tender Mercy can and doth afford Remission upon true Repentance and his Justice can pronounce him â—…nocent that is purged from the Nature Root of Sin washed from Iniquity Have Mercy upon me O God according to thy loving Kindness according to the multitude of thy tender Mercy blot out my Transgressions wash me throughly from mine Iniquity c. Psa 51. 1 2. They whose Transgressions are thus blotted ouâ—… who come thus to be washed and saved through the Washing of Regeneration such come thus to be justified by his Grace can be pronounced Innocent as being washed and sanctified and such have the Demand of a good Conscience And though Pardon and Justification look not back at the unconverted State with Severity but with Remission upon Conversion yet they require what God's Covenant doth afterward to the End of our Dayes that is not to live in Sin but in Christ's Righteousness The Grace or Favour of God teacheth us that denying Ungodliness and wordly Lusts that we should live godly and soberly in this present World Tit. 2. 12. To be invested with Christ's Everlasting Righteousness p. 93. is the very Thing I plead for and if in Reality the Man stood to this the Controversie would soon have an End And he further assents to Truth viz. If this Righteousness be not put on by Faith we are not invested with any Thing for which God should declare or pronounce us Righteous From whence observe That we must be invested with Christ's Everlasting Righteousness if God pronounce us Righteous Take Justification and Imputation in this Sense and then we differ not in this Matter but how well this agrees with imputing and reckoning Guilty Condemned Fallen Creature JUST or INNOCENT only on the Account of Christ's Sufferings and Death while such condemned Creatures are invested with Sin and Guilt and not with Christ's Everlasting Righteousness Will his telling us of Christ's Death imputed p. 97. make up the Matter 'T is true Christ is our Surety and that of the new Testament or Covenant 1st For that without him we can pay no Debt nor truly obey or fulfil the Terms thereof on our Parts but in and through him that strengthneth us 2dly Of the New Testament also in fulfilling the Promises belonging thereto for all the Promises of God are Yea and Amen in him David describes the Blessedness of the Man to whom God imputes Righteousness without Works saying Blessed is he whose Iniquity is forgiven But then S. S. is not pleased to take notice of but overlooks the following Words viz. Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is NO GUILE See Psal. 32. 1 2. If it were only a Man thus qualified that the Imputation of Christ's Righteousness and Justification were pleaded for we should not have this Controversie but should agree That the Man in whose Spirit is NO GUILE is blessed He is the Man whom God pronounceth Just and Innocent his Transgression is forgiven his Sin is covered And though it is said God imputes Righteousness to him without Works yet 't is to be understood it is not without a sincere Obedience because that in his Spirit there is no Guile and then without what Works 1. Not without the Work of living Faith 2. Not without yielding true Subjection or Obedience unto God in his spiritual Requirings or Law of Faith for Abraham did not only believe God but by Faith yielded â—…o obey him Without what Works then but the Work of the Law of Works as wrought by the Flesh or stâ—…nly Jew by which no Flesh shall be justified I mentioned Câ—…rcumcision and others that were Types or Signs wherein the Righteousness of Faith doth not consist see Divin of Christ p. 64 65. in which this Point is opened and cleared But to this S. S. objects viz. He errs calling the Ceremonial Law a Law of Works in giving this the Lord gave a Law of Grace to his People p. 94. Rep. If the Ceremonial Law be not a Law of Works but a Law of Grace he should have been so Ingenuous as to have told us what the Law of Works is which the Apostle distinguisheth from the Law of Faith Rom. 3. 27. as he dâ—…th between justifying Faith and the Deeds of the Law as wrought and boasted in by the literal Jews And whether the Law of Works be some Law inferiour to that of Circumcision other Types But to shew S. S. his Error in denying the Ceremonial Law as he calls it to be the Law of Works let him consider that after the Apostle excludes Boasting not by the Law of Works and concludes a Man is justified by Faith without the Deeds of the Law he saith Is Hâ—… the God of the Jews only Is He not also of the Gentiles and that it is by Faith that God justifies both the Circumcision and the Uncircumciâ—…on and that Faith was reckoned to Abraham â—…or Righteousness not in Circumcision but in 〈◊〉 and that he received the Sign of Circumcision a Seal of the Righteousness of the Faith which he had yet being Uncircumcised that he might be the Father of all them that beâ—…ieve though they be not Circumcised c. See Rom. 3. 28 29. and Ch. 4. 10 11. Gal. 2. 16. and 3. 2 5. and 4. 10. And â—…urther If ye be circumcised Christ shall profit you nothing ch 5 2. From all which 't is plain 't is no Error to say the Law of Works as opposed to the Law of Faith is that enjoyning Circumcision and other Signs and Shadows these the Works which are not imputed unto Justification nay I shall further grant that all Man's Works or working whatsoever before a living Faith are neither available nor accountable unto his Justification with God and on the other Hand that a true and sanctifying Faith and believing in God from a Sence of his living Word or holy Command in the Heart is accounted for Righteousness to him that so believeâ—…h before he hath performed his actual Obedience even while in the Faith he is passively waiting upon God as being ceased to do Evil that he may receive Strength to act Good even while he is so believing and waiting and breathing to the Lord and saying draw me and I will come after thee lead me and I will follow give me Strength and I will walk in thy Wayes come let us walk in the Light of the Lord c. knowing that it is the Power of God that begets living Faith and thereby changes and sanctifieth the Mind unto a living and sincere Obedience and this Faith is the Giâ—…t of God a Fruit of his own Spirit and therefore accounted of by him and reckoned unto us I would not make the Scriptures speak that God imputes Works wrought by us without Works by us as S. S. falsly accuseth me p. 94. But rather that God imputes his own Works in us without any self-Works wrought by us and accepts us in the
who are not in some degree really and inwardly Partakers thereof by the inward Work of Christ through Faith and Sanctâ—…fication I am for the real Participation of Christ's Righteousness and against a false Imputation of it but conâ—…ss the true Imputation of Christ's Everlasting Righteousness to true Believers who inwardly are Partakers oâ—… his Work Nature and Image which the true Seed of Abraham in all Ages were Partakers of whose Faith was reckoned to him as the Faith of all his Seed is to them for Righâ—…ness which was and is both real and inward By the Righteousness of Christ I understand his everlasting Righteousness Holiness Faith Nature and Iâ—…ge from whence his active passive Obedience as in his own Person sprung and that true Believers as Partakers thereof are accounted or esteemed of in the Sight of God being Partakers of his Holiness divine Nature and renewed therein to God in this they are prâ—…sented unto God in an absolute jâ—…stified State and S. S. proceeds thus viz. By the Word Justifie the Scripture sometimes but very rarely useth it to signifie to make Just by inherent Holiness or to sanctifie Tit. 3. 5 7. He hath saved us by the Washing of Regeneration that being justified c p. 89. Reader Be pleased to take Notice here how far this his Concession is to Justification in the Reality of it as springing from the inherent Holiness or Image of Christ in a Soul and how this is effected through Sanctification and it must be from hence that the real Imputation ariseth and note how herein he hath granted to the Truth of our Principle in the first Part though much of his â—…ollowing Work be contradictory to this as will appear for this is to make Just by inherent Holiness or to sanctifie the other is to impute or reckon Guilty or fallen Creatures Just So that this Man's Imputation of Christ's Obedience must be opposed to the real and inward Participation thereof S. S. Justifie It is used in Contradiction to Sanctification 1 Cor. 6. 11. but ye are sanctified but ye are justified c. anâ—… 〈◊〉 mostly we are therefore to take it in this latter Se I se p. 89. Though Justifie be often in Scripture taken to declare Just or Righteous or to accept of as such as well as to make Just in which Sease there is a Distinction not a Contradiction nor Severation between Sanctification Justification yet God never declares accounts or accepts any as Just and Righteous but such as are really in some Degree Partakers of his Righteousness in themselves by a living Faith and Subjection to him there being also a time of justifying before Men are justified for 't is they who are of Faith that are of Abraham whose Faith or believing God wherein was Obedience was imputed or reckoned to him for Righteousness And true and living Faith is of the same Naâ—…ure still and so is the real Imputation which 〈◊〉 〈◊〉 God and is evidenced unto the Soul by his Sâ—…irit 〈◊〉 the Truth oâ—… this is further confirm'd by the very Proof which 〈◊〉 〈◊〉 citâ—…d beâ—…ore which proves that Sanctification is previous to and joyned with Justification and that 't is such a 〈◊〉 â—…shed and sanctified that are justified and tâ—…t in the Name of the Lord Jesus and by the Spirit of our God 〈◊〉 Cor. 6. 11. It was not the Unrighteous Unconverted or Unsanctified that were justified but the Sanctified and therefore it is not the guilty and unsanctified Persoâ—…s applying or imputing to themselves Christ's active and passive Obedience as performed in his Person that will justifie make or declare them just in the Sight of God out the inward Operation of his Spirit sanctifying 〈◊〉 〈◊〉 changing them from Sin and Impurity into the Image Name and Nature of Christ Jesus that A S they have born the Image of the Earthly S O they must bear the Image of the Heavenly which must be in Reality S. S. Justifie Signifies to declare just Luk. 7. 35. Wisdom is justified c. Psal. 51. 4. that thou mayst be justified c. to absolve acquit or discharge Rom. 8. 33. It is God that Justifieth c. Proverbs 17. 15. He that Justifieth the Wicked and he that Condemneth the Just are both Abomination to the Lord p. 89. He sayes true in the Definition of the term Justifie but whether his after Application or Imputation thereof as to the Creature doth agree therewith or not will further appear However his Definitions being compared intimate thus much to us that to justifie is both to make Just by Inherent Holiness and to declare that Thing or Person Just which is really so as Wisdom is declared Just of her Children God is declared Just when he speaketh who Justifieth his Elect acquitteth and declareth them Just to whom there is no Condemnation Rom. 8. 1 2 3 4. and ver 33. But on the other hand as concâ—…rring with the Definition before He that Justifieth the Wâ—…cked that is he that declareth the Wicked Just and so the Unrighteous Righteous the Impure Pure absolveth or acquitteth the Wicked or wicked Workers while such and he that condemâ—…s the Just are both Abomination to the Lord. And then the next tâ—…g to be enquired is Whom doth S. S. declare Just and in what State are the Persons whom be Justâ—…s declares Just absolved acquitted or pardoned as his terms are S. S. This Acquittance to us fallen Creâ—…es is a propor Absolution or Pardon we are guilty in our own 〈◊〉 p. 91. Now Moses or the Law of God is the true Accuser of everyone of us Joh. 5. 45. There is one that accuseth you even Moses in whom ye trust the only Defence is though I am guilâ—…y yet Satisfaction hath been made for that Guilt p. 90. Yet God pronounceth us Just and absolves us for the Satisfaction or Righteousness of Christ p. 91. Rep. Without Faith 't is Impossible to please God and without Holiness none shall see him to their Justification or Comfort our Pardon and Absolution from Sins past must be received in our Rising out of Sin and the Fall and by the Power of God Renewing us into the Image of God through a Living Faith in Christ Repentance or a real Change of the Mind and Heart from Evil and so by a true Separation of the Creature from Enmity and wicked Works wherein men are Enemies in their Minds for in that state while you stand as fallen Creatures guilty in your own Persons Enemies in your Minds by wicked Works and in the State of those unbelieving Jews whom Moses accused as before confessed God doth neither pronounce you Just absolve nor pardon you in that Condition And while you so pronounce or declare your selves Just and acquitted you are but Justifying the Wicked wherein you are an Abomination to the Lord as is proved before It 's true he that confesseth and forsakes Sin finds Mercy upon true Repentance and Conversion the Creature obtains Remission of
Beloved in whom we are created again unto good Works How can Christ's sinless Obedience from the beginning of Life to the end which takes in his Conformity to the Law be imputed to the Guilty and fallen Creature or that Conformity be the Everlasting Righteousness wherewith the true Believer is invested when as 't is not the Works of the Law but the Righteousness of Faith that Justifies and Recommends to God And this is inwardly possâ—…ssed where true Faith and the Obedience thereof is injoyed and Lived in it is not Christ's Conformity to the Law that Justifies us but his making us conformable to his own Image and Partakers of his Everlasting Righteousness for which God pronounceth us just for men are not imputatively Righteous or Just when actually condemned as Guilty Sinful Fallen Creatures And further I deny that Christ's Conformity to the Law whilst on Earth doth either constitute or reckon us righteous from the Beginning of Life to the End for that God according to his Grace and Mercy forgiveth Sins that are past before Faith and after his Visitation and Mercy is received the Law and Righteousness of Faith enjoyns us to Newness and Holiness of Life without which he will not acquit us He will not acquit the Wicked If I sin thou markest me and wilt acquit me from mine Iniquity Job 10. And then shall we sin because we are no more under the Law but under Grace God forbid c. His saying But were the Works of Faith perfect yet could they not be a justifying Righteousness p. 95. Though Righteousness in the Abstract and as it is everlasting doth not consist or is not made up of any Work outward or temporal Acts yet to conclude that the Works of Faith â—…hough perfect cannot be justiâ—…ing is contrary to the Apostle's Testimony of being justified by Faith whereby we have Peace with God and you see â—…hou that â—…Y WOâ—…KS A MAN IS JUSTIFIED and nâ—…t by Faith only Was not our Father Abraham justified by Wâ—…ks when he offered up his Son Isaac Aâ—…d God will ordain Peace for us for he hath wrought all â—…ur Works in us Isa. 26. and then are not his Works in us â—…ding to our Justification and Acceptance being reckoâ—…d ours as wrought in us Are not these accounted of witâ—… the Lord from the Dignity of himself that worketh them For to him it is said thou hast also wrought all eur Works in us To that Question Will he say that Abraham did not in Faith circumcise his Son Answ. But he was Justified before that for Faith was reckoned to Abraham for Righteousness when he was in Uncircumcision Though every Act of true and living Obedience both before under and since the Law was done in Faith yet are they not made Righteous by the meer Works but by that Power and Spirit of Faith that works them And If A S we are made Sinners and condemnable by One Man's Disobedience we be S O made Righteous and Justifiable by the Obedience of One then we must be as really made Righteous in the second Adam as we were Sinners in the first Adam A S in Adam all dye S O in Christ shall all be made alive A S we have born the Image of the Earthly S O we must bear the Image of the Heavenly which is not from a meer Imputation oâ—… either without a real Participation They are not Innocent or Clear in themselves who are either made or reckoned Sinners by one Man's Disobedience nor are they without the Participation of Christ's Righteousness in themselves who are made Righteous by his Obedience They that receive abundance of Grace and of the Gift of Righteousness shall reign in Life by Jesus Christ Death hath passed upon all men for that all have sinned Sin hath really reigned in man unto Death and so must Grace reign through Righteousness unto Eternal Life God's Imputations or Reckonings to Man are true whom he reckons Sinners are inherently such and whom he reckons Righteous are so likewise but the Hypocrite who can Justifie the Wicked is an Abomination unto God Howbeit contrary to what I have said S. S. reasons viz. We are not Partakers of this by our actual Commission of it Iâ—… cannot be said we are Parâ—…ers of Adam's Sin in that we are personal Offenders it must be therefore by Goâ—…â—…mputation Obs. By this he hath explained his â—…se of the Imputation of Adaâ—…'s Sin and Christ's 〈◊〉 and sâ—… of 〈◊〉 and Justification and â—…o by this Rom. 〈◊〉 â—…9 is thus to be read AS by One man's Disobeâ—…ience many were made Siâ—…ners that were not actual Sinners SO by the Obedience of One many are made Righteous who never actually obeyed an easy pleasant and Sin-pleasing Doctrine for the Ungodly Sinners and Hypocrites â—…rom whence also it follows that they are condemnable by Adam ' s Disobedience Children are not excepted he saith who never committed actual Transgression and so they are Justified by Christ's intire Obedience who never actually obeâ—…yed him and what 's this but still the old Abomination to Condemn the Innocent and Justifie the Guilty or Wicked S. S. adds Let the words be weighed by one man's Disobedience many were made Sinners it is not here said By many Personal Disobediences we are made Sinners though this be true c. p. 96. Rep. By one man Sin entered into the World Death by Sin yet it is not Adam's Sin intirely as a particular Person that is imputed though from one Offence sprung many â—…or Death reigning in Man is an Effect of his own sinning being in the Nature and Image of the first Man in whom all dye Death hath passed over all Men for that all have sinned even over as many as have not sinned after the Similitude of Adam's Transgression which still implies they have sinned after some Similitude or Manner yea many in a more gross Manner then Adam sinned that yet think themselves Imputatively Righteous It was not only the Offence as committed by him alone but the Offence or Sin and Nature of Enmity continued and committed by men themselves and also springing up into many Offences which makes many Sinners As it is not the Father's eating sower Grapes alone that sets the Childrens Teeth an Edge but every Man that eateth the sower Grape his Teeth shall be set on Edge the Soul that sinneth it shall dye every man shall dye for his own Iniquity And further Why should Adam as a particular Person be so very much exclaimed against and blamed whereby many Hypocrites think to ease themselves and over look their own Iniquities seeing that you know not but that Adam found Repentance and Forgiveness However since Adam sinned there were Righteous Generations left namely Seth whom God appointed unto Adam as another Seed in stead of Abel Gen. 4. 25 26. and 5. 3. and afterward Enoch came forth who walked with God Gen. 5. 24. and Noah and his Family with whom God renewed
Sacrifice for Sin is not any Matter in Question or Doubâ—… with me but that God obeyed God by way of a rigid or strict Payment made to himself as a Satisfaction to absolute Revenge or vindictive Justice thereby to acquit Man continuing in his Sin and Imperfections This I utterly deny as repugnant to the very Language and Tenour of the holy Scriptures and Testimonies of the holy Men which require Obedience and Faithfulness to God and a walking in his Light on our Parts 3. As also your Continuance in Sin and yet thinking your selves absolved or justified by Christ's Dying for you is contrary to the very Intent of Christ's Dying for all which was that as many as live should not live unto themselves but unto him that dyed and rose again 4. While he shuts out Justification as done or effected by God obeying God as he saith how is the Creature to put this on as a Robe seeing these Men like not to be concerned in Christ's inherent Righteousness or Holiness as a Matter of Justification Which while they are not Partakers of nor cloathed with they are cloathed with Sin and Iniquity the Rags of old Adam and self-Righteousness â—…vered with a Covering but not of God's Spirit and how then should they be invested with the best Robe upon these filthy Garments or while unstript of those old Rags Surely they will find it otherwise 5. For they will find that if they appear before the Lord not having on the Wedding-Garment the white Linnen the Righteousness of Saints they will be found speechless and be turned out as unmeet Guests their own Guilt will stop their Mouths that they will not be able to plead and say O God thou hast obeyed thy self in our Nature for us or Christ's Obedience Suffering and Death is imputed to us for our Justification we are very fit Guests only on that Account though we be all our Dayes disobedient polluted and sinful in our best Actions This will be no Plea for you neither will God say then bring forth the best Robe and put upon these mens filthy Rags and polluted Garments but Friend how camest thou hither not having on the Wedding-Garment take this evil Servant and cast him into utter Darkness Devart ye Workers of Iniquity I know you not God will take Vengeance on all them that know him not who obey not the Gospel but obey Unrighteousness and Tribulation and Anguish will be upon their Souls 6. The Prodigal's coming to himself and returning to his Father's House with Regreet and Bewailing himself to his Father saying Father I have sinned against Heaven and in thy Sight I am not worthy to be called thy Son and the Father's meeting him with Compassion and then calling for the best Robe to put upon him and allowing him sumptuous and joyful Entertainment upon his Return and Repentance This makes for our Purpose The Prodigal did not remain in his Extravagancy nor among the Swine from his Father's House confidently telling his Fellows That though I be an Unfaithful and Disobedient Son and thereby am become poor and ragged 't is sufficient that I believe and apply my Father's best Robe and Entertainment that he hath in his House at this Distance and in this my Rebellion Nor did he say to his Father when he met him Father thou hast been faithful and hast perfectly obeyed and fully paid thy self in my stead for me which I must look upon as my Absolution and Acquitment from all thy Anger Frowns and future Punishments though I continue a Disobedient Rebellious Son all my Dayes thy Obeying thy self is my whole Discharge for all my Iniquities past present and to come c. Surely this was not the returning penitent Prodigal 's Song though it be the impenitent Presbyter's but Father I have Sinned c. make me as one of thy hired Servants His inward Remorse and Penitency spake sorth it self as his acceptable Plea and there is Joy in Heaven over one Sinner that repenteth not over impenitent unmortified Hypocrites and Boasters of Christ's Righteousness without them and they living in the World without it or him either I have often granted and confest that neither by the Deeds of the Law nor by mens own Actions are any justified with God But the Man's concluding that our personal Obediences to God's Will and in God's Strength are the Deeds of the Law whether we obey from Faith or without Faith they are the Deeds of the Law and what is the Consequence Therefore not justifying or our Obedience by Faith to the Will of God and that by his own Strength is not concerned in our Justification And both these I must deny as unsound and unscriptural for 1. The Deeds or Works of the Law by which no Flesh shall be justified are not that Obedience of Faith which the Apostles preached which was and is acceptablâ—… to God nor that justifying Faith or Belief in God which is Obedience itself and without which it is impossible to please God or be justified Dare he deny that this believing is Obeying 2. To conclude obeying the Will of God from Faith not to be of a justifying Tendence is repugnant to plain Scripture Jam. 2. 24. And note that if all Works and obeying God even from Faith must be counted the Deeds of the Law by which none be justified then this makes the Apostle James's Testimony void as thwarting Paul's where James said Was not Abraham our Father justified by Works c. And Abraham believed God and it was imputed to him for Righteousness Jam. 2. 21. 23. And was not this Believing of God a real Obeying though not those Deeds of the Law spoken of Rom. 3. 20. For the Obedience or Works of living Faith which justifie in James his Sense and the Works of the Law not of Faith which Paul mentions are two differing States and Things otherwise there would be a Clash between them Again If Abraham's believing God was imputed to him for Righteousness and so the Righteousness of true andliving Faith be imputed to them also who walk in the Steps of the Faith of Abraham who was faithful obedient for any to oppose the Imputation of this Righteousness as to its being within or endeavour to exclude this Righteousness of Christ and Faith from true Believers as only wrought without them and not within them because imputed or reckoned theirs it were as good Doctrine to exclude true Faith and Obedience of it as all wrought without us not within us and yet say t is imputed to us for living Faith which worketh by Love and the Righteousness of it are inseparable But the Man is greatly confounded in a self Contradiction where he grants that Christ's Justifying Righteousness that is Imputed is the same that redeems our lost Souls p. 100. which is true And yet he shuts out not only Believers personal Obedience to the Will of God through Faith and God's own Strength but also Sanctification and
Time 2. The Appeasement of Wrath and Severity so far as to grant Remission on true Repentance 3. The End of the Law and first Covenant and the Shadows and Curse of it as threatned to impose the Terms of it 4. To introduce the new-Covenaâ—…t Administration Christ being the Mediator of it 5. To shew God's great Condescension to receive poor lost Man again on the Terms of this new Covenant reinforced by the Death of his Son that Man coming into this new Covenant he might experience a real Agreement with God even in the Son of his Love Quest. 3. How far the Light in Man is necessary and answers the Intent and Ends of Christ's Sufferings Answ. It is absolutely necessary to Salvation being that divine Principle of Light within which directly guides all them that obey it into the Way and Dispensation of the new Covenant whereby they secretly experience the real Intent Virtue and Ends of Christ's Sufferings and Blood Quest. 4. Whether the Light of Christ within in each Degree of it be not the New-Covenant Light in Nature and Kind and the certain Guide into this Covenant Answ. It is being it was the Life that was in Christ as the eternal Word that was and is the Light of Men which Life or Light is therefore divine and spiritual as the New-Covenant Dispensation is Quest. 5. Whether the Word within the Law within the Commandment within the Kingdom of God within and the Light within be not one and the same thing and so the Life of the New Covenant Answ. They are The Names Degrees and Manifestations do not alter or vary the divine Nature or Life thereof Quest. 6. The Satisfaction what and in what did it consist Answ. 1. Not rigid Payment from Christ to God 2. Not of the Nature of Payment for all Sins past present and to come as stated by Sin-pleasers 3. Not Christ's undergoing infinite Wrath or Revenge from his Father for these were never exacted nor required of him But the Satisfaction was in Christ as the Son of the Father's Love the Delight of his Soul and as he was a Sacrifice of a sweet smelling Savour to him both the Father and the Son condescended in one and the same Infinite Love for Man's Recovery out of Sin and Death and for his Deliverance from Wrath to come being confessed to be equally kind to Man and equally angry at Man's Sin God so loved the World that he freely sent his only begotten Son c. And in the same Love the Son freely gave his Life yea even himself a Ransom for all for a Testimony in due Time Quest. 7. What is true Justification Answ. It is properly and strictly a making Man Just viz. through the Washing of Regeneration It is also not only God's pardoning Sins past for Christ's sake through Faith in his Name but also God's absolute accepting owning and blessing all them who faithfully obey persevere and walk in the Light and Law of the new Covenant Q. 8. What is the true or real Imputation of Righteousness Answ. It is the same with Justification as it relates to God's reckoning or esteeming that Man Righteous that partakes of the everlasting Righteousness of Christ by a living Faith in him and so the same Righteousness and Holiness of Christ as inwardly revealed and brought forth in the new Creature that is made conformable to his Image and so all the blessed Fruits and Effects of Christ's Power and inward Work of Righteousness as true Faith Love Obedience Sincerity Holiness Integrity of Spirit to God are acceptable to him accounted of and reckoned unto his People for Righteousness and all still for Christ's sake who is the Author and Finisher of true living saving justifying Faith as Abraham believed God and it was reckoned to him for Righteousness We say then that Abraham's Faith was so reckoned or imputed to him It has been by some confest as between God and the Creature That there can be no liking one another without Likeness of Disposition nor doth God receive Man into actual Friendship with himself without being renewed after his Image Quest. 9. Who are the Subjects of everlasting Wrath and Vengeance Answ. Wicked and Rebellious Persons who reject the Love of the Truth tendered to them such as tread under Foot crucifie or contemn the Son of God sleight the Blood of the Covenant and do Despite to the Spirit of Grace Quest. 10. Whether it consists with divine Justice or Truth in God to shew Mercy and to be an absolute Saviour after so much Injury done against him and his Commands by Adam's Fall and the actual Disobedience of his Posterity in the Fall Answ. Yes It is not inconsistent with divine Justice sor God to be the absolute Saviour of all that return to him and believe in him he being a just God and a Saviour besides or without whom there is no Saviour Absolute divine Justice in God doth not limit him nor withold Mercy from the Creature in the first Place nor doth it produce Severity or Revenge until his Goodness be rejected and wholy slighted for he saith plainly I am a just God and Saviour c. I even I for my own sake do pardon Transgression Quest. 11. Whether Divine Justice did properly and strictly require a full Payment and Punishment upon Christ in man's stead for all the Debt contracted and Injury done by fallen Man Answ. No Christ's Sufferings were not of that Nature or Intent but as it was by the Grace of God that he tasted Death for every Man They shewed God's Patience and proclaimed his Mercy in Order to pardon all that return to him from the Evil of their Wayes Quest. 12. Whether God as Rector and Judge could dispense with the Act of Law and not rather with the immediate Object Did he not substitute an Innocent Person to undergo the Punishment or Severity of the Law due to Sin and Sinners Rep. This is objected by some of our Opposers which mâ—…st needs imply a great Dispensation with and Digression from the very Intent of the Law If the severe Punishment of it be removed from the Unrighteous for whom it was made and who have incurred it and fully inflicted upon Jesus Christ the Righteous One that never Sinned Could God thus far dispense with the Intent of the Law and yet not forgive Sin without such a kind of Satisfaction and Payment supposed Oh sad Blasphemy and Inconsistency And seeing it hath been confessed by some of our Eminent Opposers that Satisfaction is not a Scripture-Phrase but a Notion of Law and made agendo patiendo viz. by Christ's Obedience in Doing and Subjection in Suffering the Penaltey which the Law should have inflicted upon Offenders I propose these three Questions to our Opposers Q. 1. Were it Reasonable or true to say the Creditor has forgiven both the Debt and Injury if it be all paid and fully punished in the Surety Q. 2. Were it Justice in the Creditor to detain the
doth plainly witness For how can it otherwise be but that it should render God most propitious to all such as believe in Christ the Light of the World when it was but a lettiâ—…g of his only begotten Son's Sufferings turn to their account that should ever believe in him Yet doubtless greatly did it influence to some singular Tenderness and peculiar lâ—…egard unto all such who should believe in his Name among other of his weighty Performances for the sake of that last and greatest of all his External Acts the resisting unto Blood for the Spiritual Good of the World thereby offering up his Liâ—…e upon the Cross through the Power of the Eternal Spirit that Remission of Sin God's Bounty to the World might be preacht in his Name and in his very Blood too as that which was the most ratifying of all his Bodily Sufferings And indeed therefore might it seem meet to the Holy Ghost that Redemption Propitiation and Remission should be declared and held forth in the Blood of Christ unto all that have right Faith therein as saith the Apostle to the Romans Whom God hath set forth to be a Propitiation through Faith in his Blood and to the Ephesians In whom we have Redemption through his Blood the Forgiveness of Sins c. because it implies a firm Belief that Christ was come in the Flesh and that none could then have him as their Propitiation or Redemption who withstood the Acknowledgement of and Belief in his Viâ—…ible Appearance which John tells us some denyed and withstood 2. That he came in order to the Remission Redemption and Salvation of the World 3. That his so Dying was both an evident Token of his Love and strong Argument of Confirmation of his Message and Work 4. That it might the better end the Jews Services by an Allusion to the Way of their Temporary and Shadowy Sacrifices as the whole Epistle to the Hebrews showeth 5. And that by bringing through the holy Light in the Particâ—…lar iâ—…to the Acknowledgment of and Belief in the Blood which was ratifying of that whole Appearance Men might be brought unto the knowing Christ after a more Inward and Spiritual Manner suitable to Christ's own Words It is the Spirit that quickens and the Apostle avers that the Lord from Heaven is that quickning Spirit by which Eternal Spirit he offered up himself without Spot Nor can any reasonably suppose that when Christ so spoak to his Disciples explanatorily of what he had obscurely and in Parables said to the Jews that he meant not something more hidden and Divine then what they and the Jews saw Yet that which hindred those Jews from the Knowledge or Benefit thereof was their Stumbling at him without a Confession unto whom they coâ—…ld never come into the Beholding or Experiencing of his Divine Life in them To conclude That Body was the Divine Lifes a Body hast thou prepared me therefore all that was done by that Body towards the Redemption of Man-kind was eminently the Divine Lifes yet because many times Actions are denominated from or appropriated to the Instrument as the next Cause though not the Efficient or most Eminent Cause therefore the Scripture speaks forth as indeed is the Propriety of both the Hebrew and Greek Tongues Parabol cally Hyberbolically Metaphorically the inward Substance and hidden Life of things by things more Exteriour and Obvious to the Sense to the End that such Mysteries might be the better accommodated to Vulgar Capacities Consider what I say with this Qualification that ultimately and chiefly not wholy and exclusively the Divine Life in that Body was the Redeemer For the Sufferings of that Holy Body of Jesus had an engaging and procuring Virtue in thâ—…m though the Divine Life was that Fountain from whence originally it came And as the Life declared and preached forth it self through that Holy Body so who did then come to the Benefit procured by the Divine Life could only do it through an Hearty Confession to it as appearing in that Body and that from a Sence first begotten by a Measure of the same in themselves This is the main Import of those Places Whom God hath set forth to be a Propitiation and in whom we have Redemption through Faith in his Blood For who is this H E whom God hath set forth and in whom is Redemption Certainly the same H E that was before Abraham the Rock of the Fathers that cryed Lo I come to do thy Will O God a Body hast thou prepared me which was long before the Body was conceived and born But may some say How is it then his Blood Why just as the Body is his Body Those who had Faith in that Blood believed his Visible Appearance inasmuch as they acknowledged that great Seal and Ratification of it to wit the Shedding of the Blood of His Body who came to save the World and who alone is the Propitiation Redemption and Salvation of all who had right Faith in that Appearance and Message so confirmed and therefore so often exprest by it as inclusive of all his whole Life and Sufferings beside And this is my Reason for it that it was impossible for any Man in that Day to confess to and believe in that Divine Light and Life which appeared in that prepared Body but from the Inward Discoveries and Operations of that Light with which Christ the Word-God who took Flesh had enlightened him However though the Apostles might then so express themselves thereby to assert and recommend unto the Faith of all that most Heavenly Manifestation and the great Love of Christ therein as the Visitation of the Heavenly Life through that prepared Body and the deep Sufferings of both for the World being True and Spiritual Witnesses thereof yet it was never intended that any should barely rest in that but press after the Knowledge of Christ by Faith in something farther and beyond that Body in which he appeared not excluding our Belief in that too They who knew Christ after the Flesh were to press after some more Spiritual Discovery of Him and who almost doted on his outward Manifestation it was expedient that they should be weaned from it to the End his more interiour and indeed beneficial Revelation of himfelf might be witnessed Faith in his Blood was requisite that they might confess him whose Body and Blood it was to be Christ who is God over all blessed for ever The great Question with the Jews Whether God was truly manifested in that Body of Flesh which they saw So that the Stress lyes in Confessing to the Divinity come in the Flesh otherwise they would have rejected not only the most signal Suffering of the whole Manifestation but consequently that It self To conclude we confess HE who then appeared was and is the Propitiation c. and in Him was Redemption obtained by all those who had such true Faith in his Blood But still it is to be understood that there must be
leave to receive the reward of thy work at the hand of God who is just will not let the guilty go unpunished Whereas thou T. H. seemest offended at us for saying Christ is within in whom as such we have living Faith as opposed to their Faith who know not him within but expect to be saved as believing in a Person without them as thy Phrase is p. 44. It appears this is the manner of thy Expectation and Belief expecting to be saved by Jesus as a Person without thee though thou hast no real Knowledge of him as such But it is to be minded how plainly before thou hast contradicted thy Faith as thus declared where in thy 24th page upon 2 Corinth 5. 16. thou dost thus paraphrase viz. Though I Paul when a Jew and in my unconverted State only knew Christ after a fleshly manner to be a King of the Jews and to deliver only from outward Bondage and Captivity yet henceforth from the time of my Conversion I know him so no more for now I know him according to that design of infinite Grace and Love which he came to carry on in the World in being a Saviour of Sinners from Sin Death and Hell which before I knew not Thus far thou Mark here thy Contradiction is plain one while believing in and expecting to be saved by him as a Person without another while from the Time of my Conversion I know him no more after a fleshly manner for now my Knowledge of him in being a Saviour from Sin c. is not after a fleshly manner but according to the design of infinite Grace and Love From whence it follows that he is not now known to be the absolute Saviour from Sin as a Person without or as considered after a fleshly manner but after a spiritual though he was truely a Saviour in the Dayes of his Flesh by the Power of the Father by which the Saving Work alwayes was and is inwardly effected And indeed his going away or dis-appearing after the Flesh was that his Appearance and Knowledge after the Spirit might be the more revealed and the Disciples might the more know and rely upon the Comforter even Christ's Spiritual Appearance within Sect. XIX The End of Christ's Coming Example and Suffering more truely owned by the Quaker then the Dipper AGain thy implying by Way of Question as if we owned that the Word did take Flesh and that the Flesh was crucified for no other End and Purpose then meerly to be an Example p. 47. is very false against us for our owning Christ in the Flesh to be a living Example does not argue that he took Flesh and was crucified for no other End and Purpose then meerly to be an Example for he came into the World both to bear witness to the Truth to shew Light to do the Works the Father sent him to do to war against the Power of Darkness and Wickedness to exalt the Divinity the Power of the Father and to glorifie him upon Earth to pass through and fulfil the first Covenant and end the Shadows thereof and to set up the new and the living Way that the second Covenant or Testament might be established and confirmed that the Living Ministry thereof might have its free Course being inforced above and beyond all the former Types Shadows and Vails under the first Covenant And so in offering himself up freely both to do his Fathers Will and to suffer for Man-kind he gave himself a Ransom for all to be testified of in due time As also he was an eminent Example and Pattern of Innocence and Piety through all which they that slite his Example have no Benefit in his Sacrifice nor are concerned in the Ends thereof otherwise then to their own Condemnation for Christ's Innocency and Righteousness even in the Dayes of his Flesh as openly manifest do both judge and condemn all the Hypocritical Professors of Christianity who refuse following his Example while they are applying the Ends of his Coming and Suffering Sect. XX. The Baptist's Ignorance and Cavil about Redemption and the Spiritual Discoveries of Christ and his Seed WHereas thou makest a peice of thy Dialogue p. 47. run thus viz. Qua. He viz. Christ comes to work Redemption Christi I query for whom or what did he work this Redemption Qua. There is a Seed to which the Promise of Redemption is which only wants Redemption Thus Nayler in his Book Love to the Lost. Answ. Thou perverts his Words for they are not That this Seed only wants Redemption but wherein only it s seen and received viz. that in the promised Seed Redemption is only seen and received by Man or the Creature as he fully after explains Chr. Nayler saith that Christ is the Election and the Elect Seed and Fox in his great Mystery the Seed hath been laden c. which Seed is the Hope Christ. Answ. If God was so prest as a Cart with Sheaves and his Spirit grieved by mens Sins is it otherwise with his Seed in them And it thou wert not willfully blind and hardened thou wouldst not raise such a Consequence from the Words before perverted by thee while the Scripture mentions the Seed under a two-sold Consideration 1st As to Christ to whom the Promises originally are as being Heir of all 2ly As to the Children of Promise the Children of the Kingdom the true Believers who are truely Israel and of Abraham's Seed according to the Faith Now know that Christ the promi ed Seed hath entred into Sufferings and Travel of Soul to bring forth his Seed as it s written He shall see his Seed he shall see of the Travel of his Soul and shall be satisfied So he came not to redeem or save himself as absurdly thou infers but to bring forth and redeem a Seed which shall serve him and be counted for a Generation And the Life of Christ as manifest in mortal Flesh hath pertaken of the Afflictions of the Upright in all Ages and the Spirit of God is grieved the just Principle oppressed and offended with mens Iniquities and Transgressions So Christ considered as a Seed and in that low Estate is capable of being formed in man both of being raised up in man by the Power of the Father of growing up as a tender Plant and as a Root out of dry Ground and so of receiving Power and Help from him as indeed every Seed that 's sown and every Plant that takes Root is capable of receiving Vertue and Nourishment according to its kind or else it cannot be quickned to Life grow or bring forth Fruit And such a Growth of the immortal Seed was both in Christ and in his People which must be owned if the Seed of the Kingdom within and the Spiritual Birth or forming of Christ within or he as a Seed or Plant of Renown be known and owned or a Suffering Crucifying Dying and Living with Christ be witnessed by man For Christ's Suffering Cross Death Resurrection
Spiritually minded come to see the Glory of God and Jesus or the Son oâ—… Man at his right hand XIV Of Perfection H. G. WE do not believe 't is possible to attain to such a Degree of Perfection as to be as pure from Sin as Jesus Christ was p. 62. I know not what such should call one the Name of the Lord for c. p. 63. H. G. Contra. We can experience the Power of Christ's Spirit risen in us for our Sanctification and Renovation p. 54. He doth adopt regenerate make others Children of God by the Effectual Workings of his blessed Spirit in their Hearts by which they are interrested into all the Priviledges Promises and Blessings of the Covenant of Grace p. 91 92. Anim. We believe that the Spirit and Power of Christ working in our Hearts is able to sanctifie throughout and his Blood to cleanse from all Sin and that in Christ who is the Covenant of Grace all the Promises of God are yea and amen and that Covenant is both a Covenant of Forgiveness and therein Sin is taken away as God hath promised Jer. 31. I will cleanse them from all their Iniquity Jer. 33. 8. Ezek. 36. 25. All things are possible with God and we can do all things through Christ that strengthneth us Phil. 4. 13. who commanded Be ye perfect as your Heavenly Father is perfect and its possible through his Power Aid to keep his Commands otherwise for what End are they given out to his Church and People and for what End should they pray to take away all Iniquity On whom we believe he does not impose Impossibilities but to such as dwell in the Love of God his Commands are not grievous but joyous XV. The Light within above an Historical Knowledge WHereas to undervalue the Light within which all Men have H. G. affirms that none can make appear that ever any Heathen Aethiopian Moor or Infidel in any remote Parts that never heard the Scripture c. That ever did attain meerly by that Light within to the Knowledge of one Jesus of Nazareth that was crucified without the Gates of Jerusalem that meerly by the Help and Guidance of that Light within came to find out so much as the Name or historical Knowledge of a cruciefid Jesus p. 70. Answ. 1. As an historical Knowledge and Profession concerning Christ and his Sufferings in the Flesh cannot save you so it s very uncharitable in you Baptists to condemn all Nations that have it not meerly for want of the History or that historical Knowledge 2. Though you have a historical Faith and Profession of Jesus as he came and suffered in the Flesh I deny that this Faith will either save you for they have as much Faith at Rome or that you have from thence any real Knowledge of Christ either as in the Flesh or in the Spirit either as crucified as put to Death or as living and reigning It s still your Mistake to count your dark Opinions and litteral Notions the Light of the Son of God Nay if you have no further Faith and Knowledge of him then what 's meerly historical and litteral If you have not a spiritual and divine Knowledge of Christ as inwardly revealed you 'll dye in your Sin and perish for lack of Knowledge And many of those called Heathens who follow the Help and Guidance of the Light of Christ within shall come from the East and from the West and from the North and from the South nd shall sit down with Abraham Isaac and Jacob in the Kingdom as Children of Faith and Heirs of Promise who have believed God and obeyed his Light in them when you and such like litteral Professors shall be utterly rejected unless you return to Christ's Light within and believe and wait in it to know Christ's inward and spiritual Appearance and Revelation 3. In the Gospel preacht to Abraham in whose Seed all Nations should be blessed It was foreseen that God would justifie the Heathen through Faith and accordingly Christ was absolutely promised and given for a Light to the Gentiles to be God's Salvation to the Ends of the Earth that he might say to the Prisoners go forth and them that are in Darkness shew yourselves Isa. 42. and Ch. 49. Now observe that the Promise of Christ both for a Light to the Gentiles and Salvation to the Ends of the Earth and himself to speak to the Prisoners to go forth c. it s absolute and not restrained or limitted to the spreading of Scripture nor to any such Condition as to be a Light and Salvation or to speak only to such as get the Bible and have the Scriptures or an historical Knowledge and Profession of Jesus Christ but he is given both for a Light to the Heathen and Salvation to the Ends of the Earth and so to call forth the Prisoners where the Scriptures are not he being in himself absolute and perfect and so able to be whatever he is promised of God and this Salvation is absolutely placed upon the Son of God who is given both for a Light a Leader God's Covenant and Salvation and therefore he is to be followed obeyed and depended on for Life and Salvation 4. Moreover It s possible to have both the Sufferings and Glory of Christ revealed by his Light and Spirit without the Scriptures seeing the Spirit of Christ shewed and testified aforehand unto the Prophets of his Sufferings and of the Glory that should follow 1 Pet. 1. 11. to be sure they who first wrote Scripture of these things aforehand had them first discovered or opened unto them by the Spirit 5. And when Nebuchadnezer said Lo I see four Men loose walking in the midst of the Fire and they have no Hurt and the Form of the fourth is like the Son of God Dan. 3. 25. How came this Heathen to have any such Impression or Similitude of the Son of God in his Mind as thus to speak of the Son of God or of the fourth as represented to him like the Son of God And what Scripture could he have for this pray you Or for Nebuchadnezer and Darius to speak so truly and admirably as they did of the Kingdom and Dominion of the most high God Dan. 4. 3. and Chap. 6. 26. Let the narrow-Spirited Litteralists and partial Predestinators who would place all true Knowledge upon the Letter and confine it within the Compass of a few Professors of Scripture consider these things 6. But seeing that Christ dyed for all Men tasted Death for every Man and gave himself a Ransom for all God doth therefore no doubt afford a Way for the universal Conveyance of the Vertue and blessed Effects inwardly of his Death and Blood to Man-kind and that is his divine Light though many have not the outward Description thereof XVI His unlearned Question AS to H. G's Question p. 70. viz. I shall only ask this one Question what things and other Signs were those which Jesus did
terms of his Covenant and Promise on his part I Would ask our Opposer who reckons it not a falling from Grace for those he counts Elect Persons as David and his Children with others of his own Opinion now to sall into the Guilt of Adultery and Murther c. whether or no did not his Son Solomon fall from Grace when he loved the outlandish Women so as they turned away his Heart aster other God's 1 Kings 11. Did he stand in the Covenant of Grace or in God's Favour all this time Was not the Lord angrv with him See ver 10 11 12. And surther that of Psal. 89. Concerning David his Seed and Throne it extends further then meerly a literal Relation of him and his Seed according to the Flesh for David is beloved I have sound David my Servant with my holy Oyl have I anointed him ver 20. his Seed also will I make to endure for ever and his Throne as the dayes of Heaven ver 29. his Seed shall endure forever and his Throne as the Sun before me ver 36. Herein David was truly a Type of Christ the Anointed of God to whom these Promises relate which were typified in David as also that saying I will make him my First-bâ—…rn higher tâ—…en the Kings of the Earth ver 27. This is a Mystery beyond a meer Literal Acceptation and I may say in this as the Apostle said in his Instance of Abraham and his Seed That as they that were of Faith were of Abraham and his Children so they that are spiritually anointed of God and his Beloved Children and Faithful Servants are of David's Seed even such who incline their Ear to God and obey his Voyce for it is written Hearken diligently unto me and eat ye that which is Good and let your Soul delight it self in Fatness Incline your Ear and come unto me hear and your Soul shall live and I will make an Everlasting Covenant with you even the sure Mercies of David Isa. 55. 2 3. A POSTSCRIPT about the Will of God Election and Reprobation Concerning the Will of God in its Manifestation both 1st as unresistable â—…dly as resistable sect 1 FIrst On what Considerations it may be said to be unresistable shewing forth the Might of his Power as 1. In bringing forth the Works of Creation Whatsoever he pleased that did he Psal. 135. 6. 2. In fore-ordaining his Son to be set forth in him to tender Grace and Salvation in due time to Mankind Who could hinder his first Ordination though many reject the Tenders 3. In extending his Light and Power universally to the final Conviction of Impenitent Evil-doers for their Rebellion which Light and Power unavoidably at times seizes upon their Consciences reproving and convicting them while they have a Day and though they may shun being reformed thereby yet they cannot alwayes avoid the Torment and Trouble thereof in themselves That God may shew himself clear when he Judgeth 4. In bringing and executing his Judgments and Wrath as he sees Cause upon the Wicked and Rebellious who are finally Impenitent By all which God hath manifested his Power or Soveraignity which on these Considerations hath irresistably shewed it self for the fulfilling his Righteous Will so far as it hath absolutely extended it self from an Intention or Design of God to shew forth his Wisdom Justice and the Greatness or Might of his Power without the Creature Complyance as 1. God's Work of Creation 2. His Fore-ordination to bring forth his Son into the World c. 3. His Power in finally Convicting Rebellious Sinners 4. The Execution of his Judgments upon the Rebellious In all these who shall say to God What doest thou Who shall let what he will do so far as his Will inevitably and unresistably hath acted or doth act in any thing without Man's Complyance as it was in Making Man in Convicting and Condemning the Rebellious and Stubborn But Secondly The Will and Power of God as condescending and reaching gradually to the Creature 's Capacity it is possible â—…or Men to resist the Manifestation thereof to their own Condemnation As the Will of God is manifest in a Way of Friendship and Kindness to Mankind as 1. In a way of Counsel Commands Instructions Invitations Perswasions and gentle Reproofs which have a tendence to draw Men out of Sin and 2. In his Patience and long Suffering towards them waiting to be gratious desiring their Return striving with them by his Spirit Thus his Will is That all should know the Truth and be saved 1 Tim. 2. 4. 2 Pet. 3. 9. But Mens Conversion and Salvation is not wrought without their Subjection Obedience and Complyance with the Spirit and Power of God co-operating by Faith Reprobation What it is A Reproving Disallowing Rejecting sect 2 Reprobate is Wicked Base Dishonest Corrupt so as to be cast out of God s Favour c. And the Cause of Persons being given over to a Reprobate Mind is their Rebellion against Light given them their rejecting the Knowledge of God till their Minds became so reprobate or corrupt as to be void of true Sence and Judgment Rom. 1. As they who wâ—…re called Reprobate Silver or as corrupt drossy false Coyn were rejected of the Lord Jerem. 6. 30. The Word Election explained Election is Choice which respects both sect 3 I. The chusing of some from amongst many as Christ said to his Followers I have chosen you out of the World Joh. 15. 19. II. The Excellency or Choiceness of that which is chosen And this relates First To Christ the Elect Seed of whom it is said Behold my Servant mine Elect in whom my Soul delighteth Isa. 42. 1. And He is also called a chief Corner-Stone Elect Pretious 1 Pet. 2. 6. Secondly To the true Church or Elect People who being chosen through Sanctification of the Spirit and Belief of the Truth are the faithful Followers of Christ these are choice and pretious in God's Sight and therefore are called the Elect of God Holy and Beloved Col. 3. 12. a chosen Generation a Royal Priesthood an Holy Nation a peculiar People c. 1 Pet. 2. 9. They that are with the Lamb are Called Chosen and Faithful Rev. 17. 14. the Pretious Sons of Sion comparable to fine Gold Lam. 4. 2. This God's Election or Choice of his Church or People is gradually manifest and experienced in them as 1st When they have known the Work of God by his Grace begun it them unto their Separation from the World through a Decree of Faith and Sanctification are called Elect that is as chosen out of the World or from among Men being more peculiar to God then others while yet they are not perfectly grown and established in the Truth as Israel of old was Elect and Jerusalem chosen before their Estrangement from God Esa. 44. 1. 1 Kings 11. 13. Paul was a Chosen Vessel when first he had received and obeyed the heavenly Vision and Call Acts 9. 15. and Chap. 26. 19.
Command which requireth us to be perfect he saith God commands to offer Isaac he purposeth Isaac shall not be offer'd this shews he doth not efficaciously will every thing he commands p. 64. Rep. First This Instance is not pertinent in this Case it being a peculiar Command and Act to Abraham and not common to the Saints nor relative to those Commands injoyning Holiness of Liâ—…e which they are all concerned in 2dly He is mistaken in saying He purposeth Isaac shall not be offered for the Scripture saith That by Faith Abraham when he was tryed offered up Isaac and he that had received the Promises offered up his only begotten Son Hebr. 11. 17. It is evident that neither God's Command nor Purpose was to kill Isaac but that Abraham's Faith should be tryed in offering him up which by Faith he did in which he said God would provide himself a Lamb for a Burnt Offering Gen. 22. 8. And he accounting that God was able to raise him up even from the Dead from whence also he received him in a Figure Hebr. 〈◊〉 19. But this is no Proof that it is not his Pleasure his Commands requiring perfect Love Obedience sâ—…ould be kept and they that enter into the Covenant of Grace enter into an Agreement with God in Christ which though it remits Sins past yet gives no Liberty to continue in Sin neither is it any Condition of this Covenant that the Being of Sin should remain to keep the Saints humble for by this Covenant God taketh away Sin not only by Remission but by Receiving the Soul into Agreement with himself Jesus Christ is our Surety Mediator and Advocate both in his being a Propitiation or Sacrifice for the Sins of the whole World that upon the Act of Faith in his Blood and believing in his Name Sins past may be remitted as also in his inabling us to obey the Conditions and Obligation of the Covenant of Grace or Law thereof which we are under and in fulfilling the Promises thereof to us for without him we can do nothing we can obtain â—…o Pâ—…iviledge but in him in whom the Promises of Cod are all Yea and Amen And seeing God receiveth true Believers in Christ into Agreement with himself Christ being their Surety doth not exempt them from the Payment of what is their due Obedience but inables them thereto for to be in Covenant or Agreement with God is neither consistent with disagreeing with him by Transgression or sinning against him When or where Sin shall be removed after Death he resolves not He tells us not How long a time shall be between Death and the perfect Removal of Sin for a Purgatory he seemeth not in words to own how nearly related soever his Doctrine be to it in his saying It sufficeth me to be assured from God's Word it Sin is not done away in this Life it shall in the next But where and what that God's Word is that so assureth him That Sin is not done away in this Life but in the next he hath not yet demonstrated nor proved nor doth he clear himself of the Pope's Doctrine of a Purgatory but confesseth That no unclean thing shall enter the Kingdom of Heaven since Christ is to present us holy unblamable and unreprovable in his Sight a glorious Church not having Spot or Wrinkle p. 64. Mark here how he hath manifestly contradicted his pleading for the Being of Sin in the Saints and saying It is not done away in this Life and yet the Church must be holy unblâ—…mable and unreprovable in his Sight not having Spot or Wrinkle but then he addeth further as a part of what Christ hath merited touching this Point and in pag. 67. He hath perfected forever them that are sanctified meritoriously To which I say Hath Christ merited or purchased the Church's Beauty and Perfection even perfect Sanctification and yet is it his Father's good Pleasure that the Church shall not receive such Perfection here Or that the Being of Sin shall not be remov'd in this Life Were it not Blasphemy to suppose That Christ hath bought for man that which his Father will not allow him But I must suppose his Sence of Christ's Merit Dignity Righteousness and Obedience as not to be really partaken of and inherited by true Believers in this Life but only in their Sence of Imputation which can be neither real nor true to reckon themselves Holy Unblamable Unreprovable without Spot or Wrinkle while yet spotted with Sin and inherent Corruptions though still I grant that every Degree of Real Righteousness true Faith and Sincerity to God springing up from his own Life in his Children is owned and accounted of in his Sight for the Lord is well-pleased for his own Righteousness sake Isa. 42. 21. and the Fruits of his own Spirit are acceptable to him from the highest Growth and Maturity to the least Appearance breathing and breaking forth thereof in the Soul yea from Israel's Tryumphing and Glorying in the Lord to Niniveh's believing God and repenting and God commands us nothing but what he inableth us to perform although against this S. S. objects that he commands from the Beginning of Life to the End of Life to continue in all things written in the Law to do them but where this is commanded us in Scripture he shews us not We are satisfied that God layeth no more upon man as to doing or performing then he inableth man for his Commands are gradually and orderly imposed to be obeyed according to the Ability that he giveth the Creature he doth not command a Child to do a Man's Work he is no hard Master So in the Covenant of Grace there is a Growth from one Degree of Strength to another 〈◊〉 Faith to Faith from Little Children to Young Men c. and so according to their Growth and Capacity God requires Obedience and doth not impose Impossibilities oâ—… them And if so be that the Power and Glory of God be more manifest in the Second Covenant or in the New Covenant of Grace then in the First Covenant by how much the greater man's Priviledge is in this by so much the more he is inabled by the same Power cheerfully to live in Obedience and Faithfulness under it Therefore S. S. his being assured That Sin is not done away in this Life and his Conâ—…ession That a Believer dyes unto Sin by degrees and so AT his Death the whole of Christ's Merit is immediately applyed whereby Sin is forever totally abolished These are not consistent neither doth he write as a man of Experience of the Work of God what Assurance foever he pretends sor to say That his Sin is not done away in this Life or that it shâ—…ll in the next and yet to say It is totally abolished AT his Death These are as Contradictory as to say That Sâ—…n is done away At Death and yet it is not done away till After Death which is saith he to the last Trump will Sin be in the Saints