men to obedience whether there be Promises or Threaâ— or none or whatever they be which he doâ— in this life with many infirmities and in Heaven without any CHAP. IX That Faith doth not justifie as a Condition and that it doth not justifie as believing in Christ as King and Prophet as well as Priest THat Faith justifieth a Sinner as it is a trust in the Promise of Life through the Righteousness of Jesus Christ hath been proved and vindicated in the preceding Chapters We are now to consider what the opposite Opinion is concerning Faith and its Influence upon Justification The Scriptures teach that Abraham the Father and great Exemplar of all Believers was justified by Faith his Faith was counted to him for Righteousness Rom. 4.3 And that this Faith was a Trust in the Promise of God is evident both from the occasion and immediate Object of it the Promise of a Son against all natural hope and probability and that his Seed should be numerous be the people of God the Blessed of the World Gen. 15.4 5 6 18. c. and also from the Apostles Explication or Amplification of this Faith in this Chapter v. 19 20 21 22. viz. That it was a believing in hope against hope and a not considering the natural impossibility of the thing promised and not staggering at the Promise through unbelief but being strong in Faith and fully perswaded that God was able to perform what he promised and that this Faith justified him as such a trust in the Promises and not as an Act of Obedience is evident from the Apostles own Reason in the close of that Discourse v. 22. Therefore iâ— was imputed to him for Righteousness Wherefore Because it was a firm trust in the Promise of God It is also added v. 23. That this Example was written not for Abraham's sake only but for ours that succeed because Faith also shall be imputed to us for Righteousness if we believe in him that raised Christ from the dead who died for our sins and rose again for our justification v. 24 25. If this was written for our sakes then the Faith that justifieth us must be a trust in the Promise as Abraham's was even in the Promise of Life through the death of Christ and must justifie us as a trust in that Promise as his did him and not upon any other account It is the Righteousness of Christ for which God justifies believing Sinners but because they are rational Creatures God doth not justifie them without their knowledge consent or acceptance but with and by means of it and this is Faith sc Man's trusting in or acceptance of Life promised in Christ which doth render the subject as a rational Creature capable of pardon and mercy by a Promise though that natural capacity of the subject would not obtain pardon if it were not promised to it and this is all we mean when we say Faith is the Instrument of our Justification viz. That God having promised Justification through Christ to all that believe or trust in it this Faith doth trust in it or is that disposition of the soul whereby it doth trust in that promise and so obtain a grant of Jnstification We acknowledge to believe God's Promises is commanded by him and an act of our Obedience to him always indispensibly due but we say That Faith obtaineth any thing promised and Justification in particular not as or because it obeyeth the general command of believing Gods Promises but as it trusteth in dependeth upon the Promises and consequently that God fulfilleth the Promise of Pardon Justification and the immediate fruits of it to a Believer out of his meer goodness and faithfulness not out of remunerative Justice and Debt as he must if he justifieth for Faith as an act of Obedience to any Command But our Opposites will have Faith to justifie us as the condition of the New Covenant 〈◊〉 Gospel not as a meer trust in the Promise A condition saith Amyrald Amyrald dissert de grat unic p. 52. is a certain â—aw added to a matter or business which is required to be performed by a man Conditio 〈◊〉 Lex addita negotio quae ab homine exigitur â—o that believing in Christ is annexed to the promise of Justification as a Law requiring that faith and then saith must justifie as obedience to or fulfilling of that Command is Perfect Obedience was the condition of the â—aw So they tell us Faith is the condition of the Gospel and one justifyeth now as the other did then sc as Man should then have been justified for his Perfect Obedience as the fulfilling of the Law to which life was promised so now Faith justifieth as or because it obeyeth the Gospel Chmmand of believing in Christ to which life is promised to Sinners To strengthen this they further say which indeed is but a just consequence of it that as the Covenant of Works upon the condition of Perfect Obedience was made with all Mankind in Adam so also the Covenant of Grace was made with all Mankind in him also after the Fall and renewed to Noah upon the condition of Faith in Christ i. e. as before they were all commanded to obey perfectly and they should live for so doing so now they are all commanded to believe in Christ and they shall live for so doing Foedus gratiae salutaris in Adamo cum omnibus singulis hominibus initum Ibid. p. 87. et in Noa cum omnibus singulis hominibus sancitum fuit sub fidei conditione adeo ut si omnes singuli crederent salutis à Christo partae compotes fierent This we are now to examine and there are two Opinions about it One acknowledgeth Faith to be fiducia a trust in the promise and this only to be the condition of Justification the other makes Faith to include Obedience to the Gospel Command so that when they sayâ— Faith justifys they mean Faith and Obedience flowing from it To begin with the First 'T is usual with Divines to call Faith the Condition of the Gospel and Justification but they take the terâ— condition improperly and largely for any thing required of us and that must be in us in order to being justifyed they mean no more but that men are not justifyed by the Death of Christ as a Ransom paid for them without any thing in them to apply it to themselves in particular but that his death doth justify them being offered in the Promises trusted in them for themselves in particular Ibid. in this sence we grant Faith to be a condition of Justification But some Amyraldus and others take a condition strictly for something required not only as a disposition of the subject or as an internal rational means of obtaining a thing but also as acquiring a right to it as the performance of that Command which required it and thus they say Faith is the Condition of Justification i. e. we are justifyed
Opinions were the Pelagians and Arminians and that herein the Socinians differ little from them Let us now inquire seeing we must not be justified by the very Righteousness of Christ's Obedience and Death to what End Christ died according to those men CHAP. VI. This Doctrine overthroweth Christ's Merit and Satisfaction THE Apostle Rom. 4.25 saith That Christ was delivered i. e. to death for our Offences and raised again for our Justification Whence our Protestants have taught that the proper and immediate Effect of the Death of Christ was the procuring or grant of Pardon Justification Life Eternal to all the Elect in the Purposes of God and that accordingly God in due time publisheth to them the Promises of the Gospel by which through the effectual operation of the Holy Ghost they are perswaded and drawn to Christ to believe and trust in him for Life and so they are made actual partakers of his Death and justified But these Authors denying us to be justified immediately and properly by the Righteousness of Christ must and do deny Justification to be the immediate and proper Effect of it and assign some other immediate End of Christ's Death What this is we shall shew and how it doth make void the Merit and Satisfaction of Christ I meet with two Opinions in this matter The First saith That the immediate and proper End of the Death of Christ was not to procure Reconciliation Justification c. for all or any man but to render God placable or reconcileable to man i. e. not that God upon the Death of Christ doth grant purpose or covenant the Justification and salvation of any man but that he may now justifie forgive and save men in what way and upon what terms he pleaseth Thus Mr. Trueman as before Gr. Prop. p. 86. The immediate Effect of Christ's Satisfaction is that God might be Just though he should pardon Sinners that he might pardon salvâ justitiâ not that he must pardon them come what will of it or be unjust And again The Justice of God as a flaming Sword obstructeth all treating with us upon any terms of Reconciliation whatsoever and this would have been an eternal Bar to all Influences and Effluxes of Favour and now this Justice being satisfied and this Bar and Obstacle removed Divine Grace and Benignity is left at liberty freely to act how it pleases and in what way and upon what terms and conditions it thinketh meet This he had from Arminius who having said That Justification Pardon or Reconciliation of any man is not immediately purchased by the Death of Christ He tells us The proper Effect of it is Reconciliatio Dei remissionis justificationis redemptionis apud Peum impetratio contra Perkins fol. 76. apud Twiss qua factum est ut Deus jam possit utpote justitiâ cui satisfactum est non obstante hominibus peccatoribus peccata remittere spiritum gratiae largiri i. e. the Reconciliation of God the obtaining of remission and redemption viz. That God may forgive and sanctifie men if he please without breach of Justice which is now satisfied Hereupon they go so far as to tell us That when Christ had done and suffered all which was appointed him God was free to save or not to save men or to save upon what terms or whom he pleased Thus Grevinch contra Ames fol. 8. Peltius p. 126. Postquam impetratio praestita ac peracta esset Deo jus suum integrum mansit pro arbitratu suo eam applicare vel non applicare nec applicatio finis impetrationis propria fuit sed jus potestas applicandi pro liberrimo suo placito quibus qualibus vellet i. e. After Christ's Purchase was made and finished God was perfectly free to apply â—t or not to apply it as he should please nor was the Application of it the proper End of Christ's Purchase but that God might have power to apply it to whom and how he should think fit Episcopius goes a step further and saith There could not be a deliberate purpose in God of saving men and opening a way of â—ise to them till Christ was sacrificed Disp 5. Ibid. Deliâ—eratum mortale salvandi salutisque ostium apetiendi propositum in Deo esse requirit priusquam sacrificium oblatum esset Now if this be the only proper Effect of the Obedience and Death of Christ that God who was before bound to condemn Sinners by the Law of Works violated by them might now think of a way to save them if he pleased and withal might chuse whether he would save them or propound terms of Life to them or not It followeth â—ence 1. That the Obedience of Christ was not meritorious nor did merit any thing of the father It is true there was an intrinsecal infinite value in Christ's Obedience by reason of the Divine Excellency of his Person and so there was an equality or proportion betwixt his Obedience and the Happiness which was to be procured for men But this is the Foundation of Merit not Actual Merit To merit is to deserve a Reward to do something whereupon a Reward is due so that Merit in its proper notion doth imply an actual Right or Obligation to a reward which Obligation ariseth from some Law Promise or Compact betwixt the Parties and he which doth not give that Reward according to Merit offendeth against some Law either of strict Justice or at least of Gratitude Generosity Kindness c. If then God was not bound by Covenant Promise or so much as deliberate Purpose to save men or to give them any terms of Life for all that Christ did or suffered then his Obedience merited nothing there was nothing due no reward proposed to him which he would challenge for God was still free to do what he pleased with men God they say would not have been unjust if he had not saved men though Christ died he was not then bound by the Law of Justice and he could not be bound by any other Law to remunerate the Death and Sufferings of his Son with such an happy Effect as man's Salvation Christ's Death say they was a refuseable payment for sin even when it was presented to the Father God might then have refused it and yet have been Just But it would not have been just to have denyed Jesus Christ that which he merited that would be due debt to him They say indeed Christ was the meritorious cause of our Justification But what did he merit Justification Then God was not free to deny it he must justifie those for whom Christ merited Justification or be unjust unless there can be a cause without an effect or causality The effect of merit is some reward deserved given for the sake of the merit the causality of merit is some compact Law or Promise whereby one is bound to reward that merit If then God was bound to nothing upon the Obedience of Christ but still had jus
Divines at Dort Rationes omnes Act. Syn. Art 2. Ibid. à scripturis fideique analogia petitae quibus Christi incarnatio humiliatio vel exaltatio probatur vel confirmatur eò spectant ut demonstretur divina expressa intentio de fructuoso hujus tanti mysterii effectu non conditionaliter producendo nempe si homines cùm aeque nolle possint velint ut hic fructus in de enascatur sed infrustrabiliter efficiendo potentiâ divinâ id operante i. e. All those Arguments that prove the Incarnation Humiliation and Exaltation of Christ tend to this to shew that it was God's express intention to produce the certain effects of that great Mystery infallibly by his own power and not to leave them to be conditional depending upon Man's Will who might as well neglect and refuse as accept of them I conclude the Sum of this Doctrine comes to this That God took occasion by the Incarnation Obedience and Death of our Lord Jesus Christ to grant men terms of Salvation viz. if they should believe and obey the Gospel not as any satisfaction to his Justice or Law which man had broke but as some kind of salvo to his Honour at least as he was pleased to interpret it And what need Christ have been God to do no more than this How easie is the slip from hence into the dead Sea of Socinianism To lay that Christ came by his Life and Death to declare and confirm only this Covenant of Life on condition of Faith and Repentance and to intercede for the Penitents Indeed the whole platform of this Doctrine was borrowed from Socinus by the Arminians from whom most of our modern Writers have it and some immediately from the Socinian from whom also came that common but illogical Evasion of works being not the meritorious but the causa sine qua non of our Justification Opera ea sunt ex quibus justificamur sunt autem opera ista nostra Soc. de Justif apud Pelt i. e. ut dictum fuit obedientia quam Christo praestamus licet nec essiciens nec meritoria tamen causa ut vocant sine qua non justificationis coram Deo at que aeterne salut is nostrae I do not desire this should be believed on my credit much less do I write to reproach any who do in heart abhor that blasphemous heresie however their words and notions may agree too much with it I only beg that Scholars and Divines would take the pains to examin and compare them before they imbibe this new Doctrine CHAP. VII Of the Nature of Faith that it justifieth as an Instrument applying the Promises of life in Christ and not as a Condition or Part of Obedience T The Apostle Paul was sent to preach the Gospel to the Gentiles Act. 26. v. 17 18. to this end that they might receive the forgiveness of sins and an inheritance amongst thom which are sanctified by Faith which is in Christ therefore forgiveness and a right to the heavenly Inheritance comes by Faith But what this Faith is and how it gives right to Life is now to be inquired into In explaining the nature of Faith I shall wave all that is usually drawn from Philosophy to this Argument from the nature and difference of Man's Soul and his Faculties and the difference of the Faculties from each other also from the nature of Habits intellectual or moral which things are fit Exercises for Scholars but not fit to build the Doctrine of Justification and Eternal life upon and if the best Philosophers can give us no certain account how men see and hear and how the external Senses which yet are more material in their operations than the understanding do exercise their functions there is much less certainty to be had concerning the Faculties Operations and Habits of the rational part and the Scripture speaks of believing as a work of the whole Soul With the heart man believeth unto righteousness Rom. 10.9 The like may be said of every Grace and of every Sin that hath the consent of the Heart that they carry the whole Soul with them What then is this Faith The Socinians affirm Faith and Obedience to be really the same thing Peltius Artic. Parag. 21. distinct only formally or docendi causâ Soc. resp ad Epist Joan. Opera Fides nullo modo distinguuntur à Paulo nec ab ea seperari queant imò animo seu forma fidei sunt The Arminians agree with them in this and our late Authors with them both and make believing and obeying the Gospel all one and to be justified by Faith with them is to be justified by obedience to the Gospel Aphor. Th. 70. Hence it is that they describe Faith to be so to believe God as to love him fear him trust him and obey him in every particular command or more briefly to be an accepting of Christ for our Lord and Saviour i. e. to promise obedience to him Ibid. 69 67. and to desire and expect to be saved by him Now we grant as the Gospel is sometime taken for the whole Doctrine or Mind of Christ containing both Promises Precepts and Threatnings though properly it be nothing but a Promise of Life through Christ in contradistinction to all Law and Precepts so also the Faith of Christ and of the Gospel doth sometimes comprehend the whole Christian Profession whereby we promise both a belief of the doctrine and obedience to the Command of Christ Yet Faith taken properly is to be distinguished from all obediential Graces viz. those that are the immediate cause of obedience as much as those graces are distinct from each from other as Love from Fear both from Patience c. That we may wave that Philosophical question also whether Graces be several distinct habits or one universal habit distinguished by several acts and objects it is sufficient if Faith be distinct by its acts and proper object from all other graces as much as they are distinguished each from other And that it is so is evident because it is an assent of the mind to divinely revealed truth Its acts are to believe or assent its formal object is the revealed truth of God as such we speak of Divine Faith only The immediate End of it is the satisfaction of the mind in the certainty of a true proposition and the like All these are distinct from love fear desire which are the immediate principles of all obedience or practice in doing good or avoiding evil Moreover Faith is the root of obedience not as the immediate principle of the elicite acts of obedience but as a more remote principle which doth excite and direct all the immediate principles of it Thus Faith is prerequired to seeking and serving of God Heb. 11.2 to the End and yet the immediate principles of them were fear v. 7. self-denial v. 25. holy courage contempt of the World and the like Faith worketh by love Gal. 5.6 purifieth the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 17. Death reigned had its full power upon Man kind by means of this one Man And v. 18. By the Offence of one Judgment came upon all to condemnation all are condemned for his Offence And v. 89. The reason is because by that one mans disobedience peccatores instituti sunt they are made constituted Sinners whence the Argument is strong All men be condemned dead sentenced adjudged to death for the Sin of Adam therefore that sin is accounted theirs imputed to them not as if they had personally been the Actors of that Sin or that it did inhere or adhere properly to them but Adams sinning as the Head of Man kind and as it were for all men they are accounted to have sinned in him so as to incur all the punishment of his Sin Now let it be observed that ex adverso in like manner cometh the Gift of Life of Justification and the Gift of Righteousness by Jesus Christ by his Obedience men are made righteous justi constitutisunt are constituted righteous But men were made Sinners by Adams Sin and so fell under the Sentence of death before they sinned in their own persons without their own personal disobedience through being destitute of grace they must needs sin and so add to their punishment Therefore they that believe are made righteous in Christ with his Righteousness before any personal righteousness in them without the condition of their own obedience though being made righteous in Christ they receive grace to be obedient and so to be fit to receive the Inheritance giv'n them in Christ Object It is objected by a learned and grave Person that in this place v. 19. we are not said to be justified with Christs Obedience Hotchkis ut supra p. 43 44. but by it and that by signifieth an efficient or meritorious cause but with a formal cause and that we may be said to be justified by the Obedience of Christ as it merited Justification upon the Terms of the Gospel but not with it as imputed to us Answ Forgetfulness of Grammar is no wonder scarce a fault in his Age but that tells us that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when construed with a Genitive Case doth signifie cum with as well as per by and gives this example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum gladiis The same also say the Lexicons So then by the favour of the Greek word we may translate it with the Obedience of one many are made Righteous Moreover by signifieth the formal Cause which is causa per quam and with an Instrumental Cause Part 1. p. 229 230. not a Formal as hath been shewed And thus this distinction is grounded upon a mistake both in Grammar and Logick But he farther saith that here is no word of Imputation or imputing Christs Obedience to us and that it is barely said By his Obedience we are made Righteous I answer It is necessarily implied we are made righteous by the Obedience of Christ as we were made Sinners by the Disobedience of Adam but his Disobedience made us Sinners by imputation or being imputed to us ergò the Comparison is expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this Authors sence be admitted in the latter words it must be affixed also to the former i. e. If we are made righteous by Christs Obedience only because he merited that we should be justified if we obey the Gospel then it must follow we are made Sinners by Adam's Disobedience only because he merited by his Fall that if we sinned we also should perish If Christ only brought in a way of righteousness how we might be justified if we observed it then Adam only brought in a way of Sin how men might be condemned if they trod in his Steps but this is absurd To return that Adam's Sin is properly imputed to us I farther prove from Eph. 2.3 We were by Nature Children of wrath even as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest of men Grotius his gloss upon these words viz. That the Apostle meaneth only the Gentiles who were born out of the Church and out of the Covenant and therefore were by nature Children of Wrath is against the words of the Text. For the Apostle having spoken of the Gentiles in the two former verses putteth himself and the Jews into the same condition in this verse saying Amongst whom we all had our Conversation in times past and we were by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of wrath even as the rest All men therefore are by nature Children of wrath i. e. are born Heirs of wrath under the Sentence of Condemnation For as Children of Life Children of the Kingdom signifie those that are Heirs under the Promise of Life so Children of Wrath are those that are Heirs under the Sentence of Condemnation Now I demand how all men should come under the sentence of condemnation and inherit it as their natural though woful Birth-right unless Adams Fall be sharged upon them and so as soon as they have a Being derived from him in a natural way the Sentence pronounced against him is â—n force against them also Suppose God might justly have deprived all Mankind descending from Adam of his present Favour and of the Gifts and Graces Priviledges and Benefits which Adam enjoyed because Adam had forfeited them and could not therefore leave them to be enjoyed to his Posterity Aâ— a Father spending or forfeiting his own Inheritance and Honours doth deprive his Children of them though they are not therefore made guilty of his Offence yet how will it consist with Justice besides the loss of all Privileges to adjudge sentence men to death before any Trial is made of their Obedience whether they will not do better than Adam did or aâ— least do something that in their forlorn Estate may move some compassion to them and mitigate their misery This is our Case we are born Heirs of Death Judgment and Condemnation is past upon all men taketh hold of them as soon as they are men How can this be without any guilt chargeable upon them and if there be any it must be the guilt of Adams Fall Ezek. 18.20 God declared that the Son should not die for the Fathers Sin it would certainly be high injustice in men to deprive the Posterity of an Offendor for ever not only of their Fathers Inheritance but of all possibility of return and recovery of themselves so that they should ever be dealt with as Malefactors Much more is it consistent with Divine Justice to punish all Mankind not only with the loss of Adams Priviledges but with Eternal Death inevitably for any thing the Law provideth to the contrary meerly because they descended from him without trying or expecting how they would behave themselves There must therefore be a Guilt upon all men by nature viz. the Guilt of Adams Sin and that must be imputed to them and
the Debtor cannot properly be said to be the Author of the payment he paid not the Money 't was not his but the Sureties yet the Money being paid for him in his stead for his benefit by the Surety and accepted for him instead of his payment by the Creditor he is a subject of denomination and may be truly accounted a clear and solvent person and the payment imputed to him placed to his account as really and as fully as if he had paid it with his own hand and with his own money Hence some call the Righteousness of Christ the Formal Cause of our Justification Vid. Whitaker de Ecclesia p. 460 461. Synop. Leidens disput 33. Th. 21 23. and others the Matter or Material Cause both mean the same thing viz. That Christs righteousness is the very thing for which we are accepted and justified before God I will not contend about terms of Art in so great a point whereon Salvation depends yet it seemeth more logical to say In Justification man in the Matter or Subject viz. the Person justified Christs righteousness is the Form that by which he is constituted righteous or just before God Imputation Gods accepting this righteousness for him is as the Union betwixt the Matter and the Form even the Application of Christs righteousness to the person justified God the Father is the Efficient accepting or acquitting him for the sake of Christs righteousness The Promise of the Gospel is the medium whereby this righteousness is conveyed and Faith the instrument or disposition in the subject whereby it is rendred capable of receiving Christs righteousness or having it imputed to him And Justification is the Condition or State of a Man accepted with God to life eternal through the righteousness of Christ imputed to him From â—â—ence I inser that Imputation of Christs righteousness and Justification is all one and but â—â—e real Act and so Arctius defines it Justiâ—atio est imputatio justitiae alienae gratuita Lib. Probl. loc 25. faâ—â—a a Deo respectu meriti Filii Dei ad salutem â—â—ni credenti Some learned men make Justication to consist of 2 Acts. The First whereby Christs righteousness is imputed to a Sinâ—er The Second whereby his sins are forgiven and he accepted for the sake of that righteousness But this makes it more perplext that it is to impute righteousness We are righteous with the righteousness of Christ â—â—t in a Physical sence as if it were inherent or adherent to us but judicially We are accepted as righteous i. e. discharged from punishment and intituled to life for it and this 〈◊〉 to be justified We may indeed make it Formal Acts or formally distinct the one thereby Christs righteousness is placed to our account or reckoned to be done for us the â—ther whereby we are accepted or intituled 〈◊〉 life for that righteousness But it 's really â—â—e same thing to account Christs righteousâ—â— be wrought for us to satisfie and fulfill the â—aw of God and to accept us and give us â—ight to life for that righteousness God in â—s Promise proposeth life to Sinners on the account of Christs satisfaction in which when â—â—ey believe and trust there is by virtue of that Promise a Grant and Title to life made other to them and hereby righteousness is imputed to them or they are justified Thus Rom. 4 2. When the Apostle would prove Abraham was not justified by Works he saith v. 3. Faith was imputed to him for Righteousness Then to justifie or impute Christs righteousness is all one and God accounteth us righteous for this righteousness i. e. God justifieth or giveth us eternal life for Christs righteousness and frees us from condemnation Nor is Christ first given to us and then his right ousness as some speak as if we were actually interessed in Christs Person before we are his righteousness God worketh Faith in the Heart which apprehendeth the promise of liâ—â— through the righteousness of Christ and hereby we are accepted and justified and this righteousness is thus made ours or given to us and no other way Afterwards we are adopted and receive the Spirit of Sons by which Spirit we are united to Christ as to our Hear and the Fountain of Spiritual Life and the Christ is most properly given to us or wâ—â— are actually interessed in his person in whom all the Elect have some interest before on the account of Election but this was not actual and proper These things thus explained the Question betwixt us and our Opposites is plainly thâ—â— Whether God justifieth men and intituled them Life for the Righteousness which Christ wrought in fulfilling and suffering the Penalties of the Law The Affirmative is the Protestant Doctrine and now to be proved Argument 1. 1. I argue from the Parallel of Christ and Adam Christ is called the Second Adam the Second Man 1 Cor. 15.45 47. Adam was the Figure of him who was to come viz. Christ Rom. 5.14 Whence is this but in respect of the general Influence of what they did upon the rest of Markind Hence I argue As Adam's Disobedience condemned men so Christ's Obedience acquitteth and justifieth them But the very Acts of Adam's Disobedience are imputed to men to their Condemnation they are condemned for them therefore they that believe have the very righteousness of Christ imputed to them and by that are justified The Major is largely proved by the Apostle Rom. 5.12 ad finem where he sheweth That Justification and Life come into the World in like manner as Death and Condemnation did each by a common Person and by them derived upon the rest of Mankind As many were made Sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Mans Obedience so by the Obedience of one many shall be made righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. They are constituted righteous and unrighteous in the same manner unrighteous by Adams disobedience righteous by the obedience of Christ But this I suppose will not be denied and he that denieth the Minor viz. That Adams disobedience is imputed to us as the immediate Cause of our Condemnation is a down right Pelagian But because iâ— this Age all the Foundations are destroyed we shall prove it from the fore-cited Text Rom. 5.12 where the Apostle affirms That by one man Sin and death entred into the World and Death passed upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether we translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— whom all have sinned as the the Fathers did against the Palagians meaning Adam 〈◊〉 whom all his Posterity sinned or in quantum for as much as all men have sinned the Sence is all one Sin and Death came upon all men from one man i. e. Adam and therefore they were all made Sinners in him and by him But this is clearer v. 15. where it is said Many are dead by the Offence of this one man viz. Adam And v. 26. The Judgment or Sentence unto Condemnation came by one man 〈◊〉