publick
sureties
in
every
case
.
2.
The
Lord
Christ
voluntary
susception
of
the
state
and
condition
of
a
surety
,
or
undertaker
for
the
Church
,
to
appear
before
the
Throne
of
Gods
Justice
for
them
,
to
answer
whatever
was
laid
unto
their
charge
,
was
required
hereunto
.
And
this
he
did
absolutely
.
There
was
a
concurrence
of
his
own
Will
in
and
unto
all
those
Divine
Acts
whereby
he
and
the
Church
were
constituted
one
mystical
person
.
And
of
his
own
Love
and
Grace
did
he
as
our
surety
stand
in
our
stead
before
God
,
where
he
made
Inquisition
for
sin
;
He
took
it
on
himself
,
as
unto
the
punishment
which
it
deserved
.
Hence
it
became
just
and
righteous
that
he
should
suffer
,
the
just
for
the
unjust
,
that
he
might
bring
us
unto
God
.
For
if
this
be
not
so
,
I
desire
to
know
what
is
become
of
the
Guilt
of
the
sins
of
Believers
;
If
it
were
not
transferred
on
Christ
,
it
remains
still
upon
themselves
,
or
it
is
nothing
.
It
will
be
said
that
Guilt
is
taken
away
by
the
free
pardon
of
sin
.
But
if
so
,
there
was
no
need
of
punishment
for
it
at
all
;
which
is
indeed
what
the
Socinians
plead
,
but
by
others
is
not
admitted
.
For
if
punishment
be
not
for
Guilt
,
it
is
not
punishment
.
But
it
is
fiercely
objected
against
what
we
have
asserted
,
that
if
the
Guilt
of
our
sins
was
imputed
unto
Christ
,
then
was
he
constituted
a
sinner
thereby
;
for
it
is
the
Guilt
of
sin
that
makes
any
one
to
be
truly
a
sinner
.
This
is
urged
by
Bellarmin
;
lib.
2.
de
Justificat
.
not
for
its
own
sake
,
but
to
disprove
the
Imputation
of
his
Righteousness
unto
us
,
as
it
is
continued
by
others
with
the
same
design
.
For
,
saith
he
,
if
we
be
made
Righteous
,
and
the
Children
of
God
through
the
Imputation
of
the
Righteousness
of
Christ
,
then
was
he
made
a
sinner
,
&
quod
horret
animus
cogitare
,
filius
Diaboli
;
by
the
Imputation
of
the
Guilt
of
our
sins
,
or
our
Vnrighteousness
unto
him
.
And
the
same
Objection
is
pressed
by
others
,
with
instances
of
consequences
,
which
for
many
Reasons
I
heartily
wish
had
been
forborn
.
But
I
answer
,
1.
Nothing
is
more
absolutely
true
,
nothing
is
more
sacredly
or
assuredly
believed
by
us
,
then
,
that
nothing
which
Christ
did
or
suffered
,
nothing
that
he
undertook
or
underwent
,
did
or
could
constitute
him
,
subjectively
,
inherently
,
and
thereon
personally
a
sinner
,
or
guilty
of
any
sin
of
his
own
.
To
bear
the
Guilt
or
Blame
of
other
mens
faults
,
to
be
alienae
culpae
reus
,
makes
no
man
a
sinner
,
unless
he
did
unwisely
or
irregularly
undertake
it
.
But
that
Christ
should
admit
of
any
thing
of
sin
in
himself
,
as
it
is
absolutely
inconsistent
with
the
Hypostatical
Vnion
,
so
it
would
render
him
unmeet
for
all
other
Duties
of
his
Office
,
Heb.
7.25
,
26.
And
confess
it
hath
always
seemed
scandalous
unto
me
,
that
Socinus
,
Crellius
,
and
Grotius
,
do
grant
that
in
some
sense
Christ
suffered
for
his
own
sins
,
and
would
prove
it
from
that
very
place
wherein
it
is
positively
denied
,
Heb.
7.27
.
This
ought
to
be
sacredly
fixed
,
and
not
a
word
used
,
nor
thought
entertained
of
any
possibility
of
the
contrary
,
upon
any
supposition
whatever
.
2.
None
ever
dreamed
of
a
Transfusion
or
propagation
of
sin
from
us
unto
Christ
,
such
as
there
was
from
Adam
unto
us
.
For
Adam
was
a
common
person
unto
us
,
we
are
not
so
to
Christ
;
yea
he
is
so
to
us
;
and
the
Imputation
of
our
sins
unto
him
,
as
a
singular
Act
of
Divine
Dispensation
,
which
no
evil
consequent
can
ensue
upon
.
3.
To
imagine
such
an
Imputation
of
our
sins
unto
Christ
,
as
that
thereon
they
should
cease
to
be
our
sins
,
and
become
his
absolutely
,
is
to
overthrow
that
which
is
affirmed
.
For
on
that
supposition
Christ
would
not
suffer
for
our
sins
,
for
they
ceased
to
be
ours
,
antecedently
unto
his
suffering
.
But
the
Guilt
of
them
was
so
transferred
unto
him
,
that
through
his
suffering
for
it
,
it
might
be
pardoned
unto
us
.
These
things
being
premised
,
I
say
,
1.
There
is
in
sin
a
Transgression
of
the
Preceptive
part
of
the
Law
,
and
there
is
an
obnoxiousness
unto
the
Punishment
from
the
Sanction
of
it
.
It
is
the
first
that
gives
sin
its
formal
nature
,
and
where
that
is
not
subjectively
,
no
person
can
be
constituted
formally
a
sinner
.
However
,
any
one
may
be
so
denominated
as
unto
some
certain
end
or
purpose
,
yet
without
this
,
formally
a
sinner
none
can
be
,
whatever
be
imputed
unto
them
.
And
where
that
is
,
no
non-imputation
of
sin
as
unto
punishment
,
can
free
the
person
in
whom
it
is
,
from
being
formally
a
sinner
.
When
Bathsheba
told
David
that
she
and
her
Son
Solomon
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sinners
,
by
having
crimes
laid
unto
their
charge
;
and
when
Judah
told
Jacob
,
that
he
would
be
a
sinner
before
him
always
on
the
account
of
any
evil
that
befell
Benjamin
,
(
it
should
be
imputed
unto
him
)
yet
neither
of
them
could
thereby
be
constituted
a
sinner
formally
.
And
on
the
other
hand
,
when
Shimei
desired
David
not
to
impute
sin
unto
him
,
whereby
he
escaped
present
punishment
yet
did
not
that
non-imputation
free
him
formally
from
being
a
sinner
.
Wherefore
sin
under
this
consideration
as
a
Transgression
of
the
Preceptive
part
of
the
Law
,
cannot
be
communicated
from
one
unto
another
,
unless
it
be
by
the
propagation
of
a
vitiated
Principle
or
Habit.
But
yet
neither
so
will
the
personal
sin
of
one
as
inherent
in
him
,
ever
come
to
be
the
personal
sin
of
another
.
Adam
hath
upon
his
personal
sin
communicated
a
vitious
,
depraved
,
and
corrupted
nature
unto
all
his
Posterity
;
and
besides
,
the
guilt
of
his
actual
sin
is
imputed
unto
them
,
as
if
it
had
been
committed
by
every
one
of
them
.
But
yet
his
particular
personal
sin
,
neither
ever
did
,
nor
ever
could
become
the
personal
sin
of
any
one
of
them
,
any
otherwise
than
by
the
Imputation
of
its
guilt
unto
them
.
Wherefore
our
sins
neither
are
,
nor
can
be
so
imputed
unto
Christ
,
as
that
they
should
become
subjectively
his
,
as
they
are
a
Transgression
of
the
Preceptive
part
of
the
Law
.
A
Physical
Translation
or
Transfusion
of
sin
is
in
this
case
naturally
and
spiritually
impossible
;
and
yet
on
a
supposition
thereof
alone
,
do
the
horrid
consequences
mentioned
depend
.
But
the
guilt
of
sin
is
an
external
respect
of
it
,
with
regard
unto
the
sanction
of
the
Law
only
.
This
is
separable
from
sin
,
and
if
it
were
not
so
no
one
sinner
could
either
be
pardoned
or
saved
.
It
may
therefore
be
made
anothers
by
Imputation
,
and
yet
that
other
not
rendered
formally
a
sinner
thereby
.
This
was
that
which
was
imputed
unto
Christ
,
whereby
he
was
rendred
obnoxious
unto
the
Curse
of
the
Law
.
For
it
was
impossible
that
the
Law
should
pronounce
any
accursed
but
the
guilty
;
nor
would
do
so
,
Deut.
27.26
.
2.
There
is
a
great
difference
between
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
and
the
Imputation
of
our
sins
unto
Christ
;
so
as
that
he
cannot
in
the
same
manner
be
said
to
be
made
a
sinner
by
the
one
,
as
we
are
made
Righteous
by
the
other
.
For
our
sin
was
imputed
unto
Christ
only
,
as
he
was
our
Surety
for
a
time
,
to
this
end
,
that
he
might
take
it
away
,
destroy
it
and
abolish
it
.
It
was
never
imputed
unto
him
,
so
as
to
make
any
alteration
absolutely
in
his
personal
state
and
condition
.
But
his
Righteousness
is
imputed
unto
us
,
to
abide
with
us
,
to
be
ours
always
,
and
to
make
a
total
change
in
our
state
and
condition
as
unto
our
Relation
unto
God
.
Our
sin
was
imputed
unto
him
,
only
for
a
season
,
not
absolutely
,
but
as
he
was
a
Surety
,
and
unto
the
special
end
of
destroying
it
;
and
taken
on
him
,
on
this
condition
that
his
Righteousness
should
be
made
ours
for
ever
.
All
things
are
otherwise
in
the
Imputation
of
his
Righteousness
unto
us
,
which
respects
us
absolutely
,
and
not
under
a
temporary
capacity
,
abides
with
us
for
ever
,
changeth
our
state
and
relation
unto
God
,
and
is
an
effect
of
super-abounding
Grace
.
But
it
will
be
said
,
that
if
our
sins
as
to
the
guilt
of
them
were
imputed
unto
Christ
,
then
God
must
hate
Christ
.
For
he
hateth
the
guilty
.
I
know
not
well
how
I
come
to
mention
these
things
,
which
indeed
I
look
upon
as
cavils
,
such
as
men
may
multiply
if
they
please
,
against
any
part
of
the
mysteries
of
the
Gospel
.
But
seeing
it
is
mentioned
,
it
may
be
spoken
unto
.
And
1.
It
is
certain
that
the
Lord
Christ's
taking
on
him
the
guilt
of
our
sins
,
was
an
high
act
of
Obedience
unto
God
,
Heb.
10.5
,
6.
And
for
which
the
Father
loved
him
,
Joh.
10.17
,
18.
There
was
therefore
no
reason
why
God
should
hate
Christ
,
for
his
taking
on
him
our
Debt
and
the
payment
of
it
,
in
an
Act
of
the
highest
Obedience
unto
his
will
.
(2)
God
in
this
matter
is
considered
as
a
Rector
,
Ruler
and
Judge
.
Now
it
is
not
required
of
the
severest
Judge
,
that
as
a
Judge
he
should
hate
the
guilty
person
,
no
although
he
be
guilty
Originally
by
Inhaesion
and
not
by
Imputation
.
As
such
,
he
hath
no
more
to
do
,
but
consider
the
guilt
,
and
pronounce
the
sentence
of
punishment
.
But
(3)
suppose
a
person
out
of
an
Heroick
generosity
of
mind
should
become
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
another
,
for
his
friend
,
for
a
good
man
,
so
as
to
answer
for
him
with
his
life
,
as
Judah
undertook
to
be
for
Benjamin
as
to
his
liberty
,
which
when
a
man
hath
lost
,
he
is
civilly
dead
,
and
capite
diminutus
,
would
the
most
cruel
Tyrant
under
Heaven
that
should
take
away
his
life
,
in
that
case
hate
him
;
would
he
not
rather
admire
his
worth
and
vertue
.
As
such
an
one
it
was
that
Christ
suffered
,
and
no
otherwise
.
(4)
All
the
force
of
this
exception
depends
on
the
ambiguity
of
the
word
hate
.
For
it
may
signifie
either
an
aversation
or
detestation
of
mind
,
or
only
a
will
of
punishing
,
as
in
God
mostly
it
doth
.
In
the
first
sense
there
was
no
ground
why
God
should
hate
Christ
on
this
Imputation
of
guilt
unto
him
;
whereby
he
became
non
propriae
sed
alienae
culpae
Reus
.
Sin
inherent
renders
the
Soul
polluted
,
abominable
,
and
the
only
Object
of
Divine
Aversation
.
But
for
him
who
was
perfectly
Innocent
,
Holy
,
Harmless
,
undefiled
in
himself
,
who
did
no
sin
,
neither
was
there
guile
found
in
his
mouth
,
to
take
upon
him
the
guilt
of
other
sins
,
thereby
to
comply
with
and
accomplish
the
design
of
God
for
the
manifestation
of
his
Glory
and
infinite
Wisdom
,
Grace
,
Goodness
,
Mercy
,
and
Righteousness
,
unto
the
certain
expiation
and
destruction
of
sin
,
nothing
could
render
him
more
glorious
and
lovely
in
the
sight
of
God
or
man
.
But
for
a
will
of
punishing
in
God
,
where
sin
is
imputed
,
none
can
deny
it
,
but
they
must
therewithal
openly
disavow
the
satisfaction
of
Christ
.
The
heads
of
some
few
of
those
Arguments
wherewith
the
Truth
we
have
asserted
is
confirmed
,
shall
close
this
Discourse
.
1.
Unless
the
guilt
of
sin
was
imputed
unto
Christ
,
sin
was
not
imputed
unto
him
in
any
sense
;
For
the
punishment
of
sin
is
not
sin
;
nor
can
those
who
are
otherwise
minded
,
declare
what
it
is
of
sin
,
that
is
imputed
.
But
the
Scripture
is
plain
,
that
God
laid
on
him
the
Iniquity
of
us
all
,
and
made
him
to
be
sin
for
us
,
which
could
not
otherwise
be
but
by
Imputation
.
2.
There
can
be
no
punishment
but
with
respect
unto
the
guilt
of
sin
personally
contracted
,
or
imputed
.
It
is
guilt
alone
that
gives
what
is
materially
evil
and
afflictive
,
the
formal
nature
of
punishment
and
nothing
else
.
And
therefore
those
who
understand
full
well
the
Harmony
of
things
and
Opinions
,
and
are
free
to
express
their
minds
,
do
constantly
declare
,
that
if
one
of
these
be
denied
,
the
other
must
be
so
also
;
and
if
one
be
admitted
they
must
both
be
so
.
If
guilt
was
not
imputed
unto
Christ
,
he
could
not
,
as
they
plead
well
enough
,
undergo
the
punishment
of
sin
;
much
he
might
do
and
suffer
on
the
occasion
of
sin
,
but
undergo
the
punishment
due
unto
sin
he
could
not
.
And
if
it
should
be
granted
that
the
guilt
of
sin
was
imputed
unto
him
,
they
will
not
deny
but
that
he
underwent
the
punishment
of
it
;
and
if
he
underwent
the
punishment
of
it
,
they
will
not
deny
but
that
the
guilt
of
it
was
imputed
unto
him
;
For
these
things
are
inseparably
related
.
3.
Christ
was
made
a
Curse
for
us
,
the
Curse
of
the
Law
;
as
is
expresly
declared
,
Gal.
3.13
,
14.
But
the
Curse
of
the
Law
respects
the
guilt
of
sin
only
;
So
as
that
where
that
is
not
,
it
cannot
take
place
in
any
sense
,
and
where
that
is
,
it
doth
inseparably
attend
it
,
Deut.
27.26
.
4.
The
express
Testimonies
of
the
Scripture
unto
this
purpose
cannot
be
evaded
,
without
an
open
wresting
of
their
words
and
sense
.
So
God
is
said
to
make
all
our
Iniquities
to
meet
with
upon
him
;
and
he
bare
them
on
him
as
his
burden
,
for
so
the
word
signifies
,
Isa.
53.6
.
God
hath
laid
on
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Iniquity
,
that
is
,
the
guilt
of
us
all
,
ver.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
their
sin
or
guilt
shall
he
bear
.
For
that
is
the
intendment
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
joyned
with
any
other
word
that
denotes
sin
as
it
is
in
those
places
,
Psal.
32.5
.
thou
forgavest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Iniquity
of
my
sin
,
that
is
,
the
guilt
of
it
,
which
is
that
alone
that
is
taken
away
by
pardon
.
That
his
Soul
was
made
an
Offering
for
the
guilt
of
sin
,
that
he
was
made
sin
,
that
sin
was
condemned
in
his
flesh
,
&c.
5.
This
was
represented
in
all
the
Sacrifices
of
old
,
especially
the
great
Anniversary
,
on
the
day
of
expiation
,
with
the
Ordinance
of
the
Scape
Goat
,
as
hath
been
before
declared
.
6.
Without
a
supposition
hereof
it
cannot
be
understood
,
how
the
Lord
Christ
should
be
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
suffer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
our
stead
,
unless
we
will
admit
the
exposition
of
Mr.
Ho.
a
late
Writer
,
who
reckoning
up
how
many
things
the
Lord
Christ
did
in
our
stead
,
adds
as
the
sense
thereof
,
that
is
to
bestead
us
;
then
which
if
he
can
invent
any
thing
more
fond
and
senseless
,
he
hath
a
singular
faculty
in
such
an
Employment
.
CHAP.
IX
.
The
formal
cause
of
Justification
;
or
,
The
Righteousness
on
the
Account
whereof
Believers
are
justified
before
God
.
Objection
answered
.
THe
principal
differences
about
the
Doctrine
of
Justification
are
reducible
unto
three
Heads
.
(1)
The
nature
of
it
;
namely
,
whether
it
consist
in
an
internal
change
of
the
Person
justified
by
the
infusion
of
an
Habit
of
inherent
Grace
or
Righteousness
;
or
whether
it
be
a
Forensick
Act
,
in
the
judging
,
esteeming
,
declaring
,
and
pronouncing
such
a
person
to
be
Righteous
,
thereon
absolving
him
from
all
his
sins
,
giving
unto
him
Right
and
Title
unto
life
.
Herein
we
have
to
do
only
with
those
of
the
Church
of
Rome
,
all
others
,
both
Protestants
and
Socinians
being
agreed
on
the
Forensick
sense
of
the
word
,
and
the
nature
of
the
thing
signified
thereby
.
And
this
I
have
already
spoken
unto
,
so
far
as
our
present
design
doth
require
,
and
that
I
hope
with
such
evidence
of
Truth
,
as
cannot
well
be
gainsayed
.
Nor
may
it
be
supposed
that
we
have
too
long
insisted
thereon
,
as
an
opinion
which
is
obsolete
,
and
long
since
sufficiently
confuted
.
I
think
much
otherwise
,
and
that
those
who
avoid
the
Romanists
in
these
Controversies
,
will
give
a
greater
appearance
of
fear
,
than
of
contempt
.
For
when
all
is
done
,
if
free
Justification
through
the
Blood
of
Christ
and
the
Imputation
of
his
Righteousness
,
be
not
able
to
preserve
its
station
,
in
the
minds
of
men
,
the
Popish
Doctrine
of
Justification
must
and
will
return
upon
the
world
,
with
all
the
concomitants
and
consequences
of
it
.
Whilst
any
knowledge
of
the
Law
or
Gospel
is
continued
amongst
us
,
the
Consciences
of
men
will
at
one
time
or
other
,
living
or
dying
,
be
really
affected
with
a
sense
of
sin
,
as
unto
its
guilt
and
danger
.
Hence
that
Trouble
and
those
Disquietments
of
mind
will
ensue
,
as
will
force
men
,
be
they
never
so
unwilling
,
to
seek
after
some
Relief
and
Satisfaction
.
And
what
will
not
men
attempt
,
who
are
reduced
to
the
condition
expressed
,
Micah
.
6.7
,
8.
Wherefore
in
this
case
,
if
the
true
and
only
relief
of
distressed
Consciences
,
of
sinners
who
are
weary
and
heavy
laden
be
hid
from
their
eyes
;
if
they
have
no
apprehension
of
,
nor
trust
in
that
which
alone
they
may
oppose
unto
the
sentence
of
the
Law
,
and
interpose
betweens
Gods
Justice
and
their
Souls
,
wherein
they
may
take
shelter
from
the
storms
of
that
wrath
which
abideth
on
them
that
believe
not
;
they
will
betake
themselves
unto
any
thing
which
confidently
tenders
them
present
ease
and
relief
.
Hence
many
persons
living
all
their
days
in
an
ignorance
of
the
Righteousness
of
God
,
are
oftentimes
on
their
sick
Beds
,
and
in
their
dying
hours
,
proselyted
unto
a
confidence
in
the
ways
of
Rest
and
Peace
,
which
the
Romanists
impose
upon
them
.
For
such
seasons
of
advantage
do
they
wait
for
,
unto
the
Reputation
as
they
suppose
of
their
own
Zeal
,
in
truth
unto
the
scandal
of
Christian
Religion
.
But
finding
at
any
time
the
Consciences
of
men
under
disquietments
,
and
ignorant
of
,
or
disbelieving
that
Heavenly
relief
which
is
provided
in
the
Gospel
,
they
are
ready
with
their
Applications
and
Medicines
,
having
on
them
pretended
Approbations
of
the
experience
of
many
Ages
,
and
an
innumerable
company
of
devout
Souls
in
them
.
Such
is
their
Doctrine
of
Justification
,
with
the
Addition
of
those
other
Ingredients
of
Confession
,
Absolution
,
Penances
or
Commutations
,
Aids
from
Saints
and
Angels
,
especially
the
blessed
Virgin
,
all
warmed
by
the
Fire
of
Purgatory
,
and
confidently
Administred
unto
Persons
,
sick
of
Ignorance
,
Darkness
and
Sin
.
And
let
none
please
themselves
in
the
Contempt
of
these
things
.
If
the
truth
concerning
Evangelical
Justification
be
once
disbelieved
among
us
,
or
obliterated
by
any
Artifices
,
out
of
the
minds
of
men
,
unto
these
things
at
one
time
or
other
,
they
must
and
will
betake
themselves
.
For
the
new
Schemes
and
Projections
of
Justification
which
some
at
present
would
supply
us
withal
,
they
are
now
way
suited
,
nor
able
to
give
Relief
or
Satisfaction
unto
a
Conscience
really
troubled
for
Sin
,
and
seriously
enquiring
how
it
may
have
Rest
and
Peace
with
God
.
I
shall
take
the
boldness
therefore
to
say
,
whoever
be
offended
at
it
;
that
if
we
lose
the
antient
Doctrine
of
Justification
through
Faith
in
the
Blood
of
Christ
,
and
the
Imputation
of
his
Righteousness
unto
us
,
publick
profession
or
Religion
,
will
quickly
issue
in
Popery
,
or
Atheism
,
or
at
least
in
what
is
the
next
door
unto
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
second
principal
Controversie
is
about
the
formal
cause
of
Justification
,
as
it
is
expressed
and
stated
by
those
of
the
Roman
Church
.
And
under
these
terms
some
Protestant
Divines
have
consented
to
debate
the
matter
in
difference
.
I
shall
not
interpose
into
a
strife
of
words
.
So
the
Romanists
will
call
,
that
which
we
enquire
after
.
Some
of
ours
say
the
Righteousness
of
Christ
imputed
;
some
,
the
Imputation
of
the
Righteousness
of
Christ
,
is
the
formal
cause
of
our
Justification
;
some
,
that
there
is
no
formal
cause
of
Justification
,
but
this
is
that
which
supplies
the
place
and
use
of
a
formal
cause
,
which
is
the
Righteousness
of
Christ
.
In
none
of
these
things
will
I
concern
my self
,
though
I
judge
what
was
mentioned
in
the
last
place
,
to
be
most
proper
and
significant
.
The
substance
of
the
enquiry
wherein
alone
we
are
concerned
is
;
what
is
that
Righteousness
whereby
,
and
wherewith
,
a
Believing
sinner
,
is
justified
before
God
;
or
whereon
he
is
accepted
with
God
,
hath
his
sins
pardoned
,
is
received
into
Grace
and
Favour
,
and
hath
a
Title
given
him
unto
the
Heavenly
Inheritance
.
I
shall
no
otherwise
propose
this
enquiry
,
as
knowing
that
it
contains
the
substance
of
what
convinced
sinners
do
look
after
in
and
by
the
Gospel
.
And
herein
it
is
agreed
by
all
,
the
Socinians
only
excepted
,
that
the
Procatarctical
or
procuring
cause
of
the
pardon
of
our
sins
and
acceptance
with
God
,
is
the
satisfaction
and
merit
of
Christ
.
Howbeit
it
cannot
be
denied
,
but
that
some
retaining
the
names
of
them
,
do
seem
to
renounce
or
disbelieve
the
things
themselves
.
But
we
need
not
to
take
any
notice
thereof
,
until
they
are
free
more
plainly
to
express
their
minds
.
But
as
concerning
the
Righteousness
it self
enquired
after
,
there
seems
to
be
a
difference
among
them
,
who
yet
all
deny
it
to
be
the
Righteousness
of
Christ
imputed
unto
us
.
For
those
of
the
Roman
Church
plainly
say
,
that
upon
the
infusion
of
an
habit
of
Grace
,
with
the
expulsion
of
sin
and
the
Renovation
of
our
natures
thereby
,
which
they
call
the
first
Justification
,
we
are
actually
justified
before
God
,
by
our
own
works
of
Righteousness
.
Hereon
they
dispute
about
the
merit
and
satisfactoriness
of
those
works
,
with
their
condignity
of
the
Reward
of
eternal
life
.
Others
as
the
Socinians
openly
disclaim
all
merit
in
our
works
;
only
some
,
out
of
Reverence
as
I
suppose
,
unto
the
Antiquity
of
the
word
,
and
under
the
shelter
of
the
Ambiguity
of
its
signification
,
have
faintly
attempted
an
accommodation
with
it
.
But
in
the
substance
of
what
they
assent
unto
this
purpose
,
to
the
best
of
my
understanding
they
are
all
agreed
.
For
what
the
Papists
call
Justitia
Operum
,
the
Righteousness
of
works
,
they
call
a
personal
inherent
Evangelical
Righteousness
,
whereof
we
have
spoken
before
.
And
whereas
the
Papists
say
,
that
this
Righteousness
of
Works
is
not
absolutely
perfect
,
nor
in
it self
able
to
justifie
us
in
the
sight
of
God
,
but
owes
all
its
worth
and
dignity
unto
this
purpose
unto
the
merit
of
Christ
,
they
affirm
that
this
Evangelical
Righteousness
is
the
condition
whereon
we
enjoy
the
Benefits
of
the
Righteousness
of
Christ
,
in
the
pardon
of
our
sins
,
and
the
acceptance
of
our
Persons
before
God
.
But
as
unto
those
who
will
acknowledge
no
other
Righteousness
wherewith
we
are
justified
before
God
,
the
meaning
is
the
same
,
whether
we
say
that
on
the
Condition
of
this
Righteousness
we
are
made
partakers
of
the
Benefits
of
the
Righteousness
of
Christ
;
or
that
it
is
the
Righteousness
of
Christ
which
makes
this
Righteousness
of
ours
accepted
with
God
.
But
these
things
must
afterwards
more
particularly
be
enquired
into
.
3.
The
third
Enquiry
wherein
there
is
not
an
Agreement
in
this
matter
is
,
upon
a
supposition
of
a
necessity
,
that
he
who
is
to
be
justified
,
should
one
way
or
other
be
interessed
in
the
Righteousness
of
Christ
,
what
it
is
that
on
our
part
is
required
thereunto
.
This
some
say
to
be
Faith
alone
,
others
Faith
and
Works
also
,
and
that
in
the
same
kind
of
necessity
and
use
.
That
whose
consideration
we
at
present
undertake
,
is
the
second
thing
proposed
.
And
indeed
,
herein
lies
the
substance
of
the
whole
controversie
about
our
Justification
before
God
,
upon
the
determination
and
stating
whereof
,
the
determination
of
all
other
incident
Questions
doth
depend
.
This
therefore
is
that
which
herein
I
affirm
.
The
Righteousness
of
Christ
(
in
his
Obedience
and
Suffering
for
us
)
imputed
unto
Believers
,
as
they
are
united
unto
him
by
his
spirit
,
is
that
Righteousness
whereon
they
are
justified
before
God
,
on
the
Account
whereof
their
sins
are
pardoned
,
and
a
Right
is
granted
them
into
the
Heavenly
Inheritance
.
This
Position
is
such
as
wherein
the
substance
of
that
Doctrine
in
this
important
Article
of
Evangelical
Truth
which
we
plead
for
,
is
plainly
and
fully
expressed
.
And
I
have
chosen
the
rather
thus
to
express
it
,
because
it
is
that
Thesis
wherein
the
Learned
Davenant
laid
down
that
common
Doctrine
of
the
Reformed
Churches
whose
defence
he
undertook
.
This
is
the
shield
of
Truth
in
the
whole
cause
of
Justification
,
which
whilst
it
is
preserved
safe
,
we
need
not
trouble
our selves
about
the
Differences
that
are
among
Learned
men
,
about
the
most
proper
stating
and
declaration
of
some
lesser
concernments
of
it
.
This
is
the
Refuge
,
the
only
Refuge
of
distressed
Consciences
,
wherein
they
may
find
Rest
and
Peace
.
For
the
confirmation
of
this
Assertion
,
I
shall
do
these
three
things
.
(1)
Reflect
on
what
is
needful
unto
the
Explanation
of
it
.
(2)
Answer
the
most
important
general
Objections
against
it
.
(3)
Prove
the
Truth
of
it
by
Arguments
and
Testimonies
of
the
holy
Scripture
.
As
to
the
first
of
these
,
or
what
is
necessary
unto
the
Explanation
of
this
Assertion
,
it
hath
been
sufficiently
spoken
unto
in
our
foregoing
Discourses
.
The
Heads
of
some
things
only
shall
at
present
be
called
over
.
1.
The
Foundation
of
the
Imputation
asserted
,
is
Union
.
Hereof
there
are
many
Grounds
and
Causes
as
hath
been
declared
.
But
that
which
we
have
immediate
respect
unto
as
the
Foundation
of
this
Imputation
,
is
that
whereby
the
Lord
Christ
and
Believers
do
actually
coalesce
into
one
mystical
Person
.
This
is
by
the
Holy
Spirit
inhabiting
in
him
as
the
Head
of
the
Church
in
all
fulness
,
and
in
all
Believers
according
to
their
measure
,
whereby
they
became
members
of
his
mystical
Body
.
That
there
is
such
an
Union
between
Christ
and
Believers
,
is
the
Faith
of
the
Catholick
Church
,
and
hath
been
so
in
all
Ages
.
Those
who
seem
in
our
days
to
deny
it
or
question
it
,
either
know
not
what
they
say
,
or
their
minds
are
influenced
by
their
Doctrine
,
who
deny
the
Divine
Persons
of
the
Son
,
and
of
the
Spirit
.
Upon
supposition
of
this
Vnion
,
Reason
will
grant
the
Imputation
pleaded
for
to
be
reasonable
;
at
least
,
that
there
is
such
a
peculiar
Ground
for
it
,
as
is
not
to
be
exemplified
in
any
things
natural
or
political
among
men
.
2.
The
Nature
of
Imputation
hath
been
fully
spoken
unto
before
,
and
thereunto
I
refer
the
Reader
for
the
understanding
of
what
is
intended
thereby
.
3.
That
which
is
imputed
is
the
Righteousness
of
Christ
;
and
briefly
I
understand
hereby
,
his
whole
Obedience
unto
God
in
all
that
he
did
and
suffered
for
the
Church
.
This
I
say
is
imputed
unto
Believers
,
so
as
to
become
their
only
Righteousness
before
God
unto
the
Justification
of
Life
.
If
beyond
these
things
any
Expressions
have
been
made
use
of
in
the
Explanation
of
this
Truth
,
which
have
given
occasion
unto
any
Differences
or
Contests
,
although
they
may
be
true
and
defensible
against
Objections
,
yet
shall
not
I
concern
my self
in
them
.
The
substance
of
the
Truth
as
laid
down
,
is
that
whose
Defence
I
have
undertaken
,
and
where
that
is
granted
or
consented
unto
,
I
will
not
contend
with
any
about
their
way
and
methods
of
its
Declaration
,
nor
defend
the
Terms
and
Expressions
that
have
by
any
been
made
use
of
therein
.
For
instance
.
Some
have
said
,
that
what
Christ
did
and
suffered
,
is
so
imputed
unto
us
,
as
that
we
are
judged
and
esteemed
in
the
sight
of
God
to
have
done
or
suffered
our selves
in
him
.
This
I
shall
not
concern
my self
in
.
For
although
it
may
have
a
sound
sense
given
unto
it
,
and
is
used
by
some
of
the
Antients
,
yet
because
offence
is
taken
at
it
,
and
the
substance
of
the
Truth
we
plead
for
is
better
otherwise
expressed
,
it
ought
not
to
be
contended
about
.
For
we
do
not
say
that
God
judgeth
or
esteemeth
that
we
did
and
suffered
in
our
own
persons
what
Christ
did
and
suffered
,
but
only
that
he
did
it
and
suffered
it
in
our
stead
.
Hereon
God
makes
a
Grant
and
Donation
of
it
unto
Believers
upon
their
Believing
,
unto
their
Justification
before
him
.
And
the
like
may
be
said
of
many
other
Expressions
of
the
like
nature
.
These
things
being
premised
,
I
proceed
unto
the
consideration
of
the
general
objections
that
are
urged
against
the
Imputation
we
plead
for
.
And
I
shall
insist
only
on
some
of
the
principal
of
them
,
and
whereinto
all
others
may
be
resolved
;
for
it
were
endless
to
go
over
all
that
any
mans
Invention
can
suggest
unto
him
of
this
kind
.
And
some
general
considerations
we
must
take
along
with
us
herein
.
As
,
1.
The
Doctrine
of
Justification
is
a
part
,
yea
an
eminent
part
of
the
mystery
of
the
Gospel
.
It
is
no
marvel
therefore
if
it
be
not
so
exposed
unto
the
common
notions
of
Reason
,
as
some
would
have
it
to
be
.
There
is
more
required
unto
the
true
spiritual
understanding
of
such
mysteries
;
yea
unless
we
intend
to
renounce
the
Gospel
,
it
must
be
asserted
,
that
Reason
as
it
is
corrupted
,
and
the
mind
of
man
destitute
of
Divine
supernatural
Revelation
,
do
dislike
every
such
Truth
,
and
rise
up
in
Enmity
against
it
.
So
the
Scripture
directly
affirms
,
Rom.
8.7
.
1
Cor.
2.14
.
2.
Hence
are
the
Minds
and
Inventions
of
men
wonderful
fertile
in
coyning
Objections
against
Evangelical
Truths
,
and
raising
cavils
against
them
.
Seldom
to
this
purpose
do
they
want
an
endless
number
of
sophistical
Objections
,
which
because
they
know
no
better
,
they
themselves
judge
insoluble
.
For
carnal
Reason
being
once
set
at
liberty
under
the
false
notion
of
Truth
,
to
act
it self
freely
and
boldly
against
spiritual
mysteries
,
is
subtile
in
its
arguings
,
and
pregnant
in
its
Invention
of
them
.
How
endless
,
for
instance
,
are
the
Sophisms
of
the
Socinians
against
the
Doctrine
of
the
Trinity
,
and
how
do
they
triumph
in
them
as
unanswerable
.
Under
the
shelter
of
them
they
despise
the
force
of
the
most
evident
Testimonies
of
the
Scripture
,
and
those
multiplied
on
all
occasions
.
In
like
manner
they
deal
with
the
Doctrine
of
the
satisfaction
of
Christ
,
as
the
Pelagians
of
old
did
with
that
of
his
Grace
.
Wherefore
he
that
will
be
startled
at
the
Appearance
of
subtile
or
plausible
Objections
,
against
any
Gospel
mysteries
that
are
plainly
revealed
,
and
sufficiently
attested
in
the
Scripture
,
is
not
likely
to
come
unto
much
stability
in
his
Profession
of
them
.
3.
The
most
of
the
Objections
which
are
levied
against
the
Truth
in
this
cause
,
do
arise
from
the
want
of
a
due
comprehension
of
the
order
of
the
work
of
Gods
Grace
,
and
of
our
compliance
therewithall
in
a
way
of
Duty
as
was
before
observed
.
For
they
consist
in
opposing
those
things
one
to
another
as
inconsistent
,
which
in
their
proper
place
and
order
are
not
only
consistent
,
but
mutually
subservient
unto
one
another
;
and
are
found
so
in
the
Experience
of
them
that
truly
believe
.
Instances
hereof
have
been
given
before
,
and
others
will
immediately
occur
.
Taking
the
consideration
of
these
things
with
us
,
we
may
see
as
the
Rise
,
so
of
what
force
the
Objections
are
.
4.
Let
it
be
considered
that
the
Objections
which
are
made
use
of
against
the
Truth
we
assert
,
are
all
of
them
taken
from
certain
consequences
,
which
as
it
is
supposed
,
will
ensue
on
the
Admission
of
it
.
And
as
this
is
the
only
expedient
to
perpetuate
controversies
,
and
make
them
endless
,
so
to
my
best
observation
I
never
yet
met
with
any
one
,
but
that
to
give
an
Appearance
of
force
unto
the
absurdity
of
the
consequences
from
whence
he
argues
,
he
framed
his
suppositions
,
or
the
state
of
the
Question
,
unto
the
disadvantage
of
them
whom
he
opposed
;
a
course
of
proceeding
which
I
wonder
Good
men
are
not
either
weary
,
or
ashamed
of
.
1.
It
is
objected
,
that
the
Imputation
of
the
Righteousness
of
of
Christ
doth
overthrow
all
Remission
of
sins
on
the
part
of
God
.
This
is
pleaded
for
by
Socinus
,
De
Servator
.
lib.
4.
cap.
2
,
3
,
4.
and
by
others
it
is
also
made
use
of
.
A
confident
Charge
this
seems
to
them
who
stedfastly
believe
that
without
this
Imputation
,
there
could
be
no
Remission
of
sin
.
But
they
say
,
That
he
who
hath
a
Righteousness
imputed
unto
him
that
is
absolutely
perfect
,
so
as
to
be
made
his
own
,
needs
no
pardon
,
hath
no
sin
that
should
be
forgiven
,
nor
can
he
ever
need
forgiveness
.
But
because
this
Objection
will
occur
unto
us
again
in
the
vindication
of
one
of
our
ensuing
Arguments
,
I
shall
here
speak
briefly
unto
it
.
1.
Grotius
shall
answer
this
Objection
;
saith
he
,
Cum
duo
nobis
peperisse
Christum
dixerimus
,
impunitatem
&
praemium
,
illud
satisfactioni
,
hoc
merito
Christi
distincte
tribuit
vetus
Ecclesia
.
Satisfactio
consistit
in
peccatorum
Translatione
,
meritum
in
perfectissimae
Obedientiae
pro
nobis
praestitae
Imputatione
.
Praefat.
ad
lib.
de
satisfact.
Whereas
we
have
said
that
Christ
hath
procured
or
brought
forth
two
things
for
us
,
freedom
from
punishment
,
and
a
reward
,
the
antient
Church
attributes
the
one
of
them
distinctly
unto
his
satisfaction
,
the
other
unto
his
merit
.
Satisfaction
consisteth
in
the
Translation
of
sins
(
from
us
unto
him
)
merit
in
the
Imputation
of
his
most
perfect
Obedience
performed
for
us
,
unto
us
.
In
his
Judgment
the
Remission
of
sins
,
and
the
Imputation
of
Righteousness
,
were
as
consistent
as
the
satisfaction
and
merit
of
Christ
,
as
indeed
they
are
.
2.
Had
we
not
been
sinners
,
we
should
have
had
no
need
of
the
Imputation
of
the
Righteousness
of
Christ
to
render
us
Righteous
before
God
.
Being
so
,
the
first
End
for
which
it
is
imputed
,
is
the
pardon
of
sin
;
without
which
we
could
not
be
Righteous
by
the
Imputation
of
the
most
perfect
Righteousness
.
These
things
therefore
are
consistent
,
namely
,
that
the
satisfaction
of
Christ
should
be
imputed
unto
us
for
the
pardon
of
sin
,
and
the
Obedience
of
Christ
be
imputed
unto
us
,
to
render
us
Righteous
before
God
.
And
they
are
not
only
consistent
,
but
neither
of
them
singly
were
sufficient
unto
our
Justification
.
2.
It
is
pleaded
by
the
same
Author
and
others
;
That
the
Imputation
of
the
Righteousness
of
Christ
,
overthroweth
all
necessity
of
Repentance
for
sin
,
in
order
unto
the
Remission
or
Pardon
thereof
,
yea
rendreth
it
altogether
needless
.
For
what
need
hath
he
of
Repentance
for
sin
,
who
by
the
Imputation
of
the
Righteousness
of
Christ
,
is
esteemed
compleatly
Just
and
Righteous
in
the
sight
of
God
.
If
Christ
satisfied
for
all
sins
in
the
Person
of
the
Elect
;
if
as
our
Surety
he
paid
all
our
Debts
,
and
if
his
Righteousness
be
made
ours
before
we
repent
,
then
is
all
Repentance
needless
.
And
these
things
are
much
enlarged
on
by
the
same
Author
in
the
place
before-mentioned
.
Ans.
(1)
It
must
be
remembred
,
that
we
require
Evangelical
Faith
in
order
of
nature
antecedently
unto
our
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
which
also
is
the
condition
of
its
continuation
.
Wherefore
whatever
is
necessary
thereunto
,
is
in
like
manner
required
of
us
in
order
unto
Believing
.
Amongst
these
,
there
is
a
sorrow
for
sin
,
and
a
Repentance
of
it
.
For
whosoever
is
convinced
of
sin
in
a
due
manner
,
so
as
to
be
sensible
of
its
Evil
and
Guilt
,
both
as
in
its
own
nature
it
is
contrary
unto
the
preceptive
part
of
the
Holy
Law
,
and
in
the
necessary
consequences
of
it
,
in
the
wrath
and
curse
of
God
,
cannot
but
be
perplexed
in
his
mind
,
that
he
hath
involved
himself
therein
.
And
that
posture
of
mind
will
be
accompanied
with
shame
,
fear
,
sorrow
,
and
other
afflictive
passions
.
Hereon
a
Resolution
doth
ensue
,
utterly
to
abstain
from
it
for
the
future
,
with
sincere
endeavours
unto
that
purpose
,
issuing
if
there
be
time
and
space
for
it
,
in
Reformation
of
Life
.
And
in
a
sense
of
sin
,
Sorrow
for
it
,
Fear
concerning
it
,
Abstinence
from
it
,
and
Reformation
of
Life
,
a
Repentance
true
in
its
kind
doth
consist
.
This
Repentance
is
usually
called
legal
,
because
its
motives
are
principally
taken
from
the
Law
;
but
yet
there
is
moreover
required
unto
it
that
temporary
Faith
of
the
Gospel
which
we
have
before
described
.
And
as
it
doth
usually
produce
great
effects
in
the
confession
of
sin
,
Humiliation
for
it
,
and
change
of
life
,
as
in
Ahab
and
the
Ninevites
,
so
ordinarily
it
precedeth
true
saving
Faith
,
and
Justification
thereby
.
Wherefore
the
necessity
hereof
,
is
no
way
weakened
by
the
Doctrine
of
the
Imputation
of
the
Righteousness
of
Christ
,
yea
it
is
strengthened
and
made
effectual
thereby
.
For
without
it
,
in
the
order
of
the
Gospel
,
an
interest
therein
is
not
to
be
attained
.
And
this
is
that
which
in
the
Old
Testament
is
so
often
proposed
as
the
means
and
conditions
of
turning
away
the
Judgments
and
Punishments
threatned
unto
sin
.
For
it
is
true
and
sincere
in
its
kind
;
neither
do
the
Socinians
require
any
other
Repentance
unto
Justification
.
For
as
they
deny
true
Evangelical
Repentance
in
all
the
especial
causes
of
it
,
so
that
which
may
and
doth
precede
Faith
in
order
of
nature
.
is
all
that
they
require
.
This
Objection
therefore
as
managed
by
them
,
is
a
causless
vain
pretence
.
2.
Justifying
Faith
includeth
in
its
nature
the
entire
principle
of
Evangelical
Repentance
,
so
as
that
it
is
utterly
impossible
that
a
man
should
be
a
true
Believer
,
and
not
at
the
same
instant
of
time
be
truly
penitent
.
And
therefore
are
they
so
frequently
conjoined
in
the
Scripture
as
one
simultaneous
Duty
.
Yea
the
call
of
the
Gospel
unto
Repentance
is
a
call
to
Faith
,
acting
it self
by
Repentance
.
So
the
sole
Reason
of
that
Call
unto
Repentance
which
the
forgiveness
of
sins
is
annexed
unto
,
(
Act.
2.38
.
)
is
the
Proposal
of
the
Promise
which
is
the
Object
of
Faith
,
ver.
39.
And
those
Conceptions
and
Affections
which
a
man
hath
about
sin
,
with
a
sorrow
for
it
and
Repentance
of
it
,
upon
a
legal
Conviction
,
being
enlivened
and
made
Evangelical
by
the
Introduction
of
Faith
as
a
new
Principle
of
them
,
and
giving
new
Motives
unto
them
,
do
become
Evangelical
;
so
impossible
is
it
that
Faith
should
be
without
Repentance
.
Wherefore
although
the
first
Act
of
Faith
,
and
its
only
proper
exercise
unto
Justification
,
doth
respect
the
Grace
of
God
in
Christ
and
the
way
of
Salvation
by
him
,
as
proposed
in
the
Promise
of
the
Gospel
,
yet
is
not
this
conceived
in
order
of
time
to
precede
its
actings
in
self-displicency
,
godly
sorrow
,
and
universal
conversion
from
sin
unto
God
;
nor
can
it
be
so
,
seeing
it
virtually
and
radically
containeth
all
of
them
in
it self
.
However
therefore
Evangelical
Repentance
is
not
the
Condition
of
our
Justification
,
so
as
to
have
any
direct
Influence
thereinto
;
nor
are
we
said
any
where
to
be
justified
by
Repentance
;
nor
is
it
conversant
about
the
proper
object
which
alone
the
Soul
respects
therein
;
nor
is
a
direct
and
immediate
giving
Glory
unto
God
,
on
the
account
of
the
way
and
work
of
his
Wisdom
and
Grace
in
Christ
Jesus
,
but
a
consequent
thereof
;
nor
is
that
Reception
of
Christ
which
is
expresly
required
unto
our
Justification
,
and
which
alone
is
required
thereunto
;
yet
is
it
in
the
Root
,
Principle
,
and
Promptitude
of
mind
for
its
exercise
,
in
every
one
that
is
justified
,
then
when
he
is
justified
.
And
it
is
peculiarly
proposed
with
respect
unto
the
Forgiveness
of
sins
,
as
that
without
which
it
is
impossible
we
should
have
any
true
sense
or
comfort
of
it
in
our
Souls
;
but
it
is
not
so
as
any
part
of
that
Righteousness
on
the
consideration
whereof
our
sins
are
pardoned
,
nor
as
that
whereby
we
have
an
Interest
therein
.
These
things
are
plain
in
the
divine
method
of
our
Justification
,
and
the
order
of
our
Duty
prescribed
in
the
Gospel
;
as
also
in
the
experience
of
them
that
do
believe
.
Wherefore
considering
the
necessity
of
legal
Repentance
unto
Believing
,
with
the
sanctification
of
the
Affections
exercised
therein
by
Faith
,
whereby
they
are
made
Evangelical
,
and
the
nature
of
Faith
as
including
in
it
a
principle
of
universal
conversion
unto
God
,
and
in
especial
of
that
Repentance
,
which
hath
for
its
principal
motive
the
Love
of
God
,
and
of
Jesus
Christ
,
with
the
Grace
from
thence
communicated
,
all
which
are
supposed
in
the
Doctrine
pleaded
for
,
the
necessity
of
true
Repentance
is
immoveably
fixed
on
its
proper
Foundation
.
3.
As
unto
what
was
said
in
the
Objection
concerning
Christs
suffering
in
the
Person
of
the
Elect
,
I
know
not
whether
any
have
used
it
or
no
,
nor
will
I
contend
about
it
.
He
suffered
in
their
stead
;
which
all
sorts
of
Writers
ancient
and
modern
so
express
,
in
his
suffering
he
bare
the
Person
of
the
Church
.
The
meaning
is
what
was
before
declared
.
Christ
and
Believers
are
one
mystical
Person
,
one
spiritually
animated
Body
,
Head
and
Members
.
This
I
suppose
will
not
be
denied
;
To
do
so
,
is
to
overthrow
the
Church
and
the
Faith
of
it
.
Hence
what
he
did
and
suffered
is
imputed
unto
them
.
And
it
is
granted
that
as
the
Surety
of
the
Covenant
he
paid
all
our
Debts
,
or
answered
for
all
our
faults
;
and
that
his
Righteousness
is
really
communicated
unto
us
.
Why
then
say
some
,
there
is
no
need
of
Repentance
,
all
is
done
for
us
already
.
But
why
so
,
why
must
we
assent
to
one
part
of
the
Gospel
unto
the
exclusion
of
another
?
Was
it
not
free
unto
God
to
appoint
what
way
,
method
and
order
he
would
,
whereby
these
things
should
be
communicated
unto
us
?
nay
upon
the
supposition
of
the
design
of
his
Wisdom
and
Grace
,
these
two
things
were
necessary
.
1.
That
this
Righteousness
of
Christ
should
be
communicated
unto
us
,
and
be
made
ours
in
such
a
way
and
manner
,
as
that
he
himself
might
be
glorified
therein
,
seeing
he
hath
disposed
all
things
in
this
whole
Oeconomy
,
unto
the
praise
of
the
Glory
of
his
Grace
,
Ephes.
1.6
.
This
was
to
be
done
by
Faith
on
our
part
.
It
is
so
,
it
could
be
no
otherwise
.
For
that
Faith
whereby
we
are
justified
,
is
our
giving
unto
God
the
Glory
of
his
Wisdom
,
Grace
and
Love
.
And
whatever
doth
so
,
is
Faith
,
and
nothing
else
is
so
.
2.
That
whereas
our
nature
was
so
corrupted
and
depraved
,
as
that
continuing
in
that
state
,
it
was
not
capable
of
a
Participation
of
the
Righteousness
of
Christ
,
or
any
benefit
of
it
,
unto
the
Glory
of
God
,
and
our
own
Good
,
it
was
in
like
manner
necessary
that
it
should
be
renewed
and
changed
.
And
unless
it
were
so
,
the
Design
of
God
in
the
Mediation
of
Christ
,
which
was
the
entire
Recovery
of
us
unto
himself
could
not
be
attained
.
And
therefore
as
Faith
,
under
the
formal
consideration
of
it
was
necessary
unto
the
first
end
,
namely
,
that
of
giving
Glory
unto
God
,
so
unto
this
latter
end
,
it
was
necessary
that
this
Faith
should
be
accompanied
with
,
yea
and
contain
in
it self
the
seeds
of
all
those
other
Graces
wherein
the
Divine
Nature
doth
consist
,
whereof
we
are
to
be
made
Partakers
.
Not
only
therefore
the
thing
it self
,
or
the
communication
of
the
Righteousness
of
Christ
unto
us
,
but
the
way
and
manner
,
and
means
of
it
,
do
depend
on
Gods
Soveraign
order
and
disposal
.
Wherefore
although
Christ
did
make
satisfaction
unto
the
Justice
of
God
for
all
the
sins
of
the
Church
,
and
that
as
a
common
person
,
(
for
no
man
in
his
Wits
can
deny
but
that
he
who
is
a
Mediator
and
a
Surety
,
is
in
some
sense
a
common
person
)
and
although
he
did
pay
all
our
Debts
,
yet
doth
the
particular
Interest
of
this
or
that
man
,
in
what
he
did
and
suffered
,
depend
on
the
way
,
means
,
and
order
designed
of
God
unto
that
end
.
This
and
this
alone
gives
the
true
necessity
of
all
the
Duties
which
are
required
of
us
,
with
their
order
and
their
ends
.
3
ly
,
It
is
objected
,
That
the
Imputation
of
the
Righteousness
of
Christ
,
which
we
defend
,
overthrows
the
necessity
of
Faith
it self
.
This
is
home
indeed
.
Aliquid
adhaerebit
,
is
the
Design
of
all
these
Objections
.
But
they
have
Reason
to
plead
for
themselves
who
make
it
.
For
on
this
supposition
,
they
say
,
the
Righteousness
of
Christ
is
ours
before
we
do
believe
.
For
Christ
satisfied
for
all
our
sins
,
as
if
we
had
satisfied
in
our
own
persons
.
And
he
who
is
esteemed
to
have
satisfied
for
all
his
sins
in
his
own
person
,
is
acquitted
from
them
all
,
and
accounted
just
,
whether
he
believe
or
no
;
nor
is
there
any
Ground
or
Reason
why
he
should
be
required
to
believe
.
If
therefore
the
Righteousness
of
Christ
be
really
ours
,
because
in
the
judgment
of
God
we
are
esteemed
to
have
wrought
it
in
him
,
then
it
is
ours
before
we
do
believe
.
If
it
be
otherwise
,
then
it
is
plain
that
that
,
Righteousness
it self
can
never
be
made
ours
by
believing
;
only
the
fruits
and
effects
of
it
may
be
suspended
on
our
Believing
,
whereby
we
may
be
made
Partakers
of
them
.
Yea
if
Christ
made
any
such
satisfaction
for
us
as
is
pretendrd
,
it
is
really
ours
,
without
any
farther
Imputation
.
For
being
performed
for
us
and
in
our
stead
,
it
is
the
highest
injustice
not
to
have
us
accounted
pardoned
and
acquitted
,
without
any
farther
either
Imputation
on
the
part
of
God
,
or
Faith
on
ours
.
These
things
I
have
transcribed
out
of
Socinus
,
De
Servator
.
lib.
4.
cap.
2
,
3
,
4
,
5.
which
I
would
not
have
done
,
but
that
I
find
others
to
have
gone
before
me
therein
,
though
to
another
purpose
.
And
he
concludes
with
a
confidence
which
others
also
seem
in
some
measure
to
have
learned
of
him
.
For
he
saith
unto
his
Adversary
,
Haec
tua
,
tuorumque
sententia
,
adeo
foeda
&
execrabilis
est
,
ut
pestilentiorem
errorem
post
homines
natos
in
populo
Dei
extitisse
non
credam
;
speaking
of
the
satisfaction
of
Christ
and
the
Imputation
of
it
unto
Believers
.
And
indeed
his
Serpentine
wit
was
fertile
in
the
Invention
of
cavils
against
all
the
mysteries
of
the
Gospel
.
Nor
was
he
obliged
by
any
one
of
them
,
so
as
to
contradict
himself
in
what
he
opposed
concerning
any
other
of
them
.
For
denying
the
Deity
of
Christ
,
his
Satisfaction
,
Sacrifice
,
Merit
,
Righteousness
,
and
overthrowing
the
whole
nature
of
his
Mediation
,
nothing
stood
in
his
way
which
he
had
a
mind
to
oppose
.
But
I
somewhat
wonder
how
others
can
make
use
of
his
Inventions
in
this
kind
,
who
if
they
considered
aright
their
proper
tendency
,
they
will
find
them
to
be
absolutely
destructive
of
what
they
seem
to
own
.
So
it
is
in
this
present
Objection
against
the
Imputation
of
the
Righteousness
of
Christ
;
If
it
hath
any
force
in
it
,
as
indeed
it
hath
not
,
it
is
to
prove
that
the
satisfaction
of
Christ
was
impossible
;
and
so
he
intended
it
.
But
it
will
be
easily
removed
.
I
answer
first
in
general
;
that
the
whole
fallacy
of
this
Objection
lies
in
the
opposing
one
part
of
the
design
and
method
of
Gods
grace
in
this
mystery
of
our
Justification
,
unto
another
;
or
the
taking
of
one
part
of
it
to
be
the
whole
,
which
as
to
its
Efficacy
and
Perfection
depends
on
somewhat
else
.
Hereof
we
warned
the
Reader
in
our
previous
discourses
.
For
the
whole
of
it
is
a
supposition
,
that
the
satisfaction
of
Christ
,
if
there
be
any
such
thing
,
must
have
its
whole
effect
,
without
Believing
on
our
part
,
which
is
contrary
unto
the
whole
Declaration
of
the
will
of
God
in
the
Gospel
.
But
I
shall
principally
respect
them
who
are
pleased
to
make
use
of
this
Objection
,
and
yet
do
not
deny
the
satisfaction
of
Christ
.
And
I
say
1.
When
the
Lord
Christ
died
for
us
,
and
offered
himself
as
a
Propitiatory
Sacrifice
,
God
laid
all
our
sins
on
him
.
Isa.
53.6
.
And
he
then
bare
them
all
in
his
own
body
on
the
Tree
,
1
Pet.
2.24
.
Then
he
suffered
in
our
stead
,
and
made
full
satisfaction
for
all
our
sins
;
For
he
appeared
to
put
away
sin
by
the
Sacrifice
of
himself
,
Heb.
9.26
.
and
by
one
offering
he
hath
perfected
for
ever
them
that
are
Sanctified
,
Chap.
10.14
.
He
whose
sins
were
not
actually
and
absolutely
satisfied
for
,
in
that
one
Offering
of
Christ
,
shall
never
have
them
expiated
unto
Eternity
.
For
henceforth
he
dieth
no
more
,
there
is
no
more
Sacrifice
for
sin
.
The
Repetition
of
a
Sacrifice
for
sin
,
which
must
be
the
Crucifying
of
Christ
afresh
,
overthrowes
the
foundation
of
Christian
Religion
.
2.
Notwithstanding
this
full
plenary
satisfaction
once
made
for
the
sins
of
the
World
that
shall
be
saved
;
yet
all
men
continue
equally
to
be
born
by
nature
Children
of
Wrath
,
and
whilst
they
believe
not
,
the
Wrath
of
God
abideth
on
them
,
Joh.
3.36
.
that
is
,
they
are
obnoxious
unto
,
and
under
the
Curse
of
the
Law
.
Wherefore
on
the
only
making
of
that
satisfaction
,
no
one
for
whom
it
was
made
in
the
design
of
God
,
can
be
said
to
have
suffered
in
Christ
,
nor
to
have
an
interest
in
his
satisfaction
,
nor
by
any
way
or
means
be
made
partaker
of
it
antecedently
unto
another
Act
of
God
in
its
Imputation
unto
him
.
For
this
is
but
one
part
of
the
purpose
of
Gods
Grace
,
as
unto
our
Justification
by
the
Blood
of
Christ
,
namely
,
that
he
by
his
death
should
make
satisfaction
for
our
sins
.
Nor
is
it
to
be
separated
from
what
also
belongs
unto
it
,
in
the
same
purpose
of
God
.
Wherefore
from
the
Position
or
Grant
of
the
satisfaction
of
Christ
,
no
Argument
can
be
taken
unto
the
negation
of
a
consequential
Act
of
its
Imputation
unto
us
;
nor
therefore
of
the
necessity
of
our
Faith
in
the
believing
and
receiving
of
it
,
which
is
no
less
the
appointment
of
God
,
than
it
was
that
Christ
should
make
that
satisfaction
.
Wherefore
3.
That
which
the
Lord
Christ
paid
for
us
,
is
as
truly
paid
,
as
if
we
had
paid
it
our selves
.
So
he
speaks
,
Psal.
69.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
made
no
spoil
of
the
glory
of
God
,
what
was
done
of
that
nature
by
us
,
he
returned
it
unto
him
.
And
what
he
underwent
and
suffered
,
he
underwent
and
suffered
in
our
stead
.
But
yet
the
act
of
God
in
laying
our
sins
on
Christ
,
conveyed
no
actual
Right
and
Title
to
us
,
unto
what
he
did
and
suffered
.
They
are
not
immediately
thereon
,
nor
by
virtue
thereof
ours
,
or
esteemed
ours
,
because
God
hath
appointed
somewhat
else
,
not
only
antecedent
thereunto
,
but
as
the
means
of
it
,
unto
his
own
Glory
.
These
things
both
as
unto
their
being
and
order
,
depend
on
the
free
Ordination
of
God
.
But
yet
,
4.
It
cannot
be
said
that
this
satisfaction
was
made
for
us
on
such
a
condition
as
should
absolutely
suspend
the
event
,
and
render
it
uncertain
whether
it
should
ever
be
for
us
or
no.
Such
a
constitution
may
be
Righteous
in
pecuniary
solutions
.
A
man
may
lay
down
a
great
sum
of
money
for
the
discharge
of
another
,
on
such
a
condition
as
may
never
be
fulfilled
.
For
on
the
absolute
failure
of
the
condition
,
his
money
may
and
ought
to
be
restored
unto
him
,
whereon
he
hath
received
no
injury
or
damage
.
But
in
poenal
suffering
for
crimes
and
sins
,
there
can
be
no
righteous
constitution
that
shall
make
the
event
and
efficacy
of
it
to
depend
on
a
Condition
absolutely
uncertain
,
and
which
may
not
come
to
pass
or
be
fulfilled
.
For
if
the
Condition
fail
,
no
Recompence
can
be
made
unto
him
that
hath
suffered
.
Wherefore
the
way
of
the
Application
of
the
satisfaction
of
Christ
unto
them
for
whom
it
was
made
,
is
sure
and
stedfast
in
the
purpose
of
God
.
5.
God
hath
appointed
that
there
shall
be
an
immediate
Foundation
of
the
Imputation
of
the
Satisfaction
and
Righteousness
of
Christ
unto
us
,
whereon
we
may
be
said
to
have
done
and
suffered
in
him
,
what
he
did
and
suffered
in
our
stead
,
by
that
Grant
,
Donation
,
and
Imputation
of
it
unto
us
;
or
that
we
may
be
interessed
in
it
,
that
it
may
be
made
ours
,
which
is
all
we
contend
for
.
And
this
is
our
actual
coalescency
into
one
mystical
person
with
him
by
Faith
.
Hereon
doth
the
necessity
of
Faith
originally
depend
.
And
if
we
shall
add
hereunto
the
necessity
of
it
likewise
unto
that
especial
Glory
of
God
which
he
designs
to
exalt
in
our
Justification
by
Christ
,
as
also
unto
all
the
ends
of
our
Obedience
unto
God
,
and
the
Renovation
of
our
Natures
into
his
Image
,
its
station
is
sufficiently
secured
against
all
Objections
.
Our
actual
Interest
in
the
satisfaction
of
Christ
,
depends
on
our
actual
Insertion
into
his
mystical
Body
by
Faith
,
according
to
the
Appointment
of
God
.
4thly
.
It
is
yet
objected
,
That
if
the
Righteousness
of
Christ
be
made
ours
,
we
may
be
said
to
be
Saviours
of
the
World
as
he
was
,
or
to
save
others
as
he
did
.
For
he
was
so
and
did
so
by
his
Righteousness
and
no
otherwise
.
This
Objection
also
is
of
the
same
nature
with
those
foregoing
,
a
meer
Sophistical
Cavil
.
For
,
1.
The
Righteousness
of
Christ
is
not
transfused
into
us
,
so
as
to
be
made
inherently
and
subjectively
ours
,
as
it
was
in
him
,
and
which
is
necessarily
required
unto
that
effect
,
of
saving
others
thereby
.
Whatever
we
may
do
,
or
be
said
to
do
with
respect
unto
others
,
by
virtue
of
any
power
or
quality
inherent
in
our selves
,
we
can
be
said
to
do
nothing
unto
others
,
or
for
them
,
by
virtue
of
that
which
is
imputed
unto
us
,
only
for
our
own
benefit
.
That
any
Righteousness
of
ours
should
benefit
another
,
it
is
absolutely
necessary
that
it
should
be
wrought
by
our selves
.
2.
If
the
Righteousness
of
Christ
could
be
transfused
into
us
,
and
be
made
inherently
ours
,
yet
could
we
not
be
,
nor
be
said
to
be
the
Saviours
of
others
thereby
.
For
our
nature
in
our
individual
persons
,
is
not
subjectum
capax
,
or
capable
to
receive
and
retain
a
Righteousness
useful
and
effectual
unto
that
end
.
This
capacity
was
given
unto
it
in
Christ
by
virtue
of
the
Hypostatical
Vnion
,
and
no
otherwise
.
The
Righteousness
of
Christ
himself
as
performed
in
the
Humane
Nature
,
would
not
have
been
sufficient
for
the
Justification
and
Salvation
of
the
Church
,
had
it
not
been
the
Righteousness
of
his
Person
,
who
is
both
God
and
Man
;
for
God
redeemed
his
Church
with
his
own
Blood
.
3.
This
Imputation
of
the
Righteousness
of
Christ
unto
us
,
as
unto
its
ends
and
use
,
hath
its
measure
from
the
Will
of
God
,
and
his
purpose
in
that
Imputation
.
And
this
is
,
that
it
should
be
the
Righteousness
of
them
unto
whom
it
is
imputed
,
and
nothing
else
.
4.
We
do
not
say
that
the
Righteousness
of
Christ
as
made
absolutely
for
the
whole
Church
,
is
imputed
unto
every
Believer
.
But
his
satisfaction
for
every
one
of
them
in
particular
,
according
unto
the
Will
of
God
,
is
imputed
unto
them
;
not
with
respect
unto
its
general
ends
,
but
according
unto
every
ones
particular
Interest
.
Every
Believer
hath
his
own
Homer
of
this
Bread
of
Life
;
and
all
are
justified
by
the
same
Righteousness
.
The
Apostle
declares
,
as
we
shall
prove
afterwards
,
that
as
Adams
actual
sin
is
imputed
unto
us
unto
condemnation
,
so
is
the
Obedience
of
Christ
imputed
unto
us
,
to
the
Justification
of
life
.
But
Adams
sin
is
not
so
imputed
unto
any
person
,
as
that
he
should
then
and
thereby
be
the
cause
of
sin
and
condemnation
unto
all
other
persons
in
the
World
;
but
only
that
he
himself
should
become
Guilty
before
God
thereon
.
And
so
is
it
on
the
other
side
.
And
as
we
are
made
Guilty
by
Adams
actual
sin
which
is
not
inherent
in
us
,
but
only
imputed
unto
us
;
so
are
we
made
Righteous
by
the
Righteousness
of
Christ
which
is
not
inherent
in
us
,
but
only
imputed
unto
us
.
And
imputed
unto
us
it
is
,
because
himself
was
Righteous
with
it
,
not
for
himself
but
for
us
.
It
is
yet
said
,
That
if
we
insist
on
personal
Imputation
unto
every
Believer
of
what
Christ
did
,
or
if
any
Believer
be
personally
Righteous
in
the
very
individual
Acts
of
Christs
Righteousness
,
many
Absurdities
will
follow
.
But
it
was
observed
before
;
that
when
any
design
to
oppose
an
Opinion
from
the
absurdities
which
they
suppose
would
follow
upon
it
,
they
are
much
enclined
so
to
state
it
,
as
that
at
least
they
may
seem
so
to
do
.
And
this
oftimes
the
most
worthy
and
candid
Persons
are
not
free
from
in
the
heat
of
Disputation
.
So
I
fear
it
is
here
fallen
out
.
For
as
unto
personal
Imputation
I
do
not
well
understand
it
.
All
Imputation
is
unto
a
person
,
and
is
the
Act
of
a
person
,
be
it
of
what
,
and
what
sort
it
will
,
but
from
neither
of
them
can
be
denominated
a
Personal
Imputation
.
And
if
an
Imputation
be
allowed
that
is
not
unto
the
persons
of
men
,
namely
,
in
this
case
unto
all
Believers
,
the
nature
of
it
hath
not
yet
been
declared
as
I
know
of
.
That
any
have
so
expressed
the
Imputation
pleaded
for
,
That
every
Believer
should
be
personally
Righteous
in
the
very
individual
Acts
of
Christs
Righteousness
,
I
know
not
;
I
have
neither
read
nor
heard
any
of
them
who
have
so
expressed
their
mind
.
It
may
be
some
have
done
so
;
but
I
shall
not
undertake
the
defence
of
what
they
have
done
.
For
it
seems
not
only
to
suppose
that
Christ
did
every
individual
Act
which
in
any
instance
is
required
of
us
,
but
also
that
those
Acts
are
made
our
own
inherently
;
both
which
are
false
and
impossible
.
That
which
indeed
is
pleaded
for
in
this
Imputation
,
is
only
this
;
That
what
the
Lord
Christ
did
and
suffered
as
the
Mediator
and
Surety
of
the
Covenant
in
answer
unto
the
Law
,
for
them
and
in
their
stead
,
is
imputed
unto
every
one
of
them
unto
the
Justification
of
Life
.
And
sufficient
this
is
unto
that
end
without
any
such
supposals
.
(1)
From
the
Dignity
of
the
Person
who
yielded
his
Obedience
,
which
rendered
it
both
satisfactory
and
meritorious
,
and
imputable
unto
many
.
(2)
From
the
Nature
of
the
Obedience
it self
,
which
was
a
perfect
compliance
with
,
a
fulfilling
of
,
and
satisfaction
unto
the
whole
Law
in
all
its
demands
.
This
on
the
supposition
of
that
Act
of
Gods
Soveraign
Authority
,
whereby
a
Representative
of
the
whole
Church
was
introduced
to
answer
the
Law
,
is
the
Ground
of
his
Righteousness
being
made
theirs
,
and
being
every
way
sufficient
unto
their
Justification
.
(3)
From
the
constitution
of
God
,
that
what
was
done
and
suffered
by
Christ
as
a
publick
person
and
our
surety
,
should
be
reckoned
unto
us
as
if
done
by
our selves
.
So
the
sin
of
Adam
whilst
he
was
a
publick
Person
,
and
represented
his
whole
Posterity
,
is
imputed
unto
us
all
,
as
if
we
had
committed
that
actual
sin
.
This
Bellarmin
himself
frequently
acknowledgeth
.
Peccavimus
in
primo
homine
quando
ille
peccavit
,
&
illa
ejus
praevaricatio
nostra
etiam
praevaricatio
fuit
.
Non
enim
vere
per
Adami
inobedientiam
constitueremur
peccatores
,
nisi
inobedientia
illius
nostra
etiam
inobedientia
esset
.
De
Amiss
.
Grat.
&
Stat.
Peccat
.
lib.
5.
cap.
18.
And
elsewhere
,
That
the
actual
sin
of
Adam
is
imputed
unto
us
,
as
if
we
all
had
committed
that
actual
sin
;
that
is
,
broken
the
whole
Law
of
God
.
And
this
is
that
whereby
the
Apostle
illustrates
the
Imputation
of
the
Righteousness
of
Christ
unto
Believers
;
and
it
may
on
as
good
grounds
be
charged
with
absurdities
as
the
other
.
It
is
not
therefore
said
that
God
judgeth
that
we
have
in
our
own
persons
done
those
very
Acts
,
and
endured
that
penalty
of
the
Law
which
the
Lord
Christ
did
and
endured
.
For
this
would
overthrow
all
Imputation
;
But
what
Christ
did
and
suffered
,
that
God
imputeth
unto
Believers
unto
the
Justification
of
Life
,
as
if
it
had
been
done
by
themselves
;
and
his
Righteousness
as
a
publick
person
is
made
theirs
by
Imputation
,
even
as
the
sin
of
Adam
whilst
a
publick
person
,
is
made
the
sin
of
all
his
Posterity
by
Imputation
.
Hereon
none
of
the
absurdities
pretended
,
which
are
really
such
,
do
at
all
follow
.
It
doth
not
so
,
that
Christ
in
his
own
person
performed
every
individual
Act
that
we
in
our
circumstances
are
obliged
unto
in
a
way
of
Duty
;
nor
was
there
any
need
that
so
he
should
do
.
This
Imputation
,
as
I
have
shewed
,
stands
on
other
Foundations
.
Nor
doth
it
follow
,
that
every
saved
Persons
Righteousness
before
God
is
the
same
identically
and
numerically
with
Christs
in
his
publick
capacity
as
Mediator
;
For
this
Objection
destroys
it self
,
by
affirming
that
as
it
was
his
,
it
was
the
Righteousness
of
God-Man
;
and
so
it
hath
an
especial
nature
as
it
respects
or
relates
unto
his
Person
.
It
is
the
same
that
Christ
in
his
publick
capacity
did
work
or
effect
.
But
there
is
a
wide
difference
in
the
consideration
of
it
,
as
his
absolutely
and
as
made
ours
.
It
was
formally
inherent
in
him
,
is
only
materially
imputed
unto
us
.
Was
actively
his
,
is
passively
ours
;
was
wrought
in
the
Person
of
God-man
;
for
the
whole
Church
,
is
imputed
unto
each
single
Believer
,
as
unto
his
own
concernment
only
.
Adams
sin
as
imputed
unto
us
,
is
not
the
sin
of
a
Representative
,
though
it
be
of
his
that
was
so
;
but
is
the
particular
sin
of
every
one
of
us
.
But
this
Objection
must
be
further
spoken
unto
where
it
occurs
afterwards
.
Nor
will
it
follow
,
that
on
this
supposition
we
should
be
accounted
to
have
done
,
that
which
was
done
long
before
we
were
in
a
capacity
of
doing
any
thing
.
For
what
is
done
for
us
and
in
our
stead
,
before
we
are
in
any
such
capacity
may
be
imputed
unto
us
,
as
is
the
sin
of
Adam
.
And
yet
there
is
a
manifold
sense
wherein
men
may
be
said
to
have
done
what
was
done
for
them
,
and
in
their
name
before
their
actual
existence
;
so
that
therein
is
no
absurdity
.
As
unto
what
is
added
by
the
way
that
Christ
did
not
do
nor
suffer
the
Idem
that
we
were
obliged
unto
;
whereas
he
did
what
the
Law
required
,
and
suffered
what
the
Law
threatned
unto
the
disobedient
,
which
is
the
whole
of
what
we
are
obliged
unto
,
it
will
not
be
so
easily
proved
;
nor
the
Arguments
very
suddenly
answered
whereby
the
contrary
hath
been
confirmed
.
That
Christ
did
sustain
the
place
of
a
surety
,
or
was
the
surety
of
the
New-Covenant
,
the
Scripture
doth
so
expresly
affirm
,
that
it
cannot
be
denied
.
And
that
there
may
be
sureties
in
cases
criminal
,
as
well
as
civil
and
pecuniary
,
hath
been
proved
before
.
What
else
occurs
about
the
singularity
of
Christs
Obedience
as
he
was
Mediator
,
proves
only
that
his
Righteousness
as
formally
and
inherently
his
,
was
peculiar
unto
himself
,
and
that
the
Adjuncts
of
it
which
arise
from
its
relation
unto
his
person
,
as
it
was
inherent
in
him
,
are
not
communicable
unto
them
to
whom
it
is
imputed
.
It
is
moreover
urged
,
That
upon
the
supposed
Imputation
of
the
Righteousness
of
Christ
,
it
will
follow
that
every
Believer
is
justified
by
the
works
of
the
Law
.
For
the
Obedience
of
Christ
was
a
legal
Righteousness
,
and
if
that
be
imputed
unto
us
,
then
are
we
justified
by
the
Law
,
which
is
contrary
unto
express
Testimonies
of
Scriptures
in
many
places
.
Ans.
(1)
I
know
nothing
more
frequent
in
the
Writings
of
some
Learned
Men
,
then
that
the
Righteousness
of
Christ
is
our
legal
Righteousness
;
who
yet
I
presume
are
able
to
free
themselves
of
this
Objection
.
(2)
If
this
do
follow
in
the
true
sense
of
being
justified
by
the
Law
,
or
the
Works
of
it
,
so
denied
in
the
Scripture
,
their
weakness
is
much
to
be
pitied
who
can
see
no
other
way
whereby
we
may
be
freed
from
an
Obligation
to
be
justified
by
the
Law
,
but
by
this
Imputation
of
the
Righteousness
of
Christ
.
(3)
The
Scripture
which
affirms
that
by
the
deeds
of
the
Law
no
man
can
be
justified
,
affirms
in
like
manner
,
that
by
Faith
we
do
not
make
void
the
Law
,
but
establish
it
;
that
the
Righteousness
of
the
Law
is
fulfilled
in
us
;
that
Christ
came
not
to
destroy
the
Law
,
but
to
fulfil
it
,
and
is
the
End
of
the
Law
for
Righteousness
unto
them
that
do
believe
.
And
that
the
Law
must
be
fulfilled
or
we
cannot
be
justified
,
we
shall
prove
afterwards
.
(4)
We
are
not
hereon
justified
by
the
Law
or
the
Works
of
it
,
in
the
only
sense
of
that
Proposition
in
the
Scripture
,
and
to
coin
new
senses
or
significations
of
it
,
is
not
safe
.
The
meaning
of
it
in
the
Scripture
is
,
that
only
the
doers
of
the
Law
shall
be
justified
,
Rom.
2.13
.
and
that
he
that
doth
the
things
of
it
shall
live
by
them
,
chap.
10.5
.
namely
,
in
his
own
person
,
by
the
way
of
personal
Duty
which
alone
the
Law
requires
.
But
if
we
who
have
not
fulfilled
the
Law
in
the
way
of
inherent
personal
Obedience
,
are
justified
by
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
then
are
we
justified
by
Christ
and
not
by
the
Law
.
But
it
is
said
,
that
this
will
not
relieve
.
For
if
his
Obedience
be
so
imputed
unto
us
,
as
that
we
are
accounted
by
God
in
Judgment
to
have
done
what
Christ
did
,
it
is
all
one
upon
the
matter
,
and
we
are
as
much
justified
by
the
Law
,
as
if
we
had
in
our
own
proper
persons
performed
an
unsinning
Obedience
unto
it
.
This
I
confess
I
cannot
understand
.
The
Nature
of
this
Imputation
is
here
represented
as
formerly
,
in
such
a
way
as
we
cannot
acknowledge
;
from
thence
alone
this
inference
is
made
,
which
yet
in
my
judgment
doth
not
follow
thereon
.
For
grant
an
Imputation
of
the
Righteousness
of
another
unto
us
,
be
it
of
what
nature
it
will
,
all
Justification
by
the
Law
and
Works
of
it
in
the
sense
of
the
Scripture
is
gone
for
ever
.
The
Admission
of
Imputation
takes
off
all
power
from
the
Law
to
justifie
;
for
it
can
justifie
none
,
but
upon
a
Righteousness
that
is
originally
and
inherently
his
own
.
The
man
that
doth
them
shall
live
in
them
.
If
the
Righteousness
that
is
imputed
be
the
Ground
and
Foundation
of
our
Justification
,
and
made
ours
by
that
Imputation
,
state
it
how
you
will
,
that
Justification
is
of
Grace
and
not
of
the
Law
.
However
,
I
know
not
of
any
that
say
we
are
accounted
of
God
in
Judgment
personally
to
have
done
what
Christ
did
;
and
it
may
have
a
sense
that
is
false
;
namely
,
that
God
should
judge
us
in
our
own
persons
to
have
done
those
Acts
which
we
never
did
.
But
what
Christ
did
for
us
and
in
our
stead
,
is
imputed
and
communicated
unto
us
,
as
we
coalesce
into
one
mystical
person
with
him
by
Faith
,
and
thereon
are
we
justified
.
And
this
absolutely
overthrows
all
Justification
by
the
Law
or
the
Works
of
it
;
though
the
Law
be
established
,
fulfilled
and
accomplished
,
that
we
may
be
justified
.
Neither
can
any
on
the
supposition
of
the
Imputation
of
the
Righteousness
of
Christ
truly
stated
,
be
said
to
merit
their
own
Salvation
.
Satisfaction
and
Merit
are
Adjuncts
of
the
Righteousness
of
Christ
as
formally
inherent
in
his
own
person
;
and
as
such
it
cannot
be
transfused
into
another
.
Wherefore
as
it
is
imputed
unto
individual
Believers
,
it
hath
not
those
properties
accompanying
of
it
which
belong
only
unto
its
existence
in
the
person
of
the
Son
of
God
.
But
this
was
spoken
unto
before
,
as
much
also
of
what
was
necessary
to
be
here
repeated
.
These
Objections
I
have
in
this
place
taken
notice
of
,
because
the
answers
given
unto
them
do
tend
to
the
farther
explanation
of
that
Truth
,
whose
confirmation
by
Arguments
and
Testimonies
of
Scripture
I
shall
now
proceed
unto
.
CHAP.
X.
Arguments
for
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
.
The
first
Argument
from
the
Nature
and
Vse
of
our
own
Personal
Righteousness
.
THere
is
a
Justification
of
convinced
sinners
on
their
Believing
.
Hereon
are
their
sins
pardoned
,
their
persons
accepted
with
God
,
and
a
Right
is
given
unto
them
,
unto
the
Heavenly
Inheritance
.
This
state
they
are
immediately
taken
into
upon
their
Faith
,
or
Believing
in
Jesus
Christ
.
And
a
state
it
is
of
actual
peace
with
God
.
These
things
at
present
I
take
for
granted
,
and
they
are
the
Foundation
of
all
that
I
shall
plead
in
the
present
Argument
.
And
I
do
take
notice
of
them
because
some
seem
,
to
the
best
of
my
understanding
,
to
deny
any
real
actual
Justification
of
sinners
on
their
Believing
in
this
life
.
For
they
make
Justification
to
be
only
a
general
conditional
sentence
declared
in
the
Gospel
,
which
as
unto
its
Execution
,
is
delayed
unto
the
day
of
Judgment
.
For
whilst
men
are
in
this
world
,
the
whole
Condition
of
it
being
not
fulfilled
,
they
cannot
be
partakers
of
it
,
or
be
actually
and
absolutely
justified
.
Hereon
it
follows
,
that
indeed
there
is
no
real
state
of
assured
Rest
and
Peace
with
God
by
Jesus
Christ
,
for
any
persons
in
this
life
.
This
at
present
I
shall
not
dispute
about
,
because
it
seems
to
me
to
overthrow
the
whole
Gospel
,
the
Grace
of
our
Lord
Jesus
Christ
,
and
all
the
comfort
of
Believers
about
which
I
hope
we
are
not
as
yet
called
to
contend
.
Our
Enquiry
is
,
how
convinced
sinners
do
on
their
Believing
obtain
the
Remission
of
sins
,
Acceptance
with
God
,
and
a
Right
unto
Eternal
Life
.
And
if
this
can
no
other
way
be
done
,
but
by
the
Imputation
of
the
Righteousness
of
Christ
unto
them
,
then
thereby
alone
are
they
justified
in
the
sight
of
God
.
And
this
Assertion
proceedeth
on
a
supposition
that
there
is
a
Righteousness
required
unto
the
Justification
of
any
person
whatever
.
For
whereas
God
in
the
Justification
of
any
person
,
doth
declare
him
to
be
acquitted
from
all
crimes
laid
unto
his
charge
,
and
to
stand
as
Righteous
in
his
sight
,
it
must
be
on
the
consideration
of
a
Righteousness
,
whereon
any
man
is
so
acquitted
and
declared
;
for
the
Judgment
of
God
is
according
unto
Truth
.
This
we
have
sufficiently
evidenced
before
in
that
juridical
procedure
wherein
the
Scripture
represents
unto
us
the
Justification
of
a
Believing
sinner
.
And
if
there
be
no
other
Righteousness
whereby
we
may
be
thus
justified
,
but
only
that
of
Christ
imputed
unto
us
,
then
thereby
must
we
be
justified
or
not
at
all
.
And
if
there
be
any
such
other
Righteousness
,
it
must
be
our
own
,
inherent
in
us
,
and
wrought
out
by
us
.
For
these
two
kinds
inherent
and
imputed
Righteousness
,
our
own
and
Christs
divide
the
whole
nature
of
Righteousness
,
as
to
the
End
enquired
after
.
And
that
there
is
no
such
inherent
Righteousness
,
no
such
Righteousness
of
our
own
whereby
we
may
be
justified
before
God
,
I
shall
prove
in
the
first
place
.
And
I
shall
do
it
,
first
from
express
Testimonies
of
Scripture
,
and
then
from
the
consideration
of
the
thing
it self
.
And
two
things
I
shall
premise
hereunto
.
1.
That
I
shall
not
consider
this
Righteousness
of
our
own
absolutely
in
it self
,
but
as
it
may
be
conceived
to
be
improved
and
advanced
by
its
Relation
unto
the
satisfaction
and
merit
of
Christ
;
For
many
will
grant
that
our
inherent
Righteousness
is
not
of
it self
sufficient
to
justifie
us
in
the
sight
of
God
.
But
take
it
as
it
hath
value
and
worth
communicated
unto
it
from
the
merit
of
Christ
,
and
so
it
is
accepted
unto
that
End
,
and
judged
worthy
of
Eternal
Life
.
We
could
not
merit
Life
and
Salvation
,
had
not
Christ
merited
that
Grace
for
us
whereby
we
may
do
so
;
and
merited
also
that
our
Works
should
be
of
such
a
Dignity
with
respect
unto
Reward
.
We
shall
therefore
allow
what
worth
can
be
reasonably
thought
to
be
communicated
unto
this
Righteousness
from
its
respect
unto
the
Merit
of
Christ
.
2.
Whereas
persons
of
all
sorts
and
parties
do
take
various
ways
in
the
assignation
of
an
interest
in
our
Justification
unto
our
own
Righteousness
,
so
as
that
no
parties
are
agreed
about
it
,
nor
many
of
the
same
mind
among
themselves
,
as
might
easily
be
manifested
in
the
Papists
,
Socinians
,
and
others
,
I
shall
so
far
as
it
is
possible
in
the
ensuing
Arguments
have
respect
unto
them
all
.
For
my
design
is
to
prove
,
that
it
hath
no
such
Interest
in
our
Justification
before
God
,
as
that
the
Righteousness
of
Christ
should
not
be
esteemed
the
only
Righteousness
whereon
we
are
justified
.
And
first
,
we
shall
produce
some
of
those
many
Testimonies
which
may
be
pleaded
unto
this
purpose
,
Psal.
130.3
,
4.
If
thou
Lord
shouldst
mark
Iniquities
,
O
Lord
,
who
should
stand
?
But
there
is
Forgiveness
with
thee
that
thou
maist
be
feared
.
There
is
an
Enquiry
included
in
these
words
,
how
a
man
,
how
any
man
may
be
justified
before
God
;
how
he
may
stand
,
that
is
,
in
the
presence
of
God
,
and
be
accepted
with
him
;
How
he
shall
stand
in
Judgment
,
as
it
is
explained
,
Psal.
1.5
.
The
wicked
shall
not
stand
in
the
Judgment
,
shall
not
be
acquitted
on
their
Trial.
That
which
first
offereth
it self
unto
this
End
,
is
his
own
Obedience
.
For
this
the
Law
requires
of
him
in
the
first
place
,
and
this
his
own
Conscience
calls
upon
him
for
.
But
the
Psalmist
plainly
declares
that
no
man
can
thence
manage
a
plea
for
his
Justification
with
any
success
.
And
the
Reason
is
,
because
notwithstanding
the
best
of
the
Obedience
of
the
best
of
men
,
there
are
Iniquities
found
with
them
against
the
Lord
their
God
.
And
if
men
come
to
their
Trial
before
God
whether
they
shall
be
justified
or
condemned
,
these
also
must
be
heard
and
taken
into
the
Account
.
But
then
no
man
can
stand
,
no
man
can
be
justified
as
it
is
elsewhere
expressed
.
Wherefore
the
wisest
and
safest
course
is
,
as
unto
our
Justification
before
God
,
utterly
to
forego
this
plea
,
and
not
to
insist
on
our
own
Obedience
,
least
our
sins
should
appear
also
,
and
be
heard
.
No
Reason
can
any
man
give
on
his
own
Account
,
why
they
should
not
so
be
.
And
if
they
be
so
,
the
best
of
men
will
be
cast
in
their
Trial
,
as
the
Psalmist
declares
.
Two
things
are
required
in
this
Trial
that
a
sinner
may
stand
.
(1)
That
his
Iniquities
be
not
observed
,
for
if
they
be
so
,
he
is
lost
for
ever
.
(2)
That
a
Righteousness
be
produced
and
pleaded
that
will
endure
the
Trial.
For
Justification
is
upon
a
Justifying
Righteousness
.
For
the
first
of
these
,
the
Psalmist
tells
us
it
must
be
through
pardon
or
forgiveness
.
But
there
is
Forgiveness
with
thee
,
wherein
lies
our
only
relief
against
the
condemnatory
sentence
of
the
Law
with
respect
unto
our
Iniquities
;
that
is
,
through
the
Blood
of
Christ
;
for
in
him
we
have
Redemption
through
his
Blood
,
even
the
Forgiveness
of
sins
,
Ephes.
1.7
.
The
other
cannot
be
our
own
Obedience
,
because
of
our
Iniquities
.
Wherefore
this
the
same
Psalmist
directs
us
unto
,
Psal.
71.16
.
I
will
go
in
the
strength
of
the
Lord
God
,
I
will
make
mention
of
they
Righteousness
,
of
thine
only
.
The
Righteousness
of
God
,
and
not
his
own
,
yea
in
opposition
unto
his
own
,
is
the
only
plea
that
in
this
case
he
would
insist
upon
.
If
no
man
can
stand
a
Trial
before
God
upon
his
own
Obedience
,
so
as
to
be
justified
before
him
,
because
of
his
own
personal
Iniquities
;
and
if
our
only
plea
in
that
case
be
the
Righteousness
of
God
,
the
Righteousness
of
God
only
and
not
our
own
,
then
is
there
no
personal
inherent
Righteousness
in
any
Believers
whereon
they
may
be
justified
;
which
is
that
which
is
to
be
proved
.
The
same
is
again
asserted
by
the
same
Person
,
and
that
more
plainly
and
directly
,
Psal.
143.2
.
Enter
not
into
Judgment
with
thy
Servant
,
for
in
thy
sight
shall
no
man
living
be
justified
.
This
Testimony
is
the
more
to
be
considered
,
because
as
it
is
derived
from
the
Law
,
Exod.
34.7
.
so
it
is
transferred
into
the
Gospel
,
and
twice
urged
by
the
Apostle
unto
the
same
purpose
,
Rom.
3.20
.
Gal.
2.16
.
The
Person
who
insists
on
this
plea
with
God
,
professeth
himself
to
be
his
Servant
.
Enter
not
into
Judgment
with
thy
Servant
;
that
is
,
one
that
loved
him
,
feared
him
,
yielded
all
sincere
Obedience
.
He
was
not
an
Hypocrite
,
not
an
unbeliever
,
not
an
unregenerate
person
,
who
had
performed
no
Works
but
such
as
were
legal
,
such
as
the
Law
required
,
and
such
as
were
done
in
the
strength
of
the
Law
only
;
such
works
as
all
will
acknowledge
to
be
excluded
from
our
Justification
;
and
which
as
many
judge
,
are
only
those
which
are
so
excluded
.
David
it
was
,
who
was
not
only
converted
,
a
true
Believer
,
had
the
Spirit
of
God
,
and
the
Aids
of
special
Grace
in
his
Obedience
,
but
had
this
Testimony
unto
his
sincerity
,
that
he
was
a
man
after
Gods
own
Heart
.
And
this
witness
had
he
in
his
own
Conscience
of
his
Integrity
,
Uprightness
,
and
personal
Righteousness
,
so
as
that
he
frequently
avows
them
,
appeals
unto
God
concerning
the
Truth
of
them
,
and
pleads
them
as
a
Ground
of
Judgment
between
him
and
his
Adversaries
.
We
have
therefore
a
case
stated
in
the
Instance
of
a
sincere
and
eminent
Believer
,
who
excelled
most
in
inherent
personal
Righteousness
.
This
Person
under
these
circumstances
,
thus
testified
unto
both
by
God
and
in
his
own
Conscience
,
as
unto
the
sincerity
,
yea
as
unto
the
eminency
of
his
Obedience
;
considers
how
he
may
stand
before
God
,
and
be
justified
in
his
sight
.
Why
doth
he
not
now
plead
his
own
merits
;
and
that
if
not
ex
condigno
,
yet
at
least
ex
congruo
,
he
deserved
to
be
acquitted
and
justified
.
But
he
left
this
plea
for
that
Generation
of
men
that
were
to
come
after
,
who
would
justifie
themselves
,
and
despise
others
.
But
suppose
he
had
no
such
confidence
in
the
merit
of
his
Works
as
some
have
now
attained
unto
,
yet
why
he
doth
not
freely
enter
into
Judgment
with
God
,
put
it
unto
the
Trial
whether
he
should
be
justified
or
no
,
by
pleading
that
he
had
fulfilled
the
Condition
of
the
New
Covenant
,
that
Everlasting
Covenant
which
God
made
with
him
,
ordered
in
all
things
and
sure
?
For
upon
a
supposition
of
the
procurement
of
that
Covenant
,
and
the
Terms
of
it
by
Christ
,
(
for
I
suppose
the
virtue
of
that
Purchase
he
made
of
it
,
is
allowed
to
extend
unto
the
Old
Testament
)
this
was
all
that
was
required
of
him
?
Is
it
not
to
be
feared
that
he
was
one
of
them
who
see
no
necessity
,
or
leave
none
of
Personal
Holiness
and
Righteousness
,
seeing
he
makes
no
mention
of
it
,
now
it
should
stand
him
in
the
greatest
stead
?
At
least
he
might
plead
his
Faith
as
his
own
Duty
and
Work
,
to
be
imputed
unto
him
for
Righteousness
?
But
whatever
the
Reason
be
,
he
waves
them
all
,
and
absolutely
deprecates
a
Trial
upon
them
.
Come
not
,
saith
he
,
O
Lord
,
into
Judgment
with
thy
Servant
,
as
it
is
promised
that
he
who
believes
should
not
come
into
Judgment
,
Joh.
5.24
.
And
if
this
Holy
Person
renounce
the
whole
consideration
of
all
his
personal
inherent
Righteousness
,
in
every
kind
,
and
will
not
insist
upon
it
under
any
pretence
,
in
any
place
,
as
unto
any
use
in
his
Justification
before
God
,
we
may
safely
conclude
there
is
no
such
Righteousness
in
any
whereby
they
may
be
justified
.
And
if
men
would
but
leave
those
shades
and
coverts
under
which
they
hide
themselves
in
their
Disputations
,
if
they
would
forego
those
pretences
and
Distinctions
wherewith
they
delude
themselves
and
others
,
and
tell
us
plainly
what
plea
they
dare
make
in
the
presence
of
God
,
from
their
own
Righteousness
and
Obedience
that
they
may
be
justified
before
him
,
we
should
better
understand
their
minds
than
now
we
do
.
There
is
one
I
confess
,
who
speaks
with
some
confidence
unto
this
purpose
.
And
that
is
Vasquez
the
Jesuite
;
in
1.2
.
Disp.
204.
cap.
4.
Inhaerens
Justitia
ita
reddit
animam
justam
&
sanctam
,
ac
proinde
filiam
Dei
,
ut
hoc
ipso
reddat
eam
heredem
,
&
dignam
aeterna
Gloria
;
imo
ipse
Deus
efficere
non
potest
ut
hujusmodi
justus
dignus
non
sit
aeterna
beatitudine
.
Is
it
not
sad
that
David
should
discover
so
much
Ignorance
of
the
worth
of
his
inherent
Righteousness
,
and
discover
so
much
pusillanimity
with
respect
unto
his
Trial
before
God
,
whereas
God
himself
could
not
otherwise
order
it
,
but
that
he
was
and
must
be
worthy
of
eternal
Blessedness
?
The
Reason
the
Psalmist
gives
why
he
will
not
put
it
unto
the
Trial
whether
he
should
be
acquitted
or
justified
upon
his
own
obedience
,
is
this
general
Axiom
;
for
in
thy
sight
,
or
before
thee
,
shall
no
man
living
be
justified
.
This
must
be
spoken
absolutely
,
or
with
respect
unto
some
one
way
or
cause
of
Justification
.
If
it
be
spoken
absolutely
,
then
this
work
ceaseth
for
ever
,
and
there
is
indeed
no
such
thing
as
Justification
before
God
.
But
this
is
contrary
unto
the
whole
Scripture
,
and
destructive
of
the
Gospel
.
Wherefore
it
is
spoken
with
respect
unto
our
own
Obedience
and
works
.
He
doth
not
pray
absolutely
that
he
would
not
enter
into
Judgment
with
him
,
for
this
were
to
forego
his
Government
of
the
world
,
but
that
he
would
not
do
so
on
the
account
of
his
own
Dutys
and
Obedience
.
But
if
so
be
these
Dutys
and
Obedience
did
answer
in
any
sense
or
way
,
what
is
required
of
us
as
a
Righteousness
unto
Justification
,
there
was
no
Reason
why
he
should
deprecate
a
Trial
by
them
or
upon
them
.
But
whereas
the
Holy
Ghost
doth
so
positively
affirm
,
that
no
man
living
shall
be
justified
in
the
sight
of
God
,
by
or
upon
his
own
Works
or
Obedience
,
it
is
I
confess
marvellous
unto
me
,
that
some
should
so
intepret
the
Apostle
James
,
as
if
he
affirmed
the
express
contrary
.
Namely
,
that
we
are
justified
in
the
sight
of
God
by
our
own
Works
,
whereas
indeed
he
says
no
such
thing
.
This
therefore
is
an
Eternal
Rule
of
Truth
,
by
,
or
upon
his
Obedience
,
no
man
living
can
be
justified
in
the
sight
of
God
.
It
will
be
said
that
if
God
enter
into
Judgment
with
any
on
their
own
Obedience
by
and
according
to
the
Law
,
then
indeed
none
can
be
justified
before
him
.
But
God
judging
according
to
the
Gospel
,
and
the
terms
of
the
new
Covenant
,
men
may
be
justified
upon
their
own
Duties
,
Works
,
and
Obedience
.
Ans.
(1)
The
negative
Assertion
is
general
,
and
unlimited
;
that
no
man
living
shall
(
on
his
own
Works
or
Obedience
)
be
justified
in
the
sight
of
God
.
And
to
limit
it
unto
this
or
that
way
of
Judging
,
is
not
to
distinguish
but
to
contradict
the
Holy
Ghost
.
(2)
The
Judgment
intended
is
only
with
respect
unto
Justification
,
as
is
plain
in
the
words
.
But
there
is
no
Judgment
on
our
Works
or
Obedience
,
with
respect
unto
Righteousness
and
Justification
,
but
by
the
proper
Rule
and
Measure
of
them
,
which
is
the
Law
.
If
they
will
not
endure
the
Trial
by
the
Law
,
they
will
endure
no
Trial
as
unto
Righteousness
and
Justification
in
the
sight
of
God
.
(3)
The
Prayer
and
Plea
of
the
Psalmist
on
this
supposition
,
are
to
this
purpose
;
O
Lord
enter
not
into
Judgment
with
thy
servant
,
by
or
according
unto
the
Law
;
but
enter
into
Judgment
with
me
,
on
my
own
Works
and
Obedience
according
to
the
Rule
of
the
Gospel
;
for
which
he
gives
this
Reason
,
because
in
thy
sight
shall
no
man
living
be
justified
;
which
how
remote
it
is
from
his
Intention
need
not
be
declared
.
(4)
The
Judgment
of
God
unto
Justification
according
to
the
Gospel
,
doth
not
proceed
on
our
Works
of
Obedience
,
but
upon
the
Righteousness
of
Christ
,
and
our
interest
therein
by
Faith
,
as
is
too
evident
to
be
modestly
denied
.
Notwithstanding
this
exception
,
therefore
hence
we
argue
.
If
the
most
Holy
of
the
servants
of
God
,
in
and
after
a
course
of
sincere
fruitful
Obedience
,
testified
unto
by
God
himself
,
and
Witnessed
in
their
own
Consciences
,
that
is
,
whilst
they
have
the
greatest
evidences
of
their
own
sincerity
,
and
that
indeed
they
are
the
servants
of
God
,
do
renounce
all
thoughts
of
such
a
Righteousness
thereby
,
as
whereon
in
any
sense
they
may
be
justified
before
God
;
then
there
is
no
such
Righteousness
in
any
,
but
it
is
the
Righteousness
of
Christ
alone
imputed
unto
us
whereon
we
are
so
justified
.
But
that
so
they
do
,
and
ought
all
of
them
so
to
do
,
because
of
the
general
Rule
here
laid
down
,
that
in
the
sight
of
God
no
man
living
shall
be
justified
,
is
plainly
affirmed
in
this
Testimony
.
I
no
way
doubt
but
that
many
learned
men
,
after
all
their
Pleas
for
an
Interest
of
Personal
Righteousness
and
Works
in
our
Justification
before
God
,
do
as
unto
their
own
practice
betake
themselves
unto
this
method
of
the
Psalmist
,
and
cry
as
the
Prophet
Daniel
doth
in
the
name
of
the
Church
;
we
do
not
present
our
supplications
before
thee
for
our
own
Righteousness
,
but
for
thy
great
mercies
,
Chap.
9.18
.
And
therefore
Job
(
as
we
have
formerly
observed
)
after
a
long
and
earnest
defence
of
his
own
Faith
,
Integrity
,
and
Personal
Righteousness
,
wherein
he
justified
himself
against
the
charge
of
Sathan
and
men
,
being
called
to
plead
his
cause
in
the
sight
of
God
,
and
declare
on
what
grounds
he
expected
to
be
justified
before
him
,
renounceth
all
his
former
Pleas
,
and
betakes
himself
unto
the
same
with
the
Psalmist
,
Chap.
40.4
.
Chap.
42.6
.
It
is
true
in
particular
cases
,
and
as
unto
some
especial
end
in
the
Providence
of
God
,
a
man
may
plead
his
own
Integrity
and
Obedience
before
God
himself
.
So
did
Hezekiah
when
he
prayed
for
the
sparing
of
his
life
,
Isa.
38.3
.
Remember
now
O
Lord
I
beseech
thee
,
how
I
have
walked
before
thee
in
Truth
,
and
with
a
perfect
heart
,
and
have
done
that
which
is
good
in
thy
sight
.
This
I
say
may
be
done
with
respect
unto
temporal
Deliverance
,
or
any
other
particular
end
wherein
the
glory
of
God
is
concerned
.
So
was
it
greatly
in
sparing
the
life
of
Hezekiah
at
that
time
.
For
whereas
he
had
with
great
Zeal
and
Industry
reformed
Religion
and
restored
the
true
worship
of
God
,
the
cutting
him
off
in
the
midst
of
his
days
,
would
have
occasioned
the
Idolatrous
multitude
to
have
reflected
on
him
as
one
dying
under
a
token
of
Divine
displeasure
.
But
none
ever
made
this
Plea
before
God
,
for
the
absolute
Justification
of
their
persons
.
So
Nehemiah
in
that
great
contest
which
he
had
about
the
worship
of
God
,
and
the
service
of
his
house
,
pleads
the
Remembrance
of
it
before
God
,
in
his
Justification
against
his
Adversaries
,
but
resolves
his
own
personal
acceptance
with
God
into
pardoning
mercy
,
and
spare
me
according
unto
the
multitude
of
thy
mercies
,
Chap.
13.22
.
Another
Testimony
we
have
unto
the
same
purpose
,
in
the
Prophet
Isaiah
,
speaking
in
the
name
of
the
Church
,
Cap.
64.6
.
We
are
all
as
an
unclean
thing
,
and
all
our
Righteousnesses
are
as
filthy
Rags
.
It
is
true
the
Prophet
doth
in
this
place
make
a
deep
confession
of
the
sins
of
the
people
.
But
yet
withal
he
joyns
himself
with
them
,
and
asserts
the
especial
Interest
of
those
concerning
whom
he
speaks
by
Adoption
;
that
God
was
their
Father
,
and
they
his
people
,
Chap.
63.16
.
Chap.
64.8
,
9.
And
the
Righteousness
of
all
that
are
the
Children
of
God
are
of
the
same
kind
;
however
they
may
differ
in
Degrees
,
and
some
of
them
may
be
more
Righteous
than
others
.
But
it
is
all
of
it
described
to
be
such
,
as
that
we
cannot
I
think
justly
,
expect
Justification
in
the
sight
of
God
,
upon
the
account
of
it
.
But
whereas
the
consideration
of
the
nature
of
our
inherent
Righteousness
belongs
unto
the
second
way
of
the
confirmation
of
our
present
Argument
,
I
shall
not
farther
here
insist
on
this
Testimony
.
Many
others
also
unto
the
same
purpose
,
I
shall
wholly
omit
;
namely
,
all
those
wherein
the
Saints
of
God
,
or
the
Church
,
in
an
humble
acknowledgment
and
confession
of
their
own
sins
,
do
betake
themselves
unto
the
Mercy
and
Grace
of
God
alone
,
as
dispensed
through
the
Mediation
and
Blood
of
Christ
;
and
all
those
wherein
God
promiseth
to
pardon
and
blot
out
our
Iniquities
for
his
own
sake
,
for
his
names
sake
;
to
bless
the
people
not
for
any
good
that
was
in
them
,
nor
for
their
Righteousness
,
nor
for
their
Works
,
the
consideration
whereof
he
excludes
from
having
any
influence
into
any
actings
of
his
Grace
towards
them
;
And
all
those
wherein
God
expresseth
his
Delight
in
them
alone
,
and
his
Approbation
of
them
who
hope
in
his
mercy
,
trust
in
his
name
,
betaking
themselves
unto
him
as
their
only
Refuge
,
pronouncing
them
accursed
who
trust
in
any
thing
else
,
or
glory
in
themselves
;
such
as
contain
singular
promises
unto
them
that
betake
themselves
unto
God
,
as
Fatherless
,
Hopeless
,
and
lost
in
themselves
.
There
is
none
of
the
Testimonies
which
are
multiplied
unto
this
purpose
,
but
they
sufficiently
prove
,
that
the
best
of
Gods
Saints
,
have
not
a
Righteousness
of
their
own
,
whereon
they
can
in
any
sense
be
justified
before
God
.
For
they
do
all
of
them
in
the
places
referred
unto
,
renounce
any
such
Righteousness
of
their
own
,
all
that
is
in
them
,
all
that
they
have
done
or
can
do
,
and
betake
themselves
unto
Grace
and
Mercy
alone
.
And
whereas
,
as
we
have
before
proved
,
God
in
the
Justification
of
any
doth
exercise
Grace
towards
them
with
respect
unto
a
Righteousness
,
whereon
he
declares
them
Righteous
and
accepted
before
him
,
they
do
all
of
them
respect
a
Righteousness
which
is
not
inherent
in
us
but
imputed
us
.
Herein
lies
the
substance
of
all
that
we
enquire
into
,
in
this
matter
of
Justification
.
All
other
disputes
about
qualifications
,
conditions
,
causes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
any
kind
of
Interest
for
own
Works
and
Obedience
in
our
Justification
before
God
,
are
but
the
speculations
of
men
at
ease
.
The
Conscience
of
a
convinced
sinner
,
who
presents
himself
in
the
presence
of
God
,
finds
all
practically
reduced
unto
this
one
point
,
namely
,
whether
he
will
trust
unto
his
own
personal
inherent
Righteousness
,
or
in
a
full
Renuntiation
of
it
,
betake
himself
unto
the
Grace
of
God
,
and
the
Righteousness
of
Christ
alone
.
In
other
things
he
is
not
concerned
.
And
let
men
phrase
his
own
Righteousness
unto
him
as
they
please
,
let
them
pretend
it
meritorious
,
or
only
Evangelical
not
legal
,
only
an
accomplishment
of
the
condition
of
the
new
Covenant
,
a
cause
without
which
he
cannot
be
justified
,
it
will
not
be
easie
to
frame
his
mind
unto
any
confidence
in
it
,
as
unto
Justification
before
God
;
So
as
not
to
deceive
him
in
the
Issue
.
The
second
part
of
the
present
Argument
is
taken
from
the
nature
of
the
thing
it self
,
or
the
consideration
of
this
personal
inherent
Righteousness
of
our
own
,
what
it
is
and
wherein
it
doth
consist
,
and
of
what
use
it
may
be
in
our
Justification
.
And
unto
this
purpose
it
may
be
observed
.
1.
That
we
grant
an
inherent
Righteousness
in
all
that
do
believe
,
as
hath
been
before
declared
.
For
the
fruit
of
the
Spirit
is
in
all
Goodness
and
Righteousness
and
Truth
,
Ephes.
5.9
.
Being
made
free
from
sin
,
we
become
the
Servants
of
Righteousness
,
Rom.
6.20
.
And
our
Duty
it
is
to
follow
after
Righteousness
,
Godliness
,
Faith
,
Love
,
Meekness
,
1
Tim.
2.22
.
And
although
Righteousness
be
mostly
taken
for
an
especial
Grace
,
or
Duty
,
distinct
from
other
Graces
and
Duties
,
yet
we
acknowledge
that
it
may
be
taken
for
the
whole
of
our
Obedience
before
God
;
and
the
word
is
so
used
in
the
Scripture
,
where
our
own
Righteousness
is
opposed
unto
the
Righteousness
of
God
.
And
it
is
either
Habitual
or
Actual
.
There
is
an
Habitual
Righteousness
inherent
in
Believers
,
as
they
have
put
on
the
new
man
which
after
God
is
created
in
Righteousness
and
true
Holiness
,
Ephes.
4.24
.
As
they
are
the
Workmanship
of
God
created
in
Jesus
Christ
unto
good
Works
,
Chap.
2.8
.
And
there
is
an
Actual
Righteousness
consisting
in
those
good
Works
whereunto
we
are
so
created
,
or
the
fruits
of
Righteousness
,
which
are
to
the
praise
of
God
by
Jesus
Christ
.
And
concerning
this
Righteousness
it
may
be
observed
;
(1)
That
men
are
said
in
the
Scripture
,
to
be
just
or
righteous
by
it
,
but
no
one
is
said
to
be
justified
by
it
before
God
.
(2)
That
it
is
not
ascribed
unto
,
or
found
in
any
,
but
those
that
are
actually
justified
in
order
of
nature
antecedent
thereunto
.
This
being
the
constant
Doctrine
of
all
the
reformed
Churches
and
Divines
,
it
is
an
open
Calumny
whereby
the
contrary
is
ascribed
unto
them
,
or
any
of
those
who
believe
the
Imputation
of
the
Righteousness
of
Christ
unto
our
Justification
before
God
.
So
Bellarmine
affirms
that
no
Protestant
Writers
acknowledge
an
inherent
Righteousness
,
but
only
Bucer
and
Chemnitius
when
there
is
no
one
of
them
,
by
whom
either
the
thing
it self
,
or
the
necessity
of
it
is
denied
.
But
some
excuse
may
be
made
for
him
,
from
the
manner
whereby
they
expressed
themselves
,
wherein
they
always
carefully
distinguished
between
inherent
Holiness
,
and
that
Righteousness
whereby
we
are
justified
.
But
we
are
now
told
by
one
,
that
if
we
should
affirm
it
an
Hundred
times
he
could
scarce
believe
us
.
This
is
somewhat
severe
;
for
although
he
speaks
but
to
one
,
yet
the
charge
falls
equally
upon
all
who
maintain
that
Imputation
of
the
Righteousness
of
Christ
,
which
he
denies
;
who
being
at
least
the
generality
of
all
Protestant
Divines
,
they
are
represented
either
as
so
foolish
,
as
not
to
know
what
they
say
,
or
so
dishonest
as
to
say
one
thing
and
believe
another
.
But
he
endeavours
to
justifie
his
censure
by
sundry
Reasons
;
And
first
he
says
,
that
inherent
Righteousness
can
on
no
other
account
be
said
to
be
ours
,
than
that
by
it
we
are
made
Righteous
,
that
is
,
that
it
is
the
condition
of
our
Justification
required
in
the
new
Covenant
.
This
being
denied
,
all
inherent
Righteousness
is
denied
.
But
how
is
this
proved
?
what
if
one
should
say
,
that
every
Believer
is
inherently
Righteous
,
but
yet
that
this
inherent
Righteousness
was
not
the
condition
of
his
Justification
,
but
rather
the
consequent
of
it
,
and
that
it
is
no
where
required
in
the
new
Covenant
as
the
condition
of
our
Justification
,
how
shall
the
contrary
be
made
to
appear
?
The
Scripture
plainly
affirms
that
there
is
such
an
inherent
Righteousness
in
all
that
believe
;
and
yet
as
plainly
that
we
are
justified
before
God
,
by
Faith
without
works
.
Wherefore
that
it
is
the
condition
of
our
Justification
and
so
antecedent
unto
it
,
is
expresly
contrary
unto
that
of
the
Apostle
;
unto
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
unto
him
for
Righteousness
,
Rom.
4.5
.
Nor
is
it
the
condition
of
the
Covenant
it self
,
as
that
whereon
the
whole
Grace
of
the
Covenant
is
suspended
.
For
as
it
is
habitual
wherein
the
Denomination
of
Righteous
is
principally
taken
,
it
is
a
Grace
of
the
Covenant
it self
,
and
so
not
a
condition
of
it
,
Jerem.
31.33
.
Chap.
32.39
.
Ezek.
36.25
,
26
,
27.
If
no
more
be
intended
,
but
that
it
is
as
unto
its
actual
exercise
what
is
indispensably
required
of
all
that
are
taken
into
Covenant
,
in
order
unto
the
compleat
ends
of
it
,
we
are
agreed
.
But
hence
it
will
not
follow
that
it
is
the
condition
of
our
Justification
.
It
is
added
,
that
all
Righteousness
respects
a
Law
and
a
Rule
,
by
which
it
is
to
be
tried
.
And
he
is
Righteous
,
who
hath
done
these
things
which
that
Law
requires
,
by
whose
Rule
he
is
to
be
judged
.
But
(1)
This
is
not
the
way
whereby
the
Scripture
expresseth
our
Justification
before
God
,
which
alone
is
under
consideration
;
namely
,
that
we
bring
unto
it
a
personal
Righteousness
of
our
own
,
answering
the
Law
whereby
we
are
to
be
judged
.
Yea
an
Assertion
to
this
purpose
is
forraign
to
the
Gospel
,
and
destructive
of
the
Grace
of
God
by
Jesus
Christ
.
(2)
It
is
granted
,
that
all
Righteousness
respects
a
Law
as
the
Rule
of
it
;
And
so
doth
this
whereof
we
speak
,
namely
,
the
Moral
Law
,
which
being
the
sole
eternal
unchangeable
Rule
of
Righteousness
,
if
it
do
not
in
the
substance
of
it
answer
thereunto
,
a
Righteousness
it
is
not
.
But
this
it
doth
,
in
as
much
,
as
that
so
far
as
it
is
is
habitual
,
it
consists
in
the
Renovation
of
the
Image
of
God
,
wherein
that
Law
is
written
in
our
Hearts
;
and
all
the
actual
Duties
of
it
are
as
to
the
substance
of
them
,
what
is
required
by
that
Law
.
But
as
unto
the
manner
of
its
communication
unto
us
,
and
of
its
performance
by
us
from
Faith
in
God
by
Jesus
Christ
,
and
Love
unto
him
,
as
the
Author
and
Fountain
of
all
the
Grace
and
Mercy
procured
and
administred
by
him
,
it
hath
respect
unto
the
Gospel
.
What
will
follow
from
hence
?
why
that
he
is
just
that
doth
those
things
which
that
Law
requires
whereby
he
is
to
be
judged
.
He
is
so
certainly
.
For
not
the
Hearers
of
the
Law
are
just
before
God
,
but
the
doers
of
the
Law
shall
be
justified
,
Rom.
2.13
.
So
Moses
describeth
the
Righteousness
of
the
Law
,
that
the
man
that
doth
those
things
shall
live
in
them
,
Rom.
10.5
.
But
although
the
Righteousness
whereof
we
discourse
,
be
required
by
the
Law
,
as
certainly
it
is
,
for
it
is
nothing
but
the
Law
in
our
hearts
,
from
whence
we
walk
in
the
ways
and
keep
the
Statutes
or
Commandments
of
God
;
yet
doth
it
not
so
answer
the
Law
,
as
that
any
man
can
be
justified
by
it
.
But
then
it
will
be
said
,
that
if
it
doth
not
answer
that
Law
and
Rule
whereby
we
are
to
be
judged
,
then
it
is
no
Righteousness
;
for
all
Righteousness
must
answer
the
Law
whereby
it
is
required
.
And
I
say
it
is
most
true
,
it
is
no
perfect
Righteousness
;
it
doth
not
so
answer
the
Rule
and
Law
,
as
that
we
can
be
justified
by
it
,
or
safely
judged
on
it
.
But
so
far
as
it
doth
answer
the
Law
,
it
is
a
Righteousness
,
that
is
,
imperfectly
so
,
and
therefore
is
an
imperfect
Righteousness
;
which
yet
giveth
the
Denominati
-
of
Righteous
unto
them
that
have
it
,
both
absolutely
and
comparatively
.
It
is
said
therefore
,
that
it
is
the
Law
of
Grace
or
the
Gospel
from
whence
we
are
denominated
Righteous
with
this
Righteousness
.
But
that
we
are
by
the
Gospel
denominated
Righteous
from
any
Righteousness
that
is
not
required
by
the
moral
Law
,
will
not
be
proved
.
Nor
doth
the
Law
of
Grace
or
the
Gospel
any
where
require
of
us
,
or
prescribe
unto
us
this
Righteousness
,
as
that
whereon
we
are
to
be
justified
before
God
.
It
requires
Faith
in
Christ
Jesus
,
or
the
receiving
of
him
as
he
is
proposed
in
the
Promises
of
it
,
in
all
that
are
to
be
justified
.
It
requires
in
like
manner
Repentance
from
dead
works
in
all
that
believe
;
as
also
the
fruits
of
Faith
,
Conversion
unto
God
,
and
Repentance
,
in
the
works
of
Righteousness
,
which
are
to
the
praise
of
God
by
Jesus
Christ
;
with
perseverance
therein
unto
the
end
.
And
all
this
may
,
if
you
please
,
be
called
our
Evangelical
Righteousness
,
as
being
our
Obedience
unto
God
according
to
the
Gospel
.
But
yet
the
Graces
and
Duties
wherein
it
doth
consist
,
do
no
more
perfectly
answer
the
commands
of
the
Gospel
,
then
they
do
those
of
the
moral
Law
.
For
that
the
Gospel
abates
from
the
Holiness
of
the
Law
,
and
makes
that
to
be
no
sin
which
is
sin
by
the
Law
,
or
approves
absolutely
of
less
intension
or
lower
degrees
in
the
Love
of
God
,
than
the
Law
doth
,
is
an
impious
Imagination
.
And
that
the
Gospel
requires
all
these
things
entirely
and
and
equally
,
as
the
Condition
of
our
Justification
before
God
,
and
so
antecedently
thereunto
,
is
not
yet
proved
,
nor
ever
will
be
.
It
is
hence
concluded
,
That
this
is
our
Righteousness
,
according
unto
the
Evangelical
Law
which
requires
it
,
by
this
we
are
made
Righteous
,
that
is
,
not
guilty
of
the
non-performance
of
the
condition
required
in
that
Law
.
And
these
things
are
said
to
be
very
plain
.
So
no
doubt
they
seemed
unto
the
Author
;
unto
us
they
are
intricate
and
perplexed
.
However
,
I
wholly
deny
that
our
Faith
,
Obedience
,
and
Righteousness
,
considered
as
ours
,
as
wrought
by
us
,
although
they
are
all
accepted
with
God
through
Jesus
Christ
according
to
the
Grace
declared
in
the
Gospel
,
do
perfectly
answer
the
commands
of
the
Gospel
,
requiring
them
of
us
,
as
to
matter
,
manner
,
and
degree
,
and
that
therefore
it
is
utterly
impossible
that
they
should
be
the
cause
or
condition
of
our
Justification
before
God
.
Yet
in
the
Explanation
of
these
things
,
it
is
added
by
the
same
Author
,
that
our
maimed
and
imperfect
Righteousness
is
accepted
unto
Salvation
,
as
if
it
were
every
way
absolute
and
perfect
,
for
that
so
it
should
be
,
Christ
hath
merited
by
his
most
perfect
Righteousness
.
But
it
is
Justification
and
not
Salvation
that
alone
we
discourse
about
;
and
that
the
works
of
Obedience
or
Righteousness
,
have
another
respect
unto
Salvation
,
then
they
have
unto
Justification
,
is
too
plainly
and
too
often
expressed
in
the
Scripture
,
to
be
modestly
denied
.
And
if
this
weak
and
imperfect
Righteousness
of
ours
,
be
esteemed
and
accepted
as
every
way
perfect
before
God
,
then
either
it
is
because
God
judgeth
it
to
be
perfect
,
and
so
declares
us
to
be
most
just
,
and
justified
thereon
in
his
sight
,
or
he
judgeth
it
not
to
be
compleat
and
perfect
,
yet
declareth
us
to
be
perfectly
Righteous
in
his
sight
thereby
.
Neither
of
these
I
suppose
can
well
be
granted
.
It
will
therefore
be
said
,
it
is
neither
of
them
;
but
Christ
hath
obtained
by
his
compleat
and
most
perfect
Righteousness
and
Obedience
,
that
this
lame
and
imperfect
Righteousness
of
ours
should
be
accepted
as
every
way
perfect
.
And
if
it
be
so
,
it
may
be
some
will
think
it
best
not
to
go
about
by
this
weak
halt
,
and
imperfect
Righteousness
,
but
as
unto
their
Justification
betake
themselves
immediately
unto
the
most
perfect
Righteousness
of
Christ
,
which
I
am
sure
the
Scripture
encourages
them
unto
.
And
they
will
be
ready
to
think
,
that
the
Righteousness
which
cannot
justifie
it self
,
but
must
be
obliged
unto
Grace
and
Pardon
through
the
merits
of
Christ
,
will
never
be
able
to
justifie
them
.
But
what
will
ensue
on
this
Explanation
of
the
Acceptance
of
our
imperfect
Righteousness
unto
Justification
upon
the
merit
of
Christ
?
This
only
so
far
as
I
can
discern
,
that
Christ
hath
merited
and
procured
,
either
that
God
should
judge
that
to
be
perfect
which
is
imperfect
,
and
declare
us
perfectly
Righteous
when
we
are
not
so
,
or
that
he
should
judge
the
Righteousness
still
to
be
imperfect
(
as
it
is
)
but
declare
us
to
be
perfectly
Righteous
with
and
by
this
imperfect
Righteousness
.
These
are
the
plain
paths
that
men
walk
in
,
who
cannot
deny
but
that
there
is
a
Righteousness
required
unto
our
Justification
,
or
that
we
may
be
declared
Righteous
before
God
,
in
the
sight
of
God
,
according
unto
the
Judgment
of
God
,
yet
denying
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
will
allow
of
no
other
Righteousness
unto
this
end
,
but
that
which
is
so
weak
and
imperfect
as
that
no
man
can
justifie
it
in
his
own
Conscience
,
nor
without
a
phrensie
of
pride
,
can
think
or
imagine
himself
perfectly
Righteous
thereby
.
And
whereas
it
is
added
,
that
he
is
blind
who
sees
not
that
this
Righteousneso
of
ours
is
subordinate
unto
the
Righteousness
of
Christ
,
I
must
acknowledge
my self
otherwise
minded
,
notwithstanding
the
severity
of
this
censure
.
It
seems
to
me
,
that
the
Righteousness
of
Christ
is
subordinate
unto
this
Righteousness
of
our
own
,
as
here
it
is
stated
,
and
not
the
contrary
.
For
the
end
of
all
is
our
Acceptance
with
God
as
Righteous
.
But
according
unto
these
thoughts
,
it
is
our
own
Righteousnesses
whereon
we
are
immediately
accepted
with
God
as
Righteous
.
Only
Christ
hath
deserved
by
his
Righteousness
,
that
our
Righteousness
may
be
so
accepted
,
and
is
therefore
as
unto
the
End
of
our
Justification
before
God
,
subordinate
thereunto
.
But
to
return
from
this
Digression
,
and
to
proceed
unto
our
Argument
.
This
personal
inherent
Righteousness
which
according
to
the
Scripture
we
allow
in
Believers
,
is
not
that
whereby
,
or
wherewith
,
we
are
justified
before
God
.
For
it
is
not
perfect
,
nor
perfectly
answereth
any
Rule
of
Obedience
that
is
given
unto
us
,
and
so
cannot
be
our
Righteousness
before
God
unto
our
Justification
.
Wherefore
we
must
be
justified
by
the
Righteousness
of
Christ
imputed
unto
us
,
or
be
justified
without
respect
unto
any
Righteousness
,
or
not
be
justified
at
all
.
And
a
threefold
imperfection
doth
accompany
it
.
First
,
as
to
the
Principle
of
it
,
as
it
is
habitually
resident
in
us
.
For
(1)
There
is
a
contrary
principle
of
sin
abiding
with
it
in
the
same
subject
whilst
we
are
in
this
World
.
For
contrary
Qualities
may
be
in
the
same
subject
whilst
neither
of
them
is
in
the
highest
Degree
.
So
it
is
in
this
case
,
Gal.
5.17
.
For
the
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
,
and
these
are
contrary
one
to
the
other
,
so
that
ye
cannot
do
the
things
that
ye
would
.
(2)
None
of
the
Faculties
of
our
Souls
are
perfectly
renewed
whilst
we
are
in
this
World
.
The
inward
man
is
renewed
day
by
day
,
2
Cor.
4.16
.
And
we
are
always
to
be
purging
our selves
from
all
pollution
of
flesh
and
spirit
,
2
Cor.
7.1
.
And
hereunto
belongs
whatever
is
spoken
in
the
Scripture
,
whatever
Believers
find
in
themselves
by
experience
of
the
Remainders
of
In-dwelling-sin
,
in
the
Darkness
of
our
minds
,
whence
at
best
we
know
but
in
part
,
and
through
Ignorance
are
ready
to
wander
out
of
the
way
,
Heb.
5.2
.
in
the
Deceitfulness
of
the
Heart
,
and
disorder
of
Affections
.
I
understand
not
how
any
one
can
think
of
pleading
his
own
Righteousness
in
the
sight
of
God
,
or
suppose
that
he
can
be
justified
by
it
upon
this
single
account
of
the
Imperfection
of
its
Inherent
Habit
or
Principle
.
Such
notions
arise
from
the
Ignorance
of
God
and
our selves
,
or
the
want
of
a
due
consideration
of
the
one
and
the
other
.
Neither
can
I
apprehend
how
a
thousand
Distinctions
can
safely
introduce
it
into
any
place
or
consideration
in
our
Justification
before
God
.
He
that
can
search
in
any
measure
by
a
spiritual
light
into
his
own
Heart
and
Soul
,
will
find
,
God
be
merciful
to
me
a
sinner
,
a
better
plea
than
any
he
can
be
furnished
withall
from
any
worth
of
his
own
.
What
is
man
that
he
should
be
clean
,
and
he
that
is
born
of
a
woman
that
he
should
be
righteous
,
Job
15.14
,
15
,
16.
chap.
18.19
.
Hence
saith
Gregory
in
Job
9.
lib.
9.
cap.
14.
Vt
saepe
diximus
omnis
Justitia
humana
injustitia
esse
convincitur
si
distincte
judicetur
.
Bernard
speaks
to
the
same
purpose
,
and
almost
in
the
same
words
,
Serm.
1.
fest.
omn.
sanct.
Quid
potest
esse
omnis
humana
justitia
coram
Deo
?
nonne
juxta
Prophetam
,
velut
pannus
menstruatus
reputabitur
;
&
si
distincte
judicetur
,
injustitia
invenietur
omnis
Justitia
nostra
&
minus
habens
.
A
man
cannot
be
justified
in
any
sense
by
that
Righteousness
which
upon
Trial
will
appear
rather
to
be
an
Vnrighteousness
.
2.
It
is
imperfect
with
respect
unto
every
Act
and
Duty
of
it
,
whether
internal
or
external
.
There
is
Iniquity
cleaving
unto
our
holy
things
,
and
all
our
Righteousnesses
are
as
filthy
raggs
,
Isa.
64.6
.
It
hath
been
often
and
well
observed
,
that
if
a
man
,
the
best
of
men
,
were
left
to
choose
the
best
of
his
works
that
ever
he
performed
,
and
thereon
to
enter
into
Judgment
with
God
,
if
only
under
this
notion
,
that
he
hath
answered
and
fulfilled
the
Condition
required
of
him
,
as
unto
his
Acceptation
with
God
,
it
would
be
his
wisest
course
,
(
at
least
it
would
be
so
in
the
Judgment
of
Bellarmin
)
to
renounce
it
,
and
betake
himself
unto
Grace
and
Mercy
alone
.
3.
It
is
imperfect
by
reason
of
the
Incursion
of
actual
sins
.
Hence
our
Saviour
hath
taught
us
continually
to
pray
for
the
forgiveness
of
our
sins
;
and
if
we
say
,
that
we
have
no
sin
we
deceive
our selves
;
for
in
many
things
we
offend
all
.
And
what
confidence
can
be
placed
in
this
Righteousness
,
which
those
who
plead
for
it
in
this
cause
,
acknowledge
to
be
weak
,
maimed
,
and
imperfect
.
I
have
but
touched
on
these
things
,
which
might
have
been
handled
at
large
,
and
are
indeed
of
great
consideration
in
our
present
Argument
.
But
enough
hath
been
spoken
to
manifest
,
that
although
this
Righteousness
of
Believers
be
on
other
accounts
like
the
fruit
of
the
Vine
,
that
glads
the
Heart
of
God
and
man
,
yet
as
unto
our
Justification
before
God
,
it
is
like
the
Wood
of
the
Vine
,
a
pin
is
not
to
be
taken
from
it
to
hang
any
weight
of
this
cause
upon
.
Two
things
are
pleaded
in
the
behalf
of
this
Righteousness
and
its
Influence
into
our
Justification
.
(1)
That
it
is
absolutely
compleat
and
perfect
.
Hence
some
say
that
they
are
perfect
and
sinless
in
this
life
.
They
have
no
more
concern
in
the
mortification
of
sin
,
nor
of
growth
in
Grace
.
And
indeed
this
is
the
only
rational
pretence
of
ascribing
our
Justification
before
God
thereunto
.
For
were
it
so
with
any
,
what
should
hinder
him
from
being
justified
thereon
before
God
,
but
only
that
he
hath
been
a
sinner
,
which
spoils
the
whole
market
.
But
this
vain
Imagination
is
so
contrary
unto
the
Scripture
,
and
the
Experience
of
all
that
know
the
Terrour
of
the
Lord
,
and
what
it
is
to
walk
humbly
before
him
,
as
that
I
shall
not
insist
on
the
Refutation
of
it
.
2.
It
is
pleaded
,
that
although
this
Righteousness
be
not
an
exact
fulfilling
of
the
moral
Law
,
yet
is
it
the
Accomplishment
of
the
Condition
of
the
New
Covenant
,
or
entirely
answereth
the
Law
of
Grace
,
and
all
that
is
required
of
us
therein
.
Ans.
1.
This
wholly
takes
away
sin
and
the
pardon
of
it
,
no
less
then
doth
the
conceit
of
sinless
perfections
which
we
now
rejected
.
For
if
our
Obedience
do
answer
the
only
Law
and
Rule
of
it
whereby
it
is
to
be
tried
,
measured
and
judged
,
then
is
there
no
sin
in
us
,
nor
need
of
pardon
.
No
more
is
required
of
any
man
to
keep
him
absolutely
free
from
sin
,
but
that
he
fully
answer
,
and
exactly
comply
with
the
Rule
and
Law
of
his
Obedience
whereby
he
must
be
judged
.
On
this
supposition
therefore
there
is
neither
sin
,
nor
any
need
of
the
pardon
of
it
.
To
say
that
there
is
still
both
sin
,
and
need
of
pardon
with
respect
unto
the
moral
Law
of
God
,
is
to
confess
that
Law
to
be
the
Rule
of
our
Obedience
,
which
this
Righteousness
doth
no
way
answer
;
and
therefore
none
by
it
can
be
justified
in
the
sight
of
God
.
2.
Although
this
Righteousness
be
accepted
in
justified
persons
by
the
Grace
of
our
Lord
Jesus
Christ
,
yet
consider
the
principle
of
it
,
with
all
the
Acts
and
Duties
wherein
it
doth
consist
,
as
they
are
required
and
prescribed
in
the
Gospel
unto
us
,
and
they
do
neither
joyntly
nor
severally
fulfil
and
and
answer
the
commands
of
the
Gospel
no
more
then
they
do
the
commands
of
the
Law
.
Wherefore
they
cannot
all
of
them
constitute
a
Righteousness
consisting
in
an
exact
conformity
unto
the
Rules
of
the
Gospel
,
or
the
Law
of
it
.
For
it
is
impious
to
imagine
that
the
Gospel
requiring
any
Duty
of
us
,
suppose
the
Love
of
God
,
doth
make
any
Abatement
,
as
unto
the
matter
,
manner
,
or
degrees
of
perfection
in
it
,
from
what
was
required
by
the
Law
.
Doth
the
Gospel
require
a
lower
degree
of
Love
to
God
,
a
less
perfect
Love
than
the
Law
did
?
God
forbid
.
The
same
may
be
said
concerning
the
inward
frame
of
our
natures
,
and
all
other
Duties
whatever
;
wherefore
although
this
Righteousness
is
accepted
in
justified
Persons
,
(
as
God
had
respect
unto
Abel
,
and
then
unto
his
Offering
)
in
the
way
and
unto
the
ends
that
shall
be
afterwards
declared
;
yet
as
it
relates
unto
the
commands
of
the
Gospel
,
both
it
and
all
the
Duties
of
it
,
are
no
less
imperfect
,
then
it
would
be
,
if
it
should
be
left
unto
its
Trial
by
the
Law
of
Creation
only
.
3.
I
know
not
what
some
men
intend
.
On
the
one
hand
they
affirm
that
our
Lord
Jesus
Christ
hath
enlarged
and
heightened
the
spiritual
sense
of
the
moral
Law
,
and
not
only
so
,
but
added
unto
it
new
precepts
of
more
exact
Obedience
than
it
did
require
.
But
on
the
other
they
would
have
him
to
have
brought
down
or
taken
off
the
Obligation
of
the
Law
,
so
as
that
a
man
according
as
he
hath
adapted
it
unto
the
use
of
the
Gospel
,
shall
be
judged
of
God
to
have
fulfilled
the
whole
Obedience
which
it
requires
,
who
never
answered
any
one
precept
of
it
according
unto
its
original
sense
and
obligation
.
For
so
it
must
be
,
if
this
imperfect
Righteousness
be
on
any
account
esteemed
a
fulfilling
of
the
Rule
of
our
Obedience
,
as
that
thereon
we
should
be
justified
in
the
sight
of
God
.
4.
This
opinion
puts
an
irreconcileable
Difference
between
the
Law
and
the
Gospel
,
not
to
be
composed
by
any
distinctions
.
For
according
unto
it
,
God
declares
by
the
Gospel
a
man
to
be
perfectly
Righteous
,
justified
and
blessed
,
upon
the
consideration
of
a
Righteousness
that
is
imperfect
;
and
in
the
Law
he
pronounceth
every
one
accursed
who
continueth
not
in
all
things
required
by
it
,
and
as
they
are
therein
required
.
But
it
is
said
that
this
Righteousness
is
no
otherwise
to
be
considered
,
but
as
the
condition
of
the
new
Covenant
whereon
we
obtain
Remission
of
sins
on
the
sole
account
of
the
satisfaction
of
Christ
wherein
our
Justification
doth
consist
.
Ans.
1.
Some
indeed
do
say
so
,
but
not
all
,
not
the
most
,
not
the
most
learned
with
whom
in
this
controversie
we
have
to
do
.
And
in
our
Pleas
for
what
we
believe
to
be
the
Truth
,
we
cannot
always
have
respect
unto
every
private
opinion
whereby
it
is
opposed
.
(2)
That
Justification
consists
only
in
the
pardon
of
sin
,
is
so
contrary
to
the
signification
of
the
Word
,
the
constant
use
of
it
in
the
Scripture
,
the
common
notion
of
it
amongst
mankind
,
the
sense
of
men
in
their
own
Consciences
who
find
themselves
under
an
Obligation
unto
Duty
,
and
express
Testimonies
of
the
Scripture
,
as
that
I
somewhat
wonder
,
how
it
can
be
pretended
.
But
it
shall
be
spoken
unto
elsewhere
.
(3)
If
this
Righteousness
,
be
the
fulfilling
of
the
condition
of
the
new
Covenant
whereon
we
are
justified
,
it
must
be
in
it self
such
as
exactly
answereth
some
Rule
or
Law
of
Righteousness
and
so
be
perfect
,
which
it
doth
not
;
and
therefore
cannot
bear
the
place
of
a
Righteousness
in
our
Justification
.
(4)
That
this
Righteousness
is
the
condition
of
our
Justification
before
God
,
or
of
that
interest
in
the
Righteousness
of
Christ
whereby
we
are
justified
,
is
not
proved
,
nor
ever
will
be
.
I
shall
briefly
add
two
or
three
considerations
excluding
this
personal
Righteousness
from
its
pretended
interest
in
our
Justification
,
and
close
this
Argument
.
1.
That
Righteousness
which
neither
answereth
the
Law
of
God
,
nor
the
end
of
God
in
our
Justification
by
the
Gospel
,
is
not
that
whereon
we
are
Justified
.
But
such
is
this
inherent
Righteousness
of
Believers
,
even
of
the
best
of
them
.
(1)
That
it
answereth
not
the
Law
of
God
,
hath
been
proved
from
its
Imperfection
.
Nor
will
any
sober
person
pretend
that
it
exactly
and
perfectly
fulfills
the
Law
of
our
Creation
.
And
this
Law
cannot
be
disanulled
whilst
the
Relation
of
Creator
and
Rewarder
on
the
one
hand
,
and
of
Creatures
capable
of
Obedience
and
Rewards
on
the
other
between
God
and
us
doth
continue
.
Wherefore
that
which
answereth
not
this
Law
will
not
justifie
us
.
For
God
will
not
abrogate
that
Law
,
that
the
Transgressors
of
it
may
be
justified
.
Do
we
saith
the
Apostle
(
by
the
Doctrine
of
Justification
by
Faith
without
Works
)
make
void
the
Law
?
God
forbid
;
yea
we
establish
it
,
Rom.
3.31
.
(2)
That
we
should
be
justified
with
respect
unto
it
,
answereth
not
the
end
of
God
in
our
Justification
by
the
Gospel
.
For
this
is
to
take
away
all
glorying
in
our selves
,
and
all
occasion
of
it
,
every
thing
that
might
give
countenance
unto
it
,
so
as
that
the
whole
might
be
to
the
praise
of
his
own
Grace
by
Christ
,
Rom.
3.27
.
1
Cor.
1.29
,
30
,
31.
How
it
is
Faith
alone
that
gives
glory
to
God
herein
,
hath
been
declared
in
the
Description
of
its
nature
.
But
it
is
evident
that
no
man
hath
,
or
can
have
possibly
any
other
,
any
greater
occasion
of
boasting
in
himself
,
with
respect
unto
his
Justification
,
then
that
he
is
justified
on
his
performance
of
that
condition
of
it
,
which
consists
in
his
own
personal
Righteousness
.
2.
No
man
was
ever
justified
by
it
in
his
own
Conscience
,
much
less
can
he
be
justified
by
it
in
the
sight
of
God
.
For
God
is
greater
then
our
Hearts
and
knoweth
all
things
.
There
is
no
man
so
Righteous
,
so
Holy
in
the
whole
World
,
nor
ever
was
,
but
his
own
Conscience
would
charge
him
in
many
things
with
his
coming
short
of
the
Obedience
required
of
him
,
in
matter
or
manner
,
in
the
kind
or
degrees
of
perfection
.
For
there
is
no
man
that
liveth
and
sinneth
not
.
Absolutely
,
Nemo
absolvitur
se
judice
.
Let
any
man
be
put
unto
a
Trial
in
himself
whether
he
can
be
justified
in
his
own
Conscience
,
by
his
own
Righteousness
,
and
he
will
be
cast
in
the
Trial
at
his
own
Judgment
seat
.
And
he
that
doth
not
thereon
conclude
,
that
there
must
be
another
Righteousness
whereby
he
must
be
justified
,
that
originally
and
inherently
is
not
his
own
,
will
be
at
a
loss
for
peace
with
God
.
But
it
will
be
said
,
that
men
may
be
justified
in
their
Consciences
,
that
they
have
performed
the
condition
of
the
new
Covenant
,
which
is
all
that
is
pleaded
with
respect
unto
this
Righteousness
.
And
I
no
way
doubt
but
that
men
may
have
a
comfortable
perswasion
of
their
own
sincerity
in
Obedience
,
and
satisfaction
in
the
Acceptance
of
it
with
God
.
But
it
is
when
they
try
it
,
as
an
effect
of
Faith
,
whereby
they
are
justified
,
and
not
as
the
condition
of
their
Justification
.
Let
it
be
thus
stated
in
their
minds
that
God
requireth
a
personal
Righteousness
in
order
unto
their
Justification
,
whereon
their
Determination
must
be
,
this
is
my
Righteousness
which
I
present
unto
God
that
I
may
be
justified
,
and
they
will
find
difficulty
in
arriving
at
it
,
if
I
be
not
much
mistaken
.
3.
None
of
the
Holy
men
of
old
whose
Faith
and
Experience
are
recorded
in
the
Scripture
,
did
ever
plead
their
own
personal
Righteousness
under
any
Notion
of
it
,
either
as
to
the
merit
of
their
Works
,
or
as
unto
their
compleat
performance
of
what
was
required
of
them
as
the
condition
of
the
Covenant
in
order
unto
their
Justification
before
God
.
This
hath
been
spoken
unto
before
.
CHAP.
XI
.
The
nature
of
the
Obedience
that
God
requireth
of
us
.
The
Eternal
obligation
of
the
Law
thereunto
.
OUr
second
Argument
shall
be
taken
from
the
nature
of
that
Obedience
or
Righteousness
which
God
requireth
of
us
,
that
we
may
be
accepted
of
him
and
approved
by
him
.
This
being
a
large
subject
if
fully
to
be
handled
,
I
shall
reduce
what
is
of
our
present
concernment
in
it
,
unto
some
special
Heads
or
Observations
.
1.
God
being
a
most
perfect
,
and
therefore
a
most
free
Agent
,
all
his
actings
towards
mankind
,
all
his
dealings
with
them
,
all
his
Constitutions
and
Laws
concerning
them
,
are
to
be
resolved
into
his
own
Soveraign
will
and
pleasure
.
No
other
reason
can
be
given
of
the
Original
,
of
the
whole
Systeme
of
them
.
This
the
Scripture
testifieth
unto
,
Psal.
115.3.135.6
.
Prov.
16.4
.
Ephes.
1.9
,
11.
Rev.
4.11
.
The
being
,
existence
,
and
natural
circumstances
of
all
Creatures
,
being
an
effect
of
the
free
Counsel
and
pleasure
of
God
,
all
that
belongs
unto
them
must
be
ultimately
resolved
thereinto
.
2.
Upon
a
supposition
of
some
free
Acts
of
the
will
of
God
and
the
execution
of
them
,
constituting
an
order
in
the
things
that
outwardly
are
of
him
,
and
their
mutual
respect
unto
one
another
,
some
things
may
become
necessary
in
this
Relative
state
,
whose
being
was
not
absolutely
necessary
in
its
own
nature
.
The
order
of
all
things
and
their
mutual
respect
unto
one
another
,
depends
on
Gods
free
Constitution
,
no
less
then
their
being
absolutely
.
But
upon
a
supposition
of
that
Constitution
,
things
have
in
that
order
,
a
necessary
Relation
one
to
another
,
and
all
of
them
unto
God
.
Wherefore
3.
It
was
a
free
Soveraign
act
of
Gods
will
to
create
,
effect
or
produce
such
a
Creature
as
man
is
;
that
is
,
of
a
nature
intelligent
,
rational
,
capable
of
moral
Obedience
with
Rewards
and
Punishments
.
But
on
supposition
hereof
,
man
so
freely
made
,
could
not
be
governed
any
other
ways
but
by
a
moral
Instrument
of
Law
or
Rule
,
influencing
the
rational
faculties
of
his
Soul
unto
Obedience
,
and
guiding
him
therein
.
He
could
not
in
that
constitution
be
contained
under
the
Rule
of
God
,
by
a
mere
Physical
influence
,
as
are
all
irrational
or
brute
Creatures
.
To
suppose
it
,
is
to
deny
or
destroy
,
the
essential
faculty
and
powers
wherewith
he
was
created
.
Wherefore
on
the
supposition
of
his
being
,
it
was
necessary
that
a
Law
or
Rule
of
Obedience
should
be
prescribed
unto
him
,
and
be
the
Instrument
of
Gods
Government
towards
him
.
4.
This
necessary
Law
,
so
far
forth
as
it
was
necessary
,
did
immediately
and
unavoidably
ensue
upon
the
constitution
of
our
natures
in
Relation
unto
God
.
Supposing
the
nature
,
being
,
and
properties
of
God
,
with
the
works
of
Creation
on
the
one
hand
;
and
suppose
the
being
,
existence
and
the
nature
of
man
,
with
his
necessary
Relation
unto
God
,
on
the
other
,
and
the
Law
whereof
we
speak
is
nothing
but
the
Rule
of
that
Relation
,
which
can
neither
be
,
nor
be
preserved
without
it
.
Hence
is
this
Law
eternal
,
indispensable
,
admitting
of
no
other
variation
,
than
doth
the
Relation
between
God
and
man
,
which
is
a
necessary
exurgence
from
their
distinct
natures
and
properties
.
5.
The
substance
of
this
Law
was
,
that
man
adhering
unto
God
,
absolutely
,
universally
,
unchangeably
,
uninterruptedly
,
in
trust
,
love
,
and
fear
,
as
the
chiefest
good
,
the
first
Author
of
his
being
,
of
all
the
present
and
future
Advantages
whereof
it
was
capable
,
should
yield
Obedience
unto
him
,
with
respect
unto
his
infinite
Wisdom
,
Righteousness
and
Almighty
Power
,
to
protect
,
reward
,
and
punish
,
in
all
things
known
to
be
his
will
and
pleasure
,
either
by
the
light
of
his
own
mind
,
or
especial
Revelation
made
unto
him
.
And
it
is
evident
that
no
more
is
required
unto
the
constitution
and
establishment
of
this
Law
,
but
that
God
be
God
,
and
Man
be
Man
,
with
the
necessary
Relation
that
must
thereon
ensue
between
them
.
Wherefore
6.
This
Law
doth
eternally
and
unchangeably
oblige
all
men
unto
Obedience
to
God
;
even
that
Obedience
which
it
requires
,
and
in
the
manner
wherein
it
requires
it
.
For
both
the
substance
of
what
it
requires
,
and
the
manner
of
the
performance
of
it
,
as
unto
measures
and
degrees
,
are
equally
necessary
and
unalterable
,
upon
the
suppositions
laid
down
.
For
God
cannot
deny
himself
,
nor
is
the
nature
of
man
changed
as
unto
the
essence
of
it
whereunto
alone
respect
is
had
in
this
Law
,
by
any
thing
that
can
fall
out
.
And
although
God
might
superadd
unto
the
original
Obligations
of
this
Law
,
what
Arbitrary
commands
he
pleased
,
such
as
did
not
necessarily
proceed
or
arise
from
the
Relation
between
him
and
us
,
which
might
be
,
and
be
continued
without
them
;
yet
would
they
be
resolved
into
that
Principle
of
this
Law
,
that
God
in
all
things
was
absolutely
to
be
trusted
and
obeyed
.
7.
Known
unto
God
are
all
his
Works
from
the
foundation
of
the
World
.
In
the
constitution
of
this
order
of
things
he
made
it
possible
,
and
foresaw
it
would
be
future
,
that
man
would
rebell
against
the
preceptive
power
of
this
Law
,
and
disturb
that
order
of
things
wherein
he
was
placed
under
his
moral
Rule
.
This
gave
occasion
unto
that
effect
of
infinite
Divine
Righteousness
,
in
constituting
the
punishment
that
man
should
fall
under
upon
his
Transgression
of
this
Law
.
Neither
was
this
an
effect
of
Arbitrary
will
and
pleasure
,
any
more
than
the
Law
it self
was
.
Upon
the
supposition
of
the
Creation
of
man
,
the
Law
mentioned
was
necessary
from
all
the
Divine
Properties
of
the
nature
of
God
;
And
upon
a
supposition
that
man
would
Transgress
that
Law
,
God
being
now
considered
as
his
Ruler
and
Governour
,
the
Constitution
of
the
punishment
due
unto
his
Sin
and
Transgression
of
it
,
was
a
necessary
effect
of
Divine
Righteousness
.
This
it
would
not
have
been
,
had
the
Law
it self
been
Arbitrary
.
But
that
being
necessary
,
so
was
the
penalty
of
this
Transgression
.
Wherefore
the
constitution
of
this
penalty
,
is
liable
to
no
more
change
,
alteration
,
or
abrogation
,
then
the
Law
it self
,
without
an
alteration
in
the
state
and
relation
between
God
and
man
.
8.
This
is
that
Law
,
which
our
Lord
Jesus
Christ
came
not
to
destroy
,
but
to
fulfil
,
that
he
might
be
the
end
of
it
for
Righteousness
unto
them
that
do
believe
.
This
Law
he
abrogated
not
,
nor
could
do
so
without
a
Destruction
of
the
Relation
that
is
between
God
and
man
,
arising
from
or
ensuing
necessarily
on
their
distinct
Beings
and
Properties
.
But
as
this
cannot
be
destroyed
,
so
the
Lord
Christ
came
unto
a
contrary
end
;
namely
,
to
repair
and
restore
it
where
it
was
weakned
.
Wherefore
9.
This
Law
,
the
Law
of
Sinless
perfect
Obedience
,
with
its
sentence
of
the
punishment
of
Death
on
all
Transgressors
,
doth
and
must
abide
in
force
for
ever
in
this
World
;
For
there
is
no
more
required
hereunto
,
but
that
God
be
God
,
and
Man
be
Man
.
Yet
shall
this
be
farther
proved
.
1.
There
is
nothing
,
not
one
word
in
the
Scripture
intimating
any
alteration
in
,
or
Abrogation
of
this
Law
;
so
as
that
any
thing
should
not
be
duty
which
it
makes
to
be
duty
,
or
any
thing
not
be
sin
,
which
it
makes
to
be
sin
,
either
as
unto
matter
or
degrees
,
or
that
the
thing
which
it
makes
to
be
sin
,
or
which
is
sin
by
the
Rule
of
it
,
should
not
merit
and
deserve
that
punishment
which
is
declared
in
the
sanction
of
it
,
or
threatned
by
it
.
The
wages
of
sin
is
Death
.
If
any
Testimony
of
Scripture
can
be
produced
unto
either
of
these
purposes
;
namely
,
that
either
any
thing
is
not
sin
,
in
the
way
of
Omission
or
Commission
,
in
the
matter
or
manner
of
its
performance
,
which
is
made
to
be
so
by
this
Law
,
or
that
any
such
sin
,
or
any
thing
that
would
have
been
sin
by
this
Law
,
is
exempted
from
the
punishment
threatned
by
it
,
as
unto
merit
or
desert
,
it
shall
be
attended
unto
.
It
is
therefore
in
universal
force
towards
all
mankind
.
There
is
no
Relief
in
this
case
;
But
behold
the
Lamb
of
God
.
In
exception
hereunto
it
is
pleaded
,
that
when
it
was
first
given
unto
Adam
,
it
was
the
Rule
and
Instrument
of
a
Covenant
between
God
and
man
,
a
Covenant
of
Works
and
perfect
Obedience
.
But
upon
the
entrance
of
sin
,
it
ceased
to
have
the
nature
of
a
Covenant
unto
any
.
And
it
is
so
ceased
,
that
on
an
impossible
supposition
,
that
any
man
should
fulfil
the
perfect
Righteousness
of
it
,
yet
should
he
not
be
justified
or
obtain
the
benefit
of
the
Covenant
thereby
.
It
is
not
therefore
only
become
ineffectual
unto
us
as
a
Covenant
by
reason
of
our
weakness
and
disability
to
perform
it
,
but
it
is
ceased
in
its
own
nature
so
to
be
.
But
these
things
as
they
are
not
unto
our
present
purpose
,
so
are
they
wholly
unproved
.
For
1.
Our
Discourse
is
not
about
the
Foederal
adjunct
of
the
Law
,
but
about
its
moral
nature
only
.
It
is
enough
,
that
as
a
Law
,
it
continueth
to
oblige
all
mankind
unto
perfect
Obedience
,
under
its
Original
penalty
.
For
hence
it
will
unavoidably
follow
,
that
unless
the
commands
of
it
be
complied
withal
and
fulfilled
,
the
penalty
will
fall
on
all
that
Transgress
it
.
And
those
who
grant
that
this
Law
is
still
in
force
as
unto
its
being
a
Rule
of
Obedience
,
or
as
unto
its
requiring
Duties
of
us
,
do
grant
all
that
we
desire
.
For
it
requires
no
Obedience
,
but
what
it
did
in
its
Original
constitution
,
that
is
sinless
and
perfect
;
and
it
requires
no
Duty
,
nor
prohibits
any
sin
,
but
under
the
Penalty
of
Death
upon
disobedience
.
2.
It
is
true
,
that
he
who
is
once
a
sinner
,
if
he
should
afterwards
yield
all
that
perfect
Obedience
unto
God
that
the
Law
requires
,
he
could
not
thereby
obtain
the
Benefit
of
the
Promise
of
the
Covenant
.
But
the
sole
Reason
of
it
is
,
because
he
is
antecedently
a
sinner
,
and
so
obnoxious
unto
the
Curse
of
the
Law
.
And
no
man
can
be
obnoxious
unto
its
Curse
,
and
have
a
right
unto
its
Promise
at
the
same
time
.
But
so
to
lay
the
supposition
,
that
the
same
person
is
by
any
means
free
from
the
Curse
due
unto
sin
,
and
then
to
deny
that
upon
the
performance
of
that
perfect
sinless
Obedience
which
the
Law
requires
,
that
he
should
not
have
right
unto
the
Promise
of
Life
thereby
,
is
to
deny
the
Truth
of
God
,
and
to
reflect
the
highest
dishonour
upon
his
Justice
.
Jesus
Christ
himself
was
justified
by
this
Law
.
And
it
is
immutably
true
,
that
he
who
doth
the
things
of
it
shall
live
therein
.
3.
It
is
granted
,
that
man
continued
not
in
the
Observation
of
this
Law
,
as
it
was
the
Rule
of
the
Covenant
between
God
and
him
.
The
Covenant
it
was
not
,
but
the
Rule
of
it
,
which
that
it
should
be
was
superadded
unto
its
Being
as
a
Law
.
For
the
Covenant
comprized
things
that
were
not
any
part
of
a
Result
from
the
necessary
Relation
of
God
and
Man
.
Wherefore
man
by
his
sin
as
unto
Demerit
,
may
be
said
to
break
this
Covenant
,
and
as
unto
any
Benefit
unto
themselves
to
disannul
it
.
It
is
also
true
,
that
God
did
never
formally
and
absolutely
renew
or
give
again
this
Law
as
a
Covenant
a
second
time
.
Nor
was
there
any
need
that
so
he
should
do
,
unless
it
were
declaratively
only
,
for
so
it
was
renewed
at
Sinai
.
For
the
whole
of
it
being
an
Emanation
of
Eternal
Right
and
Truth
,
it
abides
and
must
abide
in
full
force
for
ever
.
Wherefore
it
is
only
thus
far
broke
as
a
Covenant
,
that
all
Mankind
having
sinned
against
the
Commands
of
it
,
and
so
by
Guilt
,
with
the
Impotency
unto
Obedience
which
ensued
thereon
,
defeated
themselves
of
any
Interest
in
its
Promise
,
and
possibility
of
attaining
any
such
interest
,
they
cannot
have
any
Benefit
by
it
.
But
as
unto
its
power
to
oblige
all
mankind
unto
Obedience
,
and
the
unchangeable
Truth
of
its
Promises
and
Threatnings
,
it
abideth
the
same
as
it
was
from
the
Beginning
.
2
ly
,
Take
away
this
Law
,
and
there
is
left
no
standard
of
Righteousness
unto
mankind
,
no
certain
boundaries
of
Good
and
Evil
,
but
those
pillars
whereon
God
hath
fixed
the
Earth
are
left
to
move
and
flote
up
and
down
like
the
Isle
of
Delos
in
the
Sea
.
Some
say
,
the
Rule
of
Good
and
Evil
unto
men
is
not
this
Law
in
its
original
constitution
,
but
the
Light
of
Nature
,
and
the
Dictates
of
Reason
.
If
they
mean
that
Light
which
was
primogenial
and
concreated
with
our
natures
,
and
those
Dictates
of
Right
and
Wrong
which
Reason
originally
suggested
and
approved
,
they
only
say
in
other
words
,
that
this
Law
is
still
the
unalterable
Rule
of
Obedience
unto
all
mankind
.
But
if
they
intend
the
remaining
Light
of
Nature
that
continues
in
every
individual
in
this
depraved
state
thereof
,
and
that
under
such
additional
Depravations
as
Traditions
,
Customs
,
Prejudices
,
and
Lusts
of
all
sorts
,
have
affixed
unto
the
most
,
there
is
nothing
more
irrational
,
and
it
is
that
which
is
charged
with
no
less
inconvenience
than
that
it
leaves
no
certain
Boundaries
of
Good
and
Evil.
That
which
is
Good
unto
one
,
will
on
this
Ground
be
in
its
own
nature
evil
unto
another
,
and
so
on
the
contrary
;
and
all
the
Idolaters
that
ever
were
in
the
World
might
on
this
pretence
be
excused
.
3
ly
,
Conscience
bears
witness
hereunto
.
There
is
no
Good
nor
Evil
required
or
forbidden
by
this
Law
,
that
upon
the
Discovery
of
it
▪
any
man
in
the
World
can
perswade
or
bribe
his
Conscience
not
to
comply
with
it
in
Judgment
,
as
unto
his
concernment
therein
.
It
will
accuse
and
excuse
,
condemn
and
free
him
,
according
to
the
sentence
of
this
Law
,
let
him
do
what
he
can
to
the
contrary
.
In
brief
it
is
acknowledged
,
that
God
by
virtue
of
his
supream
Dominion
over
all
,
may
in
some
Instances
change
the
nature
and
order
of
things
,
so
as
the
Precepts
of
the
Divine
Law
shall
not
in
them
operate
in
their
ordinary
efficacy
.
So
was
it
in
the
case
of
his
command
unto
Abraham
to
slay
his
Son
,
and
unto
the
Israelites
to
rob
the
Aegyptians
.
But
on
a
supposition
of
the
continuance
of
that
order
of
things
which
this
Law
is
the
preservative
of
,
such
is
the
intrinsick
nature
of
the
Good
and
Evil
commanded
and
forbidden
therein
,
that
it
is
not
the
subject
of
divine
Dispensation
,
as
even
the
School-men
generally
grant
.
10.
From
what
we
have
discoursed
two
things
do
unavoidably
ensue
.
1.
That
whereas
all
mankind
have
by
sin
fallen
under
the
Penalty
threatned
unto
the
Transgression
of
this
Law
;
and
suffering
of
this
Penalty
which
is
Eternal
Death
,
being
inconsistent
with
Acceptance
before
God
,
or
the
enjoyment
of
Blessedness
,
it
is
utterly
impossible
that
any
one
individual
person
of
the
posterity
of
Adam
should
be
justified
in
the
sight
of
God
,
accepted
with
him
or
blessed
by
him
,
unless
this
Penalty
be
answered
,
undergone
,
and
suffered
by
them
or
for
them
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
herein
is
not
to
be
abolished
but
established
.
2.
That
unto
the
same
End
of
Acceptation
with
God
,
Justification
before
him
,
and
Blessedness
from
him
,
the
Righteousness
of
this
Eternal
Law
must
be
fulfilled
in
us
,
in
such
a
way
,
as
that
in
the
Judgment
of
God
which
is
according
unto
Truth
,
we
may
be
esteemed
to
have
fulfilled
it
,
and
be
dealt
with
accordingly
.
For
upon
a
supposition
of
a
failure
herein
,
the
sanction
of
the
Law
is
not
Arbitrary
,
so
as
that
the
Penalty
may
or
may
not
be
inflicted
,
but
necessary
from
the
Righteousness
of
God
as
the
supream
Governour
of
all
.
11.
About
the
first
of
these
our
Controversie
is
with
the
Socinians
only
,
who
deny
the
satisfaction
of
Christ
,
and
any
necessity
thereof
.
Concerning
this
I
have
treated
elsewhere
at
large
,
and
expect
not
to
see
an
Answer
unto
what
I
have
disputed
on
that
Subject
.
As
unto
the
latter
of
them
,
we
must
enquire
how
we
may
be
supposed
to
comply
with
the
Rule
,
and
answer
the
Righteousness
of
this
unalterable
Law
,
whose
Authority
we
can
no
way
be
exempted
from
.
And
that
which
we
plead
is
,
that
the
Obedience
and
Righteousness
of
Christ
imputed
unto
us
;
His
Obedience
as
the
surety
of
the
New
Covenant
,
granted
unto
us
,
made
ours
by
the
gracious
Constitution
,
Soveraign
Appointment
and
Donation
of
God
,
is
that
whereon
we
are
judged
and
esteemed
to
have
answered
the
Righteousness
of
the
Law
.
By
the
Obedience
of
One
many
are
made
Righteous
,
Rom.
5.19
.
That
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
,
Rom.
8.4
.
And
hence
we
argue
.
If
there
be
no
other
way
whereby
the
Righteousness
of
the
Law
may
be
fulfilled
in
us
,
without
which
we
cannot
be
justified
,
but
must
fall
inevitably
under
the
Penalty
threatned
unto
the
Transgression
of
it
,
but
only
the
Righteousness
of
Christ
imputed
unto
us
,
then
is
that
the
sole
Righteousness
whereby
we
are
justified
in
the
sight
of
God
;
But
the
former
is
true
,
and
so
therefore
is
the
latter
.
12.
On
the
supposition
of
this
Law
,
and
its
original
obligation
unto
Obedience
with
its
Sanction
and
Threatnings
,
there
can
be
but
one
of
three
ways
whereby
we
may
come
to
be
justified
before
God
,
who
have
sinned
,
and
are
no
way
able
in
our selves
to
perform
the
Obedience
for
the
future
which
it
doth
require
.
And
each
of
them
have
a
respect
unto
a
Soveraign
Act
of
God
with
reference
unto
this
Law
.
The
first
is
the
Abrogation
of
it
,
that
it
should
no
more
oblige
us
either
unto
Obedience
or
Punishment
.
This
we
have
proved
impossible
;
and
they
will
wofully
deceive
their
own
Souls
,
who
shall
trust
unto
it
.
The
second
is
by
transferring
of
its
Obligation
unto
the
End
of
Justification
on
a
surety
or
common
undertaker
.
This
is
that
which
we
plead
for
,
as
the
substance
of
the
mystery
of
the
Gospel
,
considering
the
Person
and
Grace
of
this
Undertakers
or
Surety
.
And
herein
all
things
do
tend
unto
the
Exaltation
of
the
Glory
of
God
in
all
the
holy
properties
of
his
nature
,
with
the
fulfilling
and
establishing
of
the
Law
it self
,
Math.
5.17
.
Rom.
3.31
.
chap.
8.4
.
chap.
10.3
,
4.
The
third
way
is
by
an
Act
of
God
towards
the
Law
,
and
another
towards
us
,
whereby
the
nature
of
the
Righteousness
which
the
Law
requireth
is
changed
;
which
we
shall
examine
as
the
only
reserve
against
our
present
Argument
.
3.
It
is
said
therefore
that
by
our
own
personal
Obedience
we
do
answer
the
Righteousness
of
the
Law
so
far
as
it
is
required
of
us
.
But
whereas
no
sober
person
can
imagine
that
we
can
,
or
that
any
one
in
our
lapsed
condition
ever
did
yield
in
our
own
persons
that
perfect
sinless
Obedience
unto
God
which
is
required
of
us
in
the
Law
of
Creation
,
two
things
are
supposed
that
our
Obedience
,
such
as
it
is
,
may
be
accepted
with
God
as
if
it
were
sinless
and
perfect
.
For
although
some
will
not
allow
that
the
Righteousness
of
Christ
is
imputed
unto
us
for
what
it
is
,
yet
they
contend
that
our
own
Righteousness
is
imputed
unto
us
for
what
it
is
not
.
Of
these
things
the
one
respecteth
the
Law
,
the
other
our
Obedience
.
14.
That
which
respecteth
the
Law
is
not
the
Abrogation
of
it
.
For
although
this
would
seem
the
most
expedite
way
for
the
Reconciliation
of
this
Difficulty
,
namely
,
that
the
Law
of
Creation
is
utterly
abrogated
by
the
Gospel
,
both
as
unto
its
Obligation
unto
Obedience
and
Punishment
;
and
no
Law
to
be
continued
in
force
but
that
which
requires
only
sincere
Obedience
of
us
,
whereof
there
is
as
unto
Duties
the
manner
of
their
performance
,
not
any
absolute
Rule
or
Measure
,
yet
this
is
not
by
many
pretended
.
They
say
not
that
this
Law
is
so
abrogated
,
as
that
it
should
not
have
the
power
and
efficacy
of
a
Law
towards
us
.
Nor
is
it
possible
it
should
be
so
;
nor
can
any
pretence
be
given
how
it
should
so
be
.
It
is
true
,
it
was
broken
by
man
,
is
so
by
us
all
,
and
that
with
respect
unto
its
principal
End
of
our
Subjection
unto
God
,
and
dependance
upon
him
,
according
to
the
Rule
of
it
.
But
it
is
foolish
to
think
that
the
fault
of
those
unto
whom
a
Righteous
Law
is
rightly
given
,
should
abrogate
or
disannul
the
Law
it self
.
A
Law
that
is
good
and
just
may
cease
and
expire
as
unto
any
power
of
Obligation
upon
the
ceasing
or
expiration
of
the
Relation
which
it
did
respect
.
So
the
Apostle
tells
us
,
that
when
the
Husband
of
a
Woman
is
dead
,
she
is
free
from
the
Law
of
her
Husband
,
Rom.
7.2
.
But
the
Relation
between
God
and
us
,
which
was
constituted
in
our
first
Creation
,
can
never
cease
.
But
a
Law
cannot
be
abrogated
without
a
new
Law
given
,
and
made
by
the
same
,
or
an
equal
power
that
made
it
,
either
expresly
revoking
it
,
or
enjoyning
things
inconsistent
with
it
,
and
contradictory
unto
its
observation
.
In
the
latter
way
the
Law
of
Mosaical
Institutions
was
abrogated
and
disannulled
.
There
was
not
any
positive
Law
made
for
the
taking
of
it
away
;
but
the
Constitution
and
Introduction
of
a
new
way
of
Worship
by
the
Gospel
inconsistent
with
it
,
and
contrary
unto
it
,
deprived
it
of
all
its
obligatory
power
and
efficacy
.
But
neither
of
these
ways
hath
God
taken
away
the
obligation
of
the
Original
Law
of
Obedience
,
either
as
unto
Duties
or
Recompences
of
Reward
.
Neither
is
there
any
direct
Law
made
for
its
Abrogation
;
nor
hath
he
given
any
new
Law
of
moral
Obedience
either
inconsistent
with
,
or
contrary
unto
it
.
Yea
in
the
Gospel
it
is
declared
to
be
established
and
fulfilled
.
It
is
true
,
as
was
observed
before
,
that
this
Law
was
made
the
Instrument
of
a
Covenant
between
God
and
Man
;
and
so
there
is
another
Reason
of
it
;
For
God
hath
actually
introduced
another
Covenant
inconsistent
with
it
,
and
contrary
unto
it
.
But
yet
neither
doth
this
instantly
and
ipso
facto
free
all
men
unto
the
Law
,
in
the
way
of
a
Covenant
.
For
unto
the
Obligation
of
a
Law
there
is
no
more
required
,
but
that
the
matter
of
it
be
Just
and
Righteous
,
that
it
be
given
or
made
by
him
who
hath
just
Authority
so
to
give
or
make
it
,
and
be
sufficiently
declared
unto
them
who
are
to
be
obliged
by
it
.
Hence
the
making
and
promulgation
of
a
new
Law
,
doth
ipso
facto
abrogate
any
former
Law
that
is
contrary
unto
it
,
and
frees
all
men
from
Obedience
unto
it
,
who
were
before
obliged
by
it
.
But
in
a
Covenant
it
is
not
so
.
For
a
Covenant
doth
not
operate
by
meer
Soveraign
Authority
;
it
becomes
not
a
Covenant
without
the
consent
of
them
with
whom
it
is
made
.
Wherefore
no
Benefit
accrues
unto
any
,
or
freedom
from
the
Old
Covenant
,
by
the
constitution
of
the
new
,
unless
he
hath
actually
complied
with
it
,
hath
chosen
it
,
and
is
interested
in
it
thereby
.
The
first
Covenant
made
with
Adam
,
we
did
in
him
consent
unto
,
and
accept
of
.
And
therein
notwithstanding
our
sin
,
do
we
and
must
we
abide
,
that
is
,
under
the
Obligation
of
it
unto
Duty
and
Punishment
,
until
by
Faith
we
are
made
partakers
of
the
new
.
It
cannot
therefore
be
said
,
that
we
are
not
concerned
in
the
fulfilling
of
the
Righteousness
of
this
Law
,
because
it
is
abrogated
.
15.
Nor
can
it
be
said
that
the
Law
hath
received
a
new
Interpretation
,
whereby
it
is
declared
,
that
it
doth
not
oblige
,
nor
shall
be
construed
for
the
future
to
oblige
any
unto
sinless
and
perfect
Obedience
,
but
may
be
complied
with
on
far
easier
terms
.
For
the
Law
being
given
unto
us
when
we
were
sinless
,
and
on
purpose
to
continue
and
preserve
us
in
that
condition
,
it
is
absurd
to
say
that
it
did
not
oblige
us
unto
sinless
Obedience
;
and
not
an
Interpretation
,
but
a
plain
Depravation
of
its
sense
and
meaning
.
Nor
is
any
such
thing
once
intimated
in
the
Gospel
.
Yea
the
Discourses
of
our
Saviour
upon
the
Law
,
are
absolutely
destructive
of
any
such
Imagination
.
For
whereas
the
Scribes
and
Pharisees
had
attempted
by
their
false
Glosses
and
Interpretations
to
accommodate
the
Law
unto
the
Inclinations
and
Lusts
of
men
,
(
a
course
since
pursued
both
notionally
and
practically
,
as
all
who
design
to
burden
the
Consciences
of
men
with
their
own
commands
,
do
endeavour
constantly
to
recompence
them
,
by
an
Indulgence
with
respect
unto
the
commands
of
God
)
He
on
the
contrary
rejects
all
such
pretended
Epikeia's
and
Interpretations
,
restoring
the
Law
unto
its
pristine
Crown
,
as
the
Jews
Tradition
is
,
that
the
Messiah
shall
do
.
16.
Nor
can
a
Relaxation
of
the
Law
be
pretended
,
if
there
be
any
such
thing
in
Rule
.
For
if
there
be
,
it
respects
the
whole
being
of
the
Law
,
and
consists
either
in
the
suspension
of
its
whole
Obligation
,
at
least
for
a
season
,
or
the
substitution
of
another
person
to
answer
its
demands
who
was
not
in
the
original
Obligation
,
in
the
room
of
them
that
were
.
For
so
some
say
,
that
the
Lord
Christ
was
made
under
the
Law
for
us
by
an
Act
of
Relaxation
of
the
original
Obligation
of
the
Law
;
how
properly
,
ipsi
viderint
.
But
here
in
no
sense
it
can
have
place
.
17.
The
Act
of
God
towards
the
Law
in
this
case
intended
,
is
,
a
Derogation
from
its
obliging
power
as
unto
Obedience
.
For
whereas
it
did
originally
oblige
unto
perfect
sinless
Obedience
,
in
all
Duties
,
both
as
unto
their
substance
,
and
the
manner
of
their
performance
,
it
shall
be
allowed
to
oblige
us
still
unto
Obedience
,
but
not
unto
that
which
is
absolutely
the
same
,
especially
not
as
unto
the
compleatness
and
perfection
of
it
.
For
if
it
do
so
,
either
it
is
fulfilled
in
the
Righteousness
of
Christ
for
us
,
or
no
man
living
can
ever
be
justified
in
the
sight
of
God
.
Wherefore
by
an
Act
of
Derogation
from
its
Original
power
,
it
is
provided
,
that
it
shall
oblige
us
still
unto
Obedience
,
but
not
that
which
is
absolutely
sinless
and
perfect
;
but
although
it
be
performed
with
less
intension
of
Love
unto
God
,
or
in
a
lower
Degree
,
then
it
did
at
first
require
,
so
it
be
sincere
and
universal
as
unto
all
the
parts
of
it
,
it
is
all
that
the
Law
now
requireth
of
us
.
This
is
all
that
it
now
requires
,
as
it
is
adapted
unto
the
service
of
the
new
Covenant
,
and
made
the
Rule
of
Obedience
according
to
the
Law
of
Christ
.
Hereby
is
its
preceptive
part
,
so
far
as
we
are
concerned
in
it
,
answered
and
complied
withall
.
Whether
these
things
are
so
or
no
,
we
shall
see
immediately
in
a
few
words
.
18.
Hence
it
follows
,
that
the
act
of
God
with
respect
unto
our
Obedience
,
is
not
an
act
of
Judgment
according
unto
any
Rule
or
Law
of
his
own
;
but
an
Acceptilation
,
or
an
esteeming
,
accounting
,
accepting
that
as
perfect
,
or
in
the
Room
of
that
which
is
perfect
,
which
really
and
in
truth
is
not
so
.
19.
It
is
added
that
both
these
depend
on
,
and
are
the
procurements
of
the
Obedience
,
suffering
,
and
merits
of
Christ
.
For
on
their
account
it
is
,
that
our
weak
and
imperfect
Obedience
,
is
accepted
as
if
it
were
perfect
,
and
the
power
of
the
Law
,
to
require
Obedience
absolutely
perfect
is
taken
away
.
And
these
being
the
effects
of
the
Righteousness
of
Christ
,
that
Righteousness
may
on
their
account
,
and
so
far
,
be
said
to
be
imputed
unto
us
.
20.
But
notwithstanding
the
great
endeavours
that
have
been
used
to
give
a
colour
of
Truth
unto
these
things
,
they
are
both
of
them
but
fictions
and
imaginations
of
men
that
have
no
ground
in
the
Scripture
,
nor
do
comply
with
the
experience
of
them
that
believe
.
For
to
touch
a
little
on
the
latter
,
in
the
first
place
;
There
is
no
true
Believer
but
hath
these
two
things
fixed
in
his
mind
and
conscience
.
1.
That
there
is
nothing
in
principles
,
habits
,
qualities
,
oractions
,
wherein
he
comes
short
of
a
perfect
compliance
with
the
Holy
Law
of
God
,
even
as
it
required
perfect
Obedience
,
but
that
it
hath
in
it
the
nature
of
sin
,
and
that
in
it self
deserving
the
Curse
annexed
Originally
unto
the
breach
of
that
Law
.
They
do
no
therefore
apprehend
that
its
Obligation
is
taken
off
,
weakned
or
derogated
from
in
any
thing
.
(2)
That
there
is
no
Relief
for
him
,
with
respect
unto
what
the
Law
requires
,
or
unto
what
it
threatens
,
but
by
the
Mediation
of
Jesus
Christ
alone
,
who
of
God
is
made
Righteousness
unto
him
.
Wherefore
they
do
not
rest
in
,
or
on
the
acceptation
of
their
own
Obedience
such
as
it
is
,
to
answer
the
Law
,
but
trust
unto
Christ
alone
for
their
acceptation
with
God
.
21.
They
are
both
of
them
doctrinally
untrue
;
For
as
unto
the
former
;
(1)
It
is
unwritten
.
There
is
no
Intimation
in
the
Scripture
of
any
such
Dispensation
of
God
with
reference
unto
the
Original
Law
of
Obedience
.
Much
is
spoken
of
our
Deliverance
from
the
Curse
of
the
Law
by
Christ
,
but
of
the
Abatement
of
its
preceptive
power
nothing
at
all
.
(2)
It
is
contrary
to
the
Scripture
.
For
it
is
plainly
affirmed
that
the
Law
is
not
to
be
abolished
,
but
fulfilled
;
not
to
be
made
void
,
but
to
be
established
;
that
the
Righteousness
of
it
must
be
fulfilled
in
us
.
(3)
It
is
a
supposition
both
unreasonable
and
impossible
.
For
(1)
the
Law
was
a
Representation
unto
us
of
the
Holiness
of
God
,
and
his
Righteousness
in
the
Government
of
his
Creatures
.
There
can
be
no
Alteration
made
herein
,
seeing
with
God
himself
there
is
no
variableness
nor
shadow
of
changing
.
(2)
It
would
leave
no
standard
of
Righteousness
,
but
only
a
Lesbian
Rule
,
which
turns
and
apply's
it self
unto
the
light
and
abilities
of
men
,
and
leaves
at
least
as
many
various
measures
of
Righteousness
as
there
are
Believers
in
the
World
.
(3)
It
includes
a
variation
in
the
center
of
all
Religion
,
which
is
the
natural
▪
and
moral
Relation
of
men
unto
God
.
For
so
there
must
be
,
if
all
that
was
once
necessary
thereunto
,
do
not
still
continue
so
to
be
.
(4)
It
is
dishonourable
unto
the
mediation
of
Christ
.
For
it
makes
the
principal
end
of
it
to
be
,
that
God
should
accept
of
a
Righteousness
unto
our
Justification
,
inexpressibly
beneath
that
which
he
required
in
the
Law
of
our
Creation
.
And
this
in
a
sense
makes
him
the
Minister
of
sin
,
or
that
he
hath
procured
an
Indulgence
unto
it
;
not
by
the
way
of
satisfaction
and
pardon
whereby
he
takes
away
the
guilt
of
it
from
the
Church
;
but
by
taking
from
it
its
nature
and
demerit
,
so
as
that
what
was
so
originally
should
not
continue
so
to
be
,
or
at
least
not
to
deserve
the
punishment
it
was
first
threatned
withal
.
(5)
It
reflects
on
the
goodness
of
God
himself
.
For
on
this
supposition
that
he
hath
reduced
his
Law
into
that
state
and
order
,
as
to
be
satisfied
by
an
observation
of
it
so
weak
,
so
imperfect
,
accompanied
with
so
many
failures
and
sins
,
as
it
is
with
the
Obedience
of
the
best
men
in
this
World
,
(
whatever
thoughts
unto
the
contrary
the
Phrensie
of
Pride
may
suggest
unto
the
minds
of
any
)
what
reason
can
be
given
consistent
with
his
goodness
,
why
he
should
give
a
Law
at
first
of
perfect
Obedience
,
which
one
sin
laid
all
mankind
under
the
penalty
of
unto
their
Ruine
?
22.
All
these
things
and
sundry
others
of
the
same
kind
,
do
follow
also
on
the
second
supposition
of
an
Acceptilation
or
an
Imaginary
estimation
of
that
as
perfect
,
which
is
imperfect
,
as
sinless
which
is
attended
with
sins
innumerable
.
But
the
Judgment
of
God
is
according
unto
Truth
;
neither
will
he
reckon
that
unto
us
for
a
perfect
Righteousness
in
his
sight
,
which
is
so
imperfect
as
to
be
like
tattered
Rags
,
especially
,
having
promised
unto
us
,
Robes
of
Righteousness
and
Garments
of
Salvation
.
That
which
necessarily
followeth
on
these
Discourses
is
,
That
there
is
no
other
way
whereby
the
original
,
immutable
Law
of
God
,
may
be
established
,
and
fulfilled
with
respect
unto
us
,
but
by
the
Imputation
of
the
perfect
Obedience
and
Righteousness
of
Christ
,
who
is
the
end
of
the
Law
for
Righteousness
unto
all
that
do
believe
.
CHAP.
XII
.
The
Imputation
of
the
Obedience
of
Christ
unto
the
Law
,
Declared
and
Vindicated
.
FRom
the
foregoing
General
Argument
,
another
doth
issue
in
Particular
,
with
respect
unto
the
Imputation
of
the
Active
Obedience
or
Righteousness
of
Christ
unto
us
,
as
an
Essential
part
of
that
Righteousness
whereon
we
are
justified
before
God
.
And
it
is
as
followeth
,
If
it
were
necessary
that
the
Lord
Christ
,
as
our
Surety
,
should
undergo
the
penalty
of
the
Law
for
us
,
or
in
our
stead
,
because
we
have
all
sinned
;
then
it
was
necessary
also
,
that
as
our
Surety
he
should
yield
obedience
unto
the
preceptive
part
of
the
Law
for
us
also
:
And
if
the
Imputation
of
the
former
be
needful
for
us
unto
our
Justification
before
God
,
then
is
the
Imputation
of
the
latter
also
necessary
unto
the
same
End
and
Purpose
.
For
why
was
it
necessary
,
or
why
would
God
have
it
so
,
that
the
Lord
Christ
,
as
the
Surety
of
the
Covenant
should
undergo
the
curse
and
penalty
of
the
Law
,
which
we
had
incurred
the
guilt
of
,
by
sin
,
that
we
may
be
justified
in
his
sight
?
Was
it
not
,
that
the
Glory
and
Honor
of
his
Righteousness
,
as
the
Author
of
the
Law
,
and
the
Supream
Governor
of
all
Mankind
,
thereby
might
not
be
violated
in
the
absolute
impunity
of
the
infringers
of
it
:
And
if
it
were
requisite
unto
the
glory
of
God
,
that
the
penalty
of
the
Law
should
be
undergone
for
us
,
or
suffered
by
our
Surety
in
our
stead
,
because
we
had
sinned
:
Wherefore
is
it
not
as
requisite
unto
the
glory
of
God
,
that
the
preceptive
part
of
the
Law
be
complied
withal
for
us
,
in
as
much
as
obedience
thereunto
is
required
of
us
?
And
as
we
are
no
more
able
of
our selves
to
fulfil
the
Law
,
in
a
way
of
obedience
,
then
to
undergo
the
penalty
of
it
,
so
as
that
we
may
be
justified
thereby
:
So
no
Reason
can
be
given
,
why
God
is
not
as
much
concerned
in
Honor
and
Glory
,
that
the
preceptive
power
and
part
of
the
Law
be
complied
withal
,
by
perfect
Obedience
,
as
that
the
Sanction
of
it
be
established
by
undergoing
the
penalty
of
it
.
Upon
the
same
Grounds
therefore
,
that
the
Lord
Christs
suffering
the
penalty
of
the
Law
for
us
,
was
necessary
that
we
might
be
justified
in
the
sight
of
God
,
and
that
the
satisfaction
he
made
thereby
be
imputed
unto
us
,
as
we
our selves
had
made
satisfaction
unto
God
,
as
Bellarmine
speaks
and
grants
:
On
the
same
it
was
equally
necessary
,
that
is
,
as
unto
the
glory
and
honor
of
the
Legislator
and
Supream
Governor
of
all
by
the
Law
,
that
he
should
fulfil
the
Preceptive
part
of
it
,
in
his
perfect
obedience
thereunto
,
which
also
is
to
be
imputed
unto
us
for
our
Justification
.
Concerning
the
first
of
these
,
namely
,
the
satisfaction
of
Christ
,
and
the
Imputation
of
it
unto
us
,
our
principal
Difference
is
with
the
Socinians
.
And
I
have
elswhere
written
so
much
in
the
vindication
of
the
Truth
therein
,
that
I
shall
not
here
again
reassume
the
same
Argument
:
It
is
here
therefore
taken
for
granted
,
although
I
know
that
there
are
some
different
Apprehensions
about
the
notion
of
Christs
suffering
in
our
stead
,
and
of
the
Imputation
of
those
sufferings
unto
us
.
But
I
shall
here
take
no
notice
of
them
,
seeing
I
press
this
Argument
no
farther
,
but
only
so
far
forth
,
that
the
obedience
of
Christ
unto
the
Law
,
and
the
Imputation
thereof
unto
us
,
is
no
less
necessary
unto
our
Justification
before
God
,
then
his
suffering
of
the
penalty
of
the
Law
,
and
the
Imputation
thereof
unto
us
,
unto
the
same
end
.
The
nature
of
this
Imputation
,
and
what
it
is
formally
that
is
imputed
,
we
have
considered
elswhere
.
That
the
Obedience
of
Christ
the
Mediator
is
thus
imputed
unto
us
,
shall
be
afterwards
proved
in
particular
by
Testimonies
of
the
Scripture
.
Here
I
intend
only
the
vindication
of
the
Argument
as
before
laid
down
,
which
will
take
us
up
a
little
more
time
then
ordinary
.
For
there
is
nothing
in
the
whole
Doctrine
of
Justification
,
which
meets
with
a
more
fierce
and
various
opposition
:
But
the
Truth
is
great
and
will
prevail
.
The
things
that
are
usually
objected
and
vehemently
urged
against
the
Imputation
of
the
Obedience
of
Christ
unto
our
Justification
,
may
be
reduced
unto
three
heads
.
(
1.
)
That
it
is
impossible
.
(
2.
)
That
it
is
useless
.
(
3.
)
That
it
is
pernitious
to
believe
it
.
And
if
the
Arguments
used
for
the
inforcement
of
those
Objections
,
be
as
cogent
as
the
charge
it self
is
fierce
and
severe
,
they
will
unavoidably
overthrow
the
perswasions
of
it
in
the
minds
of
all
sober
persons
.
But
there
is
oft-times
a
wide
difference
between
what
is
said
,
and
what
is
proved
,
as
will
appear
in
the
present
case
.
1.
It
is
pleaded
impossible
on
this
single
ground
;
namely
,
That
the
Obedience
of
Christ
unto
the
Law
was
due
from
him
on
his
own
account
,
and
performed
by
him
for
himself
,
as
a
man
made
under
the
Law
.
Now
what
was
necessary
unto
himself
,
and
done
for
himself
,
cannot
be
said
to
be
done
for
us
,
so
as
to
be
imputed
unto
us
.
2.
It
is
pretended
to
be
useless
from
hence
,
because
all
our
sins
of
omission
and
commission
being
pardoned
in
our
Justification
on
the
account
of
the
Death
and
satisfaction
of
Christ
,
we
are
thereby
made
compleatly
righteous
;
so
as
that
there
is
not
the
least
necessity
for
,
or
use
of
the
Imputation
of
the
Obedience
of
Christ
unto
us
.
3.
Pernitious
also
they
say
it
is
,
as
that
which
takes
away
the
necessity
of
our
own
personal
Obedience
,
introducing
Antinomianism
,
Libertinism
,
and
all
manner
of
evils
.
For
this
last
part
of
the
charge
,
I
refer
it
unto
its
proper
place
:
For
although
it
be
urged
by
some
against
this
part
of
the
Doctrine
of
Justification
in
a
peculiar
manner
,
yet
is
it
managed
by
others
,
against
the
whole
of
it
.
And
although
we
should
grant
,
that
the
Obedience
of
Christ
unto
the
Law
,
is
not
imputed
unto
us
unto
our
Justification
,
yet
shall
we
not
be
freed
from
disturbance
by
this
false
accusation
;
unless
we
will
renounce
the
whole
of
the
satisfaction
and
merit
of
Christ
also
:
And
we
intend
not
to
purchase
our
Peace
with
the
whole
World
,
at
so
dear
a
rate
.
Wherefore
I
shall
in
its
proper
place
give
this
part
of
the
charge
its
due
consideration
,
as
it
reflects
on
the
whole
Doctrine
of
Justification
,
and
all
the
causes
thereof
,
which
we
believe
and
profess
.
The
first
part
of
this
charge
,
concerning
the
Impossibility
of
the
Imputation
of
the
obedience
of
Christ
unto
us
,
is
insisted
on
by
Socinus
de
Servat
.
part
3.
cap.
5.
And
there
hath
been
nothing
since
pleaded
unto
the
same
purpose
,
but
what
hath
been
derived
from
him
,
or
wherein
,
at
least
,
he
hath
not
prevented
the
Inventions
of
other
Men
,
and
gone
before
them
.
And
he
makes
this
consideration
the
principal
engine
wherewith
he
indeavors
the
overthrow
of
the
whole
Doctrine
of
the
merit
of
Christ
.
For
he
supposeth
,
that
if
all
he
did
in
a
way
of
Obedience
,
was
due
from
himself
on
his
own
Account
,
and
was
only
the
duty
which
he
owed
unto
God
for
himself
in
his
station
and
circumstances
,
as
a
Man
in
this
World
,
it
cannot
be
meritorious
for
us
,
nor
any
way
imputed
unto
us
.
And
in
like
manner
to
weaken
the
Doctrine
of
his
Satisfaction
,
and
the
Imputation
thereof
unto
us
,
he
contends
that
Christ
offered
as
a
Priest
for
himself
,
in
that
kind
of
offering
which
he
made
on
the
Cross.
Part.
2.
cap.
22.
And
his
real
opinion
was
,
that
whatever
was
of
offering
or
sacrifice
in
the
Death
of
Christ
,
it
was
for
himself
;
that
is
,
it
was
an
Act
of
Obedience
unto
God
which
pleased
him
,
as
the
savor
of
a
sweet
smelling
Sacrifice
.
His
offering
for
us
,
is
only
the
presentation
of
himself
in
the
presence
of
God
in
Heaven
;
now
he
hath
no
more
to
do
for
himself
in
a
way
of
Duty
.
And
the
truth
is
,
if
the
Obedience
of
Christ
had
respect
unto
himself
only
;
that
is
,
If
he
yielded
it
unto
God
,
on
the
necessity
of
his
condition
,
and
did
not
do
it
for
us
,
I
see
no
foundation
left
to
assert
his
merit
upon
,
no
more
then
I
do
for
the
Imputation
of
it
unto
them
that
believe
.
That
which
we
plead
is
,
That
the
Lord
Christ
fulfilled
the
whole
Law
for
us
;
he
did
not
only
undergo
the
penalty
of
it
due
unto
our
sins
,
but
also
yielded
that
perfect
Obedience
which
it
did
require
.
And
herein
I
shall
not
immix
my self
in
the
debate
of
the
distinction
between
the
Active
and
Passive
Obedience
of
Christ
.
For
he
exercised
the
highest
Active
Obedience
in
his
suffering
,
when
he
offered
himself
to
God
through
the
Eternal
Spirit
.
And
all
his
Obedience
,
considering
his
Person
was
mixed
with
suffering
,
as
a
part
of
his
Exinanition
and
Humiliation
;
whence
it
is
said
,
That
though
he
were
a
Son
,
yet
learned
he
obedience
by
the
things
that
he
suffered
.
And
however
,
doing
and
suffering
are
in
various
categories
of
things
,
yet
Scripture
testimonies
are
not
to
be
regulated
by
Philosophical
artifices
and
terms
.
And
it
must
needs
be
said
,
that
the
Sufferings
of
Christ
as
they
were
purely
penal
,
are
imperfectly
called
His
passive
Righteousness
.
For
all
Righteousness
is
either
in
habit
,
or
in
action
,
whereof
suffering
is
neither
;
nor
is
any
Man
righteous
,
or
so
esteemed
from
what
he
suffereth
.
Neither
do
sufferings
give
satisfaction
unto
the
commands
of
the
Law
,
which
require
only
Obedience
.
And
hence
it
will
unavoidably
follow
,
that
we
have
need
of
more
then
the
meer
sufferings
of
Christ
,
whereby
we
may
be
justified
before
God
,
if
so
be
that
any
Righteousness
be
required
thereunto
.
But
the
whole
of
what
I
intend
is
,
That
Christs
fulfilling
of
the
Law
in
Obedience
unto
its
commands
,
is
no
less
imputed
unto
us
for
our
Justification
,
then
his
undergoing
the
Penalty
of
it
is
.
I
cannot
but
judge
it
sounds
ill
in
the
ears
of
all
Christians
,
That
the
Obedience
of
our
Lord
Jesus
Christ
as
our
Mediator
and
Surety
unto
the
whole
Law
of
God
,
was
for
himself
alone
,
and
not
for
us
;
or
that
what
he
did
therein
,
was
not
that
he
might
be
the
end
of
the
Law
for
Righteousness
unto
them
that
do
believe
,
nor
a
means
of
the
fulfilling
of
the
Righteousness
of
the
Law
in
us
;
especially
considering
,
that
the
Faith
of
the
Church
is
,
That
he
was
given
to
us
,
born
to
us
;
that
for
us
Men
,
and
for
our
salvation
he
came
down
from
Heaven
,
and
did
,
and
suffered
what
was
required
of
him
.
But
whereas
some
who
deny
the
Imputation
of
the
Obedience
of
Christ
,
unto
us
for
our
Justification
,
do
insist
principally
on
the
second
thing
mentioned
,
namely
,
the
unusefulness
of
it
,
I
shall
under
this
first
part
of
the
charge
,
consider
only
the
Arguings
of
Socinus
,
which
is
the
whole
of
what
some
at
present
do
indeavor
to
perplex
the
truth
withal
.
To
this
purpose
is
his
discourse
,
Part
3.
cap.
5.
de
Servat
.
Jam
vero
manifestum
est
,
Christum
quia
homo
natus
fuerat
,
&
quidem
,
ut
inquit
Paulus
,
factus
sub
lege
,
legi
divinae
inquam
,
quae
aeterna
&
immutabilis
est
,
non
minus
quam
caeteri
homines
obnoxium
fuisse
.
Alioqui
potuisset
Christus
aeternam
Dei
legem
negligere
,
sive
etiam
universam
si
voluisset
infringere
,
quod
impium
est
vel
cogitare
.
Immo
ut
supra
alicubi
explicatum
fuit
,
nisi
ipse
Christus
legi
divinae
servandae
obnoxius
fuisset
,
ut
ex
Pauli
verbis
colligitur
,
non
potuisset
iis
,
qui
ei
legi
servandae
obnoxii
sunt
,
opem
ferre
&
eos
ad
immortalitatis
firmam
spem
traducere
.
Non
differebat
igitur
hac
quidem
ex
parte
,
Christus
quando
homo
natus
erat
a
caeteris
hominibus
.
Quocirca
nec
etiam
pro
aliis
,
magis
quam
quilibet
alius
homo
,
legem
divinam
conservando
satisfacere
potuit
,
quippe
qui
ipse
eam
servare
omnino
debuit
.
I
have
transcribed
his
words
,
that
it
may
appear
with
whose
weapons
some
young
Disputers
,
among
our selves
,
do
contend
against
the
Truth
.
The
substance
of
his
Plea
is
,
That
our
Lord
Jesus
Christ
was
for
himself
,
or
on
his
own
account
,
obliged
unto
all
that
obedience
which
he
performed
.
And
this
he
indeavors
to
prove
with
this
Reason
,
Because
if
it
were
otherwise
,
then
he
might
,
if
he
would
,
have
neglected
the
while
Law
of
God
,
and
have
broken
it
at
his
pleasure
.
For
he
forgot
to
consider
,
That
if
he
were
not
obliged
unto
it
upon
his
own
account
,
but
was
so
on
ours
,
whose
cause
he
had
undertaken
,
the
obligation
on
him
unto
most
perfect
obedience
,
was
equal
to
what
it
would
have
been
,
had
he
been
originally
obliged
on
his
own
account
.
However
hence
he
infers
,
that
what
he
did
,
could
not
be
for
us
,
because
it
was
so
for
himself
,
no
more
then
what
any
other
man
is
bound
to
do
in
a
way
of
duty
for
himself
,
can
be
esteemed
to
have
been
done
also
for
another
.
For
he
will
allow
of
none
of
those
considerations
of
the
Person
of
Christ
which
makes
what
he
did
and
suffered
,
of
another
nature
and
efficacy
,
then
what
can
be
done
or
suffered
by
any
other
Man
.
All
that
he
adds
,
in
the
process
of
his
discourse
,
is
,
That
what
ever
Christ
did
that
was
not
required
by
the
Law
in
general
,
was
upon
the
especial
command
of
God
,
and
so
done
for
himself
;
whence
it
cannot
be
imputed
unto
us
.
And
hereby
he
excludes
the
Church
from
any
benefit
by
the
Mediation
of
Christ
,
but
only
what
consists
in
his
Doctrine
,
Example
,
and
the
Exercise
of
his
Power
in
Heaven
for
our
good
,
which
was
the
thing
that
he
aimed
at
:
But
we
shall
consider
those
also
which
make
use
of
his
Arguments
,
though
not
as
yet
openly
unto
all
his
Ends.
To
clear
the
Truth
herein
,
the
things
insuing
must
be
observed
.
1.
The
Obedience
we
treat
of
,
was
the
Obedience
of
Christ
the
Mediator
.
But
the
Obedience
of
Christ
as
the
Mediator
of
the
Covenant
,
was
the
Obedience
of
his
Person
:
For
God
redeemed
his
Church
with
his
own
Blood
,
Acts
20.28
.
It
was
performed
in
the
Humane
Nature
,
but
the
Person
of
Christ
was
he
that
performed
it
.
As
in
the
Person
of
a
Man
,
some
of
his
acts
,
as
to
the
immediate
principle
of
operation
,
are
acts
of
the
Body
,
and
some
are
so
of
the
Soul
;
yet
in
their
performance
and
accomplishment
,
are
they
the
acts
of
the
Person
.
So
the
Acts
of
Christ
in
his
Mediation
,
as
to
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
immediate
operation
,
were
the
actings
of
his
distinct
Natures
;
some
of
the
Divine
,
and
some
of
the
Humane
,
immediately
.
But
as
unto
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
perfecting
efficacy
of
them
,
they
were
the
Acts
of
his
whole
Person
:
His
Acts
who
was
that
Person
,
and
whose
Power
of
Operation
was
a
property
of
his
Person
.
Wherefore
the
Obedience
of
Christ
which
we
plead
to
have
been
for
us
,
was
the
Obedience
of
the
Son
of
God
;
but
the
Son
of
God
was
never
absolutely
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
the
Law
,
nor
could
be
formally
obliged
thereby
.
He
was
indeed
,
as
the
Apostle
witnesseth
,
made
so
in
his
Humane
Nature
,
wherein
he
performed
this
Obedience
,
made
of
a
Woman
,
made
under
the
Law
,
Gal.
4.4
.
He
was
so
far
forth
made
under
the
Law
,
as
he
was
made
of
a
Woman
.
For
in
his
Person
he
abode
Lord
of
the
Sabbath
,
Mark
2.28
.
And
therefore
of
the
whole
Law
.
But
the
Obedience
it self
,
was
the
Obedience
of
that
Person
,
who
never
was
,
nor
ever
could
absolutely
be
made
under
the
Law
,
in
his
whole
Person
.
For
the
Divine
Nature
cannot
be
subjected
unto
an
outward
work
of
its
own
,
such
as
the
Law
is
;
nor
can
it
have
an
Authoritative
commanding
power
over
it
,
as
it
must
have
,
if
it
were
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
the
Law
.
Thus
the
Apostle
argues
,
That
Levi
paid
Tithes
in
Abraham
,
because
he
was
then
in
his
Loyns
,
when
Abraham
himself
paid
Tithes
unto
Melchisedec
,
Heb.
7.
And
thence
he
proves
,
That
he
was
inferior
unto
the
Lord
Christ
,
of
whom
Melchisedec
was
a
Type
.
But
may
it
not
thereon
be
replied
,
that
then
no
less
the
Lord
Christ
was
in
the
Loyns
of
Abraham
then
Levi
:
For
verily
,
as
the
same
Apostle
speaks
;
he
took
on
him
the
Seed
of
Abraham
.
It
is
true
therefore
,
that
he
was
so
in
respect
of
his
Humane
Nature
;
but
as
he
was
typed
and
represented
by
Melchisedec
in
his
whole
Person
,
without
Father
,
without
Mother
,
without
Genealogy
,
without
beginning
of
Days
or
End
of
Life
:
So
he
was
not
absolutely
in
Abrahams
Loyns
,
and
was
exempted
from
being
tithed
in
him
.
Wherefore
the
Obedience
whereof
we
treat
,
being
not
the
Obedience
of
the
Humane
Nature
abstractedly
,
however
performed
in
and
by
the
Humane
Nature
,
but
the
Obedience
of
the
Person
of
the
Son
of
God
,
however
the
Humane
Nature
was
subject
to
the
Law
,
(
in
what
Sense
,
and
unto
what
Ends
shall
be
declared
afterwards
)
it
was
not
for
himself
,
nor
could
be
for
himself
,
because
his
whole
Person
was
not
obliged
thereunto
.
It
is
therefore
a
fond
thing
to
compare
the
Obedience
of
Christ
,
with
that
of
any
other
Man
,
whose
whole
person
is
under
the
Law
.
For
although
that
may
not
be
for
himself
and
others
,
(
which
yet
we
shall
shew
that
in
some
cases
it
may
;
)
yet
this
may
,
yea
must
be
for
others
,
and
not
for
himself
.
This
then
we
must
strictly
hold
unto
.
If
the
Obedience
that
Christ
yielded
unto
the
Law
were
for
himself
,
whereas
it
was
the
Act
of
his
Person
,
his
whole
Person
,
and
the
Divine
Nature
therein
,
were
made
under
the
Law
,
which
cannot
be
.
For
although
it
is
acknowledged
,
that
in
the
Ordination
of
God
,
his
Exinanition
was
to
precede
his
Glorious
Majestical
Exaltation
,
as
the
Scripture
witnesseth
.
Phil.
2.9
.
Luk.
24.26
.
Rom.
14.9
.
yet
absolutely
his
Glory
was
an
immediate
consequent
of
the
Hypostatical
Vnion
.
Heb.
1.6
.
Matth.
2.11
.
Socinus
,
I
confess
,
evades
the
force
of
this
Argument
,
by
denying
the
Divine
Person
of
Christ
.
But
in
this
Disputation
I
take
that
for
granted
,
as
having
proved
it
elswhere
,
beyond
what
any
of
his
followers
are
able
to
contradict
.
And
if
we
may
not
build
on
Truths
by
him
denied
,
we
shall
scarce
have
any
one
principle
of
Evangelical
Truth
left
us
to
prove
any
thing
from
.
However
,
I
intend
them
only
at
present
,
who
concur
with
him
in
the
matter
under
debate
,
but
renounce
his
opinion
concerning
the
Person
of
Christ
.
2.
As
our
Lord
Jesus
Christ
owed
not
in
his
own
Person
this
Obedience
for
himself
,
by
vertue
of
any
Authority
or
Power
that
the
Law
had
over
him
,
so
he
designed
and
intended
it
not
for
himself
,
but
for
us
.
This
added
unto
the
former
consideration
,
gives
full
evidence
unto
the
Truth
pleaded
for
:
For
if
he
was
not
obliged
unto
it
for
himself
,
his
Person
that
yielded
it
,
not
being
under
the
Law
;
and
if
he
intended
it
not
for
himself
,
then
it
must
be
for
us
,
or
be
useless
:
It
was
in
our
Humane
Nature
,
that
he
performed
all
this
Obedience
.
Now
the
susception
of
our
Nature
,
was
a
voluntary
Act
of
his
own
,
with
reference
unto
some
end
and
purpose
;
and
that
which
was
the
end
of
the
Assumption
of
our
Nature
,
was
in
like
manner
the
End
of
all
that
he
did
therein
.
Now
it
was
for
us
,
and
not
for
himself
,
that
he
assumed
our
nature
;
nor
was
any
thing
added
unto
him
thereby
:
Wherefore
in
the
issue
of
his
Work
,
he
proposeth
this
only
unto
himself
,
That
he
may
be
glorified
with
that
Glory
which
he
had
with
the
Father
,
before
the
World
was
,
by
the
removal
of
that
veil
which
was
put
upon
it
in
his
Exinanition
.
But
that
it
was
for
us
,
That
he
assumed
our
nature
,
is
the
foundation
of
Christian
Religion
;
as
it
is
asserted
by
the
Apostle
,
Heb.
2.14
.
Phil.
2.5
,
6
,
7
,
8.
Some
of
the
Antient
Schoolmen
disputed
,
That
the
Son
of
God
should
have
been
incarnate
,
although
Man
had
not
sinned
and
fallen
.
The
same
opinion
was
fiercely
pursued
by
Osiander
as
I
have
elswhere
declared
;
but
none
of
them
once
imagined
,
that
he
should
have
been
so
made
Man
,
as
to
be
made
under
the
Law
,
and
be
obliged
thereby
unto
that
Obedience
which
now
he
hath
performed
:
But
they
judged
that
immediately
he
was
to
have
been
a
Glorious
Head
unto
the
whole
Creation
.
For
it
is
a
common
notion
and
presumption
of
all
Christians
,
but
only
such
as
will
sacrifice
such
notions
unto
their
own
private
conceptions
,
That
the
Obedience
which
Christ
yielded
unto
the
Law
on
the
Earth
,
in
the
state
and
condition
wherein
he
yielded
it
,
was
not
for
himself
,
but
for
the
Church
,
which
was
obliged
unto
perfect
Obedience
,
but
was
not
able
to
accomplish
it
.
That
this
was
his
sole
End
and
Design
in
it
,
is
a
Fundamental
Article
,
if
I
mistake
not
,
of
the
Creed
of
most
Christians
in
the
World
;
and
to
deny
it
,
doth
consequentially
overthrow
all
the
Grace
and
Love
both
of
the
Father
,
and
Son
in
his
Mediation
.
It
is
said
,
That
this
Obedience
was
necessary
as
a
Qualification
of
his
Person
,
that
he
might
be
meet
to
be
a
Mediator
for
us
;
and
therefore
was
for
himself
.
It
belongs
unto
the
necessary
constitution
of
his
Person
,
with
respect
unto
his
Mediatory
Work
:
But
this
I
positively
deny
.
The
Lord
Christ
was
every
way
meet
for
the
whole
Work
of
Mediation
,
by
the
ineffable
union
of
the
Humane
Nature
with
the
Divine
,
which
exalted
it
in
Dignity
,
Honor
,
and
Worth
,
above
any
thing
,
or
all
things
that
insued
thereon
.
For
hereby
he
became
in
his
whole
Person
the
object
of
all
Divine
Worship
and
Honor
;
for
when
he
brings
the
first
begotten
into
the
World
,
he
saith
,
And
let
all
the
Angels
of
God
worship
him
.
Again
,
That
which
is
an
effect
of
the
Person
of
the
Mediator
as
constituted
such
,
is
not
a
qualification
necessary
unto
its
constitution
;
that
is
,
what
he
did
as
Mediator
,
did
not
concur
to
the
making
of
him
meet
so
to
be
.
But
of
this
Nature
was
all
the
Obedience
which
he
yielded
unto
the
Law
,
for
as
such
,
It
became
him
to
fulfil
all
Righteousness
.
Whereas
therefore
he
was
neither
made
Man
,
nor
of
the
Posterity
of
Abraham
for
himself
,
but
for
the
Church
,
namely
,
to
become
thereby
the
Surety
of
the
Covenant
,
and
Representative
of
the
whole
,
his
obedience
as
a
Man
unto
the
Law
in
general
,
and
as
a
Son
of
Abraham
unto
the
Law
of
Moses
,
was
for
us
,
and
not
for
himself
;
so
designed
,
so
performed
,
and
without
a
respect
unto
the
Church
,
was
of
no
use
unto
himself
.
He
was
born
to
us
,
and
given
to
us
,
lived
for
us
,
and
died
for
us
,
obeyed
for
us
,
and
suffered
for
us
;
that
by
the
obedience
of
one
,
many
might
be
made
Righteous
.
This
was
the
Grace
of
our
Lord
Jesus
Christ
;
and
this
is
the
Faith
of
the
Catholick
Church
.
And
what
he
did
for
us
,
is
imputed
unto
us
.
This
is
included
in
the
very
notion
of
his
doing
it
for
us
,
which
cannot
be
spoken
in
any
sense
,
unless
that
which
he
so
did
,
be
imputed
unto
us
.
And
I
think
Men
ought
to
be
wary
,
that
they
do
not
by
distinctions
and
studied
evasions
,
for
the
defence
of
their
own
private
opinions
,
shake
the
Foundations
of
Christian
Religion
.
And
I
am
sure
it
will
be
easier
for
them
,
as
it
is
in
the
Proverb
,
To
wrest
the
Club
out
of
the
hand
of
Hercules
,
then
to
dispossess
the
minds
of
true
Believers
of
this
perswasion
:
That
what
the
Lord
Christ
did
in
Obedience
unto
God
according
unto
the
Law
,
he
designed
in
his
Love
and
Grace
to
do
it
for
them
.
He
needed
no
Obedience
for
himself
,
he
came
not
into
a
capacity
of
yielding
Obedience
for
himself
,
but
for
us
;
and
therefore
for
us
it
was
,
that
he
fulfilled
the
Law
in
Obedience
unto
God
according
unto
the
terms
of
it
.
The
Obligation
that
was
on
him
unto
Obedience
,
was
originally
no
less
for
us
,
no
less
needful
unto
us
,
no
more
for
himself
,
no
more
necessary
unto
him
,
then
the
obligation
that
was
on
him
as
the
Surety
of
the
Covenant
,
to
suffer
the
penalty
of
the
Law
,
was
either
the
one
,
or
the
other
.
3.
Setting
aside
the
consideration
of
the
Grace
and
Love
of
Christ
,
and
the
compact
between
the
Father
and
the
Son
,
as
unto
his
undertaking
for
us
,
which
undeniably
proves
all
that
he
did
in
the
pursuit
of
them
to
be
done
for
us
,
and
not
for
himself
:
I
say
setting
aside
the
consideration
of
these
things
,
and
the
Humane
Nature
of
Christ
,
by
virtue
of
its
union
with
the
Person
of
the
Son
of
God
,
had
a
right
unto
,
and
might
have
immediately
been
admitted
into
the
highest
Glory
whereof
it
was
capable
,
without
any
antecedent
Obedience
unto
the
Law
.
And
this
is
apparent
from
hence
,
In
that
from
the
first
instant
of
that
Vnion
,
the
whole
Person
of
Christ
with
our
Nature
existing
therein
,
was
the
object
of
all
Divine
worship
from
Angels
and
Men
,
wherein
consists
the
highest
Exaltation
of
that
Nature
.
It
is
true
,
there
was
a
peculiar
Glory
that
he
was
actually
to
be
made
Partaker
of
,
with
respect
unto
his
antecedent
Obedience
and
Suffering
.
Phil.
2.8
,
9.
The
Actual
Possession
of
this
Glory
was
in
the
Ordination
of
God
,
to
be
consequential
unto
his
obeying
and
suffering
,
not
for
himself
,
but
for
us
.
But
as
unto
the
right
and
capacity
of
the
Humane
Nature
in
it self
,
all
the
Glory
whereof
it
was
capable
,
was
due
unto
it
from
the
instant
of
its
union
.
For
it
was
therein
exalted
above
the
condition
that
any
Creature
is
capable
of
by
meer
Creation
.
And
it
is
but
a
Socinian
fiction
,
that
the
first
Foundation
of
the
Divine
Glory
of
Christ
was
laid
in
his
Obedience
,
which
was
only
the
way
of
his
Actual
Possession
of
that
part
of
his
Glory
,
which
consists
in
his
Mediatory
Power
and
Authority
over
all
.
The
Real
Foundation
of
the
whole
,
was
laid
in
the
Vnion
of
his
Person
;
whence
he
prays
that
the
Father
would
glorifie
him
,
(
as
unto
manifestation
)
with
that
Glory
which
he
had
with
him
before
the
World
was
.
I
will
grant
,
that
the
Lord
Christ
was
Viator
whilest
he
was
in
this
World
,
and
not
absolutely
Possessor
;
yet
I
say
withal
he
was
so
,
not
that
any
such
condition
was
necessary
unto
him
for
himself
;
but
he
took
it
upon
him
by
especial
Dispensation
for
us
.
And
therefore
the
Obedience
he
performed
in
that
condition
,
was
for
us
,
and
not
for
himself
.
4.
It
is
granted
therefore
,
that
the
Humane
Nature
of
Christ
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
affirms
,
That
which
,
was
made
of
a
Woman
,
was
made
under
the
Law
.
Hereby
Obedience
became
necessary
unto
him
,
as
he
was
,
and
whilest
he
was
Viator
.
But
this
being
by
especial
Dispensation
,
intimated
in
the
expression
of
it
,
He
was
made
under
the
Law
,
namely
,
as
he
was
made
of
a
Woman
,
by
especial
Dispensation
and
Condescension
expressed
,
Phil.
2.6
,
7
,
8.
The
Obedience
he
yielded
thereon
,
was
for
us
,
and
not
for
himself
.
And
this
is
evident
from
hence
,
For
he
was
so
made
under
the
Law
,
as
that
not
only
he
owed
Obedience
unto
the
Precepts
of
it
,
but
he
was
made
obnoxious
unto
its
Curse
.
But
I
suppose
it
will
not
be
said
,
that
he
was
so
for
himself
,
and
therefore
not
for
us
.
We
owed
Obedience
unto
the
Law
,
and
were
obnoxious
unto
the
Curse
of
it
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Obedience
was
required
of
us
,
and
was
as
necessary
unto
us
,
if
we
would
enter
into
life
,
as
the
answering
of
the
Curse
for
us
was
,
if
we
would
escape
Death
eternal
.
Christ
as
our
Surety
,
is
made
under
the
Law
for
us
,
whereby
he
becomes
liable
and
obliged
unto
the
Obedience
which
the
Law
required
,
and
unto
the
penalty
that
it
threatned
.
Who
shall
now
dare
to
say
,
that
he
underwent
the
Penalty
of
the
Law
for
us
indeed
,
but
he
yielded
Obedience
unto
it
for
himself
only
?
The
whole
Harmony
of
the
Work
of
his
Mediation
,
would
be
disordered
by
such
a
supposition
.
Judah
,
the
Son
of
Jacob
,
undertook
to
be
a
Bondman
instead
of
Benjamine
his
Brother
,
that
he
might
go
free
,
Gen.
44.33
.
There
is
no
doubt
but
Joseph
might
have
accepted
of
the
stipulation
.
Had
he
done
so
,
the
service
and
bondage
he
undertook
,
had
been
necessary
unto
Judah
,
and
righteous
for
him
to
bear
;
howbeit
he
had
undergone
it
,
and
performed
his
duty
in
it
,
not
for
himself
,
but
for
his
Brother
Benjamine
;
and
unto
Benjamine
,
it
would
have
been
imputed
in
his
liberty
.
So
when
the
Apostle
Paul
wrote
those
words
unto
Philemon
concerning
Onesimus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vers.
18.
If
he
hath
wronged
thee
,
dealt
unrighteously
or
injuriously
with
thee
,
or
oweth
thee
ought
,
wherein
thou
hast
suffered
loss
by
him
,
put
it
on
my
account
,
or
impute
it
all
unto
me
;
I
will
repay
it
,
or
answer
for
it
all
.
He
supposeth
that
Philemon
might
have
a
double
action
against
Onesimus
;
the
one
injuriarum
,
and
the
other
damni
or
debiti
,
of
wrong
and
injury
,
and
of
loss
or
debt
;
which
are
distinct
actions
in
the
Law
:
If
he
hath
wronged
thee
,
or
oweth
the
ought
.
Hereon
he
proposeth
himself
,
and
obligeth
himself
by
his
express
Obligation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
Paul
have
written
it
with
my
own
hand
,
that
he
would
answer
for
both
,
and
pay
back
a
valuable
consideration
if
required
.
Hereby
was
he
obliged
in
his
own
person
to
make
satisfaction
unto
Philemon
;
but
yet
he
was
to
do
it
for
Onesimus
,
and
not
for
himself
.
Whatever
Obedience
therefore
was
due
from
the
Lord
Christ
,
as
to
his
Humane
Nature
whilest
in
the
form
of
a
servant
,
either
as
a
Man
,
or
as
an
Israelite
,
seeing
he
was
so
not
necessarily
by
the
necessity
of
nature
for
himself
,
but
by
voluntary
condescension
and
stipulation
for
us
,
for
us
it
was
,
and
not
for
himself
.
5.
The
Lord
Christ
in
his
Obedience
was
not
a
private
,
but
a
publick
person
.
He
obeyed
as
he
was
the
Surety
of
the
Covenant
,
as
the
Mediator
between
God
and
Man
.
This
I
suppose
will
not
be
denied
.
He
can
by
no
imagination
be
considered
out
of
that
capacity
.
But
what
a
publick
person
doth
as
a
publick
person
,
that
is
,
as
a
Representative
of
others
,
and
an
undertaker
for
them
,
whatever
may
be
his
own
concernment
therein
,
he
doth
it
not
for
himself
,
but
for
others
.
And
if
others
were
not
concerned
therein
,
if
it
were
not
for
them
,
what
he
doth
would
be
of
no
use
or
signification
.
Yea
,
it
implies
a
contradiction
that
any
one
should
do
any
thing
as
a
publick
person
,
and
do
it
for
himself
only
.
He
who
is
a
publick
person
,
may
do
that
wherein
he
alone
is
concerned
,
but
he
cannot
do
so
as
he
is
a
publick
person
.
Wherefore
as
Socinus
,
and
those
that
follow
him
would
have
Christ
to
have
offered
for
himself
,
which
is
to
make
him
a
Mediator
for
himself
,
his
offering
being
a
Mediatory
act
,
which
is
both
foolish
and
impious
;
so
to
affirm
his
Mediatory
Obedience
,
his
Obedience
as
a
publick
person
,
to
have
been
for
himself
,
and
not
for
others
,
hath
but
little
less
of
impiety
in
it
.
6.
It
is
granted
,
That
the
Lord
Christ
having
an
Humane
Nature
,
which
was
a
Creature
,
it
was
impossible
but
that
it
should
be
subject
unto
the
Law
of
Creation
.
For
there
is
a
Relation
that
doth
necessarily
arise
from
,
and
depend
upon
the
Beings
of
a
Creator
and
a
Creature
.
Every
rational
Creature
is
eternally
obliged
from
the
Nature
of
God
,
and
its
Relation
thereunto
,
to
love
him
,
obey
him
,
depend
upon
him
,
submit
unto
him
,
and
to
make
him
its
End
,
Blessedness
,
and
Reward
.
But
the
Law
of
Creation
thus
considered
,
doth
not
respect
the
World
,
and
this
life
only
,
but
the
future
state
of
Heaven
,
and
Eternity
also
.
And
this
Law
,
the
Humane
Nature
of
Christ
is
subject
unto
,
in
Heaven
and
Glory
,
and
cannot
but
be
so
,
whilest
it
is
a
Creature
,
and
not
God
,
that
is
,
whilest
it
hath
its
own
Being
.
Nor
do
any
Men
fancy
such
a
transfusion
of
divine
properties
into
the
Humane
Nature
of
Christ
,
as
that
it
should
be
self-subsisting
,
and
in
it self
absolutely
immense
;
for
this
would
openly
destroy
it
.
Yet
none
will
say
,
that
he
is
now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
the
Law
,
in
the
sense
intended
by
the
Apostle
.
But
the
Law
in
the
sense
described
,
the
Humane
Nature
of
Christ
was
subject
unto
on
its
own
account
,
whilest
he
was
in
this
World
.
And
this
is
sufficient
to
answer
the
Objection
of
Socinus
,
mentioned
at
the
entrance
of
this
Discourse
;
namely
,
That
if
the
Lord
Christ
were
not
obliged
unto
Obedience
for
himself
,
then
might
he
,
if
he
would
,
neglect
the
whole
Law
,
or
infringe
it
.
For
besides
that
it
is
a
foolish
imagination
concerning
that
holy
thing
which
was
hypostatically
united
unto
the
Son
of
God
,
and
thereby
rendered
incapable
of
any
deviation
from
the
Divine
Will
;
the
eternal
indispensible
Law
of
Love
,
Adherence
,
and
Dependance
on
God
,
under
which
the
Humane
Nature
of
Christ
was
,
and
is
as
a
Creature
,
gives
sufficient
security
against
such
Suppositions
.
But
there
is
another
consideration
of
the
Law
of
God
,
namely
,
as
it
is
imposed
,
on
Creatures
by
especial
dispensation
,
for
some
time
,
and
for
some
certain
end
;
with
some
Considerations
,
Rules
,
and
Orders
,
that
belong
not
essentially
unto
the
Law
,
as
before
described
.
This
is
the
nature
of
the
Written
Law
of
God
,
which
the
Lord
Christ
was
made
under
,
not
necessarily
as
a
Creature
,
but
by
especial
dispensation
.
For
the
Law
,
under
this
consideration
,
is
presented
unto
us
as
such
,
not
absolutely
and
eternally
,
but
whilest
we
are
in
this
World
,
and
that
with
this
especial
end
,
that
by
Obedience
thereunto
,
we
may
obtain
the
reward
of
Eternal
Life
.
And
it
is
evident
,
that
the
Obligation
of
the
Law
,
under
this
consideration
,
ceaseth
when
we
come
to
the
injoyment
of
that
Reward
.
It
obligeth
us
no
more
formally
by
its
command
,
Do
this
and
live
,
when
the
life
promised
,
is
injoyed
.
In
this
sense
the
Lord
Christ
was
not
made
subject
unto
the
Law
for
himself
,
nor
did
yield
obedience
unto
it
for
himself
.
For
he
was
not
obliged
unto
it
by
virtue
of
his
created
condition
.
Upon
the
first
instant
of
the
Vnion
of
his
natures
,
being
holy
,
harmless
,
undefiled
,
and
separate
from
sinners
,
he
might
,
notwithstanding
the
Law
that
he
was
made
subject
unto
,
have
been
stated
in
Glory
.
For
he
that
was
the
object
of
all
Divine
Worship
,
needed
not
any
new
Obedience
,
to
procure
for
him
a
state
of
Blessedness
.
And
had
he
naturally
,
meerly
by
virtue
of
his
being
a
Creature
been
subject
unto
the
Law
in
this
sense
,
he
must
have
been
so
eternally
,
which
he
is
not
.
For
those
things
which
depend
solely
on
the
Natures
of
God
and
the
Creature
,
are
eternal
and
immutable
.
Wherefore
,
as
the
Law
in
this
sense
was
given
unto
us
,
not
absolutely
,
but
with
respect
unto
a
future
state
and
reward
;
so
the
Lord
Christ
did
voluntarily
subject
himself
unto
it
for
us
,
and
his
Obedience
thereunto
was
for
us
,
and
not
for
himself
.
These
things
added
unto
what
I
have
formerly
written
on
this
subject
,
whereunto
nothing
hath
been
opposed
,
but
a
few
impertinent
cavils
,
are
sufficient
to
discharge
the
first
part
of
that
charge
laid
down
before
,
concerning
the
impossibility
of
the
Imputation
of
the
Obedience
of
Christ
unto
us
;
which
indeed
is
equal
unto
the
Impossibility
of
the
Imputation
of
the
Disobedience
of
Adam
unto
us
;
whereby
the
Apostle
tells
us
,
That
we
were
all
made
sinners
.
The
second
part
of
the
Objection
or
Charge
against
the
Imputation
of
the
Obedience
of
Christ
unto
us
,
is
,
That
it
is
useless
unto
the
persons
that
are
to
be
justified
.
For
whereas
they
have
in
their
Justification
the
pardon
of
all
their
sins
,
they
are
thereby
righteous
,
and
have
a
right
or
title
unto
Life
and
Blessedness
:
For
he
who
is
so
pardoned
,
as
not
to
be
esteemed
guilty
of
any
sin
of
omission
or
commission
,
wants
nothing
that
is
requisite
thereunto
.
For
he
is
supposed
to
have
done
all
that
he
ought
,
and
to
have
omitted
nothing
required
of
him
in
a
way
of
duty
.
Hereby
he
becomes
not
unrighteous
,
and
to
be
not
unrighteous
,
is
the
same
as
to
be
righteous
.
As
he
that
is
not
dead
,
is
alive
.
Neither
is
there
,
nor
can
there
be
any
middle
state
between
Death
and
life
.
Wherefore
those
who
have
all
their
sins
forgiven
,
have
the
Blessedness
of
Justification
;
and
there
is
neither
need
,
nor
use
of
any
farther
Imputation
of
Righteousness
unto
them
.
And
sundry
other
things
of
the
same
nature
,
are
urged
unto
the
same
purpose
,
which
will
be
all
of
them
either
obviated
in
the
insuing
discourse
,
or
answered
elswhere
.
Answ.
This
cause
is
of
more
importance
,
and
more
evidently
stated
in
the
Scriptures
,
than
to
be
turned
into
such
niceties
,
which
have
more
of
Philosophical
subtilty
,
than
Theological
solidity
,
in
them
.
This
exception
therefore
might
be
dismissed
without
farther
answer
,
than
what
is
given
us
in
the
known
rule
,
That
a
truth
well
established
and
confirmed
,
is
not
to
be
questioned
,
much
less
relinquished
on
every
intangling
sophism
,
though
it
should
appear
insoluble
.
But
as
we
shall
see
,
there
is
no
such
difficulty
in
these
arguings
,
but
what
may
easily
be
discussed
.
And
because
the
matter
of
the
Plea
contained
in
them
,
is
made
use
of
by
sundry
learned
Persons
who
yet
agree
with
us
in
the
substance
of
the
Doctrine
of
Justification
,
namely
,
that
it
is
by
Faith
alone
,
without
Works
,
through
the
Imputation
of
the
Merit
and
Satisfaction
of
Christ
.
I
shall
as
briefly
as
I
can
discover
the
mistakes
that
it
proceeds
upon
.
1.
It
includes
a
supposition
,
That
he
who
is
pardoned
his
sins
of
omission
and
commission
,
is
esteemed
to
have
done
all
that
is
required
of
him
,
and
to
have
committed
nothing
that
is
forbidden
.
For
without
this
supposition
,
the
bare
pardon
of
sin
,
will
neither
make
,
constitute
,
nor
denominate
any
Man
righteous
.
But
this
is
far
otherwise
,
nor
is
any
such
thing
included
in
the
nature
of
Pardon
.
For
in
the
Pardon
of
sin
,
neither
God
nor
Man
do
judge
,
That
he
who
hath
sinned
,
hath
not
sinned
;
which
must
be
done
,
if
he
who
is
pardoned
be
esteemed
to
have
done
all
that
he
ought
,
and
to
have
done
nothing
that
he
ought
not
to
do
.
If
a
Man
be
brought
on
his
tryal
for
any
evil
fact
,
and
being
legally
convicted
thereof
,
is
discharged
by
Soveraign
Pardon
;
it
is
true
,
that
in
the
eye
of
the
Law
,
he
is
looked
upon
as
an
innocent
man
,
as
unto
the
punishment
that
was
due
unto
him
;
but
no
Man
thinks
that
he
is
made
righteous
thereby
,
or
is
esteemed
not
to
have
done
that
which
really
he
hath
done
,
and
whereof
he
was
convicted
.
Joab
and
Abiathar
the
Priest
were
at
the
same
time
guilty
of
the
same
crime
.
Solomon
gives
order
that
Joab
be
put
to
death
for
his
crime
;
but
unto
Abiathar
he
gives
a
Pardon
.
Did
he
thereby
make
,
declare
or
constitute
him
righteous
?
Himself
expresseth
the
contrary
,
affirming
him
to
be
unrighteous
and
guilty
,
only
he
remitted
the
punishment
of
his
fault
.
1
King
.
2.26
.
Wherefore
the
Pardon
of
sin
dischargeth
the
guilty
person
from
being
liable
or
obnoxious
unto
Anger
,
Wrath
,
or
Punishment
,
due
unto
his
sin
;
but
it
doth
not
suppose
,
nor
infer
in
the
least
,
that
he
is
thereby
or
ought
thereon
to
be
esteemed
or
adjudged
to
have
done
no
evil
,
and
to
have
fulfilled
all
righteousness
.
Some
say
,
Pardon
gives
a
righteousness
of
Innocency
,
but
not
of
Obedience
.
But
it
cannot
give
a
Righteousness
of
Innocency
,
absolutely
,
such
as
Adam
had
.
For
he
had
actually
done
no
evil
.
It
only
removeth
guilt
,
which
is
the
respect
of
sin
unto
punishment
,
insuing
on
the
Sanction
of
the
Law
.
And
this
Supposition
which
is
an
evident
mistake
,
animates
this
whole
Objection
.
The
like
may
be
said
of
what
is
in
like
manner
supposed
,
namely
,
That
not
to
be
unrighteous
,
which
a
man
is
on
the
pardon
of
sin
,
is
the
same
with
being
righteous
.
For
if
not
to
be
unrighteous
be
taken
privatively
,
it
is
the
same
with
being
just
or
righteous
:
For
it
supposeth
,
that
he
who
is
so
,
hath
done
all
the
duty
that
is
required
of
him
,
that
he
may
be
righteous
.
But
not
to
be
unrighteous
negatively
,
as
the
expression
is
here
used
,
it
doth
not
do
so
.
For
at
best
it
supposeth
no
more
,
but
that
a
Man
as
yet
hath
done
nothing
actually
against
the
Rule
of
Righteousness
.
Now
this
may
be
when
yet
he
hath
performed
none
of
the
duties
that
are
required
of
him
to
constitute
him
righteous
,
because
the
times
and
occasions
of
them
,
are
not
yet
.
And
so
it
was
with
Adam
in
the
state
of
Innocency
;
which
is
the
height
of
what
can
be
attained
by
the
compleat
pardon
of
sin
.
2.
It
proceeds
on
this
Supposition
,
That
the
Law
,
in
case
of
sin
,
doth
not
oblige
unto
punishment
and
obedience
both
;
so
as
that
it
is
not
satisfied
,
fulfilled
,
or
complied
withal
,
unless
it
be
answered
with
respect
unto
both
,
For
if
it
doth
so
,
then
the
pardon
of
sin
,
which
only
frees
us
from
the
penalty
of
the
Law
,
doth
yet
leave
it
necessary
,
that
Obedience
be
performed
unto
it
,
even
all
that
it
doth
require
.
But
this
,
in
my
judgment
,
is
an
evident
mistake
,
and
that
such
as
doth
not
establish
the
Law
,
but
make
it
void
.
And
this
I
shall
demonstrate
.
1.
The
Law
hath
two
parts
or
powers
.
(
1.
)
It
s
preceptive
part
,
commanding
and
requiring
obedience
,
with
a
promise
of
life
annexed
:
Do
this
and
live
.
(
2.
)
The
sanction
on
supposition
of
disobedience
,
binding
the
sinner
unto
punishment
,
or
a
meet
recompence
of
reward
.
In
the
day
thou
sinnest
,
thou
shalt
die
.
And
every
Law
properly
so
called
,
proceeds
on
these
suppositions
of
obedience
or
disobedience
,
whence
its
commanding
and
punishing
Power
are
inseparate
from
its
Nature
.
2.
This
Law
,
whereof
we
speak
,
was
first
given
unto
Man
in
innocency
;
and
therefore
the
first
power
of
it
,
was
only
in
act
:
It
obliged
only
unto
Obedience
.
For
an
innocent
person
could
not
be
obnoxious
unto
its
sanction
,
which
contained
only
an
obligation
unto
punishment
,
on
supposition
of
disobedience
.
It
could
not
therefore
oblige
our
first
Parents
unto
Obedience
and
Punishment
both
,
seeing
its
Obligation
unto
Punishment
could
not
be
in
actual
force
,
but
on
supposition
of
actual
disobedience
.
A
Moral
Cause
of
,
and
Motive
unto
Obedience
it
was
,
and
had
an
influence
into
the
preservation
of
Man
from
sin
.
Unto
that
end
it
was
said
unto
him
,
In
the
day
thou
eatest
,
thou
shalt
surely
die
.
The
neglect
hereof
,
and
of
that
ruling
influence
which
it
ought
to
have
had
on
the
minds
of
our
first
Parents
,
opened
the
door
unto
the
entrance
of
sin
.
But
it
implies
a
contradiction
,
that
an
innocent
person
should
be
under
an
actual
obligation
unto
punishment
from
the
sanction
of
the
Law
.
It
bound
only
unto
Obedience
,
as
all
Laws
,
with
Penalties
,
do
before
their
transgression
.
But
3.
On
the
committing
of
sin
,
(
and
it
is
so
with
every
one
that
is
guilty
of
sin
)
Man
came
under
an
actual
obligation
unto
punishment
.
This
is
no
more
questionable
than
whether
at
first
he
was
under
an
Obligation
unto
Obedience
.
But
then
the
Question
is
,
whether
the
first
Intention
and
Obligation
of
the
Law
unto
Obedience
,
doth
cease
to
affect
the
sinner
,
or
continue
so
,
as
at
the
same
time
to
oblige
him
unto
Obedience
and
Punishment
,
both
its
Powers
being
in
act
towards
him
.
And
hereunto
I
say
1.
Had
the
Punishment
threatened
,
been
immediately
inflicted
unto
the
utmost
of
what
was
contained
in
it
,
this
could
have
been
no
Question
.
For
Man
had
died
immediately
both
temporally
and
eternally
,
and
been
cast
out
of
that
state
wherein
alone
he
could
stand
in
any
relation
unto
the
preceptive
power
of
the
Law
.
He
that
is
finally
executed
,
hath
fulfilled
the
Law
so
,
as
that
he
ows
no
more
obedience
unto
it
.
But
2.
God
in
his
Wisdom
and
Patience
,
hath
otherwise
disposed
of
things
.
Man
is
continued
a
Viator
still
in
the
way
unto
his
end
,
and
not
fully
stated
in
his
eternal
and
unchangeable
condition
,
wherein
neither
Promise
nor
Threatning
;
Reward
nor
Punishment
could
be
proposed
unto
him
.
In
this
condition
he
falls
under
a
twofold
consideration
.
(
1.
)
Of
a
guilty
person
,
and
so
is
obliged
unto
the
full
punishment
,
that
the
Law
threatens
.
This
is
not
denied
.
(
2.
)
Of
a
Man
,
a
Rational
Creature
of
God
,
not
yet
brought
unto
his
Eternal
End
.
3.
In
this
state
,
the
Law
is
the
only
instrument
and
means
of
the
continuance
of
the
Relation
between
God
and
him
.
Wherefore
under
this
consideration
it
cannot
but
still
oblige
him
unto
Obedience
,
unless
we
shall
say
,
that
by
his
sin
he
hath
exempted
himself
from
the
Government
of
God
.
Wherefore
it
is
by
the
Law
,
that
the
Rule
and
Government
of
God
over
Men
,
is
continued
whilest
they
are
in
statu
Viatorum
:
For
every
Disobedience
,
every
Transgression
of
its
Rule
and
Order
as
to
its
commanding
Power
casteth
us
afresh
,
and
further
,
under
its
Power
of
obliging
unto
Punishment
.
Neither
can
these
things
be
otherwise
;
neither
can
any
Man
living
,
not
the
worst
of
Men
,
chuse
but
judge
himself
whilest
he
is
in
this
World
,
obliged
to
give
Obedience
unto
the
Law
of
God
,
according
to
the
notices
that
he
hath
of
it
by
the
light
of
nature
or
otherwise
.
A
wicked
servant
that
is
punished
for
his
fault
,
if
it
be
with
such
a
punishment
as
yet
continues
his
Being
,
and
his
state
of
servitude
is
not
by
his
Punishment
freed
from
an
Obligation
unto
Duty
,
according
unto
the
Rule
of
it
.
Yea
,
his
Obligation
unto
Duty
,
with
respect
unto
that
crime
for
which
he
was
punished
,
is
not
dissolved
,
until
his
punishment
be
capital
,
and
so
put
an
end
unto
his
state
.
Wherefore
seeing
that
by
the
pardon
of
sin
,
we
are
freed
only
from
the
Obligation
unto
Punishment
,
there
is
moreover
required
unto
our
Justification
,
an
Obedience
unto
what
the
Law
requireth
.
And
this
greatly
strengthneth
the
Argument
,
in
whose
Vindication
we
are
ingaged
;
for
we
being
sinners
,
we
were
obnoxious
both
unto
the
Command
and
Curse
of
the
Law
.
Both
must
be
answered
,
or
we
cannot
be
justified
.
And
as
the
Lord
Christ
could
not
by
his
most
perfect
Obedience
,
satisfie
the
Curse
of
the
Law
,
dying
thou
shalt
die
;
so
by
the
utmost
of
his
suffering
,
he
could
not
fulfil
the
command
of
the
Law
,
Do
this
and
live
.
Passion
as
Passion
is
not
Obedience
,
though
there
may
be
Obedience
in
suffering
,
as
there
was
in
that
of
Christ
unto
the
height
.
Wherefore
as
we
plead
that
the
Death
of
Christ
is
imputed
unto
us
for
our
Justification
,
so
we
deny
that
it
is
imputed
unto
us
for
our
Righteousness
.
For
by
the
Imputation
of
the
Sufferings
of
Christ
,
our
sins
are
remitted
or
pardoned
,
and
we
are
delivered
from
the
Curse
of
the
Law
,
which
he
underwent
.
But
we
are
not
thence
esteemed
just
or
righteous
,
which
we
cannot
be
without
respect
unto
the
fulfilling
of
the
Commands
of
the
Law
,
or
the
Obedience
by
it
required
.
The
whole
matter
is
excellently
expressed
by
Grotius
in
the
words
before
alledged
,
Cum
duo
nobis
peperisse
Christum
dixerimus
impunitatem
&
praemium
,
illud
satisfactioni
hoc
merito
Christi
distincte
tribuit
vetus
Ecclesia
.
Satisfactio
consistit
in
meritorum
translatione
,
meritum
in
perfectissimae
obedientiae
pro
nobis
praestitae
imputatione
.
3.
The
Objection
mentioned
proceeds
also
on
this
Supposition
,
That
pardon
of
sin
gives
title
unto
Eternal
Blessedness
in
the
injoyment
of
God
:
For
Justification
doth
so
,
and
according
to
the
Authors
of
this
opinion
,
no
other
Righteousness
is
required
thereunto
but
pardon
of
sin
.
That
Justification
doth
give
Right
and
Title
unto
Adoption
,
Acceptation
with
God
,
and
the
Heavenly
Inheritance
,
I
suppose
will
not
be
denied
,
and
it
hath
been
proved
already
.
Pardon
of
sin
depends
solely
on
the
death
or
suffering
of
Christ
:
In
whom
we
have
Redemption
through
his
Blood
,
the
forgiveness
of
sins
,
according
to
the
riches
of
his
Grace
.
Ephes.
1.7
.
But
suffering
for
Punishment
gives
Right
and
Title
unto
nothing
,
only
satisfies
for
something
;
nor
doth
it
deserve
any
Reward
:
It
is
no
where
said
,
Suffer
this
and
live
,
but
Do
this
and
live
.
These
things
,
I
confess
,
are
inseparably
connected
in
the
Ordinance
,
Appointment
,
and
Covenant
of
God
.
Whosoever
hath
his
sins
pardoned
,
is
accepted
with
God
,
hath
Right
unto
Eternal
Blessedness
.
These
things
are
inseparable
,
but
they
are
not
one
and
the
same
.
And
by
reason
of
their
inseparable
Relation
,
are
they
so
put
together
by
the
Apostle
.
Rom.
4.6
,
7
,
8.
Even
as
David
also
describeth
the
Blessedness
of
the
Man
,
unto
whom
God
imputeth
Righteousness
without
Works
:
Blessed
are
they
whose
iniquities
are
forgiven
,
and
whose
sins
are
covered
:
Blessed
is
the
Man
unto
whom
the
Lord
will
not
impute
sin
.
It
is
the
Imputation
of
Righteousness
,
that
gives
Right
unto
Blessedness
;
but
pardon
of
sin
is
inseparable
from
it
,
and
an
effect
of
it
,
both
being
opposed
unto
Justification
by
Works
,
or
an
Internal
Righteousness
of
our
own
.
But
it
is
one
thing
to
be
freed
from
being
liable
unto
Eternal
Death
;
and
another
to
have
Right
and
Title
unto
a
Blessed
and
Eternal
Life
.
It
is
one
thing
to
be
redeemed
from
under
the
Law
,
that
is
the
Curse
of
it
;
another
to
receive
the
Adoption
of
Sons
.
One
thing
to
be
freed
from
the
Curse
,
another
to
have
the
Blessing
of
Abraham
come
upon
us
;
as
the
Apostle
distinguisheth
these
things
.
Gal.
3.13
,
14.
&
4.4
,
5
,
And
so
doth
our
Lord
Jesus
Christ
,
Acts
26.18
.
That
they
may
receive
forgiveness
of
sins
,
and
inheritance
(
a
Lot
and
Right
to
the
Inheritance
)
amongst
them
that
are
sanctified
by
Faith
that
is
in
me
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
have
by
Faith
in
Christ
is
only
a
dismission
of
sin
from
being
pleadable
unto
our
condemnation
;
on
which
account
there
is
no
condemnation
unto
them
that
are
in
Christ
Jesus
.
But
a
Right
and
Title
unto
Glory
,
or
the
Heavenly
Inheritance
,
it
giveth
not
.
Can
it
be
supposed
,
that
all
the
great
and
glorious
effects
of
present
Grace
and
future
Blessedness
,
should
follow
necessarily
on
,
and
be
the
effect
of
meer
pardon
of
sin
?
Can
we
not
be
pardoned
,
but
we
must
thereby
of
necessity
be
made
Sons
,
Heirs
of
God
,
and
Coheirs
with
Christ
?
Pardon
of
sin
is
in
God
,
with
respect
unto
the
sinner
,
a
free
gratuitous
Act
;
Forgiveness
of
sin
through
the
riches
of
his
Grace
.
But
with
respect
unto
the
satisfaction
of
Christ
,
it
is
an
Act
in
Judgment
.
For
on
the
consideration
thereof
as
imputed
unto
him
,
doth
God
absolve
and
acquit
the
sinner
upon
his
tryal
.
But
pardon
on
a
juridical
tryal
,
on
what
consideration
soever
it
be
granted
,
gives
no
right
nor
title
unto
any
favor
,
benefit
,
or
priviledge
,
but
only
meer
deliverance
.
It
is
one
thing
to
be
acquitted
before
the
Throne
of
a
King
of
Crimes
,
laid
unto
the
charge
of
any
Man
,
which
may
be
done
by
clemency
,
or
on
other
considerations
;
another
to
be
made
his
Son
by
Adoption
,
and
Heir
unto
his
Kingdom
.
And
these
things
are
represented
unto
us
in
the
Scripture
,
as
distinct
and
depending
on
distinct
causes
.
So
are
they
in
the
Vision
concerning
Joshua
the
High
Priest
.
Zech.
3.4
5
And
he
answered
and
spake
unto
those
that
stood
before
him
,
saying
,
Take
away
the
filthy
garments
from
him
:
And
unto
him
he
said
,
Behold
I
have
caused
thine
iniquity
to
pass
from
thee
;
and
I
will
cloath
thee
with
change
of
rayment
.
And
I
said
,
Let
them
set
a
fair
Miter
upon
his
Head
;
so
they
set
a
fair
Miter
on
his
Head
,
and
cloathed
him
with
garments
.
It
hath
been
generally
granted
,
That
we
have
here
a
Representation
of
the
Justification
of
a
sinner
before
God
.
And
the
taking
away
of
filthy
garments
,
is
expounded
by
the
passing
away
of
iniquity
.
When
a
Mans
filthy
garments
are
taken
away
,
he
is
no
more
defiled
with
them
;
but
he
is
not
thereby
cloathed
.
This
is
an
additional
grace
and
favor
thereunto
,
namely
to
be
cloathed
with
change
of
garments
.
And
what
this
rayment
is
,
is
declared
Isa.
61.10
.
He
hath
cloathed
me
with
the
garments
of
Salvation
,
he
hath
covered
me
with
the
robe
of
Righteousness
,
which
the
Apostle
alludes
unto
Phil.
3.9
.
Wherefore
these
things
are
distinct
;
namely
,
the
taking
away
of
the
filthy
garments
,
and
the
cloathing
of
us
with
change
of
rayment
;
or
the
pardon
of
sin
,
and
the
robe
of
Righteousness
;
by
the
one
are
we
freed
from
Condemnation
,
by
the
other
have
we
right
unto
Salvation
.
And
the
same
is
in
like
manner
represented
Ezek.
16.6
,
7
,
8
,
9
,
10
,
11
,
12.
This
place
I
had
formerly
urged
to
this
purpose
about
Communion
with
God
,
p.
187.
which
Mr.
Hotch
.
in
his
usual
manner
attempts
to
answer
.
And
to
omit
his
reviling
expressions
,
with
the
crude
unproved
assertion
of
his
own
conceits
,
his
answer
is
,
That
by
the
change
of
rayment
mentioned
in
the
Prophet
,
our
own
personal
righteousness
is
intended
.
For
he
acknowledgeth
that
our
Justification
before
God
is
here
represented
.
And
so
also
he
expounds
the
place
produced
in
the
confirmation
of
the
Exposition
given
,
Isai.
61.10
.
where
this
change
of
rayment
is
called
The
garments
of
Salvation
,
and
the
robe
of
Righteousness
;
and
thereon
affirms
,
That
our
Righteousness
it self
,
before
God
,
is
our
Personal
Righteousness
,
p.
203.
That
is
,
in
our
Justification
before
him
,
which
is
the
only
thing
in
question
.
To
all
which
Presumptions
,
I
shall
oppose
only
the
testimony
of
the
same
Prophet
,
which
he
may
consider
at
his
leisure
,
and
which
,
at
one
time
or
other
he
will
subscribe
unto
.
Chap.
64.6
.
We
are
all
as
an
unclean
thing
,
and
all
our
Righteousnesses
are
as
filthy
rags
.
He
who
can
make
garments
of
Salvation
,
and
robes
of
Righteousness
of
these
filthy
rags
,
hath
a
skill
in
composing
Spiritual
Vestments
that
I
am
not
acquainted
withal
.
What
remains
in
the
Chapter
wherein
this
Answer
is
given
unto
that
testimony
of
the
Scripture
,
I
shall
take
no
notice
of
,
it
being
after
his
accustomed
manner
,
only
a
perverse
wresting
of
my
words
unto
such
a
sense
,
as
may
seem
to
countenance
him
in
casting
a
reproach
upon
my self
and
others
.
There
is
therefore
no
force
in
the
comparing
of
these
things
unto
life
and
death
natural
,
which
are
immediately
opposed
;
So
that
he
who
is
not
dead
is
alive
,
and
he
who
is
alive
,
is
not
dead
,
there
being
no
distinct
state
between
that
of
life
and
death
.
For
these
things
being
of
different
natures
,
the
comparison
between
them
is
no
way
argumentative
.
Though
it
may
be
so
in
things
natural
,
it
is
otherwise
in
things
Moral
and
Political
,
where
a
proper
Representation
of
Justification
may
be
taken
,
as
it
is
forensick
.
If
it
were
so
,
that
there
is
no
difference
between
being
acquitted
of
a
crime
at
the
Bar
of
a
Judge
,
and
a
Right
unto
a
Kingdom
,
nor
different
state
between
these
things
,
it
would
prove
,
that
there
is
no
intermediate
estate
between
being
pardoned
,
and
having
a
Right
unto
the
Heavenly
Inheritance
.
But
this
is
a
fond
imagination
.
It
is
true
,
That
Right
unto
Eternal
Life
,
doth
succeed
unto
freedom
from
the
guilt
of
Eternal
Death
.
That
they
may
receive
forgiveness
of
sins
,
and
an
inheritance
among
them
that
are
sanctified
.
But
it
doth
not
so
do
,
out
of
a
necessity
in
the
nature
of
the
things
themselves
,
but
only
in
the
free
constitution
of
God
.
Believers
have
the
pardon
of
sin
,
and
an
immediate
Right
and
Title
unto
the
favor
of
God
,
the
Adoption
of
Sons
,
and
Eternal
Life
.
But
there
is
another
state
in
the
nature
of
the
things
themselves
,
and
this
might
have
been
so
actually
,
had
it
so
seemed
good
unto
God
:
For
who
sees
not
,
that
there
is
a
Status
or
Conditio
Personae
,
wherein
he
is
neither
under
the
guilt
of
Condemnation
,
nor
hath
an
immediate
Right
and
Title
unto
Glory
,
in
the
way
of
Inheritance
.
God
might
have
pardoned
Men
all
their
sins
past
,
and
placed
them
in
a
state
and
condition
of
seeking
Righteousness
for
the
future
,
by
the
Works
of
the
Law
,
that
so
they
might
have
lived
:
For
this
would
answer
the
original
state
of
Adam
.
But
God
hath
not
done
so
;
true
;
but
whereas
he
might
have
done
so
,
it
is
evident
that
the
disposal
of
Men
into
this
state
and
condition
of
Right
unto
Life
and
Salvation
,
doth
not
depend
on
,
nor
proceed
from
the
pardon
of
sin
,
but
hath
another
cause
,
which
is
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
as
he
fulfilled
the
Law
for
us
.
And
in
truth
,
this
is
the
opinion
of
the
most
of
our
Adversaries
in
this
cause
:
For
they
do
contend
,
that
over
and
above
the
remission
of
sin
,
which
some
of
them
say
is
absolute
,
without
any
respect
unto
the
merit
or
satisfaction
of
Christ
,
others
refer
it
unto
them
;
they
all
contend
that
there
is
moreover
,
a
Righteousness
of
Works
required
unto
our
Justification
;
only
they
say
,
this
is
our
own
incomplete
,
imperfect
Righteousness
,
imputed
unto
us
,
as
if
it
were
perfect
,
that
is
,
for
what
it
is
not
;
and
not
the
Righteousness
of
Christ
imputed
unto
us
for
what
it
is
.
From
what
hath
been
discoursed
,
it
is
evident
that
unto
our
Justification
before
God
,
is
required
,
Not
only
that
we
be
freed
from
the
damnatory
sentence
of
the
Law
,
which
we
are
by
the
pardon
of
sin
,
but
moreover
,
that
the
Righteousness
of
the
Law
be
fulfilled
in
us
,
or
,
that
we
have
a
Righteousness
answering
the
Obedience
that
the
Law
requires
,
whereon
our
acceptance
with
God
,
through
the
riches
of
his
Grace
,
and
our
Title
unto
the
heavenly
Inheritance
do
depend
.
This
we
have
not
in
and
of
our selves
,
nor
can
attain
unto
,
as
hath
been
proved
.
Wherefore
the
perfect
Obedience
and
Righteousness
of
Christ
is
imputed
unto
us
,
or
in
the
sight
of
God
we
can
never
be
Justified
.
Nor
are
the
cavilling
Objections
of
the
Socinians
,
and
those
that
follow
them
,
of
any
force
against
the
Truth
herein
.
They
tell
us
that
the
Righteousness
of
Christ
can
be
imputed
but
unto
one
,
if
unto
any
.
For
who
can
suppose
that
the
same
Righteousness
of
One
should
become
the
Righteousness
of
many
,
even
of
all
that
believe
.
Besides
he
performed
not
all
the
Duties
that
are
required
of
us
in
all
our
Relations
,
he
being
never
placed
in
them
.
These
things
I
say
,
are
both
foolish
and
impious
,
destructive
unto
the
whole
Gospel
.
For
all
things
here
depend
on
the
Ordination
of
God
.
It
is
his
Ordinance
that
as
through
the
offence
of
One
many
are
dead
;
so
his
Grace
,
and
the
Gift
of
Grace
,
through
one
man
Christ
Jesus
hath
abounded
unto
many
;
and
as
by
the
Offence
of
one
Judgment
came
upon
all
men
unto
Condemnation
,
so
by
the
Righteousness
of
One
,
the
free
Gift
came
upon
all
unto
the
Righteousness
of
life
,
and
by
the
Obedience
of
One
many
are
made
Righteous
;
as
the
Apostle
argues
Rom.
5.
For
God
sent
his
own
Son
in
the
likeness
of
sinful
flesh
and
for
sin
,
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
.
Rom.
8.3
,
4.
For
he
was
the
End
of
the
Law
(
the
whole
End
of
it
)
for
Righteousness
unto
them
that
do
believe
,
Chap.
10.4
.
This
is
the
Appointment
of
the
Wisdom
,
Righteousness
and
Grace
of
God
,
that
the
whole
Righteousness
and
Obedience
of
Christ
should
be
accepted
as
our
compleat
Righteousness
before
him
,
imputed
unto
us
by
his
Grace
,
and
applied
unto
us
or
made
ours
through
believing
,
and
consequently
unto
all
that
believe
.
And
if
the
actual
Sin
of
Adam
be
imputed
unto
us
all
,
who
derive
our
Nature
from
him
unto
Condemnation
,
though
he
sinned
not
in
our
Circumstances
and
Relations
,
is
it
strange
that
the
actual
Obedience
of
Christ
should
be
imputed
unto
them
who
derive
a
Spiritual
Nature
from
him
,
unto
the
Justification
of
life
?
Besides
both
the
Satisfaction
and
Obedience
of
Christ
,
as
relating
unto
his
person
,
were
in
some
sense
infinite
,
that
is
,
of
an
infinite
Value
,
and
so
cannot
be
considered
in
Parts
,
as
though
one
Part
of
it
were
imputed
unto
one
,
and
another
unto
another
,
but
the
whole
is
imputed
unto
every
one
that
doth
believe
;
And
if
the
Israelites
could
say
,
that
David
was
worth
ten
thousand
of
them
,
2
Sam.
21.3
.
we
may
well
allow
the
Lord
Christ
,
and
so
what
he
did
and
suffered
,
to
be
more
than
us
all
,
and
all
that
we
can
do
and
suffer
.
There
are
also
sundry
other
mistakes
that
concur
unto
that
part
of
the
Charge
against
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
which
we
have
now
considered
.
I
say
of
his
Righteousness
;
for
the
Apostle
in
this
case
useth
those
two
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Righteousness
and
Obedience
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
same
signification
,
Rom.
5.18
,
19.
such
are
those
,
that
Remission
of
Sin
and
Justification
are
the
same
,
or
that
Justification
consisteth
only
in
the
Remission
of
Sin
;
that
Faith
it self
as
our
Act
and
Duty
,
being
it
is
the
Condition
of
the
Covenant
,
is
imputed
unto
us
for
Righteousness
or
that
we
have
a
personal
inherent
Righteousness
of
our
own
,
that
one
way
or
other
is
our
Righteousness
before
God
unto
Justification
;
either
a
Condition
it
is
,
or
a
Disposition
unto
it
;
or
hath
a
congruity
in
deserving
the
Grace
of
Justification
,
or
a
down-right
merit
of
Condignity
thereof
.
For
all
these
are
but
various
expressions
of
the
same
thing
,
according
unto
the
Variety
of
the
Conceptions
of
the
Minds
of
men
about
it
.
But
they
have
been
all
considered
and
removed
in
our
precedent
Discourses
.
To
close
this
Argument
,
and
our
Vindication
of
it
,
and
therewithal
to
obviate
an
Objection
,
I
do
acknowledg
that
our
Blessedness
and
life
eternal
is
in
the
Scripture
oftimes
ascribed
unto
the
death
of
Christ
:
But
it
is
so
(
1.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
principal
Cause
of
the
whole
,
and
as
that
without
which
no
imputation
of
Obedience
could
have
justified
us
;
for
the
Penalty
of
the
Law
was
indispensibly
to
be
undergone
.
(
2.
)
It
is
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
not
exclusively
unto
all
Obedience
whereof
mention
is
made
in
other
Places
,
but
as
that
whereunto
it
is
inseparably
conjoyned
,
Christus
in
vita
passivam
habuit
actionem
;
in
morte
passionem
activam
sustinuit
;
dum
salutem
operaretur
in
medio
terrae
.
Bernard
.
And
so
it
is
also
ascribed
unto
his
Resurrection
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
respect
unto
Evidence
and
Manifestation
.
But
the
Death
of
Christ
exclusively
as
unto
his
Obedience
is
no
where
asserted
as
the
Cause
of
eternal
life
,
comprizing
that
exceeding
Weight
of
Glory
wherewith
it
is
accompanied
.
Hitherto
we
have
treated
of
and
Vindicated
the
Imputation
of
the
Active
Obedience
of
Christ
unto
us
,
as
the
Truth
of
it
was
deduced
from
the
preceding
Argument
about
the
Obligation
of
the
Law
of
Creation
.
I
shall
now
briefly
confirm
it
with
other
Reasons
and
Testimonies
.
1.
That
which
Christ
the
Mediator
and
Surety
of
the
Covenant
,
did
do
in
Obedience
unto
God
,
in
the
discharge
and
Performance
of
his
Office
,
that
he
did
for
us
,
and
that
is
imputed
unto
us
.
This
hath
been
proved
already
,
and
it
hath
too
great
an
Evidence
of
Truth
to
be
denied
.
He
was
born
to
us
,
given
to
us
.
Isa.
9.6
.
For
what
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
for
sin
,
condemned
sin
in
the
flesh
,
that
the
Righteousness
of
the
Law
might
be
fulfilled
in
us
,
Rom.
8.3
,
4.
Whatever
is
spoken
of
the
Grace
,
Love
and
Purpose
of
God
in
sending
or
giving
his
Son
,
or
of
the
Love
,
Grace
and
Condescention
of
the
Son
in
coming
and
undertaking
of
the
Work
of
Redemption
designed
unto
him
,
or
of
the
Office
it self
of
a
Mediator
or
Surety
,
gives
Testimony
unto
this
Assertion
.
Yea
,
it
is
the
Fundamental
Principle
of
the
Gospel
,
and
of
the
Faith
of
all
that
truly
believe
.
As
for
those
by
whom
the
Divine
Person
and
Satisfaction
of
Christ
are
denied
,
whereby
they
evert
the
whole
Work
of
his
Mediation
,
we
do
not
at
present
consider
them
.
Wherefore
what
he
so
did
,
is
to
be
enquired
into
.
And
1.
The
Lord
Christ
our
Mediator
and
Surety
was
in
his
Humane
Nature
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
the
Law
,
Gal.
4.1
.
That
he
was
not
so
for
himself
by
the
necessity
of
his
Condition
,
we
have
proved
before
.
It
was
therefore
for
us
.
But
as
made
under
the
Law
,
he
yielded
Obedience
unto
it
;
this
therefore
was
for
us
,
and
is
imputed
unto
us
.
The
exception
of
the
Socinians
that
it
is
the
Judicial
Law
only
that
is
intended
,
is
too
frivolous
to
be
insisted
on
.
For
he
was
made
under
that
Law
whose
Curse
we
are
delivered
from
.
And
if
we
are
delivered
only
from
the
Curse
of
the
Law
of
Moses
,
wherein
they
contend
that
there
was
neither
Promises
nor
Threatning
of
eternal
things
,
of
any
thing
beyond
this
present
life
,
we
are
still
in
our
Sins
,
under
the
Curse
of
the
Moral
Law
,
notwithstanding
all
that
he
hath
done
for
us
.
It
is
excepted
with
no
colour
of
sobriety
,
that
he
was
made
under
the
Law
only
as
to
the
Curse
of
it
.
But
it
is
plain
in
the
Text
,
that
Christ
was
made
under
the
Law
as
we
are
under
it
.
He
was
made
under
the
Law
to
redeem
them
that
were
under
the
Law
.
And
if
he
was
not
made
so
as
we
are
,
there
is
no
consequence
from
his
being
made
under
it
,
unto
our
Redemption
from
it
.
But
we
were
so
under
the
Law
,
as
not
only
to
be
obnoxious
unto
the
Curse
,
but
so
as
to
be
oblieged
unto
all
the
Obedience
that
it
required
,
as
hath
been
proved
.
And
if
the
Lord
Christ
hath
redeemed
us
only
from
the
Curse
of
it
by
undergoing
it
,
leaving
us
in
our selves
to
answer
its
Obligation
unto
Obedience
,
we
are
not
freed
nor
delivered
.
And
the
Expression
of
under
the
Law
doth
in
the
first
place
and
properly
signifie
being
under
the
obligation
of
it
unto
Obedience
,
and
consequentially
only
with
a
respect
unto
the
Curse
.
Gal.
4.21
.
Tell
me
ye
that
desire
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
under
the
Law
;
They
did
not
desire
to
be
under
the
Curse
of
the
Law
,
but
only
its
Obligation
unto
Obedience
;
which
in
all
usage
of
Speech
,
is
the
first
proper
sense
of
that
Expression
.
Wherefore
the
Lord
Christ
being
made
under
the
Law
for
us
,
he
yielded
perfect
Obedience
unto
it
for
us
,
which
is
therefore
imputed
unto
us
.
For
that
what
he
did
,
was
done
for
us
,
depends
solely
on
Imputation
.
2.
As
he
was
thus
made
under
the
Law
,
so
he
did
actually
fulfil
it
by
his
Obedience
unto
it
.
So
he
testifieth
concerning
himself
;
Think
not
that
I
am
come
to
destroy
the
Law
and
the
Prophets
,
I
am
not
come
to
destroy
but
to
fulfil
,
Mat.
5.17
.
These
Words
of
our
Lord
Jesus
Christ
as
recorded
by
the
Evangelist
,
the
Jews
continually
object
against
the
Christians
,
as
contradictory
to
what
they
pretend
to
be
done
by
him
,
namely
that
he
hath
destroyed
and
taken
away
the
Law
.
And
Maimonides
in
his
Treatise
De
fundamentis
Legis
,
hath
many
blasphemous
Reflections
on
the
Lord
Christ
as
a
false
Prophet
in
this
matter
.
But
the
Reconciliation
is
plain
and
easie
.
There
was
a
twofold
Law
given
unto
the
Church
.
The
Moral
and
the
Ceremonial
Law
.
The
first
as
we
have
proved
is
of
an
eternal
Obligation
.
The
other
was
given
only
for
a
Time
.
That
the
latter
of
these
was
to
be
taken
away
and
abolished
the
Apostle
proves
with
invincible
Testimonies
out
of
the
Old
Testament
against
the
obstinate
Jews
,
in
his
Epistle
unto
the
Hebrews
.
Yet
was
it
not
to
be
taken
away
without
its
Accomplishment
when
it
ceased
of
it self
.
Wherefore
our
Lord
Christ
did
no
otherwise
dissolve
or
destroy
that
Law
,
but
by
the
Accomplishment
of
it
;
and
so
he
did
put
an
end
unto
it
,
as
is
fully
declared
,
Ephes.
2.14
,
15
,
16.
But
the
Law
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
obligeth
all
men
unto
Obedience
unto
God
always
,
he
came
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
destroy
;
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
abolish
it
,
as
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
ascribed
unto
the
Mosaical
Law
,
Heb.
9.
(
In
the
same
sense
is
the
Word
used
,
Matth.
24.2
.
Chap.
26.6
Chap.
27.40
.
Mark
13.2
.
Chap.
14.58
.
Chap.
15.
29.
Luk.
21.6
.
Acts
5.38
,
39.
Chap.
6.14
.
Rom.
14.20
.
2
Cor.
5.1
.
Gal.
2.18
.
mostly
with
an
Accusative
Case
,
of
the
things
spoken
of
.
)
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Apostle
denys
to
be
done
by
Christ
,
and
Faith
in
him
,
Rom.
3.31
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Do
we
then
make
void
the
Law
through
Faith
?
God
forbid
;
yea
we
establish
the
Law
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
confirm
its
Obligation
unto
Obedience
,
which
is
done
by
Faith
only
with
respect
unto
the
Moral
Law
,
the
other
being
evacuated
as
unto
any
Power
of
obliging
unto
Obedience
.
This
therefore
is
the
Law
which
our
Lord
Christ
affirms
that
he
came
,
not
to
destroy
;
so
he
expresly
declares
in
his
ensuing
discourse
,
shewing
both
its
Power
of
obliging
us
always
unto
Obedience
,
and
giving
an
Exposition
of
it
.
This
Law
the
Lord
Christ
came
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Scripture
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
other
Writers
;
that
is
,
to
yield
full
perfect
Obedience
unto
the
Commands
of
the
Law
,
whereby
they
are
absolutely
fulfilled
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
to
make
the
Law
perfect
;
for
it
was
always
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
perfect
Law
,
Jam.
1.25
.
but
to
yield
perfect
Obedience
unto
it
;
the
same
that
our
Saviour
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
3.15
.
to
fulfil
all
Righteousness
;
that
is
,
by
Obedience
unto
all
Gods
Commands
and
Institutions
,
as
is
evident
in
the
Place
.
So
the
Apostle
useth
the
same
Expression
,
Rom.
13.8
.
he
that
loveth
another
,
hath
fulfilled
the
Law
.
It
is
a
vain
exception
that
Christ
fulfilled
the
Law
by
his
Doctrine
,
in
the
Exposition
of
it
.
The
Opposition
between
the
Words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
fulfill
and
to
destroy
,
will
admit
of
no
such
sense
.
And
our
Saviour
himself
expounds
this
fulfilling
of
the
Law
,
by
doing
the
Commands
of
it
,
v.
19.
Wherefore
the
Lord
Christ
as
our
Mediator
and
Surety
fulfilling
the
Law
by
yielding
perfect
Obedience
thereunto
,
he
did
it
for
us
,
and
to
us
it
is
imputed
.
This
is
plainly
affirmed
by
the
Apostle
,
Rom.
5.18
,
19.
Therefore
as
by
the
Offence
of
one
Judgment
came
upon
all
men
to
Condemnation
,
even
so
by
the
Righteousness
of
one
,
the
free
Gift
came
upon
all
men
unto
Justification
of
life
.
For
as
by
the
disobedience
of
One
many
were
made
Sinners
,
so
by
the
Obedience
of
One
shall
many
be
made
Righteous
.
The
full
plea
from
and
Vindication
of
this
Testimony
,
I
refer
unto
its
proper
place
in
the
Testimonies
given
unto
the
Imputation
of
the
Righteousness
of
Christ
unto
our
Justification
in
general
.
Here
I
shall
only
observe
that
the
Apostle
expresly
and
in
terms
affirms
that
by
the
Obedience
of
Christ
,
we
are
made
Righteous
or
Justified
,
which
we
cannot
be
but
by
the
Imputation
of
it
unto
us
.
I
have
met
with
nothing
that
had
the
appearance
of
any
sobriety
for
the
eluding
of
this
express
Testimony
,
but
only
,
that
by
the
Obedience
of
Christ
,
his
death
and
sufferings
are
intended
,
wherein
he
was
obedient
unto
God
;
as
the
Apostle
saith
,
he
was
Obedient
unto
death
;
the
death
of
the
Cross
,
Phil.
2.8
.
But
yet
there
is
herein
no
colour
of
probability
.
For
,
1.
It
is
acknowledged
that
there
was
such
a
near
conjunction
and
alliance
between
the
Obedience
of
Christ
,
and
his
Sufferings
,
that
though
they
may
be
distinguished
,
yet
can
they
not
be
separated
.
He
suffered
in
the
whole
course
of
his
obedience
,
from
the
Womb
to
the
Cross
;
and
he
obeyed
in
all
his
sufferings
unto
the
last
moment
wherein
he
expired
.
But
yet
are
they
really
things
distinct
,
as
we
have
proved
;
and
they
were
so
in
him
,
who
learned
obedience
by
the
things
that
he
suffered
.
Heb.
5.8
.
(
2.
)
In
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ver.
19.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ver.
18.
are
the
same
:
Obedience
and
Righteousness
.
By
the
Righteousness
of
One
,
and
by
the
Obedience
of
One
,
are
the
same
.
But
suffering
,
as
suffering
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
Righteousness
.
For
if
it
were
,
then
every
one
that
suffers
what
is
due
to
him
,
should
be
righteous
,
and
so
be
justified
,
even
the
Devil
himself
.
(3)
The
Righteousness
and
Obedience
here
intended
,
are
opposed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
offence
.
By
the
offence
of
One
;
But
the
offence
intended
was
an
actual
Transgression
of
the
Law
;
so
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fall
from
or
a
fall
in
the
Course
of
Obedience
.
Wherefore
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Righteousness
must
be
an
actual
Obedience
unto
the
Commands
of
the
Law
,
or
the
force
of
the
Apostles
Reasoning
and
Antithesis
cannot
be
understood
.
(
4.
)
Particularly
it
is
such
an
Obedience
as
is
opposed
unto
the
disobedience
of
Adam
.
One
man's
Disobedience
,
one
man's
Obedience
.
But
the
disobedience
of
Adam
was
an
actual
Transgression
of
the
Law
;
and
therefore
the
Obedience
of
Christ
here
intended
,
was
his
active
Obedience
unto
the
Law
;
which
is
that
we
plead
for
.
And
I
shall
not
at
present
farther
pursue
the
Argument
,
because
the
force
of
it
in
the
confirmation
of
the
Truth
contended
for
,
will
be
included
in
those
that
follow
.
CHAP.
XIII
.
The
nature
of
Justification
proved
from
the
difference
of
the
Covenants
.
THat
which
we
plead
in
the
third
place
unto
our
Purpose
,
is
the
Difference
between
the
two
Covenants
.
And
herein
it
may
be
observed
;
1.
That
by
the
two
Covenants
I
understand
those
which
were
absolutely
given
unto
the
whole
Church
,
and
were
all
to
bring
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unto
a
compleat
and
perfect
State
;
that
is
the
Covenant
of
Works
,
or
the
Law
of
our
Creation
as
it
was
given
unto
us
,
with
Promises
and
Threatnings
,
or
Rewards
and
Punishments
annexed
unto
it
:
and
the
Covenant
of
Grace
revealed
and
proposed
in
the
first
Promise
.
As
unto
the
Covenant
of
Sinai
,
and
the
New
Testament
as
actually
confirmed
in
the
Death
of
Christ
,
with
all
the
Spiritual
Priviledges
thence
emerging
,
and
the
differences
between
them
,
they
belong
not
unto
our
present
Argument
.
2.
The
whole
intire
Nature
of
the
Covenant
of
Works
consisted
in
this
;
That
upon
our
personal
obedience
,
according
unto
the
Law
and
Rule
of
it
,
we
should
be
accepted
with
God
,
and
rewarded
with
him
.
Herein
the
essence
of
it
did
consist
.
And
whatever
Covenant
proceedeth
on
these
terms
,
or
hath
the
nature
of
them
in
it
,
however
it
may
be
varied
,
with
Additions
or
Alterations
,
is
the
same
Covenant
still
,
and
not
another
.
As
in
the
Renovation
of
the
Promise
wherein
the
Essence
of
the
Covenant
of
Grace
was
contained
,
God
did
oft-times
make
other
Additions
unto
it
,
as
unto
Abraham
and
David
;
yet
was
it
still
the
same
Covenant
for
the
substance
of
it
,
and
not
another
;
so
whatever
Variations
may
be
made
in
,
or
Additions
unto
the
Dispensation
of
the
first
Covenant
,
so
long
as
this
Rule
is
retained
,
Do
this
and
live
;
it
is
still
the
same
Covenant
,
for
the
Substance
and
Essence
of
it
.
3.
Hence
two
things
belonged
unto
this
Covenant
.
(
1.
)
That
all
things
were
transacted
immediately
between
God
and
Man
.
There
was
no
Mediator
in
it
,
no
one
to
undertake
any
thing
,
either
on
the
part
of
God
or
Man
,
between
them
.
For
the
whole
depending
on
every
ones
Personal
obedience
,
there
was
no
place
for
a
Mediator
.
(
2.
)
That
nothing
but
perfect
sinless
obedience
would
be
accepted
with
God
,
or
preserve
the
Covenant
in
its
Primitive
state
and
condition
.
There
was
nothing
in
it
as
to
pardon
of
sin
,
no
provision
for
any
defect
in
Personal
obedience
.
4.
Wherefore
this
Covenant
being
once
established
between
God
and
Man
,
there
could
be
no
new
Covenant
made
,
unless
the
Essential
Form
of
it
were
of
another
nature
;
namely
,
that
our
own
Personal
obedience
be
not
the
rule
and
cause
of
our
Acceptation
and
Justification
before
God
.
For
whil'st
this
is
so
,
as
was
before
observed
,
the
Covenant
is
still
the
same
;
however
the
Dispensation
of
it
may
be
reformed
or
reduced
,
to
suit
unto
our
present
state
and
condition
.
What
Grace
soever
might
be
introduced
into
it
,
that
could
not
be
so
,
which
excluded
all
Works
from
being
the
cause
of
our
Justification
.
But
if
a
new
Covenant
be
made
,
such
Grace
must
be
provided
as
is
absolutely
inconsistent
with
any
Works
of
ours
,
as
unto
the
first
ends
of
the
Covenant
,
as
the
Apostle
declares
,
Rom.
11.6
.
5.
Wherefore
the
Covenant
of
Grace
,
supposing
it
a
new
,
real
,
absolute
Covenant
,
and
not
a
Reformation
of
the
Dispensation
of
the
old
,
or
a
Reduction
of
it
unto
the
use
of
our
present
condition
(
as
some
imagine
it
to
be
)
must
differ
in
the
Essence
,
Substance
,
and
Nature
of
it
from
that
first
Covenant
of
Works
.
And
this
it
cannot
do
,
if
we
are
to
be
justified
before
God
on
our
Personal
obedience
,
wherein
the
essence
of
the
first
Covenant
consisted
.
If
then
the
Righteousness
wherewith
we
are
justified
before
God
,
be
our
own
,
our
own
Personal
Righteousness
;
we
are
yet
under
the
first
Covenant
,
and
no
other
.
6.
But
things
in
the
new
Covenant
are
indeed
quite
otherwise
.
For
(
1.
)
it
is
of
Grace
,
which
wholly
excludes
Works
;
that
is
,
so
of
Grace
,
as
that
our
own
works
are
not
the
means
of
Justification
before
God
;
as
in
the
places
before
alledged
.
(
2.
)
It
hath
a
Mediator
and
Surety
,
which
is
built
alone
on
this
Supposition
,
That
what
we
cannot
do
in
our selves
which
was
originally
required
of
us
,
and
what
the
Law
of
the
first
Covenant
cannot
inable
us
to
perform
,
that
should
be
performed
for
us
,
by
our
Mediator
and
Surety
.
And
if
this
be
not
included
in
the
very
first
notion
of
a
Mediator
and
Surety
,
yet
it
is
in
that
of
a
Mediator
or
Surety
that
doth
voluntarily
interpose
himself
upon
an
open
acknowledgment
,
that
those
for
whom
he
undertakes
,
were
utterly
insufficient
to
perform
what
was
required
of
them
;
on
which
Supposition
all
the
Truth
of
the
Scripture
doth
depend
.
It
is
one
of
the
very
first
notions
of
Christian
Religion
,
that
the
Lord
Christ
was
given
to
us
,
born
to
us
,
that
he
came
as
a
Mediator
,
to
do
for
us
what
we
could
not
do
for
our selves
,
and
not
meerly
to
suffer
what
we
had
deserved
.
And
here
instead
of
our
own
Righteousness
,
we
have
the
Righteousness
of
God
;
instead
of
being
righteous
in
our selves
before
God
,
he
is
the
Lord
our
Righteousness
.
And
nothing
but
a
Righteousness
of
another
kind
and
nature
,
unto
Justification
before
God
could
constitute
another
Covenant
.
Wherefore
the
Righteousness
whereby
we
are
justified
,
is
the
Righteousness
of
Christ
imputed
unto
us
,
or
we
are
still
under
the
Law
,
under
the
Covenant
of
Works
.
It
will
be
said
that
our
Personal
obedience
is
by
none
asserted
to
be
the
Righteousness
wherewith
we
are
justified
before
God
,
in
the
same
manner
as
it
was
under
the
Covenant
of
Works
.
But
the
Argument
speaks
not
as
unto
the
manner
or
way
whereby
it
is
so
;
but
to
the
thing
it self
.
If
it
be
so
in
any
way
or
manner
under
what
qualifications
soever
,
we
are
under
that
Covenant
still
.
If
it
be
of
Works
any
way
,
it
is
not
of
Grace
at
all
.
But
it
is
added
,
that
the
differences
are
such
as
are
sufficient
to
constitute
Covenants
effectually
distinct
.
As
(
1.
)
The
perfect
sinless
obedience
was
required
in
the
first
Covenant
;
but
in
the
new
,
that
which
is
imperfect
and
accompanied
with
many
sins
and
failings
,
is
accepted
.
Answ.
This
is
gratis
dictum
,
and
begs
the
Question
.
No
Righteousness
unto
Justification
before
God
,
is
or
can
be
accepted
,
but
what
is
perfect
.
(
2.
)
Grace
is
the
original
fountain
and
cause
of
all
our
acceptation
before
God
in
the
new
Covenant
.
Answ.
It
was
so
also
in
the
old
.
The
Creation
of
Man
in
Original
Righteousness
was
an
effect
of
Divine
Grace
,
Benignity
,
and
Goodness
.
And
the
reward
of
Eternal
Life
in
the
enjoyment
of
God
,
was
of
meer
Soveraign
Grace
:
Yet
what
was
then
of
Works
,
was
not
of
Grace
,
no
more
is
it
at
present
.
(
3.
)
There
would
then
have
been
Merit
of
Works
,
which
is
now
excluded
.
Answ.
Such
a
Merit
as
ariseth
from
an
equality
and
proportion
between
Works
and
Reward
,
by
the
rule
of
commutative
Justice
,
would
not
have
been
in
the
Works
of
the
first
Covenant
;
and
in
no
other
sense
is
it
now
rejected
by
them
that
oppose
the
Imputation
of
the
Righteousness
of
Christ
.
(
4.
)
All
is
now
resolved
into
the
Merit
of
Christ
,
upon
the
account
whereof
alone
,
our
own
Personal
Righteousness
is
accepted
before
God
unto
our
Justification
.
Answ.
The
Question
is
not
on
what
account
,
nor
for
what
reason
it
is
so
accepted
,
but
whether
it
be
or
no
;
seeing
its
so
being
is
effectually
constitutive
of
a
Covenant
of
Works
.
CHAP.
XIV
.
The
Exclusion
of
all
sorts
of
Works
from
an
interest
in
Justification
.
What
intended
by
the
Law
,
and
the
Works
of
it
,
in
the
Epistles
of
Paul
.
WE
shall
take
our
Fourth
Argument
from
the
express
Exclusion
of
all
Works
of
what
sort
soever
from
our
Justification
before
God
.
For
this
alone
is
that
which
we
plead
;
namely
,
that
no
Acts
or
Works
of
our
own
,
are
the
Causes
or
Conditions
of
our
Justification
;
but
that
the
whole
of
it
is
resolved
into
the
Free
Grace
of
God
,
through
Jesus
Christ
,
as
the
Mediator
and
Surety
of
the
Covenant
.
To
this
purpose
the
Scripture
speaks
expresly
.
Rom.
3.28
.
Therefore
we
conclude
,
that
a
Man
is
justified
by
Faith
,
without
the
Works
of
the
Law
.
Rom.
4.5
.
But
unto
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
Righteousness
.
Rom.
11.6
.
If
it
be
of
Grace
,
then
is
it
not
of
Works
.
Gal.
2.16
.
Knowing
that
a
Man
is
not
justified
by
the
Works
of
the
Law
,
but
by
the
Faith
of
Jesus
Christ
,
even
we
have
believed
in
Jesus
Christ
,
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
Works
of
the
Law
,
for
by
the
Works
of
the
Law
,
shall
no
flesh
be
justified
.
Eph.
2.8
,
9.
For
by
Grace
are
ye
saved
through
Faith
,
not
of
Works
,
lest
any
Man
should
boast
.
Tit.
3.5
.
Not
by
Works
of
Righteousness
,
which
we
have
done
,
but
according
unto
his
Mercy
he
hath
saved
us
.
These
and
the
like
Testimonies
are
express
,
and
in
positive
Terms
assert
all
that
we
contend
for
.
And
I
am
perswaded
,
that
no
unprejudiced
person
,
whose
mind
is
not
prepossessed
with
notions
and
distinctions
whereof
not
the
least
Title
is
offered
unto
them
from
the
Texts
mentioned
nor
elsewhere
,
can
but
judg
that
the
Law
in
every
sense
of
it
,
and
all
sorts
of
Works
whatever
,
that
at
any
time
,
or
by
any
means
Sinners
or
Believers
,
do
or
can
perform
,
are
not
in
this
or
that
sense
;
but
every
way
and
in
all
senses
,
excluded
from
our
Justification
before
God
.
And
if
it
be
so
,
it
is
the
Righteousness
of
Christ
alone
that
we
must
betake
our selves
unto
,
or
this
matter
must
cease
for
ever
.
And
this
Inference
the
Apostle
himself
makes
from
one
of
the
Testimonies
before-mentioned
,
namely
that
of
Gal.
2.16
.
for
he
adds
upon
it
;
I
through
the
Law
am
dead
to
the
Law
,
that
I
might
live
unto
God
.
I
am
crucified
with
Christ
;
nevertheless
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
,
and
the
life
which
I
now
live
in
the
flesh
,
I
live
by
the
Faith
of
the
Son
of
God
,
who
loved
me
and
gave
himself
for
me
.
I
do
not
frustrate
the
Grace
of
God
;
for
if
Righteousness
come
by
the
Law
,
then
is
Christ
dead
in
vain
.
Our
Adversaries
are
extreamly
divided
amongst
themselves
,
and
can
come
unto
no
consistency
,
as
to
the
sense
and
meaning
of
the
Apostle
in
these
Assertions
;
for
what
is
proper
and
obvious
unto
the
understanding
of
all
Men
,
especially
from
the
opposition
that
is
made
between
the
Law
and
Works
on
the
one
hand
,
and
Faith
,
Grace
,
and
Christ
on
the
other
,
(
which
are
opposed
as
inconsistent
in
this
matter
of
our
Justification
)
they
will
not
allow
,
nor
can
do
so
without
the
ruine
of
the
opinions
they
plead
for
.
Wherefore
their
various
conjectures
shall
be
examined
,
as
well
to
shew
their
inconsistency
among
themselves
,
by
whom
the
Truth
is
opposed
,
as
to
confirm
our
present
Argument
.
1.
Some
say
it
is
the
Ceremonial
Law
alone
,
and
the
Works
of
it
that
are
intended
;
or
the
Law
as
given
unto
Moses
on
Mount
Sinai
,
containing
that
intire
Covenant
that
was
afterwards
to
be
abolished
.
This
was
of
old
the
common
opinion
of
the
Schoolmen
,
though
it
be
now
generally
exploded
.
And
the
opinion
lately
contended
for
,
that
the
Apostle
Paul
excludes
Justification
from
the
Works
of
the
Law
,
not
because
no
Man
can
yield
that
perfect
obedience
which
the
Law
requires
,
or
excludes
Works
absolutely
perfect
,
and
sinless
obedience
;
but
because
the
Law
it self
,
which
he
intends
,
could
not
justifie
any
by
the
observation
of
it
,
is
nothing
but
the
renovation
of
this
obsolete
notion
,
that
it
is
the
Ceremonial
Law
only
,
or
which
upon
the
matter
is
all
one
,
the
Law
given
on
Mount
Sinai
,
abstracted
from
the
Grace
of
the
Promise
,
which
could
not
justifie
any
,
in
the
observation
of
its
Rites
and
Commands
.
But
of
all
other
conjectures
,
this
is
the
most
impertinent
and
contradictory
unto
the
design
of
the
Apostle
,
and
is
therefore
rejected
by
Bellarmine
himself
.
For
the
Apostle
treats
of
that
Law
whose
doers
shall
be
justified
.
Chap:
2.13
.
And
the
Authors
of
this
opinion
would
have
it
to
be
a
Law
that
can
justifie
none
of
them
that
do
it
.
That
Law
he
intends
whereby
is
the
knowledge
of
sin
;
for
he
gives
this
reason
,
why
we
cannot
be
justified
by
the
Works
of
it
,
namely
,
Because
by
it
,
is
the
knowledge
of
sin
,
Chap.
3.20
.
And
by
what
Law
is
the
knowledge
of
sin
,
he
expresly
declares
,
where
he
affirms
,
That
he
had
not
known
Lust
,
except
the
Law
had
said
,
Thou
shalt
not
covet
,
Chap.
7.7
.
which
is
the
Moral
Law
alone
.
That
Law
he
designs
,
which
stops
the
mouth
of
all
sinners
,
and
makes
all
the
World
obnoxious
unto
the
judgment
of
God
.
Chap.
3.19
.
Which
none
can
do
but
the
Law
written
in
the
heart
of
men
at
their
Creation
,
Chap.
2.14
,
15.
That
Law
which
if
a
man
do
the
works
of
it
,
he
shall
live
in
them
;
Gal.
3.12
.
Rom.
10.5
.
and
which
brings
all
men
under
the
Curse
for
sin
,
Gal.
3.10
.
The
Law
that
is
established
by
Faith
and
not
made
void
;
Rom.
3.31
;
which
the
Ceremonial
Law
is
not
,
nor
the
Covenant
of
Sinai
.
The
Law
whose
Righteousness
is
to
be
fulfilled
in
us
;
Rom.
8.4
.
And
the
instance
which
the
Apostle
gives
of
Justification
without
the
Works
of
that
Law
which
he
intends
,
namely
that
of
Abraham
,
was
some
hundreds
of
years
before
the
giving
of
the
Ceremonial
Law
.
Neither
yet
do
I
say
that
the
Ceremonial
Law
and
the
Works
of
it
are
excluded
from
the
Intention
of
the
Apostle
;
For
when
that
Law
was
given
,
the
Observation
of
it
was
an
especial
Instance
of
that
Obedience
we
owed
unto
the
first
Table
of
the
Decalogue
;
and
the
exclusion
of
the
Works
thereof
from
our
Justification
;
in
as
much
as
the
performance
of
them
was
part
of
that
Moral
Obedience
which
we
owed
unto
God
,
is
exclusive
of
all
other
works
also
.
But
that
it
is
alone
here
intended
,
or
that
Law
which
could
never
justifie
any
by
its
observation
,
although
it
was
observed
in
due
manner
,
is
a
fond
Imagination
,
and
contradictory
to
the
express
Assertion
of
the
Apostle
.
And
whatever
is
pretended
to
the
contrary
,
this
opinion
is
expresly
rejected
by
Augustine
;
lib.
de
Spirit
.
&
liter
.
cap.
8.
Ne
quisquam
putaret
hic
Apostolum
dixisse
ea
lege
neminem
justificari
,
quae
in
Sacramentis
veteribus
multa
continet
figurata
praecepta
,
unde
etiam
est
ista
circumcisio
carnis
,
continuo
subjungit
,
quam
dixerit
legem
&
addit
;
per
legem
Cognitio
peccati
.
And
to
the
same
purpose
he
speaks
again
,
Epist.
200.
Non
solum
illa
opera
legis
quae
sunt
in
veteribus
Sacramentis
,
&
nunc
revelato
Testamento
novo
non
observantur
a
Christianis
,
sicut
est
Circumcisio
praeputii
,
&
Sabbati
carnalis
vacatio
;
&
a
quibusdam
escis
abstinentia
,
&
pecorum
in
Sacrificiis
immolatio
,
&
neomenia
&
azymum
,
&
caetera
hujusmodi
,
verum
etiam
illud
quod
in
lege
dictum
est
,
non
concupisces
,
quod
ubique
&
Christianus
nullus
ambigit
esse
dicendum
,
non
justificat
hominem
,
nisi
per
fidem
Jesu
Christi
,
&
gratiam
Dei
per
Jesum
Christum
dominum
nostrum
.
2.
Some
say
the
Apostle
only
excludes
the
perfect
Works
required
by
the
Law
of
Innocency
,
which
is
a
sense
diametrically
opposite
unto
that
foregoing
.
But
this
best
pleaseth
the
Socinians
.
Paulus
agit
de
Operibus
&
perfectis
in
hoc
dicto
ideo
enim
adjecit
,
sine
operibus
legis
ut
indicaretur
loqui
eum
de
operibus
a
lege
requisitis
,
&
sic
de
perpetua
&
perfectissima
divinorum
praeceptorum
obedientia
sicut
lex
requirit
.
Cum
autem
talem
obedientiam
qualem
lex
requirit
nemo
praestare
possit
,
ideo
subjecit
Apostolus
nos
justificari
fide
,
id
est
,
fiducia
&
obedientia
ea
quantum
quisque
praestare
potest
,
&
quotidie
quam
maximum
praestare
studet
,
&
connititur
.
Sine
operibus
legis
,
id
est
,
etsi
interim
perfecte
totam
legem
sicut
debebat
complere
nequit
;
saith
Socinus
himself
.
But
(
1.
)
We
have
herein
the
whole
granted
of
what
we
plead
for
;
namely
,
that
it
is
the
moral
indispensible
Law
of
God
that
is
intended
by
the
Apostle
;
and
that
by
the
works
of
it
no
man
can
be
justified
,
yea
,
that
all
the
works
of
it
are
excluded
from
our
Justification
;
for
it
is
,
saith
the
Apostle
,
without
Works
.
The
works
of
this
Law
being
performed
according
unto
it
,
will
justifie
them
that
perform
them
,
as
he
affirms
,
Chap.
2.13
.
and
the
Scripture
elsewhere
witnesseth
,
that
he
that
doth
them
,
shall
live
in
them
.
But
because
this
can
never
be
done
by
any
Sinner
,
therefore
all
consideration
of
them
is
excluded
from
our
Justification
.
(
2.
)
It
is
a
wild
Imagination
that
the
dispute
of
the
Apostle
is
to
this
purpose
;
that
the
perfect
works
of
the
Law
will
not
justifie
us
,
but
imperfect
works
,
which
answer
not
the
Law
,
will
do
so
.
(
3.
)
Granting
the
Law
intended
to
be
the
Moral
Law
of
God
,
the
Law
of
our
Creation
,
there
is
no
such
distinction
intimated
in
the
least
by
the
Apostle
,
that
we
are
not
justified
by
the
perfect
Works
of
it
which
we
cannot
perform
,
but
by
some
imperfect
Works
that
we
can
perform
,
and
labour
so
to
do
.
Nothing
is
more
foreign
unto
the
design
and
express
words
of
his
whole
discourse
.
(
4.
)
The
Evasion
which
they
betake
themselves
unto
,
that
the
Apostle
opposeth
Justification
by
faith
unto
that
of
works
which
he
excludes
,
is
altogether
vain
in
this
sense
.
For
they
would
have
this
faith
to
be
our
Obedience
unto
the
Divine
Commands
in
that
imperfect
manner
which
we
can
attain
unto
.
For
when
the
Apostle
hath
excluded
all
such
Justification
by
the
Law
and
the
works
thereof
,
he
doth
not
advance
in
opposition
unto
them
and
in
their
room
,
our
own
Faith
and
Obedience
;
but
adds
,
being
justified
freely
by
his
Grace
through
the
Redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
blood
.
3.
Some
of
late
among
our selves
,
and
they
want
not
them
who
have
gone
before
them
,
affirm
that
the
Works
which
the
Apostle
excludes
from
Justification
,
are
only
the
Outward
Works
of
the
Law
,
performed
without
an
inward
Principle
of
Faith
,
fear
or
the
Love
of
God
.
Servile
Works
attended
unto
from
a
respect
unto
the
Threatning
of
the
Law
,
are
those
which
will
not
justifie
us
.
But
this
Opinion
is
not
only
false
but
impious
.
For
(
1.
)
The
Apostle
excludes
the
Works
of
Abraham
which
were
not
such
outward
servile
Works
as
are
imagined
.
(
2.
)
The
Works
excluded
are
those
which
the
Law
requires
;
and
the
Law
is
holy
,
just
and
good
.
But
a
Law
that
requires
only
outward
Works
without
internal
Love
to
God
,
is
neither
holy
,
just
nor
Good
.
(
3.
)
The
Law
Condemns
all
such
Works
as
are
separated
from
the
internal
Principle
of
Faith
,
Fear
and
Love
,
for
it
requires
that
in
all
our
Obedience
we
should
love
the
Lord
our
God
with
all
our
hearts
.
And
the
Apostle
saith
,
that
we
are
not
justified
by
the
Works
which
the
Law
condemns
,
but
not
by
them
which
the
Law
commands
.
(
4.
)
It
is
highly
reflexive
on
the
honour
of
God
,
that
he
unto
whose
Divine
Prerogative
it
belongs
to
know
the
Hearts
of
men
alone
,
and
therefore
regards
them
alone
in
all
the
duties
of
their
Obedience
,
should
give
a
Law
requiring
outward
servile
Works
only
;
for
if
the
Law
intended
require
more
,
then
are
not
those
the
only
Works
excluded
.
4.
Some
say
in
general
it
is
the
Jewish
Law
that
is
intended
,
and
think
thereby
to
cast
off
the
whole
Difficulty
.
But
if
by
the
Jewish
Law
they
intend
only
the
Ceremonial
Law
,
or
the
Law
absolutely
as
given
by
Moses
,
we
have
already
shewed
the
Vanity
of
that
pretence
.
But
if
they
mean
thereby
the
whole
Law
or
Rule
of
Obedience
given
unto
the
Church
of
Israel
under
the
Old
Testament
,
they
express
much
of
the
Truth
,
it
may
be
more
than
they
designed
.
5.
Some
say
that
it
is
Works
with
a
Conceit
of
Merit
,
that
makes
the
Reward
to
be
of
Debt
,
and
not
of
Grace
,
that
are
excluded
by
the
Apostle
.
But
no
such
distinction
appeareth
in
the
Text
or
Context
.
For
,
(
1.
)
The
Apostle
excludeth
all
Works
of
the
Law
,
that
is
,
that
the
Law
requireth
of
us
in
a
way
of
Obedience
,
be
they
of
what
sort
they
will
.
(
2.
)
The
Law
requireth
no
Works
with
a
Conceit
of
Merit
.
(
3.
)
Works
of
the
Law
Originally
,
included
no
Merit
,
as
that
which
ariseth
from
the
Proportion
of
one
thing
unto
another
in
the
Ballance
of
Justice
,
and
in
that
sense
only
is
it
rejected
by
those
who
plead
for
an
Interest
of
Works
in
Justification
.
(
4.
)
The
Merit
which
the
Apostle
excludes
,
is
that
which
is
inseparable
from
Works
,
so
that
it
cannot
be
excluded
,
unless
the
Works
themselves
be
so
.
And
unto
their
Merit
two
things
concur
:
(
1.
)
A
Comparative
boasting
,
that
is
,
not
absolutely
in
the
sight
of
God
,
which
follows
the
Meritum
ex
condigno
,
which
some
poor
sinful
Mortals
have
fancied
in
their
Works
;
but
that
which
gives
one
man
a
preference
above
another
in
the
obtaining
of
Justification
,
which
Grace
will
not
allow
.
Chap.
4.2
.
(
2.
)
That
the
Reward
be
not
absolutely
of
Grace
,
but
that
respect
be
had
therein
unto
Works
,
which
makes
it
so
far
to
be
of
debt
;
not
out
of
an
internal
Condignity
which
would
not
have
been
under
the
Law
of
Creation
,
but
out
of
some
Congruity
with
respect
unto
the
promise
of
God
,
v.
4.
In
these
two
regards
Merit
is
inseparable
from
Works
;
and
the
Holy
Ghost
utterly
to
exclude
it
,
excludeth
all
Works
from
which
it
is
inseparable
,
as
it
is
from
all
.
Wherefore
(
5.
)
The
Apostle
speaks
not
one
word
about
the
exclusion
of
the
Merit
of
Works
only
;
but
he
excludeth
all
Works
whatever
,
and
that
by
this
Argument
,
that
the
Admission
of
them
,
would
necessarily
introduce
merit
in
the
sense
described
,
which
is
inconsistent
with
Grace
.
And
although
some
think
that
they
are
injuriously
dealt
withal
,
when
they
are
charged
with
maintaining
of
merit
in
their
asserting
the
Influence
of
our
Works
into
our
Justification
;
yet
those
of
them
who
best
understand
themselves
,
and
the
Controversie
it self
,
are
not
so
averse
from
some
kind
of
merit
,
as
knowing
that
it
is
inseparable
from
Works
.
6.
Some
contend
that
the
Apostle
excludes
only
Works
wrought
before
believing
,
in
the
strength
of
our
own
Wills
and
Natural
Abilities
,
without
the
aid
of
Grace
.
Works
they
suppose
required
by
the
Law
are
such
as
we
perform
by
the
Direction
and
Command
of
the
Law
,
alone
.
But
the
Law
of
Faith
requireth
Works
in
the
strength
of
the
supplies
of
Grace
,
which
are
not
excluded
.
This
is
that
which
the
most
learned
and
judicious
of
the
Church
of
Rome
do
now
generally
betake
themselves
unto
.
Those
who
amongst
us
plead
for
Works
in
our
Justification
,
as
they
use
many
distinctions
to
explain
their
Minds
,
and
free
their
Opinion
from
a
co-incidence
with
that
of
the
Papists
;
so
as
yet
,
they
deny
the
name
of
Merit
,
and
the
thing
it self
in
the
sense
of
the
Church
of
Rome
,
as
it
is
renounced
likewise
by
all
the
Socinians
.
Wherefore
they
make
use
of
the
preceding
Evasion
,
that
Merit
is
excluded
by
the
Apostle
,
and
Works
only
as
they
are
meritorious
,
although
the
Apostles
plain
Argument
be
that
they
are
excluded
because
such
a
Merit
as
is
inconsistent
with
Grace
,
is
inseparable
from
their
Admission
.
But
the
Roman
Church
cannot
so
part
with
Merit
.
Wherefore
they
are
to
find
out
a
sort
of
Works
to
be
excluded
only
,
which
they
are
content
to
part
withal
as
not
meritorious
.
Such
are
those
before
described
,
wrought
as
they
say
before
believing
,
and
without
the
aids
of
Grace
;
and
such
they
say
,
are
all
the
Works
of
the
Law
.
And
this
they
do
with
some
more
Modesty
and
Sobriety
,
than
those
amongst
us
,
who
would
have
only
external
Works
and
Observances
to
be
intended
.
For
they
grant
that
sundry
internal
Works
,
as
those
of
Attrition
,
sorrow
for
Sin
,
and
the
like
,
are
of
this
Nature
.
But
the
Works
of
the
Law
it
is
they
say
that
are
excluded
.
But
this
whole
Plea
,
and
all
the
Sophisms
wherewith
it
is
countenanced
,
hath
been
so
discussed
and
defeated
by
Protestant
Writers
of
all
sorts
against
Bellarmine
and
others
,
as
that
it
is
needless
to
repeat
the
same
things
,
or
to
add
any
thing
unto
them
.
And
it
will
be
sufficiently
evinced
of
falshood
,
in
what
we
shall
immediately
prove
concerning
the
Law
and
Works
intended
by
the
Apostle
.
However
the
Heads
of
the
Demonstration
of
the
Truth
to
the
contrary
may
be
touched
on
.
And
(
1.
)
The
Apostle
excludeth
all
Works
without
distinction
or
exception
.
And
we
are
not
to
distinguish
where
the
Law
doth
not
distinguish
before
us
.
(
2.
)
All
the
Works
of
the
Law
are
excluded
,
therefore
all
Works
wrought
after
believing
by
the
aids
of
Grace
,
are
excluded
.
For
they
are
all
required
by
the
Law
.
See
Psal.
119.35
.
Rom.
7.22
.
Works
not
required
by
the
Law
,
are
no
less
an
Abomination
to
God
,
than
Sins
against
the
Law
.
(
3.
)
The
Works
of
Believers
after
Conversion
,
performed
by
the
Aids
of
Grace
,
are
expresly
excluded
by
the
Apostle
.
So
are
those
of
Abraham
after
he
had
been
a
Believer
many
years
,
and
abounded
in
them
unto
the
Praise
of
God
.
So
he
excludeth
his
own
Works
after
his
Conversion
,
Gal.
2.16
.
1
Cor.
4.4
.
Phil.
3.9
.
And
so
he
excludeth
the
Works
of
all
other
Believers
;
Ephes.
2.9
,
10.
(
4.
)
All
Works
are
excluded
that
might
give
countenance
unto
boasting
,
Rom.
4.2
.
Chap.
3.17
.
Eph.
2.9
.
1
Cor.
1.29
,
30
,
31.
But
this
is
done
more
by
the
Good
Works
of
regenerate
Persons
,
than
by
any
Works
of
Unbelievers
.
(
5.
)
The
Law
required
Faith
and
Love
in
all
our
Works
,
and
therefore
if
all
the
Works
of
the
Law
be
excluded
,
the
best
works
of
Believers
are
so
.
(
6.
)
All
Works
are
excluded
which
are
opposed
unto
Grace
working
freely
in
our
Justification
.
But
this
all
Works
whatever
are
,
Rom.
11.6
.
(
7.
)
In
the
Epistle
unto
the
Galatians
the
Apostle
doth
exclude
from
our
Justification
all
those
Works
which
the
false
Teachers
pressed
as
necessary
thereunto
.
But
they
urged
the
necessity
of
the
Works
of
Believers
,
and
those
which
were
by
Grace
already
converted
unto
God
.
For
those
upon
whom
they
pressed
them
unto
this
End
were
already
actually
so
.
(
8.
)
They
are
Good
Works
that
the
Apostle
excludeth
from
our
Justification
.
For
there
can
be
no
Pretence
of
Justification
by
those
Works
that
are
not
Good
,
or
which
have
not
all
things
essentially
requisite
to
make
them
so
.
But
such
are
all
the
Works
of
Unbelievers
,
performed
without
the
Aids
of
Grace
;
they
are
not
Good
,
nor
as
such
accepted
with
God
;
but
want
what
is
essentially
requisite
unto
the
Constitution
of
Good
Works
.
And
it
is
ridiculous
to
think
that
the
Apostle
Disputes
about
the
exclusion
of
such
Works
from
our
Justification
,
as
no
man
in
his
Wits
would
think
to
have
any
place
therein
.
(9)
The
Reason
why
no
no
man
can
be
justified
by
the
Law
,
is
because
no
man
can
yield
perfect
Obedience
thereunto
.
For
by
perfect
Obedience
the
Law
will
justifie
,
Rom.
2.13
.
Chap.
10.5
.
Wherefore
all
Works
are
excluded
that
are
not
absolutely
perfect
.
But
this
the
best
Works
of
Believers
are
not
;
as
we
have
proved
before
.
(
10.
)
If
there
be
a
Reserve
for
the
Works
of
Believers
performed
by
the
Aid
of
Grace
in
our
Justification
,
it
is
,
that
either
they
may
be
concauses
thereof
,
or
be
indispensibly
subservient
unto
those
things
that
are
so
.
That
they
are
concauses
of
our
Justification
,
is
not
absolutely
affirmed
;
Neither
can
it
be
said
that
they
are
necessarily
subservient
unto
them
that
are
so
.
They
are
not
so
unto
the
efficient
Cause
thereof
,
which
is
the
Grace
and
favour
of
God
alone
,
Rom.
3.24
,
25.
Chap.
4.16
.
Eph.
2.8
,
9.
Rev.
1.6
.
Nor
are
they
so
unto
the
Meritorious
Cause
of
it
,
which
is
Christ
alone
,
Acts
13
▪
38.
Chap.
26.18
.
1
Cor.
1.30
.
2
Cor.
5.18
,
19
,
20
,
21.
Nor
unto
the
Material
Cause
of
it
;
which
is
the
Righteousness
of
Christ
alone
;
Rom.
10.3
,
4.
Nor
are
they
so
unto
Faith
in
what
place
soever
it
be
stated
.
For
not
only
is
Faith
only
mentioned
,
,
wherever
we
are
taught
the
way
how
the
Righteousness
of
Christ
is
derived
and
communicated
unto
us
;
without
any
intimation
of
the
conjunction
of
Works
with
it
;
but
also
,
as
unto
our
Justification
they
are
placed
in
Opposition
and
Contradiction
one
to
the
other
,
Rom.
3.28
.
And
sundry
other
things
are
pleadable
unto
the
same
purpose
.
7.
Some
affirm
that
the
Apostle
excludes
all
Works
from
our
first
Justification
,
but
not
from
the
second
,
or
as
some
speak
,
the
continuation
of
our
Justification
.
But
we
have
before
examined
these
Distinctions
,
and
found
them
groundless
.
Evident
it
is
therefore
,
that
men
put
themselves
into
an
uncertain
,
slippery
station
,
where
they
know
not
what
to
fix
upon
,
nor
wherein
to
find
any
such
appearance
of
Truth
as
to
give
them
Countenance
in
denying
the
plain
and
frequently
repeated
Assertion
of
the
Apostle
.
Wherefore
in
the
Confirmation
of
the
present
Argument
,
I
shall
more
particularly
enquire
into
what
it
is
,
that
the
Apostle
intends
by
the
Law
and
Works
whereof
he
treats
.
For
as
unto
our
Justification
whatever
they
are
,
they
are
absolutely
and
universally
opposed
unto
Grace
,
Faith
,
the
Righteousness
of
God
,
and
the
Blood
of
Christ
,
as
those
which
are
altogether
inconsistent
with
them
.
Neither
can
this
be
denied
or
questioned
by
any
,
seeing
it
is
the
plain
design
of
the
Apostle
to
evince
that
inconsistency
.
1.
Wherefore
in
general
,
it
is
evident
that
the
Apostle
by
the
Law
and
the
Works
thereof
intended
,
what
the
Jews
with
whom
he
had
to
do
,
did
understand
by
the
Law
and
their
own
whole
Obedience
thereunto
.
I
suppose
this
cannot
be
denied
.
For
without
a
Concession
of
it
,
there
is
nothing
proved
against
them
,
nor
are
they
in
any
thing
instructed
by
him
.
Suppose
those
Terms
aequivocal
and
to
be
taken
in
one
sense
by
him
,
and
by
them
in
another
,
and
nothing
can
be
rightly
concluded
from
what
is
spoken
of
them
.
Wherefore
the
meaning
of
these
Terms
the
Law
and
Works
,
the
Apostle
takes
for
granted
as
very
well
known
,
and
agreed
on
between
himself
and
those
with
whom
he
had
to
do
.
2.
The
Jews
by
the
Law
intended
what
the
Scriptures
of
the
Old
Testament
meant
by
that
Expression
.
For
they
are
no
where
blamed
for
any
false
Notion
concerning
the
Law
,
or
that
they
esteemed
any
thing
to
be
so
,
but
what
was
so
indeed
,
and
what
was
so
called
in
the
Scripture
.
Their
present
Oral
Law
was
not
yet
hatched
,
though
the
Pharisees
were
brooding
of
it
.
3.
The
Law
under
the
Old
Testament
,
doth
immediately
refer
unto
the
Law
given
at
Mount
Sinai
,
nor
is
there
any
distinct
mention
of
it
before
.
This
is
commonly
called
the
Law
absolutely
;
but
most
frequently
the
Law
of
God
,
the
Law
of
the
Lord
;
and
sometimes
the
Law
of
Moses
,
because
of
his
especial
Ministry
in
the
giving
of
it
.
Remember
the
Law
of
Moses
my
servant
,
which
I
commanded
unto
him
,
Mal.
4.4
.
And
this
the
Jews
intended
by
the
Law
.
4.
Of
the
Law
so
given
at
Horeb
,
there
was
a
Distribution
into
three
Parts
.
(
1.
)
There
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deut.
4.13
.
The
ten
Words
;
So
also
Chap.
10.4
.
that
is
the
ten
Commandments
written
in
two
Tables
of
Stone
.
This
Part
of
the
Law
was
first
given
;
was
the
Foundation
of
the
whole
;
and
contained
that
perfect
Obedience
which
was
required
of
Mankind
by
the
Law
of
Creation
,
and
was
now
received
into
the
Church
,
with
the
highest
Attestations
of
its
indispensible
Obligation
unto
Obedience
or
Punishment
.
(
2.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
the
LXX
render
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
jura
;
Rites
or
Statutes
;
but
the
Latine
from
thence
Justificationes
,
Justifications
,
which
hath
given
great
Occasion
of
Mistake
in
many
both
Ancient
and
Modern
Divines
.
We
call
it
the
Ceremonial
Law
.
The
Apostle
terms
this
Part
of
the
Law
distinctly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ephes.
2.15
.
The
Law
of
Commandments
contained
in
Ordinances
;
that
is
consisting
in
a
Multitude
of
Arbitrary
Commands
.
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
commonly
call
the
Judicial
Law
.
This
Distribution
of
the
Law
shuts
up
the
Old
Testament
,
as
it
is
used
in
places
innumerable
before
,
only
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Ten
Words
,
is
expressed
by
the
general
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Law
,
Mal.
4.4
.
5.
These
being
the
Parts
of
the
Law
given
unto
the
Church
in
Sinai
,
the
the
whole
of
it
is
constantly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Law
,
that
is
,
the
Instruction
(
as
the
Word
signifies
)
that
God
gave
unto
the
Church
,
in
the
Rule
of
Obedience
which
he
prescribed
unto
it
.
This
is
the
Constant
signification
of
that
Word
in
Scripture
,
where
it
is
taken
absolutely
;
and
thereon
doth
not
signifie
precisely
the
Law
as
given
at
Horeb
,
but
comprehends
with
it
all
the
Revelations
that
God
made
under
the
Old
Testament
,
in
the
Explanation
and
Confirmation
of
that
Law
,
in
Rules
,
Motives
,
Directions
and
Enforcements
of
Obedience
.
6.
Wherefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Law
is
the
whole
Rule
of
Obedience
which
God
gave
to
the
Church
under
the
Old
Testament
,
with
all
the
Efficacy
wherewith
it
was
accompanied
by
the
Ordinances
of
God
,
including
in
it
all
the
Promises
and
Threatnings
,
that
might
be
Motives
unto
the
Obedience
that
God
did
require
.
This
is
that
which
God
and
the
Church
called
the
Law
under
the
Old
Testament
,
and
which
the
Jews
so
called
with
whom
our
Apostle
had
to
do
.
That
which
we
call
the
Moral
Law
was
the
Foundation
of
the
whole
;
and
those
Parts
of
it
which
we
call
the
Judicial
and
Ceremonial
Law
,
were
peculiar
Instances
of
the
Obedience
which
the
Church
under
the
Old
Testament
was
obliged
unto
,
in
the
especial
Politie
and
divine
Worship
,
which
at
that
season
were
necessary
unto
it
.
And
two
things
doth
the
Scripture
testifie
unto
concerning
this
Law
.
1.
That
it
was
a
perfect
compleat
Rule
of
all
that
internal
,
spiritual
and
moral
Obedience
which
God
required
of
the
Church
.
The
Law
of
the
Lord
is
perfect
converting
the
Soul
,
the
Testimony
of
the
Lord
is
sure
making
Wise
the
Simple
.
Psal.
19.7
.
And
it
was
so
of
all
the
external
Duties
of
Obedience
,
for
matter
and
manner
,
time
and
season
;
that
in
both
,
the
Church
might
walk
acceptably
before
God
,
Isa.
8.20
.
And
although
the
Original
Duties
of
the
Moral
Part
of
the
Law
are
often
preferred
before
the
particular
Instances
of
Obedience
in
Duties
of
outward
Worship
;
yet
the
whole
Law
was
always
the
whole
Rule
of
all
the
Obedience
internal
and
external
that
God
required
of
the
Church
,
and
which
he
accepted
in
them
that
did
believe
.
2.
That
this
Law
,
this
Rule
of
Obedience
as
it
was
ordained
of
God
to
be
the
Instrument
of
his
Rule
of
the
Church
,
and
by
Vertue
of
the
Covenant
made
with
Abraham
,
unto
whose
Administration
it
was
Adapted
,
and
which
its
Introduction
on
Sinai
did
not
disanul
,
was
accompanied
with
a
Power
and
Efficacy
enabling
unto
Obedience
.
The
Law
it self
as
meerly
preceptive
and
commanding
,
administred
no
Power
or
Ability
unto
those
that
were
under
its
Authority
to
yield
Obedience
unto
it
;
no
more
do
the
meer
Commands
of
the
Gospel
.
Moreover
under
the
Old
Testament
it
enforced
Obedience
on
the
Minds
and
Consciences
of
men
,
by
the
manner
of
its
first
delivery
,
and
the
severity
of
its
Sanction
,
so
as
to
fill
them
with
fear
and
bondage
;
and
was
besides
accompanied
with
such
burthensom
Rules
of
outward
Worship
,
as
made
it
an
heavy
yoke
unto
the
people
.
But
as
it
was
Gods
Doctrine
,
Teaching
,
Instruction
in
all
acceptable
Obedience
unto
himself
,
and
was
adapted
unto
the
Covenant
of
Abraham
,
it
was
accompanied
with
an
Administration
of
effectual
Grace
,
procuring
and
promoting
Obedience
in
the
Church
.
And
the
Law
is
not
to
be
looked
on
as
separated
from
those
Aids
unto
Obedience
,
which
God
administred
under
the
Old
Testament
,
whose
effects
are
therefore
ascribed
unto
the
Law
it self
.
See
Psal.
1.
Psal.
19.
Psal.
119.
2.
This
being
the
Law
in
the
sense
of
the
Apostle
,
and
those
with
whom
he
had
to
do
,
our
next
enquiry
is
what
was
their
sense
of
Works
,
or
Works
of
the
Law
?
And
I
say
it
is
plain
that
they
intended
hereby
,
the
universal
Sincere
Obedience
of
the
Church
unto
God
,
according
unto
this
Law
.
And
other
Works
,
the
Law
of
God
acknowledgeth
not
;
yea
,
it
expresly
condemns
all
Works
that
have
any
such
defect
in
them
,
as
to
render
them
unacceptable
unto
God
.
Hence
notwithstanding
all
the
Commands
that
God
had
positively
given
for
the
strict
Observance
of
Sacrifices
,
Offerings
,
and
the
like
,
yet
when
the
people
performed
them
without
Faith
and
Love
,
he
expresly
affirms
that
he
Commanded
them
not
,
that
is
,
to
be
observed
in
such
a
manner
.
In
these
Works
therefore
consisted
their
personal
Righteousness
,
as
they
walked
in
all
the
Commandments
and
Ordinances
of
the
Law
blameless
,
Luk.
1.6
.
wherein
they
did
instantly
serve
God
day
and
night
,
Acts
26.7
.
And
this
they
esteemed
to
be
their
own
Righteousness
,
their
Righteousness
according
unto
the
Law
,
as
really
it
was
,
Phil.
3.6
,
9.
For
although
the
Pharisees
had
greatly
corrupted
the
Doctrine
of
the
Law
,
and
put
false
glosses
on
sundry
Precepts
of
it
;
yet
that
the
Church
in
those
days
did
by
the
Works
of
the
Law
,
understand
either
Ceremonial
Duties
only
,
or
external
Works
,
or
Works
with
a
conceit
of
merit
,
or
Works
wrought
without
an
internal
Principle
of
Faith
,
and
Love
to
God
,
or
any
thing
but
their
own
personal
sincere
Obedience
unto
the
whole
Doctrine
and
Rule
of
the
Law
,
there
is
nothing
that
should
give
the
least
colour
of
Imagination
.
For
,
1.
All
this
is
perfectly
stated
in
the
Suffrage
which
the
Scribe
gave
unto
the
Declaration
of
the
sense
and
design
of
the
Law
,
with
the
Nature
of
the
Obed●ence
which
it
doth
require
,
that
was
made
at
his
request
by
our
blessed
Saviour
,
Mark
12.28
▪
29
,
30
,
31
,
32
,
33.
And
one
of
the
Scribes
came
and
having
heard
them
reasoning
together
,
and
perceiving
that
he
had
answered
them
well
,
asked
him
,
which
is
the
first
Commandment
of
all
;
or
as
it
is
,
Matth.
22.36
,
Which
is
the
great
Commandment
in
the
Law
?
And
Jesus
answered
him
,
the
first
of
all
the
Commandments
is
,
Hear
,
O
Israel
,
the
Lord
our
God
is
One
Lord
;
and
thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
,
and
with
all
thy
strength
;
this
is
the
first
Commandment
:
and
the
second
is
like
,
namely
this
,
Thou
shalt
love
thy
Neighbour
as
thy self
.
And
the
Scribe
said
unto
him
,
Well
Master
,
thou
hast
said
the
Truth
,
for
there
is
one
God
,
and
there
is
none
but
he
.
And
to
love
him
with
all
the
Heart
▪
and
with
all
the
Vnderstanding
,
and
with
all
the
Soul
,
and
with
all
the
Strength
,
and
to
love
his
Neighbour
as
himself
,
is
more
then
all
whole
burnt
Offerings
and
Sacrifices
.
And
this
so
expresly
given
by
Moses
as
the
Sum
of
the
Law
,
namely
Faith
and
Love
,
as
the
Principle
of
all
our
Obedience
,
Deut.
6.4
,
5.
that
it
is
marvellous
what
should
induce
any
learned
sober
Person
to
fix
upon
any
other
sense
of
it
;
as
that
it
respected
ceremonial
or
external
Works
only
,
or
such
as
may
be
wrought
without
Faith
or
Love
.
This
is
the
Law
concerning
which
the
Apostle
disputes
,
and
this
the
Obedience
wherein
the
Works
of
it
do
consist
.
And
more
then
this
,
in
the
way
of
Obedience
God
never
did
nor
will
require
of
any
in
this
World
.
Wherefore
the
Law
and
the
Works
thereof
,
which
the
Apostle
excludeth
from
Justification
,
is
that
whereby
we
are
obliged
to
believe
in
God
as
One
God
,
the
only
God
,
and
love
him
with
all
our
Hearts
and
Souls
,
and
our
Neighbours
as
our selves
.
And
what
Works
there
are
,
or
can
be
in
any
Persons
regenerate
or
not
regenerate
,
to
be
performed
in
the
strength
of
Grace
,
or
without
it
,
that
are
acceptable
unto
God
,
that
may
not
be
reduced
unto
these
Heads
,
I
know
not
.
2.
The
Apostle
himself
declareth
,
that
it
is
the
Law
and
the
Works
of
it
in
the
sense
we
have
expressed
,
that
he
excludeth
from
our
Justification
.
For
the
Law
he
speaks
of
,
is
the
Law
of
Righteousness
,
Rom
9.31
.
The
Law
whose
Righteousness
is
to
be
fulfilled
in
us
,
that
we
may
be
accepted
with
God
,
and
freed
from
Condemnation
,
Chap.
8.3
.
That
in
Obedience
whereunto
,
our
own
personal
Righteousness
doth
consist
,
whether
what
we
judg
so
,
before
Conversion
,
Rom.
10.3
.
or
what
is
so
after
it
,
Phil.
3.9
.
The
Law
which
if
a
man
observe
,
he
shall
live
,
and
be
justified
before
God
,
Rom.
2.13
.
Gal.
3.12
.
Rom.
10.5
.
That
Law
which
is
Holy
,
Just
and
Good
,
which
discovereth
and
condemneth
all
sin
whatever
,
Rom.
7.7
,
9.
From
what
hath
been
discoursed
,
these
two
things
are
evident
in
the
Confirmation
of
our
present
Argument
.
(
1.
)
That
The
Law
intended
by
the
Apostle
,
when
he
denies
that
by
the
Works
of
the
Law
any
can
be
justified
,
is
the
entire
Rule
and
Guide
of
our
Obedience
unto
God
,
even
as
unto
the
whole
frame
and
spiritual
Constitution
of
our
Souls
,
with
all
the
Acts
of
Obedience
or
Duties
that
he
requireth
of
us
.
And
(
2.
)
That
the
Works
of
this
Law
which
he
so
frequently
and
plainly
excludeth
from
our
Justification
,
and
therein
opposeth
to
the
Grace
of
God
,
and
the
Blood
of
Christ
,
are
all
the
Duties
of
Obedience
,
Internal
,
Supernatural
,
External
,
Ritual
,
however
we
are
or
may
be
enabled
to
perform
them
,
that
God
requireth
of
us
.
And
these
things
excluded
,
it
is
the
Righteousness
of
Christ
alone
imputed
unto
us
,
on
the
account
whereof
we
are
justified
before
God
.
The
Truth
is
,
so
far
as
I
can
discern
,
the
real
Difference
that
is
at
this
Day
amongst
us
about
the
Doctrine
of
our
Justification
before
God
,
is
the
same
that
was
between
the
Apostle
and
the
Jews
,
and
no
other
.
But
Controversies
in
Religion
make
a
great
Appearance
of
being
new
,
when
they
are
only
varied
and
made
different
,
by
the
new
Terms
and
Expressions
that
are
introduced
into
the
handling
of
them
.
So
hath
it
fallen
out
in
the
Controversie
about
Nature
and
Grace
;
For
as
unto
the
true
nature
of
it
,
it
is
the
same
in
these
days
,
as
it
was
between
the
Apostle
Paul
and
the
Pharisees
,
between
Austin
and
Pelagius
afterwards
.
But
it
hath
now
passed
through
so
many
forms
and
dresses
of
Words
,
as
that
it
can
scarce
be
known
to
be
what
it
was
.
Many
at
this
day
will
condemn
both
Pelagius
and
the
Doctrine
that
he
taught
,
in
the
Words
wherein
he
taught
it
,
and
yet
embrace
and
approve
of
the
things
themselves
which
he
intended
.
The
Introduction
of
every
Change
in
Philosophical
Learning
,
gives
an
Appearance
of
a
Change
in
the
Controversies
which
are
managed
thereby
.
But
take
off
the
covering
of
Philosophical
Expressions
,
Distinctions
,
Metaphysical
Notions
,
and
futilous
Terms
of
Art
,
which
some
of
the
Ancient
Schoolmen
and
later
Disputants
have
cast
upon
it
,
and
the
Difference
about
Grace
and
Nature
is
amongst
us
all
,
the
same
that
it
was
of
old
,
and
as
it
is
allowed
by
the
Socinians
.
Thus
the
Apostle
treating
of
our
Justification
before
God
,
doth
it
in
these
Terms
which
are
both
expressive
of
the
thing
it self
,
and
were
well
understood
by
them
with
whom
he
had
to
do
;
such
as
the
Holy
Spirit
in
their
Revelation
had
consecrated
unto
their
proper
use
.
Thus
on
the
one
hand
he
expresly
excludes
the
Law
,
our
own
Works
,
our
own
Righteousness
from
any
interest
therein
;
and
in
opposition
unto
,
and
as
inconsistent
with
them
in
the
matter
of
Justification
,
he
ascribes
it
wholly
unto
the
Righteousness
of
God
,
Righteousness
imputed
unto
us
,
the
Obedience
of
Christ
,
Christ
made
Righteousness
unto
us
,
the
blood
of
Christ
as
a
Propitiation
,
Faith
,
receiving
Christ
and
the
Atonement
.
There
is
no
awakened
Conscience
guided
by
the
least
beam
of
spiritual
Illumination
,
but
in
it self
,
plainly
understands
these
things
,
and
what
is
intended
in
them
.
But
through
the
Admission
of
Exotick
Learning
,
with
Philosophical
Terms
and
notions
into
the
way
of
teaching
Spiritual
things
in
Religion
,
a
new
face
and
Appearance
is
put
on
the
whole
matter
;
and
a
Composition
made
between
those
things
which
the
Apostle
directly
opposeth
as
contrary
and
inconsistent
.
Hence
are
all
our
Discourses
about
Preparations
,
Dispositions
,
Conditions
,
Merits
de
congruo
&
condigno
,
with
such
a
train
of
Distinctions
,
as
that
if
some
bounds
be
not
fixed
unto
the
inventing
and
coyning
of
them
,
(
which
being
a
facile
Work
grows
on
us
every
day
)
we
shall
not
e're
long
be
able
to
look
through
them
,
so
as
to
discover
the
things
intended
or
rightly
to
understand
one
another
.
For
as
one
said
of
lies
,
so
it
may
be
said
of
arbitrary
distinctions
,
they
must
be
continually
new
thatched
over
,
or
it
will
rain
through
.
But
the
best
way
is
to
cast
of
all
these
coverings
,
and
we
shall
then
quickly
see
,
that
the
real
difference
about
the
Justification
of
a
Sinner
before
God
is
the
same
and
no
other
,
as
it
was
in
the
days
of
the
Apostle
Paul
between
him
and
the
Jews
.
And
all
those
things
which
men
are
pleased
now
to
plead
for
,
with
respect
unto
a
Causality
in
our
Justification
before
God
,
under
the
Names
of
Preparations
,
Conditions
,
Dispositions
,
Merit
with
respect
unto
a
first
or
second
Justification
,
are
as
effectually
excluded
by
the
Apostle
,
as
if
he
had
expresly
named
them
every
one
.
For
in
them
all
,
there
is
a
management
according
unto
our
Conceptions
,
and
the
Terms
of
the
Learning
passant
in
the
present
Age
,
of
the
Plea
for
our
own
personal
Righteousness
which
the
Jews
maintained
against
the
Apostle
.
And
the
true
Understanding
of
what
he
intends
by
the
Law
,
the
Works
and
Righteousness
thereof
,
would
be
sufficient
to
determine
this
Controversie
,
but
that
men
are
grown
very
Skilful
in
the
Art
of
endless
Wrangling
.
CHAP.
XV.
Faith
alone
.
THe
Truth
which
we
plead
hath
two
Parts
.
(
1.
)
That
the
Righteousness
of
God
imputed
to
us
,
unto
the
Justification
of
Life
,
is
the
Righteousness
of
Christ
,
by
whose
Obedience
we
are
made
Righteous
.
(
2.
)
That
it
is
Faith
alone
,
which
on
our
Part
is
required
to
interest
us
in
that
Righteousness
,
or
whereby
we
comply
with
Gods
Grant
and
Communication
of
it
,
or
receive
it
unto
our
Use
and
Benefit
.
For
although
this
Faith
is
in
it self
the
radical
Principle
of
all
Obedience
,
and
whatever
is
not
so
,
which
cannot
,
which
doth
not
on
all
occasions
,
evidence
,
prove
,
shew
or
manifest
it self
by
Works
,
is
not
of
the
same
kind
with
it
,
yet
as
we
are
justified
by
it
,
its
act
and
Duty
is
such
,
or
of
that
nature
,
as
that
no
other
Grace
,
Duty
or
Work
can
be
associated
with
it
,
or
be
of
any
Consideration
.
And
both
these
are
evidently
confirmed
in
that
Description
which
is
given
us
in
the
Scripture
of
the
Nature
of
Faith
and
believing
unto
the
Justification
of
life
.
I
know
that
many
Expressions
used
in
the
Declaration
of
the
Nature
and
Work
of
Faith
herein
,
are
Metaphorical
,
at
least
are
generally
esteemed
so
to
be
.
But
they
are
such
as
the
Holy
Ghost
in
his
Infinite
Wisdom
thought
meet
to
make
use
of
,
for
the
Instruction
and
Edification
of
the
Church
.
And
I
cannot
but
say
,
that
those
who
understand
not
how
effectually
the
light
of
knowledg
is
communicated
unto
the
minds
of
them
that
believe
by
them
,
and
a
sense
of
the
things
intended
unto
their
Spiritual
Experience
,
seem
not
to
have
taken
a
due
consideration
of
them
.
Neither
whatever
Skill
we
pretend
unto
,
do
we
know
always
what
expressions
of
Spiritual
things
are
Metaphorical
.
Those
oftentimes
may
seem
so
to
be
,
which
are
most
proper
.
However
it
is
most
safe
for
us
to
adhere
unto
the
Expressions
of
the
Holy
Spirit
,
and
not
to
embrace
such
senses
of
things
as
are
inconsistent
with
them
,
and
opposite
unto
them
.
Wherefore
,
1.
That
Faith
whereby
we
are
justified
,
is
most
frequently
in
the
New
Testament
expressed
by
receiving
.
This
notion
of
Faith
hath
been
before
spoken
unto
,
in
our
general
Enquiry
into
the
use
of
it
in
our
Justification
.
It
shall
not
therefore
be
here
much
again
insisted
on
.
Two
things
we
may
observe
concerning
it
.
(
1.
)
That
it
is
so
expressed
with
respect
unto
the
whole
Object
of
Faith
,
or
unto
all
that
doth
any
way
concur
unto
our
Justification
.
For
(
1.
)
We
are
said
to
receive
Christ
himself
.
Vnto
as
many
as
have
received
him
,
he
gave
power
to
become
the
Sons
of
God
,
Joh.
1.12
.
As
you
have
received
Christ
Jesus
the
Lord
,
Col.
2.6
.
In
Opposition
hereunto
Unbelief
is
exprest
by
not
receiving
of
him
,
Joh.
11.1
.
Chap.
3.11
.
Chap.
12.48
.
Chap.
14.17
.
And
it
is
a
receiving
of
Christ
,
as
he
is
the
Lord
our
Righteousness
,
as
of
God
he
is
made
Righteousness
unto
us
.
And
as
no
Grace
,
no
Duty
can
have
any
co-operation
with
Faith
herein
,
this
Reception
of
Christ
not
belonging
unto
their
Nature
,
nor
comprized
in
their
Exercise
;
so
it
excludes
any
other
Righteousness
from
our
Justification
but
that
of
Christ
alone
.
For
we
are
justified
by
Faith
;
Faith
alone
receiveth
Christ
,
and
what
it
receives
is
the
Cause
of
our
Justification
,
whereon
we
become
the
Sons
of
God
.
So
we
receive
the
Atonement
,
made
by
the
blood
of
Christ
,
Rom.
5.11
.
For
God
hath
set
him
forth
to
be
a
Propitiation
through
Faith
in
his
Blood
.
And
this
receiving
of
the
Atonement
,
includeth
the
Souls
Approbation
of
the
way
of
Salvation
by
the
blood
of
Christ
,
and
and
the
Appropriation
of
the
Atonement
made
thereby
unto
our
own
Souls
.
For
thereby
also
we
receive
the
forgiveness
of
Sins
;
That
they
may
receive
the
forgiveness
of
Sin
,
through
the
Faith
that
is
in
me
,
Acts
26.18
.
In
receiving
Christ
we
receive
the
Atonement
,
and
in
the
Atonement
we
receive
the
forgiveness
of
Sins
.
But
moreover
,
the
Grace
of
God
,
and
Righteousness
it self
,
as
the
Efficient
and
Material
Cause
of
our
Justification
are
received
also
;
even
the
Abundance
of
Grace
,
and
the
Gift
of
Righteousness
,
Rom.
5.17
.
So
that
Faith
with
the
respect
unto
all
the
Causes
of
Justification
is
expressed
by
receiving
.
For
it
also
receiveth
the
Promise
,
the
Instrumental
Cause
on
the
Part
of
God
thereof
,
Acts
2.41
.
Heb.
9.15
.
(
2.
)
That
the
Nature
of
Faith
and
its
acting
with
respect
unto
all
the
Causes
of
Justification
consisting
in
receiving
,
that
which
is
the
Object
of
it
must
be
offered
,
tendred
,
and
given
unto
us
,
as
that
which
is
not
our
own
,
but
is
made
our
own
by
that
giving
and
receiving
;
This
is
evident
in
the
general
Nature
of
receiving
.
And
herein
as
was
observed
,
as
no
other
Grace
or
Duty
can
concur
with
it
,
so
the
Righteousness
whereby
we
are
justified
can
be
none
of
our
own
,
antecedent
unto
this
Reception
,
nor
at
any
time
inherent
in
us
.
Hence
we
argue
,
That
if
the
Work
of
Faith
in
our
Justification
be
receiving
of
what
is
freely
granted
,
given
,
communicated
and
imputed
unto
us
,
that
is
,
of
Christ
,
of
the
Attonement
,
of
the
Gift
of
Righteousness
,
of
the
forgiveness
of
Sins
,
than
have
our
other
Graces
,
our
Obedience
,
Duties
,
Works
,
no
influence
into
our
Justification
,
nor
are
any
Causes
or
Conditions
thereof
.
For
they
are
neither
that
which
doth
receive
,
nor
that
which
is
received
,
which
alone
concur
thereunto
.
2.
Faith
is
expressed
by
looking
.
Look
unto
me
and
be
saved
,
Isa.
45.22
.
A
man
shall
look
to
his
Maker
,
and
his
Eyes
shall
have
respect
unto
the
Holy
One
of
Israel
,
Chap.
17.1
.
They
shall
look
on
me
whom
they
have
pierced
,
Zech.
12.10
.
See
Psal.
123.2
.
The
nature
hereof
is
expressed
,
Joh.
3.14
,
15.
As
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
even
so
must
the
Son
of
man
be
lifted
up
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
eternal
life
.
For
so
was
he
to
be
lifted
up
on
the
Cross
in
his
Death
,
Joh.
8.28
.
Chap.
12.32
.
The
Story
is
recorded
Numb.
21.8
,
9.
I
suppose
none
doubt
but
that
the
Stinging
of
the
people
by
fiery
Serpents
,
and
the
Death
that
ensued
thereon
,
were
Types
of
the
guilt
of
Sin
,
and
the
Sentence
of
the
fiery
Law
thereon
.
For
these
things
happened
unto
them
in
Types
,
1
Cor.
10.11
.
When
any
was
so
stung
or
bitten
,
if
he
betook
himself
unto
any
other
Remedies
,
he
dyed
and
perished
.
Only
they
that
looked
unto
the
Brazen
Serpent
that
was
lifted
up
,
were
healed
and
lived
.
For
this
was
the
Ordinance
of
God
,
this
way
of
healing
alone
,
had
he
appointed
.
And
their
healing
was
a
Type
of
the
Pardon
of
Sin
with
everlasting
life
.
So
by
their
looking
,
is
the
Nature
of
Faith
expressed
,
as
our
Saviour
plainly
expounds
it
in
this
P
]
ace
.
So
must
the
Son
of
man
be
lifted
up
,
that
he
that
believeth
on
him
,
that
is
as
the
Israelites
looked
unto
the
Serpent
in
the
Wilderness
.
And
although
this
Expression
of
the
great
Mystery
of
the
Gospel
by
Christ
himself
,
hath
been
by
some
derided
,
or
as
they
call
it
exposed
,
yet
is
it
really
as
instructive
of
the
Nature
of
Faith
,
Justification
and
Salvation
by
Christ
,
as
any
passage
in
the
Scripture
.
Now
if
Faith
whereby
we
are
justified
,
and
in
that
exercise
of
it
wherein
we
are
so
,
be
a
looking
unto
Christ
,
under
a
sense
of
the
guilt
of
Sin
and
our
lost
Condition
thereby
,
for
all
,
for
our
only
Help
and
Relief
,
for
Deliverance
,
Righteousness
,
and
life
,
then
is
it
therein
exclusive
of
all
other
Graces
and
Duties
whatever
;
for
by
them
we
neither
look
,
nor
are
they
the
things
which
we
look
after
.
But
so
is
the
Nature
and
Exercise
of
Faith
expressed
by
the
Holy
Ghost
.
And
they
who
do
believe
,
understand
his
mind
.
For
whatever
may
be
pretended
of
Metaphor
in
the
Expression
,
Faith
is
that
Act
of
the
Soul
whereby
they
who
are
hopeless
,
helpless
,
and
lost
in
themselves
,
do
in
a
way
of
expectancy
and
Trust
seek
for
all
help
and
relief
in
Christ
alone
,
or
there
is
not
Truth
in
it
.
And
this
also
sufficiently
evinceth
the
Nature
of
our
Justification
by
Christ
.
3.
It
is
in
like
manner
frequently
expressed
by
coming
unto
Christ
.
Come
unto
me
all
ye
that
labour
,
Mat.
11.28
.
See
Joh.
6.35.37
,
45
,
65.
Chap.
7.37
.
To
come
unto
Christ
for
life
and
Salvation
,
is
to
believe
on
him
unto
the
Justification
of
life
.
But
no
other
Grace
or
Duty
is
a
coming
unto
Christ
,
and
therefore
have
they
no
place
in
Justification
.
He
who
hath
been
convinced
of
Sin
,
who
hath
been
wearied
with
the
Burthen
of
it
,
who
hath
really
designed
to
fly
from
the
Wrath
to
come
,
and
hath
heard
the
Voice
of
Christ
in
the
Gospel
,
inviting
him
to
come
unto
him
for
Help
and
Relief
,
will
tell
you
that
this
coming
unto
Christ
consisteth
in
a
mans
going
out
of
himself
,
in
a
compleat
Renunciation
of
all
his
own
Duties
and
Righteousness
,
and
betaking
himself
with
all
his
Trust
and
Confidence
unto
Christ
alone
,
and
his
Righteousness
,
for
pardon
of
Sin
,
acceptation
with
God
,
and
a
right
unto
the
Heavenly
Inheritance
.
It
may
be
some
will
say
this
is
not
believing
,
but
canting
;
Be
it
so
,
we
refer
the
Judgment
of
it
to
the
Church
of
God
.
4.
It
is
expressed
by
flying
for
Refuge
,
Heb.
6.18
.
Who
have
fled
for
Refuge
,
to
lay
hold
on
the
hope
set
before
us
,
Prov.
18.10
.
Hence
some
have
defined
Faith
to
be
perfugium
animae
,
the
flight
of
the
Soul
unto
Christ
for
Deliverance
from
Sin
and
Misery
.
And
much
light
is
given
unto
the
Understanding
of
the
thing
intended
thereby
.
For
herein
it
is
supposed
,
that
he
who
believeth
is
antecedently
thereunto
convinced
of
his
lost
condition
,
and
that
if
he
abide
therein
he
must
perish
eternally
;
that
he
hath
nothing
of
himself
whereby
he
may
be
delivered
from
it
;
that
he
must
betake
himself
unto
somewhat
else
for
Relief
;
that
unto
this
end
he
considereth
Christ
as
set
before
him
and
proposed
unto
him
in
the
Promise
of
the
Gospel
;
that
he
judgeth
this
to
be
an
holy
,
a
safe
way
for
his
Deliverance
and
Acceptance
with
God
,
as
that
which
hath
the
Characters
of
all
Divine
Excellencies
upon
it
;
hereon
he
flyeth
unto
it
for
Refuge
,
that
is
,
with
diligence
and
speed
that
he
perish
not
in
his
present
Condition
,
he
betakes
himself
unto
it
by
placing
his
whole
Trust
and
Affiance
thereon
.
And
the
whole
Nature
of
our
Justification
by
Christ
is
better
declared
hereby
unto
the
supernatural
Sense
and
Experience
of
Believers
,
than
by
an
hundred
Philosophical
Disputations
about
it
.
5.
The
Terms
and
Notions
by
which
it
is
expressed
under
the
Old
Testament
,
are
leaning
on
God
,
Micah
3.11
.
or
Christ
,
Cant.
8.5
.
rolling
,
or
casting
our selves
and
our
burthen
on
the
Lord
,
Psal.
22.8
.
Psal.
37.5
.
The
Wisdom
of
the
Holy
Ghost
in
which
Expressions
hath
by
some
been
prophanely
derided
.
Resting
on
God
,
or
in
him
,
2
Chron.
14.11
.
Psal.
37.7
.
Cleaving
unto
the
Lord
,
Deut.
4.4
.
Acts
11.15
.
as
also
by
Trusting
,
Hoping
,
and
Waiting
in
Places
innumerable
.
And
it
may
be
observed
that
those
who
acted
Faith
as
it
is
thus
expressed
,
do
every
where
declare
themselves
to
be
lost
,
hopeless
,
helpless
,
desolate
,
poor
,
Orphans
,
whereon
they
place
all
their
hope
and
expectation
on
God
alone
.
All
that
I
would
infer
from
these
things
,
is
,
that
the
Faith
whereby
we
believe
unto
the
Justification
of
life
,
or
which
is
required
of
us
in
a
way
of
Duty
that
we
may
be
justified
,
is
such
an
Act
of
the
whole
Soul
whereby
convinced
Sinners
do
wholly
go
out
of
themselves
to
rest
upon
God
in
Christ
,
for
Mercy
,
Pardon
,
Life
,
Righteousness
and
Salvation
,
with
an
acquiescency
of
Heart
therein
,
which
is
the
whole
of
the
Truth
pleaded
for
.
CHAP.
XVI
.
The
Truth
pleaded
,
farther
confirmed
by
Testimonies
of
Scripture
,
Jer.
23.6
.
THat
which
we
now
proceed
unto
,
is
the
consideration
of
those
Express
Testimonies
of
Scripture
which
are
given
unto
the
Truth
pleaded
for
,
and
especially
of
those
places
where
the
Doctrine
of
the
Justification
of
Sinners
is
expresly
and
designedly
handled
.
From
them
it
is
,
that
we
must
learn
the
Truth
,
and
into
them
must
our
Faith
be
resolved
,
unto
whose
Authority
all
the
arguings
and
Objections
of
men
must
give
place
.
By
them
is
more
light
conveyed
into
the
understandings
of
Believers
,
than
by
the
most
subtle
Disputations
.
And
it
is
a
thing
not
without
scandal
,
to
see
among
Protestants
whole
Books
written
about
Justification
,
wherein
scarce
one
Testimony
of
Scripture
is
produced
,
unless
it
be
to
find
out
Evasions
from
the
force
of
them
.
And
in
particular
,
whereas
the
Apostle
Paul
hath
most
fully
and
expresly
(
as
he
had
the
greatest
occasion
so
to
do
)
declared
and
vindicated
the
Doctrine
of
Evangelical
Justification
,
not
a
few
in
what
they
write
about
it
,
are
so
far
from
declaring
their
Thoughts
and
Faith
concerning
it
,
out
of
his
Writings
,
as
that
they
begin
to
reflect
upon
them
as
obscure
,
and
such
as
give
occasion
unto
dangerous
mistakes
;
and
unless
,
as
was
said
,
to
answer
and
except
against
them
upon
their
own
corrupt
Principles
,
seldom
or
never
make
mention
of
them
.
As
though
we
were
grown
wiser
than
he
,
or
that
Spirit
whereby
he
was
inspired
,
guided
,
acted
in
all
that
he
wrote
;
But
there
can
be
nothing
more
Alien
from
the
genius
of
Christian
Religion
,
than
for
us
not
to
endeavour
humbly
to
learn
the
Mystery
of
the
Grace
of
God
,
herein
,
in
the
Declaration
of
it
made
by
him
.
But
the
foundation
of
God
standeth
sure
,
what
course
soever
men
shall
be
pleased
to
take
into
their
Profession
of
Religion
.
For
the
Testimonies
which
I
shall
produce
and
insist
upon
,
I
desire
the
Reader
to
observe
,
(
1.
)
That
they
are
but
some
of
the
many
that
might
be
pleaded
unto
the
same
purpose
.
(
2.
)
That
those
which
have
been
,
or
yet
shall
be
alledged
on
particular
occasions
,
I
shall
wholly
omit
;
and
such
are
most
of
them
that
are
given
unto
this
Truth
in
the
Old
Testament
.
(
3.
)
That
in
the
Exposition
of
them
,
I
shall
with
what
diligence
I
can
attend
;
(
1.
)
Unto
the
Analogy
of
Faith
,
that
is
the
manifest
scope
and
design
of
the
Revelation
of
the
Mind
and
will
of
God
in
the
Scripture
.
And
that
this
is
to
exalt
the
Freedom
and
riches
of
his
own
Grace
,
the
Glory
and
Excellency
of
Christ
,
and
his
Mediation
,
to
discover
the
woful
,
lost
,
forlorn
condition
of
man
by
Sin
,
to
debase
and
depress
every
thing
that
is
in
and
of
our selves
,
as
to
the
attaining
Life
,
Righteousness
and
Salvation
,
cannot
be
denied
by
any
who
have
their
senses
exercised
in
the
Scriptures
.
(
2.
)
Unto
the
Experience
of
them
that
do
believe
,
with
the
condition
of
them
who
seek
after
Justification
by
Jesus
Christ
.
In
other
things
I
hope
the
best
helps
and
Rules
of
the
interpretation
of
the
Scripture
shall
not
be
neglected
.
There
is
weight
in
this
case
deservedly
laid
on
the
name
of
the
Lord
Jesus
Christ
the
Son
of
God
,
as
promised
and
given
unto
us
;
namely
,
the
Lord
our
Righteousness
,
Jer.
23.6
.
As
the
name
Jehovah
,
being
given
and
ascribed
unto
him
,
is
a
full
indication
of
his
Divine
person
;
so
the
addition
of
his
being
our
Righteousness
,
sufficiently
declares
,
that
in
,
and
by
him
alone
,
we
have
Righteousness
,
or
are
made
righteous
.
So
was
he
typed
by
Melchisedec
,
as
first
,
the
King
of
Righteousness
,
then
the
King
of
Peace
,
Heb.
7.2
.
For
by
his
Righteousness
alone
have
we
Peace
with
God
.
Some
of
the
Socinians
would
evade
this
Testimony
,
by
observing
,
that
Righteousness
in
the
Old
Testament
is
used
sometimes
for
Benignity
,
Kindness
and
Mercy
,
and
so
they
suppose
it
may
be
here
.
But
the
most
of
them
,
avoiding
the
palpable
absurdity
of
this
imagination
,
refer
it
to
the
Righteousness
of
God
in
deliverance
,
and
vindication
of
his
people
.
So
Brennius
briefly
,
Ita
vocatur
quia
Dominus
per
manum
ejus
judicium
&
justitiam
faciet
Israeli
.
But
these
are
evasions
of
bold
men
,
who
care
not
,
so
they
may
say
somewhat
,
whether
what
they
say
,
be
agreeable
to
the
Analogy
of
Faith
,
or
the
plain
words
of
the
Scripture
.
Bellarmine
who
was
more
wary
to
give
some
appearance
of
Truth
unto
his
answers
,
first
,
gives
other
reasons
why
he
is
called
the
Lord
our
Righteousness
;
and
then
,
whether
unawares
,
or
over-powered
by
the
evidence
of
Truth
,
grants
that
sense
of
the
words
which
contains
the
whole
of
the
cause
we
plead
for
.
Christ
,
he
says
,
may
be
called
the
Lord
our
Righteousness
,
because
he
is
the
efficient
cause
of
our
righteousness
.
As
God
is
said
to
be
our
Strength
and
Salvation
.
Again
,
Christ
is
said
to
be
our
righteousness
;
as
he
is
our
Wisdom
,
our
Redemption
and
our
Peace
;
because
he
hath
redeemed
us
,
and
makes
us
wise
and
righteous
,
and
reconcileth
us
unto
God
:
And
other
reasons
of
the
same
nature
are
added
by
others
.
But
not
trusting
to
these
Expositions
of
the
words
,
he
adds
,
Deinde
dicitur
Christus
justitia
nostra
,
quoniam
satisfecit
patri
pro
nobis
,
&
eam
satisfactionem
ita
nobis
donat
&
communicat
,
cum
nos
justificat
,
ut
nostra
satisfactio
&
justitia
dici
possit
.
And
afterwards
,
Hoc
modo
non
esset
absurdum
,
si
quis
diceret
nobis
imputari
Christi
justitiam
&
merita
,
cum
nobis
donantur
&
applicantur
,
ac
si
nos
ipsi
Deo
satisfecissemus
.
De
justificat
,
lib.
2.
cap.
10.
Christ
is
said
to
be
our
Righteousness
because
he
hath
made
Satisfaction
for
us
to
the
Father
;
and
doth
so
give
and
communicate
that
Satisfaction
unto
us
,
when
he
justifieth
us
,
that
it
may
be
said
to
be
our
Satisfaction
,
and
Righteousness
.
And
in
this
sense
it
would
not
be
absurd
if
any
one
should
say
,
that
the
righteousness
of
Christ
and
his
merits
are
imputed
unto
us
,
as
if
we
our selves
had
satisfied
God
.
In
this
sense
we
say
,
that
Christ
is
the
Lord
our
Righteousness
;
nor
is
there
any
thing
of
importance
in
the
whole
Doctrine
of
Justification
that
we
own
,
which
is
not
here
granted
by
the
Cardinal
;
and
that
in
terms
which
some
among
our selves
scruple
and
oppose
.
I
shall
therefore
look
a
little
further
into
this
Testimony
which
hath
wrested
so
eminent
a
confession
of
the
Truth
,
from
so
great
an
Adversary
.
Behold
,
the
dayes
come
,
saith
the
Lord
,
that
I
will
raise
up
unto
David
a
righteous
branch
,
and
this
is
his
name
whereby
he
shall
be
called
,
the
Lord
our
Righteousness
,
ver.
5
,
6.
It
is
confessed
among
Christians
that
this
is
an
illustrious
Renovation
of
the
first
promise
,
concerning
the
Incarnation
of
the
Son
of
God
,
and
our
Salvation
by
him
.
This
promise
was
first
given
when
we
had
lost
our
Original
Righteousness
,
and
were
considered
only
as
those
who
had
sinned
and
come
short
of
the
Glory
of
God
.
In
this
estate
a
Righteousness
was
absolutely
necessary
that
we
might
be
again
accepted
with
God
;
for
without
a
Righteousness
,
yea
,
that
which
is
perfect
and
compleat
,
we
never
were
so
,
nor
ever
can
be
so
.
In
this
estate
it
is
promised
that
he
shall
be
our
Righteousness
,
or
,
as
the
Apostle
expresseth
it
,
the
end
of
the
Law
for
righteousness
to
them
that
do
believe
.
That
he
is
so
,
there
can
be
no
question
,
the
whole
enquiry
is
,
how
he
is
so
?
This
,
say
the
most
Sober
and
Modest
of
our
Adversaries
,
because
he
is
the
efficient
cause
of
our
Righteousness
,
that
is
,
of
our
personal
inherent
Righteousness
.
But
this
Righteousness
may
be
considered
either
in
it self
,
as
it
is
an
effect
of
Gods
Grace
,
and
so
it
is
good
and
holy
,
although
it
be
not
perfect
and
compleat
;
or
it
may
be
considered
as
it
is
ours
,
inherent
in
us
,
accompanied
with
the
remaining
defilements
of
our
Nature
;
In
that
respect
,
as
this
Righteousness
is
ours
,
the
Prophet
affirms
,
that
(
in
the
sight
of
God
)
we
are
all
as
an
unclean
thing
,
and
all
our
righteousnesses
are
as
filthy
rags
,
Isa.
64.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comprizeth
our
whole
personal
,
inherent
righteousness
.
And
the
Lord
Christ
cannot
from
hence
be
denominated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
Lord
our
righteousness
,
seeing
it
is
all
as
filthy
rags
.
It
must
therefore
be
a
Righteousness
of
another
sort
whence
this
denomination
is
taken
,
and
on
the
account
whereof
this
name
is
given
him
.
Wherefore
he
is
our
Righteousness
,
as
all
our
righteousnesses
are
in
him
.
So
the
Church
which
confesseth
all
her
own
Righteousnesses
to
be
filthy
rags
,
says
,
in
the
Lord
have
I
righteousness
,
Isa.
45.24
.
which
is
expounded
of
Christ
by
the
Apostle
,
Rom.
14.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
in
the
Lord
are
my
righteousnesses
;
which
two
places
the
Apostle
expresseth
,
Phil.
3.9
.
That
I
may
win
Christ
and
be
found
in
him
,
not
having
mine
own
righteousness
which
is
of
the
Law
(
in
this
case
as
filthy
rags
)
but
that
which
is
through
the
Faith
of
Christ
,
the
righteousness
which
is
of
God
by
Faith
.
Hence
it
is
added
,
in
the
Lord
shall
the
seed
of
Israel
be
justified
,
ver.
25.
namely
,
because
he
is
,
in
what
he
is
,
in
what
he
was
,
and
did
,
as
given
unto
and
for
us
,
our
righteousness
,
and
our
Righteousness
is
all
in
him
;
which
totally
excludes
our
own
personal
inherent
righteousness
from
any
interest
in
our
justification
,
and
ascribes
it
wholly
unto
the
Righteousness
of
Christ
.
And
thus
is
that
Emphatical
Expression
of
the
Psalmist
,
I
will
go
in
the
strength
of
the
Lord
God
;
(
for
as
unto
holiness
and
obedience
,
all
our
spiritual
strength
is
from
him
alone
)
and
I
will
make
mention
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
71.16
.
Of
thy
righteousness
,
of
thine
only
;
The
redoubling
of
the
affix
excludes
all
confidence
and
trusting
in
any
thing
but
the
righteousness
of
God
alone
.
For
this
the
Apostle
affirms
to
be
the
design
of
God
,
in
making
Christ
to
be
righteousness
unto
us
,
namely
that
no
flesh
should
glory
in
his
presence
,
but
that
he
that
glorieth
,
should
glory
in
the
Lord
,
1
Cor.
1.29
,
30
,
31.
For
it
is
by
Faith
alone
making
mention
,
as
unto
our
Justification
,
of
the
Righteousness
of
God
,
of
his
righteousness
only
,
that
excludes
all
boasting
,
Rom.
3.27
.
And
,
besides
what
shall
be
further
pleaded
from
particular
Testimonies
,
the
Scripture
doth
eminently
declare
how
he
is
the
Lord
our
righteousness
,
namely
,
in
that
he
makes
an
end
of
sin
and
reconciliation
for
iniquity
,
and
brings
in
everlasting
righteousness
,
Dan.
9.24
.
For
by
these
things
is
our
Justification
compleated
;
namely
in
Satisfaction
made
for
Sin
,
the
Pardon
of
it
in
our
Reconciliation
unto
God
,
and
the
providing
for
us
an
everlasting
righteousness
.
Therefore
is
he
the
Lord
our
Righteousness
,
and
so
rightly
called
.
Wherefore
seeing
we
had
lost
Original
righteousness
,
and
had
none
of
our
own
remaining
,
and
stood
in
need
of
a
perfect
,
compleat
righteousness
to
procure
our
acceptance
with
God
,
and
such
a
one
as
might
exclude
all
occasion
of
boasting
of
any
thing
in
our selves
,
the
Lord
Christ
being
given
and
made
unto
us
,
the
Lord
our
righteousness
,
in
whom
we
have
all
our
righteousness
,
our
own
,
as
it
is
ours
,
being
as
filthy
rags
in
the
sight
of
God
,
and
this
by
making
an
end
of
sin
,
and
reconciliation
for
iniquity
,
and
bringing
in
everlasting
righteousness
.
It
is
by
his
Righteousness
,
by
his
only
,
that
we
are
justified
in
the
sight
of
God
,
and
do
glory
.
This
is
the
substance
of
what
,
in
this
case
,
we
plead
for
;
and
thus
it
is
delivered
in
the
Scripture
,
in
a
way
bringing
more
Light
and
Spiritual
Sense
into
the
Minds
of
Believers
,
than
those
Philosophical
expressions
,
and
distinctions
,
which
vaunt
themselves
with
a
pretence
of
propriety
,
and
accuracy
.
CHAP.
XVII
.
Testimonies
out
of
the
Evangelists
,
considered
.
THe
Reasons
why
the
Doctrine
of
Justification
,
by
the
Imputation
of
the
Righteousness
of
Christ
,
is
more
fully
and
clearly
delivered
in
the
following
Writings
of
the
New
Testament
,
than
it
is
in
those
of
the
Evangelists
who
wrote
the
History
of
the
Life
and
Death
of
Christ
,
have
been
before
declared
.
But
yet
in
them
also
it
is
sufficiently
attested
,
as
unto
the
state
of
the
Church
before
the
Death
and
Resurrection
of
Christ
,
which
is
represented
in
them
.
Some
few
of
the
many
Testimonies
which
may
be
pleaded
out
of
their
Writings
unto
that
purpose
,
I
shall
consider
.
1.
The
principal
design
of
our
Blessed
Saviours
Sermon
,
especially
that
part
of
it
which
is
Recorded
Matth.
5.
is
to
declare
the
true
nature
of
Righteousness
before
God
.
The
Scribes
and
Pharisees
,
from
a
Bondage
unto
whose
Doctrines
he
designed
to
vindicate
the
Consciences
of
those
that
heard
him
,
placed
all
our
Righteousness
before
God
in
the
Works
of
the
Law
,
or
Mens
own
obedience
thereunto
.
This
they
taught
the
People
,
and
hereon
they
justified
themselves
,
as
he
chargeth
them
.
Luke
16.15
.
Ye
are
they
which
justifie
your selves
before
men
;
but
God
knoweth
your
hearts
,
for
that
which
is
highly
esteemed
amongst
men
,
is
abomination
in
the
sight
of
God
:
As
in
this
Sermon
he
makes
it
evident
.
And
all
those
who
were
under
their
conduct
,
did
seek
to
establish
their
own
Righteousness
,
as
it
were
by
the
works
of
the
Law
,
Rom.
9.33
.
Chap.
10.3
.
But
yet
were
they
convinced
in
their
own
Consciences
,
that
they
could
not
attain
unto
the
Law
of
Righteousness
;
or
unto
that
perfection
of
obedience
which
the
Law
did
require
.
Yet
would
they
not
forego
their
proud
,
fond
imagination
of
Justification
by
their
own
Righteousness
,
but
,
as
the
manner
of
all
Men
is
in
the
same
case
,
sought
out
other
inventions
to
relieve
them
against
their
convictions
.
For
unto
this
end
,
they
corrupted
the
whole
Law
by
their
false
glosses
and
interpretations
to
bring
down
,
and
debase
the
sense
of
it
,
unto
what
they
boasted
in
themselves
to
perform
.
So
doth
he
in
whom
our
Saviour
gives
an
instance
of
the
principle
and
practice
of
the
whole
Society
,
by
way
of
a
Parable
.
Luk.
18.10
,
11
,
12.
And
so
the
young
Man
affirmed
,
That
he
had
kept
the
whole
Law
from
his
youth
,
namely
in
their
sense
.
Matth.
19.20
.
To
root
out
this
pernicious
Error
out
of
the
Church
,
our
Lord
Jesus
Christ
in
many
instances
,
gives
the
true
,
spiritual
Sense
and
intention
of
the
Law
,
manifesting
what
the
Righteousness
is
,
which
the
Law
requires
,
and
on
what
terms
a
Man
may
be
justified
thereby
.
And
among
sundry
others
to
the
same
purpose
,
two
things
he
evidently
declares
.
(
1.
)
That
the
Law
in
its
Precepts
and
Prohibitions
had
regard
unto
the
regulation
of
the
heart
,
with
all
its
first
motions
and
actings
.
For
he
asserts
,
that
the
inmost
thoughts
of
the
heart
,
and
the
first
motions
of
concupiscence
therein
,
though
not
consented
unto
,
much
less
actually
accomplished
in
the
outward
deeds
of
sin
,
and
all
the
occasions
leading
unto
them
,
are
directly
forbidden
in
the
Law
.
This
he
doth
in
his
holy
Exposition
of
the
Seventh
Commandment
,
Ver.
27
,
28
,
29
,
30.
(
2.
)
He
declares
the
penalty
of
the
Law
,
on
the
least
sin
,
to
be
Hell
fire
,
in
his
Assertion
of
causless
anger
to
be
forbidden
in
the
Sixth
Commandment
.
If
Men
would
but
try
themselves
by
these
Rules
and
others
,
there
given
by
our
Saviour
,
it
would
,
it
may
be
,
take
them
off
from
boasting
in
their
own
Righteousness
and
Justification
thereby
.
But
as
it
was
then
,
so
is
it
now
also
;
the
most
of
them
who
would
maintain
a
Justification
by
Works
,
do
attempt
to
corrupt
the
sense
of
the
Law
,
and
accommodate
it
unto
their
own
practice
.
The
Reader
may
see
an
eminent
demonstration
hereof
,
in
a
late
excellent
Treatise
,
whose
title
is
,
The
Practical
Divinity
of
the
Papists
discovered
to
be
destructive
of
Christianity
and
Mens
souls
.
The
Spirituality
of
the
Law
,
with
the
severity
of
its
Sanction
,
extending
it self
unto
the
least
,
and
most
imperceptible
motions
of
sin
in
the
heart
,
are
not
believed
,
or
not
aright
considered
by
them
who
plead
for
Justification
by
Works
in
any
sense
.
Wherefore
the
principal
design
of
the
Sermon
of
our
Saviour
is
,
as
to
declare
what
is
the
nature
of
that
obedience
which
God
requireth
by
the
Law
,
so
to
prepare
the
minds
of
his
Disciples
to
seek
after
another
Righteousness
,
which
in
the
cause
and
means
of
it
,
was
not
yet
plainly
to
be
declared
,
although
many
of
them
being
prepared
by
the
Ministery
of
John
,
did
hunger
and
thirst
after
it
.
But
he
sufficiently
intimates
wherein
it
did
consist
,
in
that
he
affirms
of
himself
,
That
he
came
to
fulfil
the
Law
,
Ver.
17.
What
he
came
for
,
that
he
was
sent
for
;
for
as
he
was
sent
,
and
not
for
himself
,
He
was
born
to
us
,
given
unto
us
.
This
was
to
fulfil
the
Law
,
that
so
the
Righteousness
of
it
might
he
fulfilled
in
us
.
And
if
we
our selves
cannot
fulfil
the
Law
in
the
proper
sense
of
its
commands
,
which
yet
is
not
to
be
abolished
but
established
,
as
our
Saviour
declares
;
if
we
cannot
avoid
the
Curse
and
Penalty
of
it
upon
its
transgression
:
And
if
he
came
to
fulfil
it
for
us
,
all
which
are
declared
by
himself
,
then
is
his
Righteousness
,
even
which
he
wrought
for
us
in
fulfilling
the
Law
,
the
Righteousness
wherewith
we
are
justified
before
God
.
And
whereas
here
is
a
twofold
Righteousness
proposed
unto
us
,
one
in
the
fulfilling
of
the
Law
by
Christ
;
the
other
in
our
own
perfect
obedience
unto
the
Law
,
as
the
sense
of
it
is
by
him
declared
,
and
other
middle
Righteousness
between
them
there
is
none
;
it
is
left
unto
the
Consciences
of
convinced
,
sinners
,
whether
of
these
they
will
adhere
and
trust
unto
.
And
their
direction
herein
,
is
the
principal
design
we
ought
to
have
in
the
declaration
of
this
Doctrine
.
I
shall
pass
by
all
those
places
wherein
the
foundations
of
this
Doctrine
are
surely
laid
,
because
it
is
not
expresly
mentioned
in
them
.
But
such
they
are
as
in
their
proper
Interpretation
do
necessarily
infer
it
.
Of
this
kind
are
they
all
,
wherein
the
Lord
Christ
is
said
to
die
for
us
,
or
in
our
stead
,
to
lay
down
his
life
a
ransom
for
us
,
or
in
our
stead
,
and
the
like
;
but
I
shall
pass
them
by
,
because
I
will
not
digress
at
all
from
the
present
Argument
.
But
the
Representation
made
by
our
Saviour
himself
,
of
the
way
and
means
whereon
and
whereby
Men
come
to
be
justified
before
God
,
in
the
Parable
of
the
Pharisee
and
the
Publican
,
is
a
guide
unto
all
Men
who
have
the
same
design
with
them
.
Luk.
18.9
,
10
,
11
,
12
,
13
,
14.
And
he
spake
this
parable
unto
certain
which
trusted
in
themselves
,
that
they
were
righteous
and
despised
others
:
Two
Men
went
up
unto
the
Temple
to
pray
,
the
one
a
Pharisee
,
and
the
other
a
Publican
.
The
Pharisee
stood
and
prayed
thus
with
himself
;
God
I
thank
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
.
I
fast
twice
in
the
week
,
I
give
tithes
of
all
that
I
possess
.
And
the
Publican
standing
afar
off
,
would
not
lift
up
so
much
as
his
eyes
unto
Heaven
,
but
smote
upon
his
Brest
,
saying
,
God
be
merciful
unto
me
a
sinner
.
I
tell
you
,
that
this
Man
went
down
unto
his
house
justified
,
rather
then
the
other
:
For
every
one
that
exalteth
himself
,
shall
be
abased
;
and
every
one
that
humbleth
himself
,
shall
be
exalted
.
That
the
design
of
our
Saviour
herein
,
was
to
represent
the
way
of
our
Justification
before
God
,
is
evident
.
(
1.
)
From
the
description
given
of
the
persons
whom
he
reflected
on
.
V.
9.
They
were
such
as
trusted
in
themselves
,
that
they
were
righteous
;
or
,
That
they
had
a
Personal
Righteousness
of
their
own
before
God
.
(
2.
)
From
the
general
rule
wherewith
he
confirms
the
judgment
he
had
given
concerning
the
persons
described
,
Every
one
that
exalteth
himself
shall
be
abased
.
Ver.
14.
And
he
that
abaseth
himself
,
shall
be
exalted
.
As
this
is
applied
unto
the
Pharisee
,
and
the
Prayer
that
is
ascribed
unto
him
,
it
declares
plainly
,
That
every
plea
of
our
own
works
,
as
unto
our
Justification
before
God
,
under
any
consideration
,
is
a
self
exaltation
which
God
despiseth
;
and
as
applied
unto
the
Publican
,
that
a
sense
of
sin
is
the
only
preparation
on
our
part
for
acceptance
with
him
on
believing
.
Wherefore
both
the
persons
are
represented
,
As
seeking
to
be
justified
,
for
so
our
Saviour
expresseth
the
issue
of
their
address
unto
God
for
that
purpose
;
the
one
was
justified
,
the
other
was
not
.
The
Plea
of
the
Pharisee
unto
this
end
consists
of
two
parts
.
(
1.
)
That
he
had
fulfilled
the
condition
whereon
he
might
be
justified
.
He
makes
no
mention
of
any
merit
,
either
of
congruity
,
or
condignity
.
Only
whereas
there
were
two
parts
of
Gods
Covenant
then
with
the
Church
,
the
one
with
respect
unto
the
Moral
,
the
other
with
respect
unto
the
Ceremonial
Law
,
he
pleads
the
observation
of
the
condition
of
it
in
both
parts
,
which
he
sheweth
in
instances
of
both
kinds
,
only
he
adds
,
the
way
that
he
took
to
further
him
in
this
obedience
,
somewhat
beyond
what
was
injoyned
,
namely
,
That
he
fasted
twice
in
the
week
.
For
when
Men
begin
to
seek
for
Righteousness
,
and
Justification
by
Works
,
they
quickly
think
their
best
reserve
lies
in
doing
something
extraordinary
more
then
other
Men
,
and
more
indeed
then
is
required
of
them
.
This
brought
forth
all
the
Pharisaical
Austerities
in
the
Papacy
.
Nor
can
it
be
said
,
That
all
this
signified
nothing
,
because
he
was
an
Hypocrite
and
a
Boaster
;
for
it
will
be
replied
,
That
it
should
seem
all
are
so
who
seek
for
Justification
by
Works
:
For
our
Saviour
only
represents
one
that
doth
so
;
neither
are
these
things
laid
in
Bar
against
his
Justification
,
but
only
that
he
exalted
himself
in
trusting
unto
his
own
Righteousness
.
(
2.
)
In
an
ascription
of
all
that
he
did
unto
God
.
God
,
I
thank
thee
:
Although
he
did
all
this
,
yet
he
owned
the
aid
and
assistance
of
God
by
his
Grace
in
it
all
.
He
esteemed
himself
much
to
differ
from
other
Men
,
but
ascribed
it
not
unto
himself
,
that
so
he
did
.
All
the
Righteousness
and
Holiness
which
he
laid
claim
unto
,
he
ascribed
unto
the
benignity
and
goodness
of
God
.
Wherefore
he
neither
pleaded
any
merit
in
his
Works
,
nor
any
Works
performed
in
his
own
strength
,
without
the
aid
of
Grace
.
All
that
he
pretends
is
,
That
by
the
Grace
of
God
he
had
fulfilled
the
Condition
of
the
Covenant
,
and
thereon
expected
to
be
justified
.
And
what
ever
words
Men
shall
be
pleased
to
make
use
of
in
their
Vocal
Prayers
,
God
interprets
their
minds
,
according
to
what
they
trust
in
,
as
unto
their
Justication
before
him
.
And
if
some
Men
will
be
true
unto
their
own
Principles
,
this
is
the
Prayer
which
,
Mutatis
mutandis
,
they
ought
to
make
.
If
it
be
said
,
that
it
is
charged
on
this
Pharisee
,
that
he
trusted
in
himself
,
and
despised
others
,
for
which
he
was
rejected
.
I
answer
,
(
1.
)
This
charge
respects
not
the
mind
of
the
person
,
but
the
genius
and
tendency
of
the
opinion
.
The
Perswasion
of
Justification
by
Works
,
includes
in
it
a
contempt
of
other
means
.
For
if
Abraham
had
been
justified
by
Works
,
he
should
have
had
whereof
to
glory
.
(
2.
)
Those
whom
he
despised
,
were
such
as
placed
their
whole
trust
in
Grace
and
Mercy
;
as
this
Publican
.
It
were
to
be
wished
,
that
all
others
of
the
same
mind
did
not
so
also
.
The
issue
is
with
this
person
,
That
he
was
not
justified
;
neither
shall
any
one
ever
be
so
on
the
account
of
his
own
Personal
Righteousness
.
For
our
Saviour
hath
told
us
,
That
when
we
have
done
all
,
that
is
,
when
we
have
the
testimony
of
our
Consciences
unto
the
integrity
of
our
obedience
,
instead
of
pleading
it
unto
our
Justification
,
we
should
say
,
that
is
,
really
judge
and
profess
,
that
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unprofitable
servants
,
Luk.
17.10
.
As
the
Apostle
speaks
,
I
know
nothing
by
my self
,
yet
am
I
not
thereby
justified
,
1
Cor.
4.4
.
And
he
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
hath
nothing
to
trust
unto
but
his
service
,
will
be
cast
out
of
the
presence
of
God
,
Matth.
25.30
.
Wherefore
on
the
best
of
our
obedience
to
confess
our selves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
to
confess
,
that
after
all
in
our selves
,
we
deserve
to
be
cast
out
of
the
presence
of
God
.
In
opposition
hereunto
,
the
state
and
prayer
of
the
Publican
,
under
the
same
design
of
seeking
Justification
before
God
,
are
expressed
.
And
the
outward
acts
of
his
Person
are
mentioned
,
as
representing
,
and
expressive
of
the
inward
frame
of
his
mind
.
He
stood
afar
off
;
he
did
not
so
much
as
lift
up
his
eyes
;
he
smote
upon
his
brest
.
All
of
them
represent
a
person
desponding
,
yea
,
despairing
in
himself
.
This
is
the
nature
,
this
is
the
effect
of
that
conviction
of
sin
,
which
we
before
asserted
to
be
antecedently
necessary
unto
Justification
.
Displicency
,
sorrow
,
sense
of
danger
,
fear
of
wrath
,
all
are
present
with
him
.
In
brief
he
declares
himself
guilty
before
God
,
and
his
mouth
stopped
,
as
unto
any
apology
or
excuse
.
And
his
prayer
is
a
sincere
application
of
his
Soul
,
unto
sovereign
Grace
and
Mercy
,
for
a
deliverance
out
of
the
condition
,
wherein
he
was
by
reason
of
the
guilt
of
sin
.
And
in
the
use
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
is
respect
had
unto
a
propitiation
.
In
the
whole
of
his
address
there
is
contained
.
(
1.
)
Self-condemnation
and
abhorrency
.
(
2.
)
Displicency
and
sorrow
for
sin
.
(
3.
)
An
universal
Renuntiation
of
all
Works
of
his
own
,
as
any
conditions
of
his
Justification
.
(
4.
)
An
acknowledgment
of
his
sin
,
guilt
,
and
misery
.
And
this
is
all
that
on
our
part
is
required
unto
Justification
before
God
,
excepting
that
Faith
whereby
we
apply
our selves
unto
him
for
deliverance
.
Some
make
a
weak
attempt
from
hence
,
to
prove
that
Justification
consists
wholly
in
the
remission
of
sin
,
because
on
the
prayer
of
the
Publican
,
for
Mercy
and
Pardon
,
he
is
said
to
be
justified
;
but
there
is
no
force
in
this
Argument
.
For
(
1.
)
The
whole
nature
of
Justification
is
not
here
declared
,
but
only
what
is
required
on
our
part
thereunto
.
The
respect
of
it
unto
the
Mediation
of
Christ
,
was
not
yet
expresly
to
be
brought
to
light
,
as
was
shewed
before
.
(
2.
)
Although
the
Publican
makes
his
address
unto
God
,
under
a
deep
sense
of
the
guilt
of
sin
,
yet
he
prays
not
for
the
bare
pardon
of
sin
,
but
for
all
that
sovereign
Mercy
or
Grace
,
God
provided
for
sinners
.
(
3.
)
The
term
of
Justification
must
have
the
same
sense
,
when
applied
unto
the
Pharisee
,
as
when
applied
unto
the
Publican
:
And
if
the
meaning
of
it
,
with
respect
unto
the
Publican
,
be
,
That
he
was
pardoned
,
then
hath
it
the
same
sense
,
with
respect
unto
the
Pharisee
,
he
was
not
pardoned
;
but
he
came
on
no
such
errand
:
He
came
to
be
justified
,
not
pardoned
;
nor
doth
he
make
the
least
mention
of
his
sin
,
or
any
sense
of
it
.
Wherefore
although
the
pardon
of
sin
be
included
in
Justification
,
yet
to
justifie
,
in
this
place
hath
respect
unto
a
Righteousness
,
whereon
a
Man
is
declared
just
and
righteous
,
wrapt
up
on
the
part
of
the
Publican
in
the
sovereign
producing
cause
,
The
Mercy
of
God
.
Some
few
Testimonies
may
be
added
out
of
the
other
Evangelists
,
in
whom
they
abound
.
As
many
as
received
him
,
to
them
gave
he
power
to
become
the
Sons
of
God
,
even
to
them
that
believe
on
his
name
,
Joh.
1.12
.
Faith
is
expressed
by
the
receiving
of
Christ
.
For
to
receive
him
,
and
to
believe
on
his
name
,
are
the
same
.
It
receives
him
as
set
forth
of
God
to
be
a
propitiation
for
sin
,
as
the
great
Ordinance
of
God
,
for
the
Recovery
and
Salvation
of
lost
sinners
.
Wherefore
this
notion
of
Faith
includes
in
it
,
(
1.
)
A
supposition
of
the
proposal
and
tender
of
Christ
unto
us
,
for
some
end
and
purpose
.
(
2.
)
That
this
proposal
is
made
unto
us
in
the
promise
of
the
Gospel
.
Hence
as
we
are
said
to
receive
Christ
,
we
are
said
to
receive
the
promise
also
.
(
3.
)
The
end
for
which
the
Lord
Christ
is
so
proposed
unto
us
,
in
the
promise
of
the
Gospel
;
and
this
is
the
same
with
that
for
which
he
was
so
proposed
in
the
first
promise
,
namely
,
The
recovery
and
salvation
of
lost
sinners
.
(
4
▪
)
That
in
the
tender
of
his
person
,
there
is
a
tender
made
of
all
the
Fruits
of
his
Mediation
,
as
containing
the
way
and
means
of
our
deliverance
from
sin
,
and
acceptance
with
God
.
(
5.
)
There
is
nothing
required
on
our
part
unto
an
interest
in
the
end
proposed
,
but
receiving
of
him
,
or
believing
on
his
name
.
(
6.
)
Hereby
are
we
intitled
unto
the
Heavenly
inheritance
,
we
have
power
to
become
the
Sons
of
God
,
wherein
our
Adoption
is
asserted
,
and
Justification
included
.
What
this
receiving
of
Christ
is
,
and
wherein
it
doth
consist
,
hath
been
declared
before
,
in
the
consideration
of
that
Faith
whereby
we
are
justified
.
That
which
hence
we
argue
is
,
That
there
is
no
more
required
unto
the
obtaining
of
a
right
and
title
unto
the
Heavenly
Inheritance
,
but
Faith
alone
in
the
name
of
Christ
,
the
receiving
of
Christ
as
the
Ordinance
of
God
,
for
Justification
and
Salvation
.
This
gives
us
,
I
say
,
our
original
right
thereunto
,
and
therein
our
acceptance
with
God
,
which
is
our
Justification
,
though
more
be
required
unto
the
actual
acquisition
and
possession
of
it
.
It
is
said
indeed
,
that
other
Graces
and
Works
are
not
excluded
,
though
Faith
alone
be
expressed
.
But
every
thing
which
is
not
a
receiving
of
Christ
,
is
excluded
.
It
is
,
I
say
,
virtually
excluded
,
because
it
is
not
of
the
nature
of
that
which
is
required
.
When
we
speak
of
that
whereby
we
see
,
we
exclude
no
other
member
from
being
a
part
of
the
body
;
but
we
exclude
all
but
the
eye
from
the
act
of
seeing
.
And
if
Faith
be
required
,
as
it
is
a
receiving
of
Christ
,
every
Grace
and
Duty
which
is
not
so
,
is
excluded
as
unto
the
end
of
Justification
.
Chap.
3.14
,
15
,
16
,
17
,
18.
And
as
Moses
lifted
up
the
Brazen
Serpent
in
the
Wilderness
,
even
so
must
the
Son
of
Man
be
lifted
up
;
that
whosoever
believeth
on
him
,
should
not
perish
,
but
have
eternal
life
.
For
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
on
him
,
should
not
perish
,
but
have
everlasting
life
.
God
sent
not
his
Son
into
the
World
to
condemn
the
World
,
but
that
the
World
,
through
him
,
might
be
saved
.
He
that
believeth
on
him
,
is
not
condemned
;
but
he
that
believeth
not
,
is
condemned
already
,
because
he
hath
not
believed
in
the
name
of
the
only
begotten
Son
of
God
.
I
shall
observe
only
a
few
things
from
these
words
,
which
in
themselves
convey
a
better
light
of
understanding
in
this
Mystery
unto
the
minds
of
Believers
,
then
many
long
discourses
of
some
Learned
Men.
(
1.
)
It
is
of
the
justification
of
Men
,
and
their
right
to
eternal
Life
thereon
,
that
our
Saviour
discourseth
.
This
is
plain
in
Ver.
18.
He
that
believeth
is
not
condemned
,
but
he
that
believeth
not
,
is
condemned
already
.
(
2.
)
The
means
of
attaining
this
condition
or
state
on
our
part
,
is
believing
only
,
as
it
is
three
times
positively
asserted
,
without
any
addition
.
(
3.
)
The
nature
of
this
Faith
is
declared
,
(1)
By
its
object
,
that
is
,
Christ
himself
the
Son
of
God
;
whosoever
believeth
on
him
,
which
is
frequently
repeated
.
(2)
The
especial
consideration
,
wherein
he
is
the
object
of
Faith
unto
the
Justification
of
life
;
and
that
is
as
he
is
the
Ordinance
of
God
,
given
,
sent
,
and
proposed
from
the
Love
and
Grace
of
the
Father
.
God
so
loved
the
World
,
that
he
gave
;
God
sent
his
Son
.
(3)
The
especial
act
yet
included
in
the
type
,
whereby
the
design
of
God
,
in
him
,
is
illustrated
.
For
this
was
the
looking
unto
the
Brazen
Serpent
lifted
up
in
the
Wilderness
,
by
them
who
were
stung
with
Fiery
Serpents
.
Hereunto
our
Faith
in
Christ
unto
Justification
,
doth
answer
,
and
includes
a
trust
in
him
alone
for
deliverance
and
relief
.
This
is
the
way
,
these
are
the
only
causes
and
means
of
the
Justification
of
condemned
sinners
,
and
are
the
Substance
of
all
that
we
plead
for
.
It
will
be
said
that
all
this
proves
not
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
which
is
the
thing
principally
inquired
after
:
But
if
nothing
be
required
on
our
part
unto
Justification
,
but
Faith
acted
on
Christ
,
as
the
Ordinance
of
God
for
our
recovery
,
and
salvation
,
it
is
the
whole
of
what
we
plead
for
.
A
Justification
by
the
remission
of
sins
alone
without
a
Righteousness
giving
acceptance
with
God
,
and
a
right
unto
the
Heavenly
Inheritance
,
is
alien
unto
the
Scripture
,
and
the
common
notion
of
Justification
amongst
Men.
And
what
this
Righteousness
must
be
,
upon
a
supposition
,
that
Faith
only
,
on
our
part
,
is
required
unto
a
participation
of
it
,
is
sufficiently
declared
in
the
words
wherein
Christ
himself
is
so
often
asserted
,
as
the
object
of
our
Faith
unto
that
purpose
.
Not
to
add
more
particular
Testimonies
,
which
are
multiplied
unto
the
same
purpose
,
in
this
Evangelist
,
the
sum
of
the
Doctrine
declared
by
him
,
is
,
That
the
Lord
Jesus
Christ
was
the
Lamb
of
God
which
takes
away
the
sins
of
the
World
,
that
is
,
by
the
sacrifice
of
himself
,
wherein
he
answered
and
fulfilled
all
the
typical
sacrifices
of
the
Law
:
That
unto
this
end
he
sanctified
himself
,
that
those
,
who
believe
,
might
be
sanctified
,
or
perfected
for
ever
by
his
own
offering
of
himself
:
That
in
the
Gospel
he
is
proposed
,
as
lifted
up
and
crucified
for
us
▪
is
bearing
all
our
sins
on
his
Body
on
the
Tree
:
That
by
Faith
〈◊〉
him
,
we
have
adoption
,
justification
,
freedom
from
judgment
and
condemnation
,
with
a
right
and
title
unto
Eternal
Life
:
That
those
who
believe
not
,
are
condemned
already
,
because
they
believe
not
on
the
Son
of
God
;
and
as
he
elswhere
expresseth
it
,
make
God
a
lier
,
in
that
they
believe
not
his
Testimony
,
namely
,
That
he
hath
given
unto
us
Eternal
Life
;
and
that
this
life
is
in
his
Son
.
Nor
doth
he
any
where
make
mention
of
any
other
means
,
cause
,
or
condition
of
Justification
on
our
part
,
but
Faith
only
,
though
he
aboundeth
in
Precepts
unto
Believers
for
Love
,
and
keeping
the
commands
of
Christ
.
And
this
Faith
is
the
receiving
of
Christ
,
in
the
sense
newly
declared
.
And
this
is
the
substance
of
the
Christian
Faith
in
this
matter
;
which
oft-times
we
rather
obscure
then
illustrate
,
by
debating
the
consideration
of
any
thing
in
our
Justification
,
but
the
Grace
and
Love
of
God
,
the
Person
and
Mediation
of
Christ
,
with
Faith
in
them
.
CHAP.
XVIII
.
The
nature
of
Justification
as
declared
in
the
Epistles
of
S.
Paul
,
in
that
unto
the
Romans
especially
.
Chap.
3.
THat
the
way
and
manner
of
our
Justification
before
God
,
with
all
the
Causes
and
Means
of
it
are
designedly
declared
by
the
Apostle
in
the
Epistle
unto
the
Romans
,
Chap.
3.4
,
5.
as
also
vindicated
from
Objections
,
so
as
to
render
his
discourse
thereon
the
proper
Seat
of
this
Doctrine
,
and
whence
it
is
principally
to
be
learned
,
cannot
modestly
be
denied
.
The
late
exceptions
of
some
,
That
this
Doctrine
of
Justification
by
Faith
,
without
Works
,
is
found
only
in
the
Writings
of
S.
Paul
,
and
that
his
Writings
are
obscure
and
intricate
,
are
both
false
and
scandalous
to
Christian
Religion
,
so
as
that
in
this
place
we
shall
not
afford
them
the
least
consideration
.
He
wrote
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
was
moved
by
the
Holy
Ghost
.
And
as
all
the
matter
delivered
by
him
was
sacred
Truth
,
which
immediately
requires
our
Faith
and
Obedience
,
so
the
way
and
manner
wherein
he
declared
it
,
was
such
as
the
Holy
Ghost
judged
most
expedient
for
the
edification
of
the
Church
.
And
as
he
said
himself
with
confidence
,
That
if
the
Gospel
which
he
Preached
,
and
as
it
was
Preached
by
him
,
though
accounted
by
them
foolishness
,
was
hid
,
so
as
that
they
could
not
understand
,
nor
comprehend
the
Mystery
of
it
,
it
was
hid
unto
them
that
are
lost
;
so
we
may
say
,
That
if
what
he
delivereth
in
particular
concerning
our
Justification
before
God
,
seems
obscure
,
difficult
,
or
perplexed
unto
us
,
it
is
from
our
prejudices
,
corrupt
affections
,
or
weakness
of
understanding
at
best
,
not
able
to
comprehend
the
glory
of
this
Mystery
of
the
Grace
of
God
in
Christ
,
and
not
from
any
defect
in
his
way
,
and
manner
of
the
Revelation
of
it
.
Rejecting
therefore
all
such
perverse
insinuations
,
in
a
due
sense
of
our
own
weakness
,
and
acknowledgment
that
at
best
we
know
but
in
part
,
we
shall
humbly
inquire
into
the
Blessed
Revelation
of
this
great
Mystery
of
the
Justification
of
a
sinner
before
God
,
as
by
him
declared
in
those
Chapters
of
his
glorious
Epistle
to
the
Romans
;
and
I
shall
do
it
with
all
briefness
possible
,
so
as
not
on
this
occasion
to
repeat
what
hath
been
already
spoken
,
or
to
anticipate
what
may
be
spoken
in
place
more
convenient
.
The
first
thing
he
doth
,
is
to
prove
all
men
to
be
under
sin
,
and
to
be
guilty
before
God
.
This
he
giveth
as
the
conclusion
of
his
preceding
discourse
from
Chap.
1.18
.
or
what
he
had
evidently
evinced
thereby
,
Chap.
3.
ver.
19
,
23.
Hereon
an
inquiry
doth
arise
,
how
any
of
them
come
to
be
justified
before
God
.
And
whereas
Justification
is
a
sentence
upon
the
consideration
of
a
Righteousness
,
his
grand
inquiry
is
what
that
Righteousness
is
,
on
the
consideration
whereof
a
Man
may
be
so
justified
.
And
concerning
this
,
he
affirms
expresly
that
it
is
not
the
Righteousness
of
the
Law
,
nor
of
the
Works
of
it
;
whereby
what
he
doth
intend
,
hath
been
in
part
before
declared
,
and
will
be
further
manifested
in
the
proofs
of
our
discourse
.
Wherefore
in
general
he
declares
,
that
the
Righteousness
whereby
we
are
justified
,
is
the
Righteousness
of
God
,
in
opposition
unto
any
Righteousness
of
our
own
,
Chap.
1.17
,
Chap.
3.21
,
22.
And
he
describes
this
Righteousness
of
God
by
three
properties
,
(
1.
)
That
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
the
Law
,
Ver.
21.
separated
in
all
its
concerns
from
the
Law
;
not
attainable
by
it
,
nor
any
works
of
it
;
which
they
have
no
influence
into
.
It
is
neither
our
obedience
unto
the
Law
,
nor
attainable
thereby
.
Nor
can
any
expression
more
separate
and
exclude
the
Works
of
Obedience
unto
the
Law
,
from
any
concernment
in
it
,
then
this
doth
:
Wherefore
,
what
ever
is
,
or
can
be
performed
by
our selves
in
obedience
unto
the
Law
,
is
rejected
from
any
interest
in
this
Righteousness
of
God
,
or
the
procurement
of
it
to
be
made
ours
.
(
2.
)
That
yet
it
is
witnessed
unto
by
the
Law
.
Ver.
21.
The
Law
and
the
Prophets
.
The
Apostle
by
this
distinction
of
the
Books
of
the
Old
Testament
,
into
the
Law
and
the
Prophets
,
manifests
that
by
the
Law
he
understands
the
Books
of
Moses
;
and
in
them
,
Testimony
is
given
unto
this
Righteousness
of
God
,
four
ways
.
(
1.
)
By
a
declaration
of
the
causes
of
the
necessity
of
it
unto
our
Justification
.
This
is
done
in
the
account
given
of
our
Apostasie
from
God
,
of
the
loss
of
his
Image
,
and
the
state
of
sin
that
insued
thereon
.
For
hereby
an
end
was
put
unto
all
possibility
and
hope
of
acceptance
with
God
,
by
our
own
Personal
Righteousness
.
By
the
entrance
of
sin
,
our
own
Righteousness
went
out
of
the
World
;
so
that
there
must
be
another
Righteousness
prepared
and
approved
of
God
,
and
called
The
Righteousness
of
God
,
in
opposition
unto
our
own
,
or
all
Relation
of
Love
and
Favor
between
God
and
Man
,
must
cease
for
ever
.
(
2.
)
In
the
way
of
recovery
from
this
state
,
generally
declared
in
the
first
Promise
of
the
Blessed
Seed
,
by
whom
this
Righteousness
of
God
was
to
be
wrought
and
introduced
;
for
he
alone
was
to
make
an
end
of
sin
,
and
to
bring
in
Everlasting
Righteousness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dan.
9.24
.
That
Righteousness
of
God
,
that
should
be
the
means
of
the
Justification
of
the
Church
in
all
ages
,
and
under
all
dispensations
.
(
3.
)
By
stopping
up
the
way
unto
any
other
Righteousness
through
the
Threatnings
of
the
Law
,
and
that
Curse
which
every
transgression
of
it
,
was
attended
withal
.
Hereby
it
was
plainly
and
fully
declared
,
that
there
must
be
such
a
Righteousness
provided
for
our
Justification
before
Men
,
as
would
answer
and
remove
that
curse
.
(
4.
)
In
the
Prefiguration
and
Representation
of
that
only
way
and
means
,
whereby
this
Righteousness
of
God
was
to
be
wrought
.
This
it
did
in
all
its
Sacrifices
,
especially
in
the
great
Anniversary
Sacrifice
on
the
Day
of
Expiation
,
wherein
all
the
sins
of
the
Church
,
were
laid
on
the
Head
of
the
Sacrifice
,
and
so
carried
away
.
(
3.
)
He
describes
it
by
the
only
way
of
our
participation
of
it
,
the
only
means
on
our
part
of
the
communication
of
it
unto
us
.
And
this
is
by
Faith
alone
.
The
Righteousness
of
God
▪
which
is
by
the
Faith
of
Christ
Jesus
,
unto
all
,
and
upon
all
them
that
believe
;
for
there
is
no
difference
.
Ver.
22.
Faith
in
Christ
Jesus
is
so
the
only
way
and
means
,
whereby
this
Righteousness
of
God
comes
upon
us
,
or
is
communicated
unto
us
,
that
it
is
so
unto
all
that
have
this
Faith
,
and
only
unto
them
,
and
that
without
difference
on
the
consideration
of
any
thing
else
besides
.
And
although
Faith
taken
absolutely
,
may
be
used
in
various
senses
,
yet
as
thus
specified
and
limited
,
the
Faith
of
Christ
Jesus
,
or
as
he
calls
it
,
the
Faith
that
is
in
me
.
Acts
26.18
.
It
can
intend
nothing
but
the
reception
of
him
,
and
trust
in
him
,
as
the
Ordinance
of
God
for
Righteousness
and
Salvation
.
This
description
of
The
Righteousness
of
God
revealed
in
the
Gospel
,
which
the
Apostle
asserts
as
the
only
means
and
cause
of
our
Justification
before
God
,
with
the
only
way
of
its
participation
and
communication
unto
us
by
the
Faith
of
Christ
Jesus
,
fully
confirms
the
truth
we
plead
for
.
For
if
the
Righteousness
wherewith
we
must
be
justified
before
God
be
not
our
own
,
but
the
Righteousness
of
God
,
as
these
things
are
directly
opposed
,
Phil.
3.9
.
And
the
only
way
whereby
it
comes
upon
us
,
or
we
are
made
partakers
of
it
,
is
by
the
Faith
of
Jesus
Christ
,
then
our
own
personal
inherent
Righteousness
or
Obedience
,
hath
no
interest
in
our
Justification
before
God
;
which
Argument
is
insoluble
,
nor
is
the
force
of
it
to
be
waved
by
any
distinctions
whatever
,
if
we
keep
our
hearts
unto
a
due
reverence
of
the
Authority
of
God
in
his
Word
.
Having
fully
proved
,
That
no
Men
living
have
any
Righteousness
of
their
own
,
whereby
they
may
be
justified
,
but
are
all
shut
up
under
the
guilt
of
sin
;
and
having
declared
,
That
there
is
a
Righteousness
of
God
now
fully
revealed
in
the
Gospel
,
whereby
alone
we
may
be
so
;
leaving
all
Men
in
themselves
unto
their
own
lot
,
In
as
much
as
all
have
sinned
and
come
short
of
the
glory
of
God
,
he
proceeds
to
declare
the
nature
of
our
Justification
before
God
in
all
the
causes
of
it
.
Ver.
24
,
25
,
26.
Being
justified
freely
by
his
Grace
through
the
Redemption
that
is
in
Jesus
Christ
,
whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
Blood
,
to
declare
his
Righteousness
for
the
Remission
of
sins
,
that
are
past
,
through
the
forbearance
of
God
.
To
declare
,
I
say
,
at
this
time
,
his
Righteousness
,
that
he
might
be
just
,
and
the
Justifier
of
them
that
believe
in
Jesus
.
Here
it
is
,
that
we
may
,
and
ought
if
any
where
,
to
expect
the
interest
of
our
personal
obedience
under
some
qualification
or
other
,
in
our
Justification
to
be
declared
.
For
if
it
should
be
supposed
(
which
yet
it
cannot
with
any
pretence
of
Reason
)
that
in
the
foregoing
discourse
,
the
Apostle
had
excluded
only
the
Works
of
the
Law
,
as
absolutely
perfect
,
or
as
wrought
in
our
own
strength
without
the
aid
of
Grace
,
or
as
meritorious
;
yet
having
generally
excluded
all
Works
from
our
Justification
,
Ver.
20.
Without
distinction
or
limitation
,
it
might
well
be
expected
,
and
ought
to
have
been
so
;
that
upon
the
full
Declaration
which
he
gives
us
of
the
nature
and
way
of
our
Justification
in
all
the
causes
of
it
,
he
should
have
assigned
the
place
,
and
consideration
which
our
own
personal
Righteousness
had
in
our
Justification
before
God
;
the
first
or
second
,
or
continuation
of
it
,
somewhat
or
other
,
or
at
least
,
made
some
mention
of
it
,
under
the
qualification
of
gracious
,
sincere
,
or
Evangelical
,
that
it
might
not
seem
to
be
absolutely
excluded
.
It
is
plain
the
Apostle
thought
of
no
such
thing
,
nor
was
at
all
solicitous
about
any
reflection
that
might
be
made
on
his
Doctrine
,
as
though
it
overthrew
the
necessity
of
our
own
obedience
.
Take
in
the
consideration
of
the
Apostles
design
,
with
the
circumstances
of
the
context
,
and
the
Argument
from
his
utter
silence
,
about
our
own
personal
Righteousness
in
our
Justification
before
God
,
is
unanswerable
.
But
this
is
not
all
;
we
shall
find
in
our
progress
,
that
it
is
expresly
and
directly
excluded
by
him
.
All
unprejudiced
persons
must
needs
think
that
no
words
could
be
used
,
more
express
and
emphatical
,
to
secure
the
whole
of
our
Justification
unto
the
Freegrace
of
God
,
through
the
Blood
,
or
Mediation
of
Christ
,
wherein
it
is
Faith
alone
that
gives
us
an
interest
,
than
these
used
here
by
the
Apostle
.
And
for
my
part
,
I
shall
only
say
,
that
I
know
not
how
to
express
my self
in
this
matter
,
in
words
and
terms
more
express
or
significant
of
the
conception
of
my
mind
.
And
if
we
could
all
but
subscribe
the
answer
here
given
by
the
Apostle
;
how
,
by
what
means
,
on
what
grounds
,
or
by
what
causes
,
are
we
justified
before
God
;
namely
,
that
we
are
justified
freely
by
his
Grace
,
through
the
Redemption
that
is
in
Christ
Jesus
,
whom
God
hath
set
forth
to
be
a
propitiation
through
Faith
in
his
Blood
,
&c.
There
might
be
an
end
of
this
Controversie
.
But
the
principal
passages
of
this
Testimony
must
be
distinctly
considered
,
(
1.
)
The
principal
efficient
cause
is
first
expressed
with
a
peculiar
emphasis
;
or
the
causa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
justified
freely
by
his
Grace
.
God
is
the
principal
efficient
cause
of
our
Justification
,
and
his
Grace
is
the
only
moving
cause
thereof
.
I
shall
not
stay
upon
the
exception
of
those
of
the
Roman
Church
,
namely
,
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
their
Translation
renders
per
gratiam
Dei
,
the
internal
inherent
Grace
of
God
,
which
they
make
the
formal
cause
of
Justification
,
is
intended
.
For
they
have
nothing
to
prove
it
,
but
that
which
overthrows
it
;
namely
,
that
it
is
added
unto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
freely
,
which
were
needless
,
if
it
signifie
the
Free-grace
or
Favor
of
God
.
For
both
these
expressions
gratis
per
gratiam
,
freely
by
Grace
,
are
put
together
to
give
the
greater
emphasis
unto
this
assertion
,
wherein
the
whole
of
our
Justification
is
vendicated
unto
the
Free-grace
of
God
.
So
far
as
they
are
distinguishable
,
the
one
denotes
the
principle
from
whence
our
Justification
proceeds
,
namely
Grace
;
and
the
other
,
the
manner
of
its
operation
,
it
works
freely
.
Besides
,
the
Grace
of
God
in
this
subject
,
doth
every
where
constantly
signifie
his
goodness
,
love
,
and
favor
,
as
hath
been
undeniably
proved
by
many
.
See
Rom.
5.15
.
Eph.
2.4
,
8
,
9.
2
Tim.
1.9
.
Tit.
3.4
,
5.
Being
justified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
the
LXX
.
render
the
Hebrew
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
without
price
,
without
merit
,
without
cause
;
and
sometimes
it
is
used
for
without
end
,
that
is
,
what
is
done
in
vain
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
by
the
Apostle
,
Gal.
2.21
.
without
price
or
reward
,
Gen.
29.15
.
Exod.
21.22
.
2
Kings
24.25
.
without
cause
or
merit
or
any
means
of
procurement
,
1
Sam.
19.5
.
2
Sam.
24.24
.
Psal.
69.4
.
Psal.
102.
In
this
sense
it
is
rendred
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Joh.
15.25
.
The
design
of
the
word
is
to
exclude
all
consideration
of
any
thing
in
us
that
should
be
the
cause
or
condition
of
our
justification
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
favour
,
absolutely
considered
may
have
respect
unto
somewhat
in
him
towards
whom
it
is
shewed
;
so
it
is
said
that
Joseph
found
grace
or
favour
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
eyes
of
Potiphar
,
Gen.
29.4
.
but
he
found
it
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
any
consideration
or
cause
;
for
he
saw
that
the
Lord
was
with
him
and
made
all
that
he
did
to
prosper
in
his
hand
,
v.
3.
But
no
words
can
be
found
out
to
free
our
justification
before
God
from
all
respect
unto
any
thing
in
our selves
,
but
only
what
is
added
expresly
as
the
means
of
its
participation
on
our
part
,
through
faith
in
his
blood
,
more
emphatical
than
these
here
used
by
the
Apostle
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
freely
by
his
grace
.
And
with
whom
this
is
not
admitted
as
exclusive
of
all
Works
or
Obedience
of
our
own
,
of
all
conditions
,
preparations
and
merit
,
I
shall
despair
of
ever
expressing
my
conceptions
about
it
intelligibly
unto
them
.
Having
asserted
this
Righteousness
of
God
as
the
cause
and
means
of
our
justification
before
him
,
in
opposition
unto
all
Righteousness
of
our
own
;
and
declared
the
cause
of
the
communication
of
it
unto
us
on
the
part
of
God
,
to
be
meer
free
Sovereign
grace
,
the
means
on
our
part
,
whereby
according
unto
the
ordination
of
God
,
we
do
receive
,
or
are
really
made
partakers
of
that
Righteousness
of
God
whereon
we
are
justified
,
is
by
faith
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
by
faith
alone
.
Nothing
else
is
proposed
,
nothing
else
required
unto
this
end
.
It
is
replied
,
that
there
is
no
intimation
that
is
by
faith
alone
,
or
that
Faith
is
asserted
to
be
the
means
of
our
Justification
exclusively
unto
other
Graces
or
Works
.
But
there
is
such
an
exclusion
directly
included
in
the
description
given
of
that
faith
whereby
we
are
justified
with
respect
unto
its
especial
object
by
faith
in
his
blood
.
For
Faith
respecting
the
blood
of
Christ
,
as
that
whereby
propitiation
was
made
for
Sin
,
in
which
respect
alone
,
the
Apostle
affirms
that
we
are
justified
through
faith
,
admits
of
no
association
with
any
other
Graces
or
Duties
.
Neither
is
it
any
part
of
their
nature
to
fix
on
the
blood
of
Christ
,
for
Justification
before
God
:
wherefore
they
are
all
here
directly
excluded
.
And
those
who
think
otherwise
,
may
try
how
they
can
introduce
them
into
this
context
without
an
evident
corrupting
of
it
,
and
perverting
of
its
sense
.
Neither
will
the
other
evasion
yield
our
Adversaries
the
least
relief
:
namely
,
that
by
faith
not
the
single
grace
of
Faith
is
intended
,
but
the
whole
obedience
required
in
the
new
Covenant
,
Faith
and
Works
together
.
For
as
all
works
whatever
,
as
our
works
,
are
excluded
in
the
declaration
of
the
causes
of
our
Justification
on
the
part
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
freely
by
his
grace
,
by
vertue
of
that
great
Rule
,
Rom.
11.6
.
If
it
be
of
grace
,
then
no
more
of
works
,
otherwise
Grace
is
no
more
Grace
;
so
the
determination
of
the
object
of
faith
in
its
act
or
duty
whereon
we
are
justified
,
namely
the
blood
of
Christ
is
absolutely
exclusive
of
all
Works
from
an
interest
in
that
duty
.
For
whatever
looks
unto
the
blood
of
Christ
,
for
Justification
,
is
faith
and
nothing
else
.
And
as
for
the
calling
of
it
a
single
act
or
duty
,
I
refer
the
Reader
unto
our
preceding
discourse
about
the
nature
of
justifying
Faith
.
Three
things
the
Apostle
inferreth
from
the
declaration
he
had
made
of
the
Nature
and
Causes
of
our
Justification
before
God
,
all
of
them
further
illustrating
the
meaning
and
sense
of
his
words
.
1.
That
Boasting
is
excluded
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
27.
Apparent
it
is
from
hence
,
and
from
what
he
affirms
concerning
Abraham
,
Chap.
4.
v.
2.
that
a
great
part
,
at
least
,
of
the
controversie
he
had
about
Justification
,
was
whether
it
did
admit
of
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
those
that
were
justified
.
And
it
is
known
that
the
Jews
placed
all
their
Hopes
in
those
things
whereof
they
thought
they
could
boast
,
namely
their
Priviledges
and
their
Righteousness
.
But
from
the
declaration
made
of
the
Nature
and
Causes
of
Justification
,
the
Apostle
infers
that
all
Boasting
whatever
is
utterly
shut
out
of
doors
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Boasting
,
in
our
language
is
the
name
of
a
vice
;
and
is
never
used
in
a
good
sense
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
words
used
by
the
Apostle
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
an
indifferent
signification
,
and
as
they
are
applied
may
denote
a
Vertue
as
well
as
a
Vice
.
So
they
do
,
Heb.
3.6
.
But
alwayes
,
and
in
all
places
,
they
respect
something
that
is
peculiar
in
or
unto
them
,
unto
whom
they
are
ascribed
.
Wherever
any
thing
is
ascribed
unto
one
and
not
unto
another
,
with
respect
unto
any
good
end
,
there
is
fundamentum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
foundation
for
boasting
.
All
this
saith
the
Apostle
in
the
matter
of
our
Justification
is
utterly
excluded
.
But
wherever
respect
is
had
unto
any
condition
or
qualification
in
one
more
than
another
,
especially
if
it
be
of
works
,
it
giveth
a
ground
of
boasting
,
as
he
affirms
,
Chap.
4.2
.
And
it
appears
from
comparing
that
verse
with
this
,
that
wherever
there
is
any
influence
of
our
own
works
into
our
Justification
,
there
is
a
ground
of
boasting
;
but
in
Evangelical
Justification
,
no
such
boasting
in
any
kind
can
be
admitted
:
Wherefore
there
is
no
place
for
Works
in
our
Justification
before
God
;
for
if
there
were
,
it
is
impossible
but
that
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
one
kind
or
other
before
God
,
or
man
must
be
admitted
.
2.
He
infers
a
general
conclusion
,
that
a
man
is
justified
by
Faith
without
the
Works
of
the
Law
,
v.
28.
What
is
meant
by
the
Law
,
and
what
by
the
Works
of
the
Law
in
this
discourse
of
the
Apostle
about
our
Justification
,
hath
been
before
declared
.
And
if
we
are
justified
freely
through
Faith
in
the
Blood
of
Christ
,
that
Faith
,
which
hath
the
Propitiation
of
Christ
for
its
especial
Object
,
or
as
it
hath
so
,
can
take
no
other
Grace
nor
Duty
into
Partnership
with
it self
therein
:
and
being
so
justified
as
that
all
such
boasting
is
excluded
as
necessarily
exults
from
any
differencing
Graces
or
Works
in
our selves
,
wherein
all
the
Works
of
the
Law
are
excluded
,
it
is
certain
that
it
is
by
Faith
alone
in
Christ
that
we
are
justified
.
All
Works
are
not
only
excluded
,
but
the
way
unto
their
return
is
so
shut
up
by
the
Method
of
the
Apostles
Discourse
,
that
all
the
reinforcements
which
the
wit
of
man
can
give
unto
them
,
will
never
introduce
them
into
our
Justification
before
God
.
3.
He
asserts
from
hence
,
that
we
do
not
make
void
the
Law
through
grace
,
but
establish
it
,
v.
31.
which
how
it
is
done
,
and
how
alone
it
can
be
done
,
hath
been
before
declared
.
This
is
the
Substance
of
the
Resolution
the
Apostle
gives
unto
that
great
Enquiry
,
how
a
guilty
convinced
Sinner
may
come
to
be
justified
in
the
sight
of
God
.
The
sovereign
Grace
of
God
,
the
Mediation
of
Christ
,
and
Faith
in
the
Blood
of
Christ
,
are
all
that
he
requireth
thereunto
.
And
whatever
notions
men
may
have
about
Justification
in
other
respects
,
it
will
not
be
safe
to
venture
on
any
other
Resolution
of
this
case
and
enquiry
;
nor
are
we
wiser
than
the
Holy
Ghost
.
Rom.
Chap.
4.
In
the
beginning
of
the
fourth
Chapter
he
confirms
what
he
had
before
doctrinally
declared
,
by
a
signal
instance
;
and
this
was
of
the
Justification
of
Abraham
,
who
being
the
Father
of
the
Faithful
,
his
Justification
is
proposed
as
the
pattern
of
ours
,
as
he
expresly
declares
vers.
22
,
23
,
24.
And
some
few
things
I
shall
observe
on
this
instance
in
our
passage
unto
the
fifth
Verse
;
where
I
shall
fix
our
Discourse
.
1.
He
denies
that
Abraham
was
justified
by
Works
,
vers.
2.
And
(
1.
)
These
Works
were
not
those
of
the
Jewish
Law
,
which
alone
some
pretend
to
be
excluded
from
our
Justification
in
this
place
.
For
they
were
the
Works
he
performed
some
hundreds
of
years
before
the
giving
of
the
Law
at
Sinai
:
wherefore
they
are
the
Works
of
his
Moral
Obedience
unto
God
that
are
intended
.
(
2.
)
Those
Works
must
be
understood
which
Abraham
had
then
,
when
he
is
said
to
be
justified
in
the
Testimony
produced
unto
that
purpose
;
But
the
Works
that
Abraham
then
had
,
were
Works
of
Righteousness
,
performed
in
Faith
and
Love
to
God
,
Works
of
New
Obedience
under
the
Conduct
and
aids
of
the
Spirit
of
God
;
Works
required
in
the
Covenant
of
Grace
.
These
are
the
Works
excluded
from
the
Justification
of
Abraham
.
And
these
things
are
plain
,
express
and
evident
,
not
to
be
eluded
by
any
Distinctions
or
Evasions
.
All
Abraham's
Evangelical
Works
are
expresly
excluded
from
his
Justification
before
God
.
2.
He
proves
by
the
Testimony
of
Scripture
,
declaring
the
Nature
and
Grounds
of
the
Justification
of
Abraham
,
that
he
was
justified
no
other
way
,
but
that
which
he
had
before
declared
,
namely
by
Grace
through
Faith
in
Christ
Jesus
,
vers.
3.
Abraham
believed
God
(
in
the
Promise
of
Christ
and
his
Mediation
)
and
it
was
counted
unto
him
for
righteousness
,
vers.
3.
He
was
justified
by
Faith
in
the
way
before
described
(
for
other
Justification
by
Faith
there
is
none
)
in
opposition
unto
all
his
own
Works
,
and
Personal
Righteousness
thereby
.
3.
From
the
same
Testimony
he
declares
how
he
came
to
be
Partaker
of
that
Righteousness
whereon
he
was
justified
before
God
,
which
was
by
imputation
;
it
was
counted
or
imputed
unto
him
for
Righteousness
.
The
Nature
of
Imputation
hath
been
before
declared
.
4.
The
especial
Nature
of
this
Imputation
,
namely
that
it
is
of
Grace
without
respect
unto
Works
,
he
asserts
and
proves
,
vers.
4.
from
what
is
●●ntrary
thereunto
,
Now
to
him
that
worketh
is
the
reward
●ot
reckon'd
of
Grace
,
but
of
Debt
.
Where
Works
are
of
any
consideration
,
there
is
no
room
for
that
kind
of
Imputation
whereby
Abraham
was
justified
,
for
it
was
a
gracious
Imputation
,
and
that
is
not
of
what
is
our
own
antecedently
thereunto
,
but
what
is
made
our
own
by
that
Imputation
.
For
what
is
our
own
cannot
be
imputed
unto
us
in
a
way
of
Grace
,
but
only
reckon'd
ours
in
a
way
of
Debt
.
That
which
is
our
own
with
all
the
effects
of
it
,
is
due
unto
us
.
And
therefore
they
who
plead
that
Faith
it self
is
imputed
unto
us
,
to
give
some
countenance
unto
an
Imputation
of
Grace
,
do
say
it
is
imputed
not
for
what
it
is
,
for
then
it
would
be
reckoned
of
Debt
,
but
for
what
it
is
not
.
So
Socinus
,
Cum
fides
imputatur
nobis
pro
justitia
,
ideo
imputatur
quia
nec
ipsa
fides
justitia
est
,
nec
vere
in
se
eam
continet
,
De
Servat
.
Part.
4.
cap.
2.
which
kind
of
Imputation
being
indeed
only
a
false
Imagination
,
we
have
before
disproved
.
But
all
works
are
inconsistent
with
that
Imputation
whereby
Abraham
was
justified
.
It
is
otherwise
with
him
that
worketh
,
so
as
thereon
to
be
justified
,
then
it
was
with
him
.
Yea
,
say
some
,
all
Works
that
are
meritorious
,
that
are
performed
with
an
opinion
of
Merit
,
that
make
the
Reward
to
be
of
debt
,
are
excluded
,
but
other
Works
are
not
.
This
distinction
is
not
learned
from
the
Apostle
.
For
according
unto
him
,
if
this
be
merit
and
meritorious
,
that
the
Reward
be
reckon'd
of
Debt
,
then
all
Works
in
Justification
are
so
.
For
without
distinction
or
limitation
he
affirms
,
that
unto
him
that
worketh
,
the
reward
is
not
reckon'd
of
Grace
,
but
of
Debt
.
He
doth
not
exclude
some
sort
of
Works
,
or
Works
in
some
sense
,
because
they
would
make
the
reward
of
Debt
,
but
affirms
that
all
would
do
so
unto
the
exclusion
of
gracious
Imputation
.
For
if
the
foundation
of
Imputation
be
in
our selves
,
Imputation
by
Grace
is
excluded
.
In
the
fifth
Verse
the
Sum
of
the
Apostles
Doctrine
,
which
he
had
contended
for
,
and
what
he
had
proved
,
is
expressed
.
But
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
Faith
is
counted
for
Righteousness
.
It
is
granted
on
all
hands
,
that
the
close
of
the
Verse
his
Faith
is
counted
for
Righteousness
,
doth
express
the
Justification
of
the
person
intended
.
He
is
justified
,
and
the
way
of
it
is
,
his
Faith
is
counted
or
imputed
.
Wherefore
the
foregoing
words
declare
the
Subject
of
Justification
,
and
its
qualification
,
or
the
description
of
the
Person
to
be
justified
with
all
that
is
required
on
his
part
thereunto
.
And
first
,
it
is
said
of
him
,
that
he
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
who
worketh
not
.
It
is
not
required
unto
his
Justification
that
he
should
not
work
,
that
he
should
not
perform
any
Duties
of
Obedience
unto
God
in
any
kind
,
which
is
working
.
For
every
person
in
the
world
is
always
obliged
unto
all
Duties
of
Obedience
,
according
to
the
light
and
knowledg
of
the
Will
of
God
,
the
means
whereof
is
afforded
unto
him
.
But
the
expression
is
to
be
limited
by
the
Subject
matter
treated
of
.
He
who
worketh
not
,
with
respect
unto
Justification
;
though
not
the
design
of
the
Person
,
but
the
Nature
of
the
thing
is
intended
.
To
say
,
he
who
worketh
not
is
justified
through
believing
,
is
to
say
that
his
Works
whatever
they
be
,
have
no
influence
into
his
Justification
,
nor
hath
God
in
justifying
of
him
any
respect
unto
them
.
Wherefore
he
alone
who
worketh
not
,
is
the
subject
of
Justification
,
the
person
to
be
justified
;
that
is
,
God
considereth
no
mans
Works
,
no
mans
Duties
of
Obedience
in
his
Justification
;
seeing
we
are
justified
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
freely
by
his
Grace
.
And
when
God
affirmeth
expresly
,
that
he
justifieth
him
who
worketh
not
,
and
that
freely
by
his
Grace
,
I
cannot
understand
what
place
our
Works
or
Duties
of
Obedience
,
can
have
in
our
Justification
.
For
why
should
we
trouble
our selves
to
invent
of
what
consideration
they
may
be
in
our
Justification
before
God
,
when
he
himself
affirms
,
that
they
are
of
none
at
all
.
Neither
are
the
words
capable
of
any
evading
interpretation
.
He
that
worketh
not
,
is
he
that
worketh
not
,
let
men
say
what
they
please
,
and
distinguish
as
long
as
they
will
.
And
it
is
a
boldness
not
to
be
justified
,
for
any
to
rise
up
in
opposition
unto
such
express
Divine
Testimonies
,
however
they
may
be
harnessed
with
Philosophical
Notions
and
arguings
,
which
are
but
as
Thorns
and
Briars
,
which
the
Word
of
God
will
pass
through
and
consume
.
But
the
Apostle
further
adds
in
the
description
of
the
Subject
of
Justification
that
God
justifieth
the
ungodly
.
This
is
that
expression
which
hath
stirred
up
so
much
wrath
amongst
many
,
and
on
the
account
whereof
,
some
seem
to
be
much
displeased
with
the
Apostle
himself
.
If
any
other
person
dare
but
say
that
God
justifieth
the
ungodly
,
he
is
presently
reflected
on
,
as
one
that
by
his
Doctrine
would
overthrow
the
necessity
of
Godliness
,
Holiness
,
Obedience
,
or
Good
Works
.
For
what
need
can
there
be
of
any
of
them
,
if
God
justifieth
the
ungodly
?
Howbeit
this
is
a
Periphrasis
of
God
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
that
justifieth
the
ungodly
;
this
is
his
Prerogative
and
Property
,
as
such
will
he
be
believed
in
and
worshipped
,
which
adds
weight
and
Emphasis
unto
the
Expression
.
And
we
must
not
foregoe
this
Testimony
of
the
Holy
Ghost
,
let
men
be
as
angry
as
they
please
.
But
the
difference
is
about
the
meaning
of
the
words
.
If
so
,
it
may
be
allowed
without
mutual
offence
,
though
we
should
mistake
their
proper
sense
.
Only
it
must
be
granted
,
that
God
justifieth
the
ungodly
.
That
is
,
say
some
,
those
who
formerly
were
ungodly
,
not
those
who
continue
ungodly
when
they
are
justified
.
And
this
is
most
true
.
All
that
are
justified
were
before
ungodly
;
and
all
that
are
justified
are
at
the
same
instant
made
Godly
.
But
the
question
is
,
whether
they
are
Godly
or
Vngodly
antecedently
in
any
moment
of
time
unto
their
Justification
;
if
they
are
considered
as
Godly
,
and
are
so
indeed
,
then
the
Apostles
words
are
not
true
,
that
God
justifieth
the
ungodly
;
for
the
contradictory
Proposition
is
true
,
God
justifieth
none
but
the
Godly
.
For
these
Propositions
,
God
justifieth
the
ungodly
,
and
God
justifieth
none
but
the
Godly
,
are
contradictory
.
For
here
are
expresly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherefore
,
although
in
and
with
the
Justification
of
a
Sinner
,
he
is
made
Godly
,
for
he
is
endowed
with
that
Faith
which
purifieth
the
heart
,
and
is
a
vital
Principle
of
all
Obedience
,
and
the
Conscience
is
purged
from
Dead
Works
by
the
Blood
of
Christ
;
yet
antecedently
unto
his
Justification
he
is
ungodly
and
considered
as
ungodly
,
as
one
that
worketh
not
,
as
one
whose
Duties
and
Obedience
contribute
nothing
unto
his
Justification
.
As
he
worketh
not
,
all
works
are
excluded
from
being
the
causa
per
quam
;
and
as
he
is
ungodly
,
from
being
the
causa
sine
qua
non
of
his
Justification
.
The
Qualification
of
the
Subject
,
or
the
means
on
the
part
of
the
person
to
be
justified
,
and
whereby
he
becomes
actually
so
to
be
,
is
Faith
or
believing
.
But
believeth
on
him
who
justifieth
the
ungodly
.
That
is
,
it
is
Faith
alone
.
For
it
is
the
Faith
of
him
who
worketh
not
;
and
not
only
so
,
but
its
especial
object
,
God
as
justifying
the
ungodly
,
is
exclusive
of
the
concomitancy
of
any
works
whatever
.
This
is
Faith
alone
,
or
it
is
impossible
to
express
Faith
alone
,
without
the
literal
use
of
that
word
alone
.
But
Faith
being
asserted
,
in
opposition
unto
all
works
of
ours
,
unto
him
that
worketh
not
,
and
its
especial
nature
declared
in
its
especial
object
,
God
as
justifying
the
ungodly
,
that
is
,
freely
by
his
Grace
,
through
the
Redemption
that
is
in
Christ
Jesus
,
no
place
is
left
for
any
Works
to
make
the
least
approach
towards
our
Justification
before
God
,
under
the
covert
of
any
distinction
whatever
.
And
the
nature
of
Justifying
Faith
is
here
also
determined
.
It
is
not
a
meer
assent
unto
Divine
Revelations
;
it
is
not
such
a
firm
assent
unto
them
,
as
should
cause
us
to
yield
Obedience
unto
all
the
Precepts
of
the
Scripture
,
though
these
things
are
included
in
it
;
but
it
is
a
believing
on
,
and
trusting
unto
him
that
justifieth
the
ungodly
,
through
the
Mediation
of
Christ
.
Concerning
this
Person
,
the
Apostle
affirmeth
that
his
Faith
is
counted
for
Righteousness
.
That
is
,
he
is
justified
in
the
way
and
manner
before
declared
.
But
there
is
a
difference
about
the
Sense
of
these
words
.
Some
say
,
the
meaning
of
them
is
,
that
Faith
as
an
Act
,
a
Grace
,
a
Duty
or
Work
of
ours
,
is
so
imputed
.
Others
say
,
that
it
is
Faith
as
it
apprehends
Christ
and
his
Righteousness
,
which
is
properly
imputed
unto
us
,
that
is
intended
.
So
Faith
they
say
justifieth
,
or
is
counted
for
Righteousness
relatively
,
not
properly
,
with
respect
unto
its
object
;
and
so
acknowledg
a
Trope
in
the
words
.
And
this
is
fiercely
opposed
,
as
though
they
denied
the
express
words
of
the
Scripture
,
when
yet
they
do
but
interpret
this
expression
once
only
used
,
by
many
others
,
wherein
the
same
thing
is
declared
.
But
those
who
are
for
the
first
sense
,
do
all
affirm
that
Faith
here
is
to
be
taken
as
including
Obedience
or
Works
,
either
as
the
form
and
essence
of
it
,
or
as
such
necessary
concomitants
as
have
the
same
influence
with
it
into
our
Justification
,
or
are
in
the
same
manner
the
condition
of
it
.
But
as
herein
they
admit
also
of
a
Trope
in
the
words
which
they
so
fiercely
blame
in
others
,
so
they
give
this
sense
of
the
whole
,
unto
him
that
worketh
not
,
but
believeth
in
him
that
justifieth
the
ungodly
,
his
Faith
and
Works
are
counted
to
him
for
Righteousness
;
which
is
not
only
to
deny
what
the
Apostle
affirms
,
but
to
assign
unto
him
a
plain
contradiction
.
And
,
I
do
a
little
marvel
that
any
unprejudiced
person
,
should
expound
this
Solitary
Expression
in
such
a
sense
,
as
is
contradictory
unto
the
design
of
the
Apostle
,
the
words
of
the
same
Period
,
and
the
whole
ensuing
Context
.
For
that
which
the
Apostle
proposeth
unto
confirmation
,
which
contains
his
whole
design
,
is
,
that
we
are
justified
by
the
Righteousness
which
is
of
God
by
Faith
in
the
blood
of
Christ
.
That
this
cannot
be
Faith
it self
,
shall
immediately
be
made
evident
;
And
in
the
words
of
the
Text
,
all
Works
are
excluded
,
if
any
words
be
sufficient
to
exclude
them
.
But
Faith
absolutely
as
a
single
Grace
,
Act
and
Duty
of
ours
,
much
more
as
it
includeth
Obedience
in
it
,
is
a
Work
,
and
in
the
later
sense
it
is
all
Works
.
And
in
the
ensuing
Context
,
he
proves
that
Abraham
was
not
justified
by
Works
.
But
not
to
be
justified
by
Works
,
and
to
be
justified
by
some
Works
,
as
Faith
it self
is
a
Work
;
and
if
as
such
it
be
imputed
unto
us
for
Righteousness
,
we
are
justified
by
it
as
such
;
are
contradictory
.
Wherefore
I
shall
oppose
some
few
Arguments
unto
this
feigned
sense
of
the
Apostles
words
.
1.
To
believe
absolutely
,
as
Faith
is
an
Act
and
Duty
of
of
ours
,
and
Works
,
are
not
opposed
;
for
Faith
is
a
Work
an
especial
kind
of
Working
.
But
Faith
as
we
are
justified
by
it
,
and
Works
,
or
to
Work
,
are
opposed
.
To
him
that
worketh
not
,
but
believeth
.
So
Gal.
2.16
.
Eph.
2.8
.
2.
It
is
the
Righteousness
of
God
that
is
imputed
unto
us
.
For
we
are
made
the
Righteousness
of
God
in
Christ
,
2
Cor.
5.21
.
The
Righteousness
of
God
upon
them
that
believe
,
Rom.
3.21
,
22.
But
Faith
absolutely
considered
,
is
not
the
Righteousness
of
God
,
God
imputeth
unto
us
Righteousness
without
Works
,
Rom.
4.16
.
But
there
is
no
intimation
of
a
double
Imputation
of
two
sorts
of
Righteousnesses
,
of
the
Righteousness
of
God
,
and
that
which
is
not
so
.
Now
Faith
absolutely
considered
,
is
not
The
Righteousness
of
God
.
For
,
1.
That
whereunto
the
Righteousness
of
God
is
revealed
,
whereby
we
believe
and
receive
it
,
is
not
its
self
the
Righteousness
of
God
.
For
nothing
can
be
the
cause
or
means
of
of
it self
:
But
the
Righteousness
of
God
is
revealed
unto
Faith
,
Rom.
1.16
.
And
by
it
is
it
received
,
Rom.
3.22
.
Chap.
5.11
.
2.
Faith
is
not
the
Righteousness
of
God
which
is
by
Faith
:
But
the
Righteousness
of
God
which
is
imputed
unto
us
is
,
the
Righteousness
of
God
which
is
by
Faith
,
Rom.
3.22
.
Phil.
3.9
.
3.
That
whereby
the
Righteousness
of
God
is
to
be
sought
,
obtained
,
and
submitted
unto
,
is
not
that
Righteousness
it self
.
But
such
is
Faith
,
Rom.
9.30
,
31.
Chap.
10.30
.
4.
The
Righteousness
which
is
imputed
unto
us
,
is
not
our
own
antecedently
unto
that
Imputation
.
That
I
may
be
found
in
him
,
not
having
my
own
Righteousness
,
Phil.
3.9
.
But
Faith
is
a
mans
own
.
Shew
me
thy
Faith
,
I
will
shew
thee
my
Faith
,
Jam.
2.18
.
5.
God
imputeth
Righteousness
unto
us
,
Rom.
4.6
.
And
that
Righteousness
which
God
imputeth
unto
us
,
is
the
Righteousness
whereby
we
are
justified
,
for
it
is
imputed
unto
us
that
we
may
be
justified
.
But
we
are
justified
by
the
Obedience
and
Blood
of
Christ
.
By
the
Obedience
of
one
we
are
made
Righteous
,
Rom.
5.19
.
Much
more
now
being
justified
by
his
Blood
,
v.
9.
He
hath
put
away
Sin
by
the
Sacrifice
of
himself
,
Heb.
9.26
.
Isai.
53.11
.
By
his
knowledg
shall
my
righteous
Servant
justifie
many
,
for
he
shall
bear
their
Iniquities
.
But
Faith
is
neither
the
Obedience
,
nor
the
Blood
of
Christ
.
6.
Faith
,
as
we
said
before
,
is
our
own
.
And
that
which
is
our
own
may
be
imputed
unto
us
.
But
the
discourse
of
the
Apostle
is
about
that
which
is
not
our
own
antecedently
unto
Imputation
,
but
is
made
ours
thereby
,
as
we
have
proved
;
for
it
is
of
Grace
.
And
the
Imputation
of
what
is
really
our
own
unto
us
antecedently
unto
that
Imputation
,
is
not
of
Grace
in
the
sense
of
the
Apostle
.
For
what
is
so
imputed
,
is
imputed
for
what
it
is
,
and
nothing
else
.
For
that
Imputation
is
but
the
Judgment
of
God
concerning
the
thing
imputed
,
with
respect
unto
them
whose
it
is
.
So
the
Fact
of
Phineas
was
imputed
unto
him
for
Righteousness
.
God
judged
it
,
and
declared
it
to
be
a
Righteous
rewardable
act
.
Wherefore
if
our
Faith
and
Obedience
be
imputed
unto
us
,
that
Imputation
is
only
the
Judgment
of
God
that
we
are
Believers
and
Obedient
.
The
Righteousness
of
the
Righteous
,
saith
the
Prophet
,
shall
be
upon
him
and
the
wickedness
of
the
wicked
shall
be
upon
him
,
Ezek.
18.20
.
As
the
wickedness
of
the
wicked
is
upon
him
,
or
is
imputed
unto
him
,
so
the
Righteousness
of
the
Righteous
is
upon
him
,
or
is
imputed
unto
him
.
And
the
wickedness
of
the
wicked
is
on
him
,
when
God
judgeth
him
wicked
as
his
Works
are
.
So
is
the
Righteousness
of
a
man
upon
him
,
or
imputed
unto
him
,
when
God
judgeth
of
his
Righteousness
as
it
is
.
Wherefore
if
Faith
absolutely
considered
,
be
imputed
unto
us
as
it
contains
in
it self
,
or
as
it
is
accompanied
with
Works
of
Obedience
:
then
it
is
imputed
unto
us
,
either
for
a
perfect
Righteousness
which
it
is
not
,
or
for
an
imperfect
Righteousness
which
it
is
;
or
the
Imputation
of
it
,
is
the
accounting
of
that
to
be
a
perfect
Righteousness
,
which
is
but
imperfect
;
but
none
of
these
can
be
affirmed
.
1.
It
is
not
imputed
unto
us
for
a
perfect
Righteousness
,
the
Righteousness
required
by
the
Law
,
for
so
it
is
not
.
Episcopius
confesseth
in
his
disputation
,
Disput.
43.
§.
7
,
8.
that
the
Righteousness
which
is
imputed
unto
us
must
be
absolutissima
&
perfectissima
,
most
absolute
and
most
perfect
.
And
thence
he
thus
defineth
the
Imputation
of
Righteousness
unto
us
,
name
]
y
that
it
is
,
gratiosa
Divinae
mentis
aestimatio
,
qua
credentem
in
filium
suum
,
eo
loco
reputat
ac
si
perfecte
justus
esset
ac
legi
&
voluntati
ejus
per
omnia
semper
paruisset
.
And
no
man
will
pretend
,
that
Faith
is
such
a
most
absolute
and
most
perfect
righteousness
,
as
that
by
it
the
Righteousness
of
the
Law
should
be
fulfilled
in
us
,
as
it
is
by
that
Righteousness
which
is
imputed
unto
us
.
2.
It
is
not
imputed
unto
us
for
what
it
is
,
an
imperfect
Righteousness
.
For
,
(
1.
)
This
would
be
of
no
advantage
unto
us
.
For
we
cannot
be
justified
before
God
by
an
imperfect
Righteousness
,
as
is
evident
in
the
Prayer
of
the
Psalmist
,
Psal.
143.2
.
Enter
not
into
judgment
with
thy
servant
,
for
in
thy
sight
no
man
living
,
(
no
Servant
of
thine
who
hath
the
most
perfect
,
or
highest
measure
of
imperfect
Righteousness
)
shall
be
justified
.
(
2.
)
The
Imputation
of
any
thing
unto
us
,
that
was
ours
antecedently
unto
that
Imputation
,
for
what
it
is
,
and
no
more
,
is
contrary
unto
the
Imputation
described
by
the
Apostle
,
as
hath
been
proved
.
3.
This
Imputation
pleaded
for
,
cannot
be
a
judging
of
that
to
be
a
perfect
Righteousness
which
is
imperfect
.
For
the
Judgment
of
God
is
according
to
Truth
.
But
without
judging
it
to
be
such
,
it
cannot
be
accepted
as
such
.
To
accept
of
any
thing
,
but
only
for
what
we
judg
it
to
be
,
is
to
be
deceived
.
Lastly
,
if
Faith
,
as
a
Work
be
imputed
unto
us
,
then
it
must
be
as
a
Work
wrought
in
Faith
.
For
no
other
Work
is
accepted
with
God
.
Then
must
that
Faith
also
wherein
it
is
wrought
be
imputed
unto
us
;
for
that
also
is
Faith
and
a
good
Work
.
That
therefore
must
have
another
Faith
from
whence
it
must
proceed
.
And
so
in
infinitum
.
Many
other
things
there
are
in
the
ensuing
Explication
of
the
Justification
of
Abraham
,
the
nature
of
his
Faith
and
his
Righteousness
before
God
,
with
the
application
of
them
unto
all
that
do
believe
,
which
may
be
justly
pleaded
unto
the
same
purpose
with
those
passages
of
the
Context
which
we
have
insisted
on
.
But
if
every
Testimony
should
be
pleaded
which
the
Holy
Ghost
hath
given
unto
this
Truth
,
there
would
be
no
end
of
writing
.
One
thing
more
I
shall
observe
and
put
an
end
unto
our
discourse
on
this
Chapter
.
Vers.
6
,
7
,
8.
The
Apostle
pursues
his
Argument
to
prove
the
freedom
of
our
Justification
by
Faith
,
without
respect
unto
Works
,
through
the
Imputation
of
Righteousness
in
the
instance
of
pardon
of
Sin
,
which
essentially
belongeth
thereunto
.
And
this
he
doth
by
the
Testimony
of
the
Psalmist
,
who
placeth
the
blessedness
of
a
man
in
the
Remission
of
Sins
.
His
design
is
not
thereby
to
declare
the
full
nature
of
Justification
,
which
he
had
done
before
,
but
only
to
prove
the
freedom
of
it
from
any
respect
unto
Works
in
the
instance
of
that
essential
part
of
it
.
Even
as
David
also
describeth
the
blessedness
of
the
man
unto
whom
God
imputeth
Righteousness
without
Works
(
which
was
the
only
thing
he
designed
to
prove
by
this
Testimony
)
saying
,
Blessed
are
they
whose
Iniquities
are
forgiven
.
He
describes
their
blessedness
by
it
,
not
that
their
whole
blessedness
doth
consist
therein
;
but
this
concurs
unto
it
wherein
no
respect
can
possibly
be
had
unto
any
Works
whatever
.
And
he
may
justly
from
hence
describe
the
blessedness
of
a
man
,
in
that
the
Imputation
of
Righteousness
,
and
the
Non-Tmputation
of
Sin
(
both
which
the
Apostle
mentioneth
distinctly
)
wherein
his
whole
blessedness
as
unto
justification
doth
consist
,
are
inseparable
.
And
because
Remission
of
Sin
is
the
first
part
of
Justification
,
and
the
principal
part
of
it
,
and
hath
the
Imputation
of
Righteousness
always
accompanying
it
,
the
blessedness
of
a
man
may
be
well
described
thereby
.
Yea
,
whereas
all
Spiritual
Blessings
go
together
in
Christ
,
Eph.
1.3
.
A
mans
blessedness
may
be
described
by
any
of
them
.
But
yet
the
Imputation
of
Righteousness
,
and
the
Remission
of
Sin
are
not
the
same
,
no
more
than
Righteousness
imputed
,
and
Sin
remitted
are
the
same
.
Nor
doth
the
Apostle
propose
them
as
the
same
,
but
mentioneth
them
distinctly
,
both
being
equally
necessary
unto
our
compleat
Justification
,
as
hath
been
proved
.
Chap.
5.
Vers.
12
,
13
,
14
,
15
,
16
,
17
,
18
,
19
,
20
,
21.
Wherefore
as
by
one
man
Sin
entred
into
the
world
and
death
by
Sin
;
and
so
death
passed
upon
all
men
,
for
that
all
have
sinned
.
For
until
the
Law
Sin
was
in
the
world
:
But
Sin
is
not
imputed
when
there
is
no
Law
.
Nevertheless
death
reigned
from
Adam
to
Moses
,
even
over
them
that
had
not
sinned
after
the
similitude
of
Adams
transgression
,
who
is
the
figure
of
him
that
was
to
come
:
But
not
as
the
offence
,
so
also
is
the
free
gift
.
For
if
through
the
offence
of
one
,
many
be
dead
,
much
more
the
grace
of
God
,
and
the
gift
by
Grace
,
which
is
by
one
man
,
Jesus
Christ
,
hath
abounded
unto
many
.
And
not
as
it
was
by
one
that
sinned
,
so
is
the
gift
:
For
the
Judgment
was
by
one
to
condemnation
;
but
the
free
gift
is
of
many
offences
unto
Justification
.
For
if
by
one
mans
offence
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
.
Therefore
as
by
the
offence
of
one
,
Judgment
came
upon
all
men
to
condemnation
:
Even
so
by
the
Righteousness
of
one
,
the
free
gift
came
upon
all
men
unto
Justification
of
life
.
For
as
by
one
mans
disobedience
many
were
made
Sinners
:
So
by
the
obedience
of
one
,
shall
many
be
made
Righteous
.
Moreover
the
Law
entred
that
the
offence
might
abound
:
But
where
Sin
abounded
,
Grace
did
much
more
abound
:
That
as
Sin
hath
reigned
unto
death
,
even
so
might
Grace
reign
through
Righteousness
unto
eternal
life
,
by
Jesus
Christ
our
Lord
.
The
Apostle
Chap.
3.27
.
affirms
,
That
in
this
matter
of
Justification
,
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
boasting
,
is
excluded
.
But
here
in
the
Verse
foregoing
,
he
grants
a
boasting
or
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
not
only
so
,
but
we
also
glory
in
God
;
he
excludes
boasting
in
our selves
,
because
there
is
nothing
in
us
to
procure
or
promote
our
own
Justification
.
He
allows
it
us
,
in
God
,
because
of
the
eminency
and
excellency
of
the
way
and
means
of
our
Justification
,
which
in
his
Grace
he
hath
provided
.
And
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
boasting
in
God
here
allowed
us
,
hath
a
peculiar
respect
unto
what
the
Apostle
had
in
prospect
further
to
discourse
of
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
only
so
,
includes
what
he
had
principally
treated
of
before
,
concerning
our
Justification
so
far
,
as
it
consists
in
the
pardon
of
sin
.
For
although
he
doth
suppose
,
yea
,
and
mention
the
imputation
of
Righteousness
also
unto
us
;
yet
principally
he
declares
our
Justification
by
the
pardon
of
sin
,
and
our
freedom
from
condemnation
,
whereby
all
boasting
in
our selves
,
is
excluded
.
But
here
he
designs
a
further
progress
,
as
unto
that
whereon
our
glorying
in
God
,
on
a
right
and
title
freely
given
us
unto
eternal
life
,
doth
depend
.
And
this
is
the
Imputation
of
the
Righteousness
and
Obedience
of
Christ
unto
the
Justification
of
life
,
or
the
reign
of
Grace
,
through
Righteousness
,
unto
eternal
Life
.
Great
complaints
have
been
made
by
some
concerning
the
obscurity
of
the
discourse
of
the
Apostle
in
this
place
,
by
reason
of
sundry
Ellipses
,
Antapodota
,
Hyperbata
,
and
other
Figures
of
Speech
,
which
either
are
,
or
are
feigned
to
be
therein
.
Howbeit
I
cannot
but
think
,
that
if
Men
acquainted
with
the
common
principles
of
Christian
Religion
,
and
sensible
in
themselves
of
the
nature
and
guilt
of
our
original
apostasie
from
God
,
would
without
prejudice
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
place
of
the
Scripture
,
they
will
grant
that
the
design
of
the
Apostle
is
to
prove
;
that
as
the
sin
of
Adam
was
imputed
unto
all
Men
unto
condemnation
,
so
the
Righteousness
and
Obedience
of
Christ
is
imputed
unto
all
that
believe
unto
the
Justification
of
life
.
The
sum
of
it
is
given
by
Theodoret
,
Dial.
3.
Vide
,
quomodo
quae
Christi
sunt
cum
iis
quae
sunt
Adami
conferantur
,
cum
morbo
medicina
,
cum
vulnere
emplastrum
,
cum
Peccato
justitia
,
cum
execratione
benedictio
,
cum
condemnatione
remissio
,
cum
transgressione
obedientia
,
cum
morte
vita
,
cum
inferis
regnum
,
Christus
cum
Adam
,
homo
cum
homine
.
The
differences
that
are
among
Interpreters
about
the
Exposition
of
these
words
,
relate
unto
the
use
of
some
Particles
,
Prepositions
,
and
the
dependance
of
one
passage
upon
another
;
on
none
of
which
the
confirmation
of
the
truth
pleaded
for
doth
depend
.
But
the
plain
design
of
the
Apostle
,
and
his
express
Propositions
are
such
,
as
if
Men
could
but
acquiesce
in
them
,
might
put
an
end
unto
this
controversie
.
Socinus
acknowledgeth
that
this
place
of
Scripture
doth
give
,
as
he
speaks
the
greatest
occasion
unto
our
opinion
in
this
matter
:
For
he
cannot
deny
,
but
,
at
least
,
a
great
appearance
of
what
we
believe
,
is
represented
in
the
words
of
the
Apostle
.
He
doth
therefore
use
his
utmost
endeavor
to
wrest
and
deprave
them
:
And
yet
,
although
most
of
his
Artifices
are
since
traduced
into
the
Annotations
of
others
upon
the
place
,
he
himself
produceth
nothing
material
,
but
what
is
taken
out
of
Origen
,
and
the
Comment
of
Pelagius
on
this
Epistle
,
which
is
extant
in
the
Works
of
Jerome
,
and
was
urged
before
him
by
Erasmus
.
The
substance
of
what
he
pleads
for
is
,
That
the
actual
transgression
of
Adam
is
not
imputed
unto
his
posterity
,
nor
a
depraved
nature
from
thence
communicated
unto
them
.
Only
whereas
he
had
incurred
the
penalty
of
death
,
all
that
derive
their
nature
from
him
in
that
condition
,
are
rendred
subject
unto
death
also
.
And
as
for
that
corruption
of
nature
which
is
in
us
,
or
a
proneness
unto
sin
,
it
is
not
derived
from
Adam
,
but
is
an
habit
contracted
by
many
continued
acts
of
our
own
.
So
also
on
the
other
hand
,
that
the
Obedience
or
Righteousness
of
Christ
,
is
not
imputed
unto
us
.
Only
when
we
make
our
selves
to
become
his
Children
by
our
obedience
unto
him
;
he
having
obtained
eternal
life
for
himself
by
his
obedience
unto
God
,
we
are
made
partakers
of
the
benefits
thereof
.
This
is
the
substance
of
his
long
Disputation
on
this
subject
,
De
Servator
.
lib.
4.
cap.
6.
But
this
is
not
to
expound
the
words
of
the
Apostle
,
but
expresly
to
contradict
them
,
as
we
shall
see
in
the
insuing
consideration
of
them
.
I
intend
not
an
Exposition
of
the
whole
discourse
of
the
Apostle
,
but
only
of
those
passages
in
it
,
which
evidently
declare
the
way
and
manner
of
our
Justification
before
God
.
A
comparison
is
here
proposed
and
pursued
between
the
First
Adam
,
by
whom
sin
was
brought
into
the
World
;
and
the
Second
Adam
,
by
whom
it
is
taken
away
.
And
a
comparison
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
things
contrary
,
wherein
there
is
a
similitude
in
some
things
,
and
a
dissimilitude
in
others
,
both
sorts
illustrating
the
truth
declared
in
it
.
The
general
Proposition
of
it
is
contained
in
Ver.
12.
As
by
one
Man
sin
entred
into
the
World
,
and
death
by
sin
;
and
so
death
passed
on
all
Men
,
for
that
all
have
sinned
.
The
entrance
of
sin
and
punishment
into
the
World
,
was
by
one
Man
;
and
that
by
one
sin
as
he
afterward
declares
.
Yet
were
they
not
confined
unto
the
person
of
that
one
Man
,
but
belonged
equally
unto
all
.
This
the
Apostle
expresseth
inverting
the
order
of
the
Effect
and
Cause
.
In
the
entrance
of
it
,
he
first
mentions
the
cause
or
sin
,
and
then
the
effect
or
punishment
,
By
one
Man
sin
entred
into
the
World
,
and
Death
by
sin
:
But
in
the
Application
of
it
unto
all
Men
,
he
expresseth
first
the
effect
,
and
then
the
cause
;
Death
passed
on
all
Men
,
for
that
all
had
sinned
.
Death
on
the
first
entrance
of
sin
,
passed
on
all
;
that
is
,
all
Men
became
liable
and
obnoxious
unto
it
,
as
the
punishment
due
to
sin
.
All
Men
that
ever
were
,
are
,
or
shall
be
,
were
not
then
existent
in
their
own
persons
.
But
yet
were
they
all
of
them
,
then
,
upon
the
first
entrance
of
sin
,
made
subject
to
death
,
or
liable
unto
punishment
.
They
were
so
by
vertue
of
Divine
Constitution
upon
their
foederal
existence
in
the
one
Man
that
sinned
.
And
actually
they
became
obnoxious
in
their
own
persons
unto
the
sentence
of
it
,
upon
their
first
natural
existence
being
born
children
of
wrath
.
It
is
hence
manifest
what
sin
it
is
that
the
Apostle
intends
,
namely
,
The
actual
sin
of
Adam
;
the
one
sin
of
that
one
common
person
whilest
he
was
so
.
For
although
the
corruption
and
depravation
of
our
nature
,
doth
necessarily
insue
thereon
,
in
every
one
that
is
brought
forth
actually
in
the
World
by
Natural
Generation
;
yet
is
it
the
guilt
of
Adams
actual
sin
alone
,
that
rendred
them
all
obnoxious
unto
death
upon
the
First
entrance
of
sin
into
the
World
.
So
death
entred
by
sin
,
the
guilt
of
it
,
obnoxiousness
unto
it
,
and
that
with
respect
unto
all
Men
universally
.
Death
here
compriseth
the
whole
punishment
due
unto
sin
,
be
it
what
it
will
,
concerning
which
we
need
not
here
to
dispute
.
The
wages
of
sin
is
death
,
Rom.
6.23
.
and
nothing
else
.
Whatever
sin
deserves
in
the
Justice
of
God
.
whatever
punishment
God
at
any
time
appointed
or
threatned
unto
it
,
it
is
comprised
in
death
:
In
the
day
thou
eatest
thereof
,
thou
shalt
die
the
death
.
This
therefore
the
Apostle
lays
down
as
the
foundation
of
his
discourse
,
and
of
the
comparison
which
he
intends
;
namely
,
that
in
and
by
the
actual
sin
of
Adam
,
all
Men
are
made
liable
unto
death
,
or
unto
the
whole
punishment
due
unto
sin
.
That
is
,
the
guilt
of
that
sin
is
imputed
unto
them
.
For
nothing
is
intended
by
the
imputation
of
sin
unto
any
,
but
the
rendring
them
justly
obnoxious
unto
the
punishment
due
unto
that
sin
.
As
the
not
imputing
of
sin
,
is
the
freeing
of
Men
from
being
subject
or
liable
unto
punishment
.
And
this
sufficiently
evidenceth
the
vanity
of
the
Pelagian
Gloss
that
Death
passed
upon
all
,
meerly
by
vertue
of
natural
propagation
from
him
who
had
deserved
it
,
without
any
imputation
of
the
guilt
of
sin
unto
them
;
which
is
a
contradiction
unto
the
plain
words
of
the
Apostle
.
For
it
is
the
guilt
of
sin
,
and
not
natural
propagation
that
he
affirms
to
be
the
cause
of
Death
.
Having
mentioned
sin
and
death
,
the
one
as
the
only
cause
of
the
other
,
the
guilt
of
sin
of
the
punishment
of
death
,
sin
deserving
nothing
but
death
,
and
death
being
due
unto
nothing
but
sin
,
he
declares
how
all
Men
universally
became
liable
unto
this
punishment
,
or
guilty
of
death
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
quo
omnes
peccaverunt
;
in
whom
all
have
sinned
.
For
it
relates
unto
the
one
Man
that
sinned
,
in
whom
all
sinned
;
which
is
evident
from
the
effect
thereof
,
in
as
much
as
in
him
all
died
,
1
Cor.
15.22
.
Or
as
it
is
here
,
on
his
sin
Death
passed
on
all
Men.
And
this
is
the
evident
sense
of
the
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
not
unusual
in
the
Scripture
.
See
Matth.
15.5
.
Rom.
4.18
.
Chap.
5.2
.
Phil.
1.3
.
Heb.
9.17
.
And
it
is
so
often
used
by
the
best
Writers
in
the
Greek
Tongue
:
So
Hesiod
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
modus
in
omnibus
rebus
optimus
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
vobis
situm
est
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hoc
in
me
situm
est
.
And
this
reading
of
the
words
is
contended
for
by
Austine
against
the
Pelagians
rejecting
their
eo
quod
or
propterea
.
But
I
shall
not
contend
about
the
reading
of
the
words
.
It
is
the
artifice
of
our
adversaries
to
perswade
Men
,
that
the
force
of
our
Argument
to
prove
from
hence
the
imputation
of
the
sin
of
Adam
unto
his
posterity
,
doth
depend
solely
upon
this
interpretation
of
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
,
in
whom
.
We
shall
therefore
grant
them
their
desire
,
that
they
are
better
rendred
by
eo
quod
,
propterea
,
or
quatenus
;
in
as
much
,
because
.
Only
we
must
say
,
that
here
is
a
reason
given
,
Why
Death
passed
on
all
Men
,
in
as
much
as
all
have
sinned
,
that
is
,
in
that
sin
whereby
death
entred
into
the
World
.
It
is
true
!
Death
by
vertue
of
the
original
constitution
of
the
Law
,
is
due
unto
every
sin
,
when
ever
it
is
committed
.
But
the
present
inquiry
is
,
how
Death
passed
at
once
on
all
Men
,
how
they
came
liable
and
obnoxious
unto
it
upon
its
first
entrance
by
the
actual
sin
of
Adam
;
which
cannot
be
by
their
own
actual
sin
.
Yea
the
Apostle
in
the
next
Verses
affirms
,
That
death
passed
on
them
also
,
who
never
sinned
actually
,
or
as
Adam
did
,
whose
sin
was
actual
.
And
if
the
actual
sins
of
Men
in
imitation
of
Adams
sin
were
intended
,
then
should
Men
be
made
liable
to
Death
,
before
they
had
sinned
.
For
Death
upon
its
first
entrance
into
the
World
,
passed
on
all
Men
,
before
any
one
Man
had
actually
sinned
,
but
Adam
only
.
But
that
Men
should
be
liable
unto
Death
,
which
is
nothing
but
the
punishment
of
sin
,
when
they
have
not
sinned
,
is
an
open
contradiction
.
For
although
God
by
his
sovereign
Power
might
inflict
Death
on
an
innocent
Creature
,
yet
that
an
innocent
Creature
should
be
guilty
of
death
is
impossible
.
For
to
be
guilty
of
death
,
is
to
have
sinned
.
Wherefore
this
expression
,
In
as
much
as
all
have
sinned
,
expressing
the
desert
and
guilt
of
death
,
then
when
sin
and
death
first
entred
into
the
World
,
no
sin
can
be
intended
in
it
,
but
the
sin
of
Adam
,
and
our
interest
therein
;
Eramus
enim
omnes
ille
unus
homo
.
And
this
can
be
no
otherwise
,
but
by
the
imputation
of
the
guilt
of
that
sin
unto
us
.
For
the
act
of
Adam
not
being
ours
inherently
and
subjectively
,
we
cannot
be
concerned
in
its
Effect
,
but
by
the
imputation
of
its
guilt
.
For
the
communication
of
that
unto
us
which
is
not
inherent
in
us
,
is
,
that
which
we
intend
by
imputation
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
intended
collation
,
which
I
have
insisted
the
longer
on
,
because
the
Apostle
lays
in
it
the
foundation
of
all
that
he
afterwards
infers
,
and
asserts
in
in
the
whole
comparison
.
And
here
some
say
there
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
his
discourse
,
that
is
,
he
layeth
down
the
Proposition
on
the
part
of
Adam
,
but
doth
not
shew
what
answereth
to
it
on
the
contrary
in
Christ
.
And
Origen
gives
the
reason
of
the
silence
of
the
Apostle
herein
,
namely
,
Lest
what
is
to
be
said
therein
,
should
be
abused
by
any
unto
sloth
and
negligence
.
For
whereas
he
says
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
,
which
is
a
note
of
similitude
)
By
one
Man
sin
entred
into
the
World
,
and
Death
by
sin
;
so
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
reddition
should
be
,
So
by
one
,
Righteousness
entred
into
the
World
,
and
Life
by
Righteousness
.
This
he
acknowledgeth
to
be
the
genuine
filling
up
of
the
comparison
,
but
was
not
expressed
by
the
Apostle
,
Lest
Men
should
abuse
it
unto
negligence
or
security
,
supposing
that
to
be
done
already
,
which
should
be
done
afterwards
.
But
as
this
plainly
contradicts
and
everts
most
of
what
he
further
asserts
in
the
Exposition
of
the
place
;
so
the
Apostle
concealed
not
any
Truth
upon
such
considerations
.
And
as
he
plainly
expresseth
that
which
is
here
intimated
,
Ver.
19.
So
he
shews
how
foolish
and
wicked
any
such
imaginations
are
,
as
suppose
that
any
countenance
is
given
hereby
unto
any
,
to
indulge
themselves
in
their
sins
.
Some
grant
,
therefore
,
that
the
Apostle
doth
conceal
the
Expression
of
what
is
ascribed
unto
Christ
,
in
opposition
unto
what
he
had
affirmed
of
Adam
and
his
sin
,
unto
Ver.
19.
But
the
truth
is
,
it
is
sufficiently
included
in
the
close
of
Ver.
14.
where
he
affirms
of
Adam
,
that
in
those
things
whereof
he
treats
,
He
was
the
Figure
of
him
that
was
to
come
.
For
the
way
and
manner
whereby
he
introduced
Righteousness
and
Life
,
and
communicated
them
unto
Men
,
answered
the
way
and
manner
whereby
Adam
introduced
sin
and
death
which
passed
on
all
the
World
.
Adam
being
the
Figure
of
Christ
,
look
how
it
was
with
him
,
with
respect
unto
his
Natural
Posterity
as
unto
sin
and
death
;
so
it
is
with
the
Lord
Christ
,
the
Second
Adam
,
and
his
Spiritual
Posterity
,
with
respect
unto
Righteousness
and
Life
.
Hence
we
argue
,
If
the
actual
sin
of
Adam
was
so
imputed
unto
all
his
posterity
,
as
to
be
accounted
their
own
sin
unto
condemnation
,
then
is
the
actual
obedience
of
Christ
,
the
Second
Adam
imputed
unto
all
his
Spiritual
Seed
,
that
is
,
unto
all
Believers
unto
Justification
.
I
shall
not
here
further
press
this
Argument
,
because
the
ground
of
it
will
occur
unto
us
afterwards
.
The
two
next
Verses
containing
an
Objection
and
an
Answer
returned
unto
them
,
wherein
we
have
no
immediate
concernment
,
I
shall
pass
by
.
Vers.
15
,
16.
The
Apostle
proceeds
to
explain
his
Comparison
in
those
things
,
wherein
there
is
a
dissimilitude
between
the
comparates
.
But
not
as
the
offence
,
so
is
the
free
gift
;
for
if
through
the
offence
of
one
many
be
dead
,
much
more
the
Grace
of
God
,
and
the
gift
by
Grace
,
by
one
Man
Jesus
Christ
,
hath
abounded
unto
many
.
The
opposition
is
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
the
one
hand
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
on
the
other
;
between
which
,
a
dissimilitude
is
asserted
,
not
as
unto
their
opposite
effects
of
Death
and
Life
,
but
only
as
unto
the
degrees
of
their
efficacy
,
with
respect
unto
those
effects
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
offence
,
the
fall
,
the
sin
,
the
transgression
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
disobedience
of
one
,
Ver.
19.
Hence
the
first
sin
of
Adam
,
is
generally
called
the
fall
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
which
is
opposed
hereunto
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Donum
,
Donum
gratuitum
;
Beneficium
,
id
quod
Deus
gratificatur
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
is
immediately
explained
.
The
grace
of
God
,
and
the
free
gift
by
grace
,
through
Jesus
Christ
.
Wherefore
,
although
this
word
,
in
the
next
verse
,
doth
precisely
signifie
the
Righteousness
of
Christ
,
yet
here
it
comprehends
all
the
causes
of
our
Justification
,
in
opposition
unto
the
fall
of
Adam
,
and
the
entrance
of
sin
thereby
.
The
consequent
and
effect
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
offence
,
the
fall
,
is
,
that
many
be
dead
.
No
more
is
here
intended
by
many
,
but
only
that
the
effects
of
that
one
offence
were
not
confined
unto
one
:
And
if
we
inquire
who
,
or
how
many
those
many
are
,
the
Apostle
tells
us
,
that
they
are
all
Men
universally
,
that
is
,
all
the
posterity
of
Adam
.
By
this
one
offence
,
because
they
all
sinned
,
therein
they
are
all
dead
;
that
is
,
rendered
obnoxious
and
liable
unto
death
,
as
the
punishment
due
unto
that
one
offence
.
And
hence
also
it
appears
,
how
vain
it
is
to
wrest
those
words
of
Ver.
12.
In
as
much
as
all
have
sinned
,
unto
any
other
sin
,
but
the
first
sin
in
Adam
;
seeing
it
is
given
as
the
reason
why
death
passed
on
them
,
it
being
here
plainly
affirmed
,
That
they
are
dead
,
or
that
death
passed
on
them
by
that
one
offence
.
The
efficacy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
free
gift
opposed
hereunto
,
is
expressed
,
as
that
which
abounded
much
more
.
Besides
the
thing
it self
asserted
,
which
is
plain
and
evident
,
the
Apostle
seems
to
me
to
argue
the
equity
of
our
Justification
by
Grace
,
through
the
obedience
of
Christ
,
by
comparing
it
with
the
condemnation
that
befel
us
by
the
sin
and
disobedience
of
Adam
.
For
if
it
were
just
,
meet
,
and
equal
that
all
Men
should
be
made
subject
unto
condemnation
for
the
sin
of
Adam
;
it
is
much
more
so
,
that
those
who
believe
,
should
be
justified
by
the
obedience
of
Christ
,
through
the
grace
and
free
donation
of
God
.
But
wherein
,
in
particular
the
gift
by
Grace
,
abounded
unto
many
,
above
the
efficacy
of
the
fall
to
condemn
,
he
declares
afterwards
.
And
,
that
whereby
we
are
freed
from
condemnation
,
more
eminently
then
we
are
made
obnoxious
unto
it
by
the
fall
and
sin
of
Adam
,
by
that
alone
we
are
justified
before
God
.
But
this
is
by
the
grace
of
God
,
and
the
gift
by
Grace
,
through
Jesus
Christ
alone
;
which
we
plead
for
Ver.
16.
Another
difference
between
the
comparates
is
expressed
,
or
rather
the
instance
is
given
in
particular
of
the
dissimilitude
asserted
in
general
before
.
And
not
as
it
was
by
one
that
sinned
,
so
is
the
gift
;
for
the
judgment
was
by
one
to
condemnation
;
but
the
free
gift
is
of
many
offences
unto
Justification
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
By
one
that
sinned
,
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
one
sin
,
one
offence
,
the
one
sin
of
that
one
Man
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
render
judgment
.
Most
Interpreters
do
it
by
reatus
,
guilt
,
or
crimen
,
which
is
derived
from
it
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Judicium
,
is
used
in
the
Hebrew
for
guilt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jere.
26.11
.
The
judgment
of
death
is
to
this
Man
,
this
Man
is
guilty
of
death
,
hath
deserved
to
die
.
First
therefore
there
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
sin
,
the
fall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
one
Man
that
sinned
;
it
was
his
actual
sin
alone
.
Thence
followed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reatus
,
guilt
;
this
was
common
unto
all
.
In
and
by
that
one
sin
,
guilt
came
upon
all
.
And
the
end
hereof
,
that
which
it
rendered
Men
obnoxious
unto
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
condemnation
;
guilt
unto
condemnation
;
and
this
guilt
unto
condemnation
which
came
upon
all
,
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
one
person
,
or
sin
.
This
is
the
order
of
things
on
the
part
of
Adam
,
(
1.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
one
sin
.
(
2.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
guilt
that
thereon
insued
unto
all
.
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
condemnation
which
that
guilt
deserved
.
And
their
Antitheta
or
Opposites
in
the
Second
Adam
,
are
(
1.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
free
donation
of
God
.
(
2.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
gift
of
Grace
it self
,
or
the
Righteousness
of
Christ
.
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Justification
of
Life
.
But
yet
though
the
Apostle
doth
thus
distinguish
these
things
to
illustrate
his
comparison
and
opposition
,
yet
that
which
he
intends
by
them
all
,
is
the
Righteousness
and
Obedience
of
Christ
,
as
he
declares
Ver.
18
,
19.
This
in
the
matter
of
our
Justification
,
he
(
1.
)
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
respect
unto
the
free
gratuitous
grant
of
it
by
Grace
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
(
2.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
respect
unto
us
who
receive
it
.
A
free
gift
it
is
unto
us
;
and
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
respect
unto
its
effect
of
making
us
righteous
.
Whereas
therefore
,
by
the
sin
of
Adam
imputed
unto
them
,
guilt
came
on
all
men
unto
condemnation
,
we
must
inquire
wherein
the
free
gift
was
otherwise
.
Not
as
by
one
that
sinned
,
so
was
the
gift
.
And
it
was
so
in
two
things
:
For
(
1.
)
Condemnation
came
upon
all
by
one
offence
.
But
being
under
the
guilt
of
that
one
offence
,
we
contract
the
guilt
of
many
more
innumerable
.
Wherefore
if
the
free
gift
had
respect
only
unto
that
one
offence
,
and
intended
it self
no
further
,
we
could
not
be
delivered
;
wherefore
it
is
said
to
be
of
many
offences
,
that
is
,
of
all
our
sins
and
trespasses
whatever
.
(
2.
)
Adam
and
all
his
posterity
in
him
,
were
in
a
state
of
acceptation
with
God
,
and
placed
in
a
way
of
obtaining
eternal
life
and
blessedness
,
wherein
God
himself
would
have
been
their
reward
.
In
this
estate
by
the
entrance
of
sin
,
they
lost
the
favor
of
God
,
and
incurred
the
guilt
of
death
or
condemnation
,
for
they
are
the
same
.
But
they
lost
not
an
immediate
right
and
title
unto
life
and
blessedness
.
For
this
they
had
not
,
nor
could
have
before
the
course
of
obedience
prescribed
unto
them
was
accomplished
.
That
therefore
,
which
came
upon
all
by
the
one
offence
,
was
the
loss
of
Gods
favor
in
the
approbation
of
their
present
state
,
and
the
judgment
or
guilt
of
death
and
condemnation
.
But
an
immediate
right
unto
eternal
life
,
by
that
one
sin
was
not
lost
.
The
free
gift
is
not
so
:
For
as
by
it
we
are
freed
,
not
only
from
one
sin
,
but
from
all
our
sins
,
so
also
by
it
we
have
a
right
and
title
unto
eternal
life
.
For
therein
Grace
reigns
through
Righteousness
unto
eternal
life
,
Ver.
22.
The
same
truth
is
further
explained
and
confirmed
,
Ver.
17.
For
if
by
one
Mans
offence
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
.
The
design
of
the
Apostle
having
been
sufficiently
manifested
in
our
observations
on
the
former
Verses
,
I
shall
from
this
only
observe
those
things
which
more
immediately
concern
our
present
subject
.
And
(
1.
)
it
is
worth
observation
,
with
what
variety
of
expressions
the
Apostle
sets
forth
the
Grace
of
God
in
the
Justification
of
Believers
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nothing
is
omitted
that
may
any
way
express
the
freedom
,
sufficiency
,
and
efficacy
of
Grace
unto
that
end
.
And
although
these
terms
seem
some
of
them
to
be
coincident
in
their
signification
,
and
to
be
used
by
him
promiscuously
,
yet
do
they
every
one
include
something
that
is
peculiar
,
and
all
of
them
set
forth
the
whole
work
of
Grace
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seems
to
me
,
to
be
used
in
this
Argument
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
foundation
of
a
cause
in
tryal
,
the
matter
pleaded
,
whereon
the
person
tried
is
to
be
acquitted
and
justified
.
And
this
is
the
Righteousness
of
Christ
;
of
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
a
free
donation
is
exclusive
of
all
desert
and
conditions
on
our
part
,
who
do
receive
it
.
And
it
is
that
whereby
we
are
freed
from
condemnation
,
and
have
a
right
unto
the
Justification
of
life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
free
grace
and
favor
of
God
,
which
is
the
original
or
efficient
cause
of
our
Justification
,
as
was
declared
Chap.
3.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
been
explained
before
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
abundance
of
grace
,
is
added
to
secure
Believers
of
the
certainty
of
the
effect
.
It
is
that
whereunto
nothing
is
wanting
unto
our
Justification
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
expresseth
the
free
grant
of
that
Righteousness
which
is
imputed
unto
us
unto
the
Justification
of
life
,
afterwards
called
the
obedience
of
Christ
.
Be
Men
as
wise
and
learned
as
they
please
,
it
becomes
us
all
to
learn
to
think
,
and
speak
of
those
Divine
Mysteries
from
this
Blessed
Apostle
,
who
knew
them
better
then
we
all
,
and
besides
,
wrote
by
divine
inspiration
.
And
it
is
marvellous
unto
me
,
how
Men
can
break
through
the
fence
that
he
hath
made
about
the
grace
of
God
,
and
obedience
of
Christ
in
the
work
of
our
Justification
before
God
,
to
introduce
their
our
own
Works
of
Obedience
,
and
to
find
a
place
for
them
therein
.
But
the
design
of
Paul
and
some
Men
in
declaring
this
point
of
our
Justification
before
God
,
seems
to
be
very
opposite
and
contrary
.
His
whole
discourse
is
concerning
the
Grace
of
God
,
the
Death
,
Blood
,
and
Obedience
of
Christ
,
as
if
he
could
never
sufficiently
satisfie
himself
in
the
setting
out
,
and
declaration
of
them
,
without
the
least
mention
of
any
works
or
duties
of
our
own
,
or
the
least
intimation
of
any
use
that
they
are
of
herein
.
But
all
their
pleas
are
for
their
own
works
and
duties
;
and
they
have
invented
as
many
terms
to
set
them
out
by
,
as
,
the
Holy
Ghost
hath
used
for
the
expression
and
declaration
of
the
Grace
of
God
.
Instead
of
the
words
of
Wisdom
before
mentioned
,
which
the
Holy
Ghost
hath
taught
,
wherewith
he
fills
up
his
discourse
,
theirs
are
filled
with
conditions
,
preparatory
dispositions
,
merits
,
causes
,
and
I
know
not
what
trappings
for
our
own
works
.
For
my
part
I
shall
chuse
rather
to
learn
of
him
,
and
accommodate
my
conceptions
and
expressions
of
Gospel
Mysteries
,
and
of
this
,
in
especial
,
concerning
our
Justification
,
unto
his
who
cannot
deceive
me
;
than
trust
to
any
other
conduct
,
how
specious
soever
its
pretences
may
be
.
2.
It
is
plain
in
this
Verse
,
that
no
more
is
required
of
any
one
unto
Justification
,
but
that
he
receive
the
abundance
of
Grace
,
and
the
gift
of
Righteousness
.
For
this
is
the
description
that
the
Apostle
gives
of
those
that
are
justified
,
as
unto
any
thing
that
on
their
part
is
required
.
And
as
this
excludes
all
Works
of
Righteousness
which
we
do
;
for
by
none
of
them
do
we
receive
the
abundance
of
Grace
,
and
the
gift
of
Righteousness
;
so
it
doth
also
the
imputation
of
Faith
it self
unto
our
Justification
,
as
it
is
an
act
and
duty
of
our
own
:
For
Faith
is
that
whereby
we
receive
the
gift
of
Righteousness
,
by
which
we
are
justified
.
For
it
will
not
be
denied
,
but
that
we
are
justified
by
the
gift
of
Righteousness
,
or
the
Righteousness
which
is
given
unto
us
;
for
by
it
have
we
right
and
title
unto
life
.
But
our
Faith
is
not
this
gift
,
for
that
which
receiveth
,
and
that
which
is
received
,
are
not
the
same
.
3.
Where
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abounding
grace
,
superabounding
grace
,
exerted
in
our
Justification
,
no
more
is
required
thereunto
.
For
how
can
it
be
said
to
abound
,
yea
,
to
superabound
,
not
only
to
the
freeing
of
us
from
condemnation
;
but
the
giving
of
us
a
title
unto
life
,
if
in
any
thing
it
is
to
be
supplied
,
and
eeked
out
by
works
and
duties
of
our
own
.
The
things
intended
do
fill
up
these
expressions
,
although
to
some
they
are
but
an
empty
noise
.
4.
There
is
a
gift
of
Righteousness
required
unto
our
Justification
,
which
all
must
receive
,
who
are
to
be
justified
.
And
all
are
justified
who
do
receive
it
;
for
they
that
receive
it
shall
reign
in
life
by
Jesus
Christ
.
And
hence
it
follows
,
(
1.
)
That
the
Righteousness
whereby
we
are
justified
before
God
,
can
be
nothing
of
our
own
,
nothing
inherent
in
us
,
nothing
performed
by
us
.
For
it
is
that
which
is
freely
given
us
,
and
this
donation
is
by
imputation
:
Blessed
is
the
Man
unto
whom
the
Lord
imputeth
Righteousness
,
Chap.
4.6
.
And
by
Faith
we
receive
what
is
so
given
and
imputed
,
and
otherwise
we
contribute
nothing
unto
our
participation
of
it
.
This
it
is
to
be
justified
in
the
sense
of
the
Apostle
,
(
2.
)
It
is
such
a
Righteousness
as
gives
right
and
title
unto
eternal
life
.
For
they
that
receive
it
,
shall
reign
in
life
.
Wherefore
it
cannot
consist
in
the
pardon
of
sin
alone
.
For
(
1.
)
the
pardon
of
sin
can
in
no
tolerable
sense
be
called
the
gift
of
Righteousness
.
Pardon
of
sin
is
one
thing
,
and
Righteousness
another
.
(
2.
)
Pardon
of
sin
doth
not
give
right
and
title
unto
eternal
life
.
It
is
true
,
he
whose
sins
are
pardoned
shall
inherit
eternal
life
;
but
not
meerly
by
vertue
of
that
pardon
,
but
through
the
imputation
of
Righteousness
which
doth
inseparably
accompany
it
,
and
is
the
ground
of
it
.
The
description
which
is
here
given
of
our
Justification
by
Grace
,
in
opposition
unto
the
condemnation
,
that
we
were
made
liable
unto
by
the
sin
of
Adam
,
and
in
exaltation
above
it
,
as
to
the
efficacy
of
Grace
above
that
of
the
first
sin
,
in
that
thereby
not
one
but
all
sins
are
forgiven
,
and
not
only
so
,
but
a
right
unto
life
eternal
is
communicated
unto
us
,
is
this
,
That
we
receive
the
Grace
of
God
,
and
the
gift
of
Righteousness
,
which
gives
us
a
right
unto
life
by
Jesus
Christ
.
But
this
is
to
be
justified
by
the
Imputation
of
the
Righteousness
of
Christ
received
by
Faith
alone
.
The
conclusion
of
what
hath
been
evinced
in
the
management
of
the
comparison
insisted
on
is
fully
expressed
and
further
confirmed
Ver.
18
,
19.
Ver.
18.
Therefore
as
by
the
offence
of
one
judgment
came
upon
all
Men
unto
condemnation
,
even
so
by
the
Righteousness
of
one
,
the
free
gift
came
upon
all
Men
unto
the
Justification
of
life
.
So
we
read
the
words
.
By
the
offence
of
one
;
the
Greek
Copies
vary
here
.
Some
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whom
Beza
followeth
,
and
our
Translation
in
the
Margin
;
by
one
offence
;
most
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
offence
of
one
;
and
so
afterwards
as
unto
Righteousness
;
but
both
are
unto
the
same
purpose
.
For
the
one
offence
intended
,
is
the
offence
of
one
,
that
is
,
of
Adam
:
And
the
one
Righteousness
is
the
Righteousness
of
one
,
Jesus
Christ
.
The
Introduction
of
this
Assertion
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
note
of
a
Syllogistical
inference
,
declares
what
is
here
asserted
to
be
the
substance
of
the
truth
pleaded
for
.
And
the
comparison
is
continued
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
things
have
themselves
after
the
same
manner
.
That
which
is
affirmed
on
the
one
side
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
by
the
sin
or
fall
of
one
,
on
all
Men
unto
condemnation
,
that
is
,
Judgment
,
say
we
,
repeating
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
foregoing
Verse
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
guilt
,
and
that
only
.
By
the
sin
of
one
,
all
Men
became
guilty
,
and
were
made
obnoxious
unto
condemnation
.
The
guilt
of
it
is
imputed
unto
all
Men.
For
no
otherwise
can
it
come
upon
them
unto
condemnation
,
no
otherwise
can
they
be
rendered
obnoxious
unto
death
and
judgment
on
the
account
thereof
.
For
we
have
evinced
that
by
death
and
condemnation
in
this
disputation
of
the
Apostle
,
the
whole
punishment
due
unto
sin
,
is
intended
.
This
therefore
is
plain
and
evident
on
that
hand
.
In
answer
hereunto
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
one
as
to
the
causality
of
Justification
,
is
opposed
unto
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
other
,
as
unto
its
causality
unto
,
or
of
condemnation
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
By
the
Righteousness
of
one
.
That
is
,
the
Righteousness
that
is
pleadable
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unto
Justification
.
For
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Righteousness
pleaded
for
Justification
.
By
this
,
say
our
Translators
,
the
free
gift
came
upon
all
;
repeating
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
foregoing
Verse
,
as
they
had
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
on
the
other
hand
.
The
Syriack
Translation
renders
the
words
without
the
aid
of
any
supplement
:
Therefore
as
by
the
sin
of
one
,
condemnation
was
unto
all
men
,
so
by
the
Righteousness
of
one
,
Justification
unto
life
shall
be
unto
all
Men.
And
the
sense
of
the
words
is
so
made
plain
without
the
supply
of
any
other
word
into
the
Text.
But
whereas
in
the
original
the
words
are
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
in
the
later
clause
,
somewhat
from
his
own
foregoing
words
,
is
to
be
supplied
to
answer
the
intention
of
the
Apostle
.
And
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gratiosa
donatio
,
the
free
grant
of
Righteousness
;
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
free
gift
of
Righteousness
unto
Justification
.
The
Righteousness
of
one
Christ
Jesus
,
is
freely
granted
unto
all
Believers
,
to
the
Justification
of
life
.
For
the
all
Men
here
mentioned
are
described
by
,
and
limited
unto
them
that
receive
the
abundance
of
Grace
,
and
the
gift
of
Righteousness
by
Christ
,
Ver.
17.
Some
vainly
pretend
from
hence
a
general
grant
of
righteousness
and
life
unto
all
men
,
whereof
the
greatest
part
are
never
made
partakers
;
then
which
nothing
can
be
more
opposite
nor
contradictory
unto
the
Apostles
design
.
Men
are
not
made
guilty
of
condemnation
from
the
Sin
of
Adam
,
by
such
a
Divine
constitution
,
as
that
they
may
,
or
on
some
conditions
may
not
be
obnoxious
thereunto
,
Every
one
so
soon
as
he
actually
exists
,
and
by
vertue
thereof
is
a
descendant
from
the
first
Adam
,
is
actually
in
his
own
person
liable
thereunto
,
and
the
wrath
of
God
abideth
on
him
.
And
no
more
are
intended
on
the
other
side
,
but
those
only
who
by
their
relation
through
Faith
unto
the
Lord
Christ
the
second
Adam
,
are
actually
interessed
in
the
Justification
of
life
.
Neither
is
the
controversie
about
the
universality
of
Redemption
by
the
Death
of
Christ
herein
concerned
.
For
those
by
whom
it
is
asserted
,
do
not
affirm
that
it
is
thence
necessary
that
the
free
gift
unto
the
Justification
of
life
,
should
come
on
all
,
for
that
they
know
it
doth
not
do
.
And
of
a
provision
of
Righteousness
and
life
for
men
in
case
they
do
believe
,
although
it
be
true
,
yet
nothing
is
spoken
in
this
place
.
Only
the
certain
Justificatin
of
them
that
believe
,
and
the
way
of
it
is
declared
.
Nor
will
the
Analogy
of
the
Comparison
here
insisted
on
,
admit
of
any
such
interpretation
.
For
the
all
on
the
one
hand
,
are
all
and
only
those
who
derive
their
being
from
Adam
by
natural
propagation
.
If
any
man
might
be
supposed
not
to
do
so
,
he
would
not
be
concerned
in
his
Sin
or
Fall
.
And
so
really
it
was
with
the
man
Christ
Jesus
.
And
those
on
the
other
hand
,
are
only
those
who
derive
a
spiritual
life
from
Christ
.
Suppose
a
man
not
to
do
so
,
and
he
is
no
way
interessed
in
the
Righteousness
of
the
one
unto
the
Justification
of
life
.
Our
Argument
from
the
words
is
this
;
As
the
Sin
of
one
that
came
on
all
unto
condemnation
,
was
the
Sin
of
the
first
Adam
imputed
unto
them
,
so
the
Righteousness
of
the
one
unto
the
Justification
of
life
that
comes
on
all
Believers
,
is
the
Righteousness
of
Christ
imputed
unto
them
.
And
what
can
be
more
clearly
affirmed
or
more
evidently
confirmed
than
this
is
by
the
Apostle
,
I
know
not
.
Yet
is
it
more
plainly
expressed
,
v.
19.
For
as
by
one
mans
Disobedience
many
were
made
Sinners
;
so
by
the
Obedience
of
one
shall
many
be
made
Righteous
.
This
is
well
explained
by
Cyrillus
Alexandrinus
in
Joan.
Lib.
11.
Cap.
25.
Quemadmodum
praevaricatione
primi
hominis
ut
in
primitiis
generis
nostri
,
morti
addicti
fuimus
;
eodem
modo
per
obedientiam
&
justitiam
Christi
,
in
quantum
seipsum
legi
subjecit
,
quamvis
legis
author
esset
,
benedictio
&
vivificatio
quae
per
spiritum
est
,
ad
totam
nostram
penetravit
naturam
.
And
by
Leo.
Epist.
12.
ad
Juvenalem
.
Vt
autem
reparet
omnium
vitam
,
recepit
omnium
causam
;
ut
sicut
per
unius
reatum
omnes
facti
fuerunt
peccatores
,
ita
per
unius
innocentiam
omnes
fierent
innocentes
;
inde
in
homines
manaret
justitia
,
ubi
est
humana
suscepta
natura
.
That
which
he
before
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
now
expresseth
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Disobedience
and
Obedience
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Adam
or
his
Disobedience
was
his
actual
transgression
of
the
Law
of
God
.
Hereby
,
saith
the
Apostle
,
many
were
made
Sinners
.
Sinners
in
such
a
sense
as
to
be
obnoxious
unto
Death
and
Condemnation
.
For
liable
unto
Death
they
could
not
be
made
,
unless
they
were
first
made
Sinners
or
guilty
.
And
this
they
could
not
be
,
but
that
they
are
esteemed
to
have
sinned
in
him
,
whereon
the
guilt
of
his
Sin
was
imputed
unto
them
.
This
therefore
he
affirms
,
namely
that
the
actual
sin
of
Adam
was
so
the
sin
of
all
men
,
as
that
they
were
made
sinners
thereby
,
obnoxious
unto
Death
and
Condemnation
.
That
which
he
opposeth
hereunto
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Obedience
of
one
,
that
is
,
of
Jesus
Christ
.
And
this
was
the
Actual
Obedience
that
he
yielded
unto
the
whole
Law
of
God
.
For
as
the
Disobedience
of
Adam
was
his
actual
Transgression
of
the
whole
Law
;
so
the
Obedience
of
Christ
was
his
actual
accomplishment
or
fulfilling
of
the
whole
Law
.
This
the
Antithesis
doth
require
.
Hereby
many
are
made
Righteous
.
How
?
By
the
Imputation
of
that
Obedience
unto
them
.
For
so
and
no
otherwise
,
are
men
made
Sinners
by
the
Imputation
of
the
Disobedience
of
Adam
.
And
this
is
that
which
gives
us
a
right
and
title
unto
eternal
life
;
as
the
Apostle
declares
,
vers.
21.
That
as
Sin
reigned
unto
death
;
so
might
Grace
reign
through
Righteousness
unto
eternal
life
.
This
Righteousness
is
no
other
but
the
Obedience
of
one
,
that
is
,
of
Christ
,
as
it
is
called
,
vers.
18.
And
it
is
said
to
come
upon
us
,
that
is
,
to
be
imputed
unto
us
;
For
blessed
is
the
man
unto
whom
God
imputeth
Righteousness
.
And
hereby
we
have
not
only
deliverance
from
that
Death
and
Condemnation
whereunto
we
were
liable
by
the
Sin
of
Adam
,
but
the
Pardon
of
many
Offences
,
that
is
,
of
all
our
Personal
Sins
,
and
a
right
unto
life
eternal
through
the
Grace
of
God
;
for
we
are
justified
freely
by
his
Grace
through
the
Redemption
that
is
in
Christ
Jesus
.
And
these
things
are
thus
plainly
and
fully
delivered
by
the
Apostle
,
unto
whose
sense
and
expressions
also
(
so
far
as
may
be
)
it
is
our
Duty
to
accommodate
ours
.
What
is
offered
in
opposition
hereunto
,
is
so
made
up
of
Exceptions
and
Evasions
,
perplexed
Disputes
,
and
leadeth
us
so
far
off
from
the
plain
words
of
the
Scripture
,
that
the
Conscience
of
a
convinced
Sinner
knows
not
what
to
fix
upon
to
give
it
rest
and
saisfaction
,
nor
what
it
is
that
is
to
be
believed
unto
Justification
.
Piscator
in
his
Scholia
on
this
Chapter
and
elsewhere
,
insisteth
much
on
a
specious
Argument
against
the
Imputation
of
the
Obedience
of
Christ
unto
our
Justification
.
But
it
proceedeth
evidently
on
an
open
mistake
and
false
supposition
,
as
well
as
it
is
contradictory
unto
the
plain
words
of
the
Text.
It
is
true
which
he
observes
and
proves
,
that
our
Redemption
,
Reconciliation
,
Pardon
of
Sin
,
and
Justifiation
are
often
ascribed
unto
the
Death
and
Blood
of
Christ
in
a
signal
manner
.
The
reasons
of
it
have
partly
been
intimated
before
,
and
a
further
account
of
them
,
shall
be
given
immediately
.
But
it
doth
not
thence
follow
,
that
the
Obedience
of
his
life
wherein
he
fulfilled
the
whole
Law
,
being
made
under
it
for
us
,
is
excluded
from
any
causality
therein
,
or
is
not
imputed
unto
us
.
But
in
opposition
thereunto
he
thus
argueth
.
Si
obedientia
vitae
Christi
nobis
ad
justitiam
imputaretur
,
non
fuit
opus
Christum
pro
nobis
mori
;
mori
enim
necesse
fuit
pro
nobis
injustis
,
1
Pet.
3.18
.
Quod
si
ergo
justi
effecti
sumus
per
vitam
illius
,
causa
nulla
relicta
fuit
cur
pro
nobis
moreretur
;
quia
justitia
Dei
non
patitur
ut
puniat
justos
.
At
punivit
nos
in
Christo
,
seu
quod
idem
valet
punivit
Christum
pro
nobis
,
&
loco
nostri
,
posteaquam
ille
sancte
vixisset
,
ut
certum
est
è
Scriptura
.
Ergo
non
sumus
justi
effecti
per
sanctam
vitam
Christi
.
Item
,
Christus
mortuus
est
ut
justitiam
illam
Dei
nobis
acquireret
.
2
Cor.
5.21
.
Non
igitur
illam
acquisiverat
ante
mortem
.
But
this
whole
Argument
,
I
say
,
proceeds
upon
an
evident
mistake
.
For
it
supposeth
such
an
order
of
things
,
as
that
the
Obedience
of
Christ
or
his
Righteousness
in
fulfilling
the
Law
,
is
first
imputed
unto
us
,
and
then
the
Righteousness
of
his
death
is
afterwards
to
take
place
,
or
to
be
imputed
unto
us
,
which
on
that
supposition
he
says
would
be
of
no
use
.
But
no
such
order
or
Divine
constitution
is
pleaded
or
pretended
in
our
Justification
.
It
is
true
,
the
life
of
Christ
,
and
his
Obedience
unto
the
Law
did
precede
his
Sufferings
,
and
undergoing
the
curse
thereof
;
neither
could
it
otherwise
be
.
For
this
order
of
these
things
between
themselves
was
made
necessary
from
the
Law
of
Nature
;
But
it
doth
not
thence
follow
that
it
must
be
observed
in
the
Imputation
or
Application
of
them
unto
us
.
For
this
is
an
effect
of
Soveraign
Wisdom
and
Grace
,
not
respecting
the
natural
order
of
Christs
Obedience
and
Suffering
,
but
the
moral
order
of
the
things
whereunto
they
are
appointed
.
And
although
we
need
not
assert
,
nor
do
I
so
do
,
different
acts
of
the
Imputation
of
the
Obedience
of
Christ
unto
the
Justification
of
life
,
or
a
right
and
title
unto
life
eternal
,
and
of
the
suffering
of
Christ
unto
the
pardon
of
our
Sins
and
freedom
from
condemnation
;
but
by
both
we
have
both
according
unto
the
Ordinance
of
God
,
that
Christ
may
be
all
in
all
;
Yet
as
unto
the
effects
themselves
,
in
the
Method
of
Gods
bringing
Sinners
unto
the
Justification
of
life
,
the
application
of
the
Death
of
Christ
unto
them
unto
the
pardon
of
Sin
and
freedom
from
Condemnation
,
is
in
order
of
Nature
,
and
in
the
exercise
of
Faith
,
antecedent
unto
the
application
of
his
Obedience
unto
us
,
for
a
right
and
title
unto
life
eternal
.
The
state
of
the
person
to
be
justified
,
is
a
state
of
Sin
and
wrath
,
wherein
he
is
liable
unto
Death
and
Condemnation
.
This
is
that
which
a
convinced
Sinner
is
sensible
of
,
and
which
alone
in
the
first
place
he
seeks
for
deliverance
from
.
What
shall
we
do
to
be
saved
?
This
in
the
first
place
is
presented
unto
him
in
the
Doctrine
and
Promise
of
the
Gospel
,
which
is
the
Rule
and
Instrument
of
its
application
.
And
this
is
the
death
of
Christ
.
Without
this
no
actual
Righteousness
imputed
unto
him
,
not
the
Obedience
of
Christ
himself
,
will
give
him
relief
.
For
he
is
sensible
that
he
hath
sinned
,
and
thereby
come
short
of
the
glory
of
God
,
and
under
the
Sentence
condemnatory
of
the
Law
.
Until
he
receives
a
deliverance
from
hence
,
it
to
no
purpose
to
propose
that
unto
him
which
should
give
him
right
unto
life
eternal
.
But
upon
a
supposition
hereof
,
he
is
no
less
concern'd
in
what
shall
yet
further
give
him
title
thereunto
,
that
he
may
reign
in
life
through
Righteousness
.
Herein
I
say
in
its
order
,
Conscience
is
no
less
concern'd
than
in
deliverance
from
Condemnation
.
And
this
order
is
expressed
in
the
declaration
of
the
Fruit
and
Effects
of
the
Mediation
of
Christ
.
Dan.
9.24
.
To
make
reconciliation
for
iniquity
,
and
to
bring
in
everlasting
Righteousness
.
Neither
is
there
any
force
in
the
Objection
against
it
,
that
actually
the
Obedience
of
Christ
did
precede
his
Suffering
.
For
the
Method
of
their
application
is
not
prescribed
thereby
;
And
the
state
of
Sinners
to
be
justified
,
with
the
nature
of
their
Justification
requires
it
should
be
otherwise
,
as
God
also
hath
ordained
.
But
because
the
Obedience
and
Sufferings
of
Christ
,
were
concomitant
from
first
to
last
,
both
equally
belonging
unto
his
state
of
Exinanition
,
and
cannot
in
any
act
or
instance
be
separated
,
but
only
in
notion
or
imagination
,
seeing
he
suffered
in
all
his
Obedience
,
and
obeyed
in
all
his
Suffering
,
Heb.
5.8
.
And
neither
part
of
our
Justification
,
in
freedom
from
Condemnation
,
and
right
unto
life
eternal
,
can
be
supposed
to
be
or
exist
without
the
other
according
unto
the
Ordinance
and
constitution
of
God
,
the
whole
effect
is
jointly
to
be
ascribed
unto
the
whole
Mediation
of
Christ
,
so
far
as
he
acted
towards
God
in
our
behalf
,
wherein
he
fulfilled
the
whole
Law
both
as
to
the
penalty
exacted
of
Sinners
,
and
the
Righteousness
it
requires
unto
life
as
an
eternl
reward
.
And
there
are
many
reasons
why
our
Justification
is
in
the
Scripture
by
the
way
of
Eminency
ascribed
unto
the
death
and
blood-shedding
of
Christ
.
For
,
(
1.
)
The
Grace
and
Love
of
God
,
the
principal
efficient
cause
of
our
Justification
,
are
therein
made
most
eminent
and
conspicuous
.
For
this
is
most
frequently
in
the
Scripture
proposed
unto
us
as
the
highest
instance
,
and
undeniable
demonstration
of
Divine
Love
and
Grace
.
And
this
is
that
which
principally
we
are
to
consider
in
our
Justification
,
the
glory
of
them
being
the
end
of
God
therein
.
He
made
us
accepted
in
the
Beloved
to
the
praise
of
the
glory
of
his
Grace
,
Ephes.
1.6
.
Wherefore
this
being
the
fountain
,
spring
and
sole
cause
,
both
of
the
Obedience
of
Christ
,
and
of
the
Imputation
thereof
unto
us
,
with
the
pardon
of
Sin
and
Righteousness
thereby
,
it
is
every
where
in
the
Scripture
proposed
as
the
prime
object
of
our
Faith
in
our
Justification
,
and
opposed
directly
unto
all
our
own
Works
whatever
.
The
whole
of
Gods
design
herein
,
is
,
that
Grace
may
reign
through
Righteousness
unto
eternal
life
.
Whereas
therefore
this
is
made
most
evident
and
conspicuous
in
the
Death
of
Christ
,
our
Justification
is
in
a
peculiar
manner
assigned
thereunto
.
2.
The
love
of
Christ
himself
and
his
Grace
are
peculiarly
exalted
in
our
Justification
;
that
all
men
may
honour
the
Son
,
even
as
they
honour
the
Father
.
Frequently
are
they
expressed
unto
this
purpose
,
2
Cor.
8.9
.
Gal.
2.20
.
Phil.
3.6
,
7.
Rev.
1.5
,
6.
And
those
also
are
most
eminently
exalted
in
his
death
,
so
as
that
all
the
effects
and
fruits
of
them
are
ascribed
thereunto
in
a
peculiar
manner
.
As
nothing
is
more
ordinary
than
,
among
many
things
that
concur
to
the
same
effect
,
to
ascribe
it
unto
that
which
is
most
eminent
among
them
,
especially
if
it
cannot
be
conceived
as
separated
from
the
rest
.
3.
This
is
the
clearest
Testimony
,
that
what
the
Lord
Christ
did
and
suffered
was
for
us
,
and
not
for
himself
.
For
without
the
consideration
hereof
,
all
the
Obedience
which
he
yielded
unto
the
Law
,
might
be
looked
on
as
due
only
on
his
own
account
,
and
himself
to
have
been
such
a
Saviour
as
the
Socinians
imagine
,
who
should
do
all
with
us
from
God
,
and
nothing
with
God
for
us
.
But
the
suffering
of
the
curse
of
the
Law
by
him
who
was
not
only
an
innocent
man
,
but
also
the
Son
of
God
,
openly
testifies
that
what
he
did
and
suffered
was
for
us
,
and
not
for
himself
.
It
is
no
wonder
therefore
if
our
Faith
as
unto
Justification
be
in
the
first
place
,
and
principally
directed
unto
his
Death
and
Blood-shedding
.
4.
All
the
Obedience
of
Christ
had
still
respect
unto
the
Sacrifice
of
himself
,
which
was
to
ensue
,
wherein
it
received
its
accomplishment
,
and
whereon
its
efficacy
unto
our
Justification
did
depend
.
For
as
no
Imputation
of
actual
Obedience
would
justifie
Sinners
from
the
condemnation
that
was
passed
on
them
for
the
Sin
of
Adam
;
so
although
the
Obedience
of
Christ
was
not
a
meer
preparation
or
qualification
of
his
person
for
his
Suffering
;
yet
its
efficacy
unto
our
Justification
did
depend
on
his
Suffering
that
was
to
ensue
,
when
his
Soul
was
made
an
offering
for
Sin
.
5.
As
was
before
observed
,
Reconciliation
and
the
Pardon
of
Sin
through
the
Blood
of
Christ
,
do
directly
in
the
first
place
respect
our
relief
from
the
state
and
condition
whereinto
we
were
cast
by
the
Sin
of
Adam
,
in
the
loss
of
the
favour
of
God
,
and
liableness
unto
Death
;
this
therefore
is
that
which
principally
and
in
the
first
place
a
lost
convinced
Sinner
,
such
as
Christ
calls
unto
himself
,
doth
look
after
.
And
therefore
Justification
is
eminently
and
frequently
proposed
as
the
effect
of
the
Bloodshedding
and
Death
of
Christ
,
which
are
the
direct
cause
of
our
Reconciliation
and
Pardon
of
Sin
.
But
yet
from
none
of
these
considerations
,
doth
it
follow
that
the
Obedience
of
the
one
man
Christ
Jesus
is
not
imputed
unto
us
,
whereby
Grace
might
reign
through
Righteousness
unto
eternal
life
.
The
same
Truth
is
fully
asserted
and
confirmed
Chap.
8.
v.
1
,
2
,
3
,
4.
But
this
place
hath
been
of
late
so
explained
and
so
vindicated
by
another
in
his
learned
and
Judicious
Exposition
of
it
,
(
namely
Dr.
Jacombe
)
as
that
nothing
remains
of
weight
to
be
added
unto
what
hath
been
pleaded
and
argued
by
him
,
Part.
1.
vers.
4.
pag.
587.
and
onwards
.
And
indeed
the
answers
which
he
subjoyns
(
to
the
Arguments
whereby
he
confirms
the
Truth
)
to
the
most
usual
and
important
objections
against
the
Imputation
of
the
Righteousness
of
Christ
,
are
sufficient
to
give
just
Satisfaction
unto
the
minds
of
unprejudiced
,
unengaged
persons
.
I
shall
therefore
pass
over
this
Testimony
,
as
that
which
hath
been
so
lately
pleaded
and
vindicated
;
and
not
press
the
same
things
,
it
may
be
(
as
is
not
unusual
)
unto
their
disadvantage
.
Chap.
10.
Vers.
3
,
4.
For
they
(
the
Jews
who
had
a
zeal
for
God
,
but
not
according
to
knowledg
)
being
ignorant
of
Gods
Righteousness
,
and
going
about
to
establish
their
own
Righteousness
,
have
not
submitted
themselves
unto
the
Righteousness
of
God
.
For
Christ
is
the
end
of
the
Law
for
Righteousness
unto
every
one
that
believeth
.
What
is
here
determined
,
the
Apostle
enters
upon
the
Proposition
and
declaration
of
,
Chap.
9.
vers.
30.
And
because
what
he
had
to
propose
was
somewhat
strange
,
and
unsuited
unto
the
common
apprehensions
of
men
,
he
introduceth
it
with
that
prefatory
Interrogation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
he
useth
on
the
like
occasions
,
Chap.
3.5
.
Chap.
6.1
.
Chap.
7.7
.
Chap.
9.14
.
What
shall
we
then
say
?
that
is
,
is
there
in
this
matter
unrighteousness
with
God
?
as
vers.
14.
or
what
shall
we
say
unto
these
things
,
or
this
is
that
which
is
to
be
said
herein
?
That
which
hereon
he
asserts
is
,
that
the
Gentiles
which
followed
not
after
Righteousness
have
attained
unto
Righteousness
,
even
the
Righteousness
which
is
of
Faith
;
But
Israel
which
followed
after
the
Law
of
Righteousness
hath
not
attained
unto
the
Law
of
Righteousness
,
that
is
,
unto
Righteousness
it self
before
God
.
Nothing
seems
to
be
more
contrary
unto
reason
,
than
what
is
here
made
manifest
by
the
event
.
The
Gentiles
who
lived
in
Sin
and
Pleasures
,
not
once
endeavouring
to
attain
unto
any
Righteousness
before
God
,
yet
attained
unto
it
upon
the
Preaching
of
the
Gospel
.
Israel
on
the
other
hand
,
which
followed
after
Righteousness
,
diligently
in
all
the
Works
of
the
Law
and
Duties
of
Obedience
unto
God
thereby
,
came
short
of
it
,
attained
not
unto
it
.
All
Preparations
,
all
Dispositions
,
all
merit
as
unto
Righteousness
and
Justification
are
excluded
from
the
Gentiles
.
For
in
all
of
them
there
is
more
or
less
a
following
after
Righteousness
which
is
denied
of
them
all
.
Only
by
Faith
in
him
who
justifieth
the
ungodly
,
they
attain
Righteousness
,
or
they
attained
the
Righteousness
of
Faith
.
For
to
attain
Righteousness
by
Faith
,
and
to
attain
the
Righteousness
which
is
of
Faith
,
are
the
same
.
Wherefore
all
things
that
are
comprized
any
way
in
following
after
Righteousness
,
such
as
are
all
our
Duties
and
Works
,
are
excluded
from
any
influence
into
our
Justification
.
And
this
is
expressed
to
declare
the
Sovereignty
and
freedom
of
the
Grace
of
God
herein
;
Namely
that
we
are
justified
freely
by
his
Grace
,
and
that
on
our
part
all
boasting
is
excluded
.
Let
men
pretend
what
they
will
,
and
dispute
what
they
please
,
those
who
attain
unto
Righteousness
and
Justification
before
God
,
when
they
follow
not
after
Righteousness
,
they
do
it
by
the
gratuitous
Imputation
of
the
Righteousness
of
another
unto
them
.
It
may
be
it
will
be
said
;
it
is
true
in
the
time
of
their
Heathenism
they
did
not
at
all
follow
after
Righteousness
,
but
when
the
Truth
of
the
Gospel
was
revealed
unto
them
,
then
they
followed
after
Righteousness
and
did
attain
it
.
But
(
1.
)
This
is
directly
to
contradict
the
Apostle
in
that
it
says
,
that
they
attain'd
not
Righteousness
,
but
only
as
they
followed
after
Righteousness
,
whereas
he
affirms
the
direct
contrary
.
(
2.
)
It
takes
away
the
distinction
which
he
puts
between
them
and
Israel
;
namely
,
that
the
one
followed
after
Righteousness
,
and
the
other
did
not
.
(
3.
)
To
follow
after
Righteousness
in
this
place
,
is
to
follow
after
a
Righteousness
of
our
own
;
To
establish
their
own
Righteousness
,
Chap.
10.3
.
But
this
is
so
far
from
being
a
means
of
attaining
Righteousness
,
as
that
it
is
the
most
effectual
obstruction
thereof
.
If
therefore
those
who
have
no
Righteousness
of
their
own
,
who
are
so
far
from
it
,
that
they
never
endeavoured
to
attain
it
,
do
yet
by
Faith
receive
that
Righteousness
wherewith
they
justified
before
God
,
they
do
so
by
the
Imputation
of
the
Righteousness
of
Christ
unto
them
,
or
let
some
other
way
be
assigned
.
In
the
other
side
of
the
instance
concerning
Israel
some
must
hear
whether
they
will
or
not
,
that
wherewith
they
are
not
pleased
.
Three
things
are
expressed
of
them
;
1.
Their
Attempt
.
2.
Their
Success
.
3.
The
Reason
of
it
.
Their
Attempt
or
Endeavour
was
in
this
,
that
they
followed
after
the
Law
of
Righteousness
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
whereby
their
endeavour
is
expressed
,
signifies
that
which
is
earnest
,
diligent
and
sincere
.
By
it
doth
the
Apostle
declare
what
his
was
,
and
what
ours
ought
to
be
in
the
Duties
and
Exercise
of
Gospel
Obedience
,
Phil.
3.12
.
They
were
not
indiligent
in
this
matter
,
but
instantly
served
God
day
and
night
.
Nor
were
they
Hypocritical
;
for
the
Apostle
bears
them
record
in
this
matter
,
that
they
had
a
zeal
of
God
,
Chap.
10.2
.
And
that
which
they
thus
endeavoured
after
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Law
of
Righteousness
.
That
Law
which
prescribed
a
perfect
personal
Righteousness
before
God
;
the
things
which
if
a
man
do
them
,
he
shall
live
in
them
,
Chap.
10.5
.
Wherefore
the
Apostle
hath
no
other
respect
unto
the
Ceremonial
Law
in
this
place
,
but
only
as
it
was
branched
out
from
the
Moral
Law
by
the
Will
of
God
,
and
as
the
Obedience
unto
it
belonged
thereunto
.
When
he
speaks
of
it
separately
he
calls
it
the
Law
of
Commandments
contained
in
Ordinances
,
but
it
is
no
where
called
the
Law
of
Righteousness
,
the
Law
whose
Righteousness
is
fulfilled
in
us
,
Chap.
8.4
.
wherefore
their
following
after
this
Law
of
Righteousness
,
was
their
diligence
in
the
performance
of
all
Duties
of
Obedience
,
according
unto
the
Directions
and
Precepts
of
the
Moral
Law
.
2.
The
issue
of
this
attempt
is
,
that
they
attained
not
unto
the
Law
of
Righteousness
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
they
attained
not
unto
a
Righteousness
before
God
hereby
.
Though
this
was
the
end
of
the
Law
namely
a
Righteousness
before
God
,
wherein
a
man
might
live
,
yet
could
they
never
attain
it
.
3.
An
account
is
given
of
the
Reason
of
their
failing
,
in
attaining
that
which
they
so
earnestly
endeavoured
after
.
And
this
was
in
a
double
mistake
that
they
were
under
;
first
,
in
the
means
of
attaining
it
;
secondly
,
in
the
righteousness
it self
,
that
was
to
be
sought
after
.
The
first
is
declared
Ver.
32.
Because
not
by
Faith
,
but
as
it
were
by
the
works
of
the
Law
.
Faith
and
Works
are
the
two
only
ways
whereby
Righteousness
may
be
attained
,
and
they
are
opposite
and
inconsistent
;
so
that
none
doth
or
can
seek
after
Righteousness
by
them
both
.
They
will
not
be
mixed
and
made
one
intire
means
of
attaining
Righteousness
.
They
are
opposed
as
Grace
and
Works
;
what
is
of
the
one
,
is
not
of
the
other
,
Rom.
11.6
.
Every
composition
of
them
in
this
matter
,
is
,
Male
sartae
gratia
▪
nequicquam
coit
&
rescinditur
.
And
the
reason
is
,
because
the
Righteousness
which
Faith
seeks
after
,
or
which
is
attainable
by
Faith
,
is
that
which
is
given
to
us
,
imputed
unto
us
,
which
Faith
doth
only
receive
.
It
receives
the
abundance
of
Grace
,
and
the
gift
of
Righteousness
.
But
that
which
is
attainable
by
Works
,
is
our
own
,
inherent
in
us
,
wrought
out
by
us
,
and
not
imputed
unto
us
:
For
it
is
nothing
but
those
works
themselves
,
with
respect
unto
the
Law
of
God
.
And
if
Righteousness
before
God
,
be
to
be
obtained
alone
by
Faith
,
and
that
in
contradistinction
unto
all
Works
,
which
if
a
Man
do
them
according
unto
the
Law
,
he
shall
even
live
in
them
,
then
is
it
by
Faith
alone
that
we
are
justified
before
God
,
or
nothing
else
,
on
our
part
,
is
required
thereunto
.
And
of
what
nature
this
Righteousness
must
be
,
is
evident
.
Again
,
if
Faith
and
Works
are
opposed
as
contrary
and
inconsistent
,
when
considered
as
the
means
of
attaining
Righteousness
or
Justification
before
God
,
as
plainly
they
are
,
then
is
it
impossible
we
should
be
justified
before
God
by
them
in
the
same
sense
way
and
manner
.
Wherefore
when
the
Apostle
James
affirms
,
That
a
Man
is
justified
by
Works
,
and
not
by
Faith
only
,
he
cannot
intend
our
Justification
before
God
,
where
it
is
impossible
they
should
both
concur
.
For
not
only
are
they
declared
inconsistent
by
the
Apostle
in
this
place
,
but
it
would
introduce
several
sorts
of
Righteousness
unto
Justification
,
that
are
inconsistent
and
destructive
of
each
other
.
This
was
the
first
mistake
of
the
Jews
,
whence
this
miscarriage
insued
;
they
sought
not
after
Righteousness
by
Faith
,
but
as
it
were
by
the
Works
of
the
Law
.
Their
second
mistake
was
as
unto
the
Righteousness
it self
,
whereon
a
Man
might
be
justified
before
God
.
For
this
they
judged
was
to
be
their
own
Righteousness
.
Chap.
10.3
.
Their
own
Personal
Righteousness
consisting
in
their
own
Duties
of
Obedience
,
they
looked
on
as
the
only
Righteousness
,
whereon
they
might
be
justified
before
God
.
This
therefore
they
went
about
to
establish
as
the
Pharisees
did
.
Luke
18.11
,
12.
And
this
mistake
,
with
their
design
thereon
,
to
establish
their
own
Righteousness
,
was
the
principal
cause
that
made
them
reject
the
Righteousness
of
God
,
as
it
is
with
many
at
this
day
.
What
ever
is
done
in
us
,
or
performed
by
us
,
as
obedience
unto
God
,
is
our
own
Righteousness
.
Though
it
be
done
in
Faith
,
and
by
the
aids
of
Gods
Grace
;
yet
is
it
subjectively
ours
,
and
so
far
as
it
is
a
Righteousness
,
it
is
our
own
.
But
all
Righteousness
which
is
our
own
whatever
,
is
so
far
divers
from
the
Righteousness
,
by
which
we
are
to
be
justified
before
God
,
as
that
the
most
earnest
endeavor
to
establish
it
,
that
is
,
to
render
it
such
,
as
by
which
we
may
be
justified
,
is
an
effectual
means
to
cause
us
to
refuse
a
submission
unto
,
and
an
acceptance
of
that
,
whereby
alone
we
may
be
so
.
This
ruined
the
Jews
,
and
will
be
the
ruine
of
all
that
shall
follow
their
example
in
seeking
after
Justification
;
yet
is
it
not
easie
for
Men
to
take
any
other
way
,
or
to
be
taken
off
from
this
.
So
the
Apostle
intimates
in
that
expression
,
They
submitted
not
themselves
unto
the
Righteousness
of
God
.
This
Righteousness
of
God
is
of
that
nature
,
that
the
proud
mind
of
Man
is
altogether
unwilling
to
bow
and
submit
it self
unto
;
yet
can
it
no
otherwise
be
attained
,
but
by
such
a
submission
or
subjection
of
mind
,
as
contains
in
it
a
total
Renuntiation
of
any
Righteousness
of
our
Men.
And
those
who
reproach
others
for
affirming
,
That
Men
indeavoring
after
Morality
or
Moral
Righteousness
,
and
resting
therein
,
are
in
no
good
way
for
the
participation
of
the
Grace
of
God
by
Jesus
Christ
,
do
expresly
deride
the
Doctrine
of
the
Apostle
,
that
is
,
of
the
Holy
Ghost
himself
.
Wherefore
,
the
plain
design
of
the
Apostle
is
to
declare
,
that
not
only
Faith
,
and
the
Righteousness
of
it
,
and
a
Righteousness
of
our
own
by
Works
are
inconsistent
,
that
is
,
as
unto
our
Justification
before
God
;
but
also
that
the
intermixture
of
our
own
Works
,
in
seeking
after
Righteousness
,
as
the
means
thereof
doth
wholly
divert
us
from
the
acceptance
of
,
or
submission
unto
the
Righteousness
of
God
.
For
the
Righteousness
which
is
of
Faith
,
is
not
our
own
,
it
is
the
Righteousness
of
God
,
that
which
he
imputes
unto
us
.
But
the
Righteousness
of
Works
is
our
own
,
that
which
is
wrought
in
us
,
and
by
us
.
And
as
Works
have
no
aptitude
nor
meetness
in
themselves
to
attain
or
receive
a
Righteousness
,
which
because
it
is
not
our
own
is
imputed
unto
us
,
but
are
repugnant
unto
it
,
as
that
which
will
cast
them
down
from
their
legal
dignity
of
being
our
Righteousness
:
So
Faith
hath
no
aptitude
nor
meetness
in
it self
,
to
be
an
Inherent
Righteousness
,
or
so
to
be
esteemed
,
or
as
such
to
be
imputed
unto
us
,
seeing
its
principal
faculty
and
efficacy
consists
in
fixing
all
the
trust
,
confidence
,
and
expectation
of
the
Soul
,
for
Righteousness
and
acceptation
with
God
,
upon
another
.
Here
was
the
ruine
of
those
Jews
;
they
judged
it
a
better
,
a
more
probable
,
yea
,
a
more
righteous
and
holy
way
for
them
,
constantly
to
indeavor
after
a
Righteousness
of
their
own
by
duties
of
obedience
unto
the
Law
of
God
,
then
to
imagine
that
they
could
come
to
acceptance
with
God
by
Faith
in
another
.
For
tell
them
,
and
such
as
they
,
what
you
please
,
if
they
have
not
a
Righteousness
of
their
own
,
that
they
can
set
upon
its
legs
,
and
make
to
stand
before
God
,
the
Law
will
not
have
its
accomplishment
,
and
so
will
condemn
them
.
To
demolish
this
last
fort
of
unbelief
,
the
Apostle
grants
that
the
Law
must
have
its
end
,
and
be
compleatly
fulfilled
,
or
there
is
no
appearing
for
us
as
righteous
before
God
;
and
withal
shews
them
how
this
is
done
,
and
where
alone
it
is
to
be
sought
after
.
For
Christ
(
saith
he
)
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
,
Ver.
4.
We
need
not
trouble
our selves
to
inquire
in
what
various
sense
Christ
may
be
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
end
,
the
complement
,
the
perfection
of
the
Law
.
The
Apostle
sufficiently
determineth
his
intention
,
in
affirming
not
absolutely
that
he
is
the
end
of
the
Law
,
but
he
is
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
Righteousness
unto
every
one
that
believeth
.
The
matter
in
question
,
Is
a
Righteousness
unto
Justification
before
God
.
And
this
is
acknowledged
to
be
the
Righteousness
which
the
Law
requires
.
God
looks
for
no
Righteousness
from
us
,
but
what
is
prescribed
in
the
Law
.
The
Law
is
nothing
but
the
Rule
of
Righteousness
;
Gods
prescription
of
a
Righteousness
,
and
all
the
Duties
of
it
unto
us
.
That
we
should
be
righteous
herewith
before
God
,
was
the
first
original
end
of
the
Law
.
It
s
other
ends
at
present
of
the
conviction
of
sin
,
and
judging
or
condemning
for
it
,
were
accidental
unto
its
primitive
constitution
.
This
Righteousness
,
which
the
Law
requires
,
which
is
all
and
only
that
Righteousness
which
God
requires
of
us
,
the
accomplishment
of
this
end
of
the
Law
,
the
Jews
sought
after
by
their
own
personal
performance
of
the
Works
and
Duties
of
it
.
But
hereby
in
the
utmost
of
their
endeavors
they
could
never
fulfil
this
Righteousness
,
nor
attain
this
end
of
the
Law
,
which
yet
if
Men
do
not
,
they
must
perish
for
ever
.
Wherefore
the
Apostle
declares
,
That
all
this
is
done
another
way
;
that
the
Righteousness
of
the
Law
is
fulfilled
,
and
its
end
,
as
unto
a
Righteousness
before
God
,
attained
,
and
that
is
in
and
by
Christ
.
For
what
the
Law
required
,
that
he
accomplished
which
is
accounted
unto
every
one
that
believes
.
Herein
the
Apostle
issueth
the
whole
disquisition
about
a
Righteousness
wherewith
we
may
be
justified
before
God
,
and
in
particular
,
how
satisfaction
is
given
unto
the
demands
of
the
Law
.
That
which
we
could
not
do
,
that
which
the
Law
could
not
effect
in
us
,
in
that
it
was
weak
through
the
flesh
,
that
which
we
could
not
attain
by
the
Works
and
Duties
of
it
,
that
Christ
hath
done
for
us
,
and
so
is
the
end
of
the
Law
,
for
Righteousness
unto
every
one
that
believeth
.
The
Law
demandeth
a
Righteousness
of
us
;
the
accomplishment
of
this
Righteousness
is
the
end
which
it
aims
at
,
and
which
is
necessary
unto
our
Justification
before
God
.
This
is
not
to
be
attained
by
any
works
of
our
own
,
by
any
Righteousness
of
our
own
.
But
the
Lord
Christ
is
this
for
us
,
and
unto
us
;
which
,
how
he
is
or
can
be
but
by
the
Imputation
of
his
Obedience
and
Righteousness
in
the
accomplishment
of
the
Law
,
I
cannot
understand
;
I
am
sure
the
Apostle
doth
not
declare
.
The
Way
whereby
we
attain
unto
this
End
of
the
Law
,
which
we
cannot
do
by
our
utmost
endeavors
to
establish
our
own
Righteousness
,
is
by
Faith
alone
,
for
Christ
is
the
end
of
the
Law
for
Righteousness
unto
every
one
that
believeth
.
To
mix
any
thing
with
Faith
herein
,
as
it
is
repugnant
unto
the
nature
of
Faith
and
Works
,
with
respect
unto
their
aptitude
and
meetness
,
for
the
attaining
of
a
Righteousness
,
so
it
is
as
directly
contradictory
unto
the
express
design
and
words
of
the
Apostle
,
as
any
thing
that
can
be
invented
.
Let
Men
please
themselves
with
their
distinctions
which
I
understand
not
(
and
yet
perhaps
should
be
ashamed
to
say
so
,
but
that
I
am
perswaded
they
understand
them
not
themselves
,
by
whom
they
are
used
)
or
with
cavils
,
objections
,
feigned
consequences
,
which
I
value
not
:
Here
I
shall
for
ever
desire
to
fix
my
Soul
,
and
herein
to
acquiesce
;
namely
,
That
Christ
is
the
end
of
the
Law
for
Righteousness
,
to
every
one
that
doth
believe
.
And
I
do
suppose
,
that
all
they
who
understand
aright
what
it
is
that
the
Law
of
God
doth
require
of
them
,
how
needful
it
is
that
it
be
complied
withal
,
and
that
the
end
of
it
be
accomplished
,
with
the
utter
insufficiency
of
their
own
endeavors
unto
those
ends
,
will
,
at
least
,
when
the
time
of
disputing
is
over
,
betake
themselves
unto
the
same
refuge
and
rest
.
The
next
place
I
shall
consider
in
the
Epistle
of
this
Apostle
is
1
Cor.
1.30
.
But
of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
unto
us
Wisdom
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
.
The
design
of
the
Apostle
in
these
words
is
to
manifest
,
that
whatever
is
wanting
unto
us
on
any
account
that
we
may
please
God
,
live
unto
him
,
and
come
to
the
injoyment
of
him
,
that
we
have
in
and
by
Jesus
Christ
:
And
this
on
the
part
of
God
from
meer
,
free
,
and
sovereign
Grace
,
as
Ver.
26
,
27
,
28
,
29.
do
declare
.
And
we
have
all
these
things
by
vertue
of
our
insition
or
implantation
in
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
of
,
or
by
him
.
He
by
his
Grace
is
the
principal
efficient
cause
hereof
.
And
the
effect
is
,
that
we
in
Christ
Jesus
;
that
is
ingrafted
in
him
,
or
united
unto
him
,
as
Members
of
his
Mystical
Body
,
which
is
the
constant
sense
of
that
expression
in
the
Scripture
.
And
the
benefits
which
we
receive
hereby
are
enumerated
in
the
following
words
.
But
first
the
way
whereby
we
are
made
partakers
of
them
,
or
they
are
communicated
unto
us
,
is
declared
;
who
of
God
is
made
unto
us
.
It
is
so
ordained
of
God
,
that
he
himself
shall
be
made
or
become
all
this
unto
us
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
denotes
the
efficient
cause
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
did
before
.
But
how
is
Christ
thus
made
unto
us
of
God
,
or
what
act
of
God
is
it
that
is
intended
thereby
.
Socinus
says
it
is
a
General
act
of
the
providence
of
God
,
whence
it
is
come
to
pass
,
or
is
so
faln
out
,
that
one
way
or
other
the
Lord
Christ
should
be
said
to
be
all
this
unto
us
.
But
it
is
an
especial
Ordinance
and
Institution
of
Gods
sovereign
Grace
and
Wisdom
,
designing
Christ
to
be
all
this
unto
us
,
and
for
us
,
with
actual
Imputation
thereon
,
and
nothing
else
,
that
is
intended
.
Whatever
interest
therefore
we
have
in
Christ
,
and
what
ever
benefit
we
have
by
him
,
it
all
depends
on
the
sovereign
Grace
and
constitution
of
God
,
and
not
on
any
thing
in
our selves
.
Whereas
then
we
have
no
Righteousness
of
our
own
,
he
is
appointed
of
God
to
be
our
Righteousness
,
and
is
made
so
unto
us
;
which
can
be
no
otherwise
,
but
that
his
Righteousness
is
made
ours
.
For
he
is
made
it
unto
us
(
as
he
is
likewise
the
other
things
mentioned
)
so
as
that
all
boasting
,
that
is
in
our selves
,
should
be
utterly
excluded
,
and
that
he
that
glorieth
,
should
glory
in
the
Lord
,
Ver.
29
,
31.
Now
there
is
such
a
Righteousness
,
or
such
a
way
of
being
righteous
whereon
we
may
have
somewhat
to
Glory
,
Rom
▪
4.2
.
And
which
doth
not
exclude
boasting
,
Chap.
3.27
.
And
this
cannot
possibly
be
but
when
our
Righteousness
is
inherent
in
us
.
For
that
however
it
may
be
procured
,
or
purchased
,
or
wrought
in
us
,
is
yet
our
own
,
so
far
as
any
thing
can
be
our
own
,
whilest
we
are
Creatures
.
This
kind
of
Righteousness
therefore
is
here
excluded
.
And
the
Lord
Christ
being
so
made
Righteousness
unto
us
of
God
,
as
that
all
boasting
and
glorying
on
our
part
,
or
in
our selves
,
may
be
excluded
,
yea
,
being
made
so
,
for
this
very
end
,
that
so
it
should
be
,
it
can
be
no
otherwise
,
but
by
the
Imputation
of
his
Righteousness
unto
us
.
For
thereby
is
the
Grace
of
God
,
the
honor
of
his
Person
and
Mediation
exalted
,
and
all
occasion
of
glorying
in
our selves
utterly
prescinded
.
We
desire
no
more
from
this
testimony
,
but
that
whereas
we
are
in
our selves
destitute
of
all
Righteousness
in
the
sight
of
God
,
Christ
is
by
a
gracious
act
of
Divine
Imputation
made
of
God
Righteousness
unto
us
,
in
such
a
way
,
as
that
all
our
glorying
ought
to
be
in
the
Grace
of
God
,
and
the
Righteousness
of
Christ
himself
.
Bellarmine
attempts
three
Answers
unto
this
Testimony
,
the
two
first
whereof
are
coincident
;
and
in
the
third
,
being
on
the
rack
of
Light
and
Truth
,
he
confesseth
and
grants
all
that
we
plead
for
.
(
1.
)
He
says
,
That
Christ
is
said
to
be
our
Righteousness
,
because
he
is
the
efficient
cause
of
it
,
as
God
is
said
to
be
our
strength
;
and
so
there
is
in
the
words
a
Metonymy
of
the
effect
for
the
cause
.
And
I
say
it
is
true
,
That
the
Lord
Christ
,
by
his
Spirit
,
is
the
efficient
cause
of
our
Personal
,
Inherent
Righteousness
.
By
his
Grace
it
is
effected
and
wrought
in
us
;
he
renews
our
natures
into
the
Image
of
God
,
and
without
him
we
can
do
nothing
:
So
that
our
habitual
and
actual
Rightousness
is
from
him
.
But
this
Personal
Righteousness
is
our
Sanctification
and
nothing
else
.
And
although
the
same
internal
habit
of
Inherent
Grace
,
with
operations
suitable
thereunto
,
be
sometimes
called
our
Sanctification
,
and
sometimes
our
Righteousness
,
with
respect
unto
those
operations
;
yet
is
it
never
distinguished
into
our
Sanctification
,
and
our
Righteousness
.
But
his
being
made
Righteousness
unto
us
in
this
place
,
is
absolutely
distinct
from
his
being
made
Sanctification
unto
us
,
which
is
that
Inherent
Righteousness
which
is
wrought
in
us
by
the
Spirit
and
Grace
of
Christ
.
And
his
working
Personal
Righteousness
in
us
,
which
is
our
Sanctification
,
and
the
Imputation
of
his
Righteousness
unto
us
,
whereby
we
are
made
righteous
before
God
,
are
not
only
consistent
,
but
the
one
of
them
cannot
be
without
the
other
.
2.
He
pleads
,
That
Christ
is
said
to
be
made
Righteousness
unto
us
,
as
he
is
made
Redemption
.
Now
he
is
our
Redemption
,
because
he
hath
redeemed
us
.
So
is
he
said
to
be
made
Righteousness
unto
us
,
because
by
him
we
become
righteous
;
or
as
another
speaks
,
Because
by
him
alone
we
are
justified
.
This
is
the
same
plea
with
the
former
,
namely
,
that
there
is
a
metonymy
of
the
effect
for
the
cause
in
all
these
expressions
;
yet
what
cause
they
intend
it
to
be
,
who
expound
the
words
By
him
alone
we
are
justified
,
I
do
not
understand
.
But
Bellarmine
is
approaching
yet
nearer
the
Truth
,
for
as
Christ
is
said
to
be
made
of
God
,
Redemption
unto
us
,
because
by
his
Blood
we
are
redeemed
,
or
freed
from
Sin
,
Death
,
and
Hell
,
by
the
ransome
he
paid
for
us
,
or
have
redemption
through
his
Blood
,
even
the
forgiveness
of
sins
:
So
he
is
said
to
be
made
Righteousness
unto
us
,
because
through
his
Righteousness
granted
unto
us
of
God
(
as
Gods
making
him
to
be
Righteousness
unto
us
,
and
our
becoming
the
Righteousness
of
God
in
him
;
and
the
Imputation
of
his
Righteousness
unto
us
,
that
we
may
be
righteous
before
God
,
are
the
same
)
we
are
justified
.
His
third
answer
,
as
was
before
observed
,
grants
the
whole
of
what
we
plead
.
For
it
is
the
same
which
he
gives
unto
Jere.
23.6
.
which
place
he
conjoyns
with
this
,
as
of
the
same
sense
and
importance
,
giving
up
his
whole
cause
in
satisfaction
unto
them
,
in
the
words
before
transcribed
.
Lib.
2.
cap.
10.
Socinus
Prefaceth
his
Answer
unto
this
Testimony
with
an
Admiration
,
That
any
should
make
use
of
it
,
or
plead
it
in
this
cause
,
it
is
so
impertinent
unto
the
purpose
.
And
indeed
,
a
pretended
contempt
of
the
Arguments
of
his
Adversaries
is
,
the
Principle
Artifice
he
makes
use
of
in
all
his
Replies
and
Evasions
;
wherein
I
am
sorry
to
see
that
he
is
followed
by
most
of
them
,
who
together
with
him
,
do
oppose
the
Imputation
of
the
Righteousness
of
Christ
.
And
so
of
late
the
use
of
this
Testimony
which
reduced
Bellarmine
to
so
great
a
strait
,
is
admired
at
,
on
the
only
ground
and
reason
wherewith
it
is
opposed
by
Socinus
.
Yet
are
his
exceptions
unto
it
such
,
as
that
I
cannot
also
but
a
little
on
the
other
hand
wonder
,
that
any
learned
Man
should
be
troubled
with
them
,
or
seduced
by
them
.
For
he
only
pleads
,
That
if
Christ
be
said
to
be
made
Righteousness
unto
us
,
because
his
Righteousness
is
imputed
unto
us
;
then
is
he
said
to
be
made
Wisdom
unto
us
,
because
his
Wisdom
is
so
imputed
,
and
so
of
his
Sanctification
which
none
will
allow
;
yea
,
he
must
be
redeemed
for
us
,
and
his
Redemption
be
imputed
unto
us
.
But
there
is
nothing
of
force
,
nor
truth
in
this
pretence
.
For
it
is
built
only
on
this
Supposition
,
That
Christ
must
be
made
unto
us
of
God
,
all
these
things
,
in
the
same
way
and
manner
;
whereas
they
are
of
such
different
natures
,
that
it
is
utterly
impossible
he
should
so
be
.
For
instance
,
he
is
made
Sanctification
unto
us
,
in
that
by
his
Spirit
and
Grace
we
are
freely
sanctified
.
But
he
cannot
be
said
to
be
made
Redemption
unto
us
,
in
that
by
his
Spirit
and
Grace
we
are
freely
redeemed
.
And
,
if
he
is
said
to
be
made
Righteousness
unto
us
,
because
by
his
Spirit
and
Grace
he
works
inherent
Righteousness
in
us
,
then
is
it
plainly
the
same
with
his
being
made
Sanctification
unto
us
.
Neither
doth
he
himself
believe
that
Christ
is
made
all
these
things
unto
us
in
the
same
way
and
manner
.
And
therefore
doth
he
not
assign
any
special
way
whereby
he
is
so
made
them
all
;
but
clouds
it
in
an
ambiguous
expression
,
that
he
becomes
all
these
things
unto
us
in
the
Providence
of
God
.
But
ask
him
in
particular
,
how
Christ
is
made
Sanctification
unto
us
,
and
he
will
tell
you
that
it
was
by
his
Doctrine
and
Example
alone
,
with
some
such
general
assistance
of
the
Spirit
of
God
as
he
will
allow
.
But
now
,
this
is
no
way
at
all
whereby
Christ
was
made
Redemption
unto
us
;
which
being
a
thing
external
,
and
not
wrought
in
us
,
Christ
can
be
no
otherwise
made
Redemption
unto
us
,
then
by
the
Imputation
unto
us
of
what
he
did
,
that
we
might
be
redeemed
,
or
reckoning
it
on
our
account
.
Not
that
he
was
redeemed
for
us
,
as
he
childishly
cavils
,
but
that
he
did
that
whereby
we
are
redeemed
.
Wherefore
Christ
is
made
of
God
Righteousness
unto
us
in
such
a
way
and
manner
,
as
the
nature
of
the
thing
doth
require
.
Say
some
,
it
is
because
by
him
we
are
justified
.
Howbeit
the
Text
says
not
,
That
by
him
we
are
justified
,
but
he
is
of
God
made
Righteousness
unto
us
,
which
is
not
our
Justification
,
but
the
ground
cause
and
reason
whereon
we
are
justified
.
Righteousness
is
one
thing
,
and
Justification
is
another
.
Wherefore
we
must
inquire
how
we
come
to
have
that
Righteousness
whereby
we
are
justified
.
And
this
the
same
Apostle
tells
us
plainly
is
by
Imputation
.
Blessed
is
the
Man
unto
whom
the
Lord
imputeth
Righteousness
,
Rom.
4.6
.
It
follows
then
,
that
Christ
being
made
unto
us
of
God
Righteousness
,
can
have
no
other
sense
,
but
that
his
Righteousness
is
imputed
unto
us
,
which
is
what
this
Text
doth
undeniably
confirm
.
2
Cor.
5.21
.
The
Truth
pleaded
for
,
is
yet
more
emphatically
expressed
.
For
he
hath
made
him
to
be
sin
for
us
,
who
knew
no
sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
.
The
Paraphrase
of
Austine
on
these
words
gives
the
sense
of
them
.
Ipse
peccatum
ut
nos
justitia
,
non
nostra
sed
Dei
,
non
in
nobis
sed
in
ipso
;
sicut
ipse
peccatum
non
suum
sed
nostrum
,
non
in
se
,
sed
in
nobis
constitutum
.
Enchirid.
ad
Laurent
.
cap.
4.
And
the
words
of
Chrysostome
upon
this
place
,
unto
the
same
purpose
,
have
been
cited
before
at
large
.
To
set
out
the
greatness
of
the
Grace
of
God
in
our
Reconciliation
by
Christ
,
he
describes
him
by
that
Paraphrasis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
knew
no
sin
,
or
who
knew
not
sin
.
He
knew
sin
in
the
notion
or
understanding
of
its
nature
;
and
he
knew
it
experimentally
in
the
effects
which
he
underwent
and
suffered
;
but
he
knew
it
not
,
that
is
,
was
most
remote
from
it
,
as
to
its
commission
or
guilt
.
So
that
he
knew
no
sin
,
is
absolutely
no
more
;
but
he
did
no
sin
,
neither
was
guile
found
in
his
mouth
,
as
it
is
expressed
1
Pet.
2.22
.
Or
,
that
he
was
holy
harmless
undefiled
separate
from
sinners
.
Heb.
7.26
.
Howbeit
,
there
is
an
Emphasis
in
the
expression
which
is
not
to
be
neglected
.
For
as
it
is
observed
by
Chrysostome
,
as
containing
an
auxesis
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
and
by
sundry
learned
persons
after
him
.
So
those
who
desire
to
learn
the
excellency
of
the
Grace
of
God
herein
,
will
have
an
impression
of
a
sense
of
it
on
their
minds
,
from
this
emphatical
expression
,
which
the
Holy
Ghost
chose
to
make
use
of
unto
that
end
,
and
the
observation
of
it
is
not
to
be
despised
.
He
hath
made
him
to
be
sin
;
that
is
,
say
many
Expositors
,
A
Sacrifice
for
sin
.
Quemadmodum
oblatus
est
pro
peccatis
,
non
immerito
peccatum
factus
dicitur
,
quia
&
bestia
in
lege
quae
pro
peccatis
offerebatur
,
peccatum
nuncupatur
.
Ambros.
in
locum
.
So
the
Sin
and
Trespass
offering
are
often
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sin
and
trespass
or
guilt
.
And
I
shall
not
contend
about
this
Exposition
,
because
that
signified
in
it
,
is
according
unto
the
truth
.
But
there
is
another
more
proper
signification
of
the
word
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sin
for
a
sinner
;
that
is
,
Passively
not
Actively
,
not
by
Inhesion
but
Imputation
.
For
this
this
the
phrase
of
speech
,
and
force
of
the
Antithesis
seem
to
require
.
Speaking
of
another
sense
,
Estius
himself
on
the
place
adds
,
as
that
which
he
approves
.
Hic
intellectus
explicandus
est
per
Commentarium
Graecorum
Chrysostomi
&
caeterorum
;
quia
peccatum
emphaticῶs
interpretantur
magnum
peccatorem
;
ac
si
dicat
Apostolus
,
nostri
causa
tractavit
eum
tanquam
ipsum
peccatum
,
ipsum
scelus
,
id
est
,
tanquam
hominem
insigniter
sceleratum
,
ut
in
quo
posuerit
iniquitates
omnium
nostrum
.
And
if
this
be
the
interpretation
of
the
Greek
Scholiasts
,
as
indeed
it
is
,
Luther
was
not
the
first
,
who
affirmed
,
That
Christ
was
made
the
greatest
sinner
,
namely
,
by
Imputation
.
But
we
shall
allow
the
former
Exposition
,
provided
,
that
the
true
notion
of
a
sin
offering
,
or
expiatory
sacrifice
be
admitted
.
For
although
this
neither
was
,
nor
could
consist
in
the
transfusion
of
the
inherent
sin
of
the
person
unto
the
Sacrifice
;
yet
did
it
so
in
the
translation
of
the
guilt
of
the
sinner
unto
it
,
as
is
fully
declared
Levit.
16.20
,
21.
Only
I
must
say
,
that
I
grant
this
signification
of
the
word
to
avoid
contention
.
For
whereas
some
say
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
sin
,
and
a
sacrifice
for
sin
,
it
cannot
be
allowed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Kal
,
signifies
to
err
,
to
sin
,
to
transgress
the
Law
of
God
:
In
Piel
it
hath
a
contrary
signification
,
namely
,
to
cleanse
from
sin
,
or
to
make
expiation
of
sin
.
Hence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
most
frequently
used
with
respect
unto
its
derivation
from
the
first
conjugation
,
and
signifies
sin
,
transgression
,
and
guilt
.
But
sometimes
with
respect
unto
the
second
,
and
then
it
signifies
a
sacrifice
for
sin
,
to
make
expiation
of
it
.
And
so
it
is
rendered
by
the
LXX
,
sometimes
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ezek.
44.27
.
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Exod.
30.10
.
Ezek.
43.23
.
A
Propitiation
,
a
Propitiatory
Sacrifice
.
Sometimes
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Num.
19.19
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Purification
or
Cleasing
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
absolutely
doth
no
where
in
any
good
Author
,
nor
in
the
Scripture
signifie
a
Sacrifice
for
sin
▪
unless
it
may
be
allowed
to
do
so
in
this
one
place
alone
.
For
whereas
the
LXX
do
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
constantly
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
where
it
signifies
sin
;
where
it
denotes
an
Offering
for
sin
,
and
they
retain
that
word
,
they
do
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Elliptical
expression
which
they
invented
for
that
which
they
knew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
its
self
neither
did
,
nor
could
signifie
,
Lev.
4.3
,
14
,
32
,
35.
Chap.
5.6
,
7
,
8
,
9
,
10
,
11.
Chap.
6.30
.
Chap.
8.2
.
And
they
never
omit
the
preposition
,
unless
they
name
the
Sacrifice
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
observed
also
by
the
Apostle
the
new
Testament
.
For
twice
expressing
the
Sin-offering
by
this
word
,
he
useth
that
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
8.3
.
Heb.
10.6
.
But
no
where
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
that
purpose
.
If
it
be
therefore
of
that
signification
in
this
place
,
it
is
so
here
alone
.
And
whereas
some
think
,
that
it
answers
Piaculum
in
the
Latine
,
it
is
also
a
mistake
,
for
the
first
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
confessed
to
be
sin
,
and
they
would
have
it
supposed
that
thence
it
is
abused
to
signifie
a
Sacrifice
for
sin
.
But
Piaculum
is
properly
a
Sacrifice
,
or
any
thing
whereby
sin
is
expiated
or
satisfaction
is
made
for
it
.
And
very
rarely
it
is
abused
to
denote
such
a
sin
or
crime
as
deserves
publick
expiation
,
and
is
not
otherwise
to
be
pardoned
,
so
Virgil
Distulit
in
seram
commissa
Piacula
mortem
.
But
we
shall
not
contend
about
words
,
whilest
we
can
agree
about
what
is
intended
.
The
only
enquiry
is
,
how
God
did
make
him
to
be
sin
.
He
hath
made
him
to
be
sin
;
so
that
an
act
of
God
is
intended
.
And
this
is
elsewhere
expressed
,
by
his
laying
all
our
Iniquities
upon
him
,
or
causing
them
to
meet
on
him
,
Isa.
53.6
.
And
this
was
by
the
Imputation
of
our
sins
unto
him
,
as
the
sins
of
the
people
were
put
on
the
Head
of
the
Goat
that
they
should
be
no
more
theirs
but
his
,
so
as
that
he
was
to
carry
them
away
from
them
.
Take
sin
in
either
sense
before
mentioned
,
either
of
a
Sacrifice
for
sin
,
or
a
Sinner
,
and
the
Imputation
of
the
guilt
of
sin
,
antecedently
unto
the
punishment
of
it
,
and
in
order
thereunto
,
must
be
understood
.
For
in
every
Sacrifice
for
sin
there
was
an
imposition
of
sin
on
the
Beast
to
be
offered
antecedent
unto
the
Sacrificing
of
it
,
and
therein
its
suffering
by
death
.
Therefore
in
every
offering
for
sin
,
he
that
brought
it
was
to
put
his
hand
on
the
head
of
it
,
Lev.
1.4
.
And
that
the
transferring
of
the
guilt
of
sin
unto
the
offering
,
was
thereby
signified
,
is
expresly
declared
,
Lev.
16.21
.
Wherefore
if
God
made
the
Lord
Christ
a
Sin
Offering
for
us
,
it
was
by
the
Imputation
of
the
guilt
of
sin
unto
him
antecedently
unto
his
suffering
.
Nor
could
any
Offering
be
made
for
sin
,
without
a
Typical
translation
of
the
guilt
of
sin
unto
it
.
And
therefore
when
an
Offering
was
made
for
the
expiation
of
the
guilt
of
an
uncertain
Murther
,
those
who
were
to
make
it
by
the
Law
,
namely
,
the
Elders
of
the
City
that
were
next
unto
the
place
where
the
man
was
slain
,
were
not
to
offer
a
Sacrifice
,
because
there
was
none
to
confess
guilt
over
it
,
or
to
lay
guilt
upon
it
;
But
whereas
the
neck
of
an
Heifer
was
to
be
stricken
off
,
to
declare
the
punishment
due
unto
Blood
,
they
were
to
wash
their
hands
over
it
to
testifie
their
own
Innocency
,
Deut.
21.1
,
2
,
3
,
4
,
5
,
6
,
7
,
8.
But
a
Sacrifice
for
sin
without
the
Imputation
of
guilt
there
could
not
be
.
And
if
the
word
be
taken
in
the
second
sense
,
namely
,
for
a
sinner
,
that
is
,
by
imputation
,
and
in
Gods
esteem
,
it
must
be
by
the
imputation
of
guilt
.
For
none
can
in
any
sense
be
denominated
a
sinner
from
mere
suffering
.
None
indeed
do
say
,
that
Christ
was
made
sin
,
by
the
imputation
of
punishment
unto
him
,
which
hath
no
proper
sense
;
But
they
say
,
sin
was
imputed
unto
him
as
unto
punishment
,
which
is
indeed
to
say
,
that
the
guilt
of
sin
was
imputed
unto
him
.
For
the
guilt
of
sin
,
is
its
respect
unto
punishment
,
or
the
obligation
unto
punishment
which
attends
it
.
And
that
any
one
should
be
punished
for
sin
without
the
imputation
of
the
guilt
of
it
unto
him
,
is
impossible
;
and
were
it
possible
would
be
unjust
.
For
it
is
not
possible
that
any
one
should
be
punished
for
sin
properly
,
and
yet
that
sin
be
none
of
his
.
And
if
it
be
not
his
by
inhaesion
,
it
can
be
his
no
other
way
but
by
imputation
.
One
may
suffer
on
the
occasion
of
the
sin
of
another
,
that
is
no
way
made
his
,
but
he
cannot
be
punished
for
it
;
for
punishment
is
the
recompence
of
sin
on
the
account
of
its
guilt
.
And
were
it
possible
,
where
is
the
Righteousness
of
punishing
any
one
for
that
which
no
way
belongs
unto
him
?
Besides
,
imputation
of
sin
and
punishing
are
distinct
acts
,
the
one
preceding
the
other
,
and
therefore
the
former
is
only
of
the
guilt
of
sin
;
Wherefore
the
Lord
Christ
was
made
sin
for
us
by
the
imputation
of
the
guilt
of
our
sins
unto
him
.
But
it
is
said
,
that
if
the
guilt
of
sin
were
imputed
unto
Christ
,
he
is
excluded
from
all
possibility
of
merit
,
for
he
suffered
but
what
was
his
due
;
And
so
the
whole
work
of
Christs
satisfaction
is
subverted
.
This
must
be
so
,
if
God
in
judgment
did
reckon
him
guilty
and
a
sinner
.
But
there
is
an
ambiguity
in
these
expressions
.
If
it
be
meant
that
God
in
judgment
did
reckon
him
guilty
and
a
sinner
inherently
in
his
own
person
,
no
such
thing
is
intended
.
But
God
laid
all
our
sins
on
him
,
and
in
judgment
spared
him
not
,
as
unto
what
was
due
unto
them
.
And
so
he
suffered
not
what
was
his
due
upon
his
own
account
,
but
what
was
due
unto
our
sin
,
which
is
impiety
to
deny
;
For
if
it
were
not
so
,
he
dyed
in
vain
,
and
we
are
still
in
our
sins
.
And
as
his
satisfaction
consists
herein
,
nor
could
be
without
it
,
so
doth
it
not
in
the
least
derogate
from
his
merit
.
For
supposing
the
infinite
dignity
of
his
person
,
and
his
voluntary
susception
of
our
sin
to
answer
for
it
,
which
altered
not
his
state
and
condition
,
his
Obedience
therein
was
highly
meritorious
.
In
answer
hereunto
,
and
by
vertue
hereof
,
we
are
made
the
Righteousness
of
God
in
him
.
This
was
the
end
of
his
being
made
sin
for
us
.
And
by
whom
are
we
so
made
:
It
is
by
God
himself
,
for
it
is
God
that
justifieth
,
Rom.
8.33
.
It
is
God
who
imputeth
Righteousness
;
Chap.
4.6
.
Wherefore
it
is
the
Act
of
God
in
our
Justification
that
is
intended
.
And
to
be
made
the
Righteousness
of
God
,
is
to
be
made
Righteous
before
God
,
though
emphatically
expressed
by
the
abstract
for
the
concrete
,
to
answer
what
was
said
before
of
Christ
being
made
sin
for
us
.
To
be
made
the
Righteousness
of
God
,
is
to
be
justified
;
and
to
be
made
it
so
in
him
,
as
he
was
made
sin
for
us
,
is
to
be
justified
by
the
imputation
of
his
Righteousness
unto
us
,
as
our
sin
was
imputed
unto
him
.
No
man
can
assign
any
other
way
whereby
he
was
made
sin
,
especially
his
being
made
so
by
God
,
but
by
Gods
laying
all
our
Iniquities
upon
him
,
that
is
,
imputing
our
sin
unto
him
.
How
then
are
we
made
the
Righteousness
of
God
in
him
?
By
the
infusion
of
an
habit
of
Grace
say
the
Papists
generally
;
Then
by
the
Rule
of
the
Antithesis
,
he
must
be
made
sin
for
us
,
by
the
infusion
of
an
habit
of
sin
,
which
would
be
a
blasphemous
imagination
.
By
his
meriting
,
procuring
,
and
purchasing
Righteousness
for
us
say
others
:
so
possibly
we
might
be
made
Righteous
by
him
;
but
so
we
cannot
be
made
Righteous
in
him
.
This
can
only
be
by
his
Righteousness
,
as
we
are
in
him
,
or
united
unto
him
.
To
be
Righteous
in
him
is
to
be
Righteous
with
his
Righteousness
,
as
we
are
one
mystical
person
with
him
.
Wherefore
To
be
made
the
Righteousness
of
God
in
Christ
as
he
was
made
sin
for
us
,
and
because
he
was
so
,
can
be
no
other
but
to
be
made
Righteous
by
the
imputation
of
his
Righteousness
unto
us
,
as
we
are
in
him
or
united
unto
him
.
All
other
expositions
of
these
words
are
both
jejune
and
forced
,
leading
the
mind
from
the
first
,
plain
,
obvious
sense
of
them
.
Bellarmine
excepts
unto
this
interpretation
,
and
it
is
his
first
argument
against
the
imputation
of
the
Righteousness
of
Christ
.
lib.
2.
cap.
7.
de
justificatione
.
Quinto
refellitur
,
quoniam
si
vere
nobis
imputetur
justitia
Christi
ut
per
eam
justi
habeamur
ac
censeremur
,
ac
si
proprie
nostra
esset
intrinseca
formalisque
justitia
,
profecto
non
minus
justi
haberi
&
censeri
deberemus
quam
ipse
Christus
:
proinde
deberemus
dici
atque
haberi
Redemptores
,
&
salvatores
mundi
quod
est
absurdissimum
.
So
full
an
answer
hath
been
returned
hereunto
,
and
that
so
frequently
,
by
Protestant
Divines
,
as
that
I
would
not
have
mentioned
it
,
but
that
diverse
among
our selves
are
pleased
to
borrow
it
from
him
,
and
make
use
of
it
.
For
,
say
they
,
if
the
Righteousness
of
Christ
be
imputed
unto
us
so
as
thereby
to
be
made
ours
,
then
are
we
as
Righteous
as
Christ
himself
,
because
we
are
Righteous
with
his
Righteousness
.
Answ.
1.
These
things
are
plainly
affirmed
in
the
Scripture
,
that
as
unto
our selves
,
and
in
our selves
,
we
are
all
as
an
unclean
thing
,
and
all
our
Righteousness
is
as
filthy
Rags
,
Isa.
64.6
.
on
the
one
hand
;
And
that
in
the
Lord
we
have
Righteousness
and
strength
,
in
the
Lord
we
are
justified
and
do
glory
,
Isa.
45.24
,
25.
on
the
other
:
That
if
we
say
we
have
no
sin
,
we
deceive
our selves
;
and
yet
that
we
are
the
Righteousness
of
God
in
Christ
.
Wherefore
these
things
are
consistent
what
ever
cavils
the
wit
of
men
can
raise
against
them
;
And
so
they
must
be
esteemed
,
unless
we
will
comply
with
Socinus
his
rule
of
interpretation
;
namely
,
that
where
any
thing
seems
repugnant
unto
our
Reason
,
though
it
be
never
so
expresly
affirmed
in
the
Scripture
,
we
are
not
to
admit
of
it
,
but
find
out
some
interpretation
though
never
so
forced
,
to
bring
the
sense
of
the
words
unto
our
Reason
.
Wherefore
(2)
notwithstanding
the
Imputation
of
the
Righteousness
of
Christ
unto
us
,
and
our
being
made
Righteous
therewith
,
we
are
sinners
in
our selves
,
(
the
Lord
knows
greatly
so
,
the
best
of
us
)
and
so
cannot
be
said
to
be
as
Righteous
as
Christ
,
but
only
to
be
made
Righteous
in
him
who
are
sinners
in
our selves
.
(3)
To
say
,
that
we
are
as
Righteous
as
Christ
,
is
to
make
a
comparison
between
the
personal
Righteousness
of
Christ
,
and
our
personal
Righteousness
,
if
the
comparison
be
of
things
of
the
same
kind
.
But
this
is
foolish
and
impious
;
For
notwithstanding
all
our
personal
Righteousness
,
we
are
sinful
,
he
knew
no
sin
.
And
if
the
comparison
be
between
Christs
personal
inherent
Righteousness
,
and
Righteousness
imputed
unto
us
,
inhaesion
and
imputation
being
things
of
diverse
kinds
,
it
is
fond
and
of
no
consequence
.
Christ
was
actively
Righteous
,
we
are
passively
so
.
When
our
sin
was
imputed
unto
him
,
he
did
not
thereby
become
a
sinner
as
we
are
,
actively
and
inherently
a
sinner
,
but
passively
only
,
and
in
Gods
estimation
.
As
he
was
made
sin
,
yet
knew
no
sin
,
so
we
are
made
Righteous
,
yet
are
sinful
in
our selves
.
(4)
The
Righteousness
of
Christ
as
it
was
his
personally
was
the
Righteousness
of
the
Son
of
God
;
in
which
respect
it
had
in
itself
an
infinite
perfection
and
value
;
But
it
is
imputed
unto
us
only
with
respect
unto
our
personal
want
,
not
as
it
was
satisfactory
for
all
;
but
as
our
Souls
stand
in
need
of
it
,
and
are
made
partakers
of
it
.
There
is
therefore
no
ground
for
any
such
comparison
.
(5)
As
unto
what
is
added
by
Bellarmine
that
we
may
hereon
be
said
to
be
Redeemers
and
Saviours
of
the
World
,
the
absurdity
of
the
assertion
falls
upon
himself
,
we
are
not
concerned
in
it
.
For
he
affirms
directly
,
lib.
1.
de
purgator
.
cap.
14.
That
a
man
may
be
rightly
called
his
own
Redeemer
and
Saviour
,
which
he
endeavours
to
prove
from
Dan.
4.
And
some
of
his
Church
affirms
that
the
Saints
may
be
called
the
Redeemers
of
others
,
though
improperly
.
But
we
are
not
concerned
in
these
things
;
seeing
from
the
Imputation
of
the
Righteousness
of
Christ
,
it
follows
only
that
those
unto
whom
it
is
imputed
are
Redeemed
and
Saved
,
not
at
all
that
they
are
Redeemers
and
Saviours
.
It
belongs
also
unto
the
vindication
of
this
Testimony
to
shew
the
vanity
of
his
Seventh
Argument
in
the
same
case
,
because
that
also
is
made
use
of
by
some
among
our selves
,
and
it
is
this
.
If
by
the
Righteousness
of
Christ
imputed
unto
us
,
we
may
be
truly
said
to
be
Righteous
and
the
Sons
of
God
,
then
may
Christ
by
the
imputation
of
our
unrighteousness
be
said
to
be
a
sinner
and
a
child
of
the
Devil
.
Ans.
(1)
That
which
the
Scripture
affirms
concerning
the
imputation
of
our
sins
unto
Christ
is
,
that
he
was
made
sin
for
us
.
This
the
Greek
Expositors
,
Chrysostome
,
Theophylact
and
Oecumenius
with
many
others
take
for
a
sinner
.
But
all
affirm
,
that
denomination
to
be
taken
from
imputation
only
;
he
had
sin
imputed
unto
him
,
and
underwent
the
punishment
due
unto
it
,
as
we
have
Righteousness
imputed
unto
us
,
and
enjoy
the
benefit
of
it
.
(2)
The
imputation
of
sin
unto
Christ
,
did
not
carry
along
with
it
any
thing
of
the
pollution
or
filth
of
sin
to
be
communicated
unto
him
by
transfusion
,
a
thing
impossible
;
so
that
no
denomination
can
thence
arise
which
should
include
in
it
,
any
respect
unto
them
;
A
thought
hereof
is
impious
and
dishonourable
unto
the
Son
of
God
.
But
his
being
made
sin
through
the
imputation
of
the
guilt
of
sin
,
is
his
honour
and
glory
.
(3)
The
imputation
of
the
sin
of
Fornicators
,
Idolaters
,
Adulterers
,
&c.
such
as
the
Corinthians
were
before
their
Conversion
unto
Christ
,
doth
not
on
any
ground
bring
him
under
a
denomination
from
those
sins
.
For
they
were
so
in
themselves
actively
,
inherently
.
subjectively
,
and
thence
were
so
called
.
But
that
he
who
knew
no
sin
,
voluntarily
taking
on
him
to
answer
for
the
guilt
of
those
sins
,
which
in
him
was
an
act
of
Righteousness
and
the
highest
Obedience
unto
God
,
should
be
said
to
be
an
Idolater
,
&c.
is
a
fond
imagination
.
The
denomination
of
a
sinner
from
sin
inherent
,
actually
committed
,
defiling
the
Soul
,
is
a
reproach
,
and
significative
of
the
utmost
unworthiness
;
But
even
the
denomination
of
a
sinner
,
by
the
imputation
of
sin
,
without
the
least
personal
guilt
or
defilement
,
being
undergone
by
him
unto
whom
it
is
imputed
,
in
an
act
of
the
highest
Obedience
,
and
tending
unto
the
greatest
glory
of
God
,
is
highly
honourable
and
glorious
.
But
(4)
The
imputation
of
sin
unto
Christ
,
was
antecedent
unto
any
real
union
between
him
and
sinners
,
whereon
he
took
their
sin
on
him
,
as
he
would
,
and
for
what
ends
he
would
.
But
the
imputation
of
his
Righteousness
unto
Believers
,
is
consequential
in
order
of
nature
unto
their
union
with
him
,
whereby
it
becomes
theirs
in
a
peculiar
manner
;
so
as
that
there
is
not
a
parity
of
reason
that
he
should
be
esteemed
a
sinner
,
as
that
they
should
be
accounted
Righteous
.
And
(5)
we
acquiesce
in
this
,
that
on
the
imputation
of
sin
unto
Christ
,
it
is
said
that
God
made
him
to
be
sin
for
us
,
which
he
could
not
be
,
but
thereby
;
and
he
was
so
by
an
act
transient
in
its
effects
for
a
time
only
,
that
time
wherein
he
underwent
the
punishment
due
unto
it
.
But
on
the
imputation
of
his
Righteousness
unto
us
,
we
are
made
the
Righteousness
of
God
with
an
everlasting
Righteousness
that
abides
ours
always
.
(6)
To
be
a
child
of
the
Devil
by
sin
,
is
to
do
the
works
of
the
Devil
,
Joh.
8.44
.
But
the
Lord
Christ
in
taking
our
sins
upon
him
,
when
imputed
unto
him
,
did
the
work
of
God
in
the
highest
act
of
holy
Obedience
,
evidencing
himself
to
be
the
Son
of
God
thereby
,
and
destroying
the
work
of
the
Devil
.
So
foolish
and
impious
is
it
,
to
conceive
that
any
absolute
change
of
state
or
relation
in
him
did
ensue
thereon
.
That
by
the
Righteousness
of
God
in
this
place
,
our
own
Faith
and
Obedience
according
to
the
Gospel
,
as
some
would
have
it
,
are
intended
,
is
so
alien
from
the
scope
of
the
place
,
and
sense
of
the
words
,
as
that
I
shall
not
particularly
examine
it
.
The
Righteousness
of
God
is
revealed
to
Faith
,
and
received
by
Faith
,
and
is
not
therefore
Faith
it self
.
And
the
force
of
the
Antithesis
is
quite
perverted
by
this
conceit
.
For
where
is
it
in
this
,
that
he
was
made
sin
by
the
imputation
of
our
sin
unto
him
,
and
we
are
made
Righteousness
,
by
the
imputation
of
our
own
Faith
and
Obedience
unto
our selves
.
But
as
Christ
had
no
concern
in
sin
,
but
as
God
made
him
sin
,
it
was
never
in
him
inherently
;
so
have
we
no
interest
in
this
Righteousness
,
it
is
not
in
us
inherently
,
but
only
is
imputed
unto
us
.
Besides
the
act
of
God
,
in
making
us
righteous
,
is
his
justifying
of
us
.
But
this
is
not
by
the
infusion
of
the
habit
of
Faith
and
Obedience
,
as
we
have
proved
.
And
what
act
of
God
is
intended
by
them
,
who
affirm
,
That
the
Righteousness
of
God
which
we
are
made
,
is
our
own
Righteousness
,
I
know
not
.
The
constitution
of
the
Gospel
Law
it
cannot
be
;
for
that
makes
no
Man
righteous
.
And
the
Persons
of
Believers
are
the
object
of
this
act
of
God
,
and
that
as
they
are
considered
in
Christ
.
Gal.
2.16
.
The
Epistle
of
the
same
Apostle
unto
the
Galatians
,
is
wholly
designed
unto
the
vindication
of
the
Doctrine
of
Justification
by
Christ
,
without
the
Works
of
the
Law
,
with
the
use
and
means
of
its
improvement
.
The
sum
of
his
whole
design
is
laid
down
in
the
repetition
of
his
words
unto
the
Apostle
Peter
,
on
the
occasion
of
his
failure
,
there
related
Chap.
2.86
.
Knowing
that
a
Man
is
not
justified
by
the
Works
of
the
Law
,
but
by
the
Faith
of
Jesus
Christ
,
even
we
have
believed
on
Jesus
Christ
,
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
Works
of
the
Law
;
for
by
the
Works
of
the
Law
,
shall
no
flesh
be
justified
.
That
which
he
doth
here
assert
,
was
such
a
known
,
such
a
fundamental
principle
of
Truth
among
all
Believers
,
that
their
conviction
and
knowledge
of
it
,
was
the
ground
and
occasion
of
their
transition
,
and
passing
over
from
Judaism
unto
the
Gospel
and
Faith
in
Jesus
Christ
thereby
.
And
in
the
words
the
Apostle
determines
that
great
inquiry
,
how
,
or
by
what
means
a
Man
is
,
or
may
be
justified
before
God
.
The
subject
spoken
of
is
expressed
indefinitely
;
A
Man
,
that
is
,
any
Man
,
a
Jew
,
or
a
Gentile
,
a
Believer
,
or
an
Vnbeliever
.
The
Apostle
that
spake
,
and
they
to
whom
he
spake
;
the
Galatians
to
whom
he
wrote
,
who
also
for
some
time
had
believed
and
made
Profession
of
the
Gospel
.
The
answer
given
unto
the
question
,
is
both
Negative
and
Positive
,
both
asserted
with
the
highest
assurance
,
and
as
the
common
faith
of
all
Christians
,
but
only
those
who
had
been
carried
aside
from
it
by
Seducers
.
He
asserts
,
that
this
is
not
,
this
cannot
be
by
the
Works
of
the
Law
.
What
is
intended
by
the
Law
in
these
disputations
of
the
Apostle
,
hath
been
before
declared
and
evinced
.
The
Law
of
Moses
is
sometimes
signally
intended
;
not
absolutely
,
but
as
it
was
the
present
instance
of
Mens
cleaving
unto
the
Law
of
Righteousness
,
and
not
submitting
themselves
thereon
unto
the
Righteousness
of
God
.
But
that
the
consideration
of
the
Moral
Law
,
and
the
duties
of
it
,
is
in
this
Argument
any
where
excepted
by
him
,
is
a
weak
imagination
;
yea
,
it
would
except
the
Ceremonial
Law
it self
;
for
the
observation
of
it
,
whilest
it
was
in
force
,
was
a
duty
of
the
Moral
Law
.
And
the
Works
of
the
Law
,
are
the
Works
and
Duties
of
Obedience
which
this
Law
of
God
requires
,
performed
in
the
manner
that
it
prescribes
,
namely
,
in
Faith
,
and
out
of
love
unto
God
above
all
,
as
hath
been
proved
.
To
say
,
that
the
Apostle
excludeth
only
Works
absolutely
perfect
,
which
none
ever
did
,
or
could
perform
since
the
entrance
of
sin
,
is
to
suppose
him
to
dispute
with
great
earnestness
,
and
many
Arguments
against
that
which
no
Man
asserted
,
and
which
he
doth
not
once
mention
in
all
his
discourse
.
Nor
can
he
be
said
to
exclude
only
Works
that
are
looked
on
as
meritorious
,
seeing
he
excludeth
all
Works
that
there
may
be
no
place
for
merit
in
our
Justification
,
as
hath
also
been
proved
.
Nor
did
these
Galatians
,
whom
he
writes
unto
,
and
convinceth
them
of
their
error
,
look
for
Justification
from
any
Works
,
but
such
as
they
performed
then
,
when
they
were
Believers
.
So
that
all
sorts
of
Works
are
excluded
from
any
interest
in
our
Justification
.
And
so
much
weight
doth
the
Apostle
lay
on
this
exclusion
of
Works
from
our
Justification
,
as
that
he
affirms
,
That
the
admittance
of
it
overthrows
the
whole
Gospel
,
Ver.
21.
For
,
saith
he
,
if
Righteousness
be
by
the
Law
,
then
is
Christ
dead
in
vain
;
and
it
is
dangerous
venturing
on
so
sharp
a
fence
.
Not
this
,
or
that
sort
of
Works
;
not
this
,
or
that
manner
of
the
performance
of
them
;
not
this
,
or
that
kind
of
interest
in
our
Justification
,
but
all
Works
of
what
sort
soever
,
and
however
performed
,
are
excluded
from
any
kind
of
consideration
in
our
Justification
,
as
our
Works
or
Duties
of
Obedience
.
For
these
Galatians
whom
the
Apostle
reproves
,
desired
no
more
,
but
that
in
the
Justification
of
a
Believer
,
Works
of
the
Law
,
or
Duties
of
Obedience
,
might
be
admitted
into
a
conjunction
or
copartnership
witn
Faith
in
Christ
Jesus
.
For
that
they
would
exclude
Faith
in
him
,
and
assign
Justification
unto
Works
without
it
,
nothing
is
intimated
,
and
it
is
a
foolish
imagination
.
In
opposition
hereunto
he
positively
ascribes
our
Justification
unto
Faith
in
Christ
alone
:
Not
by
Works
but
by
Faith
,
is
by
Faith
alone
.
That
the
Particles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
not
exceptive
,
but
adversative
,
hath
not
only
been
undeniably
proved
by
Protestant
Divines
,
but
is
acknowledged
by
those
of
the
Roman
Church
,
who
pretend
unto
any
modesty
in
this
Controversie
.
The
words
of
Estius
on
this
place
deserve
to
be
transcribed
,
Nisi
per
fidem
Jesu
Christi
sententiam
reddit
obscuram
particula
Nisi
(
so
the
vulgar
Latin
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
instead
of
sed
or
sed
tantum
)
quae
si
proprie
ut
Latinis
auribus
sonat
accipiatur
,
exceptionem
facit
ab
eo
quod
praecedit
,
ut
sensus
sit
hominem
non
justificari
ex
operibus
Legis
,
nisi
fides
in
Chrislum
ad
ea
opera
accedat
,
quae
si
accesserit
justificari
eum
per
legis
opera
.
Sed
cum
hic
sensus
Justificationem
dividat
,
partim
eam
tribuens
operibus
legis
,
partim
fidei
Christi
,
quod
est
contra
definitam
&
absolutam
Apostoli
sententiam
,
manifestum
est
,
interpretationem
illam
tanquam
Apostolico
sensui
&
scopo
contrariam
omnino
repudiandam
esse
.
Verum
constat
voculam
(
nisi
)
frequenter
in
Scripturis
adversative
sumi
,
ut
idem
valeat
quod
Sed
tantum
.
So
he
according
to
his
usual
candor
and
ingenuity
.
It
is
not
probable
that
we
shall
have
an
end
of
contending
in
this
World
,
when
Men
will
not
acquiesce
in
such
plain
Determinations
of
Controversies
given
by
the
Holy
Ghost
himself
.
The
Interpretation
of
this
place
given
,
as
the
meaning
of
the
Apostle
,
That
Men
cannot
be
justified
by
those
Works
which
they
cannot
perform
,
that
is
,
Works
absolutely
perfect
;
but
may
be
so
,
and
are
so
,
by
those
which
they
can
,
and
do
perform
,
if
not
in
their
own
strength
,
yet
by
the
aid
of
Grace
:
And
that
Faith
in
Christ
Jesus
which
the
Apostle
opposeth
absolutely
unto
all
Works
whatever
,
doth
include
in
it
all
those
Works
which
he
excludes
,
and
that
with
respect
unto
that
end
or
effect
with
respect
whereunto
they
are
excluded
,
cannot
well
be
supposed
to
be
suitable
unto
the
mind
of
the
Holy
Ghost
.
Ephes.
2.8
,
9
,
10.
For
by
Grace
ye
are
saved
through
Faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
;
not
of
Works
,
lest
any
Man
should
boast
.
For
we
are
his
Workmanship
created
in
Christ
Jesus
unto
good
Works
,
which
God
hath
fore-ordained
that
we
should
walk
in
them
.
Unless
it
had
seemed
good
unto
the
Holy
Ghost
to
have
expressed
before
hand
all
the
evasions
and
subterfuges
,
which
the
wit
of
Man
in
after
ages
could
invent
,
to
pervert
the
Doctrine
of
our
Justification
before
God
,
and
to
have
rejected
them
,
it
is
impossible
they
could
have
been
more
plainly
prevented
then
they
are
in
this
context
.
If
we
may
take
a
little
unprejudiced
consideration
of
it
,
I
suppose
what
is
affirmed
will
be
evident
.
It
cannot
be
denied
,
but
that
the
design
of
the
Apostle
from
the
beginning
of
this
Chapter
,
unto
the
end
of
Ver.
11.
is
to
declare
the
way
whereby
lost
and
condemned
sinners
come
to
be
delivered
,
and
translated
out
of
that
condition
into
an
estate
of
acceptance
with
God
,
and
eternal
Salvation
thereon
.
And
therefore
in
the
first
place
,
he
fully
describeth
their
natural
state
,
with
their
being
obnoxious
unto
the
wrath
of
God
thereby
.
For
such
was
the
method
of
this
Apostle
,
unto
the
Declaration
of
the
Grace
of
God
in
any
kind
,
he
did
usually
,
yea
,
constantly
premise
the
consideration
of
our
sin
,
misery
,
and
ruine
.
Others
now
like
not
this
method
so
well
.
Howbeit
this
hinders
not
,
but
that
it
was
his
.
Unto
this
purpose
he
declares
unto
the
Ephesians
,
That
they
were
dead
in
trespasses
and
sins
,
expressing
the
power
that
sin
had
on
their
Souls
,
as
unto
Spiritual
life
,
and
all
the
actions
of
it
;
but
withal
that
they
lived
and
walked
in
sin
,
and
on
all
accounts
were
the
children
of
wrath
,
or
subject
and
liable
unto
eternal
condemnation
,
Ver.
1
,
2
,
3.
What
such
persons
can
do
towards
their
own
deliverance
,
there
are
many
terms
found
out
to
express
,
all
passing
my
understanding
,
seeing
the
intire
design
of
the
Apostle
is
to
prove
,
that
they
can
do
nothing
at
all
.
But
another
cause
,
or
other
causes
of
it
,
he
finds
out
,
and
that
in
direct
express
opposition
unto
any
thing
that
may
be
done
by
our selves
unto
that
end
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ver.
4.
It
is
not
a
work
for
us
to
undertake
;
it
is
not
what
we
can
contribute
any
thing
unto
:
But
God
,
who
is
rich
in
mercy
.
The
adversative
includes
an
opposition
,
unto
every
thing
on
our
part
,
and
incloseth
the
whole
work
to
God
.
Would
Men
have
rested
on
this
Divine
Revelation
,
the
Church
of
God
had
been
free
from
many
of
those
perverse
opinions
and
wrangling
disputes
,
which
it
hath
been
pestered
withal
.
But
they
will
not
so
easily
part
with
thoughts
of
some
kind
of
interest
in
being
the
Authors
of
their
own
happiness
.
Wherefore
two
things
we
may
observe
in
the
Apostles
assignation
of
the
causes
of
our
deliverance
from
a
state
of
sin
,
and
acceptance
with
God
.
1.
That
he
assigns
the
whole
of
this
work
absolutely
unto
Grace
,
Love
,
and
Mercy
,
and
that
with
an
exclusion
of
the
consideration
of
any
thing
on
our
part
,
as
we
shall
see
immediately
,
Ver.
5
,
8.
2.
He
magnifies
this
Grace
in
a
marvellous
manner
.
For
(
1.
)
He
expresseth
it
by
all
names
and
titles
whereby
it
is
signified
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mercy
,
Love
,
Grace
,
and
Kindness
.
For
he
would
have
us
to
look
only
unto
Grace
herein
.
(
2.
)
He
ascribes
such
Adjuncts
,
and
gives
such
Epithets
,
unto
that
Divine
Mercy
and
Grace
which
is
the
sole
cause
of
our
deliverance
in
and
by
Jesus
Christ
,
as
render
it
singular
,
and
herein
solely
to
be
adored
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rich
in
Mercy
.
Great
Love
wherewith
he
loved
us
.
The
exceeding
riches
of
his
grace
,
in
his
kindness
,
Ver.
4
,
5
,
6
,
7.
It
cannot
reasonably
be
denied
,
but
that
the
Apostle
doth
design
deeply
to
affect
the
Mind
and
Heart
of
Believers
with
a
sense
of
the
Grace
and
Love
of
God
in
Christ
,
as
the
only
cause
of
their
Justification
before
God
.
I
think
no
words
can
express
those
conceptions
of
the
Mind
,
which
this
Representation
of
Grace
doth
suggest
.
Whether
they
think
it
any
part
of
their
duty
to
be
like
minded
,
and
comply
with
the
Apostle
in
this
design
,
who
scarce
ever
mention
the
Grace
of
God
,
unless
it
be
in
a
way
of
diminution
from
its
efficacy
,
and
unto
whom
such
Ascriptions
unto
it
as
are
here
made
by
him
,
are
a
matter
of
contempt
,
is
not
hard
to
judge
.
But
it
will
be
said
these
are
good
words
indeed
,
but
they
are
only
general
;
there
is
nothing
of
Argument
in
all
this
adoring
of
the
Grace
of
God
in
the
work
of
our
Salvation
.
It
may
be
so
it
seems
to
many
.
But
yet
to
speak
plainly
,
there
is
to
me
more
Argument
in
this
one
consideration
,
namely
,
of
the
Ascription
made
in
this
cause
unto
the
Grace
of
God
in
this
place
,
then
in
an
hundred
Sophisms
,
suited
neither
unto
the
expressions
of
the
Scripture
,
nor
the
experience
of
them
that
do
believe
.
He
that
is
possessed
with
a
due
apprehension
of
the
Grace
of
God
,
as
here
represented
,
and
under
a
sense
that
it
was
therein
,
the
design
of
the
Holy
Ghost
,
to
render
it
glorious
,
and
alone
to
be
trusted
unto
,
will
not
easily
be
induced
to
concern
himself
in
those
additional
supplies
unto
it
from
our
own
works
and
obedience
,
which
some
would
suggest
unto
him
.
But
we
may
yet
look
further
into
the
words
.
The
case
which
the
Apostle
states
,
the
inquiry
which
he
hath
in
hand
,
whereon
he
determineth
as
to
the
Truth
,
wherein
he
instructs
the
Ephesians
,
and
in
them
the
whole
Church
of
God
,
is
,
How
a
lost
condemned
sinner
may
come
to
be
accepted
with
God
,
and
thereon
saved
.
And
this
is
the
sole
inquiry
wherein
we
are
,
or
intend
in
this
controversie
to
be
concerned
.
Further
we
will
not
proceed
,
either
upon
the
invitation
or
provocation
of
any
.
Concerning
this
,
his
position
and
determination
is
,
That
we
are
saved
by
Grace
.
This
first
he
occasionally
interposeth
in
his
enumeration
of
the
benefits
we
receive
by
Christ
,
Ver.
5.
But
not
content
therewith
,
he
again
directly
asserts
it
,
Ver.
8.
in
the
same
words
;
for
he
seems
to
have
considered
how
slow
Men
would
be
in
the
admittance
of
this
Truth
,
which
at
once
deprives
them
of
all
boastings
in
themselves
.
What
it
is
that
he
intends
by
our
being
saved
,
must
be
inquired
into
.
It
would
not
be
prejudicial
unto
,
but
rather
advance
the
truth
we
plead
for
,
if
by
our
being
saved
,
eternal
Salvation
were
intended
.
But
that
cannot
be
the
sense
of
it
in
this
place
,
otherwise
than
as
that
Salvation
is
included
in
the
causes
of
it
,
which
are
effectual
in
this
life
.
Nor
do
I
think
that
in
that
expression
,
By
Grace
ye
are
saved
,
our
Justification
only
is
intended
,
although
it
be
so
principally
.
Conversion
unto
God
and
Sanctification
,
are
also
included
therein
,
as
is
evident
from
Ver.
5
,
6.
And
they
are
no
less
of
sovereign
Grace
,
than
is
our
Justification
it self
.
But
the
Apostle
speaks
of
what
the
Ephesians
being
now
Believers
,
and
by
vertue
of
their
being
so
,
were
made
partakers
of
in
this
life
.
This
is
manifest
in
the
whole
context
.
For
having
in
the
beginning
of
the
Chapter
described
their
condition
,
what
it
was
in
common
with
all
the
Posterity
of
Adam
by
nature
,
Ver.
1
,
2
,
3.
He
moreover
declares
their
condition
in
particular
,
in
opposition
to
that
of
the
Jews
,
as
they
were
Gentiles
,
Idolaters
,
Atheists
,
Ver.
11
,
12.
Their
present
delivery
by
Jesus
Christ
from
this
whole
miserable
state
and
condition
,
that
which
they
were
under
in
common
with
all
mankind
,
and
that
which
was
a
peculiar
aggravation
of
its
misery
in
themselves
,
is
that
which
he
intends
by
their
being
saved
.
That
which
was
principally
designed
in
the
description
of
this
state
is
,
That
therein
and
thereby
they
were
liable
unto
the
wrath
of
God
,
guilty
before
him
,
and
obnoxious
unto
his
judgment
.
This
he
expresseth
in
the
declaration
of
it
.
Ver.
3.
Answerable
unto
that
method
,
and
those
grounds
,
he
every
where
proceeds
on
in
declaring
the
Doctrine
of
Justification
.
Rom.
3.19
,
20
,
21
,
22
,
23
,
24.
Tit.
3.3
,
4
,
5.
From
this
state
they
had
deliverance
by
Faith
in
Christ
Jesus
.
For
unto
as
many
as
received
him
,
power
is
given
to
be
the
sons
of
God
.
Joh.
1.12
.
He
that
believeth
on
him
,
is
not
condemned
,
that
is
,
he
is
saved
,
in
the
sense
of
the
Apostle
in
this
place
.
Joh.
3.15
.
He
that
believeth
on
the
Son
of
God
hath
everlasting
life
,
(
is
saved
)
but
he
that
believeth
not
,
the
wrath
of
God
abideth
on
him
.
Ver.
36.
And
in
this
sense
,
saved
,
and
Salvation
,
are
frequently
used
in
the
Scripture
.
Besides
he
gives
us
so
full
a
description
of
the
Salvation
,
which
he
intends
from
Ver.
13.
unto
the
end
of
the
Chapter
,
that
there
can
be
no
doubt
of
it
.
It
is
our
being
made
nigh
by
the
Blood
of
Christ
,
Ver.
13.
Our
Peace
with
God
by
his
death
,
Ver.
14
,
15.
Our
Reconciliation
by
the
Blood
of
the
Cross
,
Ver.
16.
Our
access
unto
God
,
and
all
Spiritual
priviledges
thereon
depending
,
Ver.
18
,
19
,
20
,
&c.
Wherefore
the
inquiry
of
the
Apostle
and
his
determination
thereon
,
is
concerning
the
causes
of
our
Justification
before
God
.
This
he
declares
and
fixeth
both
Positively
and
Negatively
.
Positively
(
1.
)
In
the
supream
moving
Cause
on
the
part
of
God
.
This
is
that
free
sovereign
Grace
and
Love
of
his
,
which
he
illustrates
by
its
adjuncts
and
properties
before
mentioned
.
(
2.
)
In
the
meritorious
procuring
cause
of
it
,
which
is
Jesus
Christ
in
the
Work
of
his
Mediation
,
as
the
Ordinance
of
God
for
the
rendring
this
Grace
effectual
unto
his
Glory
,
Ver.
7
,
13
,
16.
(
3.
)
In
the
only
means
or
instrumental
cause
on
our
part
,
which
is
Faith
.
By
Grace
are
ye
saved
through
Faith
,
Ver.
8.
And
lest
he
should
seem
to
derogate
any
thing
from
the
Grace
of
God
,
in
asserting
the
necessity
and
use
of
Faith
,
he
adds
,
That
Epanorthosis
,
and
that
not
of
our selves
,
it
is
the
gift
of
God
.
The
communication
of
this
Faith
unto
us
is
no
less
of
Grace
then
is
the
Justification
which
we
obtain
thereby
.
So
hath
he
secured
the
whole
Work
unto
the
Grace
of
God
through
Christ
,
wherein
we
are
interested
by
Faith
alone
.
But
not
content
herewith
,
he
describes
this
work
Negatively
,
or
adds
an
exclusion
of
what
might
be
pretended
to
have
a
concernment
therein
.
And
therein
three
things
are
stated
distinctly
.
(
1.
)
What
it
is
he
so
excludes
.
(
2.
)
The
Reason
whereon
he
doth
so
.
(
3.
)
The
confirmation
of
that
Reason
,
wherein
he
obviates
an
objection
that
might
arise
thereon
.
1.
That
which
he
excludes
is
Works
,
not
of
Works
,
Ver.
9.
And
what
works
he
intends
at
least
principally
,
himself
declares
.
Works
,
say
some
,
of
the
Law
,
the
Law
of
Moses
.
But
what
concernment
had
these
Ephesians
therein
,
that
the
Apostle
should
inform
them
,
that
they
were
not
justified
by
those
works
.
They
were
never
under
that
Law
,
never
sought
for
Righteousness
by
it
,
nor
had
any
respect
unto
it
,
but
only
,
that
they
were
delivered
from
it
.
But
it
may
be
he
intends
only
Works
wrought
in
the
strength
of
our
own
natural
abilities
,
without
the
aids
of
Grace
,
and
before
believing
.
But
what
were
the
Works
of
these
Ephesians
antecedent
unto
believing
,
he
before
and
afterwards
declares
.
For
being
dead
in
trespasses
and
sins
,
they
walked
according
to
the
course
of
this
World
in
the
lusts
of
the
flesh
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
mind
,
Ver.
1
,
2
,
3.
It
is
certain
enough
that
these
works
have
no
influence
into
our
Justification
;
and
no
less
certain
,
that
the
Apostle
had
no
reason
to
exclude
them
from
it
,
as
though
any
could
pretend
to
be
advantaged
by
them
,
in
that
which
consisteth
in
a
deliverance
from
them
.
Wherefore
the
Works
here
excluded
by
the
Apostle
,
are
those
works
which
the
Ephesians
now
performed
,
when
the
were
Believers
,
quickned
with
Christ
;
even
the
Works
which
God
hath
fore-ordained
,
that
we
should
walk
in
them
,
as
he
expresly
declared
,
Ver.
10.
And
these
Works
he
excludeth
not
only
in
opposition
unto
Grace
,
but
in
opposition
unto
Faith
also
.
Through
Faith
not
of
Works
.
Wherefore
he
doth
not
only
reject
their
merit
,
as
inconsistent
with
Grace
,
but
their
cointerest
on
our
part
with
,
or
subsequent
interest
unto
Faith
,
in
the
Work
of
Justification
before
God
.
If
we
are
saved
by
Grace
through
Faith
in
Christ
exclusively
unto
all
works
of
Obedience
whatever
,
then
cannot
such
works
be
the
whole
or
any
part
of
our
Righteousness
unto
the
Justification
of
life
.
Wherefore
another
Righteousness
we
must
have
or
perish
for
ever
.
Many
things
I
know
are
here
offered
,
and
many
distinctions
coyned
to
retain
some
interest
of
Works
in
our
Justification
before
God
;
But
whether
it
be
the
safest
way
to
trust
unto
them
,
or
unto
this
plain
,
express
,
Divine
Testimony
,
will
not
be
hard
for
any
to
determine
when
they
make
the
case
their
own
.
2.
The
Apostle
adds
a
Reason
of
this
exclusion
of
Works
,
not
of
Works
left
any
one
should
boast
.
God
hath
ordained
the
order
and
method
of
our
Justification
by
Christ
in
the
way
expressed
,
that
no
man
might
have
ground
,
reason
,
or
occasion
to
glory
or
boast
in
or
of
himself
.
So
it
is
expressed
,
1
Cor.
1.21
,
30
,
31.
Rom.
3.32
.
To
exclude
all
glorying
or
boasting
on
our
part
,
is
the
design
of
God
.
And
this
consists
in
an
ascription
of
something
unto
our selves
,
that
is
not
in
others
,
in
order
unto
Justification
.
And
it
is
Works
alone
that
can
administer
any
occasion
of
this
boasting
;
For
if
Abraham
were
justified
by
Works
,
he
had
whereof
to
glory
,
Rom.
4.2
.
And
it
is
excluded
alone
by
the
Law
of
Faith
,
Rom.
3.27
.
For
the
nature
and
use
of
Faith
,
is
to
find
Righteousness
in
another
.
And
this
boasting
,
all
Works
are
apt
to
beget
in
the
minds
of
men
,
if
applied
unto
Justification
.
And
where
there
is
any
boasting
of
this
nature
,
the
design
of
God
towards
us
in
this
Work
of
his
Grace
,
is
frustrated
what
lieth
in
us
.
That
which
I
principally
insist
on
from
hence
,
is
,
that
there
are
no
boundaries
fixed
in
Scripture
unto
the
interest
of
Works
in
Justification
,
so
as
no
boasting
should
be
included
in
them
.
The
Papists
make
them
meritorious
of
it
,
at
least
of
our
second
Justification
as
they
call
it
.
This
,
say
some
,
ought
not
to
be
admitted
;
for
it
includeth
boasting
,
Merit
and
boasting
are
inseparable
.
Wherefore
say
others
,
they
are
only
causa
sine
qua
non
,
they
are
the
condition
of
it
;
or
they
are
our
Evangelical
Righteousness
before
God
whereon
we
are
Evangelically
justified
,
or
they
are
a
subordinate
Righteousness
,
whereon
we
obtain
an
interest
in
the
Righteousness
of
Christ
;
or
are
comprized
in
the
condition
of
the
new
Covenant
whereby
we
are
justified
,
or
are
included
in
Faith
,
being
the
form
of
it
,
or
of
the
essence
of
it
,
one
way
or
other
:
For
herein
men
express
themselves
in
great
variety
.
But
so
long
as
our
Works
are
hereby
asserted
in
order
unto
our
Justification
,
how
shall
a
man
be
certain
that
they
do
not
include
boasting
;
or
,
that
they
do
express
the
true
sense
of
these
words
,
not
of
works
lest
any
man
should
boast
.
There
is
some
kind
of
Ascription
unto
our selves
in
this
matter
,
which
is
boasting
.
If
any
shall
say
,
that
they
know
well
enough
what
they
do
,
and
know
that
they
do
not
boast
in
what
they
ascribe
unto
Works
,
I
must
say
that
in
general
I
cannot
admit
it
.
For
the
Papists
affirm
of
themselves
,
that
they
are
most
remote
from
boasting
;
yet
I
am
very
well
satisfied
that
boasting
and
merit
are
inseparable
.
The
question
is
not
what
men
think
they
do
,
but
what
Judgment
the
Scripture
passeth
on
what
they
do
.
And
if
it
be
said
,
that
what
is
in
us
,
is
also
of
the
Grace
and
Gift
of
God
,
and
is
so
acknowledged
,
which
excludes
all
boasting
in
our selves
,
I
say
it
was
so
by
the
Pharisee
,
and
yet
was
he
an
horrible
boaster
.
Let
them
therefore
be
supposed
to
be
wrought
in
us
in
what
way
men
please
,
if
they
be
also
wrought
by
us
,
and
so
be
the
Works
of
Righteousness
,
which
we
have
done
,
I
fear
their
Introduction
into
our
Justification
,
doth
include
boasting
in
it
,
because
of
this
assertion
of
the
Apostle
,
not
of
Works
lest
any
man
should
boast
.
Wherefore
because
this
is
a
dangerous
point
,
unless
men
can
give
us
the
direct
,
plain
indisputable
bounds
of
the
Introduction
of
our
Works
into
our
Justification
,
which
cannot
include
boasting
in
it
,
it
is
the
safest
course
utterly
to
exclude
them
,
wherein
I
see
no
danger
of
any
mistake
in
these
words
of
the
Holy
Ghost
,
not
of
Works
lest
any
man
should
boast
.
For
if
we
should
be
unadvisedly
seduced
into
this
boasting
,
we
should
lose
all
the
benefit
which
we
might
otherwise
expect
by
the
Grace
of
God
.
3.
The
Apostle
gives
another
reason
why
it
cannot
be
of
Works
,
and
withal
obviates
an
Objection
,
which
might
arise
from
what
he
had
declared
,
v.
10.
For
we
are
his
workmanship
,
created
in
Christ
Jesus
unto
good
Works
,
which
God
hath
before
ordained
,
that
we
should
walk
in
them
.
And
the
force
of
his
Reason
,
which
the
causal
Conjunction
intimates
the
Introduction
of
,
consists
in
this
:
That
all
good
Works
,
those
concerning
which
he
treats
,
Evangelical
Works
,
are
the
Effects
of
the
Grace
of
God
in
them
that
are
in
Christ
Jesus
,
and
so
are
truly
justified
antecedently
in
order
of
nature
unto
them
.
But
that
which
he
principally
designed
in
these
words
,
was
that
which
he
is
still
mindful
of
,
wherever
he
treats
of
this
Doctrine
,
namely
to
obviate
an
Objection
that
he
foresaw
some
would
make
against
it
,
and
that
is
this
;
If
good
Works
be
thus
excluded
from
our
Justification
before
God
,
then
of
what
use
are
they
?
we
may
live
as
we
list
,
utterly
neglect
them
,
and
yet
be
justified
.
And
this
very
Objection
do
some
men
continue
to
manage
,
with
great
vehemency
against
the
same
Doctrine
.
We
meet
with
nothing
in
this
cause
more
frequently
than
that
if
our
Justification
before
God
be
not
of
Works
some
way
or
other
,
if
they
be
not
antecedaneously
required
thereunto
,
if
they
are
not
a
previous
condition
of
it
,
then
there
is
no
need
of
them
:
Men
may
safely
live
in
an
utter
neglect
of
all
Obedience
unto
God
.
And
on
this
Theme
men
are
very
apt
to
enlarge
themselves
,
who
otherwise
give
no
great
evidences
of
their
own
Evangelical
Obedience
.
To
me
it
is
marvellous
,
that
they
heed
not
unto
what
party
they
make
an
Accession
in
the
management
of
this
Objection
;
namely
unto
that
of
them
,
who
were
the
Adversaries
of
the
Doctrine
of
Grace
taught
by
the
Apostle
.
It
must
be
elsewhere
considered
.
For
the
present
I
shall
say
no
more
,
but
that
if
the
answer
here
given
by
the
Apostle
be
not
satisfactory
unto
them
,
if
the
Grounds
and
Reasons
of
the
necessity
and
use
of
good
Works
here
declared
,
be
not
judged
by
them
sufficient
to
establish
them
in
their
proper
place
and
order
,
I
shall
not
esteem
my self
obliged
to
attempt
their
further
satisfaction
.
Phil.
3.8
,
9.
Yea
doubtless
,
and
I
account
all
things
but
loss
for
the
excellency
of
the
knowledg
of
Christ
Jesus
my
Lord
,
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
that
I
may
win
Christ
,
and
be
found
in
him
not
having
mine
own
Righteousness
which
is
of
the
Law
,
but
that
which
is
through
the
Faith
of
Christ
,
the
Righteousness
which
is
of
God
by
Faith
.
This
is
the
last
Testimony
which
I
shall
insist
upon
,
and
although
it
be
of
great
importance
,
I
shall
be
the
more
brief
in
the
consideration
of
it
,
because
it
hath
been
lately
pleaded
and
vindicated
by
another
,
whereunto
I
do
not
expect
any
tolerable
reply
.
For
what
hath
since
been
attempted
by
one
,
it
is
of
no
weight
.
He
is
in
this
matter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
things
that
I
would
observe
from
and
concerning
this
Testimony
,
may
be
reduced
into
the
ensuing
heads
.
1.
That
which
the
Apostle
designs
from
the
beginning
of
this
Chapter
,
and
in
these
Verses
,
in
an
especial
manner
to
declare
what
it
is
on
the
account
whereof
we
are
accepted
with
God
,
and
have
thereon
cause
to
rejoyce
.
This
he
fixeth
in
general
in
an
interest
in
and
participation
of
Christ
by
Faith
in
opposition
unto
all
Legal
Priviledges
and
advantages
,
wherein
the
Jews
whom
he
reflected
upon
did
boast
and
rejoyce
,
Rejoyce
in
Christ
Jesus
,
and
have
no
confidence
in
the
flesh
,
Vers.
3.
2.
He
supposeth
that
unto
that
Acceptance
before
God
wherein
we
are
to
Rejoyce
,
there
is
a
Righteousness
necessary
;
And
to
whatever
it
be
is
the
sole
ground
of
that
acceptance
.
And
to
give
evidence
hereunto
,
3.
He
declares
that
there
is
a
twofold
Righteousness
that
may
be
pleaded
and
trusted
unto
to
this
purpose
.
(
1.
)
Our
own
Righteousness
which
is
of
the
Law
.
(
2.
)
That
which
is
through
the
Faith
of
Christ
,
the
Righteousness
which
is
of
God
by
Faith
.
These
he
asserts
to
be
opposite
and
inconsistent
as
unto
the
end
of
our
Justification
and
acceptance
with
God
;
Not
having
mine
own
Righteousness
,
but
that
which
is
,
&c.
And
an
intermediate
Righteousness
between
these
he
acknowledgeth
not
.
4.
Placing
the
instance
in
himself
,
he
declares
emphatically
(
so
as
there
is
scarce
a
greater
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
vehemency
of
Speech
,
in
all
his
Writings
,
)
which
of
those
it
was
that
he
adhered
unto
,
and
placed
his
confidence
in
.
And
in
the
handling
of
this
Subject
,
there
were
some
things
which
engaged
his
holy
mind
into
an
earnestness
of
expression
in
the
exaltation
of
one
of
these
,
namely
of
the
Righteousness
which
is
of
God
by
Faith
,
and
the
depression
of
the
other
,
or
his
own
Righteousness
.
As
,
1.
This
was
the
turning
point
,
whereon
he
and
others
had
forsaken
their
Judaism
and
betaken
themselves
unto
the
Gospel
.
This
therefore
was
to
be
secured
as
the
main
instance
,
wherein
the
greatest
controversie
that
ever
was
in
the
world
was
debated
.
So
he
expresseth
it
,
Gal.
2.15.16
.
We
who
are
Jews
by
nature
and
not
Sinners
of
the
Gentiles
,
knowing
that
a
man
is
not
justified
by
the
Works
of
the
Law
,
but
by
the
Faith
of
Jesus
Christ
,
even
we
have
believed
in
Jesus
Christ
,
that
we
might
be
justified
by
the
Faith
of
Christ
,
and
not
by
the
Works
of
the
Law
.
(
2.
)
Hereon
there
was
great
opposition
made
unto
this
Doctrine
by
the
Jews
in
all
places
and
in
many
of
them
the
minds
of
multitudes
were
turned
off
from
the
Truth
(
which
the
most
are
generally
prone
unto
in
this
case
)
and
perverted
from
the
simplicity
of
the
Gospel
.
This
greatly
affected
his
holy
Soul
,
and
he
takes
notice
of
it
in
most
of
his
Epistles
.
(
3.
)
The
weight
of
the
Doctrine
it self
,
with
that
unwillingness
which
is
in
the
minds
of
men
by
nature
to
embrace
it
,
as
that
which
lays
the
axe
to
the
root
of
all
Spiritual
Pride
,
elation
of
Mind
,
and
Self-pleasing
whatever
,
whence
innumerable
Subterfuges
have
been
,
and
are
sought
out
to
avoid
the
efficacy
of
it
,
and
to
keep
the
Souls
of
men
from
that
universal
resignation
of
themselves
unto
sovereign
Grace
in
Christ
,
which
they
have
naturally
such
an
aversation
unto
,
did
also
affect
him
.
(
4.
)
He
had
himself
been
a
great
Sinner
in
the
days
of
his
ignorance
by
a
peculiar
opposition
unto
Christ
and
the
Gospel
;
This
he
was
deeply
sensible
of
;
and
therewithal
of
the
excellency
of
the
Grace
of
God
and
the
Righteousness
of
Christ
,
whereby
he
was
delivered
.
And
men
must
have
some
experience
of
what
he
felt
in
himself
as
unto
Sin
and
Grace
,
before
they
can
well
understand
his
expressions
about
them
.
5.
Hence
it
was
,
that
in
many
other
places
of
his
Writings
,
but
in
this
especially
,
he
treats
of
these
things
with
a
greater
earnestness
and
vehemency
of
Spirit
than
ordinary
.
Thus
(
1.
)
On
the
part
of
Christ
whom
he
would
exalt
he
mentioneth
not
only
the
knowledg
of
him
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
excellency
of
the
knowledg
of
Christ
Jesus
my
Lord
,
with
an
Emphasis
in
every
word
;
And
those
other
redoubled
expressions
,
all
loss
for
him
,
that
I
may
win
him
,
that
I
may
be
found
in
him
,
that
I
may
know
him
,
all
argue
the
working
of
his
affections
under
the
Conduct
of
Faith
and
Truth
unto
an
acquiescency
in
Christ
alone
,
as
all
and
in
all
.
Somewhat
of
this
frame
of
mind
is
necessary
unto
them
that
would
believe
his
Doctrine
.
Those
who
are
utter
strangers
unto
the
one
,
will
never
receive
the
other
.
(
2.
)
In
his
expression
of
all
other
other
things
that
are
our
own
,
that
are
not
Christ
,
whether
Priviledges
or
Duties
,
however
good
,
useful
,
excellent
,
they
may
be
in
themselves
,
yet
in
Comparison
of
Christ
and
his
Righteousness
,
and
with
respect
unto
the
end
of
our
standing
before
God
,
and
acceptance
with
him
,
with
the
same
vehemency
of
Spirit
he
casts
contempt
upon
,
calling
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Dogs
meat
to
be
left
for
them
whom
he
calleth
Dogs
,
that
is
,
evil
Workers
,
of
the
Concision
;
or
the
wicked
Jews
who
adhered
pertinaciously
unto
the
Righteousness
of
the
Law
,
v.
2.
This
account
of
the
earnestness
of
the
Apostle
in
this
Argument
,
and
the
warmth
of
his
Expressions
,
I
thought
meet
to
give
as
that
which
gives
light
into
the
whole
of
his
design
.
6.
The
question
being
thus
stated
,
the
enquiry
is
what
any
person
who
desires
acceptance
with
God
,
or
a
Righteousness
whereon
he
may
be
justified
before
him
,
ought
to
betake
himself
unto
.
One
of
the
ways
proposed
he
must
close
with
all
.
Either
he
must
comply
with
the
Apostle
in
his
Resolution
to
reject
all
his
own
Righteousness
,
and
to
betake
himself
unto
the
Righteousness
of
God
,
which
is
by
Faith
in
Christ
Jesus
alone
,
or
find
out
for
himself
,
or
get
some
to
find
out
for
him
,
some
exceptions
unto
the
Apostles
conclusion
,
or
some
distinctions
that
may
prepare
a
reserve
for
his
own
works
,
one
way
or
other
in
his
justification
before
God
.
Here
every
one
must
chuse
for
himself
.
In
the
mean
time
,
we
thus
argue
.
If
our
own
Righteousness
,
and
the
Righteousness
which
is
of
God
by
Faith
;
or
that
which
is
through
the
Faith
of
Christ
Jesus
(
namely
,
the
Righteousness
which
God
imputeth
unto
us
,
Rom.
4.6
.
Or
the
abundance
of
Grace
and
the
gift
of
Righteousness
thereby
,
which
we
receive
,
Rom.
5.17
.
)
are
opposite
,
and
inconsistent
in
the
Work
of
Justification
before
God
,
then
are
we
justified
by
Faith
alone
through
the
Imputation
of
the
Righteousness
of
Christ
unto
us
.
The
consequence
is
plain
from
the
removal
of
all
other
ways
,
causes
,
means
,
and
conditions
of
it
,
as
inconsistent
with
it
.
But
the
antecedent
is
expresly
the
Apostles
;
Not
my
own
,
but
that
of
God
.
Again
,
That
whereby
,
and
wherewith
we
are
found
in
Christ
,
is
that
whereby
alone
we
are
justified
before
God
;
for
to
be
found
in
Christ
,
expresseth
the
state
of
the
person
that
is
to
be
justified
before
God
:
Whereunto
is
opposed
to
be
found
in
our selves
.
And
according
unto
these
different
states
doth
the
judgment
of
God
pass
concerning
us
.
And
as
for
those
who
are
found
in
themselves
,
we
know
what
will
be
their
portion
.
But
in
Christ
we
are
found
by
Faith
alone
.
All
manner
of
evasions
are
made
use
of
by
some
,
to
escape
the
force
of
this
Testimony
.
It
is
said
in
general
,
That
no
sober
minded
Man
can
imagine
the
Apostle
did
not
desire
to
be
found
in
Gospel
Righteousness
,
or
,
That
by
his
own
Righteousness
he
meant
that
.
For
it
is
that
alone
can
intitle
us
unto
the
Benefits
of
Christs
Righteousness
.
Nollem
Dictum
.
(
1.
)
The
censure
is
too
severe
to
be
cast
on
all
Protestant
Writers
without
exception
,
who
have
expounded
this
place
of
the
Apostle
;
and
all
others
,
except
some
few
of
late
,
influenced
by
the
heat
of
the
Controversie
wherein
they
are
ingaged
.
(
2.
)
If
the
Gospel
Righteousness
intended
be
his
own
Personal
Righteousness
and
Obedience
,
there
is
some
want
of
consideration
in
affirming
,
That
he
did
not
desire
to
be
found
in
it
.
That
wherein
we
are
found
,
thereon
are
we
to
be
judged
;
to
be
found
in
our
own
Evangelical
Righteousness
before
God
,
is
to
enter
into
judgment
with
God
thereon
,
which
those
who
understand
any
thing
aright
of
God
and
themselves
,
will
not
be
free
unto
.
And
to
make
this
to
be
the
meaning
of
his
words
,
I
desire
not
to
be
found
in
my
own
Righteousness
which
is
after
the
Law
,
but
I
desire
to
be
found
in
mine
own
Righteousness
which
is
according
to
the
Gospel
;
whereas
,
as
they
are
his
own
inherent
Righteousness
,
they
are
both
the
same
,
doth
not
seem
a
proper
interpretation
of
his
words
,
and
it
shall
be
immediately
disproved
.
(
3.
)
That
our
Personal
Gospel
Righteousness
,
doth
intitle
us
unto
the
Benefits
of
Christs
Righteousness
,
that
is
,
as
unto
our
Justification
before
God
,
is
gratis
dictum
,
not
one
Testimony
of
Scripture
can
be
produced
that
gives
the
least
countenance
unto
such
an
assertion
.
That
it
is
contrary
unto
many
express
Testimonies
,
and
inconsistent
with
the
freedom
of
the
Grace
of
God
in
our
Justification
,
as
proposed
in
the
Scripture
,
hath
been
proved
before
.
Nor
do
any
of
the
places
which
assert
the
necessity
of
obedience
and
good
Works
in
Believers
,
that
is
,
Justified
Persons
unto
Salvation
,
any
way
belong
unto
the
Proof
of
this
Assertion
;
or
,
in
the
least
express
,
or
intimate
any
such
thing
.
And
in
particular
,
the
Assertion
of
it
is
expresly
contradictory
unto
that
of
the
Apostle
,
Tit.
3.4
,
5.
But
I
forbear
,
and
proceed
to
the
consideration
of
the
special
answers
,
that
are
given
unto
this
testimony
,
especially
those
of
Bellarmine
,
whereunto
I
have
as
yet
,
seen
nothing
added
with
any
pretence
of
Reason
in
it
.
1.
Some
say
,
that
by
his
own
Righteousness
which
the
Apostle
rejects
,
he
intends
only
his
Righteousness
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
by
the
Works
of
the
Law
.
But
this
was
only
an
outward
external
Righteousness
,
consisting
in
the
observation
of
Rites
and
Ceremonies
,
without
respect
unto
the
inward
frame
or
obedience
of
the
heart
.
But
this
is
an
impious
imagination
.
The
Righteousness
which
is
by
the
Law
,
is
the
Righteousness
which
the
Law
requires
,
and
those
works
of
it
,
which
if
a
Man
do
,
he
shall
live
in
them
;
for
the
doers
of
the
Law
shall
be
justified
,
Rom.
2.16
.
Neither
did
God
ever
give
any
Law
of
Obedience
unto
Man
,
but
what
obliged
him
to
love
the
Lord
his
God
with
all
his
heart
,
and
all
his
soul.
And
it
is
so
far
from
being
true
,
That
God
by
the
Law
required
an
external
Righteousness
only
,
that
he
frequently
condemns
it
as
an
abomination
to
him
,
where
it
is
alone
.
2.
Others
say
,
that
it
is
the
Righteousness
whatever
it
be
,
which
he
had
during
his
Pharisaism
.
And
although
he
should
be
allowed
in
that
state
,
to
have
lived
in
all
good
Conscience
,
instantly
to
have
served
God
day
and
night
,
and
to
have
had
respect
as
well
unto
the
internal
,
as
the
external
Works
of
the
Law
;
yet
all
these
Works
being
before
Faith
,
before
Conversion
to
God
,
may
be
,
and
are
to
be
rejected
as
unto
any
concurrence
unto
our
Justification
.
But
Works
wrought
in
Faith
,
by
the
aid
of
Grace
,
Evangelical
Works
are
of
another
consideration
,
and
together
with
Faith
,
are
the
condition
of
Justification
.
Answ.
1.
That
in
the
matter
of
our
Justification
the
Apostle
opposeth
Evangelical
Works
,
not
only
unto
the
Grace
of
God
,
but
also
unto
the
Faith
of
Believers
,
was
proved
in
the
consideration
of
the
foregoing
Testimony
.
2.
He
makes
no
such
distinction
,
as
that
pretended
,
namely
,
That
Works
are
of
two
sorts
;
whereof
one
is
to
be
excluded
from
any
interest
in
our
Justification
,
but
not
the
other
;
neither
doth
he
any
where
else
,
treating
of
the
same
subject
,
intimate
any
such
distinction
;
but
on
the
contrary
,
declares
that
use
of
all
Works
of
Obedience
in
them
that
believe
,
which
is
exclusive
of
the
supposition
of
any
such
distinction
▪
but
he
directly
expresseth
,
in
this
rejection
,
his
own
Righteousness
,
that
is
,
his
Personal
Inherent
Righteousness
whatever
it
be
,
and
however
it
be
wrought
.
3.
He
makes
a
plain
distinction
of
his
own
twofold
estate
,
namely
,
that
of
his
Judaism
which
he
was
in
before
his
Conversion
,
and
that
which
he
had
by
Faith
in
Christ
Jesus
.
In
the
first
state
,
he
considers
the
priviledges
of
it
,
and
declares
what
judgment
he
made
concerning
them
upon
the
Revelation
of
Jesus
Christ
unto
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
he
,
referring
unto
the
time
past
,
namely
,
at
his
first
conversion
.
I
considered
them
with
all
the
advantages
,
gain
,
and
reputation
,
which
I
had
by
them
,
but
rejected
them
all
for
Christ
,
because
the
esteem
of
them
and
continuance
in
them
as
priviledges
,
was
inconsistent
with
Faith
in
Christ
Jesus
.
Secondly
,
he
proceeds
to
give
an
account
of
himself
and
his
thoughts
,
as
unto
his
present
condition
.
For
it
might
be
supposed
,
that
although
he
had
parted
with
all
his
legal
priviledges
for
Christ
;
yet
now
being
united
unto
him
by
Faith
,
he
had
something
of
his
own
,
wherein
he
might
rejoyce
,
and
on
the
account
whereof
he
might
be
accepted
with
God
(
the
thing
inquired
after
)
or
else
he
had
parted
with
all
for
nothing
.
Wherefore
he
who
had
no
design
to
make
any
reserves
of
what
he
might
glory
in
,
plainly
declares
what
his
judgment
is
concerning
all
his
present
Righteousness
,
and
the
ways
of
obedience
which
he
was
now
ingaged
in
,
with
respect
unto
the
ends
inquired
after
,
Ver.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
bringing
over
of
what
was
affirmed
before
concerning
his
Judaical
priviledges
into
this
Verse
,
is
an
effect
of
a
very
superficiary
consideration
of
the
context
.
For
(
1.
)
there
is
a
plain
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
could
not
more
plainly
express
the
heightning
of
what
he
had
affirmed
by
a
Proceed
unto
other
things
,
or
the
consideration
of
himself
in
another
state
.
But
moreover
,
beyond
what
I
have
already
asserted
.
(
2.
)
The
change
of
the
time
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
respects
what
was
past
,
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wherein
he
hath
respect
only
unto
what
was
present
,
not
what
he
had
before
rejected
and
forsaken
,
makes
evident
his
progress
unto
the
consideration
of
things
of
another
nature
.
Wherefore
unto
the
rejection
of
all
his
former
Judaical
priviledges
,
he
adds
his
judgment
concerning
his
own
present
Personal
Righteousness
.
But
whereas
it
might
be
objected
,
That
rejecting
all
both
before
and
after
conversion
,
he
had
nothing
left
to
rejoyce
in
,
to
glory
in
,
to
give
him
acceptance
with
God
;
he
assures
us
of
the
contrary
,
namely
,
that
he
found
all
these
things
in
Christ
,
and
the
Righteousness
of
God
which
is
by
Faith
.
He
is
therefore
in
these
words
,
Not
having
mine
own
Righteousness
,
which
is
by
the
Law
;
so
far
from
intending
only
the
Righteousness
which
he
had
before
his
Conversion
,
as
that
he
intends
it
not
at
all
.
The
words
of
Davenant
on
this
passage
of
the
Apostle
,
being
in
my
judgment
not
only
sober
,
but
weighty
also
,
I
shall
transcribe
them
.
Hic
docet
Apostolus
quaenam
illa
justitia
sit
qua
nitendum
coram
Deo
,
nimirum
quae
per
fidem
apprehenditur
,
at
haec
imputata
est
:
Causam
etiam
ostendit
cur
jure
nostra
fiat
,
nimirum
quia
nos
Christi
sumus
&
in
Christo
comperimur
;
quia
igitur
insiti
sumus
in
corpus
ejus
&
coalescimus
cum
illo
in
unam
personam
,
ideo
ejus
justitia
nostra
reputatur
.
De
Justif.
Habit.
cap.
38.
For
whereas
some
begin
to
interpret
our
being
in
Christ
,
and
being
found
in
him
,
so
as
to
intend
no
more
but
our
profession
of
the
Faith
of
the
Gospel
,
The
Faith
of
the
Catholick
Church
in
all
ages
concerning
the
Mystical
Union
of
Christ
and
Believers
,
is
not
to
be
blown
away
with
a
few
empty
words
and
unproved
Assertions
.
The
Answer
therefore
is
full
and
clear
unto
the
general
Exception
,
namely
,
that
the
Apostle
rejects
our
Legal
,
but
not
our
Evangelical
Righteousness
.
For
(
1.
)
the
Apostle
rejects
,
disclaims
,
disowns
nothing
at
all
,
not
the
one
,
nor
the
other
absolutely
,
but
in
comparison
of
Christ
,
and
with
respect
unto
the
especial
end
of
Justification
before
God
,
or
a
Righteousness
in
his
sight
▪
(
2.
)
In
that
sense
he
rejects
all
our
own
Righteousness
,
but
our
Evangelical
Righteousness
,
in
the
sense
pleaded
for
,
is
our
own
,
inherent
in
us
,
performed
by
us
.
(
3.
)
Our
Legal
Righteousness
,
and
our
Evangelical
,
so
far
as
an
Inherent
Righteousness
is
intended
,
are
the
same
,
and
the
different
ends
and
use
of
the
same
Righteousness
,
is
alone
intended
in
that
distinction
,
so
far
as
it
hath
sense
in
it
.
That
which
in
respect
of
Motives
unto
it
,
the
ends
of
it
,
with
the
especial
causes
of
its
acceptance
with
God
.
is
Evangelical
,
in
respect
of
its
original
Prescription
,
Rule
,
and
Measure
,
is
Legal
.
When
any
can
instance
in
any
Act
or
Duty
,
in
any
habit
or
effect
of
it
,
which
are
not
required
by
that
Law
which
injoyns
us
to
love
the
Lord
our
God
,
with
all
our
heart
,
soul
,
and
mind
,
and
our
neighbor
as
our selves
;
they
shall
be
attended
unto
.
(
4.
)
The
Apostle
in
this
case
rejects
all
the
Works
of
Righteousness
which
we
have
done
,
Tit.
3.5
.
But
our
Evangelical
Righteousness
consisteth
in
the
Works
of
Righteousness
which
we
do
.
(
5.
)
He
disclaims
all
that
is
our
own
.
And
if
the
Evangelical
Righteousness
intended
be
our
own
,
he
sets
up
another
in
opposition
unto
it
;
and
which
therefore
is
not
our
own
,
but
as
it
is
imputed
unto
us
.
And
I
shall
yet
add
some
other
reasons
which
render
this
pretence
useless
,
or
shew
the
falsness
of
it
.
1.
Where
the
Apostle
doth
not
distinguish
or
limit
what
he
speaks
of
,
what
ground
have
we
to
distinguish
or
limit
his
Assertions
.
Not
by
Works
,
saith
he
,
sometimes
absolutely
,
sometimes
the
Works
of
Righteousness
which
we
have
done
;
that
is
,
not
by
some
sort
of
Works
say
those
who
plead
the
contrary
:
But
by
what
warrant
?
(
2.
)
The
Works
which
they
pretend
to
be
excluded
,
as
wherein
our
own
Righteousness
that
is
rejected
doth
consist
,
are
Works
wrought
without
Faith
,
without
the
aid
of
Grace
:
But
these
are
not
good
Works
,
nor
can
any
be
denominated
righteous
from
them
,
nor
is
it
any
Righteousness
that
consists
in
them
alone
.
For
without
Faith
it
is
impossible
to
please
God
:
And
to
what
purpose
should
the
Apostle
exclude
evil
works
and
hypocritical
,
from
our
Justification
?
Who
ever
imagined
,
that
any
could
be
justified
with
respect
unto
them
.
There
might
have
been
some
pretence
for
this
gloss
,
had
the
Apostle
said
his
own
Works
;
but
whereas
he
rejects
his
own
Righteousness
,
to
restrain
it
unto
such
Works
as
are
not
righteous
,
as
will
denominate
none
righteous
,
as
are
no
Righteousness
at
all
,
is
most
absurd
.
(
3.
)
Works
wrought
in
Faith
,
if
applied
unto
our
Justification
,
do
give
occasion
unto
,
or
include
boasting
,
more
then
any
others
,
as
being
better
and
more
praise
worthy
then
they
.
(
4.
)
The
Apostle
elswhere
excludes
from
Justification
the
Works
that
Abraham
had
done
when
he
had
been
a
Believer
many
years
;
and
the
Works
of
David
when
he
described
the
Blessedness
of
a
Man
by
the
forgiveness
of
sins
.
(
5.
)
The
state
of
the
Question
which
he
handles
in
his
Epistle
unto
the
Galatians
,
was
expresly
about
the
Works
of
them
that
did
believe
.
For
he
doth
not
disspute
against
the
Jews
,
who
would
not
be
pressed
in
the
least
with
his
Arguments
,
namely
,
that
if
the
inheritance
were
by
the
Law
,
then
the
promise
was
of
none
effect
;
and
if
Righteousness
were
by
the
Law
,
then
did
Christ
die
in
vain
:
For
these
things
they
would
readily
grant
.
But
he
speaks
unto
them
that
were
Believers
,
with
respect
unto
those
Works
which
they
would
have
joyned
with
Christ
and
the
Gospel
,
in
order
unto
Justification
.
(
6.
)
If
this
were
the
mind
of
the
Apostle
,
that
he
would
exclude
one
sort
of
Works
,
and
assert
the
necessity
of
another
unto
the
same
end
,
why
did
he
not
once
say
so
,
especially
considering
how
necessary
it
was
that
so
he
should
do
,
to
answer
those
objections
against
his
doctrine
which
he
himself
takes
notice
of
,
and
returns
answer
unto
on
other
grounds
,
without
the
least
intimation
of
any
such
distinction
.
Bellarmine
considereth
this
Testimony
in
three
places
,
Lib.
1.
cap.
18.
Lib.
1.
cap.
19.
Lib.
5.
cap.
5.
De
Justificat
.
And
he
returns
three
answers
unto
it
,
which
contain
the
substance
of
all
that
is
pleaded
by
others
unto
the
same
purpose
.
1.
He
saith
,
That
the
Righteousness
which
is
by
the
Law
,
and
which
is
opposed
unto
the
Righteousness
which
is
by
Faith
,
is
not
the
Righteousness
written
in
the
Law
,
or
which
the
Law
requires
,
but
a
Righteousness
wrought
without
the
aid
of
Grace
,
by
the
knowledge
of
the
Law
alone
.
2.
That
the
Righteousness
which
is
by
the
Faith
of
Christ
,
are
opera
nostra
justa
facta
ex
fide
,
our
own
righteous
Works
wrought
in
Faith
,
which
others
call
our
Evangelical
Works
.
(
3.
)
That
it
is
blasphemous
to
call
the
Duties
of
Inherent
Righteousnes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
loss
and
dung
.
But
he
labors
in
the
fire
with
all
his
sophistry
.
For
as
to
the
first
,
(
1.
)
That
by
the
Righteousness
which
is
by
the
Law
,
the
Righteousness
which
the
Law
requires
,
is
not
intended
,
is
a
bold
assertion
,
and
expresly
contradictory
unto
the
Apostle
,
Rom.
9.31
.
Chap.
10.5
.
In
both
places
he
declares
the
Righteousness
of
the
Law
to
be
the
Righteousnes
that
the
Law
requires
.
(
2.
)
The
Works
which
he
excludes
,
he
calls
the
Works
of
Righteousness
that
we
have
done
,
Tit.
3.5
.
which
are
the
Works
that
the
Law
requires
.
Unto
the
second
,
I
say
(
1.
)
That
the
substance
of
it
,
is
,
That
the
Apostle
should
profess
that
I
desire
to
be
found
in
Christ
,
not
having
my
own
Righteousness
,
but
having
my
own
Righteousness
;
for
Evangelical
Inherent
Righteousness
was
properly
his
own
.
And
I
am
sorry
that
some
should
apprehend
that
the
Apostle
in
these
words
did
desire
to
be
found
in
his
own
Righteousness
in
the
presence
of
God
,
in
order
unto
his
Justification
.
For
nothing
can
be
more
contrary
,
not
only
unto
the
perpetual
tenor
and
design
of
all
his
discourses
,
on
this
subject
,
but
also
unto
the
Testimony
of
all
other
holy
Men
in
the
Scripture
,
to
the
same
purpose
,
as
we
have
proved
before
.
And
I
suppose
there
are
very
few
true
Believers
at
present
,
whom
they
will
find
to
comply
and
joyn
with
,
them
in
this
desire
of
being
found
in
their
own
Personal
Evangelical
Righteousness
,
or
the
Works
of
Righteousness
which
they
have
done
,
in
their
tryal
before
God
,
as
unto
their
Justification
.
We
should
do
well
to
read
our
own
hearts
,
as
well
as
the
Books
of
others
in
this
matter
.
(
2.
)
The
Righteousness
which
is
of
God
by
Faith
,
is
not
our
own
Obedience
or
Righteousness
,
but
that
which
is
opposed
unto
it
:
That
which
God
imputes
unto
us
,
Rom.
4.6
.
That
which
we
receive
by
way
of
gift
,
Rom.
5.17
.
(
3.
)
That
by
the
Righteousness
which
is
by
the
Faith
of
Christ
Jesus
our
own
Inherent
Righteousness
is
not
intended
,
is
evident
from
hence
,
That
the
Apostle
excludes
all
his
own
Righteousness
,
as
,
and
when
he
was
found
in
Christ
,
that
is
,
what
ever
he
had
done
as
a
Believer
.
And
if
there
be
not
an
opposition
in
these
words
,
between
a
Righteousness
that
is
our
own
,
and
that
which
is
not
our
own
,
I
know
not
in
what
words
it
can
be
expressed
.
Unto
the
third
I
say
,
(
1.
)
The
Apostle
doth
not
,
nor
do
we
say
,
that
he
doth
,
call
our
Inherent
Righteousness
dung
,
but
only
that
he
accounts
it
so
.
(
2.
)
He
doth
not
account
it
so
absolutely
,
which
he
is
most
remote
from
,
but
only
in
comparison
with
Christ
.
(
3.
)
He
doth
not
esteem
it
so
in
it self
,
but
only
as
unto
his
trust
in
it
,
with
respect
unto
one
especial
end
,
namely
,
our
Justification
before
God
.
(
4.
)
The
Prophet
Isaiah
in
the
same
respect
,
terms
all
our
Righteousness
filthy
rags
,
Chap.
64.6
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
an
expression
of
as
much
contempt
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
5.
Some
say
all
Works
are
excluded
as
meritorious
of
Grace
,
Life
,
and
Salvation
,
but
not
as
the
condition
of
our
Justification
before
God
.
But
(
1.
)
what
ever
the
Apostle
excludes
,
he
doth
it
absolutely
,
and
with
all
respects
,
because
he
sets
up
something
else
in
opposition
unto
it
.
(
2.
)
There
is
no
ground
left
for
any
such
distinction
in
this
place
:
For
all
that
the
Apostle
requires
unto
our
Justification
is
,
(
1.
)
That
we
be
found
in
Christ
,
not
in
our selves
.
(
2.
)
That
we
have
the
Righteousness
of
God
,
not
our
own
.
(
3.
)
That
we
be
made
partakers
of
this
Righteousness
by
Faith
,
which
is
the
substance
of
what
we
plead
for
.
CHAP.
XIX
.
Objections
against
the
Doctrine
of
Justification
,
by
the
imputation
of
the
Righteousness
of
Christ
.
Personal
Holiness
and
Obedience
not
obstructed
,
but
furthered
by
it
.
THat
which
remaineth
to
put
an
issue
to
this
Discourse
,
is
the
consideration
of
some
things
,
that
in
general
are
laid
in
objection
against
the
truth
pleaded
for
.
Many
things
of
that
nature
we
have
occasionally
met
withal
,
and
already
removed
.
Yea
,
the
principal
of
those
which
at
present
are
most
insisted
on
.
The
Testimonies
of
Scripture
urged
by
those
of
the
Roman
Church
for
Justification
by
works
,
have
all
of
them
so
fully
and
frequently
been
answered
by
Protestant
Divines
,
that
it
is
altogether
needless
to
insist
again
upon
them
,
unless
they
had
received
some
new
inforcement
,
which
of
late
they
have
not
done
.
That
which
for
the
most
part
we
have
now
to
do
withal
,
are
rather
Sophistiacal
cavils
from
supposed
absurd
consequences
,
then
real
Theological
arguments
.
And
some
of
those
who
would
walk
with
most
wariness
between
the
imputation
of
the
Righteousness
of
Christ
and
Justification
by
our
own
works
,
either
are
in
such
a
slippery
place
,
that
they
seem
sometimes
to
be
on
the
one
side
,
sometimes
on
the
other
,
or
else
to
express
themselves
with
so
much
caution
as
it
is
very
difficult
to
apprehend
their
minds
.
I
shall
not
therefore
for
the
future
dare
to
say
,
that
this
or
that
is
any
mans
opinion
,
though
it
appear
unto
me
so
to
be
as
clear
and
evident
as
words
can
express
it
,
but
that
this
or
that
opinion
,
let
it
be
maintained
by
whom
it
will
,
I
approve
or
disapprove
,
this
I
shall
dare
to
say
.
And
I
will
say
also
,
that
the
declination
that
hath
been
from
the
common
Doctrine
of
Justification
before
God
,
on
the
imputation
of
the
Righteousness
of
Christ
,
doth
daily
proceed
towards
a
direct
assertion
of
justification
by
works
.
Nor
indeed
hath
it
where
to
rest
,
until
it
comes
unto
that
bottome
.
And
this
is
more
clearly
seen
in
the
objections
which
they
make
against
the
truth
,
then
in
what
they
plead
in
defence
of
their
own
opinions
.
For
herein
they
speak
as
yet
warily
,
and
with
a
pretence
of
accuracy
in
avoiding
extremes
:
But
in
the
other
,
or
their
objections
they
make
use
of
none
but
what
are
easily
resolved
into
a
supposition
of
Justification
by
Works
in
the
grossest
sense
of
it
.
To
insist
on
all
particulars
were
endless
,
and
as
was
said
,
most
of
those
of
any
importance
have
already
occasionally
been
spoken
unto
.
There
are
therefore
only
two
things
which
are
generally
pleaded
by
all
sorts
of
persons
,
Papists
,
Socinians
,
and
others
,
with
whom
here
we
have
to
do
,
that
I
shall
take
notice
of
.
The
first
and
fountain
of
all
other
is
,
that
the
Doctrine
of
Justification
by
the
imputation
of
the
Righteousness
of
Christ
doth
render
our
personal
Righteousness
needless
,
and
overthrows
all
necessity
of
an
Holy
life
.
The
other
is
,
that
the
Apostle
James
in
his
Epistle
,
doth
plainly
ascribe
our
Justification
unto
Works
,
and
what
he
affirms
there
,
is
inconsistent
with
that
sense
of
those
many
other
Testimonies
of
Scripture
which
we
plead
for
.
For
the
first
of
these
,
although
those
who
oppose
the
truth
we
contend
for
,
do
proceed
on
various
different
and
contradictory
principles
among
themselves
as
to
what
they
exalt
in
opposition
unto
it
,
yet
do
they
all
agree
in
a
vehement
urging
of
it
.
For
those
of
the
Church
of
Rome
who
renewed
this
charge
,
invented
of
old
by
others
,
it
must
be
acknowledged
by
all
sober
men
,
that
as
managed
by
them
,
it
is
an
open
calumny
.
For
the
wisest
of
them
and
those
of
whom
it
is
hard
to
conceive
,
but
that
they
knew
the
contrary
,
as
Bellarmine
,
Vasquez
,
Suarez
,
do
openly
aver
that
Protestant
Writers
deny
all
inherent
Righteousness
;
(
Bellarmine
excepts
Bucer
and
Chemnitius
)
that
they
maintain
that
men
may
be
saved
,
although
they
live
in
all
manner
of
sin
,
that
there
is
no
more
required
of
them
,
but
that
they
believe
that
their
sins
are
forgiven
,
and
that
whilest
they
do
so
,
although
they
give
themselves
up
unto
the
most
sensual
Vices
and
Abominations
,
they
may
be
assured
of
their
Salvation
.
Tantum
Relligio
potuit
suadere
malorum
.
So
will
men
out
of
a
perverse
zeal
to
promote
their
own
interest
in
the
Religion
they
profess
,
wilfully
give
up
themselves
unto
the
worst
of
evils
,
such
as
false
accusation
and
open
calumny
,
and
of
no
other
nature
are
these
assertions
,
which
none
of
the
Writings
or
Preachings
of
those
who
are
so
charged
,
did
ever
give
the
least
countenance
unto
.
Whether
the
forging
and
promulgation
of
such
impudent
falshoods
,
be
an
expedient
to
obtain
Justification
by
Works
in
the
sight
of
God
,
they
who
continue
in
them
had
best
to
consider
.
For
my
part
I
say
again
,
as
I
suppose
I
have
said
already
,
that
it
is
all
one
to
me
what
Religion
men
are
of
,
who
can
justifie
themselves
in
such
courses
and
proceedings
.
And
for
those
among
our selves
who
are
pleased
to
make
use
of
this
Objection
,
they
either
know
what
the
Doctrine
is
which
they
would
oppose
,
or
they
do
not
.
If
they
do
not
,
the
wise
man
tells
them
,
that
he
who
answereth
a
matter
before
he
hear
it
,
it
is
folly
and
shame
unto
him
.
If
they
do
understand
it
,
it
is
evident
that
they
use
not
sincerity
,
but
artifices
,
and
false
pretenses
for
advantage
,
in
their
handling
of
Sacred
things
,
which
is
scandalous
to
Religion
.
Socinus
fiercely
manageth
this
charge
against
the
Doctrine
of
the
Reformed
Churches
;
De
servat
.
par.
4.
cap.
1.
And
he
made
it
the
foundation
whereon
,
and
the
reason
why
he
opposeth
the
Doctrine
of
the
imputation
of
the
satisfaction
of
Christ
,
if
any
such
satisfaction
should
be
allowed
,
which
yet
he
peremptorily
denies
.
And
he
hath
written
a
Treatise
unto
the
same
purpose
defended
by
Schlictingius
against
Meisnerus
.
And
he
takes
the
same
honest
course
herein
,
that
others
did
before
him
.
For
he
chargeth
it
on
the
Divines
of
the
Protestant
Churches
,
that
they
taught
that
God
justifieth
the
ungodly
,
not
only
those
that
are
so
,
and
whilest
they
are
so
,
but
although
they
continue
so
;
that
they
required
no
inherent
Righteousness
or
Holiness
in
any
,
nor
could
do
so
on
their
principles
,
seeing
the
imputed
Righteousness
of
Christ
is
sufficient
for
them
,
although
they
live
in
sin
,
are
not
washed
nor
cleansed
,
nor
do
give
up
themselves
unto
the
wayes
of
Duty
and
Obedience
unto
God
whereby
he
may
be
pleased
,
and
so
bring
in
Libertinisme
and
Antinomianisme
into
the
Church
.
And
he
thinks
it
a
sufficient
confutation
of
this
Doctrine
to
alledge
against
it
that
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
&c.
shall
inherit
the
Kingdom
of
God
.
And
these
are
some
of
those
ways
which
have
rendred
the
management
of
controversies
in
Religion
scandalous
and
abominable
,
such
as
no
wise
or
good
man
will
meddle
withal
,
unless
compelled
for
the
necessary
service
of
the
Church
.
For
these
things
are
openly
false
,
and
made
use
of
with
a
shameful
dishonesty
to
promote
a
corrupt
design
and
end
.
When
I
find
men
at
this
kind
of
work
I
have
very
little
concernment
in
what
they
say
afterwards
,
be
it
true
or
false
.
Their
rule
and
measure
is
what
serves
their
own
end
,
or
what
may
promote
the
design
and
interest
wherein
they
are
ingaged
,
be
it
right
or
wrong
.
And
as
for
this
man
there
is
not
any
Article
in
Religion
(
the
principal
whereof
are
rejected
by
him
)
on
whose
account
he
doth
with
more
confidence
adjudge
us
unto
eternal
ruine
,
than
he
doth
on
this
of
the
satisfaction
of
Christ
and
the
imputation
of
it
unto
them
that
do
believe
.
So
much
darkness
is
their
remaining
on
the
minds
of
the
most
of
men
:
so
many
inveterate
prejudices
on
various
occasions
are
they
pester'd
withal
,
especially
if
not
under
the
conduct
of
the
same
inlightning
spirit
,
that
some
will
confidently
condemn
others
unto
eternal
flames
,
for
those
things
whereon
they
place
on
infallible
grounds
,
their
hopes
of
eternal
blessedness
,
and
know
that
they
love
God
and
live
unto
him
on
their
account
.
But
this
wretched
advantage
of
condemning
all
them
of
Hell
who
dissent
from
them
,
is
greedily
laid
hold
of
by
all
sorts
of
persons
.
For
they
thereby
secretly
secure
their
own
whole
party
in
perswasion
of
eternal
Salvation
be
they
otherwise
what
they
will
.
For
if
the
want
of
that
Faith
which
they
profess
,
will
certainly
damn
men
whatever
else
they
be
,
and
how
good
soever
their
lives
be
,
many
will
easily
suffer
themselves
to
be
deceived
with
a
foolish
Sophisme
,
that
then
that
Faith
which
they
profess
will
assuredly
save
them
,
be
their
lives
what
they
please
,
considering
how
it
falls
in
with
their
inclinations
.
And
hereby
they
may
happen
also
to
frighten
poor
simple
people
into
a
compliance
with
them
,
whilest
they
peremptorily
denounce
Damnation
against
them
unless
they
do
so
.
And
none
for
the
most
part
are
more
fierce
in
the
denunciation
of
the
condemnatory
sentence
against
others
for
not
believing
as
they
do
,
then
those
who
so
live
as
that
if
there
be
any
truth
in
the
Scripture
,
it
is
not
possible
they
should
be
saved
themselves
.
For
my
part
I
believe
that
as
to
Christians
in
outward
profession
,
all
unregenerate
unbelievers
,
who
obey
not
the
Gospel
shall
be
damned
,
be
they
of
what
Religion
they
will
,
and
none
else
;
for
all
that
are
born
again
,
do
truly
believe
and
obey
the
Gospel
,
shall
be
saved
,
be
they
of
what
Religion
they
will
,
as
unto
the
differences
that
are
at
this
day
among
Christians
.
That
way
wherein
these
things
are
most
effectually
promoted
,
is
in
the
first
place
to
be
embraced
by
every
one
that
takes
care
of
his
own
Salvation
.
If
they
are
in
any
way
or
Church
obstructed
,
that
Church
or
way
is
so
far
as
it
doth
obstruct
them
to
be
forsaken
.
And
if
there
be
any
way
of
profession
or
any
visible
Church
state
wherein
any
thing
or
things
absolutely
destructive
of
or
inconsistent
with
these
things
are
made
necessary
unto
the
professors
of
it
,
in
that
way
,
and
by
vertue
of
it
,
no
Salvation
is
to
be
obtained
.
In
other
things
every
man
is
to
walk
according
unto
the
light
of
his
own
mind
,
for
whatever
is
not
of
Faith
is
sin
.
But
I
return
from
this
digression
occasioned
by
the
fierceness
of
him
with
whom
we
have
to
do
.
For
the
Objection
it self
,
that
hath
fallen
under
so
perverse
a
management
,
so
far
as
it
hath
any
pretense
of
sobriety
in
it
is
this
and
no
other
.
If
God
justifie
the
ungodly
merely
by
his
Grace
through
Faith
in
Christ
Jesus
,
so
as
that
works
of
Obedience
are
not
antecedently
necessary
unto
Justification
before
God
,
nor
are
any
part
of
that
Righteousness
whereon
any
are
so
justified
,
then
are
they
no
way
necessary
,
but
men
may
be
justified
and
saved
without
them
.
For
it
is
said
that
there
is
no
connexion
between
Faith
unto
Justification
as
by
us
asserted
,
and
the
necessity
of
Holiness
,
Righteousness
or
Obedience
,
but
that
we
are
by
Grace
set
at
liberty
to
live
as
we
list
,
yea
in
all
manner
of
sin
,
and
yet
be
secured
of
Salvation
.
For
if
we
are
made
Righteous
with
the
Righteousness
of
another
,
we
have
no
need
of
any
Righteousness
of
our
own
.
And
it
were
well
it
many
of
those
who
make
use
of
this
Plea
,
would
endeavour
by
some
other
way
also
to
evidence
their
esteem
of
these
things
;
for
to
dispute
for
the
necessity
of
Holiness
,
and
live
in
the
neglect
of
it
,
is
uncomely
.
I
shall
be
brief
in
the
answer
that
here
shall
be
returned
unto
this
Objection
,
for
indeed
it
is
sufficiently
answered
or
obviated
in
what
hath
been
before
discoursed
concerning
the
nature
of
that
Faith
whereby
we
are
justified
,
and
the
continuation
of
the
moral
Law
in
its
force
,
as
a
rule
of
Obedience
unto
all
believers
.
An
unprejudiced
consideration
of
what
hath
been
proposed
on
these
heads
will
evidently
manifest
the
Iniquity
of
this
charge
,
and
how
not
the
least
countenance
is
given
unto
it
by
the
Doctrine
pleaded
for
.
Besides
,
I
must
acquaint
the
Reader
that
some
while
since
I
have
published
an
entire
Discourse
concerning
the
nature
and
necessity
of
Gospel
Holiness
,
with
the
Grounds
and
Reasons
thereof
in
compliance
with
the
Doctrine
of
Justification
that
hath
now
been
declared
.
Nor
do
I
see
it
necessary
to
add
any
thing
thereunto
,
nor
do
I
doubt
,
but
that
the
perusal
of
it
will
abundantly
detect
the
vanity
of
this
charge
(
Dispensat
.
of
the
Holy
Spirit
,
Book
5.
)
Some
few
things
may
be
spoken
on
the
present
occasion
.
1.
It
is
not
pleaded
that
all
who
do
profess
or
have
in
former
ages
professed
this
Doctrine
,
have
exemplified
it
in
an
holy
and
fruitful
conversation
.
Many
it
is
to
be
feared
have
been
found
amongst
them
who
have
lived
and
dyed
in
sin
.
Neither
do
I
know
but
that
some
have
abused
this
Doctrine
to
countenance
themselves
in
their
sins
,
and
neglect
of
duty
.
The
best
of
holy
things
or
truths
cannot
be
secured
from
abuse
,
so
long
as
the
Sophistry
of
the
old
Serpent
hath
an
influence
on
the
lusts
and
depraved
minds
of
men
.
So
was
it
with
them
of
old
who
turned
the
grace
of
God
into
lasciviousness
;
or
from
the
Doctrine
of
it
countenanced
themselves
in
their
ungodly
deeds
.
Even
from
the
beginning
the
whole
Doctrine
of
the
Gospel
with
the
grace
of
God
declared
therein
,
was
so
abused
.
Neither
were
all
that
made
profession
of
it
,
immediately
rendered
Holy
and
Righteous
thereby
.
Many
from
the
first
,
so
walked
as
to
make
it
evident
that
their
Belly
was
their
God
,
and
their
end
destruction
.
It
is
one
thing
to
have
only
the
conviction
of
truth
in
our
minds
,
another
to
have
the
power
of
it
in
our
hearts
.
The
former
will
produce
an
outward
profession
,
the
later
only
effect
an
inward
Renovation
of
our
Souls
.
However
I
must
add
three
things
unto
this
concession
.
1.
I
am
not
satisfied
that
any
of
those
who
at
present
oppose
this
Doctrine
,
do
in
Holiness
or
Righteousness
,
in
the
exercise
of
Faith
,
Love
,
Zeal
,
Self-denial
,
and
all
other
Christian
Graces
,
surpass
those
who
in
the
last
ages
,
both
in
this
and
other
Nations
firmly
adhered
unto
it
,
and
who
constantly
testified
unto
that
effectual
influence
which
it
had
into
their
walking
before
God
:
Nor
do
I
know
that
any
can
be
named
amongst
us
in
the
former
ages
,
who
were
eminent
in
Holiness
,
and
many
such
there
were
,
who
did
not
cordially
assent
unto
that
imputation
of
the
Righteousness
of
Christ
which
we
plead
for
.
I
doubt
not
in
the
least
,
but
that
many
who
greatly
differ
from
others
in
the
explication
of
this
Doctrine
may
be
and
are
eminently
holy
,
at
least
sincerely
so
,
which
is
as
much
as
the
best
can
pretend
unto
.
But
it
is
not
comely
to
find
some
others
who
give
very
little
evidence
of
their
diligent
following
after
that
Holiness
,
without
which
no
man
shall
see
God
,
vehemently
declaming
against
that
Doctrine
as
destructive
of
Holiness
,
which
was
so
fruitful
in
it
in
former
days
.
2.
It
doth
not
appear
as
yet
in
general
,
that
an
attempt
to
introduce
a
Doctrine
contrary
unto
it
hath
had
any
great
success
in
the
Reformation
of
the
lives
of
men
.
Nor
hath
personal
Righteousness
or
Holiness
as
yet
much
thrived
under
the
conduct
of
it
,
as
to
what
may
be
observed
.
It
will
be
time
enough
to
seek
countenance
unto
it
by
declaming
against
that
which
hath
formerly
had
better
effects
,
when
it
hath
a
little
more
commended
it self
by
its
fruits
.
3.
It
were
not
amiss
,
if
this
part
of
the
controversie
might
amongst
us
all
,
be
issued
in
the
advise
of
the
Apostle
James
Chap.
2.18
.
Shew
me
thy
Faith
by
thy
works
,
and
I
will
shew
thee
my
Faith
by
my
works
.
Let
us
all
labour
that
fruits
may
thus
far
determine
of
Doctrines
,
as
unto
their
use
,
unto
the
interest
of
Righteousness
and
Holiness
.
For
that
Faith
which
doth
not
evidence
it self
by
works
,
that
hath
not
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
Index
which
James
calls
for
,
whereby
it
may
be
found
out
and
examined
,
is
of
no
use
nor
consideration
herein
.
Secondly
,
The
same
Objection
was
from
the
beginning
laid
against
the
Doctrine
of
the
Apostle
Paul
,
the
same
charge
was
managed
against
it
,
which
sufficiently
argues
,
that
it
is
the
same
Doctrine
which
is
now
assaulted
with
it
.
This
himself
more
than
once
takes
notice
of
,
Rom.
3.31
.
Do
we
make
void
the
Law
through
Faith
?
It
is
an
objection
that
he
anticipates
against
his
Doctrine
of
the
free
Justification
of
sinners
,
through
Faith
in
the
blood
of
Christ
.
And
the
substance
of
the
charge
included
in
these
words
is
,
that
he
destroyed
the
Law
,
took
off
all
Obligation
unto
Obedience
,
and
brought
in
Antinomianism
.
So
again
,
Chap.
6.1
.
What
shall
we
say
then
,
shall
we
continue
in
sin
,
that
grace
may
abound
?
Some
thought
this
the
natural
and
genuine
consequence
of
what
he
had
largely
discoursed
concerning
Justification
which
he
had
now
fully
closed
,
and
some
think
so
still
.
If
what
he
taught
concerning
the
grace
of
God
in
our
Justification
be
true
,
it
will
not
only
follow
,
that
there
will
be
no
need
of
any
relinquishment
of
sin
on
our
part
,
but
also
a
continuance
in
it
must
needs
tend
unto
the
exaltation
of
that
grace
,
which
he
had
so
extolled
.
The
same
objection
he
repeats
again
,
v.
15.
What
then
,
shall
we
sin
because
we
are
not
under
the
Law
but
under
Grace
.
And
in
sundry
other
places
doth
he
obviate
the
same
objection
,
where
he
doth
not
absolutely
suppose
it
,
especially
,
Ephes.
2.9
,
10.
we
have
therefore
no
Reason
to
be
surprized
with
,
nor
much
to
be
moved
at
this
objection
and
charge
,
for
it
is
no
other
but
what
was
insinuated
or
managed
against
the
Doctrine
of
the
Apostle
himself
,
whatever
inforcements
are
now
given
it
by
subtilty
of
arguing
or
Rhetorical
exaggerations
.
However
,
evident
it
is
,
that
there
are
naturally
in
the
minds
of
men
efficacious
prejudices
against
this
part
of
the
Mystery
of
the
Gospel
which
began
betimes
to
manifest
themselves
,
and
ceased
not
until
they
had
corrupted
the
whole
Doctrine
of
the
Church
herein
.
And
it
were
no
hard
matter
to
discover
the
principal
of
them
,
were
that
our
present
business
;
However
it
hath
in
part
been
done
before
.
3.
It
is
granted
that
this
Doctrine
both
singly
by
it self
,
or
in
conjunction
with
whatever
else
concerns
the
grace
of
God
by
Christ
Jesus
,
is
liable
unto
abuse
by
them
in
whom
darkness
and
the
love
of
sin
is
predominant
.
For
hence
from
the
very
beginning
of
our
Religion
,
some
fancied
unto
themselves
that
a
bare
assent
unto
the
Gospel
,
was
that
Faith
whereby
they
should
be
saved
,
and
that
they
might
be
so
,
however
they
continued
to
live
in
sin
,
and
a
neglect
of
all
Duties
of
Obedience
.
This
is
evident
from
the
Epistles
of
John
,
James
and
Jude
,
in
an
especial
manner
.
Against
this
pernicious
evil
we
can
give
no
relief
,
whilest
men
will
love
darkness
more
than
light
,
because
their
deeds
are
evil
,
And
it
would
be
a
fond
imagination
in
any
to
think
,
that
their
modellings
of
this
Doctrine
after
this
manner
,
will
prevent
future
abuse
.
If
they
will
,
it
is
by
rendring
it
no
part
of
the
Gospel
:
for
that
which
is
so
was
ever
liable
to
be
abused
by
such
persons
as
we
speak
of
.
These
general
observations
being
premised
which
are
sufficient
of
themselves
,
to
discard
this
Objection
from
any
place
in
the
minds
of
sober
men
,
I
shall
only
add
the
consideration
of
what
answers
the
Apostle
Paul
returns
unto
it
,
with
a
brief
application
of
them
unto
our
purpose
.
The
objection
made
unto
the
Apostle
was
,
that
he
made
void
the
Law
,
that
he
rendred
good
works
needless
,
and
that
on
the
supposition
of
his
Doctrine
,
men
might
live
in
sin
,
unto
the
advancement
of
Grace
.
And
as
unto
his
sense
hereof
,
we
may
observe
,
1.
That
he
never
returns
that
answer
unto
it
,
no
not
once
,
which
some
think
is
the
only
answer
,
whereby
it
may
be
satisfied
and
removed
:
namely
,
the
necessity
of
our
own
personal
Righteousness
and
Obedience
or
Works
in
order
unto
our
Justification
before
God
.
For
that
by
Faith
without
Works
,
he
understandeth
Faith
and
Works
,
is
an
unreasonable
supposition
.
If
any
do
yet
pretend
,
that
he
hath
given
any
such
answer
,
let
them
produce
it
;
as
yet
it
hath
not
been
made
to
appear
.
And
is
it
not
strange
that
if
this
indeed
were
his
Doctrine
,
and
the
contrary
a
mistake
of
it
,
namely
,
that
our
personal
Righteousness
,
Holiness
,
and
Works
had
an
influence
into
our
justification
,
and
were
in
any
sort
our
Righteousness
before
God
therein
,
that
he
who
in
an
eminent
manner
every
where
presseth
the
necessity
of
them
,
sheweth
their
true
nature
and
use
,
both
in
general
and
in
particular
Duties
of
all
sorts
,
above
any
of
the
Writers
of
the
new
Testament
,
should
not
make
use
of
this
truth
in
answer
unto
an
objection
wherein
he
was
charged
to
render
them
all
needless
and
useless
?
His
Doctrine
was
urged
with
this
objection
as
himself
acknowledged
,
and
on
the
account
of
it
rejected
by
many
,
Rom.
10.3
,
4.
Gal.
2.3
.
He
did
see
and
know
that
the
corrupt
lusts
and
depraved
affections
of
the
minds
of
many
would
supply
them
with
subtile
arguings
against
it
.
Yea
he
did
foresee
by
the
Holy
Spirit
,
as
appeareth
in
many
places
of
his
Writings
,
that
it
would
be
perverted
and
abused
.
And
surely
it
was
highly
incumbent
on
him
to
obviate
what
in
him
lay
,
these
evils
,
and
so
state
his
Doctrine
upon
this
objection
,
that
no
countenance
might
ever
be
given
unto
it
.
And
is
it
not
strange
that
he
should
not
on
this
occasion
,
once
at
least
,
somewhere
or
other
,
give
an
intimation
,
that
although
he
rejected
the
works
of
the
Law
,
yet
he
maintained
the
necessity
of
Evangelical
Works
,
in
order
unto
our
Justification
before
God
as
the
condition
of
it
,
or
that
whereby
we
are
justified
according
unto
the
Gospel
.
If
this
were
indeed
his
Doctrine
,
and
that
which
would
so
easily
solve
this
difficulty
,
and
answer
this
objection
,
as
both
of
them
are
by
some
pretended
,
certainly
neither
his
wisdom
nor
his
care
of
the
Church
under
the
conduct
of
the
infallible
Spirit
would
have
suffered
him
to
omit
this
reply
,
were
it
consistent
with
the
truth
which
he
had
delivered
.
But
he
is
so
far
from
any
such
Plea
,
that
when
the
most
unavoidable
occasion
was
administred
unto
it
,
he
not
only
waves
any
mention
of
it
,
but
in
its
stead
affirms
that
which
plainly
evidenceth
that
he
allowed
not
of
it
.
See
Eph.
2.9
,
10.
Having
positively
excluded
Works
from
our
Justification
,
not
of
Works
least
any
man
should
boast
,
it
being
natural
thereon
to
enquire
,
to
what
end
do
Works
serve
,
or
is
there
any
necessity
of
them
?
instead
of
a
distinction
of
Works
legal
and
Evangelical
in
order
unto
our
Justification
,
he
asserts
the
necessity
of
the
later
on
other
Grounds
,
Reasons
and
Motives
,
manifesting
that
they
were
those
in
particular
which
he
excluded
,
as
we
have
seen
in
the
consideration
of
the
place
;
Wherefore
that
we
may
not
forsake
his
pattern
and
example
in
the
same
cause
,
seeing
he
was
Wiser
and
Holier
,
knew
more
of
the
mind
of
God
,
and
had
more
zeal
for
personal
Righteousness
and
Holiness
in
the
Church
than
we
all
,
if
we
are
pressed
a
Thousand
times
with
this
objection
we
shall
never
seek
to
deliver
our selves
from
it
,
by
answering
that
we
allow
these
things
to
be
the
condition
,
or
causes
of
our
Justification
,
or
the
matter
of
our
Righteousness
before
God
,
seeing
he
would
not
so
do
.
Secondly
,
we
may
observe
,
that
in
his
answer
unto
this
objection
,
whether
expresly
mentioned
or
tacitly
obviated
,
he
insisteth
not
any
where
upon
the
common
principle
of
moral
Duties
,
but
on
those
motives
and
reasons
of
Holiness
,
Obedience
,
good
works
alone
,
which
are
peculiar
unto
Believers
.
For
the
question
was
not
,
whether
all
mankind
were
obliged
unto
Obedience
unto
God
and
the
Duties
thereof
of
by
the
moral
Law
.
But
whether
there
were
an
Obligation
from
the
Gospel
upon
Believers
unto
Righteousness
,
Holiness
and
good
Works
,
such
as
was
suited
to
affect
and
constrain
their
minds
unto
them
.
Nor
will
we
admit
of
any
other
state
of
the
question
but
this
only
;
whether
upon
the
supposition
of
our
gratuitous
justification
through
the
imputation
of
the
Righteousness
of
Christ
,
there
are
in
the
Gospel
grounds
,
reasons
and
motives
making
necessary
,
and
efficaciously
influencing
the
minds
of
Believers
unto
Obedience
and
good
Works
;
for
those
who
are
not
Believers
,
we
have
nothing
to
do
with
them
in
this
matter
,
nor
do
plead
that
Evangelical
grounds
and
motives
are
suited
or
effectual
to
work
them
unto
Obedience
;
yea
we
know
the
contrary
,
and
that
they
are
apt
both
to
despise
them
and
abuse
them
.
See
I
Cor.
1.23
,
24.
2
Cor.
4.4
.
such
persons
are
under
the
Law
,
and
there
we
leave
them
unto
the
Authority
of
God
in
the
moral
Law
.
But
that
the
Apostle
doth
confine
his
enquiry
unto
Believers
,
is
evident
in
every
place
wherein
he
maketh
mention
of
it
,
Rom.
6.2
,
3.
How
shall
we
that
are
dead
unto
sin
,
live
any
longer
therein
?
Know
ye
not
that
so
many
of
us
as
were
Baptized
into
Jesus
Christ
,
&c.
Eph.
2.10
.
For
we
are
the
workmanship
of
God
created
in
Christ
Jesus
unto
good
Works
.
Wherefore
we
shall
not
at
all
contend
what
cogency
unto
duties
of
Holiness
,
there
is
in
Gospel
motives
and
reasons
unto
the
minds
of
Vnbelievers
,
whatever
may
be
the
truth
in
that
case
;
But
what
is
their
power
force
and
efficacy
towards
them
that
truly
believe
.
Thirdly
,
The
answers
which
the
Apostle
returns
positively
unto
this
objection
wherein
he
declares
the
necessity
,
nature
,
ends
and
use
of
Evangelical
Righteousness
,
and
good
Works
,
are
large
,
and
many
comprehensive
of
a
great
part
of
the
Doctrine
of
the
Gospel
.
I
shall
only
mention
the
heads
of
some
of
them
which
are
the
same
that
we
plead
in
the
vindication
of
the
same
truth
.
1.
He
pleads
the
Ordination
of
God
;
God
hath
before
ordained
that
we
should
walk
in
them
;
Eph.
2.10
.
God
hath
designed
,
in
the
disposal
of
the
order
of
the
causes
of
Salvation
,
that
those
who
believe
in
Christ
should
live
in
,
walk
in
,
abound
in
,
good
Works
and
all
Duties
of
Obedience
unto
God
.
To
this
end
are
Precepts
,
Directions
,
Motives
and
Encouragements
every
where
multiplied
in
the
Scripture
.
Wherefore
we
say
that
good
Works
,
and
that
as
they
include
the
gradual
progressive
Renovation
of
our
natures
,
our
growth
and
increase
in
grace
,
with
fruitfulness
in
our
lives
,
are
necessary
from
the
Ordination
of
God
,
from
his
will
and
command
.
And
what
need
there
any
further
dispute
about
the
necessity
of
good
Works
among
them
that
know
what
it
is
to
believe
,
or
what
respect
there
is
in
the
Souls
and
Consciences
of
Believers
unto
the
commands
of
God
?
But
what
force
,
say
some
,
is
in
this
Command
or
Ordination
of
God
,
when
notwithstanding
it
,
and
if
we
do
not
apply
our selves
unto
Obedience
,
we
shall
be
justified
by
the
Imputation
of
the
Righteousness
of
Christ
,
and
so
may
be
saved
without
them
.
I
say
(1)
As
was
before
observed
,
that
it
is
Believers
alone
concerning
whom
this
enquiry
is
made
,
and
there
is
none
of
them
but
will
judge
this
a
most
unreasonable
and
senseless
objection
,
as
that
which
ariseth
from
an
utter
ignorance
of
their
state
and
relation
unto
God
.
To
suppose
that
the
minds
of
Believers
are
not
as
much
and
as
effectually
influenced
with
the
Authority
and
Commands
of
God
unto
Duty
and
Obedience
,
as
if
they
were
all
given
in
order
unto
their
Justification
,
is
to
consider
neither
what
Faith
is
,
nor
what
it
is
to
be
a
Believer
,
nor
what
is
the
Relation
that
we
stand
in
unto
God
by
Faith
in
Christ
Jesus
,
nor
what
are
the
Arguments
or
motives
wherewith
the
minds
of
such
persons
are
principally
affected
and
constrained
.
This
is
the
Answer
which
the
Apostle
gives
at
large
unto
this
Exception
,
Rom.
6.2
,
3.
(2)
The
whole
fallacy
of
this
Exception
is
(1)
In
separating
the
things
that
God
hath
made
inseparable
,
These
are
our
Justification
and
our
Sanctification
.
To
suppose
that
the
one
of
these
may
be
without
the
other
,
is
to
overthrow
the
whole
Gospel
,
(2)
In
compounding
those
things
that
are
distinct
,
namely
,
Justification
and
eternal
actual
Salvation
;
the
respect
of
Works
and
Obedience
being
not
the
same
unto
them
both
,
as
hath
been
declared
.
Wherefore
this
Imagination
that
the
commands
of
God
unto
Duty
;
However
given
,
and
unto
what
ends
soever
,
are
not
equally
obligatory
unto
the
Consciences
of
Believers
,
as
if
they
were
all
given
in
order
unto
their
Justification
before
God
,
is
an
absurd
figment
,
and
which
all
of
them
who
are
truly
so
,
defie
.
Yea
they
have
a
greater
power
upon
them
,
than
they
could
have
,
if
the
Duties
required
in
them
were
in
order
unto
their
Justification
,
and
so
were
antecedent
thereunto
.
For
thereby
they
must
be
supposed
to
have
their
efficacy
upon
them
before
they
truly
believe
.
For
to
say
,
that
a
man
may
be
a
true
Believer
,
or
truly
believe
,
in
answer
unto
the
commands
of
the
Gospel
,
and
not
to
be
thereon
,
in
the
same
instant
of
time
absolutely
justified
,
is
not
to
dispute
about
any
point
of
Religion
,
but
plainly
to
deny
the
whole
truth
of
the
Gospel
.
But
it
is
Faith
alone
that
gives
power
and
efficacy
unto
Gospel
Commands
,
effectually
to
influence
the
Soul
unto
Obedience
.
Wherefore
this
Obligation
is
more
powerfully
constraining
,
as
they
are
given
unto
those
that
are
justified
,
then
if
they
were
given
them
in
order
unto
their
Justification
.
Secondly
,
The
Apostle
answers
,
as
we
do
also
,
Do
we
then
make
void
the
Law
through
Faith
?
God
forbid
;
yea
we
establish
the
Law
.
For
although
the
Law
is
principally
established
in
and
by
the
Obedience
and
Sufferings
of
Christ
,
Rom.
8.3
,
4.
Chap.
10.3
,
4.
Yet
is
it
not
,
by
the
Doctrine
of
Faith
and
the
Imputation
of
the
Righteousness
of
Christ
unto
the
Justification
of
life
,
made
void
as
unto
Believers
.
Neither
of
these
do
exempt
them
from
that
Obligation
unto
universal
Obedience
,
which
is
prescribed
in
the
Law
.
They
are
still
obliged
by
vertue
thereof
to
love
the
Lord
their
God
with
all
their
Hearts
,
and
their
Neighbours
as
themselves
.
They
are
indeed
freed
from
the
Law
,
and
all
its
commands
unto
Duty
as
it
abides
in
its
first
consideration
,
Do
this
and
live
,
the
opposite
whereunto
,
is
Cursed
is
every
one
that
continueth
not
in
all
things
written
in
the
Law
to
do
them
.
For
he
that
is
under
the
Obligation
of
the
Law
in
order
unto
Justification
and
Life
,
falls
inevitably
under
the
Curse
of
it
,
upon
the
supposition
of
any
one
Transgression
.
But
we
are
made
free
to
give
Obedience
unto
it
,
on
Gospel
motives
,
and
for
Gospel
ends
,
as
the
Apostle
declares
at
large
,
Rom.
6.
And
the
Obligation
of
it
is
such
unto
all
Believers
,
as
that
the
least
Transgression
of
it
hath
the
nature
of
sin
.
But
are
they
hereon
bound
over
by
the
Law
unto
everlasting
punishment
,
or
,
as
some
phrase
it
,
will
God
damn
them
that
Transgress
the
Law
,
without
which
all
this
is
nothing
?
I
ask
again
what
they
think
hereof
;
And
upon
a
supposition
that
he
will
do
so
,
what
they
further
think
will
become
of
themselves
?
For
my
part
I
say
no
;
even
as
the
Apostle
saith
,
There
is
no
condemnation
unto
them
that
are
in
Christ
Jesus
.
Where
then
,
they
will
say
,
is
the
necessity
of
Obedience
from
the
Obligation
of
the
Law
,
if
God
will
not
damn
them
that
Transgress
it
?
And
I
say
,
it
were
well
if
some
men
did
understand
what
they
say
in
these
things
,
or
would
learn
,
for
a
while
at
least
,
to
hold
their
peace
.
The
Law
equally
requires
Obedience
in
all
instances
of
Duty
,
if
it
require
any
at
all
.
As
unto
its
Obligatory
power
,
it
is
capable
neither
of
Dispensation
nor
Relaxation
,
so
long
as
the
essential
differences
of
good
and
evil
do
remain
.
If
then
none
can
be
obliged
unto
Duty
by
vertue
of
its
commands
,
but
that
they
must
on
every
Transgression
fall
under
its
curse
,
either
it
obligeth
no
one
at
all
,
or
no
one
can
be
saved
.
But
although
we
are
freed
from
the
Curse
and
condemning
power
of
the
Law
by
him
who
hath
made
an
end
of
sin
and
brought
in
everlasting
Righteousness
,
yet
whilest
we
are
viatores
in
order
unto
the
accomplishment
of
Gods
design
for
the
Restauration
of
his
Image
in
us
,
we
are
obliged
to
endeavour
after
all
that
Holiness
and
Righteousness
which
the
Law
requires
of
us
.
Thirdly
,
The
Apostle
answereth
this
Objection
,
by
discovering
the
necessary
Relation
that
Faith
hath
,
unto
the
Death
of
Christ
,
the
grace
of
God
,
with
the
nature
of
Sanctification
,
excellency
,
use
,
and
advantage
of
Gospel
Holiness
,
and
the
end
of
it
in
Gods
appointment
.
This
he
doth
at
large
in
the
whole
Sixth
Chapter
of
the
Epistle
to
the
Romans
,
and
that
with
this
immediate
design
,
to
shew
the
consistency
of
Justification
by
Faith
alone
,
with
the
necessity
of
personal
Righteousness
and
Holiness
.
The
due
pleading
of
these
things
would
require
a
just
and
full
Exposition
of
that
Chapter
wherein
the
Apostle
hath
comprized
the
chief
springs
and
reasons
of
Evangelical
Obedience
.
I
shall
only
say
,
that
those
unto
whom
the
reasons
of
it
and
motives
unto
it
,
therein
expressed
,
which
are
all
of
them
compliant
with
the
Doctrine
of
Justification
by
the
Imputation
of
the
Righteousness
of
Christ
are
not
effectual
unto
their
own
personal
Obedience
,
and
do
not
demonstrate
an
indispensible
necessity
of
it
,
are
so
unacquainted
with
the
Gospel
,
the
nature
of
Faith
,
the
genius
and
inclination
of
the
new
Creature
(
for
,
let
men
scoff
on
whilest
they
please
,
he
that
is
in
Christ
Jesus
is
a
new
Creature
)
the
constraining
efficacy
of
the
grace
of
God
,
and
love
of
Christ
,
of
the
Oeconomy
of
God
in
the
disposition
of
the
causes
and
means
of
our
Salvation
,
as
I
shall
never
trouble
my self
to
contend
with
them
about
these
things
.
Sundry
other
considerations
I
thought
to
have
added
unto
the
same
purpose
;
And
to
have
shewed
(1)
That
to
prove
the
necessity
of
inherent
Righteousness
and
Holiness
,
we
make
use
of
the
Arguments
which
are
suggested
unto
us
in
the
Scripture
.
(2)
That
we
make
use
of
all
of
them
in
the
sense
wherein
and
unto
the
ends
for
which
they
are
urged
therein
,
in
perfect
compliance
with
what
we
teach
concerning
Justification
.
(3)
That
all
the
pretended
Arguments
or
motives
for
and
unto
Evangelical
Holiness
which
are
inconsistent
with
the
Imputation
of
the
Righteousness
of
Christ
,
do
indeed
obstruct
it
and
evert
it
.
(4)
That
the
Holiness
which
we
make
necessary
unto
the
Salvation
of
them
that
believe
is
of
a
more
excellent
sublime
and
Heavenly
nature
in
its
causes
,
essence
,
operations
,
and
effects
,
than
what
is
allowed
or
believed
by
the
most
of
those
by
whom
the
Doctrine
of
Justification
is
opposed
.
(5)
That
the
Holiness
and
Righteousness
which
is
pleaded
for
by
the
Socinians
and
those
that
follow
them
,
doth
in
nothing
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
nor
upon
their
principles
can
any
man
go
beyond
them
.
But
whereas
this
Discourse
hath
already
much
exceeded
my
first
intention
,
and
that
as
I
said
before
,
I
have
already
at
large
treated
on
the
Doctrine
of
the
nature
and
necessity
of
Evangelical
Holiness
,
I
shall
at
present
omit
the
further
handling
of
these
things
and
acquiesce
in
the
answers
given
by
the
Apostle
unto
this
Objection
.
CHAP.
XX.
The
Doctrine
of
the
Apostle
James
,
concerning
Faith
and
Works
.
It
s
agreement
with
that
of
St.
Paul
.
THe
seeming
difference
that
is
between
the
Apostle
Paul
and
James
in
what
they
teach
concerning
Faith
,
Works
,
and
Justification
,
requires
our
consideration
of
it
.
For
many
do
take
advantage
from
some
words
and
expressions
used
by
the
later
,
directly
to
oppose
the
Doctrine
fully
and
plainly
declared
by
the
former
.
But
whatever
is
of
that
nature
pretended
hath
been
so
satisfactorily
already
answered
and
removed
by
others
,
as
that
there
is
no
great
need
to
treat
of
it
again
.
And
although
I
suppose
that
there
will
not
be
an
end
of
contending
and
writing
in
these
causes
,
whilest
we
know
but
in
part
and
Prophesie
but
in
part
,
yet
I
must
say
,
that
in
my
Judgment
the
usual
solution
of
this
appearing
difficulty
securing
the
Doctrine
of
Justification
by
Faith
through
the
Imputation
of
the
Righteousness
of
Christ
from
any
concernment
or
contradiction
in
the
Discourse
of
St.
James
,
Chap.
2.
v.
14.
to
the
end
,
hath
not
been
in
the
least
impeached
,
not
hath
had
any
new
difficulty
put
upon
it
in
some
late
Discourses
to
that
purpose
.
I
should
therefore
utterly
forbear
to
speak
any
thing
hereof
,
but
that
I
suppose
it
will
be
expected
in
a
Discourse
of
this
nature
,
and
do
hope
that
I
also
may
contribute
some
light
unto
the
clearing
and
vindication
of
the
Truth
.
To
this
purpose
it
may
be
observed
,
That
1.
It
is
taken
for
granted
on
all
hands
,
that
there
is
no
real
repugnancy
or
contradiction
between
what
is
delivered
by
these
two
Apostles
.
For
if
that
were
so
,
the
writings
of
one
of
them
must
be
Pseudepigrapha
,
or
falsly
ascribed
unto
them
whose
names
they
bear
,
and
uncanonical
,
as
the
Authority
of
the
Epistle
of
James
hath
been
by
some
both
of
old
and
of
late
highly
,
but
rashly
questioned
.
Wherefore
their
words
are
certainly
capable
of
a
just
Reconciliation
.
That
we
cannot
any
of
us
attain
thereunto
,
or
that
we
do
not
agree
therein
is
from
the
darkness
of
our
own
minds
,
the
weakness
of
our
understandings
,
and
with
too
many
,
from
the
power
of
prejudices
.
2.
It
is
taken
also
for
granted
on
all
other
occasions
,
that
when
there
is
an
appearance
of
Repugnancy
or
contradiction
in
any
places
of
Scripture
,
if
some
,
or
any
of
them
,
do
treat
directly
,
designedly
,
and
largely
about
the
matter
concerning
which
there
is
a
seeming
repugnancy
or
contradiction
,
and
others
,
or
any
other
speak
of
the
same
things
only
Obiter
occasionally
,
transiently
,
in
order
unto
other
ends
,
the
truth
is
to
be
learned
,
stated
and
fixed
from
the
former
places
.
Or
the
interpretation
of
those
places
where
any
truth
is
mentioned
only
occasionally
with
reference
unto
other
things
or
ends
,
is
,
as
unto
that
truth
,
to
be
taken
from
and
accommodated
unto
those
other
places
wherein
it
is
the
design
and
purpose
of
the
Holy
Penman
to
declare
it
for
its
own
sake
,
and
to
guide
the
Faith
of
the
Church
therein
.
And
there
is
not
a
more
rational
and
natural
Rule
of
the
interpretation
of
Scripture
among
all
them
which
are
by
common
consent
agreed
upon
.
3.
According
unto
this
Rule
,
it
is
unquestionable
that
the
Doctrine
of
Justification
before
God
is
to
be
learned
from
the
writings
of
the
Apostle
Paul
,
and
from
them
is
light
to
be
taken
into
all
other
places
of
Scripture
where
it
is
occasionally
mentioned
.
Especially
it
is
so
,
considering
how
exactly
this
Doctrine
represents
the
whole
Scope
of
the
Scripture
,
and
is
witnessed
unto
by
particular
Testimonies
occasionally
given
unto
the
same
truth
,
without
number
.
For
it
must
be
acknowledged
that
he
wrote
of
this
subject
of
our
Justification
before
God
,
on
purpose
to
declare
it
for
its
own
sake
,
and
its
use
in
the
Church
,
and
that
he
doth
it
fully
,
largely
,
and
frequently
in
a
constant
Harmony
of
expressions
.
And
he
owns
those
Reasons
that
pressed
him
unto
fulness
,
and
accuracy
herein
.
(1)
The
importance
of
the
Doctrine
it self
.
This
he
declares
to
be
such
,
as
that
thereon
our
Salvation
doth
immediately
depend
;
and
that
it
was
the
hinge
whereon
the
whole
Doctrine
of
the
Gospel
did
turn
,
Articulus
stantis
aut
cadentis-Ecelesiae
,
Gal.
2.16
,
21.
Chap.
5.4
,
5.
(2)
The
plausible
and
dangerous
opposition
,
that
was
then
made
unto
it
.
This
was
so
managed
,
and
that
with
such
specious
pretences
as
that
very
many
were
prevailed
on
,
and
turned
from
the
truth
by
it
,
as
it
was
with
the
Galatians
,
and
many
detained
from
the
Faith
of
the
Gospel
out
of
a
dislike
unto
it
,
Rom.
10.3
,
4.
What
care
and
diligence
this
requireth
in
the
Declaration
of
any
truth
is
sufficiently
known
unto
them
,
who
are
acquainted
with
these
things
,
What
zeal
,
care
and
circumspection
it
stirred
up
the
Apostle
unto
,
is
manifest
in
all
his
writings
.
(3)
The
Abuse
which
the
corrupt
nature
of
man
is
apt
to
put
upon
this
Doctrine
of
Grace
,
and
which
some
did
actually
pervert
it
unto
.
This
also
himself
takes
notice
of
,
and
througly
vindicates
it
from
giving
the
least
countenance
unto
such
wrestings
and
impositions
.
Certainly
,
never
was
there
a
greater
necessity
incumbent
on
any
person
fully
and
plainly
to
teach
and
declare
a
Doctrine
of
truth
,
than
was
on
him
at
that
time
in
his
circumstances
,
considering
the
place
and
duty
that
he
was
called
unto
.
And
no
reason
can
be
imagined
why
we
should
not
principally
and
in
the
first
place
learn
the
truth
herein
from
his
declaration
and
vindication
of
it
,
if
withal
▪
we
do
indeed
believe
that
he
was
▪
Divinely
inspired
,
and
Divinely
guided
to
reveal
the
truth
for
the
information
of
the
Church
.
As
unto
what
is
delivered
by
the
Apostle
James
,
so
far
as
our
Justification
is
included
therein
,
things
are
quite
otherwise
.
He
doth
not
undertake
to
declare
the
Doctrine
of
our
Justification
before
God
,
but
having
another
design
in
hand
as
we
shall
see
immediately
,
he
vindicates
it
from
the
abuse
that
some
in
those
days
had
put
it
unto
,
as
other
Doctrines
of
the
Grace
of
God
which
they
turn'd
into
licentiousness
.
Wherefore
it
is
from
the
writings
of
the
Apostle
Paul
,
that
we
are
principally
to
learn
the
truth
in
this
matter
,
and
unto
what
is
by
him
plainly
declared
is
the
interpretation
of
other
places
to
be
accommodated
.
4.
Some
of
late
are
not
of
this
mind
:
They
contend
earnestly
that
Paul
is
to
be
interpreted
by
James
,
and
not
on
the
contrary
.
And
unto
this
end
they
tell
us
that
the
Writings
of
Paul
are
obscure
,
that
sundry
of
the
antients
take
notice
thereof
,
that
many
take
occasion
of
errors
from
them
,
with
sundry
things
of
an
alike
nature
,
indeed
scandalous
to
Christian
Religion
.
And
that
James
writing
after
him
,
is
presumed
to
give
an
interpretation
unto
his
sayings
,
which
are
therefore
to
be
expounded
and
understood
according
unto
that
interpretation
.
Ans.
(1)
As
to
the
vindication
of
the
Writings
of
St.
Paul
,
which
begin
now
to
be
frequently
reflected
on
with
much
severity
(
which
is
one
effect
of
the
secret
prevalency
of
the
Atheism
of
these
days
)
as
there
is
no
need
of
it
,
so
it
is
designed
for
a
more
proper
place
.
Only
I
know
not
how
any
person
that
can
pretend
the
least
acquaintance
with
Antiquity
can
plead
a
passage
out
of
Irenaeus
wherein
he
was
evidently
himself
mistaken
,
or
a
rash
word
of
Origen
,
or
the
like
in
derogation
from
the
perspicuity
of
the
Writings
of
this
Apostle
,
when
they
cannot
but
know
how
easie
it
were
to
overwhelm
them
with
Testimonies
unto
the
contrary
from
all
the
famous
Writers
of
the
Church
in
several
ages
.
And
(
as
for
instance
in
one
)
Chrysostome
in
forty
places
gives
an
account
why
some
men
understood
not
his
Writings
which
in
themselves
were
so
gloriously
evident
and
perspicuous
;
so
for
their
satisfaction
I
shall
refer
them
only
unto
the
Preface
unto
his
Exposition
of
his
Epistles
,
of
which
kind
they
will
be
directed
unto
more
in
due
season
.
But
he
needs
not
the
Testimony
of
men
,
nor
of
the
whole
Church
together
,
whose
safety
and
security
it
is
to
be
built
on
that
Doctrine
which
he
taught
.
In
the
mean
time
it
would
not
be
unpleasant
to
consider
(
but
that
the
perverseness
of
the
minds
of
men
is
rather
a
real
occasion
of
sorrow
)
how
those
who
have
the
same
design
do
agree
in
their
conceptions
about
his
Writings
,
for
some
will
have
it
,
that
if
not
all
,
yet
the
most
of
his
Epistles
were
Written
against
the
Gnosticks
and
in
the
confutation
of
their
errour
;
others
,
that
the
Gnosticks
took
the
occasion
of
their
errours
from
his
Writings
.
So
bold
will
men
make
with
things
Divine
to
satisfie
a
present
interest
.
Secondly
,
This
was
not
the
judgment
of
the
ancient
Church
for
three
or
four
hundred
years
.
For
whereas
the
Epistles
of
Paul
were
always
esteemed
the
principal
treasure
of
the
Church
,
the
great
guide
and
rule
of
the
Christian
Faith
,
this
of
James
was
scarce
received
as
Canonical
by
many
,
and
doubted
of
by
the
most
,
as
both
Eusebius
and
Hierome
do
testifie
.
Thirdly
,
The
design
of
the
Apostle
James
is
not
at
all
to
explain
the
meaning
of
Paul
in
his
Epistles
as
is
pretended
,
but
only
to
vindicate
the
Doctrine
of
the
Gospel
from
the
abuse
of
such
as
used
their
liberty
for
a
cloak
of
Maliciousness
,
and
turning
the
Grace
of
God
into
lasciviousness
,
continued
in
sin
under
a
pretence
that
Grace
had
abounded
unto
that
end
.
Fourthly
,
The
Apostle
Paul
doth
himself
as
we
have
declared
,
vindicate
his
own
Doctrine
from
such
exceptions
and
abuses
as
men
either
made
at
it
,
or
turned
it
unto
.
Nor
have
we
any
other
Doctrine
in
his
Epistles
than
what
he
Preached
all
the
World
over
,
and
whereby
he
laid
the
foundation
of
Christian
Religion
especially
among
the
Gentiles
.
These
things
being
premised
,
I
shall
briefly
evidence
that
there
is
not
the
least
Repugnancy
or
contradiction
between
what
is
declared
by
these
two
Apostles
,
as
unto
our
Justification
with
the
causes
of
it
.
And
this
I
shall
do
,
1.
By
some
general
considerations
of
the
nature
and
tendency
of
both
their
discourses
.
(2)
By
a
particular
explication
of
the
context
in
that
of
St.
James
.
And
under
the
first
head
I
shall
manifest
.
(1)
That
they
have
not
the
same
scope
,
design
or
end
in
their
discourses
;
That
they
do
not
consider
the
same
question
,
nor
state
the
same
case
,
nor
determine
on
the
same
enquiry
,
and
therefore
not
speaking
ad
idem
unto
the
same
thing
do
not
contradict
one
another
.
(2)
That
as
Faith
is
a
word
of
various
signification
in
the
Scripture
,
and
doth
as
we
have
proved
before
,
denote
that
which
is
of
divers
kinds
,
they
speak
not
of
the
same
Faith
,
or
Faith
of
the
same
kind
,
and
therefore
there
can
be
no
contradiction
in
what
the
one
ascribes
unto
it
,
and
the
other
derogates
from
it
,
seeing
they
speak
not
of
the
same
Faith
.
(3)
That
they
do
not
speak
of
Justification
in
the
same
sense
,
nor
with
respect
unto
the
same
ends
.
(4)
That
as
unto
Works
they
both
intend
the
same
,
namely
,
the
Works
of
Obedience
unto
the
moral
Law
.
As
to
the
scope
and
design
of
the
Apostle
Paul
,
the
question
which
he
answereth
,
the
case
which
he
proposeth
and
determines
upon
,
are
manifest
in
all
his
Writings
,
especially
his
Epistles
unto
the
Romans
and
Galatians
.
The
whole
of
his
purpose
is
to
declare
,
how
a
guilty
convinced
sinner
comes
through
Faith
in
the
blood
of
Christ
to
have
all
his
sins
pardoned
,
to
be
accepted
with
God
,
and
obtain
a
right
unto
the
Heavenly
inheritance
,
that
is
,
be
acquitted
and
justified
in
the
sight
of
God
.
And
as
the
Doctrine
hereof
belonged
eminently
unto
the
Gospel
,
whose
Revelation
and
Declaration
unto
the
Gentiles
was
in
a
peculiar
manner
committed
unto
him
,
so
as
we
have
newly
observed
,
he
had
an
especial
reason
to
insist
much
upon
it
from
the
opposition
that
was
made
unto
it
by
the
Jews
and
Judaizing
Christians
,
who
ascribed
this
priviledge
unto
the
Law
,
and
our
own
Works
of
Obedience
in
compliance
therewithal
.
This
is
the
case
he
states
,
this
the
question
he
determines
in
all
his
Discourses
about
Justification
;
and
in
the
explication
thereof
declares
the
nature
and
causes
of
it
,
as
also
vindicates
it
from
all
exceptions
.
For
whereas
men
of
corrupt
minds
and
willing
to
indulge
unto
their
lusts
(
as
all
men
naturally
desire
nothing
but
what
God
hath
made
eternally
inconsistent
,
namely
,
that
they
may
live
in
sin
here
,
and
come
to
blessedness
hereafter
)
might
conclude
that
if
it
were
so
as
he
declared
,
that
we
are
justified
freely
through
the
Grace
of
God
by
the
Imputation
of
a
Righteousness
that
Originally
and
inherently
is
not
our
own
,
then
was
there
no
more
required
of
us
,
no
relinquishment
of
sin
,
no
attendance
unto
the
duties
of
Righteousness
and
Holiness
,
he
obviates
such
impious
suggestions
,
and
shews
the
inconsequence
of
them
on
the
Doctrine
that
he
taught
.
But
this
he
doth
not
do
in
any
place
by
intimating
or
granting
that
our
own
Works
of
Obedience
or
Righteousness
are
necessary
unto
,
or
have
any
causal
influence
into
our
Justification
before
God
.
Had
there
been
a
Truth
herein
,
were
not
a
supposition
thereof
really
inconsistent
with
the
whole
of
his
Doctrine
and
destructive
of
it
,
he
would
not
have
omitted
the
Plea
of
it
,
nor
ought
so
to
have
done
,
as
we
have
shewed
.
And
to
suppose
that
there
was
need
that
any
other
should
explain
and
vindicate
his
Doctrine
from
the
same
exceptions
which
he
takes
notice
of
by
such
a
Plea
,
as
he
himself
would
not
make
use
of
but
rejects
,
is
foolish
and
impious
.
The
Apostle
James
on
the
other
hand
had
no
such
scope
or
design
,
or
any
such
occasion
for
what
he
wrote
in
this
matter
.
He
doth
not
enquire
,
or
give
intimation
of
any
such
enquiry
,
he
doth
not
state
the
Case
how
a
guilty
convinced
Sinner
whose
mouth
is
stopped
as
unto
any
plea
or
excuse
for
himself
,
may
come
to
be
justified
in
the
sight
of
God
,
that
is
,
receive
the
Pardon
of
sins
,
and
the
gift
of
Righteousness
unto
life
.
To
resolve
this
question
into
our
own
Works
,
is
to
overthrow
the
whole
Gospel
.
But
he
had
in
hand
a
business
quite
of
another
nature
.
For
as
we
have
said
,
there
were
many
in
those
days
who
professed
the
Christian
Religion
or
Faith
in
the
Gospel
,
whereon
they
presumed
that
as
they
were
already
justified
,
so
that
there
was
nothing
more
needful
unto
them
that
they
might
be
saved
.
A
desirable
estate
they
thought
they
had
attained
,
suited
unto
all
the
interest
of
the
Flesh
,
whereby
they
might
live
in
Sin
,
and
neglect
of
all
Duty
of
Obedience
,
and
yet
be
eternally
saved
.
Some
suppose
that
this
pernicious
conceit
was
imbibed
by
them
from
the
poysonous
Opinions
that
some
had
then
divulged
,
according
as
the
Apostle
Paul
foretold
that
it
would
come
to
pass
,
2
Tim.
4.1
,
2
,
3.
For
it
is
generally
conceived
that
Simon
Magus
and
his
followers
had
by
this
time
infected
the
minds
of
many
with
their
abominations
,
and
amongst
them
this
was
one
,
and
not
the
least
pernicious
,
that
by
Faith
was
intended
a
liberty
from
the
Law
,
and
unto
Sin
,
or
unto
them
that
had
it
,
the
taking
away
of
all
difference
between
good
and
evil
,
which
was
afterwards
improved
by
Basilides
Valentinus
,
and
the
rest
of
the
Gnosticks
.
Or
it
may
be
it
was
only
the
corruption
of
mens
hearts
and
lives
,
that
prompted
them
to
seek
after
such
a
countenance
unto
Sin
.
And
this
latter
I
judg
it
was
.
There
were
then
among
professed
Christians
,
such
as
the
world
now
swarms
withal
,
who
suppose
that
their
Faith
,
or
the
Religion
which
they
profess
,
be
it
what
it
will
,
shall
save
them
,
although
they
live
in
flagitious
wickedness
,
and
are
utterly
barren
as
unto
any
good
Works
or
Duties
of
Obedience
.
Nor
is
there
any
other
occasion
of
what
he
writes
intimated
in
the
Epistle
;
For
he
makes
no
mention
of
Seducers
,
as
John
doth
expresly
and
frequently
,
some
while
after
.
Against
this
sort
of
persons
,
or
for
their
conviction
he
designs
two
things
.
(
1.
)
In
general
to
prove
the
necessity
of
Works
unto
all
that
profess
the
Gospel
or
Faith
in
Christ
thereby
.
(
2.
)
To
evidence
the
vanity
and
folly
of
their
pretence
unto
Justification
,
or
that
they
were
justified
and
should
be
saved
,
by
that
Faith
that
was
indeed
so
far
from
being
fruitful
in
good
Works
,
as
that
it
was
pretended
by
them
only
to
countenance
themselves
in
Sin
.
Unto
these
ends
are
all
his
arguings
designed
and
no
other
.
He
proves
effectually
that
the
Faith
which
is
wholly
barren
and
fruitless
as
unto
Obedience
,
and
which
men
pretended
to
countenance
themselves
in
their
sins
,
is
not
that
Faith
whereby
we
are
justified
,
and
whereby
we
may
be
saved
,
but
a
dead
carcass
,
of
no
use
nor
benefit
,
as
he
declares
by
the
Conclusion
of
his
whole
Dispute
,
in
the
last
Verse
of
the
Chapter
.
He
doth
not
direct
any
how
they
may
be
justified
before
God
,
but
convinceth
some
that
they
are
not
justified
by
trusting
unto
such
a
dead
Faith
,
and
declares
the
only
way
whereby
any
man
may
really
evidence
and
manifest
that
he
is
so
justified
indeed
.
This
design
of
his
is
so
plain
,
as
nothing
can
be
more
evident
,
and
they
miss
the
whole
scope
of
the
Apostle
,
who
observe
it
not
in
their
Expositions
of
the
Context
.
Wherefore
the
principal
design
of
the
Apostles
being
so
distant
,
there
is
no
repugnancy
in
their
Assertions
,
though
their
words
make
an
appearance
thereof
.
For
they
do
not
speak
ad
idem
,
nor
of
things
eodem
respectu
.
James
doth
not
once
enquire
how
a
guilty
convinced
Sinner
,
cast
and
condemned
by
the
Law
,
may
come
to
be
justified
before
God
;
and
Paul
speaks
to
nothing
else
.
Wherefore
apply
the
Expressions
of
each
of
them
unto
their
proper
design
and
scope
,
as
we
must
do
,
or
we
depart
from
all
sober
Rules
of
Interpretation
,
and
render
it
impossible
to
understand
either
of
them
aright
,
and
there
is
no
disagreement
or
appearance
of
it
between
them
.
Secondly
,
they
speak
not
of
the
same
Faith
.
Wherefore
there
can
be
no
discrepancy
in
what
one
ascribes
unto
Faith
,
and
the
other
denies
concerning
it
,
seeing
they
understand
not
the
same
thing
thereby
,
for
they
speak
not
of
the
same
Faith
.
As
if
one
affirms
that
fire
will
burn
,
and
another
denyeth
it
,
there
is
no
contradiction
between
them
,
whilst
one
intends
real
fire
,
and
the
other
only
that
which
is
painted
,
and
both
declare
themselves
accordingly
.
For
we
have
proved
before
that
there
are
two
sorts
of
Faith
wherewith
men
are
said
to
believe
the
Gospel
,
and
make
profession
thereof
,
as
also
that
which
belongs
unto
the
one
,
doth
not
belong
unto
the
other
;
None
I
suppose
will
deny
but
that
by
Faith
in
the
matter
of
our
Justification
,
St.
Paul
intends
that
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
properly
so
called
.
The
Faith
of
Gods
Elect
,
precious
Faith
,
more
precious
then
Gold
,
the
Faith
that
purifieth
the
heart
,
and
works
by
love
,
the
Faith
whereby
Christ
dwelleth
in
us
,
and
we
abide
in
him
,
whereby
we
live
to
God
,
a
living
Faith
,
is
that
alone
which
he
intendeth
.
For
all
these
things
,
and
other
Spiritual
effects
without
number
doth
he
ascribe
unto
that
Faith
which
he
insisteth
on
,
to
be
on
our
part
the
only
means
of
our
Justification
before
God
.
But
as
unto
the
Faith
intended
by
the
Apostle
James
,
he
assigns
nothing
of
all
this
unto
it
;
yea
,
the
only
Argument
whereby
he
proves
that
men
cannot
be
saved
by
that
Faith
which
he
treats
of
,
is
that
nothing
of
all
this
is
found
in
it
.
That
which
he
intends
is
,
what
he
calls
it
,
a
dead
Faith
,
a
Carcass
without
breath
,
the
Faith
of
Devils
,
a
wordy
Faith
,
that
is
no
more
truly
what
it
is
called
,
than
it
is
true
Charity
to
send
away
naked
and
hungry
persons
without
relief
,
but
no
without
derision
.
Well
may
he
deny
Justification
in
any
sense
unto
to
this
Faith
however
boasted
of
,
when
yet
it
may
be
justly
ascribed
unto
that
Faith
which
Paul
speaks
of
.
Bellarmine
useth
several
Arguments
to
prove
that
the
Faith
here
intended
by
James
,
is
justifying
Faith
considered
in
its
self
;
but
they
are
all
weak
to
contempt
,
as
being
built
on
this
supposition
,
that
true
justifying
Faith
is
nothing
but
a
real
assent
unto
the
Catholick
Doctrine
or
Divine
Revelation
.
De
Justificat
.
lib.
1.
cap.
15.
His
first
is
,
that
James
calleth
it
Faith
absolutely
,
whereby
always
in
the
Scripture
true
Faith
is
intended
.
Ans.
1.
James
calls
it
a
Dead
Faith
,
the
Faith
of
Devils
,
and
casteth
all
manner
of
reproach
upon
it
,
which
he
would
not
have
done
on
any
Duty
or
Grace
truely
Evangelical
.
(
2.
)
Every
Faith
that
is
true
as
unto
the
reality
of
assent
which
is
given
by
it
unto
the
Truth
,
is
neither
living
,
justifying
,
nor
saving
,
as
hath
been
proved
.
(
3.
)
They
are
said
to
have
Faith
absolutely
or
absolutely
to
believe
,
who
never
had
that
Faith
which
is
true
and
saving
,
Joh.
2.23
.
Act.
8.13
.
He
urgeth
that
in
the
same
place
and
Chapter
he
treats
of
the
Faith
of
Abraham
,
and
affirms
that
it
wrought
with
his
works
,
Vers.
22
,
23.
But
this
a
vain
shadow
of
Faith
doth
not
do
;
It
was
therefore
true
Faith
,
and
that
which
is
most
properly
called
so
,
that
the
Apostle
intendeth
.
Ans.
This
pretence
is
indeed
ridiculous
:
For
the
Apostle
doth
not
give
the
Faith
of
Abraham
as
an
instance
of
that
Faith
which
he
had
treated
with
so
much
severity
,
but
of
that
which
is
directly
contrary
unto
it
,
and
whereby
he
designed
to
prove
that
the
other
Faith
which
he
had
reflected
on
,
was
of
no
use
nor
advantage
unto
them
that
had
it
.
For
this
Faith
of
Abraham
produced
good
Works
,
which
the
other
was
wholly
without
.
Thirdly
,
He
urgeth
,
v.
24
You
see
then
how
that
by
Works
a
man
is
justified
,
and
not
by
Faith
only
:
For
the
Faith
that
James
speaks
of
justifieth
with
works
,
but
a
false
Faith
,
the
shadow
of
a
Faith
doth
not
so
;
it
is
therefore
true
saving
Faith
,
whereof
the
Apostle
speaks
.
Ans.
He
is
utterly
mistaken
;
for
the
Apostle
doth
not
ascribe
Justification
partly
to
Works
,
and
partly
to
Faith
;
but
he
ascribes
Justification
in
the
sense
by
him
intended
,
wholly
to
Works
in
opposition
to
that
Faith
concerning
which
he
treats
.
For
there
is
a
plain
Antithesis
in
the
Words
between
Works
and
Faith
as
unto
Justification
in
the
sense
by
him
intended
.
A
dead
Faith
,
a
Faith
without
Works
,
the
Faith
of
Devils
is
excluded
from
having
any
influence
into
Justification
,
Fourthly
,
He
adds
that
the
Apostle
compares
this
Faith
without
Works
unto
a
rich
man
that
gives
nothing
unto
the
poor
,
ver.
16.
and
a
Body
without
a
Spirit
,
ver.
26.
wherefore
,
as
that
knowledg
whereby
a
rich
man
knows
the
wants
of
the
poor
is
true
and
real
,
and
a
dead
body
is
a
body
;
so
is
Faith
without
Works
true
Faith
also
,
and
as
such
is
considered
by
Saint
James
.
Ans.
These
things
do
evidently
destroy
what
they
are
produced
in
the
confirmation
of
,
only
the
Cardinal
helps
them
out
with
a
little
Sophistry
.
For
whereas
the
Apostle
compares
this
Faith
unto
the
charity
of
a
man
that
gives
nothing
to
the
poor
,
he
suggests
in
the
room
thereof
his
knowledge
of
their
poverty
.
And
his
knowledge
may
be
true
,
and
the
more
true
and
certain
it
is
,
the
more
false
and
feigned
is
the
charity
which
he
pretends
in
these
words
,
Go
and
be
fed
or
cloathed
.
Such
is
the
Faith
the
Apostle
speaks
of
.
And
although
a
dead
body
is
a
true
body
,
that
is
,
as
unto
the
matter
or
substance
of
it
,
a
Carcass
;
yet
is
it
not
an
essential
part
of
a
living
man
.
A
Carcass
is
not
of
the
same
nature
or
kind
as
is
the
body
of
a
living
man
.
And
we
assert
no
other
difference
between
the
Faith
spoken
of
by
the
Apostle
,
and
that
which
is
justifying
,
than
what
is
between
a
dead
breathless
Carcass
and
a
living
animated
body
,
prepared
and
fitted
for
all
vital
acts
.
Wherefore
it
is
evident
beyond
all
contradiction
,
if
we
have
not
a
mind
to
be
contentious
,
that
what
the
Apostle
James
here
derogates
from
Faith
as
unto
our
Justification
it
respects
only
a
dead
barren
lifeless
Faith
,
such
as
is
usually
pretended
by
ungodly
godly
men
to
countenance
themselves
in
their
sins
.
And
herein
the
Faith
asserted
by
Paul
hath
no
concern
.
The
consideration
of
the
present
condition
of
the
profession
of
Faith
in
the
World
,
will
direct
us
unto
the
best
exposition
of
this
place
.
Thirdly
,
They
speak
not
of
Justification
in
the
same
sense
nor
unto
the
same
end
.
It
is
of
our
absolute
Justification
before
God
,
the
Justification
of
our
persons
,
our
acceptance
with
him
and
the
grant
of
a
right
unto
the
Heavenly
inheritance
,
that
the
Apostle
Paul
doth
treat
and
thereof
alone
.
This
he
declares
in
all
the
causes
of
it
,
all
that
on
the
part
of
God
,
or
on
our
part
concurreth
thereunto
.
The
evidence
,
the
knowledge
,
the
sense
,
the
fruit
,
the
manifestation
of
it
in
our
own
Consciences
,
in
the
Church
,
unto
others
that
profess
the
Faith
,
he
treats
not
of
,
but
speaks
of
them
separately
as
they
occur
on
other
occasions
.
The
Justification
he
treats
of
,
is
but
one
and
at
once
accomplished
before
God
,
changing
the
relative
state
of
the
person
justified
,
and
is
capable
of
being
evidenced
various
ways
unto
the
glory
of
God
and
the
consolation
of
them
that
truly
believe
.
Hereof
the
Apostle
James
doth
not
treat
at
all
;
for
his
whole
enquiry
is
after
the
nature
of
that
Faith
whereby
we
are
justified
,
and
the
only
way
whereby
it
may
be
evidenced
to
be
of
the
right
kind
,
such
as
a
man
may
safely
trust
unto
.
Wherefore
he
treats
of
Justification
only
as
to
the
evidence
and
manifestation
of
it
,
nor
had
he
any
occasion
to
do
otherwise
.
And
this
is
apparent
from
both
the
instances
,
whereby
he
confirms
his
purpose
.
The
first
,
is
that
of
Abraham
,
ver.
21.22
,
23.
For
he
says
,
that
by
Abrahams
being
justified
by
Works
in
the
way
and
manner
wherein
he
asserts
him
so
to
have
been
,
the
Scripture
was
fulfilled
,
which
says
that
Abraham
believed
God
,
and
it
was
imputed
unto
him
for
Righteousness
.
And
if
his
intention
were
to
prove
that
we
are
justified
before
God
by
Works
and
not
by
Faith
,
because
Abraham
was
so
,
the
Testimony
produced
is
contrary
,
yea
directly
contradictory
unto
what
should
be
proved
by
it
,
and
accordingly
is
alledged
by
Paul
to
prove
that
Abraham
was
justified
by
Faith
without
Works
,
as
the
words
do
plainly
import
.
Nor
can
any
man
declare
,
how
the
Truth
of
this
proposition
,
Abraham
was
justified
by
Works
,
intending
absolute
Justification
before
God
,
was
that
wherein
that
Scripture
was
fulfilled
;
Abraham
believed
God
and
it
was
imputed
unto
him
for
Righteousness
;
especially
,
considering
the
opposition
that
is
made
both
here
and
elsewhere
between
Faith
and
Works
in
this
matter
.
Besides
,
he
asserts
that
Abraham
was
justified
by
Works
then
when
he
had
offered
his
Son
on
the
Altar
;
the
same
we
believe
also
,
but
only
enquire
in
what
sense
he
was
so
justified
.
For
it
was
Thirty
years
or
thereabout
after
it
was
testified
concerning
him
,
that
he
believed
God
and
it
was
imputed
unto
him
for
Righteousness
;
and
when
Righteousness
was
imputed
unto
him
he
was
justified
.
And
twice
justified
in
the
same
sense
,
in
the
same
way
,
with
the
same
kind
of
Justification
he
was
not
.
How
then
was
he
Justified
by
Works
when
he
offered
his
Son
on
the
Altar
?
He
that
can
conceive
it
to
be
any
otherwise
,
but
that
he
was
by
his
Work
in
the
offering
of
his
Son
evidenced
and
declared
in
the
sight
of
God
and
man
to
be
justified
,
apprehends
what
I
cannot
attain
unto
,
seeing
that
he
was
really
justified
long
before
,
as
is
unquestionable
and
confessed
by
all
.
He
was
I
say
then
justified
in
the
sight
of
God
,
in
the
way
declared
,
Gen.
22.12
.
And
gave
a
signal
Testimony
unto
the
sincerity
of
his
Faith
and
trust
in
God
,
manifesting
the
truth
of
that
Scripture
,
he
believed
God
and
it
was
imputed
unto
him
for
Righteousness
.
And
in
the
quotation
of
this
Testimony
the
Apostle
openly
acknowledgeth
that
he
was
really
accounted
Righteous
,
had
Righteousness
imputed
unto
him
and
was
justified
before
God
(
the
reasons
and
causes
whereof
,
he
therefore
considereth
not
)
long
before
that
Justification
which
he
ascribes
unto
his
Works
,
which
therefore
can
be
nothing
but
the
evidencing
proving
and
manifestation
of
it
:
whence
also
it
appears
of
what
nature
that
Faith
is
whereby
we
are
justified
,
the
Declaration
whereof
is
the
principal
design
of
the
Apostle
.
In
brief
the
Scripture
alledged
that
Abraham
believed
and
it
was
imputed
unto
him
for
Righteousness
,
was
fulfilled
when
he
was
justified
by
Works
on
the
offering
of
his
Son
on
the
Altar
,
either
by
the
Imputation
of
Righteousness
unto
him
,
or
by
a
real
efficiency
or
working
Righteousness
in
him
,
or
by
the
manifestation
and
evidence
of
his
former
Justification
,
or
some
other
way
must
be
found
out
.
(1)
That
it
was
not
by
Imputation
,
or
that
Righteousness
unto
the
Justification
of
life
,
was
not
then
first
imputed
unto
him
is
plain
in
the
Text
,
for
it
was
so
imputed
unto
him
long
before
,
and
that
in
such
a
way
as
the
Apostle
proves
thereby
,
that
Righteousness
is
imputed
without
Works
.
(2)
That
he
was
not
justified
by
a
real
efficiency
of
an
habit
of
Righteousness
in
him
,
or
by
any
way
of
making
him
inherently
Righteous
,
who
was
before
unrighteous
is
plain
also
,
because
he
was
Righteous
in
that
sense
long
before
,
and
had
abounded
in
the
Works
of
Righteousness
unto
the
praise
of
God
.
It
remains
therefore
that
then
,
and
by
the
Work
mentioned
,
he
was
justified
as
unto
the
evidencing
and
manifestation
of
his
Faith
and
Justification
thereon
.
His
other
instance
is
of
Rahab
concerning
whom
he
asserts
that
she
was
justified
by
Works
when
she
had
received
the
Messengers
and
sent
them
away
.
But
she
received
the
Spies
by
Faith
,
as
the
Holy
Ghost
witnesseth
,
Heb.
11.31
.
And
therefore
had
true
Faith
before
their
coming
;
and
if
so
,
was
really
justified
.
For
that
any
one
should
be
a
true
believer
,
and
yet
not
be
justified
is
destructive
unto
the
foundation
of
the
Gospel
.
In
this
condition
she
received
the
Messengers
,
and
made
unto
them
a
full
Declaration
of
her
Faith
,
Josh.
2.10
,
11.
After
her
believing
and
Justification
thereon
,
and
after
the
confession
she
had
made
of
her
Faith
,
she
exposed
her
life
by
concealing
and
sending
of
them
away
.
Hereby
did
she
justifie
the
sincerity
of
her
Faith
and
Confession
,
and
in
that
sense
alone
is
said
to
be
justified
by
Works
:
And
in
no
other
sense
doth
the
Apostle
James
in
this
place
make
mention
of
Justification
,
which
he
doth
also
only
occasionally
.
Fourthly
,
As
unto
Works
mentioned
by
both
Apostles
,
the
same
Works
are
intended
,
and
there
is
no
disagreement
in
the
least
about
them
.
For
as
the
Apostle
James
intends
by
Works
,
Duties
of
Obedience
unto
God
according
to
the
Law
,
as
is
evident
from
the
whole
first
part
of
the
Chapter
,
which
gives
occasion
unto
the
Discourse
of
Faith
and
Works
;
So
the
same
are
intended
by
the
Apostle
Paul
also
,
as
we
have
proved
before
.
And
as
unto
the
necessity
of
them
in
all
believers
,
as
unto
other
ends
,
so
as
evidences
of
their
Faith
and
Justification
,
it
is
no
less
pressed
by
the
one
than
the
other
as
hath
been
declared
.
These
things
being
in
general
premised
,
we
may
observe
some
things
in
particular
from
the
Discourse
of
the
Apostle
James
,
sufficiently
evidencing
that
there
is
no
contradiction
therein
,
unto
what
is
delivered
by
the
Apostle
Paul
concerning
our
Justification
by
Faith
and
the
Imputation
of
Righteousness
without
Works
,
nor
to
the
Doctrine
which
from
him
we
have
learned
and
declared
;
as
(1)
He
makes
no
composition
or
conjunction
between
Faith
and
Works
in
our
Justification
,
but
opposeth
them
the
one
to
the
other
,
asserting
the
one
and
rejecting
the
other
in
order
unto
our
Justification
.
(2)
He
makes
no
distinction
of
a
first
and
second
Justification
,
of
the
beginning
and
continuation
of
Justification
,
but
speaks
of
one
Justification
only
which
is
our
first
personal
Justification
before
God
.
Neither
are
we
concerned
in
any
other
Justification
in
this
cause
whatever
.
(3)
That
he
ascribes
this
Justification
wholly
unto
Works
in
contradistinction
unto
Faith
,
as
unto
that
sense
of
Justification
which
he
intended
,
and
the
Faith
whereof
he
treated
Wherefore
(4)
He
doth
not
at
all
enquire
or
determine
how
a
sinner
is
justified
before
God
,
but
how
Professors
of
the
Gospel
can
prove
or
demonstrate
that
they
are
so
,
and
that
they
do
not
deceive
themselves
by
trusting
unto
a
lifeless
and
barren
Faith
.
All
these
things
will
be
further
evidenced
in
a
brief
consideration
of
the
context
it self
,
wherewith
I
shall
close
this
Discourse
.
In
the
beginning
of
the
Chapter
unto
v.
14.
He
reproves
those
unto
whom
he
wrote
for
many
sins
committed
against
the
Law
the
rule
of
their
sins
and
Obedience
;
or
at
least
warneth
them
of
them
;
and
having
shewed
the
danger
they
were
in
hereby
,
he
discovers
the
Root
and
principal
occasion
of
it
,
v.
14.
which
was
no
other
but
a
vain
surmise
and
deceiving
presumption
that
the
Faith
required
in
the
Gospel
was
nothing
but
a
bare
assent
unto
the
Doctrine
of
it
,
whereon
they
were
delivered
from
all
obligation
unto
moral
Obedience
or
good
Works
,
and
might
without
any
danger
unto
their
eternal
state
live
in
whatever
sins
their
lusts
inclined
them
unto
,
Chap.
4.
v.
1
,
2
,
3
,
4.
Chap.
5.
v.
1
,
2
,
3
,
4
,
5.
The
state
of
such
persons
which
contains
the
whole
cause
which
he
speaks
unto
,
and
which
gives
rule
and
measure
unto
the
interpretation
of
all
his
future
arguings
is
laid
down
,
v.
14.
What
doth
it
profit
my
Brethren
though
a
man
say
he
hath
Faith
and
have
not
Works
,
can
Faith
save
him
?
suppose
a
man
,
any
one
of
those
who
are
guilty
of
the
sins
charged
on
them
in
the
foregoing
verses
,
do
yet
say
,
or
boast
of
himself
,
that
he
hath
Faith
,
that
he
makes
profession
of
the
Gospel
,
that
he
hath
left
either
Judaism
or
Paganism
,
and
betaken
himself
to
the
Faith
of
the
Gospel
,
and
therefore
although
he
be
destitute
of
good
Works
,
and
live
in
sin
,
he
is
accepted
with
God
and
shall
be
saved
?
will
indeed
this
Faith
save
him
?
this
therefore
is
the
question
proposed
:
whereas
the
Gospel
saith
plainly
,
that
he
who
believeth
shall
be
saved
;
whether
that
Faith
which
may
and
doth
consist
with
an
indulgence
unto
sin
,
and
a
neglect
of
Duties
of
Obedience
,
is
that
Faith
whereunto
the
promise
of
life
and
Salvation
is
annexed
?
And
thereon
,
the
enquiry
proceeds
,
how
any
man
,
in
particular
he
who
says
he
hath
Faith
,
may
prove
and
evidence
himself
to
have
that
Faith
which
will
secure
his
Salvation
.
And
the
Apostle
denies
that
this
is
such
a
Faith
as
can
consist
without
Works
,
or
that
any
man
can
evidence
himself
to
have
true
Faith
any
otherwise
but
by
Works
of
Obedience
only
.
And
in
the
proof
hereof
doth
his
whole
ensuing
Discourse
consist
.
Not
once
doth
he
propose
unto
consideration
the
means
and
causes
of
the
Justification
of
a
convinced
sinner
before
God
,
nor
had
he
any
occasion
so
to
do
.
So
that
his
words
are
openly
wrested
when
they
are
applied
unto
any
such
intention
.
That
the
Faith
which
he
intends
and
describes
,
is
altogether
useless
unto
the
end
pretended
to
be
attainable
by
it
;
namely
,
Salvation
,
he
proves
in
an
instance
of
,
and
by
comparing
it
with
the
love
or
charity
of
an
alike
nature
,
v.
15.16
.
If
a
Brother
or
Sister
be
naked
and
destitute
of
daily
food
,
and
one
of
you
say
unto
him
,
depart
in
peace
,
be
ye
warmed
and
filled
,
notwithstanding
ye
give
them
not
those
things
which
are
needful
to
the
body
,
what
doth
it
profit
?
This
love
or
charity
is
not
that
Gospel
Grace
which
is
required
of
us
under
that
name
;
For
he
who
behaveth
himself
thus
towards
the
poor
,
the
love
of
God
dwelleth
not
in
him
,
1
Joh.
3.17
.
whatever
name
it
may
have
,
whatever
it
may
pretend
unto
,
whatever
it
may
be
professed
or
accepted
for
,
love
it
is
not
,
nor
hath
any
of
the
effects
of
love
;
is
neither
useful
nor
profitable
.
Hence
the
Apostle
infers
,
v.
17.
Even
so
Faith
,
if
it
hath
not
Works
,
is
dead
being
alone
.
For
this
was
that
which
he
undertook
to
prove
,
not
that
we
are
not
justified
by
Faith
alone
without
Works
before
God
,
but
that
the
Faith
which
is
alone
without
Works
,
is
dead
useless
and
unprofitable
.
Having
given
this
first
evidence
unto
the
conclusion
which
in
Thesi
he
designed
to
prove
,
he
reassumes
the
question
and
states
it
in
Hypothesi
,
so
as
to
give
it
a
more
full
demonstration
,
v.
15.
Yea
a
man
may
say
thou
hast
Faith
,
and
I
have
Works
,
shew
me
thy
Faith
without
thy
Works
,
(
that
is
,
which
is
without
Works
,
or
by
thy
Works
)
and
I
will
shew
thee
my
Faith
by
my
Works
.
It
is
plain
beyond
denial
,
that
the
Apostle
doth
here
again
propose
his
main
question
only
on
a
supposition
that
there
is
a
dead
useless
Faith
which
he
had
proved
before
.
For
now
all
the
enquiry
remaining
is
how
true
Faith
,
or
that
which
is
of
the
right
Gospel
kind
,
may
be
shewed
,
evidenced
or
demonstrated
,
so
,
as
that
their
folly
may
appear
,
who
trust
unto
any
other
Faith
whatever
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Evidence
or
demonstate
thy
Faith
to
be
true
by
the
only
means
thereof
,
which
is
works
.
And
therefore
although
he
say
,
thou
hast
Faith
,
that
is
,
thou
professest
and
boastest
that
thou
hast
that
Faith
whereby
thou
mayest
be
saved
,
and
I
have
Works
,
he
doth
not
say
,
shew
me
thy
Faith
by
thy
Works
,
and
I
will
shew
thee
my
Works
by
my
Faith
,
which
the
Antithesis
would
require
,
but
I
will
shew
thee
my
Faith
by
my
Works
,
because
the
whole
question
was
concerning
the
evidencing
of
Faith
and
not
of
Works
.
That
this
Faith
which
cannot
be
evidenced
by
Works
,
which
is
not
fruitful
in
them
,
but
consists
only
in
a
bare
assent
unto
the
Truth
of
Divine
Revelation
,
is
not
the
Faith
that
doth
justifie
or
will
save
us
,
he
further
proves
in
that
it
is
no
other
but
what
the
Devils
themselves
have
,
and
no
man
can
think
or
hope
to
be
saved
by
that
which
is
common
unto
them
with
Devils
,
and
wherein
they
do
much
exceed
them
,
v.
11.
Thou
beliivest
there
is
one
God
,
thou
dost
well
,
the
Devils
also
believe
and
tremble
.
The
belief
of
one
God
is
not
the
whole
of
what
the
Devils
believe
,
but
is
singled
out
as
the
principal
fundamental
Truth
,
and
on
the
concession
whereof
an
assent
unto
all
Divine
Revelation
doth
necessarily
ensue
.
And
this
is
the
second
Argument
,
whereby
he
proves
an
empty
barren
Faith
to
be
dead
and
useless
.
The
second
Confirmation
being
given
unto
his
principal
assertion
,
He
restates
it
in
that
way
,
and
under
those
terms
wherein
he
designed
it
unto
its
last
Confirmation
.
But
wilt
thou
know
O
vain
man
that
Faith
without
Works
is
dead
?
ver.
20.
And
we
may
consider
in
the
words
.
(1)
The
person
with
whom
he
deals
whose
conviction
he
endeavoured
him
,
he
calls
a
vain
man
,
not
in
general
,
as
every
man
living
is
altogether
vanity
,
but
as
one
who
in
an
especial
manner
is
vainly
puffed
up
in
his
own
fleshly
mind
,
one
that
hath
entertained
vain
Imaginations
of
being
saved
by
an
empty
profession
of
the
Gospel
,
without
any
fruit
of
Obedience
.
(2)
That
which
he
designs
with
respect
unto
this
vain
man
is
his
conviction
,
a
conviction
of
that
foolish
and
pernicious
errour
that
he
had
imbibed
;
wilt
thou
know
O
vain
man
.
(3)
That
which
alone
he
designed
to
convince
him
of
is
,
that
Faith
without
Works
is
dead
;
that
is
,
the
Faith
which
is
without
Works
,
which
is
barren
and
unfruitful
,
is
dead
and
useless
.
This
is
that
alone
,
and
this
is
all
that
he
undertakes
to
prove
by
his
following
Instances
and
Arguings
,
neither
do
they
prove
any
more
.
To
wrest
his
words
to
any
other
purpose
when
they
are
all
proper
and
suited
unto
what
he
expresseth
as
his
only
design
,
is
to
offer
violence
unto
them
.
This
therefore
he
proves
by
the
consideration
of
the
Faith
of
Abraham
.
ver.
21.
Was
not
Abraham
our
Father
justified
by
Works
,
when
he
had
offered
Isaac
his
Son
upon
the
Altar
?
Some
things
must
be
observed
to
clear
the
mind
of
the
Apostle
herein
:
As
(1)
It
is
certain
that
Abraham
was
justified
many
years
before
the
Work
instanced
in
was
performed
:
For
long
before
was
that
Testimony
given
concerning
him
,
he
believed
in
the
Lord
,
and
he
counted
it
unto
him
for
Righteousness
,
and
the
imputation
of
Righteousness
upon
believing
is
all
the
Justification
we
enquire
after
or
will
contend
about
.
(2)
It
is
certain
that
in
the
Relation
of
the
Story
here
repeated
by
the
Apostle
,
there
is
not
any
one
word
spoken
of
Abrahams
being
then
justified
before
God
,
by
that
or
any
other
Work
whatever
.
But
(3)
It
is
plain
and
evident
that
in
the
place
related
unto
,
Abraham
was
declared
to
be
justified
by
an
open
attestation
unto
his
Faith
and
fear
of
God
as
sincere
,
and
that
they
had
evidenced
themselves
so
to
be
,
in
the
sight
of
God
himself
,
which
God
condescends
to
express
by
an
assumption
of
humane
affections
,
Gen.
22.12
.
Now
I
know
that
thou
fearest
God
,
seeing
thou
hast
not
withheld
thy
Son
,
thine
only
Son
from
me
.
That
this
is
the
Justification
which
the
Apostle
intends
cannot
be
denied
,
but
out
of
love
to
strife
.
And
this
was
the
manifestation
and
declaration
of
the
Truth
and
Sincerity
of
his
Faith
whereby
he
was
justified
before
God
.
And
hereby
the
Apostle
directly
and
undeniably
proves
what
he
produceth
this
instance
for
;
namely
,
that
Faith
without
Works
is
dead
.
(4)
It
is
no
less
evident
that
the
Apostle
had
not
spoken
any
thing
before
,
as
unto
our
Justification
before
God
,
and
the
means
thereof
.
And
is
therefore
absurdly
imagined
here
to
introduce
it
in
the
proof
of
what
he
had
before
asserted
,
which
it
doth
not
prove
at
all
.
(5)
The
only
safe
rule
of
interpreting
the
meaning
of
the
Apostle
next
unto
the
scope
and
design
of
his
present
Discourse
,
which
he
makes
manifest
in
the
reiterated
proposition
of
it
,
and
the
scope
of
the
places
,
matter
of
fact
,
with
its
circumstances
which
he
refers
unto
,
and
takes
his
proof
from
,
and
they
were
plainly
these
and
no
other
.
Abraham
had
been
long
a
justified
believer
,
for
there
were
Thirty
years
or
thereabout
,
between
the
Testimony
given
thereunto
,
Gen.
15.
and
the
story
of
Sacrificing
his
Son
related
,
Gen.
22.
All
this
while
he
walked
with
God
,
and
was
upright
in
a
course
of
holy
fruitful
Obedience
.
Yet
it
pleased
God
to
put
his
Faith
after
many
others
,
unto
a
new
,
his
greatest
,
his
last
Trial.
And
it
is
the
way
of
God
in
the
Covenant
of
Grace
,
to
try
the
Faith
of
them
that
believe
by
such
ways
as
seem
meet
unto
him
.
Hereby
he
manifests
how
precious
it
is
(
the
trial
of
Faith
making
it
appear
to
be
more
precious
than
Gold
,
1
Pet.
1.7
.
)
and
raiseth
up
Glory
unto
himself
,
which
is
in
the
nature
of
Faith
to
give
unto
him
,
Rom.
4.20
.
And
this
is
the
state
of
the
case
as
proposed
by
the
Apostle
;
namely
▪
how
it
may
be
tried
whether
the
Faith
which
men
profess
be
genuine
precious
,
more
precious
than
Gold
,
of
the
right
nature
with
that
whereunto
the
Gospel
promise
of
Salvation
is
annexed
.
2.
This
trial
was
made
by
Works
or
by
one
signal
Duty
of
Obedience
prescribed
unto
him
for
that
very
end
and
purpose
.
For
Abraham
was
to
be
proposed
as
a
Pattern
unto
all
that
should
afterwards
believe
.
And
God
provided
a
signal
way
for
the
trial
of
his
Faith
;
namely
,
by
an
act
of
Obedience
,
which
was
so
far
from
being
enjoyned
by
the
moral
Law
that
it
seemed
contrary
unto
it
.
And
if
he
be
proposed
unto
us
as
a
Pattern
of
Justification
by
Works
in
the
sight
of
God
,
it
must
be
by
such
Works
as
God
hath
not
required
in
the
moral
Law
,
but
such
as
seem
to
be
contrary
thereunto
.
Nor
can
any
man
receive
any
incouragement
to
expect
Justification
by
Works
,
by
telling
him
that
Abraham
was
justified
by
Works
,
when
he
offered
up
his
only
Son
to
God
,
for
it
will
be
easie
for
him
to
say
,
that
as
no
such
Work
was
ever
performed
by
him
,
so
none
such
was
ever
required
of
him
.
But
(3)
upon
Abrahams
compliance
with
the
command
of
God
given
him
in
the
way
of
Trial
,
God
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
declares
the
sincerity
of
his
Faith
and
his
Justification
thereon
,
or
his
gracious
acceptance
of
him
.
This
is
the
whole
design
of
the
place
which
the
Apostle
traduceth
unto
his
purpose
;
And
it
contains
the
whole
of
what
he
was
to
prove
and
no
more
.
Plainly
it
is
granted
in
it
that
we
are
not
justified
by
our
Works
before
God
,
seeing
he
instances
only
in
a
Work
performed
by
a
justified
believer
many
years
after
he
was
absolutely
justified
before
God
.
But
this
is
evidently
proved
hereby
;
namely
,
that
Faith
without
Works
is
dead
;
seeing
justifying
Faith
as
is
evident
in
the
case
of
Abraham
is
that
,
and
that
alone
which
brings
forth
Works
of
Obedience
;
For
on
such
a
Faith
alone
,
is
a
man
evidenced
declared
and
pronounced
to
be
justified
or
accepted
with
God
.
Abraham
was
not
then
first
justified
;
He
was
not
then
said
to
be
justified
,
he
was
declared
to
be
justified
,
and
that
by
and
upon
his
Works
,
which
contains
the
whole
of
what
the
Apostle
intends
to
prove
.
There
is
therefore
no
appearance
of
the
least
contradiction
between
this
Apostle
and
Paul
who
professedly
asserts
,
that
Abraham
was
not
justified
before
God
by
Works
.
For
James
only
declares
that
by
the
Works
which
he
performed
after
he
was
justified
,
he
was
manifested
and
declared
so
to
be
.
And
that
this
was
the
whole
of
his
design
,
he
manifests
in
the
next
verses
,
where
he
declares
what
he
had
proved
by
this
instance
,
ver.
22.
Seest
thou
how
Faith
wrought
with
his
Works
,
and
by
Works
was
Faith
made
perfect
.
Two
things
he
inforceth
as
proved
unto
the
conviction
of
him
,
with
whom
he
had
to
do
.
(1)
That
true
Faith
will
operate
by
Works
,
so
did
Abrahams
,
it
was
effective
in
Obedience
.
(2)
That
it
was
made
perfect
by
Works
,
that
is
evidenced
so
to
be
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
no
where
in
the
Scripture
signifie
the
internal
,
formal
perfecting
of
any
thing
,
but
only
the
external
complement
or
perfection
of
it
,
or
the
manifestation
of
it
.
It
was
compleat
as
unto
its
proper
effect
,
when
he
was
first
justified
;
and
it
was
now
manifested
so
to
be
.
See
Mat.
5.48
.
Col.
4.12
.
2
Cor.
12.9
.
This
saith
the
Apostle
,
I
have
proved
in
the
instance
of
Abraham
;
namely
,
that
it
is
Works
of
Obedience
alone
that
can
evince
a
man
to
be
justified
,
or
to
have
that
Faith
whereby
he
may
be
so
.
(3)
He
adds
in
the
confirmation
of
what
he
had
affirmed
,
ver.
23.
And
the
Scripture
was
fulfilled
,
which
saith
Abraham
believed
God
,
and
it
was
imputed
unto
him
for
Righteousness
,
and
he
was
called
the
friend
of
God
.
Two
things
the
Apostle
affirms
here●●
(1)
That
the
Scripture
mentioned
was
fulfilled
.
It
was
so
in
that
Justification
by
Works
which
he
ascribes
unto
Abraham
.
But
how
this
Scripture
was
herein
fulfilled
,
either
as
unto
the
time
wherein
it
was
spoken
,
or
as
unto
the
thing
it self
,
any
otherwise
but
as
that
,
which
is
therein
asserted
,
was
evidenced
and
declared
,
no
man
can
explain
,
what
the
Scripture
affirmed
so
long
before
of
Abraham
was
then
evidenced
to
be
most
true
,
by
the
Works
which
his
Faith
produced
,
and
so
that
Scripture
was
accomplished
.
For
otherwise
supposing
the
distinctions
made
between
Faith
and
Works
by
himself
,
and
the
opposition
that
he
puts
between
them
,
adding
thereunto
the
sense
given
of
this
place
by
the
Apostle
Paul
,
with
the
direct
importance
of
the
words
,
and
nothing
can
be
more
contradictory
unto
his
design
;
(
namely
,
if
he
intended
to
prove
our
Justification
before
God
by
Works
)
than
the
quotation
of
this
Testimony
.
Wherefore
this
Scripture
neither
was
nor
can
be
otherwise
fulfilled
by
Abrahams
Justification
by
Works
,
but
only
that
by
and
upon
them
he
was
manifested
so
to
be
.
(2)
He
adds
that
hereon
he
was
called
the
friend
of
God
.
So
he
is
,
Isa.
41.8
.
as
also
2
Chron.
20.7
.
This
is
of
the
same
importance
with
his
being
justified
by
Works
:
For
he
was
not
thus
called
merely
as
a
justified
person
,
but
as
one
who
had
received
singular
priviledges
from
God
,
and
answered
them
by
an
holy
walking
before
him
.
Wherefore
his
being
called
the
friend
of
God
was
Gods
approbation
of
his
Faith
and
Obedience
,
which
is
the
Justification
by
Works
that
the
Apostle
asserts
.
Hereon
he
makes
a
double
conclusion
(
for
the
instance
of
Rahab
being
of
the
same
nature
and
spoken
unto
before
,
I
shall
not
insist
again
upon
it
)
(1)
As
unto
his
present
argument
,
ver.
24.
(2)
As
unto
the
whole
of
his
design
,
v.
26.
The
first
is
,
that
by
works
a
man
is
justified
,
and
not
by
Faith
only
;
Ye
see
then
;
you
whom
I
design
to
convince
of
the
vanity
of
that
imagination
,
that
you
are
justified
by
a
dead
Faith
,
a
breathless
Carcass
of
Faith
,
a
mere
assent
unto
the
Truth
of
the
Gospel
and
profession
of
it
,
consistent
with
all
manner
of
impiety
,
and
wholly
destitute
of
good
fruits
,
you
may
see
what
Faith
it
is
that
is
required
unto
Justification
and
Salvation
.
For
Abraham
was
declared
to
be
Righteous
,
to
be
justified
on
that
Faith
which
wrought
by
Works
,
and
not
at
all
by
such
a
Faith
as
you
pretend
unto
.
A
man
is
justified
by
Works
as
Abraham
was
when
he
had
offered
up
his
Son
to
God
.
That
is
,
what
he
really
was
by
Faith
long
before
,
as
the
Scripture
testifieth
,
was
then
and
thereby
evidenced
and
declared
.
And
therefore
let
no
man
suppose
that
by
the
Faith
which
they
boasted
of
,
any
one
is
or
can
be
justified
,
seeing
that
whereon
Abraham
was
declared
to
be
so
,
was
that
which
evidenced
it self
by
its
fruits
.
(2)
He
lays
down
that
great
conclusion
which
he
had
evinced
by
his
whole
Disputation
,
and
which
at
first
he
designed
to
confirm
,
v.
26.
For
as
the
body
without
the
spirit
is
dead
,
so
Faith
without
Works
is
dead
also
.
A
breathless
Carcass
and
an
unworking
Faith
are
alike
,
as
unto
all
the
ends
of
natural
or
spiritual
life
.
This
was
that
which
the
Apostle
designed
from
the
beginning
to
convince
vain
and
barren
professors
of
,
which
accordingly
he
hath
given
sufficient
Reason
and
Testimony
for
.
FINIS
.