whole scope of the Gospel must be contradicted if Unbelievers do not remain condemned and Believers only are justified But yet it seems hard to apprehend that God by the Law of Works accounts the Person of a Believer to have suffered in Christ and therefore to be absolved whom yet he did not account to suffer in Christ while he was an Vnbeliever and therefore condemned him and this by that very same Law which now acquits him I know to make this consist it 's offered that the Elect are not Christ's Seed till they become Believers But this comes short for it will thence follow that Christ in his Death was a strict Representative who personated Believers qua Believers which will induce ill Consequences And yet further it is not true that the Persons of Believers were seminally in Christ when he died as we were in Adam when he sinned and so no Argument can be brought from that Instance I grant that both the Merit and the powerful Virtue whereby our Persons in time obtain Faith were in Christ before we were born but that makes not Christ the Root of our Persons at that time but of that regenerating Virtue whereby we become Believers and therefore tho as to this change of our Qualification we may be called Christ's Seed when we believe yet it 's not such a Seed as it may be said of we suffered in him as we sinned in Adam who was the natural Root of our Persons and thereupon such a Representative as his Descendents sinned in What may be said of Christ's adopting Merit will have no place here for these Authors make Adoption to be an Effect of Justification and so the Imputation is prior 2. There be others who are for imputed Righteousness in se but cannot approve of the former manner of Imputation among whom there is some variety in wording their Conceptions but they come to one and the same thing viz. that God adjudgeth the Believer to be one whose Absolution Adoption and Glory were promised to Christ in Reward of his Death and Obedience by the Covenant of Redemption which are promised also to the Believer himself in the Gospel-Covenant and for his actual Interest and Enjoyment thereof as also Acceptance and Treatment as a righteous Person against all Challenges God judicially accounts what Christ hath done and suffered to be his pleadable Security This we take to be Imputation Secondly By the Opinion of those who say Christ's Righteousness is not imputed in se but only as to Effects they in Expressions oppose all the forementioned account denying that the first Head is true and that the second is any Imputation of Christ's Righteousness in se. Nevertheless they grant that Christ's Righteousness is the meritorious Cause of our Justification by Faith and seem to insist mostly upon its Efficacy to that end as Christ's Satisfaction was the ground upon which God enacted the Gospel-Covenant wherein our Faith tho imperfect is accounted for Righteousness Concerning this Opinion I shall offer a few things 1. None ought to narrow it as if the Authors meant that Pardon and eternal Life are not merited by the Righteousness of Christ for they affirm that these and other Gospel-Blessings are merited by Christ as well as the Gospel-Covenant Pray say not this it 's not only the Covenant it self but those very Blessings which that Covenant conveys that are the merited Effects of Christ's Death and Obedience they were his deserved Rewards which are dispensed to us upon believing This I insert to obviate a Conceit too much improved by some so stupid or worse that they will not own this Distinction and still cry out as if their Opinion confined the Influence of Christ's Righteousness to the procuring of a Law whereby Men were to purchase Pardon and Life by their own Faith Whereas they are so far from this that they affirm these Blessings were already accounted purchased and Authority in Christ to dispense them before he could enact such a Law 2. They intend not to exclude Christ's Righteousness from being imputed in any sense for they say it's imputed quoad effectus and therefore should not be charged to deny all Imputation or represented to say we are pardoned and saved for our own Works without any Imputation of Christ's Death and Obedience at all 3. In all which they affirm concerning Justification they still suppose Christ's complete Satisfaction and are sound therein None can accuse them to differ from the Orthodox as to Christ's expiating Sacrifice or impetration of eternal Life 4. I could wish a very worthy Person of this Opinion would review his own account of Justification wherein he saith it 's that Act whereby God imputes to every sound Believer his Faith for Righteousness upon the account of Christ's Satisfaction and Merits and gives Pardon and Life as the Benefits of it i. e. of Justification which he further explicates Through Christ's Sacrifice the Defects of this Faith which is our Righteousness are pardoned and by his Merits that imperfect Duty is accounted or imputed to us for Righteousness which it is not in it self Had I thus stated this Point I should ask my self Do not I set Pardon too remote from Christ's Sacrifice as the meritorious Cause And how can Pardon be the Effect of imputing Faith for Righteousness which is Justification and yet God cannot impute Faith for Righteousness unless he first pardon its Defects for the sake of Christ's Sacrifice But the cause of my mentioning this Account follows 5. They do affirm what amounts to a real Imputation of Christ's Righteousness in se at least what supposeth this Imputation and infers it to be necessary For how by Christ's Merits can a Righteousness in it self imperfect be reckoned before a just God for our perfect Righteousness and yet those Merits for which it is so reckoned not be imputed at all for Righteousness to us who have that Faith Would Faith be no Righteousness except the Divine Mind did apply the Merits of Christ to Faith to make it a Righteousness upon which I am accounted righteous by this Faith and yet the Divine Mind not apply to me that Righteousness of Christ without which my Faith had left me still unrighteous whereas it seems undeniable as far as Christ's Righteousness is necessary to make my personal Faith my Righteousness in God's account that same very Righteousness is necessary to make my Person righteous in God's account Moreover they own that God promised to Christ in reward of his meriting Sufferings and Obedience that all Believers should be absolved and glorified and can they be adjudged to this Absolution and Glory without a judicial acknowledgment that they are to be absolved and glorified in that Right of Christ which resulted from that Promise made to him And can that be without an Imputation of those Sufferings and Obedience of Christ which are rewarded in that Right of Christ and thereby in those Blessings wherein Believers have this judicially acknowledged
he hath appointed them to Salvation Note Reader that these Divines do here join together the Covenant of Redemption with Christ and the Gospel-Covenant whereby are dispensed to us the Benefits impetrated by Christ which two distinguished would lead to clearer thoughts Error The Covenant of Grace hath no Condition to be performed on Man's part tho in the strentgh of Christ Neither is Faith it self the Condition of this Covenant but all the saving Benefits of this Covenant are actually ours before we are born Neither are we required so much as to believe that we may come to have an Interest in the Covenant Benefits Truth 9. I shall express this in the words of the Assembly and Congregational Elders at the Savoy Confes. of Faith ch 14. 2. Declarat ch 14. a. 2. of saving Faith By this Grace a Christian believeth to be true whatever is revealed in the Word for the Authority of God speaking therein and acteth differently upon that which each particular Passage thereof containeth yielding Obedience to the Commands trembling at the Threatnings and embracing the Promises of God for this Life and that which is to come But the principal Acts of saving Faith are accepting receiving and resting upon Christ alone for Justification Sanctification and Eternal Life by virtue of the Covenant of Grace Error Saving Faith is nothing but our Persuasion or absolute concluding within our selves that our Sins are pardoned and that Christ is ours Truth 10. Christ is freely offered to be a Head and Saviour to the vilest Sinners who will knowingly assent to the Truth of the Gospel and from a Conviction of their Sin and Misery out of Christ are humbled and truly willing to renounce all their Idols and Sins denying their own carnal Self and Merits and accept of Christ as offered in the Gospel relying on him alone for Justification Sanctification and Eternal Life Error Christ is offered to Blasphemers Murderers and the worst of Sinners that they remaining ignorant unconvinced unhumbled and resolved in their purpose to continue such they may be assured they have a full Interest in Christ and this by only concluding in their own Minds upon this Offer that Christ is theirs Truth 11. Every Man is without Christ or not united to Christ until he be effectually called but when by this Call the Spirit of God enclineth and enableth him willingly to accept of Christ as a Head and Saviour a Man becomes united to him and Partaker of those Influences and Privileges which are peculiar to the Members of the Lord Jesus Error All the Elect are actually united to Christ before they have the Spirit of Christ or at all believe in him even before they are born yea and against their Will Truth 12. Tho Faith be no way a meritorious Cause of a Sinner's Justification yet God hath promised to justify all such as truly believe and requires Faith as an indispensible Qualification in all whom he will justify for Christ's Merits declaring that Unbelief shall not only hinder Mens knowing that they are justified but that it is a bar to any Person 's being justified while he continues an Unbeliever Error The whole use of Faith in Justification is only to manifest that we were justified before and Faith is no way necessary to bring a Sinner into a justified State nor at all useful to that end In a Digression there about Repentance is added Truth Altho neither Faith nor Repentance be any part of the meriting Righteousness for which we are justified and the Habits of both are wrought at the same time and included in the Regenerating Principle and there must be an assenting Act of Faith before there be any exercise of true Repentance And Repentance as consisting in the fruits meet for it viz. an external Reformation and a fruitful Life must follow Pardon as doth also an ingenuous Sorrow for Sin in the sense of Pardon Nevertheless Repentance as it consists in some degree of Humblings and Sorrow from Convictions of our lost State and the Evil of Sin with a sincere purpose of Heart to turn from our Sin and Idols to God is absolutely necessary in order to the forgiveness of Sin Error Our Sins are forgiven before any Repentance and Believers ought not to complain or mourn or sorrow for the Sins they have committed Truth 13. Tho neither Holiness sincere Obedience or good Works do make any Atonement for Sin or are in the least the meritorious Righteousness whereby Salvation is caused or for which this or any Blessing becomes due to us as of Debt yet as the Spirit of Christ freely worketh all Holiness in the Soul and enableth us to sincere Obedience and good Works so the Lord Jesus hath of Grace and for his own Merits promised to bring to Heaven such as are Partakers of true Holiness perform this sincere Obedience and do these good Works perseveringly and appoints these as the Way and Means of a Believer's obtaining Salvation and several other Blessings requiring these as indispensible Duties and Qualifications of all such whom he will so save and bless and excluding all that want or neglect them or live under the Power of what 's contrary thereto viz. Profaneness Rebellion and utter Unfruitfulness Error Men have nothing to do in order to Salvation nor is Sanctification a jot the way of any Person to Heaven nor can the Graces or Duties of Believers no nor Faith it self do them the least Good or prevent the least Evil nor are they of any use to their Peace or Comfort yea tho Christ be explicitely owned and they be done in the strength of the Spirit of God And a Believer ought not to think he is more pleasing to God by any Grace he acteth or Good he doth nor may Men expect any Good to a Nation by the Humiliation earnest Prayer or Reformation of a People Truth 14. Tho we ought to intend God's Glory as our supream End in all our Duties and design therein the expressing our Love and Gratitude to God for his Benefits with a great regard to publick Good Yet we also lawfully may and ought to strive after Grace grow in it and perform holy Duties and Services with an Eye to and Concern for our own spiritual and eternal Advantage Error No Man ought to propose to himself any Advantage by any Religious Duty he performeth nor ought he in the least to intend the Profit of his own Soul by any Christian Endeavours it being vain and unlawful to do any thing with an Eye to our spiritual or eternal Good tho in Subordination to God's Glory in Christ. Truth 15. The ordinary way whereby a Man attaineth a well-grounded Assurance is not by immediate objective Revelation or an inward Voice saying Thy Sins are forgiven thee But when the Believer is examining his Heart and Life by the Word the holy Spirit enlightens the Mind there to discern Faith and Love and such other Qualifications which the Gospel declareth to be infallible
repeat 1. Our Testimony against Dr. Crisp's Errors when so many were indangered by his reprinted Books 2. Some part of our former Declarations against Popish Socinian and Arminian Errors when our Brethren accused us thereof for subscribing the foresaid Testimony against Crispianism 3. We shall give an account of our Congregational Brethrens Declaration against Antinomian Errors 4. We shall evidence that this taken together and examined with Candor ought to be acknowledged a sufficient Vindication of the Approvers thereof from all hurtful Antinomian Errors 5. We shall add our further Testimony against Errors about Christ's Satisfaction and Justification If Peace at least must not be allowed us after this we must bewail a judicial stroke and expect to be despised by such who perceive our common hurt from these Debates but have not Judgment to distinguish between the injured Seekers of Peace and the injurious Fomenters of Trouble CHAP. I. The State of Truth and Errors subscribed by near fifty of us drawn up and published by Mr. Williams in a Book called Gospel-Truth stated and vindicated first Edition Anno 16. 1692. Truth 1. IT is certain from God's Decree of Election that the Elect shall in time be justified adopted and saved in the way God hath appointed and the whole meritorious Cause and Price of Justification Adoption and Eternal Life were perfect when Christ finished the Work of Satisfaction Nevertheless the Elect remain Children of Wrath and subject to Condemnation till they are effectually called by the Operation of the Spirit Error The Elect are at no time of their Lives under the Wrath of God nor are they subject to Condemnation if they should die before they believe yea when they are under the Dominion of Sin and in the Practice of the grossest Villanies they are as much the Sons of God and justified as the very Saints in Glory Truth 2. Tho our Sins were imputed to Christ with respect to the Guilt thereof so that he by the Father 's Appointment and his own Consent became obliged as Mediator to bear the Punishments of our Iniquities and he did bear those Punishments to the full Satisfaction of Iustice and to our actual Remission when we believe nevertheless the Filth of our Sins was not laid upon Christ nor can he be called the Transgressor or was he in God's account the Blasphemer Murderer c. Error God did not only impute the Guilt and lay the Punishment of the Sins of the Elect upon Christ but he laid all the very Sins of the Elect upon Christ and that as to their real Filthiness and Loathsomness yea so that Christ was really the Blasphemer Murderer and Sinner and so accounted by the Father Truth 3. The Atonement made by Christ by the Appointment of God is that for which alone the Elect are pardoned when it is applied to them But the Elect are not immediately pardoned upon Christ's being appointed to suffer for them nor as soon as the Atonement was made nor is that Act of laying Sins on Christ God's forgiving Act by which we are personally discharged Error The very Act of God's laying Sins on Christ upon the Cross is the very actual discharge of all the Elect from all their Sins Truth 4. An Elect Person ceaseth not to be a Sinner upon the laying of our Sins upon Christ that is he remains a Sinner as to the Guilt till he believes if Adult He is a Sinner as to the Filth of Sin till he be sanctified He is a Sinner as to the charge of the sinful Fact he commits and that even after Pardon and Sanctification Nevertheless he is free from the Curse when he is pardoned and shall be purged from all the Filth of Sin when he is perfect in Holiness And tho Christ did bear the Punishment of our Iniquity yet it never was Christ's Iniquity but ours Error The Elect upon the Death of Christ ceased to be Sinners and ever since their Sins are none of their Sins but they are the Sins of Christ. Truth 5. The Obligation of suffering for our Sins was upon Christ from his undertaking the Office of a Mediator to the moment wherein he finished his satisfactory Atonement The Punishment of our Sins lay upon Christ from the first moment to the last of his state of Humiliation Error The time when our Sins were laid actually on Christ was when he was nailed to the Cross and God actually forsook him and they continued on him till his Resurrection Truth 6. The God testified his threatned Indignation against Sin in the awful Sufferings of Christ's Soul and Body in his Agony and suspended those delightful Communications of the Divine Nature to the Human Nature of Christ as to their wonted Degrees yet God was never separated from Christ much less during his Body's lying in the Grave neither was the Father ever displeased with Christ and far less did he abhor him because of the Filthiness of Sin upon him Error Christ was on the account of the Filthiness of Sins while they lay upon him separated from God odious to him and even the Object of God's Abhorrence and this to the time of his Resurrection Truth 7. The Mediatorial Righteousness of Christ is so imputed to true Believers as that for the sake thereof they are pardoned and accepted unto Life eternal it being reckoned to them and pleadable by them for these Uses as if they had personally done and suffered what Christ did as Mediator for them whereby they are delivered from the Curse and no other Atonement nor meriting Price of saving Benefits can be demanded from them Nevertheless this Mediatorial Righteousness is not subjectively in them nor is there a Change of Person betwixt them and Christ neither are they as righteous as he but there remain Spots and Blemishes in them until Christ by his Spirit perfect that Holiness begun in all true Believers which he will effect before he bring them to Heaven See the 2d Truth and note it is only Dr. Crisp ' s Change of Person is denied viz. a perfect Change which makes us as righteous as he c. but not Christ's dying in our stead which in this Book is oft asserted Error Every Believer or elect Person is as righteous as Christ and there is a perfect Change of Person and Condition betwixt Christ and the Elect he was what we are viz. as sinful as we and we are what he was viz. perfectly holy and without Spot or Blemish Truth 8. I shall express it in the words of the Assembly The Grace of God is manifested in the second Covenant in that he freely provideth and offereth to Sinners a Mediator and Life and Salvation by him requiring Faith as the Condition to interest them in him promiseth and giveth his holy Spirit to all his Elect to work in them that Faith with all other saving Graces and to enable them unto all Obedience as the Evidence of the Truth of their Faith and Thankfulness to God and as the way which
signs of Regeneration And he adds such Power to the Testimony of Conscience for the Truth and In-being of these Graces as begets in the Soul a joyful sense of its reconciled State and some comfortable freedom from those Fears which accompany a doubting Christian and according to the Evidence of these Graces Assurance is ordinarily strong or weak Error Assurance is not attained by the Evidence of Scripture-Marks of Signs of Grace or by the Spirit 's discovering to us that he hath wrought in our Hearts any holy Qualifications But Assurance comes only by an inward Voice of the Spirit saying Thy Sins are forgiven thee and our believing thereupon that our Sins are forgiven Truth 16. The Sins of Believers have the loathsomness of Sin adhering to them which God seeth and accounteth the Committers guilty thereby and they ought to charge themselves therewith so as to stir up themselves to Repentance and renew their Actings of Faith on Christ for Forgiveness Nevertheless they ought not thereby to fear their being out of a justified State further than their Falls give them just cause of suspecting that Sin hath Dominion over them and that their first believing on Christ was not sincere Error God seeth no Sin in Believers tho he see the Fact neither doth He charge them with any Sin nor ought they to charge themselves with any Sin nor be at all sad for them nor confess repent or do any thing as a Means of their Pardon no nor in order to assuring themselves of Pardon even when they commit Murder Adultery or the grossest Wickedness Truth 17. It 's true of Believers that if Sin should have Dominion over them they would thereby be subject to Condemnation And tho the Grace of God will prevent the Dominion of Sin in every elect Believer and so keep them from eternal Death yet true Believers may by Sin bring great hurt upon themselves in Soul and Body which they ought to fear and they may expect a share in National Judgments according as they have contributed to common Guilt Error The grossest Sins that Believers can commit cannot do them the least harm neither ought they to fear the least hurt by their own Sins nor by National Sins yea tho themselves have had a hand therein Truth 18. Tho God is not so angry with his People for their Sins as to cast them out of his Covenant-favour yet by their Sins he is so displeased as for them to correct his Children tho he speaks Instructions by his Rebukes Error None of the Afflictions of Believers have in them the least of God's Displeasure against their Persons for their Sins Truth 19. Tho the present sincere Holiness of Believers be not perfect according to the Precepts of the Word nor valuable by the Sanction of the Law of Innocency nor any Atonement for our Defects and we still need Forgiveness and the Merits of Christ for Acceptance thereof yet as far as it prevails it's lovely in it self and pleasing to God and is not Dung or Filth Error The greatest Holiness in Believers tho wrought in them by the Holy Ghost is meer Dung Rottenness and Filthiness as in them Truth 20. Gospel-preaching is when the Messengers of Christ do publish to fallen Sinners the good News of Salvation by Christ to be obtained in the way which he hath appointed in his Word freely offering Salvation on his Terms earnestly perswading and commanding Men in the Name of Christ to comply with those Terms as ever they would escape the Misery they are under and possess the Benefits he hath purchased directing all to look to him for Strength and acknowledg him as the only Mediator and his Obedience and Sufferings as the sole Atonement for Sin and meriting Cause of all Blessings instructing them in all revealed Truth and by Gospel-Motives urging them to obey the whole Will of God as a Rule of Duty but especially to be sincere and upright pressing after Perfection Error Gospel-Preaching is to teach Men they were as much pardoned and as acceptable to God always as when they are regenerate and while they were ungodly they had the same Interest in God and Christ as when they believe neither can Sin any way hinder their Salvation or their Peace nor have they any thing to do to further either of them Christ having done all for them and given himself to them before any holy Qualification or Endeavour Truth 21. Legal Preaching is to preach the Law as a Covenant of Innocency or Works or to preach the Mosaick or Jewish Covenant of Peculiarity But it is not Legal Preaching to require and perswade to Faith Holiness or Duties by Promises and Threatnings according to the Grace of the Gospel and direct Men to fear and hope accordingly Error Legal Preaching is to call People to act any Grace or do any Duty as a required Means of Salvation or inward Peace or to threaten them with Death or any Affliction to cause Fear if they commit the grossest Sins and backslide and fall away or to promise them any Blessing upon their Obedience to the Commandments of Christ or urge the Threatnings to perswade Sinners to believe and repent CHAP. II. A Renunciation of sundry Errors Anno 1696. A Paper called The second Paper 1696. A Proposal made by us 1697. ALtho we hoped the Caution used in the foresaid State of Truth and Error would prevent the Imputation of Socinianism and other hurtful Errors yet finding our Brethren dissatisfied we subscribed with them Anno 1692. about seven Months after the State of Truth was published certain Doctrinal Propositions collected out of the Assembly's Confession which we printed Anno 1693. with this Title An Agreement in Doctrinals c. but that being too long to be here inserted we shall confine our selves to the more material Parts of what further Account we have given of our Judgment concerning the Doctrines of Satisfaction and Iustification which may be seen at large in our Answer to the Report p. 3 11 27 33 c. Anno 1694. In a Paper sent to our Congregational Brethren it 's thus declared We the united Ministers in and about London do renounce and testify against these following Opinions 1. That there is no definite number of Persons elected from all Eternity whom God will by his appointed Means certainly save and bring to Eternal Life leaving the rest who fall under a just Condemnation for their Original and Actual Sins especially for their Neglect and Contempt of the Means of Salvation 2. That Christ died equally for all Men not intending the final Salvation of some more than others 3. That Men have in their own Power by the use of the natural Faculties of their Reason and Will unassisted by the special Light and Grace of the Holy Ghost to perform all that is necessary to Salvation or that his special efficacious Light and Grace is not necessary to their Conversion Perseverance and final Salvation 4. That any of them whom God hath
of the Threatning of the Law Determ 12. When he calls Sin an occasion of Christ's Death he there calls it also a remote meritorious Cause Determ 5. And as for a proper meritorious Cause as when Children are punished for their Parents Sins Determ 5. His Safaction yielded to our most just Rector a sufficient ground on which to forgive penitent Believers spiritual and eternal Punishments Disâ— 2. Nay he sees not supposing the Law of Works how God could forgive our Sins without the Penal Satisfaction of Christ Disp. 2. Determ 15. It were endless to produce the Instances demonstrating the Orthodoxness of this great Man as to the Satisfaction of Christ against Socinianism And by the way such as say Christ's penal Satisfaction was not necessary to the forgiveness of our Sins do a thousand times more favour Socinianism than Mr. Baxter's Notions or Words can be wrested to Perhaps others who follow Episcopius and some other Arminians when all must acquit him of Socinianism may surmise he favoureth their Notion of Christ's Death as if it were a Satisfaction only to the Will of God and not a full Satisfaction to the Iustice of God To this I answer Mr. B. distinguisheth Satisfaction into that which is the fulfilling the Will of a Person and that which is the Payment of what was owing by an Equivalent otherwise not due And he affirms that Christ's Satisfaction was not a mere fulfilling the Will of God tho it supposeth his Consent but it was a full Equivalent to what Punishments we deserved in that it better answered the Ends of Divine Government than the Sinner's Punishment would have done it more fully demonstrated the vindictive Justice of God than if the Sinner had been damned and it was a full Satisfaction to governing Justice and the End of the Law Vbi supra Determ 10 11 12 15. I thought this account necessary not only for the forementioned End but also that our Agreement in opposition to Socinianism might not exclude Mr. B. and such as approve of his Scheme which would add strength to that Heresy and be injurious to many worthy Persons nor ought a few words so fully explained be pressed to brand them with that odious Title who could more plausibly fix the same Character on Persons from things plainly asserted in the Socinian sense and subserving their Hypothesis As Christ's Death was not necessary to the remission of Sin the Promise of Forgiveness is no Effect of Christ's Death Repentance under the Gospel is an Effect of justifying Faith in Christ. The preaching of Reconciliation to Sinners is only to publish to them that God is already reconciled to them and to call them to be reconciled to God Many others might be instanced but I think it were unjust even upon such grounds to call any of these Socinians CHAP. VII An Enquiry into what Difference seems to remain concerning the Satisfaction of Christ and Iustification of a Sinner And this Difference reduced below any Cause of Discord I Think both sides are acquitted from all dangerous Errors concerning the Satisfaction of Christ and Justification of a Sinner nor can I doubt but the impartial Reader must apprehend the remaining Difference doth not lie in Opinions about these Doctrines themselves but in accommodating some words in opposition to other Errors which either Side have more especially applied their Minds to confute unless he should also ascribe it to a Zeal for sundry received Phrases on the one part and an apprehension in the other part that more accuracy is become needful since those Phrases were received 1. In both these Doctrines the visible Spring of what Difference remains is a different Notion of Christ's Suretiship For by this the word Imputation as used in both these Doctrines is governed viz. how our Sins were imputed to Christ when he satisfied and how Christ's Righteousness is imputed to us when we are justified both which depend upon the various Conceptions of the Suretiship of Christ and the manner of his representing us which I will begin with One Side thinks him a mediating Surety and distinguishing both as to the matter engaged and Instrument wherein he voluntarily engaged himself as also the respect he had to us therein 1. In the Covenant of Redemption they consider Christ agreeing with his Father the Terms of Satisfaction to Justice and Impetration of Life for Sinners and obliging himself to assume our Nature and therein perfectly to obey the Law die an accursed Death with whatever was equivalent to what by the Covenant of Works our Sins deserved Here they think Christ did not covenant strictly in our stead or as our Proxy tho he covenanted to die in our stead even strictly so He transacted as a free Interposer tho for our Salvation we were no federating Party tho we were the Persons whose Salvation was his promised Reward And therefore we have more reason since we are become his Members to say we intercede in Christ now than to say that we covenanted in Christ then Finally they account his Act of engaging so peculiar to himself that his non-performance of what he engaged which was impossible had not made us more guilty tho it would have left us miserable for our own Sins there being no other way to redeem us 2. They find Christ called a Surety in the Gospel-Covenant made with fallen Man Heb. 7. 22. and no where else This Covenant supposeth the former yea supposeth Christ's having executed his Engagements by the Covenant of Redemption to make Satisfaction to Justice i. e. it was at first accepted as if executed for this Covenant with Man doth not adjust the terms of Redemption but the way of conveying the Effects of that Redemption and is called the Testament of our Lord Jesus whereby he bequeaths the Blessings he acquired by his atoning Death In this Covenant Christ is such a Surety as not only assures us all will be performed which is promised to us on God's part but that undertakes to bring in the Elect and for the Perseverance of Believers unto eternal Life by his exerting that Power and Authority he hath received But here also they apprehend Christ a distinct federating Party A Mediator treating and obliging himself to make the Covenant stand sure and effect the Ends it was designed for but he binds not himself to believe repent or persevere for us but that we shall repent believe and persevere nor doth his Engagement that we should do so prevent our personal Engagement by Covenant to do it our selves tho in his Strength Now our Act of engaging is not his engaging Act but an Effect of it nor is our repenting his repenting Act but the Effect of his engaged Assistance nor is that Assistance of his reckoned to be legally our assisting our selves nor can we say that we covenanted in Christ to bring in the Elect or that Believers shall persevere By which with other Reasons we are induced to think that in covenanting he
all Merits besides Christ's but not exclusively of all governing Methods in applying the effects of Free-Grace They grant Faith in Christ is required that we may be saved we more expresly say it 's by a rectoral Authority they grant it so by the Law of Works we say it 's by a Gospel positive Law tho we grant when this positive Law requireth it we are obliged also by the general Law of Nature to yield Obedience yet not by the Law of Works as specified by Adam's Covenant which Faith in Christ was inconsistent with from the essential Nature of that Covenant Our Brethren are watchful against any inherent Righteousness of man mingling with Christ's Righteousness We besides avoiding of that are solicitous lest men come short of Salvation by the Righteousness of Christ through a neglect of what he requireth in all those who shall be saved by it and yet we declare against all things besides Christ's Righteousness to be any impetrating satisfying atoning meriting or compensating Righteousness and as Faith hath no share or place in this Office so Christ's Righteousness tho the sole meritorious Cause is not that which God by the Gospel requires of Sinners that they may be saved by the Righteousness of Christ. Faith is that commanded Requisite and no more than that its place is thereto confined and therefore here 's no mingling of our Righteousness with Christ's because their Use Place and Offices be so very distinct They seem most afraid of Popery and Arminianism and therefore keep to this sense of being justified by Faith alone viz. we are justified only by Christ believed on or the Object of Faith only is imputed to us for Righteousness We are truly afraid of Popery and Arminianism but not only of these but of Antinomianism too and therefore are intent to maintain two great Truths included in that one Sentence We are justified by Faith viz. 1. That the Believer is absolv'd from Guilt accepted into God's Favour and entituled to eternal Life in and for Christ's Righteousness and neither Faith nor any Grace or Act of ours make the least recompense to God or is the least Price or Merit of Pardon or Life or any motive inclining divine Justice to promise or accept us into his favour or to treat us as righteous Persons This from our heart we own and know that this is what sound Protestants intended by it against the Papists 2. Yet as God promised to Christ in the Covenant of Redemption all Belivers should be absolv'd c. so in the the Gospel Offer of his Grace to Sinners he promised to Men that he would in and for the Righteousness of Christ absolve accept treat as righteous Persons and give eternal Life already purchased by Christ to every true Believer commanding Sinners to believe and threatning that if they believed not they should remain condemned yea become subject to sorer Punishments And that he would judg them by this Gospel Rule of Iudgment Whence we are attentive to a second Truth viz. That God accepts and accounteth Faith a performed Condition of this Gospel-Covenant and upon it acquits the Sinner from the Charge of damning Infidelity and adjudgeth the Believer qua such in opposition to Infidels to be in Christ's Right and by his Gospel Promise entitled to a present personal Interest in the foresaid Absolution Acceptance and Gift of eternal Life yet as procured by Christ's Righteousness alone and applied for his sake To add no more our Brethren in the Doctrine of Justification almost confine their Regards to the Satisfaction of Christ wherein Christ transacted with the provoked Justice of God We besides that consider a propitiated God in Christ applying the effects of his Redemption to Men in a Method of governing Grace but without any real difference in the Doctrine of Satisfaction and withal sincerely granting the Condition is performed in the Strength of Christ freely dispensed Yet upon the whole they provide against carnal Security and we against carnal Boasting They are far from designing to eclipse the Glory of Christ as King Lawgiver and Iudg and we as far from intending the diminution of his Glory as a Priest How unreasonable and unhappy would perpetuated Contests by where the Grounds pretended are of so little weight Thus I have insisted on what seems most like a Difference in the Doctrine of Satisfaction and Iustification Some weak persons may think there is a great Controversy where I see nothing worth our notice they will say Some think we are justified by one Act of Faith viz. Reliance Well but they say justifying Faith is receiving Christ c. as well as a Reliance Ay but a Man sees only with his Eye tho more is of the Essence of a Man But I say no Man sees without that which is of the Essence of his Eye Another thinks justifying Faith as such receives Christ only as a Priest others say it receives him also as a King and Prophet yet the last say the convinced Sinner hath an especial respect to Christ's Priesthood as most agreeable to his present case and the former will say its but an hypocritical Faith that receives not Christ as Prophet and King as well as Priest Nay it s not the true Christ the anointed Messias who is received unless it be as Prophet King and Priest even Christ Iesus the Lord. Ay but some say Repentance is an effect of Iustification but there be very few of our Congregational Brethren of that mind and I suppose they mean Works meet for Repentance and not a change of the purpose of the heart Nay but several say Faith alone is the instrument of Iustification others make Repentance the Condition of Forgiveness What then seeing the first grant there is no justifying Faith without Repentance and the last grant the aptitude of Faith to receive and acknowledg Christ which I suppose they mean by instrument is far greater than Repentance But when both sides consider Faith as an ordained Condition as well as an Instrument they 'l scarce dispute but that Repentance is a Condition of Pardon as well as Faith unless they would agree to join them together by calling Faith a penitent Faith or Repentance a believing Repentance connoting at once a Sinner's purpose to return to God by Christ the Mediator and his closing with Christ the Mediator that he may return to God by him tho I think the end is first agreed to before the way or means to that end is resolved on or made use of Obj. But sure there is a vast difference between those who think we are justified by Faith only and those who think we are justified by Works as well as by Faith Answ. 1. Not so very great when both mean that we are justified neither by Faith nor Works as the word justified is commonly taken for both agree that we are absolved accepted as righteous and entitled to eternal Life only for Christ's Death and Obedience as the only meriting satisfactory and
atoning Righteousness 2. They who say it 's by Faith alone that we apply this Righteousness do also grant that Faith is not alone in the person to whom God applies the Righteousness of Christ and when they apply it to themselves Repentance Love c. are Concomitants with Faith And they who think we are justified by Works as they think its God's applying Christ's Righteousness to us and not our applying it to our selves that is the great justifying Act so they grant God justifieth us as soon as we repent and believe with the heart and suspends not a justified State till Works meet for Repentance or the Effects of Faith are produced yea should a man dy then he would be certainly saved 3. They who say it s by Faith alone acknowledg that justifying Faith will certainly produce good Works and if good Works and persevering Holiness do not follow it was a dead Faith and because dead it never was a justifying Faith however men flatter'd themselves Also that Mens Faith tho not their Persons is justified by their Works yea the most Judicious own that if Sin should reign in Believers and they apostatize they would be condemned tho the Promise of Perseverance make that impossible and therefore persevering Holiness and good Works so far continue their justification as they prevent what would bring them into Condemnation and Faith is the Condition of the Continuation of Justification See Dr. Owen of Iustification p. 207 208 306. On the other hand they who say we are justified by Works do account Works to be no more but the executing the foederal consenting Act of Faith and so its Faith exerting it self by various occasions and considering that the Believer's not only forgiving his Enemies but his persevering in Faith and Holiness are plain Conditions in many Promises made thereto and God pronounceth to Believers that he will have no pleasure in any Man who drawerh back and he shall die if Sin reigneth in him Heb. 10. 38. Rom. 8. 13. Mat. 6. 14 15. They conceive that by Perseverance in Faith and true Holiness they are kept from being chargeable with final and total Apostacy and from Obnoxiousness to the Evils denounced by the Gospel against Apostates as such and are adjudged to be under the Influence and Safeguard of the Promises made to Believers as persevering nevertheless they abhor a thought that Perseverance in Faith and Holiness or any good Work is any meriting Righteousness or the least Compensation for Sin or entitling Price of the least Benefit nor exclude they the need of multiplied and continued Pardon or make they any Blessing due of Debt but they rely wholly on Christ's Merits for these things as the only procuring Cause tho they are affected and governed by these places of God's Word which are directed to Believers as part of his Rule of Iudgment well knowing that whatever Sentence the said Words pass in this Life God executes in part now and more at Death but at the great Day it will be solemnly pronounced and perfectly executed These respective Concessions duly weighed secure those who say we are justified by Faith alone from the danger of Licentiousness and those who say we are justified by Works also from detracting from the Honour of Christ's Righteousness as having the sole meriting atoning Virtue and Efficacy in Justification and do not only grant Perseverance but think these conditional Promises and Comminations are apt and designed means of it in Subjects capable of moral Government and whose Warfare is unaccomplished However such different Sentiments may appear to others I lay so little stress upon them that I had not thought it worth my labour to have printed a Sheet against any man who confessed the necessity of saving Faith as described in the Gospel to Justification Repentance and Love still accompanying that Faith in the Object on whom God's justifying Act doth terminate and the Uneffectualness of Faith to save any who neglected to perform good Works and to persevere in Faith and Holiness Such as granted but these things I had never wrote against for scrupling the conditional respect of them to the Gospel-Law But Dr. Crisp's Notions I apprehended dangerous and they so greatly prevailing my Brethren thought my confuting them necessary at that time whereas I had no purpose when I wrote against Dr. Crisp to intermeddle with these other points but some Congregational Brethren in their Attempts against my Book did from a very few occasional Expressions therein accuse us of Socinianism Arminianism and Popery and that they might have some pretence to fix that Charge they turned the Controversy into these lesser Matters whereby I was necessitated either to insist on them however against my Will or else abide under the foresaid severe Imputation to the prejudice not only of my own Ministry but also of most of my Brethren CHAP. VIII An Attempt to accommodate the difference between such as say Christ's Righteousness is imputed only as to Effects and not in se and those of us who think it is imputed in se. FOreseeing an Objection that will be improved against a peaceable Forbearance towards a number however small and that Rigidness may include in that number whomever the Objectors shall disaffect it 's of use to state it Object Granting the forementioned Points to be reduced below a Cause of Dissention yet the Difference cannot be compromised between such as say the Righteousness of Christ is imputed in se for Justification and them who say it is not imputed in se but quoad effectus Answ. I think it may be accommodated at least so far as to cut off just Pretences for hereticating and dividing from each other To which end I will consider these several Opinions and then reduce the difference First Among them who say Christ's Righteousness is imputed in se there be two Opinions most noted and whereto all others are reducible Of both these I have already treated so much that little more is needful 1. Some think the Elect are judicially according to the Law of Works accounted to have done and suffered in Christ all the Law demanded both as the Punishment of Sin and the Merit of eternal Life Such must hold that Christ's Death and Obedience are the formal Righteousness of the Elect and the formal Cause of Justification and that from the first moment of their personal Subsistence yea and except making Christ to be their Representative without any Gift of that Righteousness it being imputed not of Grace but of Legal Iustice as Adam's Obedience had been if he had finally obeyed and his Offence now is upon his sinning There are others who are for this judicial reckoning Sinners to obey and suffer in Christ but they hold they are not adjudged to have done this till they are Believers and then they are legally just before God and as such entitled to eternal Life These speak more safely but less consistently they limit the time from a Conviction that the
Satisfaction still interposeth between the Justice of God and a believing Sinner Neither are they backward to ascribe to efficacious Grace that Virtue whereby we are enclined and enabled to believe Men may expose each other by fiery Debates after such Concessions but he who expresseth most Heat discovers the more ungospel Spirit if not the weaker Cause and weaker Judgment 2. As for such who own Christ's Righteousness in se to be imputed in the second sense and those who say it 's not imputed in it self but as to Effects if they contend the first must quarrel the other for denying in words what he grants for substance and the latter must be warm against the former because he will not join with him in offending the weak and hazarding Truth by rejecting a Phrase which well explained doth properly express what both intend CHAP. IX An Abstract of what helped me to avoid some Perplexity concerning Iustification with some account of our being justified at the Creator and Redeemer's Bar. THO I avoid arguing any Controversy in these Sheets which are designed for Peace yet I think it may promote this healing Design to give a short Abstract of some Thoughts whereby I arrived to Satisfaction in the Doctrine of Justification § 1. Justification being a forensick Act our Thoughts ought not to wander beyond what 's necessary to it as a judicial Sentence nor disregard whatever belongs to that Here the principal Considerations are the Judg the Rule of Judgment the Cause and Person to be tried by that Rule and the Sentence to be past by the Judg on the Person whose Cause is so tried which must be no other than what that Rule of Judgment duly applied containeth Hereby what some call Constitutive Justification is strictly no other than the Conformity of the Person to the Rule of Judgment by which he is acquittable or rewardable or both Passive Justification is no other than the Effect of the judicial Sentence or the Person 's State considered as absolved or to be rewarded or both by the Sentence now judicially past upon him and supposeth a Sentence and is measured by it § 2. A justifying Sentence is past upon every justified Person and continues to pass upon him by the Gospel-Promises applied by an Omnipresent All-seeing Infallible Faithful Almighty God Rom. 5. 1 2. The Gospel-offer is the Rule of Judgment the Gospel in its respective Promises complied with is God's justifying Sentence and that conclusive and effectual tho not so discernable by us as if it were solemnly pronounced 1. Here the transcendent Perfections of God must raise our Minds above Human Judicatories he needs no Evidence because he knoweth all things there needs no Summons to appear for he is ever with us he cannot err in Judgment for he is inflexibly righteous and knows the Rule of Judgment in its extent and allowances 2. We know not what Solemnity this Sentence may be pronounced with concerning us tho out of our hearing what in Heaven where there is Joy for the Conversion of Sinners what at the Throne where Christ is our interceding Advocate c. And sometimes God condescends to make it audible to our own Consciences by the received Testimony of his Spirit 3. This Sentence is in part executed upon every Believer as to what is promised for the present as well as his Title is adjudged to what is reserved for the future The in-dwelling Spirit Assistances peculiar to Christ's Members Answers of Prayer the Comforts of the Holy Ghost and whatever special Actings of Providence belong only to God's adopted Ones are the Execution of the justifying Sentence and suppose such a Sentence past as well as that it is a gracious one 4. God still pronounceth a justifying Sentence according to the variety of his Gospel-Promises tho that great one which alters our State passeth upon our first believing As he adjudgeth us to Pardon and Adoption upon our first acceptance of his Grace so he adjudgeth us non-forfeiters upon our abiding in Christ or persevering acceptance instanced as the various Promises describe the Heirs thereof § 3. The same justifying Sentence that God past by his Promises applied by himself in this Life will be more solemnly and convincingly pronounced at the Judgment-day when the full and perfect Execution of the Sentence is to take place 1. We shall be as truly judged at that day as if we had not been sentenced or the Sentence executed at all in this Life or at Death The wise God who knows the Subserviency hereof to Practical Religion doth oft and most expresly deliver it and in words as if we were all to be among those found alive when the Trumpet sounds 2 Cor. 5. 10. We must all appear before the Iudgment-seat of Christ that we may all receive c. Rom. 14. 10 12. Every one of us shall give an account of himself to God 1 Pet. 4. 5. And what must we give an account of Our Words Mat. 12. 36. Secrets of Hearts Rom. 2. 16. use of Talents Mat. 25. Heb. 13. 17. our Works c. that is every thing as gives Evidence concerning Mens Condition as it 's determinable by the Rule of Judgment and principally centers in this Have they sincerely accepted of the Salvation offered by the Redeemer 2. The Rule of Judgment and Sentence at that day will be the same as that by which every Believer is justified on this side Death it 's no new or other Sentence but the same more solemnly declared unless you 'll say it includes the entire extent of the Rule for the time of trial as well as that which changed our State 3. The great design of that solemn Process and open Sentence is to vindicate God in Christ as no Respecter of Persons in the extremely different State of the Damned and the Saved both in this Life and Eternity especially such as lived under the offers of Salvation and withal to vindicate his own mysterious Methods towards the Justified in their past Life as also them from unjust Aspersions 2 Thess. 1. Dan. 12. Mat. 22. 25. But to instance no more than the first he 'll convince Angels and Men by manifested Instances that they whom he justified and now saveth were Persons justifiable by that Rule of Judgment whereby the others are condemned and that the Sentence he pronounceth and executes on each is the very Sentence which that Rule impartially applied to their real Cases denounced § 4. The Rule of Judgment in its nature and scope is to be principally regarded in order to right Apprehensions concerning the justifying Sentence This determineth what is a justifying Righteousness and what is not this declares the nature of the adjudged Title whether it be of Grace or Debt dependent or independent thereby is evident what we are adjudged to and whether the Sentence passeth upon several complex Conditions or one particular one for we must be free from whatever the Rule of Judgment denounceth condemnable and not be
Government resulting from a Dominion acquired as Redeemer and therefore may well be called a Law yea and that by which he will judg us 2. The Historical Account of Christ's Offices Fulness Love Death and of Man's Misery the Displays of Covenant Benefits present and eternal Revelations of Divine Truths and Mysteries Gospel-Institutions and Directions whence to derive Grace c. are all to subserve our due acceptance of this Offer 3. If Christ had not proclaimed Pardon and Life to Sinners we had not known that these were to be obtained by any of us If he had not declared that he gave Pardon and Life to such as have Faith and none else we had not been certain whether it were the Believer or Unbeliever were pardoned If he had not told us he gave Faith and then Pardon there had been no known Order of these Gifts If by his Gospel God had not offered Pardon to all if they would accept it commanding their acceptance in order to it promising it upon their acceptance and determining to judg Men as they accepted or refused then there had been only an order in giving Faith and then Pardon but Acceptation had been no Condition nor Righteousness nor had Man been justifiable by it or condemnable to the want of Pardon for rejecting it 4. Acceptance of offered Salvation tho a Righteousness supposeth a meritng Righteousness of Christ and can be no higher a Righteousness than a performed Condition of a Law of Grace by which Benefits already impetrated are given Which Law differs not from a Deed of Gift but that the Donor expresseth a governing Authority in the method of applying these Blessings and resolves to judg them to whom that Offer is made by their acceptance or nonacceptance 5. Our Right adjudged upon our acceptation is a Right of Grace and Mercy and tho infallible it can infer no Claim of Debt 6. This Acceptation is described by the Gospel and nothing is an Acceptation upon which we shall receive the offered Blessings if it be not in its Principle Nature Extent Operativeness and Duration such an Acceptation as the Gospel doth promise its saving Benefits to 6. Tho this Acceptation merit nothing yet Christ's Righteousness being ordained to merit Salvation for such as shall accept of it and this Acceptance being the Gospel-ordained Condition of our personal Interest in that merited Salvation we can be saved without neither of them 7. To prevent Mistakes I add the Elect shall infallibly be brought savingly to accept of this Salvation 6. I consider God applying Pardon Peace Adoption c. to Men that have accepted of this Salvation according to the Gospel-offer 1. He acts herein as a Iudg. 2. The Relations he stands in are as Creator and Redeemer the first ceaseth not tho the other is superadded 3. The Cause is adjusted by the Rule of Judgment described in § 8. and this Cause partly refers to what satisfied the offended Creator for this Sinner's Fault and merited Salvation for this forfeiting Rebel Here Christ's Righteousness is the only justifying Righteousness Faith hath no place in God's regard who as Creator judgeth in this matter The Cause is partly also Is this a true Accepter of Salvation for whom Pardon Peace and Glory were promised in the Covenant of Redemption to Christ in reward of his satisfying meriting Death and Obedience and to whom these were promised in the Gospel Here Acceptation is a Righteousness the want whereof Christ's Righteousness is not appointed to supply and the adjudging a Man a Believer intitled to Pardon Peace and Glory upon the Satisfaction of Christ I call Justification active or the Judg's justifying Sentence 7. I call it a Justification at the Creator's and Redeemer'S Bar at the Creator's Bar as far as the Sentence refers to what vindicated the Honour of God's violated Law secured his governing Authority as our Maker and merited the Blessings before which there was no Pardon Peace or Glory for the Sinner tho a Believer none to be offered none to be had by accepting Nor is it a needless thing that the justifying Sentence have an express regard to what that refers to viz. Christ's Righteousness for as it was the alone Condition of Christ's Impetration of Pardon Peace and Life for Sinners so when these are to be adjudged to the Sinner the Honour of the Creator of the violated Law and of Christ's Satisfaction is wisely provided for by an express acknowledgment of and reference to that Righteousness I call it a Justification at the Redeemer's Bar as far as the Sentence refers to our Acceptation or Faith as a Righteousness for the unsatisfied Creator who governeth and judgeth by the Law of Works could make no Offers of Pardon and Glory to Sinners if they would accept nor admit Faith to be a Righteousness and yet considered as a Redeemer as God was when he had received Satisfaction he could not again demand a satisfying meriting Righteousness to acquit the Believer now upon no nor unless under the Notion of a Redeemer require Faith as a proper Condition of Pardon c. because in the Covenant of Redemption it was promised to Christ for Sinners as meerly described by Faith But God in Christ as Redeemer could make the Gospel-offer of Pardon upon condition of Acceptation injoyning that acceptance and promising thereto the Pardon impetrated by Christ and so that Acceptation is referred to in the justifying Sentence of God in Christ as Redeemer as what discriminates one Man who obtains the Pardon according to the Gospel-Promise from him who is judicially debarred of it 8. I think they who are altogether for Faith as the only imputed Righteousness in Justification do too much contract the justifying Sentence by excluding that distinct Respect which ought to be to the Satisfaction and meriting Obedience of Christ whereby God as our governing Creator can admit the Absolution of a Sinner And they who are altogether for the Righteousness of Christ as only imputed in Justification do also too much limit the justifying Sentence by excluding the Gospel-Righteousness of Faith which the Redeemer regards and by which he judicially discriminates who among them to whom Salvation was offered shall obtain it and who of them shall not obtain it May these Hints contribute to an Agreement between these worthy Persons at least encline all to Christian Forbearance I shall reckon it worth all my Labour and Sufferings O that the God of Peace would give us Peace by any just means FINIS a Crell vol. 2. in 2 Cor. 5. 14. Resp. ad Grot. cap. 9. par 2. b Crell vol. 3. Resp. ad Grot. cap. 9 10. c Crell Resp. ad Grot. cap. 9. d Crell Resp. ad Grot. cap. 10. Socin de Servat lib. 2. c. 13. e Tom. 1. Prael cap. 21 p. 580. f Crell Resp. ad Grot. cap. 1. par 11. g Crell Resp. ad Grot. cap. 7 8. h Crell vol. 2. in 2. Cor. 5. 14. Slicht Tom. 2. in 2 Cor. 5. 31. a Slicht in Rom. 3. 24. Phil. 2. 9. Crell Resp. ad Grot. cap. 2. par 1. cap. 4. par 7. b Idem ubi sup ad cap. 5. c Crell Resp. ad Grot. 215 198 199. d Ubi supra cap. 7. cap. 1. e Crell vol. 1. 612 613. f Socin Tom. 1. 596. Crell vol. 620 621. g Crell vol. 1. 612 614 616. h Socin Tom. 1. 578 579. cap. 21. p. 580 599. i Crell Tom. 1. 619. Wolz. vol. 1. Pralect cap. 2. k Socin 1. Tom. 590 594. Slicht Tom. 2. 37. Crell vol. 2. in Heb. 9. 13 14 15. l Socin Tom. 1. p. 667. Crell Tom. 1. 618. m Socin Tom. 1. 575 596. n Socin Tom. 1. 577 588. o Socin Tom. 1. 586. Crell vol. 2. par 2. p. 285.