Of the imputation of Christ's righteousness to believers in what sense [sic] sound Protestants…Of the imputation of Christ's righteousness to believers in what sence [sic] sound Protestants…

You your self receive the same Rule in other Instances, and make all this stir against it only, as to the Definition of Justification, even the Logical definition, which is Actus definientis, called Definitio formalis, and not the Definitio objectiva, as the Ipsum definitum is by some improperly called. 2. And when the words in that Instance are not [ONE MAN] but [a few Men] which your Eyes may still see; and when in the General direction where one Man is mentioned, there is no such word as [that one Man], or the least intimation of an Individuum determinatum; You greatly wrong your Honour by such dealing; As you do by adding, ⟨p. 55⟩1. [For the single Person (that Monarch in Divinity) to whom we are upon differences to make our Appeals, &c.] Answ. If you hold on thus to talk as in your sleep, and will not shut your Chamber-door, but commission the Press to report your words to the World, how can your best Friends secure your reputation? Is not all this talk of single Person, and Monarch in Divinity, and Appeals, the effects of a Dream, or somewhat worse? These Fictions will serve no honest ends. But you next come indeed to the true difficulty of the Case, and ask: [I beseech you Sir, how shall your ignorant or weaker Christian be able to judg of fitness?— He had need to have a very competent measure of Abilities himself, who is to give his verdict of another's, &c.] This is very true and rational: But it concerneth you as much as me to answer it, unless you will renounce the Rule. And seeing you grant it in other Instances, if you please to answer your own question as to those other, you have answered it as to this: And if you will not learn of your self, I am not so vain as to think, that you will learn of me. In case of Subtleties which depend upon Wit, and Art, and Industry, in that proportion which few, even faithful Men attain, I remember but one of these ways that can be taken; Either wholly to suspend our Judgments, and not to meddle with them, till we can reach them our selves; Or to take them fide humana, or as probabilities on the Credit of some Men, rather than others: As to the first, I am for as much suspension of Judgment▪ ⟨p. 56⟩as will stand with the part of a Learner (where we must learn; and in useless things for a total suspension).

You your self receive the same Rule in other Instances, and make all this stir against it only, as to the Definition of Justification, even the Logical definition, which is Actus definientis, called Definitio formalis, and not the Definitio objectiva, as the Ipsum definitum is by some improperly called. 2. And when the words in that Instance are not [ONE MAN] but [a few Men] which your Eyes may still see; and when in the General direction where one Man is mentioned, there is no such word as [that one Man], or the least intimation of an Individuum determinatum; You greatly wrong your Honour by such dealing; As you do by adding,