Animadversions On that part of Mr. ROBERT FERGVSON'S BOOK Entituled The INTEREST of REASON IN RELIGION Which Treats of JUSTIFICATION In a LETTER to a Friend LONDON Printed by T. R. for Walter Kettilby at the Bishop's head in St. Paul's Church-yard 1676. SIR I Return you with Mr. Ferguson's Book my hearty thanks for the Loan of it I have read it and find many things well said in it And where I find anything otherwise I impute it not to his want of ability if the Cause would bear it but the Cause it self in those particular Instances which I suspect him to be defective in For neither he nor any other of what ability soever he be can as Solomon sayes make that streight which God hath made crooked Eccles. 7.13 And therefore the greater the parts be of any man who yet cannot make work of a Cause he undertakes it doth but make me so much the more doubtfull of the goodness of that Cause if it were any whit doubtfull to me before I will give you one instance of this nature out of Mr. Ferguson's book Chap. 2 Sect 10. Where he asserts that Mr. Sherlock's Notion as he calls it of Justification is not any wayes maintainable but by perverting innumerable texts from their plain and naturall Sense to a Metaphorick and that it is accompanied with this fatall unhappiness of turning agreat part of the Bible into mere insignificant and empty Metaphors P. 402. 403. And then represents Mr. Sherlock's notion thus That we are only justified by believing and obeying the Gospel of Christ That the Sacrifice of Christ's death and the Righteousness of his life have no other influence upon our acceptance with God but that to them we owe the Covenant of Grace That is God being well pleased with the obedience of Christ's life and the Sacrifice of his death entered into a new Covenant with mankind wherein he promiseth pardon of Sin and eternal life to those who believe and obey the Gospel So that the Righteousness of Christ is not the formal cause of our Justification but the Righteousness of his life and death is the Meritorious Cause whereby we are declared Righteous and rewarded as Righteous persons The Covenant of Grace which God for Christs sake hath made pardoning our past sins and follies and rewarding a sincere though imperfect Obedience The Gospel by its great arguments and motives and powerfull assistances forms our minds to the love and practice of Holiness and so makes us inherently righteous and the Grace of the Gospel accepts and rewards that sincere Obedience which according to the Rigor and Severity of the Law could deserve no reward P. 404. Mr. Ferguson having made this recital out of Mr. Sherlock's book knew not how as it seems to make good his charge there-from unless Mr. S. would be so kind as to grant what Mr. F. doth affirm but Mr. S. himself no where asserts And therefore although he grants in P. 416. That in reserence to the mere demands of the Gospel we may in a proper sense be said to be justified Yet he saith that in reference to the Law which is that alone which accuseth us we cannot in any prepriety of speech be said to be justified but that justification wheresoever it regards our discharge from the accusation of the Law must be taken Metaphorically he meanes I suppose unless we are discharged from that accusation by having the righteousness of Christ imputed to us Whether this be true or no I shall put to the Tryal afterwards But in the mean time pray you consider how little reason Mr. F. had to go about to charge Mr. S. with holding Justification in a Metaphorick sense unless he had first shewed us that according to M. S's sentiment of Justification before represented he had made somthing else necessary to it than that which is an answering of the demands of the Gospel which yet he hath not done that I can see But indeed M. F. is so far from doing that as that he hath done the quite contrary as you cannot but perceive when you compare Mr. F's concession and Mr. S 's notion touching Justification together for Mr. F. acknowledgeth as I said before that in reference to the mere demands of the Gospel we may in a proper sense be said to be Justified and M. S. saith no more as M. F. recites him but that we are only Justified by believing and obeying the Gospel And if to believe and obey the Gospel be not to answer the demands of the Gospel and no more pray you get Mr. F. to tell us what is But if it be then Mr. F. instead of making good his charge against M. S. hath himself even fairly acquitted and discharged him from it and might well have taken himself off here and saved himself the labour of further prosecution But however though M. S. doth not yet it seems Mr. F. doth hold that we must be Justified if Justified at all by answering the demands of the Law as well as of the Gospel although the Scipture tells us that he that abideth in the Doctrine of Christ which is the Gospel he hath both the Father and the Son Rep. Jo. 9. And because Mr. F. is of opinion that the demands of the Law must be answered or else we cannot be Justified therefore he thinks Mr. S. ought to be so too which if he can perswade him to be then he doubts not but that he shall be able to make good his charge against him And therefore to lay a foundation for a necessity of a perfect legal Righteousness unto Justification though not inherent in our selves yet by derivation of it from our Saviour in whom it was he does in effect assert the Original Legal Covenant to remain still in force notwithstanding the establishing with men the Evangelical and that in order to our Justification it is not enough to have an Evangelical Righteousness to answer the demands of the Gospel but that we must also have a perfect legal Righteousness to answer the demands of the Law though not in our selves but by derivation from another as was said before Whether this be not so judge I pray you by his own words comparing what he sayes in P. 411. and P. 414. which are these Now as the introduction of the law of faith hath not abrogated the law of perfect obedience but this as well as that doth remain in force each of them requiring a conformity to its own demands So supposing us to answer all that the Gospel requires yet the other law abiding uncancelled and we being all guilty of the violation of its terms there lies accordingly a charge against us from which by Justification we are to be acquitted p. 414. And again p. 411. That secluding not only the righteousness of Christ's life but the satisfaction of his death as the Matter and the imputation of it as the formal Cause of justification it seems repugnant to the immutability and essentiall
Principle of Sincerity and of the Divine Nature and Life is made the Condition of Pardon And now if what hath been said amounts to any fair account of the Apostle's scope and design in those forementioned verses and of the sense of the several Phrases by which it is exprest and I leave you to judg whether it doth or no then I can see no reason why by Righteousness imputed without Works we should understand the Righteousness of Christ but rather the Righteousness of Faith properly understood which Faith the Apostle there expresly affirms to be imputed for Righteousness but doth not so much as mention Christ in those verses much less the imputation of his Righteousness unto Justification as exclusive of all manner of Works It is not the Righteousness of Christ but Grace and Faith that are in this contexture of Scripture opposed to Works Nor are Works opposed to Faith neither but under the notion of Merit as they make the reward to be of Debt and not of Grace And when I say this I do for all that with all thankfulness acknowledge and profess That the Righteousness or Obedience of Christ's Life and Death doth with a high hand operate to our Justification and so as neither our Faith nor any thing in us or done by us can do but in a way altogether transcending it though not in Mr. F's way of Imputation nor is it in this Scripture set forth as it is in others It 's true indeed the Righteousness the Apostle treats of in this place is stiled Righteousness imputed But the reason is not because it is not inherent in the persons themselves to whom it is imputed but in Christ and made theirs only by imputation for it is the Faith of the Person himself that is here said to be counted or imputed to him for Righteousness And the reason why it is called a Righteousness imputed may be because it is not naturally and of it self or in its own nature a Righteousness that would justifie a man as Adam's was before his fall but it is only by Divine Institution Grace and Favour that it is so God justifies us freely by his Grace Rom. 3.24 It is of Faith that it might be by Grace as it follows Rom. 4.16 As it is by the Justification or Ordinance of a King that such a piece of Coin passeth currant for so much whether it be of the intrinsick value or no even so by vertue of God's institution and for Christ's sake Faith is made to pass for and to be reckoned and accounted to us for Righteousness and to entitle us to those benefits which in its own Nature it doth not merit If it were a perfect Righteousness in its own Nature as Adam's was it would need no Pardon to accompany it as it does and would secure us as well from temporal as eternal death which yet it doth not But it being a Righteousness by Institution and Grace how far it shall be beneficial to us and to what ends and purposes it shall serve depend wholly upon the good will and pleasure of God and are knowable only so far to us as he hath been pleased to put them into promise by vertue of which promise made upon condition of such Righteousness and not by merit of the Righteousness it self we come to have a title to the promised benefits such as are remission of Sin and eternal Life But Mr. F. cannot understand but that it is repugnant to the immutability and essential Holiness of God to justifie us upon an imperfect obedience the Law commanding that which is perfect and thinks for him to do so would be to pronounce an unjust person just But he should consider That God in justifying us doth not pronounce us just as not having sinned for that 's impossible for him indeed to do but as having performed the Condition on which he in his Gospel-Covenant hath promised to pardon our Sin And in doing this he doth not prouounce unjust persons just for they are just with an Evangelical Righteousness just in the Gospel sense and so stiled from place to place in the Scripture as I have shew'd And although the Evangelical Righteousness and Obedience upon which God is pleased to justifie us be imperfect if measured by the Law yet it is perfect as to its end appointed by God when measured by the Gospel by which we are to be tryed whether we be righteous or unrighteous And whosoever being adult is not righteous in this sense shall not inherit the Kingdom of God 1 Cor. 69. but those that are thus righteous shall go into life eternal Matth. 25.46 But supposing Evangelical Righteousness or Obedience to be Comparatively imperfect whether compared with what man in innocency had and was capable to perform or whether compared with a gradual perfection of Righteousness and Obedience of the same kind and supposing it to be only sincere obedience according to the present circumstances a man is in Let us weigh and consider whether or no it be not consistent with the Holiness of God to justifie men upon such Righteousness and Obedience when found in them when withal we take in what hath been done by Christ the Mediatour to make way for it I conceive Mr. F. doth not suppose that God by the Holiness of his Nature is naturally and necessarily restrained from shewing favour to men after once they have been guilty of Sin and have made themselves obnoxious to the effects of his high displeasure for if he were we were all still in an ill case and there would be then no such thing as Grace extant in the World which yet is so illustrious and glorious as that it is the very subject matter of the Gospel Grace and mercy are as essentially in God as Holiness And therefore we must take heed of framing such notions of his Holiness as to leave no place for the exercise of his Grace and Mercy God no doubt is at liberty to recede from his own right as well as men are in remitting debts and pardoning offences to what degree and upon what terms he pleaseth only he as Rector of the World hath respect therein unto good order and government Supposing all this we must suppose again that such acts of Grace and Favour towards offending Sinners as do not in the least encourage them to continue in Sin nor any other Creature in the whole Creation that is innocent to fall into a state of like Rebellion as man hath done but are of a quite contrary tendency will very well consist with the end of his Government as he is Rector of the World and with the Righteousness and Justice of the Governour himself Now the reason and end of executing Justice upon Delinquents is either to recover them themselves to good order and behaviour or to deterr others from falling into like Rebellion against God For otherwise God delighteth not in the death as such of him that dies Ezek. 18. Provided then that
being justified by Faith alone as abstracted from it's effect of renewing us And if either of these Doctrines were true we might have an immediate title to Pardon and Salvation without Repentance and without being born again unless we will suppose that Justification does not immediately entitle us to these which to suppose is as absurd as any of the rest For what I pray you would such a Justification signisie And then as concerning the other thing viz. That if we have not by the Imputation of Christ's perfect Righteousness a Rightteousness to answer the demands of the Law that then as Mr. F. infers we can have no Justification but what consists in the remission of Sins I answer That for the same reason that we are accounted Righteous upon our performing the Condition of the promise pardon cannot be our Justification but a benefit consequent upon it For if God's owning or avouching the Condition to be performed on our part as he does when it is performed on which he hath promised Pardon and Salvation be his justifying of us or his accounting us righteous according to the tenour of the Covenant of Grace as indeed it is then Pardon is not our Justification it self but one of the benefits unto which our Justification by vertue of the New Covenant doth entitle us for the one is promised but on condition of the other And as the thing promised and the Condition on which it is promised are not the same so neither is the reckoning or accounting us righteous as having performed the Condition of the Promise of Pardon and the actual Pardon it self the same but so much as these differ so much does Justification and Pardon differ But yet for all that I do not deny but that in a large sense as Justification is opposed to Condemnation it may comprehend remission of Sins That is if by Condemnation you understand both conviction of impenitency which is the opposite to Justification properly and the obligation or obnoxiousness thereby to suffer the pains of the second Death And by Justification both a vindication from impenitency and unbelief which is Justification properly and also a discharge thereby from obnoxiousness to eternal punishment then as I said Justification thus opposed to condemnation does indeed include in it remission of Sin though when strictly and most properly considered Justification seems to be one thing and Pardon of Sin another It is wont to be alledged That when St. Paul saith in Rom. 4.6 that God imputeth Righteousness without Works the meaning is That he imputeth the Righteousness of Christ to us without any Works of ours at all Legal or Evangelical External or Internal And because great stress is laid on it by some I will briefly shew how the Context directs us to another sense of those words The Scope of the Apostle in this and the former Chapter is to prove that Justification proceeds from God of Grace and favour and not of Debt To make this good he shews here that it must needs be so because it is vouchsafed not unto such who have been alwayes righteous for he had proved before Chap. 3. that there are none such but that all both Jews and Gentiles have sinned but to such as have been ungodly when once they believe and therefore cease to be so and become sincerely righteous And the Apostle's reason depends upon this manifest truth That such as have once sinned can never by any after-works which they can do merit the Divine favour as a Debt due to them by desert of their Works nor are capable of that favour upon any other terms than what God of his mere Grace is pleased to appoint as the Condition of it as he hath done that of Faith For to him that worketh not saith he but believeth on him that justifieth the ungodly his faith is counted to him for righteousness ver 5. And to prove as well as to assert that God justifieth none upon account of their having been alwayes righteous and in his favour as some Jews fancied themselves to have been upon account of their observing the Law of Moses as he in the Gospel who said All these have I kept from my youth up he shew's out of the Psalms of David how that the ancient godly Jews did alwayes esteem their happiness of being in God's favour not to proceed from the merit of their Works in observing the Law of Moses but from the Grace and Mercy of God in forgiving their Sins and accepting their sincere endeavours to please him Even as David saith he describes the blessedness of the man to whom God imputeth righteousnes without works saying Blessed are they whose iniquities are forgiven and whose sins are covered ver 6 7. And you may easily discern if you observe it that what is said in this sixth and seventh verses is to back and make good what he had said in vers 5. touching God's justifying men upon their believing notwithstanding they had been in a state of ungodliness before And to shew that if he justifie such men upon such terms Justification must needs proceed of Grace and not of Debt or merit of Works of which he had spoken vers 4. saying Now to him that worketh the reward is not reckoned of Grace but of Debt So that in making a Judgment of what Works St. Paul speaks when he saith Righteousness is imputed without Works vers 6. if you do but take your rise from what 's said in vers 4. touching such Works the reward of which is reckoned not of Grace but of Debt and so follow the discourse and the design of it to vers 6. you will find that you cannot fairly turn aside to another but must needs understand him to this sense to wit That the Righteousness which is by Faith of which he had spoken in vers 5. is imputed without such Works as make the reward to be not of Grace but of Debt mentioned v. 4. His Argument runs thus in other words They to whom God imputed Righteousness heretofore were such as stood in need of forgiveness from God therefore they could not possibly merit his favour And although St. Paul doth not improve the words of the Psalmist further than to prove that no man is restored to the Divine favour and the blessedness consequent upon it without forgiveness of Sins and that therefore it must needs be of Grace and not of Debt and Merit that any man attains it by being justified this being his end in alledging them Yet it 's also evident by the words immediately following those the Apostle here recites That Godly sincerity is the conditional qualification required of such to whom the favour of forgiveness is vouchsafed For it 's there said Blessed is the man unto whom the Lord imputeth not iniquity and in whose Spirit there is no guile No guile notes the Sincerity I speak of Psal 32.2 And it 's to the same sense when in the writings of the New Testament Faith as the
these ends of Government be secured in shewing favour the stighteousness and Justice of God will never suffer any disparagement how great soever the Grace and Favour be that is shewed to Offenders But now that God in justifying men upon account of sincere obedience and inherent righteousness considering what hath been done by our Lord Christ to make way for it and to bring things to that issue does not in the least countenance Sin past or encourage to the committing of it for time to come but that which is altogether contrary thereunto will sufficiently appear if you consider these two things First That notwithstanding God is so good and gracious so merciful and ready to forgive as he is yet he would not grant any terms at all of receiving us into favour again having once sinned except his own dear Son himself would take upon him our Nature and become a Sacrifice to make an Atonement for our Sin nor spare him when he had undertaken so to be notwithstanding that great love wherewith he loved him but delivered him up to death for us all when he undertook to become a propitiation for our Sins rather than we should have no terms of pardon granted God's granting terms of pardon and restauration to his favour upon no cheaper terms did clearly demonstrate him to be an enemy and hater of Sin in the highest and so irreconcilable to it as that no Sinner could have any ground to hope to escape the punishment due to it but upon observing that Condition of escaping it the obtaining of which cost so dear In that Christ thus suffered in the flesh he condemned Sin in the flesh as the phrase is Rom. 8.3 and that effectually and with a witness Hereby he condemned it in the sight of Heaven and Earth yea and of Hell too as a thing most abominable to God and contrary to his Nature and to the goodness and equity of his Laws and Government when deliverance from the desert of it could be obtained at no cheaper rate or easier terms than the Son of God his suffering in the Sinners stead no not upon repentance it self without this In that God hath thus set forth his Son to be a propitiation for Sin through Faith in his Blood it is to declare his Righteousness in the remission of Sins that are past that he is righteous although he forgive and that he might be just even when he is the justifier of him that believeth in Jesus Rom. 3.25 26. Secondly When God for Christ's sake and for what he hath done and suffered did grant terms of Grace by which we Sinners might come to be justified pardoned and saved yet they were such and none other but what tend to reclaim us from Sin and Rebellion and to reduce us to obedience and of Rebels to make us to become good Subjects And in doing this God is far from countenancing Sin or doing any thing disagreeable to the righteousness wisdom and goodness of his Government indeed so far from it that it highly commends and sets these off The terms of favour granted for Christ's sake are such as these That believing and being perswaded in our own minds that God is good and ready to forgive for his Son's sake we heartily repent that ever we rebell'd against him and that we desist from continuing in our Rebellion any longer and that we return to our duty and sincerely endeavour to please him in all things for the future It 's true indeed God knows that by reason of the wounds and disease we got by our fall and while we were in rebellion we have brought so great debility upon our selves as that though we do return to him yet we cannot do him such service now as man was capable of performing before the fall and his running into rebellion and therefore he is content for his Son's sake to accept of such service as we in this state of weakness and frailty are capable of performing provided we do the best we well can and make use of all helps and means afforded us whereby we may gather strength and grow better and do better and are heartily sorry that ever we have made our selves so uncapable as we have done of doing him better service These and such like are the terms granted us for Christ's sake But without some such Change as this God hath not promised to receive any man into favour Now then if it be not inconsistent with the righteousness and wisdom of his Government for God to offer and promise to receive Sinners into favour again upon these terms and conditions and I cannot think Mr. F. will say it is Then it cannot be inconsistent therewith for him to own that they have performed these conditions when indeed they have and so to own them now for his true and faithful Servants and Subjects to their power and according to the term set in his act of Grace which is his justifying of them or the imputing to them for righteousness such their faithful service as they are capable of performing These things considered I dare appeal to Mr. F's better and more impartial Judgment whether it be not consistent with the Holiness of God to justifie men upon the terms aforesaid I confess I cannot possibly understand why it should not as well consist with the Holiness of God to justifie us upon our believing and upon our obeying the Gospel too as it is to do it upon our believing alone And Mr. F. does not think that God doth justifie us at all or impute righteousness to us at all in one sense or another without our believing So that the imputation of righteousness to us for our justification in which sense soever we take it depends upon our own act in believing and so likewise is the application of what Christ hath done and suffered for our justification suspended upon our believing In what Notion soever you understand the application of the righteousness of Christ's life and satisfaction of his death to be made as whether by being imputed to us in it self or vertually by having our Faith for the sake thereof imputed to us for Righteousness yet still this application depends upon our believing because God hath made that the condition of it without which Christ shall profit us nothing I take notice further how Mr. F. by his Notion of having the Righteousness of Christ imputed to us otherwise than in its effects is led to think and say that our Sins also were otherwise imputed to Christ than in the effects of them To say saith he that our Sins were imputed to Christ in the effects of them but not in the guilt is to contradict all principles of Reason For guilt and obnoxiousness to punishment being equipollent phrases he cannot be supposed to be made liable to the last upon the account of our Sins without having been brought under the first p. 410. Nor is it imaginable let me say how any person should come under the
Jewish Rites Acts 21. and in circumcising Timothy nor have said as he did that God had received such Christian Jews who yet made Conscience of Jewish difference and distinction of meats and dayes Rom. 14. if a mere perswasion of being under the obligation of the Law of Moses had been so dangerous and damnable as he affirms the errour of the Judaising Christians to be The very nature of the opposition which the Apostles made against the errour of the Judaising Christians in their Epistles to the Churches among whom they were sufficiently discovers to us the nature of their errour to be the placing Justification in an external Righteousness and not in an internal When St. Paul had said if they were Circumcised Christ should profit them nothing and that they were fallen from Grace that would be justified by the Law and that the true Christians waited for the hope of the Righteousness which is by Faith or which Faith produceth he gives this reason of all saying For in Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by Love i. e. by causing Love to God and Men Gal. 5. And again for in Christ Jesus neither Circumcision availeth any thing nor Uncircumcision but a new Creature Gal. 6.15 And if any man be in Christ he 's a new Creature 2 Cor. 5.17 And the Gospel is declared by St Paul to be the ministration of Righteousness not in the Letter of the Law but in the Spirit or internal Righteousness which was required in the Law and more plainly and expresly in the Gospel 2 Cor. 3. and that Christians must serve in newness of Spirit and not in the oldness of the Letter And the benefits of the new Covenant of having God to be our God and our Sins pardoned belong only to them who have his Laws put in their mind and written in their heart Heb. 8. And that those who are born after the Spirit by regeneration are Children according to promise or tenour of the New Covenant when as those who were born after the flesh and adhering only to the Letter of the Law for an external Righteousness were Children of the flesh or Legal Political Covenant And this is set forth in an Allegory touching the two Covenants Gal. 4. All this serves not only to let us see the nature of that Righteousness by which the Judaising Christians could not be justified as they expected but also by way of opposition to that truly and plainly to represent to us the nature of that Evangelical Righteousness by which in subordination to Christ's Righteousness we must be justified if ever justified both which doubtless were the true design of the Scriptures I have brought together that you uright see the harmony and concurrent testimony of the Scriptures in this matter By this time I presume you perceive that the difference between the two sorts of Judaising Christians the better and the worse lay much in this one point to wit that the one did and the other did not hold internal Righteousness necessary to Justification For excepting in this they seem both to have been of one mind both in professing Faith in Christ and in holding themselves under the obligation of the Law of Moses for Circumcision and other Legal Rites Now then if that very thing made so great a difference between them as I have shew'd what shall we then think of that opinion by which some better men among us than the corrupt Judaising Christians were do thus far agree and fall in with them as they do in denying internal Righteousness of inherent Grace to be necessary to our Justification or that it doth enter it or is any ingredient in it but think it perfectly subsequent to it not so much as admitting it to take place or to come into being until we are first justified nor so much as admitting that Faith in it self is imputed for Righteousness but only the Righteousness of Christ as apprehended by Faith I say what shall we think of this Can we possibly think the same opinion to be a grievous errour in the Judaising Christians and yet to be Orthodox and Innocent in others Doubtless where this opinion is as practically held as it was by the corrupter sort of the Judaising Christians it is as criminal and dangerous as it was in them but so it is not I confess where it is held only speculatively as I suppose it to be by all those of that perswasion that are Regenerate and truly good For they hold Regeneration and the inherent Grace of Sanctification necessary to Salvation though not to Justification and in holding this they practically hold it necessary to Justification even then while in speculation and opinion they hold no absolute necessity of it in order thereto For the practising upon this better principle as believing Regeneration and Sanctification necessary to Salvation and becoming Regenerate Sanctified and internally Righteous thereupon they come thereby to have this Evangelical Righteousness imputed to them for such as it is that is for Righteousness for so it is in the eye and according to the tenour of the Evangelical Law which Imputation is their Justification This God does although they do not know and believe all this but think they were justified before they were sanctified which by interpretation is to think they were accounted righteous before they were so that they were accounted righteous in the Righteousness of another before they were at all righteous in themselves But God proceeds in justifying men not according to by-opinions in men while consistent with real Holiness but according to what they are indeed and in truth in the temper of their hearts and tenour of their lives I have said thus much to ease those of the opinion I oppose as much as I can For by reason that it is counter-ballanced by better principles in many it is not so dangerous in them as it was in the corrupt Judaising Christians It was in them indeed mortiserous and damnable if practised upon and persisted in because there was in them no such thing to counter-ballance it in its operation as a perswasion of the necessity of internal Righteousness unto Salvation no more than unto Justification as there is in these And in this very respect and their opinion of merit doubtless it was that the promoters of this grand errour were charged with perverting the Gospel of Christ and those that practically adhered to them therein with falling from Grace and depriving themselves of the benefit of Christ's death And the reason of this is plain because the Grace of God in the Gospel is limited and restrained in the last issue and event unto mens becoming Regenerate and internally righteous as the condition without which they shall neither be justified pardoned nor saved by the death of Christ or any thing he hath done for the Salvation of Sinners And therefore those false Teachers that taught Justification and Salvation attainable by Christ