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. III.

About Christ's Justifying Righteousness, the best Robe; the Ne∣cessity of its Inherence (or being inwardly enjoyed) not to inva∣lidate but to fulfil the blessed Intent and Ends of his Sufferings, in Reply to S. S.

S. S. If the Righteousness we are justified by is a Garment, a Arg. Robe, even the best Robe, then we are justified by a Righteousness wrought without us; for our Garments are not wrought within us, but without us.

Rep. This justifying Righteousness then is a Garment to be put on; but whether its being a Garment, and to be put on, doth prove that it is not within, but without only, let them that have put it on judge: It appears, that this Opposer hath disputed and pleaded so long for the Being of Sin to remain within, that he has no Room •…•…or Christ's Righ∣teousness within: But I would enquire of him; Is every Thing that is to be put on therefore not within but without? Is this a good Argument? As, P•…•…ye ye on the Lord Jesus Christ; Put on Strength, O Sion! Put on thy beau•…•…iful Gar∣ments, O Jerusalem! Put on the whole Armour o•…•… God, &c. Must these therefore not be within, but without only? And so he might as well say of Salvation, with which the Meek are cloathed; or of the Zeal of the Lord, which the Upright do put on for a Cloak, and Righteousness •…•…or a Garment.

But to give him his due; After he hath concluded that the Righteousness for which we are Justified is wrought without us, is a Garment, &c. He confesseth that the holy Ghost doth not alwayes (using this Similitude) intimate to us, that that Righteousness which is put on, is wrought without us, p. 99. And what Righteousness is that which is put on that is wrought within us? Do we both put on a Righteousness that is within us, and a Righteousness that is not within us? what Scripture has he for this Distinction? And what Con∣fusion is the Man fallen into, to conclude that the Justify∣ing Righteousness is not wrought within but without, be∣cause put on as a Garment; and yet that there is a Righte∣ousness put on which is not wrought without us but within us? See what a profound Logician this man would shew

himself; but thus he confounds the Minds of the Simple, and darkens Counsel by Words without Knowledge. To Luk. 15. 22. Bring forth the best Robe and put it on him, he saith, By this Robe the holy Ghost understands Christ's Obedi∣ence unto Death; not to speak of Increated Righteousness, even the essential and incommunicable Righteousness of God, which never was wrought within or without, but is the eternal Godhead, pag. 99.

Rep. However he hath sufficiently confessed that the Righteousness by which we are Justified must be put on; but while he denies it either to be within or Essential, he denies our Participation of the divine Nature (which is essential to God himself) or of Christ, who is God's Righ∣teousness, who was delivered up for us all, and with whom the Father will give us all things; Is He then Incommu∣nicable or not to be given, whenas they that are Christ's have put on Christ? Is not He the best Robe? And is not He then within us? And He that obeyed and suffered for us (who wrought Righteousness) Greater then the Act of Obedience? Is not the Worker above and Greater then the Work? But while this Opposer endeavours to exclude or shut Christ and his Righteousness (or the Robe which the Saints put on) all out of his Members, and counts Christs Obedience unto Death without them this Robe, and not a Robe within them; because a Robe put on, as he argues, we are to understand that by [Put on] he must •…•…ean Christ's Obedience without (unto Death) is imputed 〈◊〉〈◊〉 reckoned theirs, when there is nothing of it in them ei∣ther of the Nature, Spirit, Virtue, or Effects of it unto the Crucifying of the Old Man, or mortifying of Sin; or else own that Men are not accounted Righteous, nor Justified only by Christ's Dying or Obedience without them, but through the Operation of his Spirit within them, who dyed for our Sins, but was raised for our Justification; and then only they that dye and live with him are accounted Righ∣teous and blessed with God (being Partakers of the Heart∣purifying Faith) and not they that live to themselves without the Possession or Enjoyment of Christ's Nature and Life in them, which is Divine and Increated:

But he tells us of a four fold Righteousness.

• 1st, The sincere Obedience of an upright man.
• 2dly, The perfect but loosable Righteousness of the first man in Innocency.
• 3dly, The perfect but confirmed Obedience of blessed Angels.
• ...

• 4thly, The perfect everlasting and Infinitely Pretious Obedience of the Lord Jesus Christ; this last, the best Robe; the Righteous∣ness of God himself, p. 99.

Rep. What is it we contend for but Man's being invested with the perfect and everlasting Righteousness of God him∣self, his own Nature and Image? And is not this in the renewed Man?

1st, Was not this in Man while in Innocency in the Image of God; though he then not Immoveably Con∣firmed in it, however accepted while he stood in it?

2dly, Doth not the fincere Obedience of an upright Man in Christ, flow from his Inward Participation of the Divine Nature and Image in him, and therefore accepted from the Excellency of that Divine Root and Seed from whence his Fruit Springs?

3dly, Are not the blessed Angels accepted in their Obe∣dience to God, which from a Sence of his divine power they are exercised in? Still the everlasting Righteousness is but one, and the Life and Excellency thereof is infinite both in Christ and in his Members, who are of his Flesh and of his Bone; as he that sanctifieth and they that are sanctified are all of one; and Christ is the First and the Last; and in all things must have the Preheminence.

4thly, The man mistakes, if he suppose that we plead either the Righteousness of a Creature, or man's own Righ∣teousness which he himself is inabled to perform, as the Cause of Our Justification; for Christ that strengthens us and enables us by his Power and Spirit dwelling in us to do the Fathers Will, He is the Ground and Cause of our Justificati∣on, and in him who is the Beloved are we accepted, not meerly for our Works or Obedience, but for his sake who worketh in us and enables us to do those things which are well-pleasing in his Sight. That God bestows Righteousness on a returning P•…•…odigal as the best Robe, is true; but to exclude this Righteousness, or best Robe, that God bestows, as not to be within, but only without, because, to be put on, is not true; for if the Mind, Heart, or Soul within be not cloathed there∣with, how is it put on? or how should good or acceptable Fruits be brought forth to God, if not from an inward and Everlasting Righteousness? And though Man doth not partake thereof from the beginning of Life, Can this Man think that Christ's Death or Obedience without, doth Justi∣fie Men, or make them be deem'd Righteous from the begin∣ning of Life to the End? howbeit, when Men are converted

and become the Righteousness of God in Christ, and come to Live and Dye (or end their Dayes) in him, they are ac∣cepted and blessed; yea blessed are the Dead which dye in the Lord, for their Works follow them. Mark the Perfect Man, and behold the Upright, for the End of that man is Peace: But all this Man's Imputation of a Righteousness and best Robe (which he sayes, is a Righteousness wrought without us, there being none wrought within us; so God, &c. p. 99.) depends upon his Doctrine for Sin and Imperfection term of Life, which he & his Brethren have not only concluded must continue in the best of Men and their best Actions all their Dayes; but Imper∣fection even in Christ's Work or Righteousness wrought in his People, which therefore he disclaims from being concerned in our Justification; but sayes, we are Justified by that Righ∣teousness which Christ wrought without us, though he cannot deny, but that Christ wrought the Righteousness of the Law without us (and conformed to the Law in the Dayes of His Flesh) which I suppose will not be deemed our Justificati∣on: But if I ask, By and to Whom was this Obedience, Righteousness or Satisfaction made without us, to be Impu∣ted unto us as ours, or men thereby Justified while Unjust, Imperfect and Sinful, without the Robe of Righteousness in themselves; or rather accounted Just from the beginning of Life to the End? (whether all or some of these for whom Christ dyed, he tells us not) You may take this for his An∣swer, viz.

God in our Nature obeyed God; and this is Righteousness of In∣finite Value, the very best Robe, p. 99.

Rep. 1. Is this the Compensation, Payment and Satisfaction in our stead to vindictive Justice, so much pleaded by our Op∣posers? Were it good Doctrine to say, either that God o∣beyed, and satisfied his own Revenge by obeying himself (as if he were divided and at Variance with himself) or that he was revenged on himself, considered as Christ in our Na∣ture or Flesh? I cannot own this Doctrine, that such a ri∣gid Payment and Satisfaction could be required in the Na∣ture of the great Propitiation and Sacrifice for Sin; but a Pacification or Attonement and a Condescension to For∣giveness of Sin past, to be receiv'd on true Faith and Repen∣tance. 2. That Christ in the Flesh did by his divine Pow∣er perfectly obey the Father agendo & patiendo, i. e. by doing and suffering; and therein was an acceptable and satisfactory Sacrifice for Sin, is not any Matter in Question or Doub•…•…

with me; but

that God obeyed God by way of a rigid or strict Payment; made to himself, as a Satisfaction to absolute Revenge or vindictive Justice, thereby to acquit Man continuing in his Sin and Imperfections:

This I utterly deny, as repugnant to the very Language and Tenour of the holy Scriptures and Testimonies of the holy Men, which require Obedience and Faithfulness to God (and a walking in his Light) on our Parts. 3. As also your Continuance in Sin, and yet thinking your selves absolved or justified by Christ's Dying for you, is contrary to the very Intent of Christ's Dying for all, which was, that as many as live, should not live unto them∣selves, but unto him that dyed and rose again. 4. While he shuts out Justification, as done or effected by God obeying God, as he saith; how is the Creature to put this on as a Robe, seeing these Men like not to be concerned in Christ's inherent Righteousness or Holiness, as a Matter of Justification? Which while they are not Partakers of, nor cloathed with, they are cloathed with Sin and Iniquity, the Rags of old Adam and self-Righteousness, •…•…vered with a Covering, but not of God's Spirit; and how then should they be invested with the best Robe upon these filthy Garments, or while unstript of those old Rags? Surely they will find it otherwise. 5. For they will find, that if they appear before the Lord, not ha∣ving on the Wedding-Garment, the white Linnen, the Righ∣teousness of Saints, they will be found speechless, and be turned out as unmeet Guests; their own Guilt will stop their Mouths that they will not be able to plead and say, O God, thou hast obeyed thy self in our Nature for us; or, Christ's Obedience, Suffering and Death is imputed to us for our Justification; we are very fit Guests, only on that Account; though we be all our Dayes disobedient, polluted and sinful in our best Actions: This will be no Plea for you; neither will God say then, bring forth the best Robe and put upon these mens filthy Rags and polluted Garments; but Friend, how camest thou hither, not having on the Wedding∣Garment take this evil Servant and cast him into utter Darkness; Devart ye Workers of Iniquity, I know you not. God will take Vengeance on all them that know him not, who obey not the Gospel, but obey Unrighteousness; and Tribulation and Anguish will be upon their Souls. 6. The Prodigal's co∣ming to himself, and returning to his Father's House with Regreet and Bewailing himself to his Father, saying, Fa∣ther, I have sinned against Heaven and in thy Sight; I am not worthy to be called thy Son; and the Father's meeting him with

Compassion, and then calling for the best Robe to put upon him, and allowing him sumptuous and joyful Entertainment up∣on his Return and Repentance: This makes for our Pur∣pose; The Prodigal did not remain in his Extravagancy, nor among the Swine from his Father's House, confidently tel∣ling his Fellows, That though I be an Unfaithful and Disobedient Son, and thereby am become poor and ragged; 'tis sufficient that I believe, and apply my Father's best Robe and Entertainment that he hath in his House at this Distance, and in this my Rebellion; Nor did he say to his Father when he met him, Father, thou hast been faithful, and hast perfectly obeyed and fully paid thy self in my stead for me, which I must look upon as my Absolution and Acquit∣ment from all thy Anger, Frowns and future Punishments, though I continue a Disobedient & Rebellious Son all my Dayes; thy Obey∣ing thy self is my whole Discharge for all my Iniquities past, present and to come, &c. Surely this was not the returning penitent Prodigal's Song (though it be the impenitent Presbyter's) but* 1.1 Father, I have Sinned, &c. make me as one of thy hired Ser∣vants: His inward Remorse and Penitency spake sorth it self as his acceptable Plea, and there is Joy in Heaven over one Sinner that repenteth; not over impenitent, unmortified Hypocrites, and Boasters of Christ's Righteousness without them, and they living in the World without it or him either.

I have often granted and confest, that neither by the Deeds of the Law, nor by mens own Actions are any justi∣fied with God: But the Man's concluding, that our personal Obediences to God's Will and in God's Strength are the Deeds of the* 1.2 Law, whether we obey from Faith or without Faith, they are the Deeds of the Law; and what is the Consequence? Therefore not justifying, or our Obedience by Faith to the Will of God, and that by his own Strength, is not concerned in our Justifica∣tion: And both these I must deny as unsound and unscriptu∣ral; for 1. The Deeds or Works of the Law, by which no Flesh shall be justified, are not that Obedience of Faith which the Apostles preached, which was and is acceptabl•…•… to God; nor that justifying Faith or Belief in God, which is Obedience itself, and without which it is impossible to please God or be justified: Dare he deny that this believing is O∣beying? 2. To conclude obeying the Will of God from Faith, not to be of a justifying Tendence, is repugnant to plain Scripture, Jam. 2. 24.

And note, that if all Works and obeying God, even from Faith, must be counted the Deeds of the Law, by which none

be justified; then this makes the Apostle James's Testimony void, as thwarting Paul's, where James said, Was not Abra∣ham our Father justified by Works? &c. And Abraham be∣lieved God, and it was imputed to him for Righteousness, Jam. 2. 21. 23. And was not this Believing of God a real Obeying? though not those Deeds of the Law spoken of Rom. 3. 20. For the Obedience or Works of living Faith, which justifie in James his Sense, and the Works of the Law (not of Faith) which Paul mentions, are two differing States and Things, otherwise there would be a Clash between them.

Again, If Abraham's believing God, was imputed to him for Righteousness; and so the Righteousness of true andliving Faith be imputed to them also, who walk in the Steps of the Faith of Abraham, who was faithful & obedient; for any to op∣pose the Imputation of this Righteousness, as to its being within, or endeavour to exclude this Righteousness of Christ and Faith from true Believers, as only wrought without them, and not within them, because imputed or reckoned theirs; it were as good Doctrine to exclude true Faith and Obedience of it, as all wrought without us, not within us, and yet say, tis imputed to us; for living Faith which worketh by Love, and the Righteousness of it, are inseparable.

But the Man is greatly confounded in a self Contradicti∣on, where he grants that Christ's Justifying Righteousness* 1.3 (that is Imputed) is the same that redeems our lost Souls; p. 100. (which is true) And yet he shuts out, not only Be∣lievers personal Obedience to the Will of God, through Faith and God's own Strength; but also Sanctification and Holiness (and so the Inward Work of Christ) from be∣ing our Justifying Righteousness or Redeeming our lost Soul, p. 100.

Where then and how is the Soul redeemed? Is not the Soul within? And is not Christ made unto true Believers Wisdom, Righteousness; Sanctification and Redemption; and all these inwardly received? and hath not this man confessed that we are saved by the Washing of Regeneration? &c. and so Justified or made Just by inherent Holiness, from Titus 3. 5, 7.* 1.4 Can we be both saved and Justified through this inward Washing of Regeneration, and yet not redeemed nor Justi∣fied through it? Oh! Confusion and Darkness to be seen and felt.

Arg. II. No Righteousness wrought by us, is of that Worth as

to redeem our lost Souls, nor for that are we Justified; therefore the Sufferings of Christ only, &c. This Argument (sayes he) God enabled me the first Dispute to press with full Enlargement on the Consciences of the People to secure them from the Soul-destroying Error of this man.

Rep. This Accusation upon me is both groundless, false and malitious.

For 1st, I never affirmed any such Doctrine, as that any Righteousness wrought by the Creature, doth redeem man s lost Soul to God; nor place any such Infinite Worth, Price or Merit upon any temporal Act or Work of Man; but Christ Jesus, who is God's Righteousness, is the Redeemer, Deli verer, and so the Redemption of the Soul to God, by whom also the Soul is enabled to true Obedience: It is by Grace in him, through Faith, that we are saved; not of our selves, it is the Gift of God; nor of Works, lest any Man should boast; howbeit, Good Works are ordained of God that we should walk in them; for we are his Workmanship, created in Christ again unto good Works, see Eph. 2. 8, 9, 10.

2dly, I never undervalued the Worth of Christ's Suffer∣ings in the Flesh; far be it from me so to do, though yet I cannot own this man's placing mens absolute Justification on them, and from thence shutting out Christ's Inward Work of Sanctification; yet thereto both the Travil of his Soul. Intercession, Sufferings and Sacrifice had a lively Tenden∣cy, seing that both Remission and Sanctification is known through Faith in his Blood, which both purgeth the Con∣science, sanctifieth and justifieth. I do confess that as the Redemption of the Soul, or its Salvation, is of infinite Va∣lue; so the Price that procures it must be equivalent and nothing short of infinite.

But I further perceive my Opposer is confounded in this matter of Satisfaction and Justification as he states it; for one while he reckons, tis only by God obeying God in our Nature; an other while, 'tis only by the Sufferings and Death of Christ (which he calleth his Righteousness imputed) wherein also he contradicts divers of his eminent Brethren, who say, that Christ could not satisfie divine Justice as Man simply, by temporal Death and Suffering, because Infinite Justice must be an∣swered with an infinite Satisfaction, Price or Payment for Man's Redemption: Others again are of the mind, that God Being Infinite and Perfect in all his Attributes both in Goodness, Love and Mercy as well as Justice; and Omnipotent in Power, he could

forgive or pardon Sin, upon true Repentance (without such a strict and severe Payment as before, as to be sure he both can and doth.

To his pressing with Enlargement on the Consciences of the People viz. That they are Justified and Redeemed only by the Suffering of Christ, and not by his inward Work of Sanctification and Holiness, any more then by their own Works or Righteousness wrought by them. The Unjustness and Unrighteousness of both such Teachers and People that follow them, do ma∣nifest what little Effect such Preaching hath upon Consci∣ence; neither indeed doth it tend to any reall in ward Con∣viction or Remorse in order to a true Conversion; but to make them believe they are already secure and saved in their Sins, and pure in their own Eyes, when they are not washed from their Filthiness, (which is to Justifie the Wicked, or declare them, Just (and to condemn the Just, or declare Christ as the Subject of his Fathers Wrath, in Man's stead) How falsly and corruptly have many Defiled and Guilty Consciences unjustly acquitted and eased them∣selves on this account? But had he in Truth pressed the Necessity of Turning to the true Light in the Confidence, Repeatance, Regeneration, the new Birth, Obedience of Faith, perseverance in Grace, &c. this might have had Im∣pression on the Consciences in order to a Reformation, and so have manifested and demonstrated the blessed 〈◊〉〈◊〉 and End of Christ's Coming, Suffering and Sacrifice for Sin∣ners, and God s holy Design therein, and his condescending to make a Covenant in his own terms with them, to receive them into his Kingdom, Government and Protection; none of whose Terms or Covenant, is Continuance in Sin or Disobediance term of Life; for to be received in Covenant with God is, to be received into Agreement and Union with him.

But after this Man hath shut out both Obedience to the Will of God through Faith, Sanctification & Holiness, from being our justifying Righteousness, or to redeem or acquit, &c. he essaies to mend the Matter, saying, It doth not shut* 1.5 it out, either as inconsistent or a needless thing, &c. And where∣in is Sanctification consistent and needful? Is it consistent and needful to Justification, y•…•…a or nay? Take his Answer.

It is so far from being inconsistent, that they are inseparable, and the one a Means to the other.

Well said; Is Faith and Justification consistent, and Faith

a Means thereof? This overthrows his shutting 〈◊〉〈◊〉 Sancti∣fication therein; for there can be no living and justifying Faith without Sanctification; But then he goes round a∣gain, viz.

Flying out of our selves, as seeing nothing but Matter of Condem∣nation* 1.6 nation in ourselves to Jesus Christ by Faith, and apprehending the Purity and Holiness of our Saviour's Heart and Life, &c.

Whether do you fly out of your selves to Jesus Christ? And by what Faith can he be seen, laid hold on, or his Puri∣ty be apprehended to your Justification, while there is no∣thing seen but Matter of Condemnation in your selves? For

1st, The true and living Faith is not enjoyed without some Degree of Sanctification within; and if without this Faith you cannot be justified, then not 〈◊〉〈◊〉 inward San∣ctification; true Faith, and Love by which it worketh, are Fruits of the Spirit, and the Mystery of Faith is held in a pure Conscience; and he that believeth in the Son of God 〈◊〉〈◊〉 Life.

2dly, The Righteousness of Faith doth not bid us fly out of our selves to Christ's Sufferings without only for Justifica∣tion (and that while there is nothing to be seen within but Matter of Condemnation (which is to impute Christ's Sus∣fering to mens Justification, while they are under Condem∣nation in themselves, as if they were imputatively just and righteous, even when really and actually damned, which is a sad Imputation, and none of God's nor Christ's) but the Righteousnes; of Faith, rather bids us return to the Word of Faith that is nigh in the Heart, to obey it and do it, which Word is both saving and justifying to them that obey it: Say not in thy Heart, who shall ascend (or fly up) into Hea∣ven to bring Christ down; or who shall descend into the deep to bring Christ again from the dead; but the Word is nigh thee, &c. Rom. 10. And 'tis by this ingrafted Word that the true Faith is wrought in the Heart, and the true Appli∣cation, Benefit and Confession is made to the Soul of Christ's Sufferings, Death and Resurrection, and the real Intent, bles∣sed End and spiritual Advantage thereof, experienced by true Believers, who are Obeyers and Doers of the Word, and not meer outside Hearers and Talkers.

Again, this man in Contradiction to his excluding Sancti∣fication before, and saying, that Holiness is not needful to con∣stitute* 1.7 a justifying Righteousness; and to his Doctrine for Im∣perfection and Sin, and his justifying Persons condemned in

themselves; He grants thus far to the Effects of Faith, viz.

Our Hearts turning to God, we dislike our Sins. We are sweetly engaged to please God in all things. That thus God purifies our Hearts by Faith. That thus we are sanctified by Faith which is in Christ. And a lively Faith will work by Love. It is needful to testifie our Love to God and Christ, and to please and honour God, and be a good Example to our Neighbour, &c.

Come on; Good Doctrine! Well said S. S. And is not Faith needful to Justification? And can we be justified without pleasing God, or please God without Justification? or is not that of a justifying Nature which pleaseth God? Pray consider it; the Apostles Experience was, being ju∣stified by Faith, they had Peace with God, Rom. 5. •…•…. And whatsoever we ask we receive of him, because we keep his Commandment, and do those Things that are pleasing in his Sight, 1 Joh. 3. 22.* 1.8

But S. S. and his Brethren expect to be accepted and ju∣stified, because Christ kept the Fathers Commandments, or because God obeyed God (as his Phrase is) and on the same Account to be heard and answered of God, while they break his Commands, and do those things that are displeasing in his Sight.

Again, John the beloved Disciple said, Hereby we know that we are of the Truth, and shall assure our Hearts before him; for if our Heart condemn us, God is greater then our Heart, and knoweth all things; but if our Heart condemn us not, then have we Confidence towards God, 1 Joh. 3. 19. 20, 21. to the End.

But S. S. and his Brethren pretend Faith, Justification and so Confidence towards God (because of Christ's Sufferings only) when their Hearts do condemn them (from the Evi∣dence of the true Light bearing Witness against them) and when they see nothing but Matter of Condemnation in them; and indeed this their dead Faith, Confidence and false Imputa∣tion are of the same Matter.

The true Apostle said, Let us draw near with a true Heart, in full Assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water, Heb. 10. 22.

But our Sin-pleasing Presbyters think to draw near unto God in a justified Condition on the Account of Christ's Suf∣ferings

only, with such a Faith as doth not purifie the Heart; and having both a polluted, sinful Heart, and a defiled or evil Conscience all their Dayes.

The Apostle Johns Testimony was, Herein is our Love made perfect (viz. in our dwelling in God, and God in us) 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.

But the Imperfection and Sin pleading Presbyters think to have Boldness in the Day of Judgment, because Christ was perfect and suffered in the Flesh, although they remain all their Dayes imperfect and sinful, seeing nothing but Matter of Condemnation in themselves; and so are not at all like God nor Christ in this Present World: They think it will be a Sufficient Plea, that Christ was Perfect and Sinless in their stead; that God obeyed God, and so was like himself, how Imperfect and unlike him soever they be on this side the Grave; they conceiting themselves Elect Persons Christ said, If ye love me keep my Sayings, Joh. 14. 23. and John said, By this we know that we love the Children of God, when we love God and keep his Commandments; for this is the Love of God that we keep his Commandments and they are not Grievous, 1 Joh. 5. 2. 3.

But our Opposers, the Presbyters and others, will pre∣tend they love God and his Children, while they are daily breaking and violating his Commandments, and will not believe it possible for any to keep them in this Life, though assisted by the Power of Christ.

The Apostle Peter testified, That even Baptism doth now save us, not the putting away of the Filth of the Flesh (or outside Washing) but the Answer or (as some have it) Demand of a Good Conscience towards God by the Resur∣rection of Jesus Christ, 1 Pet. 3. 21.

But our Opposers Belief and Principle is, That 'tis only Christ's Obedience, Sufferings and Death in the Flesh im∣puted to us, that doth save and Justifie them; and on this is only their Plea and Demand, and not from his Spirit's Work of Sanctification or spiritual Baptism, nor the Answer or Demand of a Good Conscience towards God; they have both shut out Sanctification and Holiness, (and so excluded Good Conscience) from being needful to Justification, or to constitute a Justifying Righteousness, * 1.9 for they herein hold, or at least imply two Righteousnesses of Christ, the one Outward to Justifie, and the other Inward to Sanctifie; the one

Imputative, and the other Inherent; the one Perfect, and the o∣ther Imperfect: And so the Sufferings and Death of Christ in the Flesh (however inflicted on him by wicked Hands and Murtherers) must be imputed by these men as the Perfect Justifying Righteousness; but Christ's own Everlasting Righteousness of Sanctification in the Saints must be deemed Impersect, and not accounted unto Justification; nor the best Robe, though it be the white Linnen, the Saints Righ∣teousness, whose Garments are washed and made white in the Blood of the Lamb.

Whereas Christ's everlasting Righteousness, Holiness, Love, Faith, Patience, &c. (wherein he perfectly obeyed the Father, and resigned up to his Will both in Doing and Suffering) were inherent in him; and therein, and for that Cause his Obedience and Sacrifice was most acceptable and a sweet smelling Savour to God; not with respect to the Murtherous Act of those that crucified and slew him; but with respect to that Inherent Holiness, everlasting Righteousness and eternal Spirit, by which he offered up∣himself a Lamb without Blemish, and spotless Sacrifice to God, and alwayes did those things that pleased him, Joh. 8. 29. And of the same everlasting Righteousness must every true Believer partake in himself, by the same eternal Spi∣rit by which the Saints were both Washed, Cleansed, San∣ctified and Justified, 1 Cor. 6. 11. Through the same eter∣nal Spirit, the same Power, the same Righteousness, the same Holiness, the same Faith, the same Love, the same Patience, &c. that was in Christ, do they partake of, who truly follow him and walk in his steps, having his Life manifest in them, and received the Spirit of the Son, which receives of his things, and giveth unto them who walk after the Spirit, not after the Flesh: But,* 1.10

Quest. What can we give to God for our Souls, proportio∣nable to so Great a Loss, to so great Sufferings? Sanctification and Holiness; or a little Faith, and the Works that follow? This is likely to do!

Answ. A groundless Question in the first place; no man can redeem his Brother, nor give to God a Ransom for him; for the Redemption of the Soul is pretious, and so pretious, as that which cannot be procured without a Price of Infinite Value: Christ gave himself a Ransom for all; 'tis Christ himself that ransoms, saves and redeems the Soul to God, and that through Sanctification, or washing of Regeneration;

and Christ is made unto us who believe in him, both Righteousness, Sanctification and Redemption: however, this man undervalues Sa•…•…ctification and a little Faith; and though it be the Gift o•…•… God to us (and not ours to him) and the Saints Victory, we have not given to God the Ransom nor the Price; he Loved us first, and there∣fore we Love and believe in him: and in this was manifested the Love of God towards us, because he sent his only be∣gotten* 1.11 Son into the World that we might Live through him, 1 Joh. 4.

Again, though the Phrase [Merit of Christ's Blood and Suf∣ferings] be not a Scripture Phrase; yet the Worth and Va∣lue thereof, with respect to man's Salvation, we never disesteemed, since we knew the true and spiritual Applicati∣on, Virtue and Effects of his Blood, &c. through his Light and Spirit, to the purging our Consciences, cleansing and ju∣stifying, which yet is an inward Experience, not shut out nor put afar off by the true Church, whom God hath purchased with his own Blood, not redeemed with corruptible thing, but with the pretious Blood of Christ, (which therefore is incor∣ruptible) Act. 20. 28. 1 Pet. 1. 17, 18. cited by S. S. But then he egregiously mistakes in saying, viz.

Let us then with Paul abhor all Sanctification in us, all Holi∣ness,* 1.12* 1.13 all Works of Faith whatever is wrought by us, in Comparison of what we spie by Faith in Christ.

Answ. A very gross Mistake and Perversion; an Abuse of Paul and of those Hearers to whom S. S. preaches such impious Doctrine: It was not Sanctification or Holiness within; nor yet the Works or Obedience of Faith that Paul either abhorred or rejected for the Excellency of the Knowledge of Christ, or that he might win Christ; but it was his former Confidence in the Flesh, his own self-Righte∣ousness, which was of the Law, and all those things that had been deemed as Gain to him, that he counted Loss for Christ, and for whom he suffered the Loss of all those things, and counted them but as Dung, that he might win Christ, which* 1.14 he could not so account of all Sanctification or Holiness, wrought by Christ within, nor of the Works of Faith: Can it be any less then Blasphemy (as in this man's Sense) thus to present and read Paul? viz. I abhor all Sanctification within, all Holiness and Works of Faith; and I count them but all Loss for the Excellency of the Knowledge of Christ Jesus; and have suffered the Loss of all my inward Holiness, Sanctification and

Works of Faith, and do count them but Dung, that I may win Christ? &c. How unlike Paul, odious and gross were it, thus to per∣vert his Words, as to say, Let us with Paul abhor all Sanctifi∣cation in us, &c. neither doth Paul make any such Difference or Repugnancy between Christ's inward Work of Sanctifi∣cation, and the Excellency of his Knowledge; nor be∣tween being in the Faith or Obedience thereof, and being in Christ and his Righteousness; but really desired that he might be found in Christ, not having (said he) mine own Righteousness, which is of the Law; but that which is through the Faith of Christ, the Righteousness which is of God by Faith, Phil. 3. 9. so far was he from either putting the Righteousness of Faith afar off, or abhorring Sanctifica∣tion within, that he desired to have it and be possessed with it, as one found in Christ.

For that only doth God justifie us, which doth suffice to turn away* 1.15 his Wrath from us, and satisfie his Justice for our Transgression; but Christ's Sufferings only, &c.

Answ. I deny his minor, as it depends on the Word only; for then, why are not all Men in the World justified, for whom Christ suffered and dyed? which was for all Men; he tasted Death for every Man, for the Sins of the whole World: And yet, he that believeth not on the Son hath not Life, but the Wrath of God abides upon him; there∣fore without Faith, Repentance and Conversion (which are Effects of Christ's inherent Righteousness and Work) the Wrath is not turned away, nor are Men justified.

Obj. Let us then place no Confidence in Sanctification, Holi∣ness, Faith, and the Works that follow, as if these (laying aside Christ's Death on the Cross) could turn away God's Wrath, &c.* 1.16

Rep. Herein he varies from his Argument before, which was, that Christ's Sufferings only can turn away Wrath, justifie, &c. Note, It is not Sanctification, Holiness, Faith, &c. only can do it, without Christ's Death (or laying it aside) But while here he implies, that Sanctification, Holiness, Faith, &c. (with respect to Christ's Death) can turn away Wrath, he hath contradicted his own Argument before of Christ's Sufferings only, which also cannot be slited; nor his Death made void, where true Faith & Sanctification in him are enjoyed; for therein Christ himself is enjoyed, and we dare not preach nor own such Doctrine, as to abhor all Sancti∣fication in us; nor the having no Confidence in Faith and Sanctification, which are wrought in the Soul by Christ Jesus.

Notes

• * 1.1

  Luk. 15. 18, 19.
• * 1.2

  pag. 99.
• * 1.3

  To his 10. & 11th Argum.
• * 1.4

  pag. 89.
• * 1.5

  pag. 130.
• * 1.6

  pag. 100.
• * 1.7

  pag. 100.
• * 1.8

  The Apostles Doctrine & our Opposers Inconsistent.
• * 1.9

  Many more Comparisons & instances might be produced to 〈◊〉〈◊〉 how in∣consisient our Opposers are with the true Apostles and their Doctrine.
• * 1.10

  Object.
• * 1.11

  pag. 101.
• * 1.12

  pag. 102.
• * 1.13

  Notewhat Do∣ctrine is here.
• * 1.14

  Phil. 3, 4, 5, 6, 7, 8, 9.
• * 1.15

  Arg. 12. 13.
• * 1.16

  pag. 103.