Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions…

(but very inconveniently and unsafely.) By what way doth God give a father Authority over his Children, and a Husband over his Wife, and a Magistrate over the people, and a Minister over the Church or Flock, but only by this Moral Legal Action? And even so doth he give Power to them that receive him, to ⟨p. 334⟩become his Sons. And it is the same Instrument which performeth this, which is called a Promise, Covenant, Testament, Disposition or Law; the name being taken from different respects or accidental considerations.

Again, If the word of Christ do judge us, then that word doth justify and condemn: (For judging in general containeth these special Actions.) But the word doth judge us, (and shall do at the last day:) therefore the word doth justify and condemn.

Again, If the word of Christ do judge us, then that word doth justifie and condemn: (For judging in general containeth these special Actions.) But the word doth judge us, (and shall do at the last day:) therefore the word doth justifie and condemn.

Again: It is a Rule in the Civil Law (as Ulpian) that By the same way as an Obligation is induced or caused, it must be removed or destroyed: But by the curse of the Law, or the Threatening of Penalty, was our obligation to punishment, and condemnation induced or caused: therefore by the way of Law dissolving that cause, must it be taken off. Now as Reatus est obligatio ad Poenam, so pardon is the dissolving of that Obligation, or discharge from it; (Venia & Poena sunt adversa:) And therefore the Law of Christ, or this his Promise or Grant, is the Instrument of Pardoning. And methinks, when you are convinced, that God pardoneth by Law or moral Action, you should easily yield, that in the like way he justifieth. For if you be not of the Judgement, that Remission and Justification are all one: yet you must needs yield, that they are of so near a nature, that the difference is exceeding small, and rather notional and respective, then real. I might to these Arguments add somewhat from the Issue, and different tendency of this my opinion and the contrary. As that this doth give Gods Laws their honour and dignity, by ascribing to them that higher and more noble and effective Action; which the contrary opinion denying it, doth very injuriously debase the Scriptures or Laws of God. Also that this opinion is the only expedient left, (that I can find) to avoid the Antinomian fancy of an Eternal Justification, which all they must assert, that say it is an Immanent Act (which you justly and truly deny.) For your way lying in the other extreme, 1. Overthroweth all constitutive Justification; which is not to be born. (Whether All Pardon by the Covenant, I yet know not your mind)