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

Answ. 1. I suppose the Reader understandeth that the Legal or rather Pro-legal Righteousness, that I plead for, is Christs ⟨p. 275⟩Merits and Satisfaction made over to us, for the effects; and that the personal Evangelical Righteousness is our believing and repenting. Now that these are both necessary, this very Text proveth, which he citeth against it. For the necessity of Christs meritorious Righteousness he will not deny that it is here implied: and the necessity of our own faith is twice expressed, [To him that believeth, his faith is counted for righteousness.] If it be the Being of Faith that this Brother would exclude it is here twice expressed: If it be only the naming it [a righteousness] That name also is here expressed. How could he have brought a plainer evidence against himself? 2. To his Argument, I distinguish of Ungodliness] If it be taken for an unregenerate impenitent unbeliever, then I deny the M•nor, at least in sensu composito; A person in the instant of Justification is not an unbeliever: This Text shameth him that will affirm it. But if by [Ungodly] be meant [Sinners, or persons unjustifiable by the works of the Law, who are legally impious] then I deny the consequence of the Major. Do I need to tell a Divine that a man may be a sinner and a penitent Believer at once. The Syriac and Ethiopic translating the word [sinners] do thus expound the Text; and its the common Exposition of most judicious Divines. It is not of the Apostles meaning to tell you that God justifieth impenitent Infidels, or haters of God: but that he justifieth sinners, legally condemned and unworthy, yet true Believers, as the Text expresseth. 3. If any reject this Exposition, and will take [ungodly] here for [the Impenitent,] then the other Exposition solveth his Objection, viz. They were Impenitent and Unbelievers, in the instant next foregoing, but not in the instant of Justification: For faith and Justification are in the same instant of time. 4. Rather then believe that God justifieth Infidels contrary to the text, I would interpret this Text as Beza doth some other, as speaking of Justification as comprehending both Conversion and Forgiveness, even the conferring of Inherent and Imputed Righteousness both: and so God justifieth Infidels themselves; that is, giveth them first faith and Repentance, and then forgiveness and eternal life in Christ. 5.

Answ. 1. I suppose the Reader understandeth that the Legal or rather Pro-legal Righteousness, that I plead for, is Christs