YIS44 Rcpemaan. Condition of Jafii ficatión, C H ; P. s9 that theiewas.did conceite , that they would obtaine Pardon & Acceptance with God, only by their laborious performance of Ceremonies & cooly Sacrifices , excluding all Moral ac`Isot obedience , is apparently groundlefs;. contrary to Rom. 9: 3o, 3 t, 32.. & IO: 3, 4, 5.. & would fay , that Paul took. not a right medium to deflroy that conceite , for his neerefl & Curet' courfe had been to have shown the nullity of that Law , now under the Gape]; hereby all occafion offurther debate being perfeCtly removed. (4) Paul is fo far /tom 4: 4, from defcribing the works, that he fpeaketh of lobe loch only as make the reward of debt , that he proveth that Juttification cannot be by works , by this medium , becaufe then the reward should be reckoned , not of grace , but of debt , andfo telleth us , that all works make the reward 'of debt : This is a manifeft perverfion of the Apofties argument : for'he faith. not , now to him , that foworketh , as to conceite his works meritorious , the re- ward is not reckoned of grace, but of debt ; but now to hint that worketh : far lefs can this be the meaning orconflruétion of the words, now to him , that ma- /eththe reward to be not ge grace , but of debt : for what fenfe is here ? And further the meaning of the following words muff accordingly be this; but to him that fo worketh, as not to make the reward of debt but of grace , bis working it counted for .Righteoufnefs. While as the Apoflle faith a plaine other thing. But to him , that worketh not , but beleeveth on him , that jufli faeth the ungodly, his faith is counted for righteoufnefs. Sure , working without this conceite of merite , is not beleeving on him, that juflifieth the ungodly , neither are thefe works counted for Righteoufnefs ; for holy Abraham wrought without that conceite & yet he was not jutlified by works:, yell. 2, 3. Nor did David meane , that mans blefTednets did confift in the imputation of fuch wo: ks ; nor did he defcribe that bleffednefs , when he Paid , ble fed are they , u'hofe iniqui- ties are forgiven ¿5c. Confider t. Cor. 4: 4. Ephef. 2: 9. Phil. 3: 9. Ttt.3: 5. 3 Repentance bath no inftrumentall aEting on Chrift & his Righteonf- nefs, in order to our being juftified. But Faith path this, as was shown in the foregoing Chapter. Therefore Repentance bath not the fame Interefl in Juftification , that Faith bath. tt is requifite & neceffary , in order to our Jgftification , that we be clothed with a Righteoufnefs , even the Surety_. Righteoufnefs of Chrifl : and Faith only can lay hold on this & put it on, & not Repentance. Repentance doth not ad fo upon any thing without a man?, . to bring it home that it may become the mans Righteoufnefs, it bath other work, & at-tech upon another objeC1 , upon fin within the man. It is true Mr. I3azter in his Catholic&Theol. of God's Government Sect. XI. will have faith rather to be called a receiving caufe than to Ina rumental, e a medium or dip pofrtivecaufeof the efeE:t, jollification as, 'received., but not as given. And then. Sea. XII. he calleth Repentance a difpofitio materia recipient's too , d5 a part of the condition of the Covenant. But we think it needlefs here to ditftinguish, with him, betwixt, receiving toflification & being wuflifed , we do not call Faith an Inflrurnent of God's at Juftitying, as was fail above. If Faith & Repentance be difpoficive caufes of the effect & caufa difpofativabe part of the caufa. materiali,, as he allo faith, I fuppofe, they are not meer caufa- fine guibu: non;, as he Paid elfewhere. But to our bufinefs,, we have cleared before,,,
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