The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

CHAP. II.

About JUSTIFICATION and IMPUTATION.

S. S's Quest. WHether we are justified by the Righteousness of Christ imputed?

The Question would better reach the Controversie, as thus stated, viz.

Whether Impure (that is, unsanctified Persons) while 〈◊〉〈◊〉, be justified by the Imputation of Christ's Righteousness? [Thus I stated the Question at first, which S. S. evaded with this, viz. Whether Justification be by the Works of the Law, 〈◊〉〈◊〉 by the Righteousness of Christ through Faith? No•…•… •…•…enying the former, and granting the latter, this Question will

not find out the Controversie; but rather] Whether Christ's Righteousness be imputed unto Persons in a disobedient, unsancti∣sied or unconverted State? Or, Whether Christ's Righteousness be imputed of Co•…•… to Persons who are not in some degree really and inwardly Partakers thereof, by the inward Work of Christ, through Faith and Sanct•…•…fication?

I am for the real Participation of Christ's Righteous∣ness, and against a false Imputation of it; but con•…•…ss the true Imputation of Christ's Everlasting Righteousness to true Believers, who inwardly are Partakers o•…•… his Work, Na∣ture and Image, which the true Seed of Abraham in all Ages were Partakers of, whose Faith was reckoned to him (as the Faith of all his Seed is to them) for Righ•…•…ness, which was and is both real and inward.

By [the Righteousness of Christ] I understand his everlasting Righteousness, Holiness, Faith, Nature and I•…•…ge, from whence his active & passive Obedience (as in his own Person) sprung, and that true Believers, as Partakers thereof, are accoun∣ted or esteemed of in the Sight of God, being Partakers of his Holiness, divine Nature, and renewed therein to God; in this they are pr•…•…sented unto God in an absolute j•…•…stifi∣ed State: and S. S. proceeds thus, viz.

By the Word [Justifie] the Scripture sometimes (but ve∣ry rarely) useth it to signifie, to make Just by inherent Holiness, or to sanctifie, Tit. 3. 5, 7. He hath saved us by the Washing of Regeneration, that being justified, &c p. 89.

Reader, Be pleased to take Notice here, how far this his Concession is to Justification in the Reality of it, as springing from the inherent Holiness or Image of Christ in a Soul; and how this is effected through Sanctification (and it must be from hence that the real Imputation ariseth) and note, how herein he hath granted to the Truth of our Principle (in the first Part) though much of his •…•…ollowing Work be contradictory to this, as will appear; for this is to make Just by inherent Holiness, or to sanctifie; the other is, to impute, or reckon Guilty or fallen Creatures Just: So that this Man's Imputation of Christ's Obedience, must be opposed to the real and inward Participation thereof.

S. S. [Justifie] It is used in Contradiction to Sanctificati∣on,* 1.1 1 Cor. 6. 11. but ye are sanctified, but ye are justified, &c. an•…•… 〈◊〉〈◊〉 mostly, we are therefore to take it in this latter Se ise, p. 89.

Though [Justifie] be often in Scripture taken to de∣clare

Just or Righteous, or to accept of, as such (as well as to make Just) in which Sease there is a Distinction (not a Contradiction nor Severation) between Sanctification & Justification; yet God never declares, accounts or accepts any as Just and Righteous, but such as are really (in some Degree Partakers of his Righteousness in themselves, by a living Faith and Subjection to him (there being also a time of justifying before Men are justified) for 'tis they who are of Faith that are of Abraham, whose Faith or believing God (wherein was Obedience) was imputed or reckoned to him for Righteousness: And true and living Faith is of the same Na•…•…ure still, and so is the real Imputation, which 〈◊〉〈◊〉 〈◊〉〈◊〉 God, and is evidenced unto the Soul by his S•…•…irit: 〈◊〉〈◊〉 the Truth o•…•… this is further confirm'd by the very Proof which 〈◊〉〈◊〉 〈◊〉〈◊〉 cit•…•…d be•…•…ore, which proves that Sanctification is previous to and joyned with Justification; and that 'tis such a 〈◊〉〈◊〉 •…•…shed and sanctified that are justified, and t•…•…t in the Name of the Lord Jesus, and by the Spi∣rit of our God, 〈◊〉〈◊〉 Cor. 6. 11. It was not the Unrighteous, Unconverted or Unsanctified that were justified, but the Sanctified; and therefore it is not the guilty and unsancti∣fied Perso•…•…s, applying or imputing to themselves Christ's active and passive Obedience (as performed in his Person) that will justifie, make or declare them just in the Sight of God; out the inward Operation of his Spirit, sanctifying, 〈◊〉〈◊〉 〈◊〉〈◊〉 changing them from Sin and Impurity, into the Image, Name and Nature of Christ Jesus, that A S they have born the Image of the Earthly, S O they must bear the Image of the Heavenly which must be in Reality.

S. S. [Justifie] Signifies, to declare just, Luk. 7. 35. Wis∣dom is justified, &c. Psal. 51. 4. that thou mayst be justified, &c. to absolve, acquit or discharge, Rom. 8. 33. It is God that Justifieth, &c. Proverbs 17. 15. He that Justifieth the Wicked, and he that Condemneth the Just, are both Abomina∣tion to the Lord, p. 89.

He sayes true in the Definition of the term [Justifie] but whether his after Application or Imputation thereof (as to the Creature) doth agree therewith, or not, will further appear; However, his Definitions (being com∣pared) intimate thus much to us, that to justifie, is both to make Just by Inherent Holiness, and to declare that Thing or Person Just which is really so; as Wisdom is declared Just of her Children, God is declared Just when he speak∣eth,

who Justifieth his Elect, acquitteth and declareth them Just, to whom there is no Condemnation, Rom. 8. 1, 2, 3, 4. and ver. 33. But on the other hand (as conc•…•…rring with the Definition before) He that Justifieth the W•…•…cked, that is, he that declareth the Wicked Just, and so the Unrighteous Righ∣teous, the Impure Pure, absolveth or acquitteth the Wicked or wicked Workers (while such) and he that condem•…•…s the Just, are both Abomination to the Lord. And then the next t•…•…g to be enquired is, Whom doth S. S. declare Just, and in what State are the Persons, whom be Just•…•…s, declares Just, absol∣ved, acquitted or pardoned (as his terms are)?

S. S. This Acquittance to us fallen Cre•…•…es, is a propor Abso∣lution or Pardon; we are guilty in our own 〈◊〉〈◊〉 — p. 91. Now Moses, or the Law of God, is the true Accuser of everyone of us, Joh. 5. 45. There is one that accuseth you, even Moses in whom ye trust; the only Defence is, though I am guil•…•…y, yet Satisfaction hath been made for that Guilt, p. 90. [Yet] God pronounceth us Just, and absolves us, for the Satisfaction or Righteousness of Christ, p. 91.

Rep. Without Faith 'tis Impossible to please God; and without Holiness none shall see him to their Justification or Comfort: our Pardon and Absolution from Sins past, must be received in our Rising out of Sin and the Fall, and by the Power of God Renewing us into the Image of God, through a Living Faith in Christ, Repentance, or a real Change of the Mind and Heart from Evil; and so by a true Separation of the Creature from Enmity and wicked Works, wherein men are Enemies in their Minds; for in that state, while you stand as fallen Creatures, guilty in your own Persons, Enemies in your Minds by wicked Works (and in the State of those unbelieving Jews, whom Moses ac∣cused, as before confessed) God doth neither pronounce you Just, absolve nor pardon you (in that Condition) And while you so pronounce or declare your selves Just and acquitted, you are but Justifying the Wicked, wherein you are an Abomination to the Lord, as is proved before.

It's true, he that confesseth and forsakes Sin finds Mer∣cy upon true Repentance and Conversion; the Creature obtains Remission of Sins past, and that through Faith in the Name and Blood of Christ, which hath a secret In∣fluence upon the Soul, and sprinkleth the Conscience from dead Works, in order, both to Pardon and Justification, upon the Act of living and true Faith in Christ; yea, Christ

as the one Off•…•…ing, Sacrifice and Propitiation for the Sins of the whole World, which puts away Sin, consecrates, makes true Belie∣vers holy, and declares God's Coming near to Man in Kindness; I say, Christ as thus considered, hath an inward Influence and Effect upon the believing and penitent Soul, to bring it near to God, and render it capable of receiving Mercy and Forgiveness, and of seeling the Pardon and Peace, upon true Conversion from Sin and Evil; yea, I fur∣ther testifie, that God looks upon (and hath a regard to) e∣very Appearance and Effect of his Grace and Spirit in the Heart & Soul, even from the very first Act of Faith, spring∣ing up and budding of Grace to the highest Growth there∣of; even, from Davids Repentance to his Songs of Delive∣rance; from Niniveh's believing God and repenting to his Peoples walking in Newness of Life; from the Prodigal's Return to his Father's House, to his abiding therein; yea, the first Appearance of true Tenderness, Remiss and Bro∣keness of Heart, or godly Sorrow for Sin, the Lord hath Regard to the Creature for the sake thereof, still from the Respect he naturally hath to his Grace and Spirit, that works these in Man: To this Man will I look, saith the Lord, that is poor and of a contrite Spirit, and trembleth at my Word. The Work of Christ or Grace in the Heart, from the Be∣ginning to the Accomplishment thereof, is acceptable to God, because of the Dignity of him that worketh it, and not from any Dignity or Worth of the Creatures own; but only the Creature is accepted, as in Christ; we are ac∣cepted in the Beloved, and it is for Christ's sake that God for∣giveth us, and not meerly for our own: Howbeit, it is so far as we are related to Christ, and have an Interest in him and his Righteousness, by a living Faith, that God owns and looks upon us in a Way of Acceptance; he respects his own Image in us, and doth not justifie, acquit or accept Men only upon the Account of Christ's Sufferings and Acts of Obedience, as done in his Person; for if he did, then were all Men justified for whom Christ dyed, and that was the whole World, all Men in general; he tasted Death for every Man; yet his Obedience and Sufferings in the Flesh had a good End and Effect (be being through all, both accepta∣ble and prevailing with God, for the good of Mankind; & we must needs partake of the Benefit and Effects there∣of in our Souls, so far as they have an Influence upon us, by the Life and Power of Christ, considering the Travel of

his Soul, through all his Sufferings (which were inward as well as outward) his Soul being made an Offering for Sin, and his making Intercession •…•…or the Transgressors, was, that Men might be influenced with a real Sence and Sorrow under their own Sin, and be made sensible of Christ's Sufferings and Tra∣vil of Soul, and know the Fellowship thereof, and so be made conformable to his Death, through the Operation of his Spirit and Life in them, as that they may be raised up in the Likeness of Christ's Resurrection, in Domi∣nion and Triumph over Sin and Death, and not plead Christ's Satisfaction and Righteousness (only as in himself) in their •…•…ead, to absolve or justifie the Guilty, whom God will not clear, nor acquit the Wicked: Christ's Righteousness will not excuse any in Unrighteousness; for he was a holy Ex∣ample, as well as a Sacrifice and Propitiation; and he that saith, he hath an Interest in Christ's Rightcousness, or that he abideth in Christ ought to walk as he walked.

Now the Question is not, Whether Christ was a most Sa∣tisfactory Sacrifice, or well-pleasing to the Father? for that is undeniable: He was the Delight of the Father's Soul, who gave himself for us an Offering and a Sacrifice to God, for a sweet smelling Savour, Ephes. 5. 1, 2. But, In what State and Condition are we acquitted, pardoned and justified of God, and in what Nature; whether as fallen, sinful, guilty Persons in our selves, and that meerly by the Sufferings of Christ in his own Per∣son (which were finite) without respect to his Work in us? Or, as Converted, Believers, Sanctified, Obedient, new Crea∣tures in Christ, accepted (and so justified) in his own Righteous∣ness, as real Partakers thereof? The latter is the Justificati∣on and Imputation which I plead for, and not the former; I would not have Men flatter themselves, nor one another, in Sin and Darkness, with Christ having done all, paid all, satis∣fied God for all Sins past, present and to come, and that in their stead; nor to think themselves thereby absolved, acquitted and justified in their Sins and fallen Estate; for such Doctrine hath stre•…•…gthned the Hands of many Evil-Doers, and made many Hypocrites, who are yet to undergoe a Sence of the Judgments and Terrors of the Lord, and to know Repentance from deadWorks, before they receive Forgiveness of Sins past, or Jesus Christ, as the Attonement or their Peace; for he came in the Likeness of sinful Flesh, that he might condemn Sin in the Flesh, before Man be justified from it.

If the Question be, What is it that gives us Interest in

Christ's Righteousness? Or upon which it is imputed or reckoned to us? He answers, Our Faith, Rom. 10. 10.

If the Question be, What will evidence our Faith to be living and sound Faith? He answers, Our sincere Obedience to the Law, Jam. 2. 24. You see then, how that by Works a man is Justified, and not by Faith only; we are Justified by Works, as Evidencing our Faith, living by Faith, as giving Interest in Christ's Righte∣ousness by Christ's Righteousness, as constituting •…•…s Righteous, &c. p. 91.

The Reader may see, I take the better part of his Confessi∣on, as well as the worse; He hath truly confest here,

1st, That it is our living and sound Faith that gives us Interest in Christ's Righteousness, and upon which it is im∣puted or reckoned to us.

2dly, That our sincere Obedience to the Law (or Works of Faith) doth evidence our Faith to be living and sound; from whence it follows, that none are Justified, but who are in a living and sound Faith in Christ, and sincere Obe∣dience to his Law: Therefore Justification was not effected or compleated without us by Christ's Sufferings (or Death) in his Person; for he dyed for our Sins, but rose again for our Justification, which is effected even in bringing forth in us the Answer of a Good Conscience; nor art thou either Justified or pronounced Righteous in the Sight of God (whoever thou art) who art a guilty Person, a fallen Creature, accused by Moses, unsanctified, unregenerate, Impure; see how manifestly the Man hath contradicted himself in these Passages, one while in Justifying the guilty (or disobedient) another while, on∣ly those who have a living and sound Faith, and are sincerely obedient, who thereby are interested in Christ's Righte∣ousness; With this I agree, but not with the other, which declares the Guilty and Disobedient, Just or Innocent, p. 91. and what then? must the Guilt be charged upon Christ, who offered up himself a Lamb without Spot to God, and was a sweet smelling Savour to him, of whom all our Obedience ought to savour, that by him we may Offer up living Sacrifices un∣to God? Both we and our Actions must Savour of his Uncti∣on, and not of Pollution, Sin or Guilt, if we be Justified or accepted in the Beloved: Whereas he accuseth G. W. with teaching Justification by Faith in Christ, and the Works that follow Faith, without Christ's Righteousness Imputed, p. 91.

The End of his Charge is false [without Christ's Righte∣ousness

imputed] are his own Words, and Forgery against me, and not mine; for I have both owned and confessed the Real and Scriptural Sense of Imputation in the 65th Page of Divin. of Christ. (first Part) and several other Places therein:

The blessed Man's partaking of Christ's Righ∣teousness through Faith; and that Justification is in the Righteousness of Christ, by Faith in him; and that this true and living Faith and the Righteousness of it, is reckoned (or imputed) to the true Believer; yet we do not grant, that Sinners or polluted Persons in that State, are cloathed with this Righteousness, or that it is impu∣ted to them, as theirs, whilst they are out of it:

These were my Words, which clear me from his Charge; al∣though he adds thereto, that I say, Faith in Christ, and Works that follow, without any mention of Christ's holy Life and Sufferings, p. 92. which is false again, and the contrary may be often seen in my said Book, Divin. of Christ. For,

1st, Living Faith in Christ cannot be without the Participati∣on of Christ's holy Life, Vertue and Effects of his Sufferings and Blood, which sprinkleth the Conscience, cleanseth from Sin, &c.

2dly, We are by Faith in him spiritually influenced with a Sence of his Sufferings, Travil of Soul and Fruit of his Inter∣cession, therein, I bear in my Body the Dying of the Lord Jesus, that the Life also of Jesus may be manifest in my mortal Flesh.

3dly, In spiritually eating of his Flesh, and drinking of his Blood, we receive of his Life in us, do come to live to God in his Love and Favour; and so we partake of Christ AS the one Offering, Sacrifice or Propitiation, that makes holy, in whom God comes near to us in Mercy, and we to him in a holy Life; and this is the one Offering, by which he hath for∣ever perfected them that are sanctified, whereof the Holy Ghost beareth Witness unto us, Heb. 10. 15.

Object. You have not from the Beginning of your Life to the End perfectly obeyed the Law; what have you to say why you should not bear the Curse? p. 92.

Answ. This is an impertinent Objection, and unsuta∣ble for him that does not believe perfect Obedience to Christ attainable in any Part of our Life, either Beginning or latter End•…•… But God will not bring this Charge against them, whose Sins are forgiven and blotted out, to be remembred no more in the new Covenant, who since they have recei∣ved Remission and Justification of Life, have the Answer and Testimony of a good Consciense to plead, which gives Bold∣ness

in the Day of Judgment, the Heart being sprinkled from an evil Conscience, there is a drawing near to God in full Assurance of Faith, if our Heart condemn us not, then have we Considence towards God: Howbeit, Upon the Charge before (as S. S. his chief Objection) depends much of his Work, and what he pleads to this, as his only Defence, is, Christ's Holy Life and Sufferings, Obedience to the Death, &c. not Sanctification, nor Christ's Righteousness (or Life) inherent in us, or the Answer of a Good Conscience, &c. And why so? why thinks he, cannot this acquit us or render us acceptable to God?

S. S. In justifying God doth judge us by the Law, though by the Gospel also; To be Righteous in a legal Sense, is, to be invested with a sinless Righteousness, from the Beginning of Life to the End thereof; this the Law requires, it doth require Perfection, not only in the End of our Lives, but in the middle also, and in the Beginning, p. 92, 93. But the Breach of this (sayes he) will be the Accusation or Charge that the Law (or Justice) will bring against us at the Day of Judgment, p. 50.

Rep. The Man runs upon a Mistake, and thereupon makes his Apologies and Defence; for there will be no Occasion for God, to bring this Charge against his Elect (or those whom he hath justified) at the Day of Judgment; for,

1st, Against a Righteous Man there is no Law; nei∣ther doth the Gospel judge such as Transgressors all their Dayes, as is vainly imagined: And how should you be ju∣stified, while you are judged both by Law and Gospel? Doth not the Gospel acquit and clear such as (in the Faith) receive it, from the Condemnation of the Law, that being justified by Faith, they may have Peace with God?

2dly, They who are pardoned of Sins past, and justified by Christ from all those things, from which they could not be justi∣fied by the Law of Moses, are received into a Covenant of •…•…ace, Mercy, Forgiveness, Love, Peace and Union with God (for such is the new Covenant, wherein God will remem∣ber their Iniquities no more.

3dly, They who are thus justified and received into Cove∣nant with God, have passed from Death to Life, from Con∣demnation to J•…•…stification, through the Law are become dead unto the Law, that Christ might live in them; and the Life they live, is by the Faith of the Son of God, which Faith puri∣fies the Heart, and the Mystery of it is held in a pure Conscience.

4thly, The Gospel is preached to them that are dead (viz. in

Sin) That they might be judged as Men in the Flesh, but justi∣fied after God in the Spirit.

And God's sending his Son in the Likeness of sinful Flesh was, that Sin might be condemned in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit, Rom. 8. Therefore Ju∣stice will not (at the Day of Judgment) charge us with Transgression and Imperfection from the beginning of Life to the End.

They that are come into Covenant with God (who therein are in a Justified Condition) have this to plead, We have known and believed the Love that God hath to us; God is Love, and he that dwelleth in Love dwelleth in God, and God in him; Herein is our Love made Perfect, that we may have Boldness in the Day of Judgment, because as he is so are we in this World, 1 Joh. 4. 16, 17. And doth not this perfect Love and Conformity to his Image (which gives this Boldness in the day of Judgment) spring from the Life and Work of God in us? And is not this our Love (or such Con∣formity) inherent in us, as we dwell in God, and God in us?

6thly, What the Law saith, it is to those that are under the Law; but we (true Believers) are not under the Law, but under Grace; and shall we Sin because we are no more under the Law but under Grace? God forbid; for how can we that are dead unto Sin, live any longer there∣in? But, whereas this Opposer's main Charge is, You have not from the beginning of life to the end perfectly obeyed the Law, or been invested with a sinless Righteousness, Perfecti∣on, &c.

This is not stated according to his own Doctrine and Principle, which concludes, that there is no such Perfecti∣on attainable in this Life, either in the beginning, middle, or end of Life, so that according to his own Doctrine he should have stated it thus (and it may justly be charged up∣on these Sin-Pleasers) viz.

You have lived in Sin and Disobedience all your Life long, and have preached to others, that perfect Freedom from Sin and Corruption is not attainable in this Life by any, either in the be∣ginning or end of Life; but have preached many into more Loosness & Liberty of Sinning by telling them, that 'tis God's good Pleasure not to remove the being of Sin in this Life, but to suffer Corrup∣tions to remain in his Saints to keep them humble: so no part of

your Life is pure or clean, but corrupt & sinful: What have you to plead or say for yo•…•…r selves, why Sentence of Dam∣nation •…•…hould not pass upon you? The Sin-pleasi•…•…g Presby∣ter pl•…•…ads, viz.

Christ's holy Life and Suffering, is our only Defence or Apology, against this Charge, p. 9•…•…. Though I am Guilty, yet S•…•…tisfication hath been made for that Guilt; because therefore the same Fault can∣not b•…•… twice 〈◊〉〈◊〉 after Satisfaction; tis as if it never were: This is the only way of Defence we have at God's Tribunal, p. 90. Christ s Sufferings are they for which God will Justifie us, they have fully satisfied Justice for our Sins; We may be confident they will secure us from Condemnation, it being agai•…•…st Justice to punish those Sinners a second time that h•…•…ve been punished to the full al∣ready, p. 106.

To all which it may be justly replyed, and reflected up∣on you who are thus pleading and maki•…•…g your Apology in your Si•…•…s & unholy Life: This will not cover nor excuse you in your Sins, if you live and dye in Sin; your Mouths will be stopt, you will not be able to plead Christ's holy Life and Sufferings to resc•…•… you from Condemnation; except you Repent, ye shall all likewise perish: What Influence or Effect hath Christ s holy Life or S•…•…fferings upon you, only you pro•…•…ess and plead them? So it may be said, Christ was ever Holy; but you were never holy: Christ was a Sacrifice of a sweet smelling Savour to God, which neither your Life nor Actions seem any thing of; but contrary wise are a b•…•…d Savour to him: Christ was an holy and perfect Example which you never followed, no•…•… ever intend to follow so long as you live (for you do not be∣lieve it is attainable) Christ came to condemn Sin in the Flesh, which you keep alive (and plead for) in your Flesh as long as you live: Christ also came to fulfil the Righteousness of the Law in us who walk not after the Flesh, but after the Spirit; but you do not own nor believe its-Fulfilling to be in your Persons, but only in Christ's Person: Christ's Blood was not only for R•…•…mission of Sins past, but is to cleanse from all Sin, & to purge the Conscience, sanctify, &c. This you reject, and in your Sins and defiled Con•…•…iences trample the Blood of the Covenant under Foor, and add to the Sufferings of Christ and the Sin of his Perse∣cutors, by adding Sin unto Sin, and so grieving his Spirit all your dayes, and pleading his Holy Life for your Defence therein; and so the Guilt of his Blood will be charged upon you in the day of Judgment, if you repent not. And surther you 〈◊〉〈◊〉 charge divine Justice with punishing your Sins to the •…•…ull in Christ, or punishing him that was ever Innoc•…•…

to the full sor your Sins; so that you count it against Justice to punish your Sins again i•…•… you, though you live and dye in them; and yet you think it an excellent piece of Justice to punish the Innocent to the full for the Guilty: But your Mistake herein is g•…•…oss, as will further appear, and you will not be ac∣quitted, nor clear'd hereby; This will not prove you invested with Christ's everlasting Righteousness; nor will this cover your own Filthy Rags, or hide your Shame.

A•…•…d while you think that you are secured in your Sins from the Stroke of Justice, as having been fully executed and that by way of Revenge upon the Innocent Son of God, in punishing your Sins to the full upon him; I say, while vou state this as the Nature of the Satisfaction by Christ's Suffer∣ing in your stead, the whole World may as well acquit it self from Punishment thereby as you; for he dyed for all, and is the Propitiation for the Sins of the whole World; and therefore if this must be lookt upon as the full Punishment of Sin laid upon Christ, and that the Sin cannot be twice punished after such Satisfaction, this may make a merry World in Sin; once pu∣nisht to the full in Christ, never to be punished again upon the Offender, which the Law directly takes hold of. Oh Sinner's soothing Doctrine! to make the wicked World re∣joyce in a Sinful State, and say, Oh Admirable Justice, that was pleased thus to Revenge thy self upon an Innocent Man, that ne∣ver sinned, & to punish our Sin to the full upon him! O transcendent Mercy, that hast found out this expedient, that we might be fully ac∣quitted, pardoned and discharged from the Penalty that is Just and due to us for all our Sins past, present, and to come! Oh! what Glad Tidings are these to the Hypocrites and Drunkards? &c. And how merry they are apt to be in their Sins, upon their Ministers Proclaiming such an Act of Indemnity of all Of∣fences and Injuries past, present and to come, not only a∣gainst their Neighbours, but against God himself. But if it be objected, That without Sound Faith (which is a working Faith men have not an Interest in Christ's Obedience, Righteousness or Satisfaction; nor are we Invested with any thing for which God should pronounce us Righteous, &c. p. 93. 94.

From hence it follows then, that if they remain in Un∣belief, they have no Interest in Christ's Righteousness or Satisfaction; and then the Consequence is, Christ did not make Satisfaction in our stead (nor was punished) for the Sin of Unbelief nor for the Effects of Unbelief, to ac∣quit us therein; for what Sins then was he punished to the full?

But above all it appears wonderful strange, that God could not remit or pardon Offences past, without such a severe Payment and Satisfaction (as is implyed) because (as some say) he dispenseth not with the Act of Law: If he could so punish his Innocent Son to the full, who never offended, was not this a Dispensing with the Act of Law, when the Law was made for Offenders, and added because of Transgression, and to punish such? for it was not made to punish an Innocent or Righteous Man, against whom there is no Law.

But if to pardon former Transgression upon true Repen∣tance, and to save Man from Sin and Wrath, be not incon∣sistent with the infinite Goodness and Mercy of God him∣self; and to be both a just God and a Saviour, were not In∣consistent; then his divine Justice consisted not in such Se∣verity, as to obliege him from shewing Mercy witho•…•…t such a rigid Satisfaction and Payment, as that of punishing his Son to the full, and pouring out his Wrath upon him, for the Sin of Man∣kind: Whereas, where Remission of Sin is obtained, there is both a Relaxation of the Severity of the Law, and a ma∣nifest Effect of the Propitiation, or sweet smelling Sacrifice of Christ, as Mediator and Advocate, and not as the Object of Wrath, Revenge and full Punishment from God, that is due to Sin, and that to acquit the Sinners continuing there∣in; And his not sparing his own Son, but delivering him up for us all, and his being made a Curse for us, was neither equiva∣lent to that of Eternal Death, Curse and Damnation, which Sin and Sinners have deserved; nor doth it absolve Man from his Obedience to the Law of the new Covenant or Spirit of Life in Christ, though it was for a Relaxation of the Law, as to the Bondage thereof, and in order to abolish and end the first Covenant and the Curse thereof; yet not to pardon or justifie Men in Sin against the second: Nor is it any Loosening, but a Reinforcing of the Terms thereof; for he took away the first, that he might establish the second; he removed, •…•…nd ended the Shadows, that he might exalt the Substance that was vailed under them; he blotted out the Hand-writing of Ordinances, & nailed it to his Cross, that he might reinforce the Law of the new Covenant written in the Heart, that we might not be without Law to God but under the Law to Christ: He did both fulfil the Law in hs Person, and doth fulfil the Righteousness of it in them that walk not after the Flesh, but after the Spirit; he did not only remove the shadowy Part of the Law and the Curse thereof, through

his Suffering and Sacrifice; but also, he actually delive•…•…s the Soul from the inward Terrors, Condemnation and Wrath of the Law (upon true Repentance and Contri∣tion of Heart) in Remission and Pardon, through Faith in his Blood, being virtuously felt, and efficaciously evi∣denced by his holy Spirit unto the Soul that hath a Part in Christ, as the Propitiation for the Sins of the whole World, whose Blood bears Record in the Earth, agrees in one with the Spirit, sprinkleth the Consci•…•…nce from dead Works, speaketh forth Mercy and Forgiveness, better things then that of Abel: Besides, Christ was as well ex∣emplary, as propiriat•…•…ry or gracious in his Sufferings, which had both a blessed Accep•…•…ance and Eff•…•…ct with G•…•…d, and a spiritual Influence upon them that follow him in Spirit, fur∣ther then the Historical Faith and Relation thereof, as he said, If any Man serve me, let him follow me, and where I am, there shall also my Servant b•…•… J•…•…h. 12. 26. And thus far is his Example spiritually fulfilled in them that follow him, as namely,* 1.2 Jesus Christ was outwardly c•…•…rcumcised, baptized, crucified, put to Death (as concerning the Flesh) buried, quickned, raised up by the Power of God, &c. His Followers or Servants are spiritually circumcised, bap∣tized into his Death, or crucified with him, buried with him by Baptism (as Partakers of the Fellowship of his Suf∣f•…•…rings) quickned by his Spirit, raised up by his Power in∣to the Likeness of his Resurrection, and having suffered with him, shall reign with him. And now in Opposition to the Doctrine of such a rigid and Severe Satisfaction, as is by divers asserted; 〈◊〉〈◊〉 must tell my Opposers, that though the Chastisement of our Peace was upon him, and by his Stripes we are said to be healed; this is neither of the Nature of Re∣venge from God, Wrath or Punishment to the full, that is due for Sin; nor doth it exempt or free them, who come to be his Followers, from being liable at all to God's Chastisement or Correction in their own particulars, when there is Cause for it; for whom he loves, them also he doth correct, which is not Revenge, as 'tis said, If my Children forsake my Law, and keep not my Commandments, then will I visit their Transgressions with the Rod, and their Iniquity with Stripes; nevertheless my loving Kindness will I not utterly take from them, &c. Psa. 89. 30, 31, 32, 33. This concerned David (and his Seed) who notwithstanding did so undergoe the Chastisements of the Lord, that he went often in a bowed down and mournful

State, as when he complained, My God, my God, why hast thou forsaken me, &c. Psa. 22. which were the same Words Christ u•…•…tered in his deep Suffering, Mat. 27. 4•…•… plainly i•…•…tima∣ting, how he took upon him the Sufferings and Bur•…•…en of his People, and his bearing the Sin and 〈◊〉〈◊〉 of many wherein it's evident, that they that •…•…ollow Christ through the Work of Regeneration, and obtain the new Birth, do spiritually pass through the Fellowship of Christ's Suffe∣rings, and do partake of their due Shares thereof, both for their Remission, and to obliege them to follow him in his own Way of Light and Life, whereby they who are faith∣ful to him, witnes the Blood Cove•…•…ant the Coverant, that clean∣seth from Sin, and an Interest in that everlasting 〈◊〉〈◊〉 This is the Way a•…•…d Passage of the Ra•…•…somed o•…•… the Lord, who through his Judgment and Chastis•…•…ments have 〈◊〉〈◊〉 a Ransom, received the Attonement and an Interest in the Everlasting 〈◊〉〈◊〉 of Li•…•… and Glory.

Having thu•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 to the Matter in general, I come further to 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 particular Passages, that chiefly con∣cern me to 〈◊〉〈◊〉.

S. S. Th•…•… La•…•… •…•…ver a•…•…ows us to sin; if at ten Years of Age a Person commits M•…•…er, a•…•…d then lives according to the Law of the Land in ev•…•… 〈◊〉〈◊〉 •…•…rty Years, then arraigned for this, the Judge cannot pro•…•…ounce him Innocent, and so acquit him, because the Law did not allow him to commit Murther any Part of his Life, p. 93.

Answ. A Truth in both. 1st, The Law never allows us to sin, no more doth Grace, or the Gospel; Shall we sin, be∣cause we are no more under the Law, but under Grace? God forbid, for how can we that are dead unto Sin live any longer therein? 2dly, Justice cannot pronounce a Guilty Person Innocent, upon the Cessation from the meer Act of Unrighteousness, but God's lovin•…•… Kindness and tender Mercy can, and doth afford Remission upon true Repentance; and his Justice can pronounce him •…•…nocent, that is purged from the Nature & Root of Sin, & washed from Iniquity: Have Mercy upon me, O God, according to thy loving Kindness; according to the multitude of thy tender Mercy blot out my Transgressions, wash me throughly from mine Iniquity, &c. Psa 51. 1, 2. They whose Transgressions are thus blotted ou•…•…, who come thus to be washed and saved, through the Washing of Regeneration; such come thus to be justified by his Grace, & can be pronounced Innocent, as being washed and sanctified; and such have the Demand of

a good Conscience: And though Pardon and Justification look not back at the unconverted State with Severity, but with Remission upon Conversion; yet they require what God's Covenant doth afterward, to the End of our Dayes; that is, not to live in Sin, but in Christ's Righteousness: The Grace, or Favour of God, teacheth us, that denying Ungodli∣ness and wordly Lusts, that we should live godly and soberly in this present World, Tit. 2. 12.

To be invested with Christ's Everlasting Righteousness, p. 93. is the very Thing I plead for, and if in Reality the Man stood to this, the Controversie would soon have an End.

And he further assents to Truth, viz. If this Righteousness be not put on by Faith, we are not invested with any Thing, for which* 1.3 God should declare or pronounce us Righteous.

From whence observe, That we must be invested with Christ's Everlasting Righteousness, if God pronounce us Righteous: Take Justification and Imputation in this Sense, and then we differ not in this Matter; but how well this a∣grees with imputing and reckoning Guilty, Condemned, Fallen Creature, JUST or INNOCENT, only on the Account of Christ's Sufferings and Death, while such condemned Creatures are invested with Sin and Guilt, and not with Christ's Ever∣lasting Righteousness? Will his telling us of Christ's Death imputed, p. 97. make up the Matter? 'Tis true, Christ is our Surety, and that of the new Testament or Covenant, 1st, For that without him we can pay no Debt, nor truly obey or fulfil the Terms thereof on our Parts, but in and through him that strengthneth us. 2dly, Of the New Testa∣ment also, in fulfilling the Promises belonging thereto; for all the Promises of God are Yea and Amen in him.

David describes the Blessedness of the Man to whom God imputes Righteousness without Works, saying, Blessed is he whose Iniquity is forgiven: But then S. S. is not pleased to take notice of (but overlooks) the following Words, viz. Blessed is the Man unto whom the Lord imputeth not Iniquity, and in whose Spirit there is NO GUILE; See Psal. 32. 1, 2. If it were only a Man thus qualified, that the Imputation of Christ's Righteousness and Justification were pleaded for, we should not have this Controversie; but should agree, That the Man in whose Spirit is NO GUILE, is blessed; He is the Man whom God pronounceth Just and Innocent; his Trans∣gression is forgiven, his Sin is covered: And though it is said, God imputes Righteousness to him without Works;

yet 'tis to be understood, it is not without a sincere Obedi∣ence, because that in his Spirit there is no Guile: and then without what Works? 1. Not without the Work of living Faith. 2. Not without yielding true Subjection or Obedi∣ence unto God in his spiritual Requirings or Law of Faith; for Abraham did not only believe God, but by Faith yiel∣ded •…•…o obey him: Without what Works then? but the Work of the Law of Works (as wrought by the Flesh or st•…•…nly Jew) by which no Flesh shall be justified. I menti∣oned C•…•…rcumcision, and others, that were Types or Signs, wherein the Righteousness of Faith doth not consist; see Divin. of Christ, p. 64, 65. in which this Point is opened and cleared: But to this S. S. objects, viz. He errs, cal∣ling the Ceremonial Law a Law of Works; in giving this, the Lord gave a Law of Grace to his People, p. 94.

Rep. If the Ceremonial Law be not a Law of Works, but a Law of Grace; he should have been so Ingenuous as to have told us, what the Law of Works is, which the Apo∣stle distinguisheth from the Law of Faith, Rom. 3. 27. as he d•…•…th between justifying Faith and the Deeds of the Law (as wrought and boasted in by the literal Jews) And whe∣ther the Law of Works be some Law inferiour to that of Circumcision & other Types? But to shew S. S. his Error, in denying the Ceremonial Law (as he calls it) to be the Law of Works; let him consider, that after the Apostle ex∣cludes Boasting, not by the Law of Works; and concludes a Man is justified by Faith without the Deeds of the Law, he saith, Is H•…•… the God of the Jews only? Is He not also of the Gentiles? and that it is by Faith that God justifies both the Circumcision and the Uncircumci•…•…on; and that Faith was recko∣ned to Abraham •…•…or Righteousness, not in Circumcision, but in 〈◊〉〈◊〉; and that he received the Sign of Circum∣cision, a Seal of the Righteousness of the Faith which he had, yet being Uncircumcised, that he might be the Father of all them that be•…•…ieve, though they be not Circumcised, &c. See Rom. 3. 28, 29. and Ch. 4. 10, 11. Gal. 2. 16. and 3. 2, 5. and 4. 10. And •…•…urther, If ye be circumcised, Christ shall profit you nothing, ch. 5 2. From all which 'tis plain, 'tis no Error to say, the Law of Works (as opposed to the Law of Faith) is that enjoyning Circumcision and other Signs and Shadows, & these the Works which are not imputed unto Justificati∣on; nay, I shall further grant, that all Man's Works or work∣ing whatsoever before a living Faith, are neither available

nor accountable unto his Justification with God, and on the other Hand, that a true and sanctifying Faith, and believing in God (from a Sence of his living Word or holy Command in the Heart) is accounted for Righteousness to him that so believe•…•…h, before he hath performed his actual Obedience; even while in the Faith he is passively waiting upon God (as being ceased to do Evil) that he may receive Strength to act Good, even while he is so believing, and waiting, and breathing to the Lord, and saying, draw me, and I will come after thee; lead me, and I will follow; give me Strength, and I will walk in thy Wayes; come, let us walk in the Light of the Lord, &c. knowing that it is the Power of God that begets living Faith, and thereby changes and sanctifieth the Mind unto a living and sincere Obedience; and this Faith is the Gi•…•…t of God, a Fruit of his own Spirit, and therefore ac∣counted of by him, and reckoned unto us: I would not make the Scriptures speak, that God imputes Works wrought by us, without Works by us (as S. S. falsly accuseth me, p. 94.) But rather, that God imputes his own Works in us, without any self-Works wrought by us, and accepts us in the Belo∣ved, in whom we are created again unto good Works.

How can Christ's sinless Obedience from the beginning of* 1.4 Life to the end, (which takes in his Conformity to the Law) be imputed to the Guilty and fallen Creature; or that Conformity be the Everlasting Righteousness where∣with the true Believer is invested, when as 'tis not the Works of the Law, but the Righteousness of Faith that Justi∣fies and Recommends to God? And this is inwardly poss•…•…s∣sed, where true Faith and the Obedience thereof, is injoyed and Lived in; it is not Christ's Conformity to the Law that Justifies us, but his making us conformable to his own Image and Partakers of his Everlasting Righteousness, for which God pronounceth us just; for men are not imputative∣ly Righteous or Just, when actually condemned as Guilty, Sinful, Fallen Creatures.

And further, I deny that Christ's Conformity to the Law, whilst on Earth, doth either constitute or reckon us righ∣teous from the Beginning of Life to the End; for that God ac∣cording* 1.5 to his Grace and Mercy forgiveth Sins that are past (before Faith) and after his Visitation and Mercy is recei∣ved, the Law and Righteousness of Faith enjoyns us to Newness and Holiness of Life, without which he will not acquit us: He will not acquit the Wicked; If I sin, thou markest

me, and wilt acquit me from mine Iniquity, Job. 10. And then, shall we sin, because we are no more under the Law, but under Grace? God forbid, &c.

His saying, But were the Works of Faith perfect, yet could they not be a justifying Righteousness, p. 95. Though Righteous∣ness in the Abstract, and as it is everlasting, doth not consist (or is not made up) of any Work outward, or temporal Acts; yet to conclude that the Works of Faith, •…•…hough perfect, cannot be justi•…•…ing, is contrary to the Apostle's Testimony of being justified by Faith, whereby we have Peace with God; and you see •…•…hou that •…•…Y WO•…•…KS A MAN IS JUSTIFIED, and n•…•…t by Faith only: Was not our Father Abraham justified by W•…•…ks, when he offered up his Son Isaac?

A•…•…d God will ordain Peace for us; for he hath wrought all •…•…ur Works in us, Isa. 26. and then are not his Works in us, •…•…ding to our Justification and Acceptance, being recko•…•…d ours, as wrought in us? Are not these accounted of wit•…•… the Lord from the Dignity of himself that worketh them? For to him it is said, thou hast also wrought all eur Works in us.

To that Question, Will he say that Abraham did not in Faith circumcise his Son?

Answ. But he was Justified before that; for Faith was reckoned to Abraham for Righteousness when he was in Un∣circumcision: Though every Act of true and living Obe∣dience, both before, under, and since the Law, was done in Faith; yet are they not made Righteous by the meer Works, but by that Power and Spirit of Faith that works them.

And If A S we are made Sinners and condemnable by One Man's Disobedience, we be S O made Righteous and Justifi∣able by the Obedience of One; then we must be as really made Righteous in the second Adam, as we were Sinners in the first Adam: A S in Adam all dye, S O in Christ shall all be made alive; A S we have born the Image of the Earthly, S O we must bear the Image of the Heavenly; which is not from a meer Imputation o•…•… either without a real Participation: They are not Innocent or Clear in themselves who are either made or reckoned Sinners by one Man's Disobedi∣ence; nor are they without the Participation of Christ's Righteousness in themselves who are made Righteous by his Obedience; They that receive abundance of Grace and of the Gift of Righteousness, shall reign in Life by Jesus Christ:

Death hath passed upon all men, for that all have sinned; Sin hath really reigned in man unto Death; and so must Grace reign through Righteousness, unto Eternal Life. God's Imputations or Reckonings to Man are true; whom he reckons Sinners are inherently such, and whom he rec∣kons Righteous are so likewise; but the Hypocrite, who can Justifie the Wicked, is an Abomination unto God, How∣beit, contrary to what I have said, S. S. reasons, viz.

We are not Partakers of this by our actual Commission of it: I•…•…* 1.6 cannot be said we are Par•…•…ers of Adam's Sin in that we are per∣sonal Offenders; it must be therefore by Go•…•… •…•…mputation.

Obs. By this he hath explained his •…•…se of the Imputation of Ada•…•…'s Sin and Christ's 〈◊〉〈◊〉, and s•…•… of 〈◊〉〈◊〉 and Justification; and •…•…o by this, Rom. 〈◊〉〈◊〉. •…•…9. is thus to be read, AS by One man's Disobe•…•…ience many were made Si•…•…ners that were not actual Sinners, SO by the Obedience of One many are made Righteous who never actually obeyed; an easy, pleasant and Sin-pleasing Doctrine for the Ungodly, Sinners, and Hypo∣crites) •…•…rom whence also it follows that they are condemnable by Adam's Disobedience (Children are not excepted, he saith) who never committed actual Transgression; and so they are Justified by Christ's intire Obedience, who never actually obe•…•…yed him: and what's this but still the old Abomination, to Condemn the Innocent, and Justifie the Guilty or Wicked?

S. S. adds, Let the words be weighed [by one man's Disobedience many were made Sinners] it is not here said, By many Personal Dis∣obediences we are made Sinners, though this be true, &c. p. 96.

Rep. By one man Sin entered into the World, & Death by Sin; yet it is not Adam's Sin intirely (as a particular Person) that is imputed, though from one Offence sprung many; •…•…or Death reigning in Man is an Effect of his own sinning & be∣ing in the Nature and Image of the first Man, in whom all dye; Death hath passed over all Men, for that all have sinned, even over as many as have not sinned after the Similitude of Adam's Transgression, which still implies, they have sinned af∣ter some Similitude or Manner; yea, many in a more gross Manner then Adam sinned, * 1.7 that yet think themselves Im∣putatively Righteous: It was not only the Offence, as commit∣ted by him alone; but the Offence or Sin, and Nature of En∣mity continued and committed by men themselves, and also springing up into many Offences, which makes many Sinners; As it is not the Father's eating sower Grapes alone that sets the Childrens Teeth an Edge; but every Man that eateth

the sower Grape, his Teeth shall be set on Edge; the Soul that sinneth it shall dye; every man shall dye for his own Ini∣quity. And further, Why should Adam, as a particular Person be so very much exclaimed against and blamed (whereby many Hypocrites think to ease themselves, and over look their own Iniquities) seeing that you know not, but that Adam found Repentance and Forgiveness? However, since Adam sinned, there were Righteous Generations left, na∣mely Seth, whom God appointed unto Adam as another Seed in stead of Abel, Gen. 4. 25, 26. and 5. 3. and after∣ward Enoch came forth, who walked with God, Gen. 5. 24. and Noah and his Family, with whom God renewed his Co∣venant, that was made to Adam, Gen. 1. 28. Chap. 9. 7, 9. and there were Righteous Generations after the Destructi∣on of the UNGODLY WORLD by the Flood, though many turned to Iniquity again: But all Men are accountable for their own; It will not be either their cry∣ing out of Adam's sole Offence, or their pleading Christ's intire Obedience, that will excuse them in the Day of the Lord, wherein every man shall give an Account of himself to •…•…od, and be rewarded according to his own Deeds done in the Body, whether they be Good or Evil.

S. S. God doth not punish that Person, in whom he doth not first see a Transgression, p. 96.

Answ. True; But how agrees this with his Sense of Im∣putation? Let the competent Reader judge: hence it •…•…ol∣lows (and that by his own Rule of Contraries) that A S God doth not punish a Person in whom he doth not first see a Transgression; SO God doth not justifie a Person, or re∣pute him Righteous, in whom he doth not first see a real Righteousness, and that through Faith and Sanctificati∣on: And this plainly overthrows his Notion of Imputation before.

S. S. We are made Righteous, not by Conversion only, as G. W. would have it, p. 96.

Answ. However, this [Not only] grants thus far, that we are not made Righteous without Conversion; and then we are justified, made Righteous or declared just (in the true Sense of Imputation) when converted, in which State we are inherently or inwardly Partakers of Christ's Righte∣ousness, and not in the unconverted: So that S. S. his reiterated contradictory Opinion, as stated by him, (viz. AS the Disobedience Adam wrought in his own Person on Earth

makes us Sinners; SO The Obedience Christ wrought in his own Person on the Earth makes us Righteous, p. 96.) is still opposed by the Light of Truth, which manifests how far Men are Partakers of the Nature and Disobedience of the first Adam, and how they come really to partake of the second Adam in themselves, without which God doth neither justifie nor reckon them just. It being also confest, That God doth not punish that Person, in whom he doth not first see a Transgression; and then it follows, No more doth he justifie that Per∣son, in whom he doth not see his own Image. His Phrase [Christ's Sufferings imputed] is not a Scripture-Phrase, though much of his Work hangs upon it; yet his being made a Curse for us, was not in vain, being to remove the Curse of the Law (as generally pronounc'd for not continuing in all that's written, &c.) to abolish the Shadows of the first Covenant, and to establish the second, that both Jew and Gentile might be reconciled in one Covenant, wherein Christ is the Blessing to all, having been both a perfect Example and Sacrifice, who travilled that he might see his Seed, and suffe∣red that he might reign: Though he suffered and tasted Death for every Man, as an universal Offering for Sin; yet Men are neither acquitted thereby in their Sins, nor interested in the second Covenant (which he dyed to establish) unless they come under the Condition and State thereof, namely, an Agreement and Friendship with God; for Men will be condem∣ned for disobeying the Gospel, though there be a Relaxati∣on and Change of the Law, touching the Curse thereof, as 'tis threaten'd on those general Terms, for not keeping all: But what the Law saith, it is to them that are under it; It was the outward Jews that it was imposed upon in the Letter of it, though it be universally to be fulfilled in Spirit in the true Christians or Jews inward: And though God hath shewn a Mitigation of the Severity (which hath been incurred by Sin) and a Pacification and coming nigh to Mankind with Kindness in his Son Christ Jesus; yet still, if men reject the Love of the Truth, the Terms of Friendship and Agreement with God, and obey not the Gospel, they miss and fall short of the Benefit of Christ and his Sufferings, and the blessed End for which God sent his Son: And though the Curse of the Law doth not rest upon men for not continuing in all the Letter of it, or shadowy Part (including both Circumcision, divers Washings, &c.) yet if their Hearts be not circumci∣sed to the Lord, nor they inwardly washed or sprinkled from

an evil Conscience, they have no Part with Christ, as he said, If I do not wash thee, thou hast no Part with me; Except ye be born again, ye cannot enter into the Kingdom of God: Notwith∣standing God doth greatly shew himself propitious and kind, in his Son to Mankind, in that upon any Condition (viz. his own Terms) he will admit Man to approach unto him, or come into actual Friendship with himself.

Argum. What was typified in the Ceremonial Law is certainly* 1.8 accomplished; but the Imputation of Christ's Sufferings was typi∣fied, Exod. 24. 8. Heb. 9. What did this Sprinkling typifie, but the Imputation or Application of Christ's Sufferings to us.

Answ. He varies uncertainly in his Words [Imputation or Application] which are different; the Imputation being supposed to be God's; the Application Man's: And M•…•…ses's taking the Blood and sprinkling it on the People, Exod. 24. 8. was neither a Type of this Man's Imputation, nor his Ap∣plication of Christ's Sufferings unto unsanctified Persons, for their Justification; but a real Type of Sanctification, and Remission by the Blood of Christ sprinkled upon the Conscience for that End, which is more then unsanctified Persons Application thereof, and thence imagining their Ju∣stification: The Scriptures cited by himself prove what I say against him, 1 Joh. 1. 7. But if we walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Jesus Christ, his Son, cleanseth us from all Sin: And Hebr. 9. 14. How much more shall the Blood of Christ, who of∣fered himself without Spot to God, purge your Consciences from dead Works, to serve the Living God? And Hebr. 12. 24. And ye are come to the Blood of sprinkling: From whence [Mark] that this cleansing, purging, sprinkling the Con∣science, &c. was a real Act or Effect of the Blood of the Covenant, unto the Sanctification of them who walked in the Light, and not a meer Imputation or Application of Christ's Sufferings for the Justification of Impure and Unsanctified Persons: Moreover, it was when the People said, ALL that the Lord hath said will we do, and be Obedient, that Moses took the Blood and sprinkled it on the People, and said, Behold the Blood of the Covenant, &c. Exod. 24. 7, 8. To which Type answereth what the Apostle Peter saith, Elect according to the fore-Knowledge of God, through Sanctification of the Spirit •…•…to OBEDIENCE and SPRINKLING of the Blood of Jesus, 1 Pet. 1. 2. And he hath washed us from our Sins in his own Blood.

This is the Blood of the Covenant that doth sanctifie, Heb. 10. 29. And he shall sprinkle many Nations, Isa. 52. 15. Where Christ is known to sprinkle & purge the Conscience by his own Blood, He really & effectually thereby applies it both unto Sanctification, Remission and Pardon; but this Effect hath not Mens Imaginary Application o•…•… it in their Sins and Pollution: It is one Thing for Men in their own Wills to apply the Sufferings, Death and Blood of Christ to themselves; 'tis another to know him to apply it in sprinkling the Conscience. And seeing it is Christ's Work, it concerns us all to obey & follow him in his i•…•…hining Light for that End; it being only those who are sanctified by his Blood, of whom it may be truly said, Much more th•…•…n, being justifi•…•… by his Blood, we shall be saved from Wrath through him, Rom. 5. 9. To his say∣ing, To be justified is to be pardoned, p. 97. I grant, that to re∣ceive Pardon of Sins past upon true Repenta•…•…ce, is to receive a Degree of Justification so far as from the Condemnation; but to be absolutely justified to the End of Life, a•…•…er Pardon is received, is more then Pardon of Sins past before; for this is not without a Perseverance in the Grace, Rom. 11. 22. Heb. 6. 4, 5, 6. Chap. 10. 26.

His saying, We are pardoned for the sake of Christ's Death imputed, p. 97. is no Scripture-Phrase or Language: why is not the whole World for whom he dyed then pardoned and justified? If he replies, because of Unbelief, or that they have not Faith in his Blood; It follows then, that Men are pardoned and justified through Faith in the Blood of Christ, and not by their Application or Imputation of the Death of Christ; for it is said, that he was delivered for our Offences, and was raised again for our Justification, Rom. 4. 25. therefore not by the meer Imputation of his Death: Neither do these cited Scriptures (Col. 1. 14. Ephes. 1. 6. Rom. 3. 24. Mat. 26. 28.) prove his Doctrine of Imputation; but Redem∣ption or Remission through his Blood, Redemption in Christ; and Ephes. 1. 6. We are accepted IN the Beloved: These real Scripture-Truths are never doubted of by us, and 'tis true, that the Children of Israel bringing their Sacrifices to the Priest to offer (or otherwise Blood was to be imputed to them) doth typifie, that we must offer our Services by Christ our high Priest.

S. S. If we think to have the best Services that we are enabled to perform, accepted immediately as from us, and not for the sake of Christ presenting them, &c. for this God will cut us off; he

will as soon accept of Murther from us, as such a Service, p. 98.

Rep. As herein he would represent the Condition of Be∣lievers or justified Persons, he non-sensically mistates the Case; For, 1st, Such are not apt to ascribe either the Dig∣nity or Acceptance of their best Services to themselves; but unto Christ who enables them to perform. 2. As their Sufficiency is of Christ, and in him, and not of themselves; so he hath the Glory thereof, and they the Acceptance and Peace in him, as they continue faithful in him, serving the living God. 3. Christ's Priesthood is an holy Priesthood: It is also said of them, Ye also as lively Stones built up a spiritual House to offer up spiritual Sacrifices, acceptable to God by Jesus Christ, 1 Pet. 2. 5. And these are not polluted or unholy Sacrifices which this holy Priesthood offers by him: But, 4. You who are of an Unholy and Polluted Priesthood, are offe∣ring polluted Services; sinsul and wandring Prayers, which are but Dreams, sinning in your best Duties, committing Ini∣quity in your holy Things (as many of you have often con∣fessed) and are all as an unclean Thing, and that God will as soon accept of Murther from you, as of such a Ser∣vice; and yet presume, that those your unclean, pollu∣ted Sacrifices and Services are presented by Christ to the Father, and accepted in the Merit of his Sacrifice; but here∣in you are deceived and deluded: Christ doth neither pre∣sent, nor doth God accept any of your sinful Services or polluted Performances; but will Po•…•…e Contempt up∣on you in them, and return back your polluted Pray∣ers and Services, and with Indignation spread them as Dung upon your own Faces; therefore Repent, Repent, and be converted to Christ, the true Light and Way to the Father, and to the Spiritual House and Holy Priest∣hood (which yet you are much short of) to offer Spiritual Sa∣crifices, acceptable to God by Christ.

Notes

• * 1.1

  〈◊〉〈◊〉 This Con∣tra-distincti∣on is his own or Tutor's In∣venting.
• * 1.2

  Mark well.
• * 1.3

  pag. 93.
• * 1.4

  pag. 94.
• * 1.5

  pag. 95.
• * 1.6

  pag. 96.
• * 1.7

  Though they seem to render Adam worse then the Devil (who is the Author of sin and Immediate Tempter to it) & to lay more to Adam's Charge then to the De∣vil or their own corrupt Hearts and vile Af∣fections which constantly at∣t•…•…nd them.
• * 1.8

  pag. 98.