SERMON
I.
ROM.
IV.
5.
But
to
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
—
THese
words
are
to
be
consider'd
both
relatively
and
absolutely
,
that
we
may
in
order
comprehend
their
full
sense
and
importance
.
The
relation
they
bear
to
the
Apostle's
scope
and
design
,
is
that
of
a
proof
and
confirmation
of
the
grand
Doctrine
of
the
Gospel
,
which
is
,
That
no
man
is
,
nor
can
be
justified
by
his
own
Works
or
Righteousness
,
the
only
way
of
being
justified
is
by
the
Righteousness
of
God
.
The
Apostle
on
very
good
ground
supposes
such
an
opposition
and
disjunction
between
them
two
as
admits
no
medium
,
for
we
cannot
be
justified
without
a
Righteousness
;
and
that
Righteousness
must
be
either
our
own
or
anothers
,
God's
or
Man's
.
It
is
the
Negative
branch
of
the
Doctrine
the
Apostle
doth
earnestly
contend
for
in
this
4th
.
Chap.
without
any
appearance
of
Carnality
,
but
disputes
with
strenuous
dint
of
Argument
,
and
closely
connected
Topics
with
the
terms
of
his
proposed
Doctrine
,
whereof
this
in
the
Text
is
one
;
either
an
immediate
Argument
thus
,
He
that
worketh
not
,
or
is
ungodly
,
cannot
be
justified
by
his
own
Works
,
but
he
who
is
justified
by
Grace
is
one
that
worketh
not
,
or
is
ungodly
,
Erg.
Or
rather
a
Confirmation
of
an
immediate
Argument
before
brought
,
thus
,
Maj.
He
that
is
justifi'd
by
Faith
,
is
not
justifi'd
by
Works
.
Min.
But
Abraham
was
justified
by
Faith
.
Erg.
Abraham
was
not
justified
by
Works
.
The
Assumption
being
confirm'd
from
Scriptures
Testimony
,
Gen.
15.
he
proceeds
to
prove
the
grand
Proposition
thus
,
Maj.
He
to
whom
righteousness
is
imputed
of
Grace
,
cannot
be
justified
by
Works
.
Min.
But
to
him
that
is
justified
by
Faith
,
righteousness
is
imputed
of
Grace
.
Erg.
He
that
is
justified
by
Faith
,
cannot
be
justified
by
Works
.
The
assumption
is
frequently
asserted
in
Scripture
,
v.
16.
It
is
of
Faith
,
that
it
might
be
by
Grace
.
The
grand
Proposition
he
supposes
evident
from
the
opposition
between
Grace
and
Debt
in
v.
4.
for
when
a
person
is
dealt
with
on
the
account
of
Works
,
i.
e.
any
thing
in
him
,
or
done
by
him
,
it
is
debt
,
his
due
,
I
mean
the
reward
;
but
when
a
Man
is
dealt
with
of
Grace
,
the
reward
is
proportion'd
to
the
Favour
and
Good-will
of
the
Donor
or
Judge
;
the
Goodness
of
the
Judge
on
the
Bench
,
and
the
arraigned
Person
at
the
Bar
,
are
very
opposite
,
therefore
to
be
treated
according
to
this
opposite
goodness
,
must
be
an
opposite
treatment
.
This
opposition
or
repugnancy
in
v.
5.
he
illustrates
and
confirms
thus
,
Maj.
Where
the
subjects
,
causes
,
effects
,
or
manner
of
efficiency
,
are
opposite
,
there
the
things
themselves
are
opposite
.
Min.
But
in
Justification
by
Works
and
Faith
,
of
grace
,
and
of
due
,
the
subjects
,
causes
,
&c.
are
opposite
.
Erg.
The
Nature
of
the
Justifications
are
opposite
.
The
grand
Proposition
is
a
Maxim
in
Logic
,
or
Natural
Light
,
taken
for
granted
.
The
assumption
is
illustrated
and
confirmed
in
these
four
Verses
.
1.
The
Subjects
,
to
wit
,
a
godly
and
an
ungodly
Man
,
a
righteous
and
an
unrighteous
,
a
Worker
and
a
Non-worker
.
2.
The
Causes
,
the
grace
,
favour
and
good-will
of
the
Governour
,
and
the
merit
,
labour
,
obedience
and
righteousness
of
the
Subject
.
3.
The
immediate
effect
of
this
Free-grace
,
or
way
of
its
efficiency
,
which
differs
from
the
Method
of
Justice
,
measuring
its
distribution
by
Law
;
for
the
former
imputes
a
Righteousness
,
or
as
in
Ch.
5.
gives
a
Righteousness
,
viz.
in
a
way
of
accompt
and
reckoning
,
that
by
virtue
thereof
,
and
its
satisfaction
to
the
Government
,
it
may
consist
with
governing
goodness
to
bless
the
blessedness
of
the
man
unto
whom
God
imputes
righteousness
without
works
.
The
latter
finds
an
inherent
righteousness
in
the
person
,
and
therefore
his
Justification
is
only
an
Authoritative
declaration
of
what
he
is
,
a
surrender
of
the
Honour
that
is
his
due
;
and
he
proves
this
by
David's
Testimony
,
asserting
the
former
Justification
to
be
a
Pardon
or
Forgiveness
:
As
if
he
had
said
,
It
's
call'd
a
Justification
,
because
that
Pardon
is
the
effect
of
an
Imputed
Righteousness
.
Free-grace
first
gives
by
way
of
Account
an
Interest
in
Christ's
Righteousness
,
and
conveys
the
Right
or
Interest
thorough
Faith
.
Secondly
,
Pardons
on
the
account
of
that
Righteousness
,
which
gives
just
ground
for
the
denomination
of
Justification
,
and
this
Name
is
entertain'd
as
the
proper
Name
for
our
Pardon
in
the
Gospel
,
that
it
may
be
a
constant
Memorial
of
our
Obligation
to
Christ
for
our
Pardon
,
and
of
the
difficulty
that
there
was
to
render
a
Pardon
consistent
with
the
Law
and
Honour
of
the
Law-maker
and
Governour
.
One
chief
end
of
this
added
Testimony
of
David's
to
the
Example
and
Pattern
of
Abraham
,
is
to
prove
that
we
are
not
justified
by
Works
,
from
the
Nature
of
Gospel-Justification
,
viz.
David
says
it
's
a
Pardon
;
tho'
it
's
a
Justification
in
respect
to
Christ's
Righteousness
,
it
's
a
Forgiveness
with
respect
to
our
own
Unrighteousness
.
This
proves
the
Subject
also
of
Gospel
Justification
to
be
ungodly
,
for
we
need
and
receive
a
Pardon
,
not
as
righteous
or
godly
,
but
ungodly
:
And
the
reason
why
the
Apostle
gives
the
sense
of
David's
words
to
be
the
Imputing
of
a
Righteousness
,
is
because
it
was
inconsistent
with
a
necessary
just
Law
,
and
a
just
Governour
and
Judge
,
who
cannot
do
violence
to
a
righteous
Law
,
to
pardon
or
not
to
impute
sin
,
until
there
be
first
a
Righteousness
imputed
;
and
by
showing
this
to
be
the
sense
of
it
,
he
thereby
proves
that
our
Justification
is
of
Grace
,
because
Free
grace
is
the
only
cause
of
the
Imputation
of
that
Righteousness
.
It
is
not
for
Christ's
sake
that
his
righteousness
is
imputed
,
for
that
were
to
say
,
that
the
same
thing
was
for
the
sake
of
it self
,
his
Merit
for
his
Merits-sake
,
and
Righteousness
for
his
Righteousness-sake
:
But
as
Christ
is
the
Free-grace
of
God's
Gift
,
so
is
his
Righteousness
,
without
any
interveening
Merits
;
and
that
has
made
me
think
,
the
influence
of
Christ's
Merit
,
to
use
the
accustom'd
Phrase
,
terminates
on
the
Law
,
or
Legal
constitution
,
not
on
the
Divine
Nature
.
God
is
the
God
,
Author
and
Owner
of
all
Grace
,
nothing
has
chang'd
his
mind
into
a
more
gracious
temper
,
and
hence
the
Imputation
of
righteousness
is
only
ascrib'd
to
Grace
,
but
Justification
is
ascrib'd
to
Grace
,
not
immediately
as
imputation
is
,
but
at
second
hand
:
Justified
by
his
Grace
thorough
the
Redemption
,
Ch.
3.24
.
Hence
something
may
be
said
for
an
Imputation
of
Righteousness
from
Eternity
,
tho'
not
for
Justification
from
Eternity
;
and
may
be
this
is
the
reason
why
another
Phrase
is
made
use
of
for
the
transitory
,
temporary
Act
,
viz.
Faith
imputed
to
righteousness
;
for
that
denotes
God's
Act
as
Judge
,
in
passing
the
absolving
Sentence
,
i.
e.
thorough
the
Gift
of
Faith
he
conveys
a
right
to
that
Righteousness
,
which
from
Eternity
was
assign'd
in
the
Book
of
Life
to
all
that
shall
ever
enjoy
its
blessed
Fruits
.
Thus
much
for
the
coherent
and
relative
sense
of
the
words
,
as
they
are
subservient
and
useful
to
prove
that
we
are
not
justified
by
Works
.
I
shall
now
consider
them
absolutely
:
And
I
must
say
this
of
them
so
considered
,
that
they
are
as
pure
Gospel-Language-Expressions
,
as
full
of
encouragement
to
Sinners
,
and
comfort
to
Penitents
,
as
any
I
know
in
Scripture
.
Indeed
they
are
not
alone
,
for
the
same
Apostle
says
Historically
of
himself
,
what
he
asserts
elenctically
here
of
Free-grace
,
1
Tim.
1.15
.
viz.
That
he
was
a
Blasphemer
,
a
Persecutor
,
and
injurious
Person
,
when
abundant
grace
,
together
with
Faith
and
Love
prevented
him
,
i.
e.
justifying
and
sanctifying
grace
;
the
one
in
Faith
and
Love
,
the
other
in
the
abundant
grace
conveyed
thorough
them
;
and
v.
16.
he
shows
,
this
was
no
singular
favour
,
for
Christ
made
a
pattern
of
him
to
them
who
should
hereafter
believe
;
as
Artists
hang
out
a
piece
of
their
Workmanship
to
bring
in
Customers
,
so
Christ
hangs
up
Paul
for
a
sign
,
that
all
who
hear
the
Gospel
may
count
Christ
(
who
came
to
save
sinners
)
worthy
of
Acceptation
,
by
all
who
are
sinners
.
The
Language
of
St.
Paul's
Conversion
is
the
same
with
that
of
his
Doctrine
:
Grace
finds
us
sinners
,
and
makes
us
righteous
,
and
then
blessed
.
Neither
is
Paul
the
only
Pattern
;
Levi
is
another
,
Mat.
2.14
.
Sitting
at
the
receipt
of
Custom
,
serving
a
Tyrannical
Government
in
its
heavy
Taxes
;
Christ
calls
him
powerfully
and
effectually
into
the
service
and
glory
of
his
Kingdom
,
and
makes
an
Offer
to
the
rest
of
the
Publicans
and
Sinners
;
That
he
came
not
to
call
the
righteous
,
(
who
did
repent
)
but
sinners
to
repentance
:
His
Office
was
to
be
a
Physitian
to
the
sick
:
And
Zacheus
a
chief
Commissioner
is
a
third
,
who
by
false
Methods
had
aggravated
the
Burthen
of
Tribute
,
and
robb'd
honest
subjects
,
under
the
Notion
of
Caesar's
due
;
yet
Christ
tells
him
,
salvation
is
come
to
his
house
:
For
that
was
his
constant
Employ
,
To
seek
and
to
save
that
which
was
lost
:
But
here
we
have
it
doctrinally
,
what
is
there
historically
,
here
universally
asserted
,
what
is
there
illustrated
by
Examples
and
Parables
;
here
in
strict
Logical
Terms
,
what
is
there
under
Rhetorical
Flourishes
,
that
when
a
man
is
ungodly
and
without
works
,
then
Faith
is
imputed
for
righteousness
.
Note
,
I
shall
divide
them
in
these
two
parts
:
1st
.
As
they
set
forth
the
condition
of
a
sinner
,
antecedent
to
justification
.
2ly
.
In
what
method
God
brings
them
from
that
condition
into
blessedness
through
an
Imputation
of
Righteousness
,
and
imputation
of
Faith
to
Righteousness
.
The
First
Part
affords
us
this
Doctrine
.
Doct.
That
the
Object
of
Justification
,
antecedently
to
it
,
is
a
person
without
works
of
righteousness
,
an
ungodly
man
.
When
in
our
blood
he
bids
us
live
,
the
day
of
our
Enmity
was
the
time
of
his
Love
,
the
Condition
of
our
Adamical
Nakedness
was
that
he
cast
the
skirt
of
his
beautiful
Garments
over
;
when
aliens
,
he
enter'd
into
a
Covenant
of
Grace
with
us
,
order'd
for
the
salvation
of
sinners
;
when
in
our
filthiness
,
he
puts
his
Comeliness
on
us
,
Ezek.
16.
The
plain
Gospel
sence
of
these
Prophetical
Figures
is
,
To
him
that
worketh
not
,
but
believeth
on
him
that
justifieth
the
ungodly
,
his
faith
is
counted
for
righteousness
.
There
are
three
Limitations
put
on
this
Text
,
by
Inteepreters
of
differing
Opinions
,
from
what
is
the
old
and
common
road
of
them
call'd
Protestants
,
who
usually
distinguish
the
case
thus
,
as
Altingius
consider'd
in
himself
,
he
is
ungodly
and
unrighteous
,
but
considered
in
Christ
he
is
righteous
;
or
Dr.
Tuckney
,
finds
him
unrighteous
,
but
leaves
him
not
so
.
1.
Some
distinguish
as
to
time
thus
,
was
ungodly
,
not
is
;
they
reckon
some
little
time
before
for
the
exercise
of
Faith
and
Repentance
,
before
he
can
be
justifi'd
.
A
Priority
of
Order
between
the
Gift
of
Faith
and
Justification
I
willingly
grant
,
but
a
priority
of
time
is
pregnant
with
Absurdities
:
The
former
doth
not
serve
their
turn
,
who
make
the
Exercise
of
faith
and
repentance
Conditions
of
justification
;
for
it
requires
no
time
;
as
the
Sun
is
in
no
time
before
its
Beams
,
nor
the
Ring
before
the
relation
of
Man
and
Wife
:
Relations
result
immediately
from
their
foundations
,
but
the
mind
of
Man
,
tho'
it
needs
less
time
for
the
nimble
succesion
of
its
swift
thoughts
,
yet
time
it
doth
require
.
(
2.
)
Man
must
be
regenerate
,
effectually
call'd
,
before
faith
and
repentance
,
for
the
tree
must
be
good
before
the
fruit
:
Now
its
repugnant
,
to
think
one
regenerate
,
a
son
of
God
,
can
be
in
a
state
of
Condemnation
;
and
it
's
as
inconsistent
,
to
think
that
any
are
out
of
a
state
of
Condemnation
before
a
pardon
.
But
to
suppose
any
time
between
regeneration
and
forgiveness
,
for
the
exercise
of
faith
and
repentance
,
is
to
suppose
a
time
when
we
are
neither
in
a
state
of
Condemnation
or
Justification
.
(
3.
)
There
is
no
condemnation
to
them
that
are
in
Christ
:
Now
we
are
united
to
Christ
by
a
double
Cement
,
the
Spirit
working
faith
,
and
faith
therefore
where
that
Cement
is
there
is
no
condemnation
but
pardon
.
(
4.
)
The
Scripture
says
,
We
were
reconciled
when
enemies
,
Rom.
5.10
.
The
difficulty
here
is
,
if
this
be
meant
the
price
for
peace
paid
,
or
the
application
of
it
in
justification
,
v.
9.
shows
the
latter
;
being
now
justifi'd
by
his
blood
,
either
we
are
justifi'd
at
Christ's
death
,
which
the
party
denies
,
or
else
we
are
enemies
when
justifi'd
;
and
indeed
reconciliation
signifies
a
mutual
peace
,
the
hatred
remov'd
on
on
side
by
pardon
,
and
on
the
other
by
regeneration
;
a
new
temper
of
Mind
.
It
is
true
.
Col.
1.21
.
it
is
said
,
Who
sometime
were
enemies
,
but
now
are
reconcil'd
;
yet
that
supposes
the
same
time
to
continue
until
the
reconciliation
,
which
Rom.
5.9
.
says
was
the
time
of
Justification
.
A
(
5th
.
)
Argument
is
from
the
oneness
of
time
,
by
Scripture
Connexion
between
regeneration
and
justification
,
Col.
2.13
.
You
hath
he
quicken'd
,
together
with
him
,
having
forgiven
you
all
trespasses
,
2
Pet.
1.3
.
We
are
call'd
to
glory
and
vertue
at
once
,
and
1
Pet.
1.3
.
are
begotten
again
unto
an
inheritance
incorruptible
,
Tit.
3.5
,
7.
2
Cor.
6.
ult.
A
(
6th
.
)
Argument
is
from
Rom.
6.
Where
the
Apostles
solution
to
the
objection
of
Libertines
,
is
,
from
the
near
connection
between
justifying
and
sanctifying
grace
.
(
7.
)
I
see
nothing
in
the
context
to
favour
this
distinction
,
but
é
contra
would
overturn
the
Arguments
and
Doctrine
too
.
A
2d
.
Limitation
is
,
from
distinction
of
Laws
;
they
own
he
is
an
ungodly
man
,
a
Non
worker
,
as
to
the
righteousness
of
the
Law
,
strictly
so
call'd
,
(
which
requires
perfect
,
perpetual
and
personal
obedience
)
who
is
the
Object
of
Evangelical
Justification
.
But
they
think
there
is
a
necessity
of
a
righteousness
to
another
,
new
,
distinct
Law
;
for
as
Legal
Justification
requires
Legal
Righteousness
,
Evangelical
Justification
requires
Evangelical
Righteousness
,
i.
e.
Faith
and
Repentance
,
in
sincerity
and
perseverance
:
And
this
last
qualification
comes
in
,
least
they
should
be
under
a
necessity
to
hold
a
man
pardon'd
one
time
of
his
Life
,
and
yet
be
afterward
condemn'd
thorough
after
back-sliding
and
falling
from
Grace
.
Some
of
them
hold
final
falling
away
,
and
so
an
once
justifi'd
man
may
be
eternally
damn'd
:
Others
total
,
but
not
final
,
and
so
may
be
in
a
state
of
Condemnation
and
Justification
alternatively
a
hundred
times
:
But
a
third
,
to
prevent
this
Absurdity
,
adds
perseverance
,
by
which
a
man
is
excluded
from
justification
until
his
last
breath
,
which
excludes
the
Doctrine
of
Assurance
during
life
,
and
pardon
too
,
which
is
a
strangely
new
Doctrine
;
yet
I
have
heard
some
more
cautious
persons
say
,
they
think
there
are
some
degrees
of
Grace
,
at
the
attainment
of
which
they
escape
that
danger
;
may
be
that
is
it
they
allot
for
the
time
of
justification
.
This
Limitation
seems
unacceptable
to
me
on
these
grounds
,
1.
This
Law
countenances
iniquity
,
indulges
transgressions
;
for
since
the
first
Law
is
holy
,
just
and
good
,
what
Law
requires
less
,
is
so
far
unholy
,
unjust
,
bad
;
and
shall
we
suppose
an
holy
God
,
that
is
of
purer
eyes
than
to
connive
at
iniquity
,
to
establish
iniquity
by
a
Law
?
was
our
corrupt
natures
,
or
imperfectly
renew'd
to
his
image
,
the
Original
to
this
Law
?
as
his
own
Nature
gave
birth
to
the
first
,
it
seems
reasonable
to
say
that
God
accepts
imperfect
obedience
on
his
account
who
perform'd
perfect
obedience
in
our
stead
as
surety
;
but
that
the
office
of
the
Mediator
should
be
to
obtain
of
God
to
lay
by
that
glorious
manifestation
of
his
Holiness
,
and
change
that
perfect
Law
into
a
Council
and
Directory
,
and
to
yield
so
far
to
us
,
as
to
take
a
penny
of
the
pound
of
obedience
from
broken
debtors
,
seems
to
me
pregnant
of
difficulties
and
absurdities
.
We
deny
our
Obedience
comes
to
be
accepted
as
the
obedience
the
Law
requires
,
or
under
the
Notion
Adam's
righteousness
was
accepted
,
viz.
that
which
gave
right
to
Indemnity
and
Life
,
but
is
accepted
as
the
way
to
the
Kingdom
,
and
preparation
for
the
possession
of
a
place
in
these
mansions
,
where
all
the
inhabitants
are
holy
:
It
is
the
righteousness
of
our
Lord
Jesus
Christ
alone
,
by
which
that
Law
is
fulfill'd
;
he
is
the
end
of
the
Law
for
righteousness
,
and
his
righteousness
gives
right
to
remission
and
blessedness
.
2ly
.
I
am
inform'd
,
this
Notion
of
the
Evangelical
Law
was
the
principal
error
of
the
Antinomians
;
for
they
said
,
since
Faith
and
Repentance
was
all
that
was
necessary
to
salvation
,
what
was
the
need
of
any
other
Law
?
Alas
,
it
is
a
sad
mistake
;
for
the
Moral
Law
is
the
rule
of
true
Repentance
:
Let
him
that
stole
,
steal
no
more
;
that
hath
broke
the
first
,
second
,
or
third
Command
,
&c.
ought
to
do
so
no
more
;
that
is
true
Repentance
,
New
Obedience
:
The
Law
that
did
forbid
stealing
once
,
forbids
stealing
always
,
else
it
were
not
perfect
.
Indeed
the
Gospel
has
such
an
influence
on
this
Law
,
and
our
obedience
to
it
,
that
it
is
a
new
Law
to
what
it
was
;
but
that
ever
God
should
lay
that
by
,
and
make
another
,
or
make
any
that
requires
not
perfection
,
is
to
me
unconceivable
:
If
any
duty
belongs
to
this
New
Law
,
it
's
patience
,
and
God
commands
that
it
be
perfect
;
Let
patience
have
its
perfect
work
:
Or
,
for
the
same
God
to
have
two
Laws
,
so
contrary
,
that
we
may
condemn'd
by
one
,
and
justifi'd
by
another
.
3ly
.
As
it
introduces
Antinomianism
,
so
a
christianiz'd
Pharisaism
,
which
was
the
error
the
Apostle
is
refuting
:
He
is
not
disputing
against
Pagans
,
who
denied
the
Messias
,
or
own'd
many
Daemons
,
1
Cor.
8.6
.
To
us
there
is
but
one
God
the
Father
,
of
whom
are
all
things
,
and
one
Lord
Jesus
Christ
,
by
whom
are
all
things
:
Nor
against
the
Jews
,
who
deny'd
he
was
come
in
the
flesh
;
for
he
tells
them
,
their
Faith
was
famous
thorough
the
World
,
Rom.
1.8
.
But
against
some
that
believ'd
,
and
pleaded
the
necessity
of
Circumcision
,
Rom.
3.28
.
That
pleaded
,
We
were
justified
by
Faith
and
Works
;
for
the
Thesis
,
shows
the
Antagonists
Opinion
,
which
is
,
we
are
justifi'd
by
faith
,
without
the
deeds
of
the
Law
,
and
Rom.
9.23
.
They
sought
after
a
righteousness
,
as
if
it
were
by
the
works
of
the
Law
,
i.
e.
by
the
works
of
the
Law
in
some
sense
and
measure
;
this
may
be
more
evident
by
considering
the
Jews
Doctrine
about
the
way
of
Salvation
,
and
add
to
it
the
belief
of
a
Messias
come
,
and
we
may
find
the
opinions
too
much
alike
:
They
reckon'd
that
there
were
three
ranks
of
Men
,
with
respect
to
Heaven
;
the
lowest
were
sinners
;
of
Publicans
and
Sinners
we
read
frequently
;
the
highest
were
perfect
men
,
and
that
they
thought
hardly
attainable
it
seems
,
Mat.
19.21
.
That
was
the
young
mans
doubt
he
brought
to
Christ
;
If
thou
wouldst
be
perfect
,
sell
all
thou
hast
,
and
follow
me
;
in
me
the
Laws
perfection
is
to
be
obtain'd
,
thou
must
entirely
be
deny'd
to
all
things
else
;
the
middle
sort
was
called
Beninim
,
Middle-way-men
,
Men
of
sincerity
,
that
should
go
to
eternal
Life
,
either
by
a
praeponderation
of
good
,
or
repentance
of
evil
:
Hence
,
say
they
,
the
Life
of
man
in
the
Precepts
is
according
to
his
intention
,
who
performs
one
of
the
least
Precepts
,
for
love
of
the
Precept
,
shall
merit
everlasting
life
,
Cant.
5.2
.
Open
to
me
,
my
Sister
,
my
Love
;
i.
e.
Open
to
me
one
crevice
of
Repentance
,
and
I
will
open
to
thee
the
wide
gates
of
Glory
,
Zach.
9.1
.
The
Land
of
Hadrach
,
i.
e.
Emanuel's
Land
,
who
leads
men
to
God
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
way
of
repentance
.
The
gates
of
Prayer
are
shut
sometimes
,
but
never
the
gate
of
Repentance
:
If
Israel
would
repent
one
day
,
the
world
would
be
redeem'd
,
and
the
Messias
would
come
.
But
they
did
not
think
these
Boninim
went
straight
to
Heaven
;
No
,
Abraham
,
and
all
the
Prophets
went
to
Hell
in
their
Opinion
;
though
the
best
went
thorough
the
fire
like
a
Salamander
,
it
's
only
the
Messias
can
deliver
from
that
.
Herein
then
seems
their
Error
to
consist
,
that
the
Messias
suppli'd
the
want
of
perfection
,
so
no
need
of
going
to
Hell
for
sincere
ones
;
this
the
Apostle
,
Gal.
1.
calls
a
perverting
of
the
Gospel
,
a
composing
of
another
method
of
Salvation
,
a
counterfeit
Gospel
,
a
corrupting
of
the
pure
method
of
Grace
with
mixture
and
allay
of
works
.
4ly
.
It
supposes
two
Justifications
,
Baxter
against
Cartwright
,
p.
11.
It
is
one
thing
to
be
accus'd
of
treason
,
and
another
thing
to
be
accus'd
of
Non-performance
of
the
condition
on
which
remission
for
treason
is
promis'd
;
an
absolution
from
the
first
makes
the
one
justification
and
absolution
,
from
the
latter
the
Gospel
Justification
.
Resp.
By
this
Doctrine
the
neglect
of
Faith
and
Repentance
is
not
Treason
.
2.
That
the
justification
by
Christs
righteousness
is
not
compleat
.
3.
That
we
must
be
justifi'd
,
before
we
can
have
an
interest
in
Christ's
Righteousness
,
and
so
we
have
Faith
and
Repentance
without
an
interest
in
Christ
,
for
antecedent
to
an
interest
in
him
;
and
we
cannot
be
evangelically
justifi'd
until
our
Faith
and
Repentance
be
sincere
,
and
persevere
,
so
no
interest
in
him
till
death
.
The
Scholastick
Pit●arne
,
Provost
of
the
Old
Colledge
of
St.
Andrews
,
weeps
over
this
Opinion
,
and
its
Reverend
Author
,
thus
,
p.
285.
O
Reverend
Baxter
,
for
what
end
,
or
to
what
good
hast
thou
wrote
so
many
Volumes
,
for
thy
conditional
justification
by
Faith
and
Obedience
?
to
how
many
contentions
hast
thou
given
occasion
?
how
many
precious
hours
hast
thou
lost
to
thy self
and
thy
Reverend
Brethren
?
into
an
Abyss
of
how
many
Anti-Gospel
Errors
are
they
now
sunk
,
who
glory
in
thee
as
their
Guide
and
Patron
?
who
after
they
have
once
left
the
way
of
Truth
,
scarce
know
where
to
stop
,
and
yet
thou
still
tellest
the
world
,
all
thy
disputes
are
about
the
wool
of
a
dog
,
for
thou
differest
only
in
words
and
names
from
thy
Brethren
.
5ly
.
The
Context
and
Scope
is
the
best
rule
of
interpreting
this
text
,
whether
righteous
by
one
Law
,
and
unrighteous
by
another
,
or
not
;
for
Chapter
3.
tells
us
,
he
is
a
Non-worker
as
to
all
works
,
that
any
Oracles
of
the
Old
Testament
did
discover
to
be
duty
;
for
v.
2.
this
was
the
Jews
advantage
,
that
unto
them
were
committed
the
Oracles
of
God
,
about
which
these
two
things
are
certain
,
that
these
Oracles
were
the
Old
Testament
,
and
that
the
Old
Testament
contain'd
the
same
way
of
justification
the
New
doth
;
v.
19.
He
adds
,
whatever
the
Law
says
,
it
says
to
them
that
are
under
the
Law
:
v.
10.
These
Oracles
say
,
There
is
none
righteous
,
No
,
not
one
:
v.
19.
All
the
World
is
guilty
,
before
God
every
mouth
stopp'd
:
The
Argument
runs
thus
,
The
Old
Testament
contain'd
all
Laws
,
wherein
a
sinners
justification
was
concern'd
;
but
as
to
all
these
Laws
,
all
men
were
found
Non-workers
,
and
ungodly
,
therefore
there
is
no
place
for
distinction
of
Laws
and
Righteousness
in
this
place
,
that
inheres
in
us
.
2ly
.
Abraham's
Condition
,
antecedent
to
his
effectual
call
,
instructs
us
,
that
the
distinction
of
Righteousness
to
be
admitted
in
this
place
,
is
that
of
our
own
and
anothers
,
made
ours
by
imputation
;
not
of
our
own
,
with
respect
to
different
Laws
;
for
Josh.
24.
Abraham
was
an
idolater
,
inconsistent
with
faith
and
repentance
,
or
Gospel-righteousness
,
and
yet
Isa.
41.
He
is
call'd
a
righteous
man
,
and
the
friend
of
God
;
this
must
be
thorough
Christs
righteousness
imputed
,
not
his
own
:
Who
call'd
the
righteous
man
from
the
east
,
he
was
righteous
in
Chaldea
.
3ly
.
Rom.
5.9
,
10.
When
we
were
enemies
,
we
were
reconcil'd
to
God
by
the
death
of
his
Son
:
The
Argument
is
thus
,
If
we
are
reconcil'd
when
enemies
,
we
are
justifi'd
when
guilty
,
I
mean
actively
and
antecedently
;
but
the
Apostle
affirms
the
former
:
The
Connexion
is
evident
,
for
they
are
but
different
Metaphors
of
the
same
case
,
the
one
representing
it
as
the
happy
conclusion
of
a
fair
Tryal
at
Law
,
the
other
as
a
Quarrel
more
friendly
and
privately
compos'd
;
the
one
represents
it
as
a
publick
crime
pardon'd
,
on
a
satisfaction
and
mediation
,
the
other
as
a
misunderstanding
,
made
up
by
an
arbitration
;
the
one
expresses
the
remission
of
the
guilt
,
but
the
other
the
removal
of
enmity
,
to
a
cordial
renew'd
Peace
and
Love
on
both
sides
.
Reconciliation
comprehends
Justification
and
Sanctification
too
;
Two
cannot
walk
together
,
except
they
be
agreed
.
This
is
further
confirm'd
from
v.
9.
where
by
Reconciliation
is
understood
and
express'd
Justification
,
the
former
is
describ'd
by
the
latter
,
and
this
justification
,
v.
1.
said
to
be
that
which
is
by
faith
.
Dr.
Hammond
to
shun
the
dint
of
this
Argument
,
grants
in
this
place
a
justification
on
Christ's
Death
,
but
v.
8
,
and
9.
the
one
is
distinguish'd
from
the
other
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
and
now
,
i.
e.
Then
he
dy'd
for
us
,
now
we
are
justifi'd
.
4ly
.
We
may
take
one
step
further
into
the
Context
,
Rom.
6.1
,
2
,
6
,
7.
where
the
Apostle
proposes
an
apparent
Objection
,
but
impertinent
,
if
that
were
the
case
,
no
justification
until
sincerity
,
and
perseverance
in
faith
and
repentance
:
Shall
we
continue
in
sin
,
that
grace
may
abound
?
and
if
their
Mind
and
the
Apostle's
had
been
one
,
he
had
answer'd
like
them
,
tho'
Legal
Obedience
is
not
necessary
to
make
us
vessels
of
Grace
,
Gospel
Righteousness
is
;
but
his
Solution
is
founded
on
the
necessary
connexion
between
justifying
and
sanctifying
grace
,
being
given
at
once
both
together
:
How
shall
we
that
are
dead
to
sin
live
any
longer
therein
,
v.
2.
This
supposes
a
mortal
stroke
given
to
the
body
of
sin
in
the
ungodly
man
when
justified
,
v.
7.
He
that
is
dead
is
justifi'd
from
sin
;
so
is
the
word
in
the
Original
;
and
Gal.
5.
They
that
are
in
Christ
Jesus
,
have
crucifi'd
the
flesh
with
its
affections
and
lusts
.
Thus
Dr.
Tuckney
,
God's
justifying
act
finds
us
ungodly
,
but
doth
not
leave
us
so
;
he
justifies
the
ungodly
,
but
the
ungodly
are
not
justified
;
and
this
obviates
an
Argument
that
is
brought
out
of
the
text
to
confirm
this
Opinion
;
for
,
say
they
,
how
can
he
be
ungodly
that
has
faith
?
its
true
,
he
cannot
,
but
Faith
may
be
given
to
him
that
is
so
.
The
3d.
Objection
is
this
,
he
may
be
a
Non-worker
as
to
true
gracious
works
,
the
effects
of
a
regenerate
state
,
but
not
a
Non-worker
as
to
preparatory
works
,
that
may
make
us
meet
and
fit
for
it
:
Or
,
according
to
the
old
terms
,
without
meriting
works
,
but
not
congruous
works
.
It
is
necessary
to
give
some
Characters
of
these
,
before
any
thing
be
said
against
them
,
or
rather
against
their
necessary
antecedency
to
justification
;
for
I
doubt
not
,
pardoning
grace
finds
many
so
indued
.
The
Original
of
these
works
is
suppos'd
to
be
man's
natural
conscience
,
excited
by
some
common
influence
of
the
Spirit
,
and
may
be
awaken'd
by
some
extrordinary
or
afflicting
providence
,
or
some
convincing
truth
.
2.
The
Properties
of
the
Works
are
three
,
(
1.
)
Good
for
matter
and
end
.
(
2.
)
Done
freely
.
(
3.
)
When
we
are
in
the
way
for
convictions
,
or
sorrow
in
Hell
,
are
not
preparatory
works
.
3.
The
degrees
they
differ
in
from
gracious
or
meriting
works
are
two
,
(
1.
)
The
person
is
not
in
a
state
of
Grace
.
(
2.
)
God
has
made
no
promise
that
he
will
pardon
or
justifie
such
;
thus
Bp.
Abelly
,
edit
11.
Medulla
Theol.
I
answer
,
1.
These
Characters
make
these
Works
more
a
counterfeit
of
Grace
than
preparation
for
Grace
,
they
describe
a
Pharisee
or
Hypocrite
,
that
is
further
from
the
kingdom
of
Heaven
than
a
Publican
or
Harlot
;
for
,
Christ
tells
them
,
the
harlots
went
into
the
kingdom
of
Heaven
before
them
;
the
Publican
went
home
rather
justified
than
the
Pharisee
,
with
his
formal
thanks
to
God
for
his
distinguishing
Godness
:
Most
of
such
deceive
themselves
with
that
vain
shew
of
Godliness
,
having
a
form
of
Godliness
,
but
denying
the
power
thereof
;
when
they
are
poor
,
miserable
,
wretched
and
naked
,
they
think
they
need
nothing
,
with
the
lukewarm
Church
of
Laodicea
:
These
are
the
foolish
Virgins
that
have
no
Oil
in
their
Lamps
.
2ly
.
The
foundations
this
Opinion
are
grounded
on
,
are
not
very
sure
:
As
,
1.
They
say
John
Baptist's
Ministry
was
to
prepare
the
way
to
Christ
,
by
the
doctrine
of
Repentance
.
Respon.
The
Baptists
Ministry
is
to
be
consider'd
either
in
general
,
with
all
Ministers
,
to
prepare
and
make
meet
for
the
inheritance
,
Luke
17.6
.
To
prepare
his
ways
,
to
give
knowledge
of
Salvation
unto
his
people
,
by
the
remission
of
their
sins
,
thorough
the
tender
mercies
of
our
God
:
His
Work
was
to
fit
for
Heaven
,
not
to
make
Hypocrites
,
though
he
did
make
many
.
2.
His
Ministry
was
to
be
consider'd
,
in
relation
to
that
peculiar
dispensation
which
was
to
raise
and
awaken
peoples
minds
,
in
expectation
of
the
Messias
,
and
fulfilment
of
the
great
promises
about
the
incarnation
of
the
Son
of
God
,
his
Birth
,
Life
,
Death
,
Resurrection
and
Constitution
of
his
Church
,
which
was
peculiar
to
himself
.
A
Second
Foundation
of
these
preparatory
Works
is
Christ's
Expressions
,
preferring
one
People
to
another
as
such
,
with
whom
the
means
that
others
enjoy'd
in
vain
,
would
have
prevail'd
for
their
true
Repentance
,
Matth.
11.
to
this
purpose
Christ
prefers
the
Tyrians
and
Sidonians
to
the
People
of
Chorazin
and
Bethsaida
.
For
Answer
,
I
shall
give
Camero's
Sense
of
these
Expressions
,
who
counts
it
a
popular
Hyperbole
to
upbraid
the
Unbelief
of
these
People
,
who
had
seen
so
many
of
his
Miracles
;
as
if
one
should
say
,
he
is
as
bad
or
worse
than
the
Devil
,
and
these
things
seem
to
confirm
this
sense
.
1.
It
would
seem
to
reflect
on
the
Bowels
and
Mercy
of
our
Lord
Jesus
Christ
,
that
he
would
not
walk
two
or
three
Miles
to
work
a
Miracle
,
among
a
People
who
wanted
nothing
else
to
secure
their
Salvation
,
and
yet
continue
to
Preach
and
work
Miracles
,
where
he
knew
the
event
would
be
only
the
Aggravation
of
their
Sin
and
Punishment
.
2.
To
attribute
the
Conversion
of
a
People
to
any
external
means
,
and
not
the
efficacy
and
energy
of
the
Holy
Ghost
,
is
contrary
to
the
sense
of
the
Holy
Ghost
,
for
Paul
may
plant
,
and
Apollo
may
water
,
but
God
gives
the
encrease
;
and
yet
these
words
taken
litterally
would
imply
this
,
if
in
Tyre
and
Sidon
the
Miracles
had
been
done
,
which
have
been
done
in
thee
,
they
would
have
repented
long
ago
.
3.
The
Letter
of
this
Scripture
would
arrogate
the
power
of
Conversion
to
Miracles
,
which
certainly
is
not
the
Sense
of
the
Scripture
,
for
Abram
in
the
16th
.
of
Luke
is
brought
in
,
saying
in
that
Conference
with
the
rich
man
,
that
if
they
heard
not
Moses
and
the
Prophets
,
they
would
not
believe
one
that
rose
from
the
dead
.
4.
Such
Hyperbolical
Language
Christ
frequently
us'd
,
as
Matth.
18.8
,
9.
If
thy
Hand
or
thy
Foot
offend
thee
,
cut
it
off
;
if
any
man
smite
thee
on
the
right
Cheek
,
turn
to
him
the
other
;
when
thou
dost
Alms
,
let
not
thy
left
hand
know
what
thy
right
hand
doth
:
And
of
this
kind
seems
Moses
his
Wish
to
be
,
who
pray'd
that
God
would
rather
blot
him
out
of
the
Book
of
Life
,
than
destroy
that
People
:
The
import
of
it
,
was
only
to
express
the
earnestness
of
his
desire
.
A
Third
Foundation
is
Christ's
commendation
of
the
young
Man
,
Matth.
19.15
.
Mark
10.21
.
Luke
18.18
.
where
't
is
said
,
Jesus
lov'd
him
,
and
that
he
lack'd
but
one
thing
of
the
Kingdom
of
Heaven
.
Resp.
(
1.
)
The
same
Scripture
gives
no
account
of
his
coming
there
,
but
rather
of
the
impossibility
of
it
,
and
that
't
was
easier
for
a
Camel
to
go
through
the
Eye
of
a
Needle
,
than
for
such
a
Man
to
enter
into
the
Kingdom
of
Heaven
;
and
farther
,
that
't
was
a
thing
only
possible
to
God
:
And
in
more
plain
terms
,
he
describes
him
to
be
one
who
trusted
in
his
riches
,
and
what
can
more
unfit
Man
for
Heaven
?
God
and
Mammon
are
at
greatest
distance
.
As
to
that
Expression
of
his
loving
him
,
I
think
it
may
be
best
explain'd
by
that
distinction
that
is
us'd
about
Christ's
Tears
,
when
he
wept
over
a
dead
Lazarus
,
or
sympathiz'd
with
his
Sisters
,
that
they
were
expressions
of
his
Humanity
;
and
that
tho'
he
had
not
the
like
Passions
,
yet
the
like
Affections
with
us
,
and
could
love
what
's
useful
and
in
its
kind
beautiful
amongst
men
,
and
such
are
all
these
Moral
Virtues
,
that
renders
a
Man
amiable
and
useful
in
the
Society
where
he
lives
.
A
Fourth
Foundation
is
,
that
an
Appetite
and
desire
is
antecedent
unto
enjoying
Christ
or
his
Benefits
,
Isa.
55.1
.
Ho
every
one
that
thirsteth
,
come
ye
to
the
Waters
.
Resp.
That
is
every
one
;
there
is
a
great
difference
between
a
desire
,
and
the
determination
of
it
,
Psal.
4.
many
say
,
i.
e.
all
,
or
all
unconverted
,
Who
will
shew
us
any
good
?
but
,
Lord
,
lift
thou
up
on
me
the
light
of
thy
countenance
:
It
is
the
termination
of
their
desires
on
Christ
,
on
stable
,
lasting
,
heavenly
,
spiritual
good
things
the
Prophet
exhorts
to
,
he
blames
them
for
terminating
their
desires
on
what
did
not
profit
.
A
(
3.
)
Argument
against
preparatory
Works
seems
to
be
their
inconsistence
with
the
Nature
of
Conversion
;
for
Creation
,
Regeneration
,
Resurrection
and
Victory
,
have
no
antecedent
predispositions
;
all
the
preparation
in
order
to
be
conquer'd
and
overcome
,
is
to
oppose
with
the
greater
force
to
prevent
it
;
the
others
imply
a
Divine
Omnipotency
,
working
upon
nothing
,
or
what
's
unfit
for
the
produc'd
effect
.
(
4.
)
It
being
granted
that
there
's
no
necessary
Connection
between
preparatory
Works
and
Pardon
,
I
see
no
reason
why
some
may
not
be
pardon'd
without
it
,
as
well
as
some
have
it
,
and
not
pardoned
.
(
5.
)
The
design
of
the
Gospel
being
to
exalt
pardoning
Grace
,
Ver.
15
,
16.
It
's
of
Faith
,
that
it
might
be
of
Grace
:
The
less
the
Preparation
appear
,
the
more
Grace
is
exalted
and
manifested
.
Obj.
Should
then
a
Man
do
nothing
until
he
be
justified
?
Resp.
1.
Many
are
justified
who
know
it
not
.
2.
Our
Priviledges
are
not
the
Rule
of
our
Duty
,
but
God's
Command
.
3.
That
is
,
without
doubt
,
we
should
do
all
we
can
,
few
if
any
do
what
they
may
,
be
always
trying
whether
God
gives
ability
or
not
.
4.
To
all
under
the
means
of
Grace
,
at
least
God
gives
common
Grace
,
and
by
that
they
may
live
a
sober
,
just
and
honest
Life
among
men
,
and
they
may
and
ought
to
attend
on
Ordinances
,
Phil.
2.12
.
Work
in
and
about
your
own
Salvation
,
as
Camero
excellently
translates
it
,
wait
there
until
God
works
effectually
,
he
doth
it
of
his
own
good
pleasure
,
where
and
when
he
will
.
Let
fear
and
trembling
therefore
accompany
thy
attendance
,
lest
thou
miss
the
gale
of
that
Wind
that
blows
where
it
listeth
:
Here
is
no
room
for
Idleness
to
a
Non
converted
and
unpardoned
Soul
:
Faith
comes
by
hearing
,
be
thou
a
diligent
hearer
.
5.
God
gives
Life
thorough
the
Command
of
the
Law
,
he
speaks
a
Pardon
thorough
the
Precept
;
it
's
that
makes
the
Law
evangelical
,
when
he
commands
the
dead
to
arise
;
Lazarus
,
come
forth
;
Lame
Cripple
,
rise
and
walk
;
Bed
rid
man
,
carry
home
thy
bed
,
thy
sins
are
forgiven
thee
.
Having
removed
these
Limitations
,
with
the
grounds
of
them
,
I
shall
establish
the
Doctrine
more
positively
:
And
,
(
1.
)
By
Testimony
:
Sclater
on
this
Verse
reconciles
it
with
Prov.
17.15
.
where
it
's
said
,
He
that
justifieth
the
wicked
,
and
he
that
condemneth
the
just
,
even
they
both
are
abomination
to
the
Lord
:
It
were
an
abomination
to
justifie
a
wicked
Man
,
without
a
satisfaction
,
but
not
where
a
satisfaction
to
the
Government
is
given
,
which
is
the
Case
of
the
ungodly
Man
in
the
Text.
Who
's
justified
thro'
the
righteousness
of
Christ
,
and
this
he
quotes
out
of
Pareus
on
the
place
:
Wilson
,
another
English
Commentator
,
with
great
plainness
gives
it
thus
,
At
their
justification
he
findeth
them
ungodly
,
and
maketh
them
godly
,
and
he
doth
it
both
by
taking
away
the
guilt
and
filth
of
their
sin
.
The
Righteousness
of
Christ
is
reckoned
the
Righteousness
of
that
Person
who
doth
by
Faith
embrace
him
.
Pitcairn
says
,
Ungodly
here
is
taken
in
the
same
sense
as
when
God
raiseth
the
dead
,
and
calls
that
which
is
not
,
to
be
,
it
being
the
term
of
alienation
from
which
they
are
remov'd
,
from
whence
he
bids
farewell
to
all
antecedent
Causes
,
which
some
call
inferiour
,
others
in
some
manner
or
measure
,
others
administrating
,
others
sine
quo
non
,
others
Causes
of
possession
tho'
not
of
right
,
for
all
Holiness
comes
in
as
a
way
to
the
Kingdom
,
not
as
Causes
of
Rule
.
Diest
thus
,
Justifying
Grace
finds
him
so
in
himself
,
but
leaves
him
not
so
;
For
whom
he
justifies
,
them
he
sanctifies
.
God
Justifies
us
not
as
Holy
in
our selves
,
but
as
wanting
righteousness
he
imputes
a
righteousness
to
us
.
The
Anger
of
Abraham
,
Gen.
15.
for
want
of
Children
,
wanted
a
Pardon
,
even
then
before
this
declaration
about
him
,
that
his
Faith
was
imputed
to
him
for
righteousness
.
Theodore
Szuingerus
,
whom
Hottinger
commends
,
and
notwithout
reason
,
as
the
best
Commentator
on
this
Epistle
,
compares
the
Text
with
1
Kings
8.2
.
condemning
the
wicked
to
bring
his
way
on
his
Head
,
and
justifying
the
righteous
to
give
him
according
to
his
righteousness
,
and
solves
the
difficulty
these
two
ways
,
1.
That
the
one
is
a
Justification
of
a
man's
Cause
,
and
the
other
a
Justification
of
his
Person
,
which
is
that
in
the
Text.
2.
This
Justification
of
the
Ungodly
is
not
against
a
Law
,
but
according
to
a
Law
;
not
without
a
righteousness
,
but
without
his
own
only
:
Besides
,
says
he
,
Tho'
it
finds
him
ungodly
,
it
leaves
him
not
in
his
ungodliness
.
Bucer
thus
,
If
God
should
not
justifie
the
Wicked
,
none
should
be
justified
,
for
the
Lord
find
us
all
wicked
before
we
are
justified
.
Greneus
,
Tho'
Man
may
not
justifie
the
ungodly
,
God
may
,
who
has
Power
to
forgive
above
Law
.
Pareus
,
Tho'
they
are
justified
who
are
wicked
in
themselves
,
yet
not
without
Cause
,
and
against
Rule
,
since
there
is
a
satisfaction
in
Christ
.
Marlorat's
Ecclesiastick
Exposition
is
thus
,
The
first
Blessing
of
Salvation
is
Pardon
,
and
our
Pardon
being
a
Justification
,
it
must
be
a
justification
of
the
Ungodly
:
What
can
they
say
to
this
,
that
are
Slaves
to
their
Belly
,
and
yet
brag
of
their
Works
?
are
they
better
than
Abraham
,
who
left
his
Countrey
,
redeem'd
his
Brother
,
and
offered
his
Son
,
and
Hop'd
in
his
God
against
all
Hope
?
but
God
in
justifying
leaves
us
not
ungodly
:
Such
therefore
ought
rather
to
fear
they
are
not
justify'd
,
because
they
want
the
fruits
of
Justification
,
than
brag
they
have
the
Causes
of
it
in
themselves
.
Calvin
thus
,
It
's
observable
,
the
Discourse
is
not
about
the
way
of
living
,
but
about
the
Causes
of
Salvation
:
He
argues
from
contraries
,
and
as
Bucer
says
,
not
from
words
but
sentences
.
This
Sentence
is
full
of
Energy
,
Believeth
on
him
that
justifies
the
ungodly
;
wherein
both
the
Nature
of
Faith
and
Righteousness
are
contain'd
.
In
short
,
no
body
can
come
to
the
Righteousness
of
Faith
,
but
who
is
in
himself
Ungodly
,
for
Faith
adorns
us
with
anothers
Righteousness
,
which
it
beggs
of
God
;
hence
God
is
said
to
justifie
,
when
he
freely
forgives
,
and
vouchsafes
to
love
them
with
whom
he
may
be
justly
angry
,
Ver.
6.
without
Works
they
meerly
cavil
,
who
think
all
Works
are
not
excluded
,
for
he
says
not
Works
of
the
Law
,
but
simply
and
without
restriction
,
Works
of
all
kinds
.
Beda
venerabilis
,
Anno
700.
says
on
this
Text
,
What
can
he
be
but
ungodly
,
until
he
be
justified
by
Grace
?
for
what
Grace
gives
,
it
gives
freely
.
—
I
dare
not
determine
which
of
the
two
is
the
greater
work
,
to
make
a
just
man
,
or
to
justifie
an
ungodly
man
,
both
require
equal
power
,
but
the
latter
greater
grace
or
mercy
:
Boast
not
of
thy
works
before
faith
,
for
faith
found
thee
a
sinner
:
—
Man
works
not
righteousness
until
he
be
justified
,
and
that
begins
with
Faith
.
Tho.
Aquinas
,
1260.
on
this
Text
,
To
believe
is
the
first
act
of
Righteousness
which
God
works
in
us
;
by
this
man
doth
not
merit
righteousness
,
but
subject
himself
to
God's
justification
,
and
so
thereby
receives
its
effect
:
This
(
says
he
)
the
Apostle
proves
,
(
1.
)
From
David's
sense
,
v.
6.
He
is
a
blessed
man
to
whom
God
gives
a
righteousness
without
forgoing
works
.
(
2.
)
From
David's
words
,
proving
he
had
no
righteousness
,
for
he
needed
for
Orignal
,
Actual
and
Venial
sin
,
for
the
guilt
of
the
Offence
,
Fact
and
Penalty
of
sin
.
Ambranat
,
a
late
Papist
,
1665.
Paris
.
The
Apostle
before
acted
an
Orator
by
interrogations
and
frequent
Questions
,
but
now
a
Philosopher
,
with
clouds
of
Arguments
;
before
he
oppos'd
Gift
and
Works
,
now
he
opposes
a
Believer
and
Worker
,
a
believer
in
him
that
endues
the
ungodly
with
his
own
righteousness
;
Patiatur
ergo
si
non
operatur
,
when
he
is
not
a
doer
,
he
is
made
a
receiver
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Erasmus
says
,
Ungodly
here
comprehends
all
kind
of
Unrighteousness
,
there
is
no
kind
that
is
excepted
.
But
there
is
no
end
of
humane
testimonies
,
for
within
my
Cognizance
I
can
reckon
an
hundred
Interpreters
of
this
Epistle
.
I
shall
add
two
more
of
greatest
Authority
in
England
:
1.
The
Westminster
Assembly
,
I
shall
not
quote
the
Annotations
bearing
their
Name
,
but
as
I
am
inform'd
on
far
less
ground
than
Anthony
Burgess
his
book
of
Justification
,
which
was
examin'd
and
approv'd
by
them
;
one
of
his
Titles
is
,
That
gracious
works
are
not
so
much
as
the
condition
or
cause
,
sine
qua
non
,
of
justification
,
and
on
this
Text
,
p.
288.
God
doth
account
him
as
righteous
,
though
a
sinner
in
himself
:
p.
290.
While
looking
into
our selves
,
we
see
nothing
but
matter
of
death
and
condemnation
;
and
he
has
another
Sermon
,
to
prove
that
the
Act
of
Faith
is
not
imputed
to
justification
,
which
the
Assemblies
Catachism
expresly
mentions
.
A
Second
Authority
is
the
Articles
and
Homilies
of
the
Church
of
England
:
But
Dr.
Wallis
has
done
that
in
a
Sermon
ex
preposito
.
I
shall
conclude
with
these
two
noted
Fathers
,
Ambrose
and
Augustine
,
the
former
defines
a
worker
to
be
not
a
transgressor
of
the
Law
,
and
a
Non-worker
a
Transgressor
;
the
latter
in
his
Propositions
on
this
Epistle
,
Tom.
4.
p.
1193.
Qui
justificat
impium
de
impio
pium
facit
justificatus
est
,
ut
justus
sit
:
Where
I
cannot
omit
,
that
the
Fathers
use
the
word
justifie
,
for
making
just
,
though
the
usual
Scripture
sense
is
to
acquit
,
absolve
;
and
the
reason
is
evident
,
from
the
strict
union
between
them
,
Rom.
6.7
.
He
that
is
freed
from
sin
,
says
our
translation
;
justified
,
says
the
Original
;
absolv'd
,
or
purged
,
says
Basil
.
M.
deliver'd
,
says
Theophilact
.
which
still
confirms
to
me
that
the
same
grace
which
sanctifies
,
justifies
,
though
in
different
manners
;
the
one
by
efficiency
,
the
other
relatively
;
the
one
by
positive
influence
,
the
other
by
institution
;
and
Aug.
p.
1195.
shows
this
to
be
his
sense
,
opus
enim
gratiae
est
,
it
s
the
work
of
grace
,
i.
e.
Gratiae
donantis
et
dimittentis
,
pardoning
Grace
;
ut
moriamur
peccato
,
that
we
dye
to
sin
;
and
indeed
the
Apostle
supposes
it
,
Rom.
6.2
.
How
can
we
that
are
dead
to
sin
,
live
any
longer
therein
?
He
had
been
speaking
of
Justification
,
not
Mortification
;
the
Apostle
supposes
it
to
be
one
grace
that
did
both
,
and
that
these
two
effects
are
twins
of
the
same
birth
,
though
not
both
born
one
way
,
which
may
be
for
an
argument
to
prove
that
justifying
grace
finds
us
Ungodly
and
Non-workers
,
since
sanctifying
grace
doth
:
And
August
.
Tom.
6.
in
his
Book
de
remissione
&
meritis
,
't
was
of
Justification
,
as
that
which
comprehends
in
it
Sanctification
and
Pardon
both
,
for
his
Argument
is
thus
,
p.
659.
&c.
What
way
we
are
justified
in
Christ
,
that
way
we
are
sinful
in
the
first
Adam
;
but
we
are
justified
in
Christ
thorough
pardon
and
sanctification
,
Ergo
,
In
Adam
by
guilt
and
pollution
;
and
his
Words
thus
we
read
,
They
are
justified
in
Christ
who
believe
in
him
,
by
reason
of
a
secret
communication
and
inspiration
of
spiritual
grace
,
by
which
every
one
cleaves
to
the
Lord
,
and
is
one
spirit
with
him
,
—
Adam
thorough
his
own
sin
begot
guilty
persons
,
and
Christ
by
his
grace
begets
pardon'd
persons
.
This
was
wrote
against
Pelagius
,
who
said
,
We
sinn'd
only
in
Adam
by
imitation
:
And
the
success
is
observ'd
by
Jansenus
in
his
Augustinus
,
p.
103.
that
he
brought
Pelagius
to
own
pardoning
grace
to
be
free
without
conditions
,
but
not
sanctifying
grace
:
Great
is
the
blessedness
,
says
Pelagius
,
to
obtain
grace
,
i.
e.
(
the
grace
of
remission
)
without
the
works
of
the
Law
,
and
exercise
of
Repentance
;
for
Rom.
11.29
.
The
gifts
of
God
are
without
repentance
;
He
that
believes
in
Christ
in
that
day
,
becomes
as
he
who
has
fulfill'd
the
whole
Law
:
And
the
same
Author
,
Tom.
3.
p.
33.
Who
knew
well
Augustines
mind
,
and
said
,
without
that
owning
of
grace
which
Austins
doctrine
contains
,
Christian
Humility
is
not
attainable
,
having
read
him
all
ten
times
,
and
such
Books
thirty
times
,
says
,
that
the
grace
of
remission
of
sin
belongs
to
the
gift
of
habitual
grace
,
not
to
after
actual
helping
grace
;
which
,
says
he
,
my
Author
delights
to
call
medicinal
grace
to
nature
,
in
its
sick
,
yea
,
dead
state
.
Fewer
words
are
about
this
grace
,
because
Pelagius
owns
nature
guilty
,
but
not
hurt
or
wounded
by
sin
,
and
so
needed
pardon
,
but
not
grace
to
regenerate
.
But
2ly
.
A
greater
than
Augustine
is
here
,
the
Spirit
of
God
constantly
unites
them
two
,
and
who
dare
separate
them
,
Psalm
32.2
.
Whose
sin
is
covered
,
and
in
whose
spirit
there
is
no
guile
:
The
Scriptures
the
Apostle
quotes
on
the
Text
,
Rom.
8.1
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
who
walk
not
after
the
flesh
,
2
Tim.
1.14
.
Pardoning
grace
was
abundant
toward
a
persecuting
Saul
,
together
with
Faith
and
Love
,
2
Pet.
1.3
.
All
things
belonging
to
life
eternal
and
godliness
,
—
He
calls
to
Glory
and
Virtue
at
once
,
by
that
call
are
given
precious
promises
,
Tit.
3.5
.
By
the
washing
of
Regeneration
,
and
renewing
of
the
Holy
Ghost
,
—
being
justified
by
his
grace
,
Gal.
5.24
.
They
that
are
in
Christ
have
crucified
the
flesh
,
with
its
affections
and
lusts
,
2
Cor.
5.27
.
If
any
man
be
in
Christ
,
he
is
a
New
Creature
,
2
Cor.
6.11
.
But
ye
are
sanctified
,
but
ye
are
justified
,
&c.
I
cannot
but
take
Notice
of
what
gave
birth
and
occasion
to
the
Popish
Errors
,
who
make
justification
and
sanctification
one
and
the
same
;
or
,
that
the
one
is
the
other
,
viz.
The
Fathers
expressions
,
who
understood
them
still
of
distinct
natures
,
but
given
at
once
.
A
ring
may
enrich
a
Woman
by
its
native
value
,
and
marry
her
by
legal
constitution
;
a
King
may
arm
a
Man
with
a
Sword
,
and
signifie
his
royal
favour
by
its
gift
.
The
Grace
that
doth
justum
facere
,
doth
gratum
facere
,
makes
him
just
in
himself
,
and
signifies
his
guilt
pardon'd
,
and
his
person
accepted
in
favour
.
3ly
.
As
Humane
Testimony
and
Divine
,
so
reason
unites
them
,
can
a
man
have
faith
,
that
is
,
justifying
and
saving
,
and
not
be
regenerate
?
faith
and
love
being
the
two
first
branches
of
the
root
of
Grace
,
the
Heart
and
Head
of
the
New-Creature
,
and
can
a
man
be
regenerate
,
and
not
justified
?
can
he
have
the
greater
priviledge
,
and
not
the
lesser
?
can
he
be
a
Son
,
and
not
a
free
Subject
?
I
might
bring
a
3d.
Argument
from
the
nature
of
the
Subject
,
viz.
That
before
Conversion
and
Regeneration
man
can
do
no
spiritual
good
thing
,
there
is
no
action
of
ours
acceptable
to
God
but
thorough
Christ
,
which
supposes
an
interest
in
him
,
and
union
with
him
;
without
faith
it
is
impossible
to
please
God
;
the
sacrifice
,
the
plowing
,
the
praying
of
the
wicked
is
sin
;
and
the
foundation
of
it
is
,
We
are
dead
in
sins
and
trespasses
,
until
the
minute
that
God
quickens
us
,
Eph.
2.1
.
and
what
can
come
from
stinking
Carcasses
in
the
graves
,
but
savour
of
death
,
a
loathsom
smell
.
We
cannot
have
faith
,
until
God
gives
it
,
it
s
the
Gift
of
God
,
a
faith
of
the
operation
of
God
,
and
he
gives
it
thorough
Christ
,
Heb.
12.1
.
Christ
is
the
author
and
finisher
of
our
faith
:
I
know
no
Commentator
that
denies
his
merit
to
come
in
for
its
proper
influence
to
the
gift
of
Faith
.
Can
an
evil
tree
bring
forth
such
fruits
,
or
a
branch
not
ingrafted
in
the
true
vine
?
when
we
have
no
spiritual
discerning
,
1
Cor.
2.14
.
and
having
our
hearts
alienated
from
the
Life
of
God
,
thorough
the
ignorance
that
is
in
us
,
Eph.
4.17
.
What
good
can
we
do
?
Now
no
gist
less
then
quickning
,
regenerating
grace
,
can
do
this
.
The
answer
given
to
this
usually
by
Arminians
,
and
men
tending
that
way
,
is
,
that
Regeneration
,
Creation
,
Resurrection
,
are
but
Metaphorical
Terms
;
and
one
thing
they
fail
in
likeness
is
,
that
the
one
is
wrought
by
degrees
,
the
other
instantaneous
;
the
one
is
on
passive
matter
,
that
yields
according
to
the
power
put
forth
on
them
,
but
this
is
on
the
will
of
Man
that
can
resist
a
sufficient
grace
,
to
bring
forth
such
effects
.
Resp.
This
the
Scripture
favours
not
,
for
it
says
,
God
works
to
will
as
well
as
to
be
able
;
and
it
says
,
When
we
were
dead
he
quicken'd
us
.
2.
This
was
the
Pelagian
Error
,
that
God
gave
grace
to
be
able
,
but
not
to
be
willing
[
*
](B20887-e13690-b)
*
Jan.
Aug.
To.
3.
lib.
2.
c.
9.
.
3.
It
would
be
Grace
restoring
to
Adams
condition
,
to
be
able
to
do
good
or
evil
:
4.
This
distinction
of
sufficient
and
efficacious
grace
,
Jansenus
says
,
Augustine
nor
none
of
the
Latin
Fathers
knew
,
nor
any
general
Council
ever
did
determine
[
†
](B20887-e13770-b)
†
To.
3.
lib.
2.
c
29.
.
About
5
for
grace
to
have
its
efficacy
from
the
corrupt
will
of
Man
,
is
enmity
,
to
be
the
Author
of
Love
from
sufficient
grace
,
it
is
not
;
that
brings
not
forth
the
effect
,
there
is
nothing
else
in
the
will
of
Man
:
If
it
be
another
addition
of
grace
,
the
former
was
not
sufficient
;
and
indeed
where
it
s
not
able
to
conquer
the
will
of
man
,
and
bring
forth
its
effect
,
to
make
man
willing
,
it
is
not
.
But
this
were
to
leave
the
Question
about
justifying
grace
,
and
to
dispute
about
sanctifying
grace
.
A
4th
.
Argument
,
is
from
the
nature
and
the
kind
of
justifying
acts
:
As
to
its
Original
,
it
's
gracious
,
as
to
its
Obiect
,
it
's
pardon
,
put
these
two
together
,
a
gracious
pardon
,
and
it
supposes
the
Object
under
great
guilt
and
misery
:
For
,
(
1.
)
Grace
is
goodness
in
all
its
variety
and
fulness
;
when
the
Lord
proclaims
his
own
graciousness
,
Exod.
34.6
.
He
describes
it
by
abundance
of
Goodness
and
Truth
,
tenderness
of
mercy
,
and
longness
of
suffering
,
and
this
as
the
spring
of
pardoning
grace
;
Keeping
mercy
for
thousands
,
forgiving
iniquity
,
and
transgression
,
and
sin
.
Where
the
person
is
just
by
a
constituted
Law
,
there
is
no
need
of
such
amplifications
of
Goodness
;
for
if
it
be
an
easie
Law
,
the
grace
was
in
making
law
,
and
not
in
justifying
by
the
Law
.
(
2.
)
Grace
is
goodness
flowing
from
the
Heart
of
the
Giver
;
it
s
called
gratia
gratum
faciens
,
because
it
renders
the
person
acceptable
and
lovely
in
the
sight
of
God
;
hence
it
bears
the
name
of
Love
,
thorough
the
Book
of
Canticles
,
Chap.
8.6
.
Set
me
as
a
seal
on
thy
heart
,
as
a
seal
upon
thine
arm
:
So
is
every
object
of
Free-grace
,
his
Love
is
fixed
on
them
,
and
hence
the
arm
of
his
Power
protects
them
:
But
this
Love
of
Grace
is
incomparable
,
it
s
stronger
than
Death
,
for
at
once
it
delivers
from
a
legal
and
spiritual
Death
,
the
guilt
and
the
power
of
sin
,
and
him
that
hath
the
power
of
Death
,
that
is
the
Devil
;
as
cruel
as
the
Grave
,
that
devours
all
before
it
;
The
Coals
thereof
are
coals
of
fire
,
no
waters
can
quench
it
,
nor
floods
drown
it
:
And
as
its
full
,
so
its
free
;
If
a
man
would
give
all
the
substance
of
his
house
for
love
,
it
would
be
utterly
contemn'd
.
A
(
3.
)
Ingredient
of
grace
,
is
mercy
,
pardoning
grace
and
mercy
are
but
different
names
of
the
same
thing
,
and
suppose
the
Object
in
a
miserable
condition
,
Rom.
11.32
.
God
hath
concluded
them
all
in
unbelief
,
that
he
might
have
mercy
on
all
:
And
this
mercy
is
preventing
mercy
,
for
the
Apostle
speaking
to
the
very
same
purpose
,
Rom.
10.20
.
says
,
I
was
found
of
them
that
sought
me
not
,
I
was
made
manifest
in
them
that
askt
not
for
me
:
And
yet
farther
,
Rom.
9.11
.
He
shews
,
that
all
the
causes
,
conditions
and
motives
of
Mercy
,
are
to
be
sought
for
in
the
disposition
of
the
Author
,
and
not
the
disposition
of
the
subject
:
That
the
purpose
of
God
according
to
election
might
stand
,
not
of
Works
,
but
of
him
that
calleth
.
But
the
Name
grace
seems
to
import
somewhat
higher
than
all
this
,
it
speaks
exclusiveness
of
conditions
,
Rom.
3.24
.
Being
justified
freely
by
his
grace
;
that
is
,
saith
the
Neat
Witsius
,
without
any
cause
or
condition
.
(
2.
)
It
speaks
fulness
,
John
1.16
.
Of
his
fulness
we
have
received
grace
for
grace
:
Colos.
2.10
.
In
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
,
and
ye
are
compleat
in
him
:
And
it
speaks
perseverance
,
for
the
Covenant
of
Grace
contains
the
sure
mercies
of
David
,
Psalm
89.33
.
Though
I
visit
their
iniquities
with
stripes
,
nevertheless
my
loving-kindness
will
I
not
utterly
take
from
them
.
It
speaks
the
Object
in
a
most
wretched
condition
,
Isa.
57.1
,
7.
I
won't
contend
for
ever
,
neither
will
I
be
always
wroth
;
though
my
anger
hath
an
end
,
my
mercy
hasn't
;
for
the
spirit
would
fail
before
me
,
and
the
souls
which
I
have
made
;
as
they
cannot
convert
themselves
,
so
they
can't
bear
my
endless
wrath
:
For
the
iniquity
of
his
Covetuousness
was
I
wroth
,
and
smote
him
,
I
hid
me
,
and
was
worth
,
and
he
went
on
frowardly
in
the
way
of
his
heart
:
A
most
desperate
Condition
;
the
easiest
law
in
the
world
could
speak
no
comfort
to
him
,
but
grace
can
:
I
have
seen
his
ways
,
and
will
heal
him
;
I
will
lead
him
,
and
restore
comforts
to
him
:
Tho'
there
be
no
matter
in
the
subject
to
bring
Comfort
out
of
,
my
grace
hath
a
creative
power
;
I
create
the
fruit
of
the
lips
,
peace
to
him
that
is
far
off
,
&c.
(
Lastly
,
)
Soveraignity
is
an
ingredient
in
grace
:
We
read
of
grace
upon
the
Throne
,
a
Throne
of
Grace
,
all
pure
grace
:
Where
the
Transactions
and
Dipensations
are
according
to
Law
,
there
is
no
place
for
over-ruling
Soveraignity
,
but
this
justification
is
a
dispensation
from
a
Throne
of
Grace
,
and
the
very
end
of
it
is
to
glorifie
that
grace
,
verses
16
,
17.
It
is
of
faith
,
that
it
might
be
by
grace
:
All
Laws
,
and
transgressions
of
Laws
,
all
Dispensations
of
Providence
,
and
Permissions
,
all
Manifestations
of
other
Attributes
,
are
for
the
discovery
of
the
height
of
this
Throne
:
All
is
for
the
praise
of
the
glory
of
his
Grace
:
And
the
whole
of
this
grace
receives
a
lustre
in
its
first
preventive
act
towards
a
sinner
;
for
as
he
is
God
of
all
Grace
,
he
calls
us
into
his
eternal
glory
.
If
all
the
other
streams
of
grace
finds
us
in
our
sin
and
guilt
,
elective
grace
,
redeeming
grace
,
calling
and
converting
grace
,
why
should
it
be
supposed
or
conjectured
,
that
pardoning
grace
doth
not
find
us
so
to
?
when
the
very
formality
of
the
object
is
sinfulness
:
The
Text
tells
us
,
t
is
a
covering
of
sin
,
a
not
imputing
of
sin
,
a
forgiving
of
Iniquity
,
a
blotting
out
our
transgressions
,
a
removing
of
them
from
us
as
far
as
the
East
is
from
the
West
;
an
act
that
renders
God
a
Peerless
God
,
and
therefore
supposes
our
condition
worst
;
Who
is
a
God
like
unto
thee
?
Micah
7.18
.
that
pardoneth
iniquity
,
and
passeth
by
the
transgression
of
the
remnant
rf
his
Heritage
,
he
retaineth
not
his
anger
for
ever
,
because
he
delighteth
in
mercy
;
he
will
turn
again
,
he
will
have
compassion
upon
us
,
he
will
subdue
our
iniquities
,
and
cast
all
their
sins
into
the
depth
of
the
Sea
.
The
only
Use
that
I
shall
make
of
this
is
to
linners
,
who
are
in
their
Ungodliness
,
and
without
Works
,
and
whose
Consciences
tells
them
so
;
the
doctrine
speaks
this
to
you
,
that
you
have
as
great
reason
,
and
as
great
encouragement
to
come
to
this
throne
of
Grace
,
and
to
sue
out
for
a
pardon
in
the
Name
of
Christ
,
as
any
others
.
There
was
an
universal
command
to
the
Apostles
,
to
preach
the
Gospel
to
every
creature
,
Mark
16.15
.
And
that
commission
stands
a
Directory
to
every
one
,
that
is
a
Servant
of
Christ
in
the
Office
of
the
Gospel
;
and
as
Christ
invites
,
so
the
Church
of
Christ
invites
also
;
the
Language
of
a
sanctified
Soul
over
a
Brother
or
Sister
,
according
to
the
flesh
,
is
like
that
of
the
Spouse
,
We
have
a
little
Sister
,
and
she
hath
no
breasts
,
what
shall
we
do
for
our
Sister
in
the
day
she
shall
be
spoken
for
?
The
Bride
saith
come
,
and
the
Spirit
saith
come
,
Rev.
22.17
.
And
their
joint
voice
is
,
Whosoever
will
,
let
him
come
.
Beware
of
being
guilty
of
quenching
or
provoking
the
Spirit
;
may
be
your
Consciences
bear
witness
,
that
there
is
a
higher
Messenger
sent
to
offer
you
a
pardon
this
day
than
the
voice
of
any
clay
Trumpet
;
but
,
whether
you
find
any
such
quickner
and
enabler
,
rendring
you
willing
and
desirous
to
say
,
Whether
shall
we
go
?
for
thou
hast
the
words
of
eternal
life
;
in
thee
have
we
righteousness
and
strength
,
by
thee
only
will
we
make
mention
of
thy
Name
:
Thy
face
Lord
we
will
seek
;
Cast
the
skirts
of
thy
Garments
over
us
:
I
say
,
whether
you
feel
this
influence
or
not
,
it
is
this
external
offer
,
that
both
gives
you
right
to
come
to
a
pardoning
God
,
for
forgiveness
of
sins
,
thorough
the
righteousness
of
Christ
only
,
and
makes
it
your
duty
,
however
torn
the
Garments
of
your
own
Righteousness
are
;
or
your
consciences
thereby
,
to
depend
upon
our
Lord
Jesus
Christ
and
his
Righteousness
,
by
which
the
Law
gains
its
end
,
and
the
Government
full
satisfaction
,
and
in
this
trust
and
dependance
to
come
to
the
Throne
of
Grace
,
and
sue
in
his
name
for
the
forgiveness
of
your
sin
,
and
justification
of
your
persons
:
I
say
,
the
offer
gives
you
a
right
.
In
other
transactions
with
men
,
there
are
these
three
ways
of
conveyance
of
a
right
,
(
1.
)
The
Offer
of
his
Estate
,
or
Goods
,
or
Priviledge
.
(
2.
)
The
price
that
I
pay
him
for
it
.
(
3.
)
The
Writings
that
contain
its
Extent
and
Title
.
(
4.
)
The
Ceremonies
of
seizing
,
or
taking
possession
;
all
these
go
to
compleat
the
right
,
but
if
we
had
to
do
with
an
Unchangeable
Person
,
full
of
goodness
and
kind
designs
towards
us
,
he
would
never
go
back
from
his
first
Offer
,
that
would
bring
him
on
to
compleat
the
Title
in
all
the
rest
.
Now
here
you
have
the
offer
of
a
Pardon
,
and
the
offer
of
a
Sonship
,
and
Inheritance
with
it
;
the
God
that
cannot
lye
nor
change
has
made
it
:
Here
you
have
the
tenour
and
extent
of
the
blessing
in
the
Covenant
of
Grace
,
the
Spirit
of
God
has
penn'd
it
,
and
you
may
see
the
blessing
is
great
,
and
the
tenour
so
ordered
,
that
it
may
reach
you
sinners
:
He
tells
you
,
the
price
is
paid
already
,
it
is
1600
years
since
't
was
laid
down
;
the
invitation
is
,
All
things
are
ready
,
come
unto
the
feast
:
The
Question
is
only
,
Whether
the
World
or
this
is
worth
your
Choice
?
Is
not
a
Pardon
desirable
?
Have
we
no
longings
to
come
out
of
this
prison
,
where
there
's
no
water
?
will
we
adventure
the
paying
the
utmost
farthing
our selves
,
rather
than
to
be
obliged
to
Christ
for
a
full
payment
?
but
this
offer
comprehends
a
Command
in
its
bosome
;
if
our
Unworthiness
renders
us
asham'd
,
and
our
Guiltiness
afraid
,
and
makes
us
apt
to
say
,
Depart
from
me
,
for
I
am
a
sinful
man
;
Let
conscience
of
duty
oblige
us
to
draw
nigh
,
for
this
is
his
Commandment
,
that
we
should
believe
on
the
name
of
his
Son
Jesus
Christ
:
And
none
of
us
can
say
,
but
this
command
reaches
us
,
else
unbelief
would
not
be
the
condemnation
of
the
World
.
Christ
was
griev'd
for
the
hardness
of
their
hearts
that
believ'd
not
,
and
wept
over
an
obstinate
jerusalem
,
saying
,
Oh
if
thou
hadst
known
at
least
in
this
thy
day
the
things
which
belong
unto
thy
peace
!
Now
which
of
these
two
doth
your
Hearts
conclude
will
be
the
issue
of
this
offer
,
either
They
would
not
come
to
me
that
they
might
have
life
;
or
,
Thine
they
are
,
and
thou
gavest
them
me
,
and
they
have
kept
thy
Word
:
I
have
given
to
them
the
words
which
thou
gavest
me
,
and
they
have
received
them
;
Holy
Father
,
keep
thro'
thine
own
Name
those
whom
thou
hast
given
me
.
The
grand
Offence
that
we
stumble
at
commonly
,
if
our
Consciences
answer
one
another
,
is
the
particular
circumstances
and
aggravations
of
our
particular
sins
:
And
yet
't
is
a
very
unreasonable
Objection
,
it
savours
rather
of
the
darkness
of
Hell
than
the
light
of
Heaven
above
,
or
Faith
below
.
Should
we
delay
the
looking
after
a
Pardon
,
because
we
are
very
guilty
?
should
sinners
not
accept
of
the
Son
of
God
,
Jesus
Christ
,
because
God
sent
him
to
bless
us
,
in
turning
us
from
our
Iniquities
?
did
we
ever
read
of
any
that
Christ
threw
off
as
incurable
,
because
his
Satisfaction
or
the
Tenour
of
the
Gospel
could
not
reach
them
?
is
our
Condition
worse
than
Manasse's
or
Saul's
?
has
our
delay
been
longer
than
the
Thief
on
the
Cross
,
or
our
filthiness
viler
than
Mary
Magdalen's
?
There
are
these
four
Conditions
that
Christ
has
specified
in
his
Gospel
to
prevent
Exceptions
.
(
1.
)
Prophane
Persons
,
Mat.
21.32
.
The
Publicans
and
the
Harlots
believ'd
in
him
.
(
2.
)
Secure
Persons
,
like
lukewarm
Laodicea
,
that
was
insensible
of
her
own
misery
,
yet
he
stands
knocking
at
their
door
,
and
offering
,
that
if
any
of
them
,
the
worst
of
them
,
would
open
,
he
would
come
into
them
,
and
sup
with
them
:
His
fullness
should
have
a
feast
of
Glory
and
Honour
,
and
their
emptiness
should
sup
on
his
fullness
.
(
3.
)
The
Hypocrites
:
Of
all
Conditions
that
seems
to
be
the
most
dangerous
;
such
were
the
Scribes
and
Pharisees
,
Mat.
23.
Hypocrites
;
yet
how
often
would
Christ
have
gathered
these
under
the
Wings
of
his
Righteousness
,
Ver.
37.
Yet
these
Invitations
were
not
altogether
fruitless
.
Saul
was
a
Pharisee
,
Nichodemus
was
a
Pharisee
:
The
Balm
of
Gilead
is
a
Medicine
can
cure
this
desperate
distemper
,
and
the
Blood
of
Christ
can
cover
the
guilt
of
it
.
Another
gauling
circumstance
to
a
tender
,
or
a
wounded
conscience
,
is
backsliding
,
falling
away
from
first
Love
,
and
walking
unsuitably
to
pregnant
,
preventive
mercies
;
but
in
Isaiah
1.
Jer.
3.
How
many
invitations
to
a
backsliding-Church
,
backslidden
from
the
greatest
Priviledges
ever
Church
received
in
the
World
,
backslidden
into
the
vilest
abominations
that
ever
people
were
guilty
of
,
Idolatry
,
worshipping
a
Stock
or
Stone
for
their
God
,
and
yet
with
what
earnest
intreaties
,
and
what
perswasive
arguments
does
he
plead
with
them
:
How
shall
I
give
thee
up
Ephraim
,
I
remember
thee
still
!
the
love
of
thy
espousal
was
pleasant
to
me
:
O
Israel
!
I
am
married
to
thee
,
why
should
there
be
a
divorce
?
Come
,
and
let
us
reason
together
,
though
thy
Iniquities
were
as
crimson
,
and
thy
transgressions
as
scarlet
,
I
will
heal
thy
backslidings
,
I
will
love
thee
freely
,
and
receive
thee
graciously
.
To
expect
to
come
any
other
way
,
or
upon
our
delay
to
come
on
better
terms
,
were
to
pervert
the
very
Nature
of
the
Gospel
,
and
say
,
we
would
not
be
saved
in
God's
method
,
but
our
own
;
Not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
hath
he
saved
us
.
Will
we
reject
the
way
and
method
that
all
the
cloud
of
witnesses
were
sav'd
in
,
and
will
we
be
saved
in
that
way
never
one
was
sav'd
in
?
they
attain
not
unto
the
Law
of
righteousness
,
because
they
sought
it
,
or
as
it
were
by
the
works
of
the
Law
.
Christ
is
the
true
and
living
way
;
is
there
any
fault
we
can
find
in
him
?
is
he
not
able
to
save
to
the
uttermost
?
is
there
any
righteousness
like
his
?
it's
everlasting
:
Can
we
give
any
satisfaction
to
divine
Government
like
what
he
hath
given
?
Can
we
bear
the
Curse
and
drink
the
Cup
that
he
did
?
is
he
not
altogether
lovely
in
himself
,
and
altogether
fit
for
us
?
infinite
Wisdom
and
infinite
Goodness
,
fitted
and
prepared
him
and
is
he
not
willing
that
we
should
share
of
his
righteousness
?
doth
not
his
offer
speak
it
?
Come
unto
me
all
ye
that
are
heavy
laden
;
doth
not
his
tears
and
his
sorrows
over
them
that
refuse
and
defer
speak
it
?
doth
not
that
eternal
Chearfulness
he
undertook
his
Work
with
speak
it
?
Lo
,
I
come
,
in
the
volume
of
thy
Book
't
is
written
of
me
;
thy
Law
is
within
my
Heart
,
the
bent
of
my
Heart
is
to
do
thy
will
;
and
that
desire
left
him
not
,
nor
ever
was
abated
under
the
heat
of
the
day
,
and
heaviest
of
the
curse
:
I
have
a
baptism
to
be
baptized
with
,
and
how
am
I
straightned
till
it
be
accomplisht
?
with
desire
have
I
desired
to
eat
this
passover
;
having
lov'd
his
own
,
he
lov'd
them
to
the
end
:
And
will
not
all
this
Love
towards
us
kindle
some
sparks
of
desire
in
our
frozen
breasts
?
don
't
we
think
they
deserve
an
Anathema
Maranatha
,
that
love
not
this
Lord
Jesus
Christ
?
The
depth
and
height
,
the
breadth
and
length
of
his
Love
passeth
all
knowledge
,
he
was
full
of
Love
,
as
he
was
a
man
;
he
lov'd
Lazarus
so
,
and
he
lov'd
the
young
man
in
the
Gospel
so
;
he
was
full
of
love
,
as
he
was
a
Mediator
:
Such
was
that
love
,
whose
dimensions
our
narrow
minds
cannot
span
,
but
he
was
more
full
of
love
as
he
was
God
:
God
is
love
,
and
God
so
lov'd
the
World
to
give
his
Son
;
is
not
this
Emanuel
worthy
of
our
acceptation
?
Gods
infinite
Wisdom
found
him
,
can
we
find
a
better
,
or
do
without
him
?
have
we
no
self-love
for
our
souls
?
what
will
become
of
us
without
a
pardon
?
can
we
bear
the
curse
of
the
Law
,
or
wrath
of
God
?
is
it
not
worthy
acceptance
on
any
terms
?
but
what
terms
can
be
better
,
it
's
come
to
God
and
beg
Repentance
;
the
Almighty
makes
the
heart
soft
;
I
will
pour
down
the
spirit
of
Grace
and
supplication
,
and
they
shall
look
on
him
whom
they
have
pierced
,
and
mourn
:
Obj.
But
coming
to
God
is
believing
,
and
I
cannot
believe
until
he
gives
me
faith
,
which
is
not
yet
?
Resp.
Put
that
to
Tryal
,
what
if
the
Spirit
of
God
be
now
directing
and
quickning
thy
conscience
to
this
Work
?
and
the
Language
of
thy
heart
is
,
stay
until
time
for
Prayer
at
night
,
or
to
morrow
;
you
will
think
of
it
;
Alas
,
Alas
,
this
is
the
common
answer
to
Gods
Spirit
himself
,
what
wonder
the
Prophets
cry
,
To
whom
is
the
Arm
of
the
Lord
revealed
?
Lord
bless
this
for
better
fruits
.
SERMON
II.
ROM.
IV.
5
,
6.
—
His
Faith
is
counted
for
Righteousness
.
Even
as
David
also
describeth
the
blessedness
of
the
Man
unto
whom
God
imputeth
righteousness
without
works
.
IN
the
Former
Discourse
you
have
an
account
of
the
condition
and
disposition
of
the
subject
of
Justification
,
in
this
I
propose
an
account
of
the
Gospel-method
,
how
God
justifies
the
ungodly
;
it
is
a
different
Question
from
that
of
the
convicted
Jews
,
Acts
2.
Men
and
Brethren
what
shall
we
do
to
be
saved
?
This
is
,
What
doth
God
do
to
save
a
sinner
that
has
contemn'd
his
Authority
,
brought
disorder
into
his
Government
,
violated
his
holy
,
just
and
good
Laws
,
and
goes
on
frowardly
without
repenting
of
what
he
has
done
?
the
Rebel
doth
not
,
will
not
yield
,
shall
the
Governour
yield
?
doth
God
need
us
?
how
is
it
possible
to
reconcile
God's
justice
and
Man's
enmity
?
how
can
a
just
God
justifie
an
ungodly
person
?
The
Apostle
makes
but
two
sentences
of
the
Answer
:
1.
He
imputes
his
Faith
to
Righteousness
.
2.
He
says
,
that
Righteousness
is
imputed
to
Blessedness
.
The
nature
of
the
Discourse
is
didactick
,
instructive
,
and
there
are
these
three
Questions
that
are
matters
of
no
small
Moment
nor
mean
Contraversies
:
1.
Whose
this
Righteousness
is
:
2.
What
is
the
importance
of
the
imputation
of
righteousness
to
a
man
for
blessedness
:
3.
What
is
the
meaning
of
Faiths
being
imputed
to
righteousness
.
I
shall
only
propose
what
I
am
most
perswaded
of
to
be
the
true
sense
of
them
,
and
what
perswades
me
to
be
of
that
mind
,
without
using
means
to
confute
others
:
I
shall
leave
them
to
the
same
liberty
I
presume
on
.
As
to
the
first
there
are
but
two
general
Opinions
,
viz.
Either
Christs
or
our
own
,
though
each
are
subdivided
,
in
what
righteousness
of
Christs
it
is
,
or
of
ours
.
My
Business
is
to
confirm
and
establish
this
truth
,
that
this
Righteousness
in
the
Text
imputed
for
blessedness
,
is
the
righteousness
inherent
in
our
blessed
Mediator
,
and
if
this
one
Character
of
being
without
works
were
to
be
understood
abstracted
from
the
Apostles
design
,
which
is
not
to
exclude
works
from
righteousness
,
but
our
works
and
our
righteousness
,
I
should
think
it
a
distinguishing
Mark
between
Christ's
righteousness
and
any
mans
else
;
for
the
righteousness
of
Works
consists
in
a
conformity
to
the
preceptive
part
of
the
Law
,
but
Christs
Righteousness
consists
also
in
a
conformity
to
the
sanction
of
the
Law
:
He
was
made
a
curse
for
us
,
and
that
is
not
to
work
in
the
Scripture
phrase
,
but
to
suffer
,
though
in
it self
hard
work
,
even
Soul-travel
;
but
doubting
the
solidity
of
this
,
I
shall
propose
others
of
greater
stability
.
(
1.
)
That
Righteousness
that
is
the
cause
of
Blessedness
,
and
whose
fruit
is
the
remission
of
sin
,
is
the
righteousness
of
Christ
,
for
there
is
no
other
name
given
under
Heaven
,
and
therefore
no
other
righteousness
by
which
a
Man
can
be
saved
;
but
the
righteousness
in
the
Text
is
the
cause
of
blessedness
and
pardon
,
there
must
be
some
near
connexion
between
pardon
and
imputation
of
righteousness
,
else
the
Apostle
did
mistake
the
Prophets
sence
,
saying
,
he
meant
imputation
of
righteousness
unto
blessedness
,
when
he
said
,
Blessed
are
they
whose
iniquities
are
forgiven
;
the
connexion
is
either
pretended
to
be
that
of
the
cause
to
the
effect
,
or
some
kind
of
requisite
condition
.
They
who
say
,
this
is
our
own
righteousness
,
are
for
the
latter
,
who
say
,
it
s
Christ's
,
are
for
the
former
,
and
with
reason
;
for
our
own
righteousness
wants
not
works
,
our
justifying
faith
is
not
without
works
,
but
this
is
.
2ly
.
The
righteousness
of
Christ
and
our
pardon
are
more
necessarily
united
than
our
faith
,
for
pardon
is
as
soon
given
as
it
:
These
are
more
likely
sences
,
when
David
said
,
Blessed
is
he
whose
sin
is
forgiven
,
to
mean
,
blessed
is
he
who
has
an
interest
in
Christ
,
and
his
satisfaction
,
than
to
mean
blessed
is
he
who
repents
:
Nay
,
the
Prophet
adds
that
as
another
thing
,
Blessed
is
he
in
whose
spirit
there
is
no
guile
,
i.
e.
Blessed
is
the
pardon'd
man
,
and
the
sincere
man
.
3ly
.
He
is
ungodly
when
forgiven
,
therefore
his
righteousness
is
not
the
condition
of
it
.
4ly
.
C.
3.
v.
25.
To
declare
his
righteousness
for
the
remission
of
sins
that
are
past
,
why
should
we
think
the
Terms
connexed
,
other
than
what
before
he
unites
as
cause
and
effect
?
this
is
to
unite
what
the
Apostle
separates
,
our
Works
and
Justification
,
and
separate
what
he
unites
,
Christ
righteousness
and
remission
.
(
2.
)
It
is
not
supposable
to
think
,
that
Christ's
righteousness
or
satisfaction
should
be
no
where
mention'd
in
this
dispute
about
the
causes
of
Justification
,
when
it
s
confest
that
that
is
the
grand
and
only
meriting
cause
:
It
is
strange
,
that
he
should
dispute
about
the
cause
of
pardon
,
and
yet
never
mention
the
true
cause
;
but
instead
of
it
,
always
a
little
petty
requisite
without
any
causality
at
all
,
and
the
more
strange
,
that
he
should
so
frequently
mention
that
cause
under
the
name
of
Christ's
blood
,
and
his
being
deliver'd
for
our
offences
,
the
matter
of
his
righteousness
in
the
context
,
and
seldom
ever
the
effect
without
it
;
but
when
he
calls
it
by
the
name
of
righteousness
,
the
proper
name
by
which
it
saves
us
,
for
his
blood
saves
us
as
it
is
a
righteousness
,
a
conformity
to
the
law
of
Redemption
,
that
wherein
the
Law
obtain'd
its
end
,
then
it
should
not
be
esteem'd
his
,
but
our
own
:
(
3.
)
We
may
learn
whose
righteousness
it
is
that
is
mention'd
in
the
dispute
,
by
what
was
propos'd
in
the
These
or
Doctrine
to
be
disputed
,
which
he
proposes
both
negatively
and
affirmatively
,
viz.
Justified
not
by
our
righteousness
or
works
,
but
God's
;
we
are
justified
by
Gods
righteousness
,
this
he
proposes
Rom.
1.17
.
as
the
grand
end
of
the
Gospel
;
Therein
is
the
righteousness
of
God
revealed
from
faith
;
surely
God's
Righteousness
and
Faith
by
which
it
s
receiv'd
,
are
distinct
things
,
from
thence
to
v.
21.
c.
3.
he
proves
,
that
all
our
own
righteousness
is
entirely
rejected
from
any
interest
in
this
affair
,
and
again
v.
21.
proposes
thus
,
the
righteousness
of
God
to
be
that
,
which
he
now
undertakes
to
prove
to
be
the
only
righteousness
we
are
justified
by
:
But
now
the
righteousness
of
God
without
the
law
is
manifested
;
and
that
by
God
he
means
Christ
,
Rom.
10.3
,
4.
may
be
easily
learn'd
from
his
words
,
Vnto
the
righteousness
of
God
,
for
Christ
is
the
end
of
the
Law
for
righteousness
;
and
that
it
is
not
call'd
the
righteousness
of
God
because
his
gift
,
we
may
learn
from
Rom.
1.8
.
Your
faith
is
spoken
of
thoroughout
the
world
:
Faith
is
a
work
,
this
is
the
work
of
God
to
believe
on
his
name
,
and
faith
is
a
righteousness
,
for
there
is
a
conformity
to
the
Law
in
it
,
but
it
is
ours
,
your
faith
;
faith
differs
from
this
righteousness
as
the
act
and
object
,
Righteousness
of
God
reveal'd
from
faith
to
faith
:
What
unprejudic'd
man
would
call
that
righteousness
and
faith
the
same
?
faith
differs
from
it
as
the
effect
from
the
cause
,
2
Pet.
1.1
.
Have
obtain'd
the
like
precious
faith
with
us
,
thorough
the
righteousness
of
God
and
our
Saviour
Jesus
Christ
:
Who
would
wish
for
a
plainer
expression
to
prove
that
the
gift
of
Faith
is
the
fruit
of
Christ's
merit
?
and
therefore
this
righteousness
must
be
imputed
to
us
,
before
that
gift
be
possess'd
by
us
.
(
4.
)
The
Epithets
of
this
righteousness
speaks
it
to
be
Christs
,
Rom.
3.21
,
22
,
24.
1.
It
s
the
righteousness
of
God
;
God
was
Author
,
Owner
,
Contriver
,
Acter
,
Giver
,
Subject
of
this
righteousness
,
it
deserves
the
name
by
way
of
Eminence
;
who
could
contrive
it
but
his
Wisdom
,
give
it
but
his
Grace
,
bear
it
but
his
Patience
,
work
it
but
his
Power
,
possess
it
but
his
Fulness
?
2.
Without
the
Law
,
on
two
accounts
,
both
as
to
the
person
,
and
as
to
the
righteousness
.
(
1.
)
The
person
,
Gal.
4.
Was
made
under
the
law
;
he
came
under
it
by
his
own
voluntary
choice
,
not
natural
necessity
,
as
we
are
,
hence
without
the
Law
.
(
2.
)
The
Righteousness
was
,
that
no
precept
of
the
Law
requir'd
to
dye
or
suffer
,
that
was
none
of
its
duties
or
righteousness
;
it
was
its
penalty
in
case
of
Unrighteousness
.
(
3.
)
It
s
a
righteousness
now
manifested
;
faith
and
repentance
has
shin'd
in
the
practice
of
the
Patriarchs
and
Prophets
ever
since
Adam
,
Heb.
11.
Abel
,
Noah
,
Enoch
believ'd
;
indeed
Christ's
was
a
new
kind
the
World
never
saw
before
.
(
4.
)
It
was
witness'd
by
the
Law
and
the
Prophets
;
if
we
take
the
Law
for
the
books
of
Moses
,
they
bear
witness
to
it
.
Abraham
believ'd
,
and
it
was
imputed
to
him
for
righteousness
;
the
bruising
his
heel
,
Gen.
3.
witnesses
his
suffering
the
principal
matter
of
his
righteousness
:
If
we
take
it
for
the
Typical
Law
,
that
witnessed
to
it
,
for
all
the
sacrifices
were
Types
,
and
Types
are
visible
Prophecies
,
and
all
the
Language
is
,
the
Messias
was
to
suffer
in
the
room
of
others
,
to
obey
a
Law
for
others
;
and
the
Prophets
witness
,
Isa.
45.
Surely
shall
one
say
,
in
the
Lord
have
I
righteousness
,
Jer.
23.6
.
The
Lord
our
righteousness
,
Dan.
9.
To
bring
in
everlasting
righteousness
:
There
are
the
Testimonies
of
three
Prophets
,
—
To
him
gave
all
the
Prophets
witness
.
(
5.
)
It
was
a
righteousness
convey'd
thorough
faith
,
put
on
them
that
believe
,
v.
22.
which
is
by
faith
of
Jesus
Christ
unto
all
,
and
upon
all
them
that
believe
.
(
6.
)
A
righteousness
that
consist
in
a
conformity
to
a
Law
,
which
to
us
is
a
Law
of
Faith
,
not
Works
.
We
are
bound
to
believe
his
Obedience
to
all
the
Law
in
the
Covenant
of
Redemption
,
but
not
to
work
one
bit
of
it
:
Hence
we
being
justified
by
that
righteousness
,
our
boasting
is
excluded
,
v.
27.
(
7.
)
A
faith
that
consists
in
shedding
of
blood
,
in
suffering
,
v.
25.
These
two
are
to
the
same
effect
;
Thorough
faith
in
his
blood
,
and
righteousness
by
faith
.
(
8.
)
A
righteousness
whose
fruit
is
remission
of
sin
,
v.
24.
To
declare
his
righteousness
for
the
remission
of
sins
that
are
pass'd
;
the
same
Coherence
that
is
in
the
Text
between
imputation
of
righteousness
and
pardon
.
(9)
Rom.
9.4
.
A
righteousness
wherein
the
Law
attain'd
its
full
end
,
the
Subject
Life
and
Happiness
,
and
the
Law-giver
honour
and
glory
.
(
10.
)
A
righteousness
,
the
gift
whereof
glorifies
grace
to
the
uttermost
,
the
righteousness
of
an
Angel
is
not
such
a
gift
as
this
is
.
(
5.
)
It
s
a
righteousness
that
is
made
ours
:
As
Adam's
first
offence
or
unrighteousness
was
made
ours
,
that
never
inher'd
in
us
,
but
death
came
on
us
by
it
,
then
it
has
some
relation
to
us
,
and
we
to
it
;
this
is
at
large
in
C.
5.
where
the
Author
of
this
righteousness
is
plainly
call'd
the
second
Adam
,
and
if
that
be
not
plain
enough
,
v.
21.
he
is
call'd
Jesus
Christ
our
Lord
:
And
that
it
s
made
ours
,
1.
By
a
gracious
gift
;
abundance
of
grace
,
and
of
the
gift
of
righteousness
:
2.
It
still
remain'd
inherent
in
him
alone
,
for
justification
of
life
came
upon
all
men
,
by
the
righteousness
of
one
:
If
it
were
ours
,
there
must
be
as
many
righteousneses
as
justifications
;
but
here
,
by
the
obedience
of
one
many
are
made
righteous
.
3.
It
s
convey'd
thorough
a
Law
:
The
word
made
imports
a
legal
constitution
,
and
the
first
Adam's
case
shews
it
;
until
the
Law
sin
was
in
the
world
;
sin
is
not
imputed
when
there
is
no
law
;
wherever
imputation
is
there
is
a
Law
;
the
Hostage
cannot
suffer
for
his
King
or
Country
but
by
some
Law
;
Christ
was
made
sin
for
us
only
by
Law
,
and
we
the
righteousness
of
God
in
him
by
law
.
The
Debtor
is
reliev'd
thorough
the
Sureties
discharge
by
a
Law
,
and
this
Law
is
the
Law
of
Faith
,
that
we
ought
daily
to
study
;
the
Law
was
,
If
thou
as
sponsor
wilt
dye
for
them
,
they
shall
live
;
if
thou
wilt
go
under
the
curse
of
their
Law
,
take
their
Law-place
,
for
thy
sake
they
shall
have
the
place
of
Sons
.
It
s
much
harder
to
me
to
comprehend
how
Adam's
first
offence
should
be
imputed
to
us
for
death
,
then
Christs
righteousness
for
life
;
and
it
seems
worthy
observation
,
that
the
one
imputation
is
never
very
clearly
reveal'd
,
until
the
other
be
set
over
against
it
.
The
Apostle
thereby
tells
us
we
are
no
losers
,
but
gainers
by
it
;
an
imputed
righteousness
may
well
free
from
an
imputed
guilt
,
and
commends
that
righteousness
imputed
,
for
it
frees
from
more
than
that
,
viz.
from
all
guilt
.
This
5th
.
C.
gives
account
of
the
Original
of
imputation
,
how
it
comes
that
one
should
be
justified
by
anothers
righteousness
,
or
condem'd
by
anothers
sin
.
Solomon
,
Eccles.
7.24
.
among
his
many
learned
Enquiries
in
his
latter
days
,
enquires
after
the
original
of
sin
,
how
a
righteous
man
should
become
a
sinner
:
One
thing
have
I
found
,
that
God
made
man
upright
,
but
we
have
found
out
many
inventions
.
The
Apostles
enquiry
is
of
a
greater
depth
,
how
one
mans
guilt
or
righteousness
should
be
convey'd
to
another
?
Adam's
sin
or
Christ's
righteousness
.
(
6.
)
It
s
a
righteousness
made
ours
,
as
he
was
sin
,
2
Cor.
5.21
.
Isa.
53.
which
did
never
inhere
in
him
.
(
7.
)
From
the
very
Title
of
imputed
,
but
that
will
be
made
clear
in
the
2d
.
general
head
,
to
which
I
now
come
,
and
whether
I
refer
a
considerable
Question
belonging
to
this
,
viz.
What
righteousness
of
Christ
is
it
that
is
imputed
?
II.
As
to
the
second
Question
,
What
is
meant
by
Imputation
of
righteousness
?
I
shall
begin
with
the
signification
of
the
word
,
which
as
others
is
translated
from
humane
use
to
signifie
by
similitude
some
divine
thing
.
Putation
,
thinking
belongs
to
the
Art
of
Logic
,
and
in
the
Greek
the
words
are
Conjugates
,
branches
of
the
same
root
,
and
in
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
for
thoughts
too
;
The
Lord
knoweth
the
thoughts
of
men
,
that
they
are
vanity
,
Psal.
94.11
.
(
2.
)
Computation
belongs
to
Arithmetick
,
and
Greek
Authors
explain
this
word
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
calculate
,
number
or
reckon
,
and
as
the
Art
of
Logick
has
the
name
from
the
Greek
,
the
Art
of
Arithmetick
,
Accompting
,
in
Hebrew
,
has
its
Name
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
see
Munster's
Lexicon
;
and
so
the
Scripture
uses
the
word
,
Lev.
25.27
.
Let
him
count
the
years
of
the
sale
thereof
:
Eccl.
7.26
.
Counting
one
by
one
,
to
find
out
the
accompt
.
(
3.
)
Imputation
is
an
applying
of
Accompts
,
and
the
things
valued
and
esteemed
thereby
;
it
is
accompt
,
assign
or
ascribe
,
by
way
of
counting
and
reckoning
to
some
particular
persons
.
We
have
here
then
the
righteousness
of
Christ
as
a
rich
treasure
of
Grace
in
the
bank
of
God
;
it
's
one
individual
Jewel
given
of
God
for
the
redemption
of
slaves
,
and
its
value
is
so
great
,
and
the
way
it
's
communicated
being
by
Accompts
,
it
may
be
distributed
to
pay
for
the
redemption
of
Millions
,
all
at
various
times
and
places
.
We
have
God
represented
as
a
great
Merchant
,
with
his
rich
Fund
,
and
his
Books
of
Accompts
,
the
Merchandize
Prov.
3.
Is
better
than
that
of
silver
or
gold
:
Rev.
3.
the
Naked
may
buy
garments
of
Righteousness
;
and
Isa.
55.
they
may
buy
without
Money
or
Price
.
Among
these
Books
Rev.
20.12
.
The
books
were
open'd
,
and
another
book
was
open'd
:
There
is
one
Book
that
is
call'd
The
Lambs
Book
,
Rev.
13.8
.
Whose
Names
are
not
written
in
the
book
of
Life
of
the
Lamb
slain
from
the
foundation
of
the
World
.
There
are
two
Books
of
Life
,
one
for
Angels
by
their
own
inherent
righteousness
,
another
for
fallen
Man
,
who
obtain
it
thorough
the
Death
of
the
Lamb
,
his
passive
righteousness
:
In
this
book
Christ
has
Credit
for
the
redemption
of
all
,
agreed
for
between
the
Father
and
Son
,
and
when
a
persons
Name
is
put
in
that
Book
,
Christ's
righteousness
is
transferr'd
to
him
for
Life
,
for
a
salvation
from
all
evil
,
Dan.
12.1
.
Thy
People
shall
be
deliver'd
,
every
one
that
shall
be
found
written
in
the
Book
:
Luk.
10.20
.
Rejoice
that
your
Names
are
written
in
Heaven
:
We
may
then
see
what
the
Imputation
of
Christ's
righteousness
to
us
is
,
it
was
the
putting
our
Names
in
among
the
Number
for
whom
Christ
dy'd
,
it
's
having
all
Christ
did
and
suffer'd
put
so
to
our
accompt
,
that
we
may
actually
partake
of
all
the
Blessings
God's
goodness
and
grace
design'd
for
us
,
but
the
transgress'd
Law
render'd
it
inconsistent
with
the
Governour
's
Authority
,
Honour
and
Wisdom
to
confer
it
upon
us
;
the
way
this
impediment
and
bar
was
remov'd
,
was
by
the
sufferings
of
Immanuel
.
Imputation
is
either
the
application
of
that
benefit
from
Eternity
in
the
Elective
Decree
of
God
,
or
the
actual
investing
the
Person
with
it
in
time
:
It
's
my
present
Light
,
that
the
Imputation
of
Righteousness
to
Blessedness
was
the
eternal
act
,
and
the
imputation
of
Faith
to
Righteousness
the
temporal
;
the
former
was
2
Tim.
1.9
.
a
purpose
of
conferring
this
grace
and
gift
of
Righteousness
upon
us
in
Christ
,
before
the
World
began
.
There
was
a
double
Gift
set
down
in
that
Book
by
him
that
is
God
of
all
grace
,
sovereign
Proprietor
.
1.
We
were
given
to
Christ
;
Thine
they
were
,
and
thou
gavest
them
me
.
2.
Christ's
Righteousness
was
given
to
us
by
his
Consent
,
he
became
surety
,
his
Name
was
put
in
our
Book
of
Debt
and
Death
,
and
ours
in
his
of
Righteousness
and
Life
.
Two
things
need
proof
here
:
1.
That
Christ's
Righteousness
is
transferr'd
in
its
Value
and
Virtue
to
us
in
way
of
accompt
.
2.
That
that
was
from
Eternity
.
The
first
is
manifest
from
the
Text
,
for
one
cannot
be
justified
without
an
antecedent
righteousness
;
the
Non-worker
and
Ungodly
person
has
no
righteousness
of
his
own
,
it
must
then
be
anothers
transferr'd
,
tho'
it
still
inhere
in
him
only
,
yet
its
value
may
be
transferr'd
to
us
:
Thus
Money
may
still
lye
in
its
old
Chests
,
and
yet
be
transferr'd
in
accompts
thorough
twenty
several
Men
,
as
in
Amsterdam
,
and
now
in
London's
Bank
of
England
.
Land
is
never
remov'd
from
its
place
,
and
yet
thoro'
how
many
hands
is
it
transferr'd
,
and
its
value
is
propos'd
to
be
made
as
Current
as
Money
by
ingenious
men
,
and
imputation
is
made
use
of
to
denote
the
way
.
The
second
I
shall
not
treat
on
,
but
I
desire
that
I
may
not
be
misunderstood
,
for
it
's
not
my
Opinion
that
we
are
justified
from
Eternity
,
no
,
not
until
Faith
.
Justification
presupposes
a
righteousness
,
and
a
righteousness
that
we
have
some
relation
in
,
which
is
by
imputation
made
or
founded
.
2.
This
is
the
common
use
of
the
word
in
Scripture
,
Philem.
18.
If
he
hath
wrong'd
thee
,
or
oweth
thee
,
put
that
:
The
relative
comprehends
the
antecedent
,
that
Debt
,
that
Injury
,
that
Theft
,
on
my
account
,
impute
it
to
me
:
The
Levites
are
put
in
the
room
of
the
first-born
,
and
the
Heave-offering
for
the
Corn
of
the
Threshing-floor
.
The
three
famous
Imputations
in
Scripture
are
Adam's
sin
to
us
,
our
sin
to
Christ
,
and
Christ's
righteousness
to
us
:
Our
Faith
and
Religion
are
founded
on
them
,
and
who
denys
one
believes
not
aright
any
of
them
.
The
Imputation
of
our
sin
to
Christ
is
fairly
set
out
in
Lev.
16.21
.
Aaron
shall
put
all
the
Iniquities
,
sins
and
transgressions
of
the
People
of
Israel
upon
the
head
of
the
live
Goat
.
I
shall
propose
it
thus
,
If
our
sin
be
imputed
to
Christ
,
his
righteousness
is
to
us
;
but
our
sin
is
imputed
to
Christ
,
Ergo.
The
Proposition
is
a
Majore
,
for
it
's
more
credible
that
Priviledges
be
imputed
than
Penalties
,
a
man
may
give
of
his
own
at
pleasure
,
but
cannot
punish
another
so
:
The
assumption
is
express'd
in
Scripture
,
The
Lord
hath
laid
on
him
the
Iniquity
of
us
all
,
Isa.
53.
1
Pet.
2.24
.
Heb.
9.
last
.
Psal.
31.10
.
40.12
.
69.5
.
as
he
groan'd
under
our
sin
,
we
may
rejoice
in
his
righteousness
.
In
2
Cor.
5.21
.
we
have
both
Propositions
,
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
Question
is
,
Whether
sin
or
made
be
the
words
that
are
to
bear
the
Interpretation
?
if
sin
for
sacrifice
,
or
made
for
imputed
?
I
am
for
the
latter
:
1.
Else
sin
would
be
used
equivocally
in
different
senses
,
and
the
Apostle
would
bring
a
So
phism
instead
of
an
Argument
;
He
knew
no
sin
properly
,
Ergo
,
made
sin
;
so
he
never
knew
any
of
his
own
,
ours
he
knew
.
2.
Sin
is
in
opposition
to
righteousness
;
it
is
not
meant
the
effects
of
righteousness
,
a
pardon
;
a
pardon
and
righteousness
are
not
usually
put
for
one
another
.
3.
That
righteousness
is
still
imply'd
to
inhere
in
him
:
Of
God
in
him
;
and
indeed
made
a
pardon
is
not
good
sense
.
4.
Made
is
used
for
imputed
,
Rom.
5.19
.
By
one
mans
disobedience
many
were
made
sinners
,
and
by
ones
obedience
many
were
made
righteous
.
5.
Criticks
distinguish
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
say
,
the
latter
is
used
for
a
Sacrifice
,
not
the
former
;
and
I
find
this
distinction
made
Heb.
10.2
,
3
,
4.
Conscience
of
sin
,
remembrance
of
sin
,
take
away
sin
,
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
but
v.
6.
Burnt-offering
and
sacrifice
for
sin
,
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
I
find
it
often
in
the
seventy
:
Indeed
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
to
sin
,
and
to
expiate
or
purifie
from
sin
,
but
that
is
by
an
usual
rule
in
that
language
,
for
the
same
word
to
signifie
contraries
in
different
conjugations
:
I
have
observ'd
nigh
twenty
Instances
in
the
Bible
,
the
Greek
doth
not
so
.
I
shall
add
to
this
Argument
this
explication
of
it
:
(
1.
)
Christ
took
on
him
the
state
and
condition
of
a
guilty
sinner
,
he
was
in
albo
reorum
,
he
was
taken
from
prison
and
judgment
,
he
was
in
their
sordid
form
,
and
dead
in
Law
,
so
the
Believers
are
put
in
the
condition
and
state
of
righteous
persons
,
so
treated
.
2.
He
had
on
him
the
guilt
of
a
Votee
,
that
is
,
by
his
own
consent
undertook
to
suffer
;
Lo
I
come
,
Psal.
40.
3.
Also
the
guilt
of
a
Surety
for
his
Votee's
guilt
,
i.
e.
his
own
consent
put
him
in
our
place
;
a
Votee's
confinement
and
humiliation
is
for
themselves
,
not
others
;
the
Covenant
of
Redemption
put
him
under
the
Covenant
of
Works
,
his
own
consent
brought
him
under
the
curse
,
and
our
sin
brought
us
under
;
we
enter
by
different
doors
,
but
come
to
the
same
place
,
the
primitive
Law
.
In
opposition
to
this
stands
our
freedom
from
that
sanction
;
the
sanction
of
that
Law
cannot
touch
a
Believer
,
nor
debar
him
from
life
,
or
any
blessing
God
design'd
him
:
Now
all
this
guilt
inheres
in
Christ
,
and
this
immunity
and
happy
condition
inheres
in
us
:
But
,
4.
Imputed
speaks
a
relation
to
what
inheres
not
;
there
may
be
a
just
foundation
of
imputation
in
the
imputers
Goodness
and
Grace
,
a
man
may
give
to
another
in
his
book
of
Accompts
as
well
as
in
his
Will
,
and
make
the
Title
as
sure
.
2.
There
may
be
an
imputation
when
the
ground
of
it
is
neither
in
the
Imputer
nor
Imputee
,
as
in
the
case
of
Bail
,
Surety
or
Hostages
,
who
is
may
be
kill'd
,
tormented
for
the
treachery
of
his
King
,
Countrey
,
or
General
;
of
this
kind
is
the
imputation
of
our
sin
to
Christ
,
and
his
righteousness
to
us
,
it
supposes
them
not
to
inhere
;
thus
our
sins
and
iniquities
are
laid
on
him
,
imputed
to
him
,
and
his
Blood
,
his
Death
is
imputed
to
us
,
his
righteousness
;
this
Dr.
Tuckney
calls
cogitative
imputation
.
3ly
.
The
foundation
this
Translation
is
founded
on
is
a
proof
for
it
,
and
that
is
threefold
:
(
1.
)
A
contract
between
the
Father
and
Son
about
it
.
(
2.
)
An
union
.
And
,
(
3.
)
An
office
by
vertue
of
that
contract
.
In
the
contract
these
three
steps
seems
distinguishable
:
First
,
Christs
person
as
God-man
;
it
is
not
acording
to
the
rules
of
Wisdom
,
that
the
means
should
be
more
noble
than
the
end
,
and
that
this
glorious
person
that
is
more
excellent
than
Angels
and
Men
,
put
them
altogether
,
should
be
meerly
a
mean
,
or
a
tool
,
(
to
speak
with
reverence
)
to
deliver
us
from
misery
,
and
to
make
us
happy
;
he
would
not
in
all
things
have
the
preheminence
,
if
he
were
Mediator
and
the
Means
only
,
and
we
the
end
;
the
end
is
the
most
noble
,
the
end
is
first
design'd
;
he
would
not
be
the
first
born
of
every
creature
in
the
Womb
of
divine
decrees
,
if
his
existence
was
only
thought
on
to
save
us
:
Nor
could
we
be
chosen
in
him
,
Eph.
1.5
.
If
he
had
not
some
antecedent
foundation
in
the
thoughts
of
God
,
[
compar'd
with
a
consulting
deliberating
man
:
]
in
order
antecedent
to
our
Election
;
the
ground
is
presuppos'd
to
the
building
:
Let
us
then
with
the
School-men
conceive
of
such
a
person
,
design'd
of
God
as
the
last
most
perfect
and
glorious
of
all
the
Creation
of
God
,
one
in
whom
God
glorifies
the
fulness
of
his
sufficiency
and
bounty
of
his
goodness
to
the
uttermost
,
and
he
both
by
due
and
fitness
becomes
Lord
and
Governour
of
all
the
creatures
.
Secondly
,
To
pass
the
Oeconomy
of
Angels
above
us
,
let
us
suppose
by
the
conjunct
Counsel
of
God
the
Father
,
and
this
now
suppos'd
Immanuel
,
[
existing
only
in
the
divine
nature
,
but
a
relative
dignity
and
honour
belonging
to
him
as
such
a
person
,
and
in
such
an
office
,
which
was
a
glory
,
John
17.
Glorifie
me
with
that
glory
which
I
had
with
thee
,
before
the
foundation
of
the
World
:
viz.
To
be
Lord
and
end
of
the
Creatures
is
a
great
glory
,
all
others
being
made
for
him
,
Col.
1.16
.
All
things
were
created
for
him
;
but
now
as
Mediator
,
and
in
a
state
of
humiliation
,
he
is
made
a
mean
,
and
they
the
end
]
out
of
the
species
of
men
,
some
design'd
and
chosen
to
be
the
more
immediate
train
and
fellows
of
this
great
Lord
,
and
end
of
all
,
Psal.
45.7
.
They
are
called
Fellows
;
With
the
oyl
of
gladness
above
all
thy
Fellows
:
We
may
read
the
designs
and
contrivance
in
Christs
intercession
for
the
compleat
execution
,
John
17.24
.
Father
,
I
will
that
they
also
whom
thou
hast
given
me
be
with
me
,
where
I
am
,
that
they
may
behold
my
glory
which
thou
hast
given
me
:
How
they
do
it
,
we
may
read
Rev.
5.11
,
12.
&c.
There
being
elect
Angels
as
well
as
Men
,
renders
this
very
consistent
antecedent
to
the
fall
.
But
Thirdly
,
These
being
in
the
loyns
of
Adam
,
and
under
the
common
Lot
of
Man
as
to
their
Creature
state
,
are
permitted
to
fall
with
the
whole
mass
of
humane
nature
:
Elective
Grace
and
Love
show'd
it self
in
their
redemption
,
but
to
Angels
prevention
,
and
their
fall
gives
occasion
to
a
New
Work
and
Office
to
this
Immanuel
,
and
New
Discoveries
of
his
Love
and
Grace
to
these
elected
fellows
,
John
12.24
.
Except
a
corn
of
wheat
fall
into
the
ground
and
dye
,
it
abideth
alone
,
but
if
it
dye
,
it
bringeth
forth
much
fruit
.
He
compares
his
death
to
seed
;
says
he
,
if
I
dye
not
,
I
shall
lose
all
my
fellows
design'd
;
my
Company
and
Train
in
heaven
will
not
only
be
fewer
,
but
I
shall
loose
one
whole
kind
of
them
,
and
that
of
next
kindred
to
my
own
nature
;
I
will
never
suffer
it
,
I
have
power
over
my
own
Life
to
lay
it
down
,
and
take
it
up
,
I
am
resolv'd
to
take
their
burden
on
my
shoulders
,
the
curse
they
are
under
shall
strike
thorough
my
Soul
,
but
I
will
redeem
them
;
I
will
give
them
a
singular
evidence
of
the
goodness
of
their
Lord
and
Master
they
are
to
serve
.
On
the
other
hand
,
God
the
Father
,
with
whom
I
should
have
begun
,
the
God
of
all
Grace
,
that
he
might
manifest
it
in
all
its
variety
,
and
render
the
difference
between
the
Creature
and
Creator
more
lustrious
,
and
the
degrees
and
steps
of
Happiness
more
numerous
and
tasteful
,
suffered
them
,
permitted
them
to
fall
,
but
knew
of
one
among
the
number
,
a
noble
elect
vessel
,
that
could
not
fall
;
yea
,
that
could
give
satisfaction
for
their
transgression
;
to
glorifie
his
soveraignity
,
in
showing
what
a
subject
was
in
his
dominion
,
he
commands
him
,
Psal.
40.
I
come
to
do
thy
will
;
thy
Law
is
within
my
heart
;
And
to
glorifie
his
goodness
,
he
gives
this
Lord
of
all
to
be
their
Priest
,
Sacrifice
,
Redeemer
and
Surety
;
the
whole
transaction
we
may
read
in
the
Covenant
of
Redemption
,
Isa.
50.20
.
Psalm
89.3
,
19
,
20
,
27.
The
Redeemer
shall
come
to
Zion
,
—
This
is
my
Covenant
with
them
,
my
spirit
that
is
upon
thee
,
&c.
shall
not
depart
from
thy
seed
:
It
's
a
Covenant
with
him
concerning
them
;
I
have
made
a
covenant
with
my
chosen
,
—
one
chosen
out
of
the
people
,
—
I
have
laid
help
on
one
that
is
mighty
:
Zach.
6.13
.
A
Counsel
of
peace
between
the
Lord
of
Hosts
,
and
the
man
the
branch
.
By
vertue
of
this
Covenant
the
Creditor
may
pursue
him
for
his
voluntary
undertaking
,
and
Christ
may
sue
out
deliverance
for
his
performance
,
therefore
it
becomes
us
to
carry
our
petitions
first
to
him
,
that
in
his
right
we
may
be
delivered
.
2.
By
vertue
of
this
Covenant
,
and
that
relation
that
gave
foundation
to
it
,
their
arises
a
most
strict
union
between
Christ
and
us
:
Now
the
more
they
are
one
,
the
more
reason
for
his
righteousness
to
be
imputed
to
us
;
they
are
one
seed
,
Gal.
3.16
,
29.
and
to
thy
seed
,
which
is
Christ
:
You
may
pursue
any
of
the
Brothers
that
share
of
the
Fathers
estate
;
any
of
the
Members
of
the
body
may
be
punish'd
for
what
another
has
done
:
We
are
all
Members
of
one
body
.
When
a
Society
would
give
sufficient
ground
of
Credit
,
they
put
it
in
their
constitution
,
that
you
may
pursue
one
for
all
;
here
thorough
the
oneness
of
nature
all
became
Bankerupt
thorough
Adam
;
but
much
more
united
is
that
Society
,
one
in
Christ
.
Ruther
,
par.
2.
p.
251.
(
1.
)
One
and
the
same
legal
party
,
the
same
object
of
justice
;
he
that
pursues
the
surety
,
pursues
the
Debtor
:
(
2.
)
The
Debt
is
one
;
It
's
but
one
Debt
that
Christ
suffer'd
for
,
and
sinners
suffer
for
.
(
3.
)
The
satisfaction
or
payment
is
one
;
it
cannot
be
required
of
the
principal
debtor
,
what
the
surety
has
paid
.
(
4.
)
The
acceptation
is
one
,
if
he
accept
of
payment
from
the
Surety
,
he
cannot
pursue
the
Debtor
;
and
the
Discharge
is
one
,
as
Christ
was
deliver'd
for
our
Offences
,
he
rose
again
for
our
Justification
.
If
a
sinner
was
assur'd
that
he
were
an
elect
vessel
,
he
might
say
,
I
have
paid
all
in
my
surety
;
but
as
we
have
the
priviledge
of
minors
,
so
have
we
the
folly
,
and
therefore
are
treated
as
them
,
who
have
not
wisdom
to
manage
their
own
Estate
.
3.
The
Office
that
Christ
was
put
in
thorough
this
Covenant
for
us
,
is
a
just
foundation
for
imputation
,
Heb.
7.22
.
He
was
made
surety
of
a
better
covenant
:
Whatever
the
word
signifies
there
,
it
is
for
us
as
a
Priest
towards
God
,
that
he
exerts
it
,
as
to
the
signification
of
the
word
tho'
its
but
this
once
in
the
New-Testament
,
yet
several
times
the
seventy
use
it
as
the
proper
translation
of
Gharab
,
which
Prov.
6.1
.
and
17.19
.
signifieth
surety
,
so
Gen.
43.9
.
I
will
be
surety
for
him
,
let
me
bear
the
blame
for
ever
:
44.32
.
Thy
servant
became
surety
for
the
lad
:
The
end
of
suretyship
is
to
be
a
ground
of
Trust
;
Dum
curant
homines
ut
diligentius
sibi
cautum
sit
,
I
have
laid
help
on
one
that
is
mighty
.
(
2.
)
One
becomes
so
for
another
by
contract
,
if
in
his
own
power
,
Fidejussor
fit
per
stipulationem
;
be
not
thou
one
of
them
that
strike
hands
,
or
that
are
sureties
for
Debts
.
(
3.
)
It
legally
unites
the
persons
,
Fidejussor
,
propriè
dicitur
debitor
:
He
was
made
under
the
Law
;
Singuli
in
solidum
tenentur
;
each
are
bound
for
the
whole
;
He
was
made
sin
,
that
knew
no
sin
.
(
4.
)
T
is
of
several
kinds
;
either
it
may
preceed
or
follow
the
Obligation
,
it
may
either
be
for
debt
or
for
persons
indemnity
,
or
good
behaviour
,
or
for
performance
of
condition
,
Isa.
36.8
.
Give
pledges
,
I
pray
thee
,
to
my
Master
,
the
King
of
Assyria
:
There
is
something
of
each
of
these
in
Christs
Suretiship
;
The
Lord
hath
laid
on
him
the
iniquity
of
us
all
:
Those
that
thou
gavest
me
I
have
kept
:
All
that
the
Father
giveth
me
,
shall
come
to
me
:
His
Suretyship
is
that
of
satisfaction
for
guilt
past
,
in
the
Covenant
of
Works
,
and
that
of
caution
in
the
Covenant
of
Grace
:
Thus
Brinsley
,
Where
there
is
a
Suretyship
,
there
is
just
ground
for
legal
imputation
,
but
Christs
Mediatorial
Office
is
a
Suretyship
,
therefore
it
founds
a
just
ground
of
imputation
to
them
for
whom
't
was
undertaken
.
There
are
two
Questions
,
the
solution
whereof
might
contribute
a
consiberable
light
in
this
affair
,
one
is
,
What
kind
of
righteousness
that
is
which
is
imputed
,
and
the
second
is
,
how
far
it
is
made
ours
by
imputation
,
and
the
one
contributes
light
to
the
other
,
as
to
the
(
1.
)
There
is
righteousness
in
Christ
as
he
is
God
,
his
essential
Holiness
.
(
2.
)
A
Righteousness
as
he
is
God-man
,
abstractledy
taken
from
the
work
of
Redemption
for
us
.
(
3.
)
There
is
a
Righteousness
in
his
now
present
glorified
estate
,
wherein
he
applies
what
he
did
for
us
to
us
,
which
carries
a
conformity
to
the
Covenant
of
Redemption
,
and
therefore
is
a
righteousness
.
(
4.
)
There
is
a
twofold
righteousness
in
his
performance
of
the
mediatorial
office
for
us
here
below
,
one
by
reason
of
its
conformity
to
the
Mediatorial
Law
,
which
requir'd
the
faithful
discharge
of
a
King
,
Priest
and
Prophet
,
at
his
hand
,
the
other
in
a
conformity
to
the
Law
that
we
were
under
,
into
which
place
that
undertaking
put
him
.
As
there
are
four
kinds
of
righteousness
to
be
distinguisht
in
Christ
,
so
there
are
three
degrees
of
imputation
;
One
is
only
for
a
persons
good
Profit
or
Honour
,
and
thus
all
in
Christ
is
;
't
is
an
honour
to
mankind
that
there
is
such
a
glorious
person
come
of
the
family
,
he
is
the
light
that
enlightneth
every
one
that
comes
into
the
world
,
he
came
to
restore
all
things
;
that
first
relation
I
have
before
mentioned
as
head
and
end
of
all
the
Creatures
,
which
fitted
him
,
and
render'd
it
proper
and
becoming
that
he
should
become
our
redeemer
,
was
much
for
man's
profit
and
good
:
A
2d
.
Degree
of
imputation
is
for
our
sake
;
for
their
sakes
do
I
sanctifie
my self
;
when
we
become
the
end
,
and
he
the
means
,
and
thus
the
whole
Mediatorial
Office
was
undertaken
by
him
,
the
whole
of
that
work
was
the
delivery
of
Mankind
,
especially
the
elect
,
although
we
are
not
made
Priest
,
Prophet
and
King
,
we
reap
the
benefit
of
these
offices
,
all
their
causality
combined
in
our
salvation
,
and
so
doth
his
intercession
unto
this
day
:
3d.
There
is
a
nearer
degree
of
imputation
,
when
what
's
done
is
done
in
our
name
,
room
and
place
,
which
Brinsley
calls
the
office
of
an
Attorney
:
I
shall
give
my
thought
of
it
by
these
two
properties
;
When
Christ
doth
for
us
what
he
was
not
obliged
to
do
for
himself
as
God-man
.
2.
When
we
who
were
oblig'd
to
do
it
,
are
freed
from
the
obligation
by
his
doing
of
't
,
and
under
this
Christs
passive
righteousness
is
comprehended
;
but
passive
righteousness
may
justly
comprehend
the
whole
state
of
his
humiliation
,
from
his
Conception
to
his
Resurrection
:
He
grew
up
as
a
root
out
of
a
dry
ground
,
without
form
or
comeliness
;
he
made
himself
of
no
reputation
,
and
his
first
likeness
to
man
was
in
the
form
of
a
Servant
,
and
in
that
fashion
he
became
obedient
unto
death
:
Great
glory
and
dignity
was
the
due
of
the
humane
nature
from
the
first
minute
of
union
.
If
a
King
should
marry
the
poorest
Beggar
,
she
is
Queen
from
that
minute
,
and
has
a
right
to
share
with
her
Husband
in
his
plenty
and
honour
,
but
a
deniedness
to
this
,
a
being
emptied
of
it
,
as
't
is
in
the
2d
.
of
Phil.
was
a
great
part
of
Humiliation
,
and
a
birth
of
this
kind
was
meritorious
;
the
throwing
such
a
thick
veil
over
his
proper
glory
,
the
obscuring
of
his
brightness
by
such
a
thick
cloud
.
All
righteousness
has
necessarily
an
active
obedience
accompanying
it
,
or
rather
is
it
,
for
a
passive
suffering
without
it
is
not
righteousness
;
for
all
righteousness
consists
in
action
and
habit
,
and
has
a
relation
to
the
preceptive
part
of
the
Law
,
so
what
had
been
to
us
meerly
a
curse
,
was
to
him
obedience
and
righteousness
,
because
he
came
under
a
Law
to
perform
it
;
for
what
was
the
penalty
of
the
first
Adam's
Law
,
was
obedience
to
the
Mediatorial
Law
,
satisfaction
to
one
,
righteousness
to
the
other
:
(
3.
)
Though
Christ
as
man
was
bound
to
obey
the
Moral
Law
,
viz.
Not
to
bear
false
witness
,
not
to
steal
or
kill
,
yet
his
obedience
was
in
such
circumstances
that
rendered
it
meritorious
;
all
his
Sermons
and
his
Death
too
was
a
bearing
witness
to
the
truth
,
and
so
an
obedience
to
the
ninth
Command
,
yet
not
such
obedience
as
he
was
antecedently
oblig'd
to
,
his
restoring
that
which
he
took
not
away
,
his
being
denied
to
that
which
was
his
due
,
was
obedience
he
perform'd
to
the
eighth
Commandment
:
His
praising
God
in
the
Church
here
below
,
his
prayers
and
faith
,
with
strong
cries
and
tears
,
was
an
obedience
to
the
first
table
,
that
he
was
not
oblig'd
to
as
God-man
:
He
might
have
been
man
without
being
the
seed
of
Abraham
,
and
therefore
he
was
not
obliged
to
be
circumcis'd
,
which
was
a
great
part
of
suffering
,
for
't
was
a
great
dishonour
,
an
acknowledgment
and
publick
confession
of
Original
Sin
.
And
if
our
Original
Sin
thus
on
him
,
why
not
his
Original
Righteousness
,
not
as
man
,
but
as
man
in
our
likeness
,
born
of
a
Woman
,
conceiv'd
in
a
Womb
,
and
Beza
so
expounds
,
Rom.
8.1
,
2.
Now
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
—
For
the
law
of
the
spirit
of
Life
in
Christ
Jesus
,
the
Holiness
,
the
unspotted
Purity
and
habitural
righteousness
of
Christ
as
man
,
being
imputed
to
the
Believer
,
hath
made
me
free
from
the
Law
of
sin
and
death
:
That
convinces
of
the
one
,
and
binds
over
to
the
other
,
viz.
Death
;
thus
Beza
,
Hemingius
,
Elton
,
Parr
,
Streso
,
Downham
:
As
he
was
the
seed
of
the
Woman
,
and
our
Brother
,
he
was
bound
to
obey
the
moral
Law
as
suited
to
this
estate
,
but
there
was
not
a
necessity
of
being
born
of
a
Woman
,
he
might
have
become
man
in
a
more
glorious
manner
,
he
might
have
assumed
such
a
Manhood
as
he
now
wears
;
there
is
a
great
difference
to
be
made
between
the
dues
of
Christ
as
Emanuel
,
and
as
Mediator
:
The
Originals
are
different
,
the
one
flows
from
his
Actions
and
Sufferings
,
Function
and
Investiture
,
the
other
nakedly
from
the
Union
,
which
last
remains
,
1
Cor.
15.
when
the
former
is
laid
down
.
(
4.
)
Though
the
Scriptures
point
at
Christ's
Death
and
Blood
principally
as
the
price
and
satisfaction
,
Acts
20.28
.
Heb.
9.12
.
Rev.
1.5
.
&
5.9
.
Eph.
1.7
.
yet
that
may
well
be
understood
by
way
of
eminence
,
it
being
the
pinnacle
of
the
penalty
,
and
doth
instruct
us
that
the
necessity
of
the
satisfaction
was
founded
in
a
holy
,
just
and
good
Law
,
and
not
in
the
nature
of
God
:
The
satisfaction
did
not
make
any
change
in
the
divine
nature
,
to
turn
him
out
of
an
angry
temper
into
a
gracious
,
kind
and
merciful
one
,
for
the
gift
of
the
Son
flow'd
from
the
unchangeableness
of
his
Love
,
but
God
as
Supream
King
and
Governour
by
a
just
Law
,
well
and
wisely
establish'd
,
could
not
in
Honour
admit
Rebels
to
the
Priviledges
he
design'd
for
them
,
without
a
satisfaction
made
to
the
Government
,
which
must
be
what
the
Law
required
,
and
that
required
Death
;
and
as
our
Death
begins
with
a
mortal
nature
,
and
encreases
thorough
sickness
and
weakness
,
until
it
be
compleated
in
a
Death-stroke
,
or
some
violence
prevent
the
gradualness
,
so
Christ
became
like
us
in
all
things
,
excepting
sin
;
one
drop
of
Christ's
Blood
,
one
day
of
his
humility
,
had
dignity
enough
in
in
it
,
but
he
was
to
pay
what
the
Law
required
,
and
the
Law
obtained
all
its
ends
in
him
.
This
may
help
us
to
understand
these
Phrases
used
very
rudely
,
that
God
loves
the
elect
when
sinning
as
well
as
when
praying
:
It
s
true
as
he
is
God
,
for
there
is
no
change
in
him
,
but
not
true
as
our
God
or
Governour
,
and
the
Language
of
Scripture
is
in
this
latter
sense
,
as
he
manifests
himself
thorough
Law
or
Gospel
,
these
being
Rules
of
his
dispensations
,
and
glasses
of
our
knowledge
.
(
5.
)
On
the
other
hand
,
though
we
obey
the
Law
in
some
measure
,
and
have
a
measure
of
suffering
,
which
is
acceptable
to
God
thorough
Christ
,
if
we
have
faith
in
him
,
yet
this
comes
in
as
no
satisfaction
to
that
primitive
Law
,
for
we
are
not
oblig'd
to
do
what
he
did
for
us
;
it
comes
in
as
a
preparing
us
for
a
possession
in
a
holy
Society
,
where
no
unclean
thing
can
enter
,
so
the
imputation
of
Christ's
obedience
takes
not
away
the
necessity
of
our
obedience
,
more
than
his
passive
takes
away
the
necessity
of
our
suffering
or
dying
;
It
's
appointed
for
all
once
to
dye
,
though
Christ
died
,
and
it
s
appointed
for
all
to
obey
,
though
Christ
obey'd
;
neither
our
suffering
nor
our
obedience
comes
in
as
a
part
of
that
righteousness
that
first
Law
requir'd
of
us
,
as
belonging
to
the
covenant
of
Works
;
the
breaking
of
this
clay
vessel
either
by
Death
,
or
what
's
equivalent
,
is
necessary
for
our
habitation
in
another
Sphere
,
where
this
cannot
enter
;
blessings
of
that
would
be
a
torment
to
this
constitution
:
Sufferings
are
necessary
to
make
us
sensible
what
we
deserve
,
and
what
our
Saviour
suffer'd
for
us
;
Holiness
and
Righteousness
is
necessary
by
precept
,
and
as
a
means
to
fit
and
prepare
for
that
possession
.
(
3.
)
Thorough
a
congruity
,
as
a
fruit
and
an
effect
of
that
image
of
God
begun
to
be
drawn
in
us
,
by
reason
of
which
when
in
its
perfection
,
it
may
be
said
,
The
Law
is
not
made
for
a
righteous
man
;
and
we
read
of
no
Law
given
to
Adam
,
but
Ceremonial
Laws
;
the
nature
of
God
is
the
first
Law
;
the
Moral
Law
reveal'd
is
but
a
Copy
of
that
divine
temper
,
and
when
it
s
perfectly
writ
in
a
Man's
Heart
without
any
blot
,
mistake
or
defect
,
to
live
holily
is
to
live
as
he
list
,
and
by
reason
of
this
disposition
of
Soul
a
Saint
can
never
be
said
to
be
without
law
,
yet
if
we
take
law
for
an
external
Command
,
swaying
by
the
force
of
its
sanction
against
the
stream
of
Inclination
,
a
man
is
neither
of
the
Law
,
nor
under
the
Law
.
The
2d
.
and
last
Head
propos'd
,
was
about
the
sense
of
these
words
,
Faith
imputed
to
Righteousness
,
about
which
there
are
these
three
Opinions
:
Some
say
that
Faith
is
taken
objectively
,
Faith
comprehending
Christ's
Righteousness
is
put
for
it
,
or
Faith
in
justification
is
always
valued
as
comprehending
Christ's
Righteousness
.
2.
Others
say
that
God
out
of
his
Gracious
Acceptation
takes
faith
for
the
Righteousness
Blessedness
is
due
to
;
we
say
Christ's
Righteousness
comes
in
the
room
of
that
,
they
that
Christ
merited
,
that
faith
should
be
taken
for
it
.
The
3d.
Which
my
judgement
embraces
,
is
,
that
faith
is
reckon'd
of
God
the
mean
of
Application
,
or
Instrument
of
conveyance
of
Christ's
Righteousness
to
us
:
Imputation
applied
to
Faith
is
a
note
of
Distinction
,
implying
a
double
use
of
Faith
,
the
one
is
by
inhesion
,
and
so
it
sanctifies
us
,
the
other
is
by
imputation
,
and
so
it
justifies
us
,
because
it
is
the
ceremony
of
Seisin
,
by
which
we
are
invested
with
,
and
entitled
to
the
righteousness
of
Christ
;
this
suits
best
with
the
former
Metaphor
of
imputation
in
Books
of
accompts
,
for
't
is
not
only
usual
and
necessary
to
transfer
and
impute
Estates
in
Books
of
Accompts
,
where
great
Funds
and
Banks
are
,
but
there
is
given
to
the
person
who
is
made
Creditor
a
Bank-bill
or
Tally
,
bearing
the
value
of
the
transferr'd
summ
,
so
that
bit
of
Stick
or
Paper
thorough
imputation
,
if
we
compare
it
with
these
Bank-Books
,
makes
the
Man
worth
so
much
money
as
the
transfer'd
summ
is
;
so
in
the
Lamb's
Book
of
Life
there
's
not
only
a
transferring
of
his
righteousness
to
us
,
but
there
is
given
out
this
Bill
or
Tally
of
Faith
to
us
,
by
which
we
are
entitled
to
it
:
There
are
many
Arguments
which
may
both
prove
and
explain
this
.
(
1.
)
It
is
without
doubt
that
all
our
priviledges
are
convey'd
one
way
,
Faith
bears
the
same
relation
to
them
all
,
Rom.
4.16
.
It
's
said
the
inheritance
is
of
Faith
,
that
it
might
be
by
grace
;
now
Heb.
11.1
.
Faith
's
call'd
the
substance
of
things
hop'd
for
;
Substance
,
saith
Tho.
Aquin.
is
the
beginning
of
a
thing
that
necessarily
at
last
infers
the
whole
,
that
's
in
our
English
an
Earnest
;
now
if
Faith
be
an
earnest
of
Heaven
,
it
bears
the
like
relation
to
other
priviledges
,
as
Rev.
2.17
.
We
read
of
a
white
stone
,
and
in
the
stone
a
New
Name
;
that
was
the
stone
of
absolution
,
the
Judge
anciently
instead
of
speaking
his
Sentence
convey'd
it
,
by
the
giving
of
a
white
or
black
stone
;
so
if
Faith
be
the
earnest
of
our
hopes
,
it
's
the
stone
of
our
pardon
,
it
's
the
Ring
of
our
Marriage
with
Christ
,
it
's
the
Winte
Raiment
,
Feast
and
New
Name
of
our
Manumission
by
justification
;
out
of
Slaves
we
are
made
Freemen
,
and
Faith
is
the
mean
and
instrument
of
Investiture
with
it
.
(
2.
)
This
sence
of
it
removes
a
considerable
difficulty
among
Divines
,
the
Question
is
,
since
Justification
is
a
transitory
act
of
God
,
and
terminates
upon
the
Creature
,
what
it
is
that
he
doth
when
he
justifies
,
or
what
bears
the
room
of
the
justifying
sentence
?
most
say
,
the
Word
of
God
,
the
Gospel
,
but
there
's
a
great
distinction
between
the
voice
of
the
Law
and
the
voice
of
the
Judge
;
the
Law
says
,
Whosoever
believes
shall
be
justified
,
but
the
voice
of
the
Judge
is
,
thou
John
or
Thomas
art
absolv'd
,
it
s
a
particular
,
positive
and
authorative
Application
of
the
Law
.
Mr.
Baxter
thinks
,
that
God
proclaims
some
publick
Sentence
among
the
Angels
,
but
that
's
a
groundless
Notion
;
this
seems
to
me
most
reasonable
,
that
the
gift
of
Faith
being
such
a
fruit
of
his
special
grace
,
that
he
gives
to
no
sinner
but
whom
he
justifies
,
its
relative
Language
should
be
,
I
justifie
thee
,
I
pardon
or
absolve
thee
,
for
the
same
Gift
may
have
two
Uses
,
as
a
Ring
in
Marriage
,
it
enriches
and
it
marries
,
the
one
by
its
own
Inherent
value
,
the
other
by
constitution
;
so
Faith
sanctifies
by
its
own
inherent
vertue
,
and
justifies
by
impuration
.
(
3.
)
It
shews
us
what
influence
the
Holy
Ghost
has
in
our
justification
;
all
the
three
Person
concur
in
all
transient
and
external
Acts
,
and
in
particular
,
this
act
is
ascrib'd
to
the
Spirit
,
1
Cor.
6.11
.
But
ye
are
wash'd
,
but
you
are
sanctifi'd
,
but
you
are
justifi'd
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
:
There
's
no
more
reason
for
derogating
justification
from
the
Spirit
of
God
,
then
from
derogating
sanctification
from
the
Name
of
the
Lord
Jesus
:
The
verse
contains
two
Blessings
,
Sanctification
and
Justification
;
two
Authors
of
them
,
the
Lord
Jesus
and
the
Spirit
;
two
ways
of
Application
of
their
vertue
,
the
Merit
of
the
one
,
and
the
Spiritual
Efficiency
of
the
other
,
in
name
of
the
Lord
Jesus
and
by
the
Spirit
of
God
:
Some
think
the
Spirits
Efficiency
in
Justification
is
to
give
the
comfort
and
the
knowledge
of
it
,
but
that
's
no
causality
that
may
come
forty
years
after
the
effect
,
but
this
gives
an
easie
solution
to
the
Text
;
the
Spirit
of
God
works
Faith
,
which
entitles
to
Christ's
Righteousness
,
therefore
we
are
justifi'd
by
the
Spirit
,
and
may
be
is
called
the
Spirit
of
Adoption
upon
the
same
account
,
for
the
Spirit
of
Faith
and
Spirit
of
Prayer
are
one
,
and
the
Spirit
of
Adoption
;
Rom.
8.15
.
is
that
whereby
we
call
Abba
,
Father
;
so
he
may
be
also
call'd
the
Spirit
of
Justification
by
his
working
,
justifying
faith
,
and
this
seems
to
be
pointed
at
1
Tim.
1.14
.
The
grace
of
our
Lord
was
exceeding
abundant
,
with
faith
and
love
:
There
are
two
Blessings
mention'd
,
and
both
Preventive
,
exceeding
grace
,
with
faith
and
love
:
It
is
not
said
,
and
Faith
,
and
Love
,
to
import
barely
the
contemporariness
of
the
Gift
of
Pardon
and
Faith
,
but
the
way
of
conveyance
;
thus
God
gave
me
Faith
and
Love
,
when
I
was
a
Blasphemer
,
and
a
Persecutor
,
and
with
Faith
,
or
thorough
Faith
I
obtain'd
mercy
,
the
Grace
of
our
Lord
was
exceeding
abundant
in
this
blessing
,
in
giving
faith
,
and
a
pardon
thorough
faith
.
(
4.
)
Christ's
justification
is
a
pattern
of
ours
,
Rom.
4.24
.
He
rose
again
for
our
justification
:
1
Tim.
3.16
.
He
was
justifi'd
in
the
Spirit
;
the
work
of
the
Spirit
in
raising
him
from
the
Dead
was
a
justifying
act
upon
him
;
in
the
World
he
was
condemn'd
as
a
meer
man
,
and
thereby
a
deceiver
,
saying
,
he
was
God
,
but
Rom.
1.3
.
He
was
declar'd
to
be
the
Son
of
God
with
power
,
by
the
spirit
of
holiness
in
his
resurrection
:
His
state
of
Humiliation
was
status
reorum
,
he
was
in
the
condition
of
a
guilty
man
,
in
prisonand
judgment
,
Isa.
53.
He
was
condemn'd
,
that
he
might
condemn
sin
in
the
flesh
,
and
that
there
might
be
no
condemnation
to
them
that
are
in
him
;
he
could
not
be
punish'd
under
God's
Government
without
sin
inherent
or
imputed
,
Isa.
50.8
.
He
is
near
that
justifieth
me
;
he
justified
him
in
his
raising
him
from
the
dead
,
and
setting
him
at
his
right
hand
,
so
condemn'd
him
in
humbling
him
;
at
the
resurrection
his
justification
and
vivification
was
one
and
the
same
thing
in
different
relations
,
1
Pet.
3.18
.
He
was
put
to
death
in
the
flesh
,
but
quicken'd
by
the
Spirit
;
when
the
Spirit
quicken'd
him
,
he
justified
him
;
his
death
was
consequently
a
condemnation
,
not
only
by
man
but
God
,
as
by
his
determinate
counsel
under
his
Government
.
Sydenham
and
Brinsley
say
,
in
his
resurrection
,
as
Attorney
he
took
up
the
bond
of
the
old
Covenant
in
Court
for
his
Clients
,
John
16.
The
spirit
now
in
the
Gospel
bears
witness
to
his
righteousness
as
our
Head
and
Surety
,
because
he
goes
to
his
Father
,
i.
e.
witnesses
he
was
justified
as
our
Surety
,
and
therefore
his
resurrection
is
our
acquittance
or
solution
,
he
had
never
gone
to
Heaven
else
.
(
5.
)
No
punishment
can
be
justly
removed
before
the
Person
be
justifi'd
or
absolv'd
;
the
removal
of
our
Spiritual
Death
by
the
gift
of
his
Spirit
,
is
a
removal
of
our
greatest
punishment
,
therefore
it
carries
absolution
in
its
bosome
,
and
by
it
we
may
easily
answer
the
Papists
,
who
argue
our
justification
and
sanctification
to
be
one
,
because
the
Scripture
mentions
a
relation
certainly
above
a
bare
connexion
of
time
,
Rom.
8.1
,
&
2.
in
v.
1.
a
connexion
,
but
in
v.
2.
some
causality
.
This
place
,
says
Stapleton
,
Ant.
p.
625.
is
a
torment
to
Beza
and
Calvin
,
but
Calvin's
Comment
frees
himself
,
for
though
he
yields
inherent
holiness
to
be
the
sense
of
the
2d
.
v.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
for
the
influence
it
has
on
,
no
condemnation
in
the
v.
1.
is
thus
,
Non
assignari
caasam
à
paulo
,
sed
modum
quo
so●vimur
à
reatu
,
Sanctification
contains
a
way
of
our
being
freed
from
guilt
as
well
as
filth
of
sin
.
I
argue
against
the
Papists
thus
,
there
could
be
no
Argument
to
prove
the
one
from
the
other
,
if
both
were
one
.
2ly
.
This
interprets
the
relation
,
such
texts
as
this
,
and
more
evidently
Tit.
3.
1
Cor.
6.
implys
between
these
two
twins
,
viz.
the
same
grace
sanctifies
as
a
principle
of
efficiency
in
the
Believer
,
and
justifies
as
a
foundation
of
relation
it
raises
between
the
Believer
and
God
,
now
let
the
Papists
find
one
Scripture
to
torment
a
Protestant
Interpreter
with
this
key
in
his
hand
,
or
any
advantage
to
their
side
who
say
justification
is
,
justification
is
the
ornamental
or
enriching
value
of
the
Ring
,
its
marriage
vertue
?
or
the
relation
between
man
and
wife
?
(
6.
)
The
being
put
in
Covenant
is
also
a
relative
blessing
,
and
we
are
brought
thereinto
by
God's
pouring
out
his
spirit
on
us
;
This
is
my
covenant
,
Heb.
8.
There
is
a
very
obvious
objection
against
this
,
viz.
The
Scripture
commonly
attributes
Justification
and
Pardon
to
the
exercise
of
Faith
,
Abraham
believ'd
in
God
,
and
't
was
counted
to
him
for
righteousness
;
but
this
Doctrine
about
it
lays
the
stress
of
its
justifying
vertue
on
the
gift
of
it
,
and
the
same
objection
may
be
otherways
propos'd
,
the
Scripture
lays
the
justifying
vertue
of
faith
on
the
object
of
it
,
it
is
not
a
miraculous
faith
,
believing
I
shall
be
cur'd
,
nor
an
Historical
Faith
,
believing
the
truth
of
a
particular
relation
in
the
Scripture
,
but
a
Believing
on
him
that
justifies
the
ungodly
for
justification
,
a
believing
on
him
that
rais'd
up
Jesus
our
Lord
from
the
dead
;
thorough
the
belief
of
his
being
deliver'd
for
our
offences
,
and
rais'd
again
for
our
justification
.
And
(
3.
)
The
like
objections
may
be
rais'd
against
these
,
Eph.
2.8
.
That
we
are
sav'd
by
grace
thorough
faith
,
and
that
not
of
our selves
,
but
as
the
gift
of
God
:
For
we
are
his
Workmanship
,
Tit.
3.5
.
Not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
sav'd
us
by
the
washing
of
regeneration
,
that
being
justified
by
his
grace
:
Thus
we
see
the
Scripture
lays
an
Emphasis
on
each
of
them
,
the
gift
of
Faith
,
the
nature
of
Faith
,
the
object
of
Faith
,
and
indeed
this
Bill
would
be
but
a
counterfeit
one
,
if
it
wanted
any
of
these
Properties
or
Relations
.
1.
It
must
be
receiv'd
from
him
that
hath
the
power
,
or
else
it
is
not
valid
;
By
his
knowledge
shall
my
righteous
servant
justifie
many
.
2.
It
must
be
in
true
form
,
rightly
dictated
,
that
is
its
nature
,
or
not
valid
.
3.
The
divine
constitution
,
the
Law
of
Heaven
has
made
it
have
such
a
relation
to
Christ's
righteousness
,
the
riches
of
his
Grace
,
and
the
Wisdom
of
the
constitution
shines
in
the
fitness
of
the
instrument
,
for
our
Souls
are
an
open
begging
hand
,
a
vast
Appetite
,
It
crys
daily
,
who
will
shew
us
any
good
?
some
good
things
I
want
,
some
more
good
,
and
this
Faith
clasps
the
hand
on
Christ
offer'd
,
determines
and
centers
the
desire
,
as
on
an
Object
that
has
all
fullness
in
him
,
full
satisfact●on
,
and
●o
build
a
relation
and
union
of
right
upon
an
union
of
nature
;
a
Communion
upon
a
cement
of
Union
honours
the
Wisdom
of
the
contriver
:
So
we
see
all
these
three
must
be
in
a
valid
Bank-bill
;
it
is
not
worth
a
Farthing
in
it self
,
a
bit
of
Paper
ink'd
,
but
relatively
to
such
a
Summe
,
suppose
1000
l.
it
's
worth
so
much
,
its
very
form
consists
in
relation
to
that
summe
,
that
's
its
Object
,
it
signally
bears
it
,
and
if
rightly
drawn
,
and
receiv'd
from
the
right
owner
,
their
Constitution
and
the
Law
will
make
me
Possessor
in
due
time
:
If
any
of
these
qualifications
be
wanting
,
it
is
not
worth
a
Farthing
:
1.
Drawn
in
true
forms
.
2.
Bearing
relation
to
its
proper
Object
.
3.
Receiv'd
from
him
who
has
the
riches
in
his
power
to
give
:
And
I
find
our
Catechim
and
Confession
insists
as
much
on
this
as
any
;
Conf.
c.
11.
—
Nor
by
imputing
it self
the
act
of
believing
,
or
any
other
Evangelical
Obedience
,
but
by
imputing
the
Obedience
and
Satisfaction
of
Christ
unto
them
,
they
receiving
it
by
Faith
,
which
is
the
Gift
of
God
.
11.
Thus
it
s
the
alone
Instrument
of
Justification
,
i.
e.
they
are
not
justified
until
the
Holy
Spirit
doth
in
due
time
actually
apply
Christ
unto
them
.
Our
lesser
Catech.
Q.
How
are
we
made
partakers
of
the
Redemption
purchased
by
Christ
?
R.
By
the
effectual
application
of
it
to
us
by
his
Holy
Spirit
;
for
which
they
quote
Tit.
3.5
,
6
,
7.
Q.
How
doth
the
Spirit
apply
the
Redemption
,
&
c
?
R.
By
working
Faith
in
us
,
and
thereby
uniting
us
to
Christ
in
our
effectual
calling
.
I
may
from
thence
form
this
Argument
,
Maj.
When
Christ
and
his
benefits
are
applyed
to
us
,
we
are
justified
.
Min.
But
when
God
effectually
calls
,
Christ
and
his
benefits
are
applyed
to
us
.
Erg.
When
effectually
call'd
,
we
are
justified
.
It
is
granted
,
that
Faith
is
the
fruit
of
effectual
Calling
,
and
it
cannot
be
deny'd
that
relations
,
viz.
Justification
,
Adoption
,
flow
as
suddenly
from
their
Foundations
as
effects
can
from
their
efficients
.
Or
thus
,
Maj.
The
imputing
Faith
to
Righteousness
is
an
application
of
Christ
and
his
benefits
:
Min.
But
the
Spirit
by
working
Faith
applys
Christ
and
his
benefits
:
Erg.
The
Spirit
by
working
Faith
imputes
Faith
to
Righteousness
.
But
I
need
no
other
Testimony
but
Scripture
,
that
way
the
Faith
of
Miracles
temporally
sav'd
,
that
way
saving
Faith
justifies
;
but
by
the
Spirits
working
the
Faith
of
Miracles
,
when
he
saw
their
Faith
,
it
was
certainly
a
miraculous
Gift
,
distinguishing
and
characterizing
the
persons
to
be
heal'd
;
to
give
him
that
Faith
,
was
to
say
,
thou
art
to
live
to
be
cured
,
there
was
no
cooperation
of
the
creature
to
a
Miracle
.
Further
,
compare
C.
4
,
&
5.
and
we
find
imputing
Faith
to
Righteousness
,
and
giving
a
Righteousness
,
are
the
same
;
but
Objections
are
not
to
be
answer'd
as
Bullets
in
war
,
with
the
like
,
but
explication
and
distinction
:
For
the
1.
The
reason
,
the
nature
or
exercise
of
faith
is
insisted
on
in
Scripture
so
much
,
is
for
our
instruction
;
if
the
faith
that
God
has
given
be
that
which
entitles
to
Heaven
and
Happiness
.
2.
The
reason
the
object
is
so
much
intimated
,
is
to
prevent
a
most
dangerous
error
that
the
World
is
most
liable
to
,
viz
Leaning
on
our
own
righteousness
;
such
fools
,
to
take
the
Bill
for
the
Summ
:
But
its
certain
the
owner
and
proprietor
must
be
the
conveyer
,
I
challenge
to
show
what
he
doth
else
that
looks
like
it
.
For
the
2d
.
I
propose
these
two
Distinctions
:
1.
Between
the
state
of
justification
and
particular
acts
of
pardon
,
or
between
the
state
of
adoption
,
and
particular
blessings
in
possession
;
the
former
is
convey'd
thorough
the
gift
of
faith
,
the
latter
thorough
the
exercise
of
faith
;
a
man
gets
right
by
the
receiving
of
a
Bill
from
the
Proprietor
,
but
when
he
comes
for
such
a
part
of
it
,
he
brings
his
Bill
and
shows
it
,
and
writes
a
receipt
on
the
back
of
it
.
Tho'
we
are
but
once
justified
,
we
daily
pray
,
Lord
forgive
my
debts
;
and
once
adopted
,
we
daily
pray
for
more
enjoyment
of
what
is
due
to
that
title
.
2ly
.
With
Mr.
Frost
,
I
propose
a
double
instrumentality
of
Faith
,
one
on
the
givers
part
,
another
on
the
receivers
;
so
it
is
with
Bills
too
;
the
Proprietor
conveys
his
right
,
and
the
Receiver
afterward
pleads
his
right
;
so
it
is
with
faith
,
God
conveys
Christ
and
his
Righteousness
thorough
it
,
and
we
plead
for
the
benefit
and
use
of
it
,
as
we
need
daily
.
But
this
I
shall
retain
,
that
from
the
first
gift
of
saving
Faith
,
which
turns
us
from
ungodly
to
godly
,
we
are
justified
and
adopted
persons
,
which
entirely
throws
out
that
legal
conditionality
that
among
Socinians
has
thrown
out
Christ's
satisfaction
,
and
among
Arminians
has
impair'd
and
delay'd
its
vertue
toward
sinners
,
until
they
come
with
something
in
themselves
,
a
conformity
to
a
new
Law
:
And
also
Antinomianism
,
which
is
a
denomination
that
comprehends
all
Errors
,
dishonourable
to
the
Law
or
Law
giver
,
and
whatever
Doctrine
is
against
the
necessity
,
stability
and
perfection
of
the
Law
of
God
,
is
of
this
kind
;
whatever
Doctrine
removes
the
necessity
of
the
Law
,
removes
the
necessity
of
Christ's
satisfaction
,
and
what
Doctrine
removes
perfection
from
the
Law
of
God
,
removes
the
Glory
from
God's
Holiness
;
but
to
suppose
one
under
the
Law
sav'd
,
and
that
Law
neither
fulfill'd
nor
satisfied
by
the
personor
his
Surety
,
is
to
suppose
the
Law
changeable
,
not
necessary
;
if
Christ
only
fulfill'd
the
mediatorial
Law
,
and
not
that
we
were
under
,
then
that
Law
and
Government
bult
on
it
was
remov'd
and
chang'd
without
satisfaction
.
If
the
grand
influence
of
Christ's
righteousness
by
the
Mediatorial
Law
was
to
get
it
chang'd
for
an
easier
and
less
perfect
,
we
must
either
say
,
the
influence
of
Christ's
satisfaction
did
terminate
on
the
nature
of
God
,
and
make
a
change
in
his
temper
from
anger
to
mercy
,
and
perfection
of
holiness
to
indulgence
in
carnality
or
say
;
that
the
Father
and
Son
were
of
two
different
minds
,
but
the
latter
thorough
his
obedience
gain'd
him
to
his
mind
;
for
what
has
influence
on
God
,
as
Govenrour
,
has
influence
on
the
Law
,
(
Administrations
of
Government
must
be
rul'd
by
the
Law
)
and
what
has
influence
on
the
Law
for
our
good
,
must
fulfill
its
precepts
or
satisfie
its
sanction
.
The
Law
has
no
other
Language
,
and
if
Christ
did
neither
,
the
influence
must
not
terminate
on
the
Government
,
but
on
the
nature
God
,
or
Fathers
person
in
the
Godhead
.
But
the
Scripture
informs
us
,
That
God
sent
his
Son
in
the
likeness
of
sinful
flesh
,
that
the
righteousness
of
the
Law
might
be
fulfill'd
in
us
:
In
us
,
says
Vastius
,
by
application
,
but
in
Christ
by
inhesion
;
in
us
by
imputation
,
but
in
Christ
personally
,
says
Calvin
,
Muscus
,
Beza
,
Rollock
,
Fulke
,
Cartwright
,
Elton
;
says
Dr.
Jacomb
,
all
Protestants
;
he
adds
,
his
active
and
has
passive
as
if
they
had
obey'd
it
in
their
own
Persons
,
the
Law
is
wholly
fulfill'd
in
him
,
and
that
very
righteousness
is
ours
in
a
Law
sense
,
and
so
fulfill'd
in
us
.
3ly
.
It
overthrows
Libertinism
,
for
if
the
same
grace
sanctifies
that
justifies
,
they
can
never
pretend
to
the
one
that
want
the
other
.
4ly
.
Popery
,
that
makes
justification
and
sanctification
one
,
that
differ
as
far
as
the
Category
of
Quality
and
Relation
.
I
have
no
place
for
futher
use
,
than
to
intreat
every
one
as
they
love
their
own
souls
,
and
long
for
pardon
of
sin
,
not
to
quench
or
provoke
the
Holy
Spirit
of
God
,
for
that
is
his
Errand
as
well
as
sanctification
.
2.
As
ever
they
would
enjoy
this
free
spirit
,
be
diligent
and
conscientious
in
all
Ordinances
,
that
are
ministrations
of
the
Spirit
;
he
is
to
be
reciev'd
in
the
bearing
of
Faith
.
3.
Study
this
imputed
righteousness
of
Christ
,
until
thou
experience
most
deep
humility
and
most
sweet
comfort
from
it
,
Rom.
11.19
.
Thou
standest
by
faith
,
be
not
high
minded
,
but
fear
;
thou
depends
entirely
for
faith
and
righteousness
on
another
,
thou
wast
prevented
in
thy
ungodliness
,
when
thou
receiv'd
that
gift
.
2.
How
much
will
God
do
for
thee
,
when
thou
art
his
Son
and
Servant
,
if
he
did
so
much
for
thee
when
an
eremy
,
Rom.
5.9
.
Much
more
then
being
now
justified
by
his
blood
,
we
shall
be
sav'd
;
thou
hast
now
given
to
thee
at
once
a
perfect
and
an
everlasting
righteousness
,
a
total
forgiveness
of
all
thy
sins
,
a
work
of
holiness
God
has
engaged
to
perfect
.
Vale.
FINIS
.
Grant
me
this
,
there
was
never
any
thing
so
well
done
by
man
,
wherein
there
is
not
room
for
further
industry
,
Calv.