The reviler rebuked: or, A re-inforcement of the charge against the Quakers, (so called) for their contradictions to the Scriptures of God, and to their own scriblings,: which Richard Farnworth attempted to answer in his pretended Vindication of the Scriptures; but is farther discovered, with his fellow-contradictors and revilers, and their doctrine, to be anti-Scriptural, anti-Christian, and anti-spiritual. By John Stalham, a servant of the great bishop and shepherd of souls, appointed to watch his little flock at Terling in Essex.

(6. Head of Contradiction to Scripture.) Concerning Justification.

R. F. addeth, [And the end of the reighteous and wicked, or unrighteous.] This I treated not of, but he was disposed to darken counsel by words without knowledge.

Section 22.

THe first contradiction I noted here, was that which publiquely I had given me in Scotland, That God justifieth not a believing sinner, contrary to Rom. 4. 5. He justifieth the ungodly that believeth on him. R. F.* 1.1 returns me for answer, That such as are born of God do truly believe, and faith in God purifieth their hearts, and giveth them victory over the world, and so frees them from sin, 1 John 5.

Rep. Here is enough (before I examine the rest) to dis∣cover the man, and what a friend he is to the man of sin; to lay the bottom of a believers Justification, not upon Christs Obedience, but upon his new birth, &c. This is plainly to build a mans Justification upon his Sanctification; unless his meaning the better then I have reason to judge it is. I* 1.2 shall look to the words, more then to the writer.

First, 'Tis one truth, that such as are born of God do truly believe:

2. 'Tis another, that faith in God purifieth the heart.

A third, that faith gives victory over the world;

But put these together to make a compound for Justifica∣tion, and that so, and so, and so, we are freed from sin, that is from the guilt and punishment of it (to speak ad idem) and accepted as perfectly righteous in the eye of Gods justice; This is so Popish a tenet as nothing is more un∣found, for it makes sanctification wrought within men, the material, if not the meritorious cause of their justification. And that no better construction can be made of R. F. his words, taken in any true Grammatical sense, may appear by what followeth▪ [Such] Believers are justified, form sin and ungodliness, and not in sin and ungodliness.

Rep. That Believers are justified from sin and ungodli∣ness, and not in it; I have always and every where taught (and was then teaching it at Edinburgh when I was pub∣liquely affronted) but the mystery of iniquity lies in the qualification [such] the Believer considered, not as a sinner, yet in himself short of Legal obedience, but as a Saint, con∣formable in his heart and life to the Law, who must, in his sense, be the subject of justification. For by Christ, saith he again, such as are so born, and believe, are justified, &c. And so Christ is their justification, who are sanctified, and from sin by him redeemed.

Rep. But how? as they are so born, thinks he; by way of evidence, say I. It is not known to whom Christ is righte∣ousness* 1.3 for justification, but as they are found sanctified; yet for the thing it self; He that is justified, is justified by God, not under the aspect or notion of a Saint, and as such, but of a sinner, and as a sinner believing in Jesus. That Saints are justified is a truth, but that they are justified by their sanctification is a falshood; and that none are justified but as Saints perfected in holines, is a notorious contradiction to the whole Scripture, and the tenor of the Gospel; For,* 1.4

1 That God justifieth him, who in legal strictness (not onely before he is sanctified, but after the work of holiness is begun) would otherwise stand a sinner at Gods Bar; and who hath sin yet dwelling in him; is clear by all the in∣stances in Scripture of justified persons: think of Abra∣ham, David, Paul, Peter, the Corinthians, Galatians, or

whom you will there mentioned; you will finde they had sin dwelling in them; not holiness enough to answer the ab∣solute perfection of the Law; all their days, while yet their sins and imperfections were not imputed. The imputed righteousness of Christ was the cause why their sins were not imputed, why their persons were accepted as perfectly righteous in Christ, who were but imperfectly (at the best) righteous in themselves. The best Saint that yet liveth upon the earth, is yet a sinner in himself, or his worser part, and hath not wherewithal to cover his nakedness of any deserved guilt, no not by his best in-dwelling, and in∣reigning holiness, but as Christ gives him of his white raiment, Rev. 3. 18. All they are Laodiceans, in this case, who have no need, or feel not the want of a righteousness without them, to hide their personal failings, the defilements of their fairest and holyest performances. Again, as persons were considered in Christs death, so they are to be considered when they come to be justified; Christ, dying for men and women, considered them not as Saints, but as sinners. Here∣in God commendeth his love to us, Rom. 5. 8. that while we were yet sinners, and ungodly, Christ died for us. Yet fur∣ther, Law and Justice findes us, and leaves us sinners, Go∣spel and mercy declareth and pronounceth us righteous, and continueth us such as it accounteth us. If the Gospel did not pronounce sinners righteous, that is, in the righte∣ousness of another, till they had a righteousness in them∣selves, and of their own, it would do no more for us then the Law; Gospel would become Law; And therefore R. F. in denying that God justifieth a sinner, denyeth the Go∣spel, and would turn it into strict Law, a covenant of Works.

2. God justifieth a sinner (not continuing in his unbe∣lief,* 1.5 though some unbelief continueth in him) not as he lo∣veth God, or overcometh the world by faith &c. but as he believeth on Christ dying, and on God raising Christ from* 1.6 the dead, Rom. 4. 24. Believers, as believers, are justified; that is;

[unspec 1] 1. Without the help of other graces (though not without their presence) therefore our justifying righteousness is

called the righteousness of Faith (not the righteousness of Love, of Patience &c.) Rom. 9. 30.

[unspec 2] 2. Instrumentally, the believer as a believer, receiveth Christ, and his Righteousness to Justification. Hence the phrases of being justified by Faith, and through Faith. The* 1.7 Preposition, in the Greek, construed with a Genitive Case, signifying the instrumental cause, means, or way: at least faiths passive capacity, or that service it doth the soul, in reception of Christ, and his righteousness, is held forth thereby, Philip. 3. 9. Rom. 3. 25.

[unspec 3] 3. Relatively, and improperly, faith is said to justifie, and to be counted for righteousness: it is not properly faith, but that which faith apprehendeth, Christs personal obedi∣ence, in our nature, made meritorious by his God-head, which justifieth: it is not faith as our act, or as an act, that is our justifying righteousness, but the object, without a soul, which faith carrieth the eye of the soul to look upon, and the hand, or heart of the soul, the will to rest upon, even Christs righteousness, inherent in him alone, as in the subject, that justifieth the person of a believer, so believing. So believing, respects the truth of faith, not the measure. A weak believer is perfectly justified, as is the strong believer. There is no ingredient qualification of ours, or of a work in us, that doth cast the ballance; nor doth the Apostle Paul put in the ingredient of the new-birth for Justification in that place, where R. F. seems to shelter himself, and his Po∣pish opinion (Heresie I might call it) Act. 13. 39. And by him* 1.8 all that believe, are justified from all things, from which ye (Jews who did more then the Gentiles) could not be justified by the law of Moses. R. F. his gloss upon allusion to this Scripture * 1.9 is; By Christ such as are so born and believe, are justified from all sins, and such like things, from which they could not be justified by the Law of Moses.

Rep. 1. By Christ such as are new born are justified, but they are not justified because so born, nor for their believing. The new birth and true faith go together, but the infusion of new qualities, or the qualities infused at the new birth, take them all in the lump, are not concerned in justification, have no causality, nor any maner of efficiency towards it.

2. Christ doth not justifie us by his own Righteousness, and by our Faith as a quality, habit or act together, but he singleth out the grace of Faith (from the rest of the new∣creature-work) to apply what himself hath done and suf∣fered (as a surety undertaking and paying the whole debt) and to rely upon him for the Fathers gracious and just sentence of absolution, and acceptation, for his righteous∣ness alone, made ours in a way of imputation.

3. Believers in the new Testament times, are not onely justified from all sins (as to the guilt and curse) but from all the Ceremonies of Moses Law; which are not called such like things (as R. F. expresseth it) as if they had the ap∣pearance of sin upon them: but understood (with sins) under the general phrase which the Apostle useth [from all things] from which ye could not be justified by the Law of Moses. For the Moral Law considered strictly as Law, once broken could not, cannot absolve, first, from Guilt, nor secondly, from Punishment, nor thirdly, from Obligation to the whole, by the payment of a part, which part, is either according to what was written at first fully; after, but in shreds and pieces left in mans heart; or to what was po∣sitively given in command, for trial of mans obedience, and strength, before or since the fall, and therefore the new creature in us a beginning of that image of God which was lost by the first Transgression, is no ingredient in our justi∣fication: for by Christ they who believe in him, and him alone, are justified from all Legal obligations, and conditi∣ons of their own workings, within them, or without them. Christs Righteousness, without them, makes them compleat, Rom. 3. 22. 2. Cor. 5. 23. Col. 2. 10. To assert this way of justification is not pleading for sin, as R. F. * 1.10 object∣eth; For,

[unspec Object.] 1. Suppose I, or any should abuse the doctrine of Free-Grace, and of justification (which is by a righteousness without us, and inherent in Christ alone) [Answ. 1] thereby to take liberty to sin, the doctrine is not to be blamed, nor Christ to be charged, with the fault of the person, as the Apostle preoccupieth such an objection, with this answer, Gal. 2.* 1.11 17, 18. But if while we seek to be justified by Christ we our

selves also are found sinners (we our selves, Jews also) is therefore Christ (by his way of justification) the minister of sin? God forbid. For if I build again the things which I destroyed, I make my self a transgressor, I can make Christ none: the fault is not Christs, but mine.

[Answ 2] 2. They that plead for true Gospel-justification truly, and sincerely in its proper place, do also plead for Gospel∣sanctification in its due place. Their enlightnings into the Law teacheth them somewhat; for (as the Apostle reason∣eth ver. 19.) I through the Law, am dead to the Law, I* 1.12 have (as if he should say) a sufficient lesson from the clear sight of the Laws rigor, to teach me, never more to seek my justification from my own conformity to the Law, that I might live in the righteousness of another, the righteousness of him that is God, Jesus Christ; and not onely that I may live in God, but unto God. This the Gospel teacheth Paul, and us, by faith to go out of our selves for life in another, in Christ (by his imputed righteousnes) which when we finde, we finde also a heart renewed and quickned in, and unto holi∣ness, and the desires after sin in a degree mortified and cru∣cified: which by way of evidence, is enough to quench the fiery dart of Satan cast against me, by R. F. and so art an* 1.13 unbeliever and not redeemed. (So, because I pleaded for the right way of justification, not in his Popish way) For, through grace I can say, with the Apostle, ver. 20. I am crucified with Christ. i. e. As I was represented in Christ* 1.14 my surety when he was upon the Cross, and God was in him reconciling me unto himself, not imputing trespasses unto me, seeing they were then condemned in Christs flesh, and put out of office from ever accusing and condemning me at Gods Bar, so I am thus crucified with Christ, that I will never look to any other way for the payment of my debts, then what my surety hath laid down to Law, and Justice; and not onely thus, that I am conformed to the Patern of Christ crucified, by the power of his Cross, to make me die to sin, and self; while Christ liveth in me: yet is not that life of Christ so sensible, or so perfect in me, as if nothing was there but the life of Christ; for there is a body of sin, and of death dwelling in me also;

and therefore, the life which I now live in the flesh, or the weak, frail body, I live [as to my Justification-life] by the faith of the Son of God, (on whom I believe and live also, for degrees of Sanctification which his life hath begun in me) who loved me, and gave himself for me. And as the Apo∣stle further, Ver. 21. being of this Faith and Judgement, I do not frustrate the grace of God as they, who would have Justification by their outward or inward conformity to the Law; which is all one as to frustrate or make void the death of Christ. If R. F. saith, I plead for sin, because elsewhere, Section 29. I said, the roots of sin would not be pluckt up perfectly till soul and body part: I shall take off his ca∣lumny in the due place.

Section 23.

HEre I noted what I had from them in discourse; That in Justification, all guilt is not only taken away, but all* 1.15 filth of sin: Then could there no filth remain upon the Saints performances, as there doth by their confession in Scripture, Isaiah 64. 6. We are all as an unclean thing, and all our righteousnesses are as filthy rags. The defilements of sin in its presence remain, when the defilement of sin in respect of guilt is taken away. R. F. saith nothing to this Section, unless it be answer sufficient to revile and say, [Sin thou art pleading for,] while I produced the Saints and ju∣stified persons confession of sin, and hinted a difference be∣tween Justification and Sanctification, which these men (as* 1.16 if they would profess themselves members of the man of sin) do confound, mistaking one thing for another. If Saints confess their sin, cleaving to their holiest reformations, they plead against sin, not for it: To say we have sin in us, is to plead against the Lye of dreamers, who think themselves perfectly free from the remnants of filth. But to awaken them, let R. F. and others of his perswasion (before they drink deeper into Babylons cup of fornications) perpend, and conscionably weigh these differences between a Belie∣vers Justification and Sanctification.

[unspec 1] 1. The matter of our Justification is Christs obedience,* 1.17 inherent in himself, and absolutely perfect, admitting of no degrees: the matter of our Sanctification is wrought with∣in us, imperfect as to degrees, and admits of wanes and in∣creases. The very faith whereby we receive pardon, is but as a grain of mustard-seed at first, it admits of degrees; but the object apprehended, Christ, and his righteousness is al∣ways the same; and as much of Christs obedience (even all) is given to every Believer, to the weak as to the strong; and hence it is they are once and together perfected in Justifica∣tion, before they have all or half the measures of Sanctifi∣cation, which the Lord will give them in his time. Let Francis Howgil put off no such counterfeit ware to Christs disciples and Church-members, for it will not be received; viz. * 1.18 That is not true faith which is imperfect. And again, The righteousness wrought in the Saints, is, as it was the righteousness of Faith.

[unspec 2] 2. The form, maner, and way of our Justification is by Gods free act of imputation, reckoning, and account of Christs obedience to us: the form of our Sanctification is by infusion of holiness, by the Spirit of holiness, from Christs fulness into our empty hearts.

[unspec 3] 3. Justification causeth a relative change, or it makes a change of relation: Sanctification worketh in us a change of qualities, by the creation of the new divine nature, and mortifying of our old corrupt nature.

[unspec 4] 4. The parts of our Justification are Gods not imputing of sin, through his imputing of Christs sufferings, and his accepting of our persons as righteous, by his imputing of Christs active obedience: the parts of our Sanctification, are vivification, or the creating, quickning, and begetting new divine qualities (resembling Gods nature) and mortification of the old sinful dispositions and seeds of sin.

[unspec 5] 5. The contrary to Justification is guilt and condemna∣tion, wholly taken away; Francis Howgil * 1.19 either heard some unsound Teachers, or mis-relates them; as giving it out for Doctrine, That sin was taken away by Christ, but the guilt should still remain while he lived, &c. Or, whom doth he expostulate with, in these words, Page 28. What

Christ is this you preach? What Gospel is this you preach, which saves you not from guilt and condemnation? For surely Christs blood and obedience reckoned to the believer, doth this to purpose and effectually, at present, and for ever. The contrary to Sanctification, is in-bred pollution and filth of sin, which by Christs power is destroyed, as to the re∣gency; and hereafter to be removed at our death, as to the residence. Hence, Justification is Gods gracious and just sentence, pronouncing us righteous, and entitling to life; as Condemnation is his charging of guilt, and vindictive punishment accordingly: Sanctification is Gods special grace shed abroad in the heart, called the first-fruits of the Spirit.

[unspec 6] 6. In our Justification, Christs obedience stands onely upon account, and all our most sanctified works and righte∣ousnesses, stand by as cyphers; and are to be esteemed as loss and dung. Take Sanctification by it self, it is of great excellency and use: A good work done in faith by a person justified, is better then all the glorious deeds of Pharisees and Hypocrites; but bring it, and all that all Saints can bring together, before the tribunal of Gods strict Law and Justice, for their justification in that Court, and they and their works will be damned to hell, for their inherent and adherent imperfections.

[unspec 7] 7. In our Justification we have that perfect righteousness in Christ, which, as it is his, is the cause and merit of our salvation; and that gives a just right and title to the king∣dom: In our Sanctification, we have the cognizance and badge of such as shall be saved, and inherit the kingdom. The former is the Ground why, the latter, the Evidence whereby we know we have the kingdom.

[unspec 8] 8. In Justification we are meer Patients all along, through the righteousness put upon us, by Gods pure act and ac∣count: In Sanctification we are after-agents, i. e. after the first infusion of the Spirits new-born qualities, being acted, we act in the strength of Jesus Christ. Although too ma∣ny be willingly ignorant of these, and such like distinctions, yet they are necessarily useful to deliver people from na∣tural Popery, and artificial Babylonish Confusion, in and

about this great fundamental Truth, of a Believing-sinners Justification.

Section 24.

ANother piece of unsoundness in their Doctrine of Ju∣stification, I had noted to be, That they deny Peter to have been in a state of Justification when he denyed Christ, contrary, as I said, to Christs Prayer, Luke 22. 32. I have prayed for thee, that thy faith fail not. R. F. * 1.20 undertakes the defence of this unsound Doctrine of J. Nayler, but how? He challengeth me for bringing a Scripture which speaks no such thing: now had my pen or Printer failed, the words would have led him to the right Verse; but he will needs out-face all with Luke 22. 23. (which speaks of the Disciples enquiry among themselves, which of them it was that should betray him) as if I had quoted the three and twentieth Verse, and not (as I did) the two and thirty: and hence he compares Judas denial and Peters together, with this groundless Aviso, (in this case) See how blinde thou art, was Judas in a state of Justification when he denied Christ and betrayed him? no more then Peter was when Christ called him Satan.

Rep. 1. Here R. F. goes further then J. Nayler, and shuts Peter out of a state of Justification, not onely when he de∣nied his Master, but when his Master called him Satan; so as by this addition, one would think they hold, That every act or sinful word, as act of a Saint, puts him out of the state of Justification: or, let honest men observe with what a shuffler I deal, and suspect him in all the rest of his writings for this deceitful trick.

2. Who will say that Judas was ever in a state of Justi∣fication? Who but those, that envy or extenuate the free grace of God, and the fulness thereof, will say that Peter was un-justified, when he gave carnal counsel to his Master, or when he denied him, out of frailty and self-confidence?

3. Let me judge the best of R. F. that I ought by Scri∣pture-rule, I must say, this contradictious opinion of his ariseth from his ignorance and prejudice together, of the

very nature and state of a Believers Justification before God; as may further appear by what followeth.

[But after Peter had repented of his denial of Christ, and wept bitterly, upon his return, and after he was united to the faith, then Christ prayed for him.]

Rep. 1. How confused, cross, and thwart this is to the Text I alledged, Luke 22. 32. let my sober truly conscien∣tious* 1.21 Reader weigh with himself.

First, Christ saith, [I have prayed] not, [I will pray.] Wo were it with Saints, if Christs prayers did not prevent their repentance and tears, returnings and unitings to the faith, as he expresseth it.

Secondly, The promise, that his faith should not fail, respects his very fall, and Satans winnowing of him as wheat; some grains of wheat, or substance of the grace of faith, there was then left in Peter, as the effect of Christs prayer: For, either Christs prayer was heard, or not; if any say, not, 'tis contrary to John 11. 42. I know (speak∣ing to his Father) that thou hearest me always: if it be yielded, as it must be, that Christ was heard, (not if Peter failed not, but that he might not fail) then Peters faith fail∣ed not totally, or altogether, howsoever it was shaken, sifted, or winnowed: and if it failed not utterly, he was, in that act of Christ-denial, in the state of Justification. And hereupon is R. F. (with J. N.) detected for a contradictor of Christ and of his Scripture-pure and faithful promise.

Section 25.

WIth much impudence J. Nayler had said, The man of sin is discovered in them, who say, Believers are pure, and spotless too, by reason of imputation, or covering of Christs righteousness. For the denial of imputed righ∣teousness, and justification that way, came from Rome, and the race of Roman Prelates and Teachers, that make up the man of sin: Yet as impudent a Contradiction as it is to 2 Cor. 5. 21. R. F. * 1.22 will take part with it, and tells me, I wrest James Naylers words, and make covers for the man of sin, and by my policy go about to make Christ a sinner.

Rep. 1. Let standers by judge how I wrest James Naylers words, who, * 1.23 in answer to the Ministers of Newcastle, brings them in thus expostulating, May not a man be in part unclean, (viz. as they meant it, through defects of Sanctification) and yet pure and spotless too, by reason of imputation? And then he takes boldness to accost them* 1.24 with this high language, Here now you shew your confusion, and I command you to shew plain Scripture for this without twining; and tells them at last, By their pleading for sin, the man of sin is discovered in them. Now, how did they plead for sin? as R. F. saith, I make covers for the man of sin. He that acknowledgeth impurity in himself, and teach∣eth that sin is inherent in the Saints, though it be not impu∣ted, must be censured by these men, as a patron of sin, or a pleader for it: when as poor souls they little know their own hearts, or what defilements are in their lips and pens, and what wo attends such contradictious calling of good, evil; and evil, good. They call Gods good and gracious act of imputation of Christs righteousness, a covering for sin: this is to call good, evil. That it is, and may be so cal∣led, a covering of sin, is warrantable by Scripture, Psalm 32. 1. with Rom. 4. 7, 24. but to say, it is a covering for sin, and for the man of sin, is to speak blasphemy against God: and to say, our pleading for Gods not imputing of iniquity, or for his covering our sins, is to make a covering for sin; is, with Antichrist the man of sin, * 1.25 to blaspheme the Tabernacle, and them that dwell in heaven. In this Doctrine of Justification they call evil, good, by attributing that unto outward and inward acts of a Believers holiness (in all which there is some mixed evil) which properly and onely belongeth unto the personal acts of Christs own fin∣less obedience and sufferings, in the nature which himself assumed to perform the work of Mediatorship. J. Nay∣ler speaks plainly enough for them all, and for all the children of the man of sin. * 1.26 Our walking with God in his righteousness, is our covering from wrath—you know not the covering of Christs righteousness and holiness, in which whoever walk with God, are covered from wrath. Which walking with God, he meaneth not of our living by faith

in Christs personal actings and sufferings for us to our per∣fect justification from wrath, and from the guilt of sin bind∣ing over to wrath; but of our personal acts of righteous∣ness and holiness wrought in us, by Christ and his Spirit; which although they be good, as wrought by the Lord in us, yet meeting with mixtures of defilement in the hearts of Saints; as they are their acts, are but filthy rags, and no covering at all, to hide our nakedness from appearing in the eye of Gods strict Law and Justice. This J. Nayler (or some in his coat) hath much for discovery of the rot∣tenness of their judgement, in this case, in a piece lately come forth * 1.27. With him, Christ, his righteousness is freely imputed, or put into the creature. Again, This righteous∣ness is wrought into the creature, in that obedience which is contrary to the will of the flesh. Imputing, here, is all one with infusing, to him. Justifying righteousness and sanctify∣ing righteousness, is the same individual obedience; which is pure Popery, or impure Babylonish Doctrine. More yet, * 1.28 Your faith, without his works, will be little worth to sal∣vation. Christs works for us are onely of worth with the Father for our salvation. Christs workings in us, are not to be joyned with our faith in Christs works, or obedience for us, in the business of our Justification. This latter is in∣tended by him who by his Title pretendeth Love to the lost, but by his baits and snares would hold fast some, and carry others back into the wilderness; witness his confounding of Justification, Sanctification, and Mortification: * 1.29 The living Faith is never without works; which works are Love, Meek∣ness, Patience, Mortification, Sanctification, Justification, &c. We grant a presence of works, the fruits of the Spi∣rit, in the subject or person that is justified, and these works are evidences of the life and truth of our faith; the fruits are evidences of the tree: but to put Justification in us with the fruits of the Spirit, and to say, as afterward * 1.30 he doth, men are so justified, as they are sanctified and mortified, and no further; is to deny Protestant Doctrine, which is accord∣ing to Scripture; that, who so is justified, is justified semel & simul, once and together, perfectly and for ever, Heb. 10. 1, 14. And to revive the old Popish Tenet, of

degrees of our Justification, according to the degrees of our Sanctification, and no further; whereas we say, and say truly, men are not at all justified, as they are sanctified,* 1.31 when we speak of the thing it self, and not of its decla∣ration: For,

[unspec 1] 1. That which is the price of our Redemption is the mat∣ter of our Justification, or that thing which justifieth us be∣fore God, and reconcileth our persons to God: Now, put all the degrees of all the Saints holiness together, these are no part of the price of our Redemption, but the blood and obedience of Christ alone, is the whole and sole price and ransom, Rom. 3. 24. Rom. 5. 19. 1 Pet. 1. 19.

• [unspec 2] 2. That which is the immaculate Sacrifice for sin, is that which is the matter and merit of our Justification:
• But the Sanctification and Mortification in Believers is not the immaculate Sacrifice for sin; Christ is the sole and entire Sacrifice for sin, that is, to expiate and take away the guilt and curse of sin, by his perfect obedi∣ence, and sufferings in his own natural body:

And therefore, as that onely merited our Justification, so it is the onely thing that properly, and for its worth, is imputed to our Justification.

Rep. 2. For R. F. to all it my policy, to go about to make Christ a sinner, is pitiful weakness in him: For it was no* 1.32 man or Angel-invention, but the master-piece of Gods in∣finite wisdom, to have his Son, who knew no sin, be made sin, i. e. a sinner, by imputation; and a sacrifice for sin, in and by his sufferings, in the room and stead of sinners; which could not have been, if their sins had not been im∣puted to him: but seeing their sins were imputed to him, they are, in that way of imputation, made or reckoned righteous in Christ, 2 Cor. 5. 21. What foolishness so∣ever there seems to be in this way of our Justification, Christ crucified, as a sinner, and for sinners bearing their guilt and curse, is the wisdom and the power of God; and a poor sinner justified this way, is the object of the eter∣nal unsearchable riches of Gods wisdom and grace, or freest, choicest favor.

As for that contradiction to Scripture which R. F. * 1.33 saith

is seen in this our doctrine, because it is said, He was made like unto us, sin excepted; it is but in his imagination, (and something he must say to color over, and hide his own gain∣sayings) for that place, Heb. 4. 15. and 2. Cor. 5. 21. are* 1.34 no ways at variance. Christ was in all points tempted like as we are, yet without sin; so are the words, to the Hebrews. He yielded to no temptation; He had no inherent sin to comply with a temptation; He knew no sin (as in the other Scripture) yet was he made sin, reckoned as a sinner, tem∣pted like a sinner, deserted like a sinner, yea, accursed as a sinner; the feelings and experiences whereof make him, experimentally, a sympathizing High priest, and moves him to succor them that are tempted: And his being free from sin of his own, (while he was tempted to sin, as o∣thers; and while he was charged with the sin of others) frees us, or justifies us, from our sin, as to the guilt, curse and damnation, which he bare in his own body on the Tree. Yea, and such as are in him, are at present redeemed out of sin, as to the dominion, and reign of it, but we are not therefore justified: and when sin shall wholly be rooted out of us, that shall not be our justification at Gods tribunal, because we are perfectly holy, but because Christ died for us, to justifie us by his blood. Let him that throws off Christs im∣puted righteousness, go shift for his justification where he can get it. He is a foolish bewitched Galatian, and Christ shall profit him nothing; For bring in any one act of ours (though wrought by the Spirit) whether of mortification, self-denyal, love, or faith (as an act) to be an ingredient to the essence of our justification, and it is as bad, as to be cir∣cumcised, and as destructive to the souls peace, and safety, as to be a debtor to keep the whole Law.

Section 26.

I Had noted what I found in J. Nayler, That no imperfect thing can be reconciled to God is plain Scripture, plainly contradicting, Rom. 5. 10. If he meaneth by no imperfect thing, no man that is not perfectly sanctified; But R. F. makes out the sense thus▪ * 1.35 No sin can be reconciled to God, nor any such imperfect thing.

Rep. 1. If this were the onely sense, why was it not spoken at first? for we know by the Spirit in the Scriptures,* 1.36 that it was Gods design to reconcile sinners onely to him∣self, persons (as I hinted before in my book imperfect enough) and to abolish sin, in guilt and power as first, and in the presence, at the last: and we can prove it by clearer Scriptures then R. F. produceth (which is onely Rev. 21. 27.) that sin and God cannot be reconciled and as Psalm 5. 4. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee: Hab. 1. 13. Thou art of purer eyes then to behold evil, and canst not look on iniquity; But,

2. The scope of J. Nayler * 1.37 was to prove, that we are not justified by a righteousness without us, but by what is perfectly wrought within us; and therefore I mistook him not (in my former piece) when I subjoyned, Their mean∣ing is, till sin be wholly abolished in its residence out of the heart, and all imperfections in sanctification be done away, there is no reconciliation of our persons with God, or to him: whatever be R. F. * 1.38 his flourish; And as for our meaning thou speaks of, thou art without our minde, and so knowest not our meaning by thy imagining; therein thou shew∣est a spirit of error: It sufficeth, that by Scripture-truth (wherein the Spirit of truth reigneth) I can detect this for an error: viz. Christs work in us is that which justifies our persons before God; and what if his work for us, be joyned with his work in us? if they mean no more then what is inherent righteousness wrought by Christs strength in himself and in us together, so F. Howgill must be construed (if he quadrates with his other passages in the Book) when he saith, * 1.39 Christ fulfilled the Law, and he ful∣fils it in them who know him and his work, and herein man comes to be justified in Gods sight, by Christ, who works all our works in us, and for us. Christs obedience and ours, his work for us, and his work in us put together for our justifi∣cation, is Babylonish mixture; but this I can maintain as a clear, and pure truth, viz. That it is not the work of Christ in us which justifieth and reconcileth our persons, but his sole working for us by his own personal obedience, and sa∣tisfaction

to justice. The plain Scripture is this, Heb. 10. 14. Christ by one offering hath perfected for ever them that are* 1.40 sanctified. It is not said in any Scripture, that Christ hath first perfectly sanctified any persons, and then reconciled them unto God; but the sense of that, as of other Scri∣ptures, is, that Christ, by one offering of himself, hath per∣fected their justification, and reconciliation, whom he doth also sanctifie, in the truth of it, at what instant he applyeth their perfect justification. And the plain truth, according to Scripture, is this; That, no person is reconciled to God,* 1.41 who hath not a perfect Mediator of his reconciliation, and who is not accepted, as perfectly righteous, in the righte∣ousness of Christ, his surety; and so tis true, none but the perfect person is reconciled to God: but how? not by his qualifications (at first an enemy, and always carrying about with him (while here) some wisdom of the flesh which is emnity against God) but as he had on Christs Cross, his person represented, in Christ his head, and his sins not im∣puted, upon the account of Christs righteousness made, or reckoned to be his, 2 Cor. 5. 19. 21. To clear this a little further; we must distinguish between the reconciling of our individual persons, and the reconciling of our individual natures, dispositions, or qualities and acts: both are a fruit of Christs satisfactory obedience and sufferings; and they cannot (as J. N. * 1.42 acknowledgeth this truth, though not truely) be divided in the possession: But personal reconcile∣ment is done at once, by imputation of the perfect righte∣ousness of the Lord Jesus: nature-reconcilement admits of degrees according to the measure of the Spirit of sanctifica∣tion. As for J. Nayler, and R. F. and such as imagine, that while sinful imperfections remain in the Saints, they, in their persons, are not, cannot be perfectly reconciled to God; then not themselves, nor any that adhere to their doctrine, are or can be reconciled to God, in person, as not in judgement, and affection, while they harbor such fleshly and legal conceits of a poor sinners justification, and recon∣ciliation: and they shall see, if by this they get no eye∣salve (Oh, that it might not be too late!) how (till they be better bottom'd) with contradictions of Scripture, they

contradict, and come short of true salvation-light, right, and possession. For I judge it's absolutely necessary to sal∣vation, rightly to discern the way of a mans justification before God, and reconciliation to him; which discerning, I perceive not in these mens writings, although, sometime in discourse with some of this Sect, I have had their confessi∣on of the truth; yet their bad principles make them fly off again: as it fares with many a natural ignorant countrey∣man (I wish there be not more then a few such in Cities, and populous places) who have a notion of the Gospel∣truth, but practically and experimentally cannot for their hearts, but stick in themselves, and think a Bird in the hand, is better then two in the Bush; a little of their own, within them, far beyond all Christs righteousness without them; although we call for the witness within them, that will not suffice, they must have the ground-work of their justificati∣on within them, as well as the evidence: nay some work within shall be ground and evidence too; or they fly off, and will not believe till they see and feel; but groping, in the dark lose themselves in the wilderness of self-fulness and sufficiency.

Notes

• * 1.1

  Page 13.
• * 1.2

  The new birth is not our justifica∣tion.
• * 1.3

  But an evi∣dence of it.
• * 1.4

  God justifieth sinful per∣sons.
• * 1.5

  God justifieth the believing sinner.
• * 1.6

  How justified by faith.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  Act. 13. 39. vindicated.
• * 1.9

  Page 13.
• * 1.10

  Page 13.
• * 1.11

  Gal. 2 17, 18, opened.
• * 1.12

  G••l 2 19. opened.
• * 1.13

  * Page 13.
• * 1.14

  Gal. 2. 20. 21. opened.
• * 1.15

  All filth not removed, where all guilt is pardoned.
• * 1.16

  Sin confessed is not pleaded for.
• * 1.17

  Section 23. Distinguish∣ing notes be∣tween Justi∣fication and Sanctification.
• * 1.18

  The inheri∣tance of Jacob pag. 24. 25.
• * 1.19

  The inheri∣tance of Jacob pag. 8.
• * 1.20

  Page 14. Peters fallings in carnal counsel to his master, and of denial of him, puts him not out of the state of Justifica∣tion.
• * 1.21

  Luke 22▪ 32. vindicated.
• * 1.22

  Page 14.
• * 1.23

  D••scovery of the man of sin, p 28. 29.
• * 1.24

  Gods imputa∣tion of Christs righteousness no covering for sin, but his covering of sin.
• * 1.25

  Rev. 13. 6.
• * 1.26

  Discovery, &c pag. 27. ••
• * 1.27

  Love to the lost, pag. 4.
• * 1.28

  Page 5.
• * 1.29

  Page 15.
• * 1.30

  Page 51.
• * 1.31

  Two Argu∣ments against Sanctification as the matter of our Justi∣fication.
• * 1.32

  How Christ was made sin, or a sinner. 2 Cor. 5. 21. cleared.
• * 1.33

  Page 14.
• * 1.34

  Heb. 4. 15. vindicated.
• * 1.35

  Page 14.
• * 1.36

  Our persons are perfectly reconciled, be∣fore our na∣tures are per∣fectly sancti∣fied.
• * 1.37

  Answ. to perfect Phar. page 9.
• * 1.38

  Page 14.
• * 1.39

  The inhe∣ritance of Jacob. pag. 29
• * 1.40

  Heb. 10. 14. cleared.
• * 1.41

  How the sin∣ner, and yet none but the perfect person is reconciled to God.
• * 1.42

  Love to the lost. pag. 50.