The Scripture Gospel Defended, Table of contents 1

The Scripture Gospel Defended · Table of contents 1

THE CONTENTS.

1. THe nature of Juſtification explained. Controv. I. Whether it be an Immanent Act in God, and from Eternity.

Cont. II. Whether the Covenant of Grace be made only with Chriſt; or with us alſo.

Cont. III Whether the Covenant of Grace have any condition required of us.

Cont. IV Whether our performance of the Condition efficiently juſtify us.

Cont. V. Whether we are juſtified by Chriſts righteouſneſs imputed to us: And whether the Scripture ſay we are.

Cont. VI. In what ſenſe is Chriſts Righteouſneſs imputed to us.

Cont. VII What Righteouſneſs of Chriſt is it that is ours and imputed to us; the Paſſive, the Active, the Habitual, or the Divine, or all.

Cont. VIII. Whether Chriſts Righteouſneſs be the Efficient, Material, or Formal cauſe of our Righteouſneſs, or Juſtification?

Cont. IX. Whether the Ʋnion between Chriſt and believers be not ſo near as maketh them the ſame Subject, and ſo the Accident of Chriſts righteouſneſs, to be ours in itſelf.

Cont. 10. Are we not ſo righteous by an Ʋnion with Chriſt as we are ſinners by our Ʋnion with Adam.

Cont. XI. Is not Chriſts Righteouſneſs ours, as our ſins were his by imputation?

Cont. 12. Doth Chriſts Righteouſneſs cauſe our Sanctification, in the ſame ſort of Cauſality as it cauſeth our Juſtification?

Cont XIII. Is it faith itſelf that is ſaid to be imputed to us for Righteouſneſs, or only Chriſts, or Chriſts Righteouſneſs.

Cont. XIV. Whether Grace be Grace and free if it have any condition.

Cont. XV. Whether Repentance be any condition of Pardon and Juſtification, and to affirm it, do not equal it with Faith.

Cont. XVI. Whether faith juſtify us as a meritorious cauſe or as a diſpoſitive cauſe of receiving Juſtification, or as a meer condition, or an Inſtrumental cauſe.

Cont. XVII Is Juſtifying faith an act of the underſtanding or of the Will?

Cont. XVIII. Of the diſtinction of ſides qu… and fid…s qua Juſti…ica…, what it meaneth.

Cont. XIX. Whether we are Juſtified by the Law of Innocency ſaying, obey perfectly, and live.

Cont. XX▪ Whether by works, Paul means acts in genere, or what ſort of Acts.

Cont. XXI. Are any works of man meritorious?

Cont. XXII. Is obedience a part of Juſtifying Faith?

Cont. XXIII. Is any more neceſſary to the keeping or not loſing our Juſtification, than to its beginning?

Cont. XXIV. Is Pardon and Juſtification perfect the firſt moment?

Cont. XXV. Is nol…e punire, or non punire, (not puniſhing) true pardon?

Cont. XXVI. Is future ſin pardoned before?

Cont. XXVII. Is any one puniſhed for pardoned ſin?

Cont. XXVIII. Is puniſhing one that Chriſt died for, unjuſt puniſhing one ſin twice.

Cont. XXIX. Are regenerate believers, under any guilt of any but corrective puniſhment, or ſhould ask pardon of any other?

Cont. XXX. What is it to be judged according to our works?

Cont. XXXI. What Law is it that Paul calleth the Law of works which cannot juſtify?

Cont. XXXII. How and why it is ſo called.

Cont. XXXIII. What is Pauls drift in his diſputes about Juſtification.

Cont. XXXIV. What is the drift of James.

Cont. XXXV. M…ſt a believer any way plead his Faith, Repentance or Holineſs to his Juſtification, or truſt to them?

Cont. XXXVI. Hath Juſtification and Salvation the ſame conditions? Do thoſe works ſave us that do not juſtify us?

Cont. XXXVII. Have we any Juſtification againſt falſe accuſations (of Infidelity, &c.)

Cont. XXXVIII. Doth faith juſtify as a righteouſneſs? or any perſonal righteouſneſs in ſubordination to Chriſts? Abundant Scripture proof of the affirmative.

Cont. XXXIX. Is Gods accepting Chriſts righteouſneſs for us, the imputing of it?

Cont. XL. Whether Chriſts ſufferings merit Eternal life for us, ſeeing the Law ſaid, Do this and live, and not ſuffer and live.

Cont. XLI. Whether Chriſt being the end of the law for righteouſneſs, prove that Adams firſt law juſtifieth us as fulfilled by Chriſt.

Cont. XLII. Whether the ſufferings of Chriſt merit our freedom from nothing but what he ſuffered in our ſtead.

Cont. XLIII. And ſo whether Chriſts ſufferings merit not our freedom from habits and acts of ſin, which Chriſt had not.

Cont. XLIV. And ſo whether his ſufferings redeem us from Spiritual death, ſeeing we ſuffered it, and not be.

Cont.▪ XLV. Is this the reaſon of our deliverance from the curſe of the law, becauſe we ſuffered the equivalent of everlaſting Hell Fire in Chriſt.

Cont. XLVI. Is it true that Chriſts active obedience only meriteth Heaven for us, and therefore that only meriteth Sanctification?

Cont. XLVII. Is it true that Repentance can be no condition of Juſtification becauſe it followeth it.

Qu. XLVIII. How can faith and repentance give a right to the righteouſneſs of Chriſt, which muſt firſt give us that faith and repentance?

Qu. XLIX▪ Is it true that we muſt be practical Antinomians unleſs we hold that only Chriſts Active righteouſneſs merited grace and glory for us.

Qu. L. Is this proved by▪ Rom. 7.4.

The Concluſion.

p. 1A Breviate of the Doctrine of Juſtification.

Pr. 1. WE muſt firſt agree, what Righteouſneſs is. Righteouſneſs is formally a Relation: And therefore muſt have the definition of a Relation: I need not tell Schollars what that is.

2. The ſubject of this Relation, is, firſt mens actions and habits, and their Titles and Rights, and then their Perſons as the ſubject of theſe.

3. Righteouſneſs is a Relation to the Rule or Law: And is an Agreeableneſs thereto: If it be Gods Law, it is Righteouſneſs before God. If but mans, it is but humane Righteouſneſs.

4. As a Law hath two parts; the precept and the retribution of reward and puniſhment▪ ſo there are two ſorts of unrighteouſneſs and righteouſneſs: As to the precept, Obedience is Righteouſneſs, and Sin is Unrighteouſneſs. As to the Retribution. Right to Impunity and to the promiſed Reward is the Perſons Righteouſneſs, and ſo contrary.

5. Righteouſneſs materially is either, 1. Particular, in ſome one cauſe, or few cauſes, 2. Or Ʋniverſal and perfect in all cauſes.

6. Righteouſneſs particular is either in ſome ſmall matter that we are not made happy by. 2. Or in ſome great cauſe which our happineſs dependeth on.

7. The firſt Law required perſonal perfect conſtant obedience on pain of death; and ſo juſtifieth none without it.

p. 28. Adam was the Father of all mankind, from whom they ſpring, but he did not ſo repreſent the Perſons of all that were to ſpring of him, as if his obedience without their own would have juſtified any of them at age. If Adam had not ſinned, Cain ſhould have been condemned if he ſinned; and ſo others.

9. The firſt Law being broken, man was made uncapable of either part of Juſtification by it; either as one that ſinned not, or as one that was not by it to be condemned. And ſo it was no more to him a Promiſe or Covenant of Life; the Condition being now become impoſſible, and ſo no condition; and the threatning becoming as a Sentence.

10. This Law neither gave, mentioned or owned any Surety, Subſtitute, or Mediator.

11. But the bleſſed Lawgiver our Creator would not ſo loſe his Creature, but the eternal word preſently interpoſing, undertook mans Redemption, and God gave man a new Law of Life, or a Covenant of Grace▪ promiſing him a Mediator in the fullneſs of time, and giving him freely for his ſake both pardon of his ſin, and right to Life, on the Terms of Grace therein preſcribed: and commanding him future obedience, eſpecially in the reception of his Grace, and uſe of the means of Grace appointed him.

12. This Law of Grace was made to Adam the lapſed head of all mankind, and ſo to all mankind in him: And it was renewed to Noah in the ſame capacity: ſo that all fallen mankind was put under this Law of Grace in that firſt Edition of it, made to Adam, and Noah. And were neither left lawleſs, nor utterly deſperate as under the meer damning violated Law, which now no more offered p. 3Life to any, the condition being become of natural impoſſibility: God is not to be ſuppoſed to ſay now to ſinners, If you be not Sinners you ſhall li… ; when it's known that they are.

13. Abraham, being eminently righteous, according to this Law of Grace, and Believing a ſpecial promiſe of God, and not withholding his only Son in his obedience to his command, God made with him moreover a Covenant of peculiarity, ſuperadded to the common Law of Grace. In which he chuſeth out his Seed as a peculiar Holy Nation, from whom the Me…iah ſhould come, in whom all the Nations of the Earth ſhou…d be bleſſed. This promiſe was renewed to Iſaac (and Jac…b) Gen. 26.4, 5. Becauſe that Abraham obeyed my Voice and kept my Charge, my Commandments, my Statutes, and my Laws.

14. This Covenant of Peculiarity with Abraham, nulled not the common Law of Grace made to mankind, nor was it ever nulled or abro…ate, but perfected after: Though men make themſelves uncapable of the benefits.

15. God uſeth none of fallen mankind according to the ſeverity of the firſt Law, but giv…th to all men undeſerved forfeited Mercy, and bindeth them to uſe ſome means for their recovery; to repent in hope, and to receive and thankfully uſe the meaſures of mercy which he vouch…eth them. And all men ſhall be judged according to that edition of the Law of Grace which they were under, and the receiving and uſing the Grace or Mercy which was given or offered them.

16. When the peculiar Seed was formed into a Nation, God gave them by Moſes a peculiar Law, which exempli…ied the Holineſs of the firſt Law, but had the Promiſes and Grace of the ſecond, with p. 4the peculiar additions; and plainlier pointed out the Meſſiah to come but by a way of operous Ceremonies, and ſevere Diſcipline, ſuitable to their rude minority.

17. In the fulneſs of time. Chriſt was conceived by the Holy Ghoſt, in a Virgin▪ and being God and Man, a… made by the Will of the Deity was made a Subject under a Law peculiar to himſelf, according to his peculiar works; and this Law given to our Mediator had three parts. 1. That he ſhould perfe…tly obey the Law of Innocency ſo far as it was fitted to his caſe, and overcome the Tempter. 2. That he ſhould perfectly keep the Law of Moſe…, ſo far as it agreed to him. 3. That he ſhould perfectly do all that was proper to the Redeemer, in being a Sacrifice for ſin, clearing and publi…hing the New Covenant; ſealing it by Miracles, riſing again, inſtituting his Word, Sacraments and Miniſtry, aſcending, giving the Spirit, interceding in Heaven, &c. his promiſed reward being the ſucceſs of his undertaking, the ſaving of his Church and his Glory, in the glorifying of God the Father: This is the peculiar Law to the Mediator.

18. That which is called The Covenant between the Father and the Son▪ is this Covenant made to and with Chriſt In…arnate, and the fore-dec…eing thereof, with the Prophecies of it. If there be more, it is paſt our reach.

19. Chriſt perfectly fulfilled all that he undertook, and this as the ſecond Adam; not a Natural Root, but a Voluntary Sponſor: Not our Subſtitute or Servant ſent by us, but choſen by t…e Father, and ſent by him to do all his Will for Mans Redemption.

20. As he took the common Nature of Man, ſo p. 5the ſins of all, and not only of the Elect were the cauſes of his ſufferings, and ſaid upon him, and the fruits of his ſufferings and merits were ſome common, and ſome peculiar to the Elect.

21. He being not as Adam, our natural Parent, was not meerly by natural generation to convey his benefits to the Redeemed; but by ſuch means as he ſhould chuſe, and Man conſent to, even by a holy Covenant or Contract, being alſo his Doctrine, and his Law in ſeveral reſpects; which Covenant having great and precious Promiſes, is Gods Inſtrument of Donation and Condonation, and our title to all the bleſſings promiſed; by which God doth give us right to Pardon and Salvation: This Law of Grace is the Rule of our duty, and the Rule by which we ſhall be judged.

22. This Law or Covenant giveth a Conditional Pardon to all in the tenour of it, with Adoption and Right to Life Eternal: But actual Pardon and Right accrueth to none, till the Condition be performed, which is to be Believers, or their Infant ſeed dedicated to God by Covenant Conſent.

23. This Condition is not that we our ſelves make God amends or ſatisfaction, or give him any thing that hath any merit in Commutative Juſtice, or do any kind of work which ſhall make the reward to be of debt, and not of grace: But it is [the Belief of, and Conſent to the Covenant of Grace, and the Believing Acceptance of the gifts and grace of the Covenant, according to their nature, and … their proper uſe; and is the ſame thing which is to be profeſſed in Baptiſm, which is the ſolemnizing of this mutual Covenant, and in which God the Father, Son and Holy Ghoſt, do give themſelves to us, for grace and glory, and we give up our ſelves p. 6by conſent to him, believingly accepting his grace, and penitently renouncing the luſts of the fleſh, the world and the Devil; and ſo are ſacramentally inveſted in a ſtate of Juſtification, Adoption and Spiritual Life.

24. The profeſſion of this Faith and Conſent in Baptiſm, maketh men viſible Chriſtians and Church▪members; and true heart conſent in Faith maketh men Living and Juſtified Members.

25. This belief and conſent, or performance of the Condition, is not the Efficient Cauſe of our Pardon or Juſtification, but is the neceſſary … poſition or qualification of the Receiver, in the very nature of the Act ſuitable and needful, and by Divine Inſtitution and Promiſe made the Condition and acceptable.

26. Though we are not capable Receivers of Juſtification, till we thus penitently and believingly conſent, yet when we do ſo, it is the merit of Chriſts Righteouſneſs by which we are juſtified: For the Covenant of God is but his Inſtrument by which he giveth us Chriſt (to be our Head) and Life in and with him, and ſo giveth us Juſtification as procu…d by his Merits.

27. Juſtification is a word of many ſenſes: ſometimes it ſignifieth [making us righteous] ſometimes, the Law or Covenants virtu…l judging us righteo…s, it being the Rule of Judgment: ſometimes Gods eſteeming us righteous in his own mind: ſometimes for a Juſtifying by …vidence or Witneſs: ſometimes by …polo…y of an Advocate: ſometimes by the Sentence of the Judge: and ſometime for the Execution of that Sentence. But the notable ſpecial ſorts are three, Making juſt, …udging juſt, and Ʋſing as juſt: And they that will diſpute of Juſtification, and not tell in what ſenſe they take the word, do but abuſe their time and talk.

p. 728. No man is judged righteous by God, that is not firſt made righteous.

29. He that is made righteous, is juſtifiable in Judgment, and virtually juſtified (in Law.)

30. No ſinner is made righteous as to the Preceptive part of the Law of Innocency; it being a contradiction to have been a ſinner and no ſinner.

31. Pardon of ſin doth not make the fact done to be undone, or not done, nor the ſin to be no ſin, nor not to have deſerved puniſhment: But it remitteth the puniſhment and the fault, ſo far as it inferreth puniſhment, becauſe of the merit and ſatiſfaction of the Mediator; and delivereth the ſinner from that which he was bound to ſuffer by the violated Law.

32. To make a man righteous before God that hath ſinned, all theſe things muſt concur: 1. He muſt have a Mediator that muſt anſwer the Ends of the Law that condemneth him, and ſo meriteth his Juſtification. 2. This Saviour muſt make him a Pardoning and Juſtifying Covenant, to convey the right of the purchaſed benefits to him. 3. He himſelf (by grace) muſt per…orm the Conditions of that Covenant; accepting the free gift believingly according to its nature and uſe. 4. Upon this the Covenant (by virtue of the foreſaid Merit of the Mediator) muſt effectually juſtifie him.

33. Though we have no Righteouſneſs of our own, that is ſo denominated by the Law of Innocency, yet have we a Righteouſneſs to plead for our Justification from its Sentence, which by our Mediator was performed to it, by which the Lawgiver hath received ſatisfaction; and we muſt have the perſonal ſubordinate …ighteouſneſs required by the Covenant of Grace.

34. All that are made righteous, are eſteemed and judged righteous, and uſed as righteous.

p. 835. Pardon of Sin, and Right to Life, are not that Righteouſneſs which anſwereth the Precept of the Law: But they are that Righteouſneſs which juſtifieth us againſt the Accuſation, [that we are not to be ſaved, but to be damn…d▪ ]

35. Chriſts Perfe… Ob…di…nce to the Law of Innocency, exempteth u… from the neceſſity of perfect obedience to it▪ and from all duty of obeying it as the condition of life: But he did not Repent and Believe in obedience to his own Law of Grace, to exempt us from the neceſſity of Repenting and Believing, which we muſt do our ſelves by his grace, or periſh.

36. To make a man righteou… implieth, that he was before unrighteous: But to judge him righteous, ſuppoſeth him to be righteous; yet either accuſed of unrighteouſneſs, or accuſable; Juſtification here ſuppoſing either actual or virtual Accuſation.

37. The Law is the Virtual Accuſer, but that ſpeaketh nothing but truth; (viz. that we ſinned and deſerved damnation.) Satan is the Actual Accuſer, and the Father of Lies.

38. We ſhall not be juſtified by denying the true Accuſation of the Law, but by denying the falſe Accuſation of Satan: That we are ſinners muſt be granted; and that our ſin deſerved Hell: But (that we have no part in Chriſt, that we are unpardoned, unreconciled ſinners, that we are unbelievers, impenitent, unregenerate, unholy, or hypocrites, muſt be denied, or we periſh: As alſo that hereupon we ought to be damned, and not to be glorified.

39. By this it is very plain how far a man muſt be juſtified in Judgment by his own perſonal Righteouſneſs; and alſo how to underſtand, Matth. 25▪ …nd all the deſcriptions of the laſt Judgment, and the Reaſons there aſſigned of the Sentence; and what p. 9it is to be Juſtified or Condemned by our words, and to be judged according to our works, or what we have done in obedience or diſobedience to the Law of grace; and what is meant in James by being juſtified by works, and not by faith alone. For though Chriſts righteouſneſs is to be then honoured, it is not his part, but ours, that is by him to be Examined and Judged. And it is the Law of Grace by which we muſt be judged, which preſcribed us the Conditions of Pardon and Salvation. The performance of which muſt therefore be the cauſe of the day to be Examined and Judged.

4. To juſtify a mans Right to Salvation is to juſtify the man when his right is the thing tried: Therefore the cauſes of our Right to Salvation are neceſſary cauſes of our Juſtification. All this is plain, and I think, not by a Chriſtian to be denied: And is not here enough to be the matter of our Chriſtian peace and concord in this one point of Juſtification. But we are not ſo happy; It is a greater number of Controverſies that the teachers of Chriſtians have raiſed about it, than many hours will ſerve to handle. I will name ſome that are too many, and yet far from all, and give you my ſenſe of them plainly and briefly, that you may truly underſtand the matter and me.

Cont. 1. Paſſing by all the old quarrels, about Chriſts Perſon, by the Arrians, Neſtorians, Eutychians, Monothelites, Phantaſiaſtae, and abundance more, about Juſtification it ſelf, the firſt that I ſhall mention is that which a few great and worthy men have unhappily raiſed, Whether Juſtification be not an Immanent act in God, and ſo eternal: This they aſſert, and I deny: There is nothing in God but God; Nothing therefore that hath beginning and p. 10end, but all is Eternal. But Relations and Extrinſick denominations, and alſo Effects may begin and end. The world was not from Eternity: God did not make it from Eternity, nor was the creator of it from Eternity, in proper ſpeech. And yet no Act as it is in God had beginning or end; for it is God himſelf. But Gods Eſſential will or word is not called creating till it actually create. So is it in Juſtification: Nothing is new in God, beſides Relation and Denomination; but much is new by and from God. Juſtification is a tranſient act of God. It is the act of his Covenant and his Judgment and Execution. Therefore he that ſaith Elect Infidels are Juſtified from Eternity, Contradicteth Gods word, that ſaith we are juſtified by faith, and till then are under Condemnation.

Cont. 2. Whether the Covenant of Grace, be made only with Chriſt, or with us alſo? The firſt is put into a Catechiſm where I am ſorryer to find it, than in Maccovius, Cluto, Cocceius and Cloppenburgius. The Covenant made with Chriſt is not the ſame that is made between Chriſt and us, and which we celebrate in Baptiſm. It is not only Chriſt that is baptized, but all his members; And baptiſm is the mutual Covenant. We are the receivers of the Relation to God the Father, Son and Holy Ghoſt; and we are the Promiſers (the word Reſtipulation is too preſumptuous.) If we are not Covenanters, we can be no Covenant breakers, nor have right to the benefits of ſuch a Covenant: It is the ſame thing that in ſeveral reſpects is called a Law and a Covenant. And if we are not under Chriſts Law we are Lawleſs, or not his Subjects. Deny Chriſts Law and Covenant to us, and you will ſubvert all Chriſtianity and deny the rule of Judgment and Juſtification.

p. 11Cont. 3. Whether the Covenant of grace have any condition required of us.

Anſ. Here we firſt ſhew our weakneſs in contending about the word [Condition] while we agree not of the ſenſe, though till men made a difference on this ill occaſion, there were few words that men were more agreed in (of ſuch a Subject.) And the word we muſt uſe, hath no other name that I remember which our Grammar hath taught us to call ſuch Conjunctions by as [If] is▪ but [Conditional] nor any other name that Law and Civil uſe hath taught us to call the thing defined by but [CONDITION] without circumlocution, uncouthneſs or obſcurity. The common definition of Lawyers is that it is, [Lex addita negotio qua… donec praeſtetur eventum ſuſpendit: It is in our caſe the Mode of the Law or Promiſe requiring a Duty or Moral Act or qualification, on the preſence or abſence, performance or non-performance whereof the Law or Donation annexeth or ſuſpendeth the event. This is a Condition as it is in the▪ Law or Covenant, or Promiſe, being but its Modus: But as it is in the perſon and performance, it is a Moral Act or qualification, required by the Law, or Promiſe, to which it annexeth, and till it be performed ſuſpendeth the event. Natural or meerly contingent conditions that are not moral, belong not to our enquiry. (As if it be a fair day to morrow. If ſuch a ſhip come ſafe home! If I live ſo long, &c.)

Some define a condition here to be any Moral medium of obtaining a benefit ex pacto: But 1. A Law hath its conditions, and ſo hath a Donation or promiſe, when there is no proper mutual pactum or Covenant. 2. There are other Moral media ex pacto beſides conditions (as are all ſimple duties.) 3. But p. 12theſe definers cannot congruouſly deny the Goſpel Covenant of grace to have conditions of our …uſtification and Salvation: For none but an Infidel can congruouſly deny that Faith and Repentance are conditions of our Juſtification and Salvation, if every Moral medium be a condition which is ex …acto. Is faith, and is repentance no means? And are they not required of us? and do we not profeſs them at preſent and promiſe them for the future?

Sometimes the ſame thing is a moral cauſe and a Condition of the Event. And ſometimes it is a meer Condition and but ſine qu… non, and no proper cauſe; uſually in Moral Conditions there is ſomething in the Nature of the matter for the ſake of which the Donor or Lawgiver maketh it neceſſary; which is its aptitude as a means to ſome of his ends.

If Faith had no more fitneſs to be the condition of Juſtification than Ʋnbelief or hating God, and if Godlineſs or Holineſs had no more fitneſs to be the Condition of our Salvation than wickedneſs, they would not have been deputed to this place, Office and Honour.

Faith is no Condition of Gods making the promiſe (He abſo…utely made ſome Conditional promiſes, and others only on conditions performed by Chriſt.) But it is the condition of our right to or poſſeſſion of the thing promiſed; or of the event.

Either the deniers of conditions deny all or but ſome. If all then they deny that Chriſt performed any conditions. If but ſome, they deny either the name only, or the thing alſo. If the name only. 1. Is it worth their Zeal and Contention? 2. Are they not ſingular; and ſingularity in the uſe of words tendeth to cauſleſs quarrels. 3. Why do they not commend to us ſome better name for the ſame thing? Grammar and common uſe hath taught us this. Dr. Twiſſe hath found another, oft and oft p. 13ſaying that [Faith is a diſpoſitive cauſe of Juſtification.] I diſlike not his notion, ſave that, 1. It is too general there being more diſpoſitive cauſes beſides Conditions. 2. That it is not Political enough as the Subject requireth (or Civil.) 3. That it is in two words when one is better; and 4. That the very terms [Cauſe] is liable to miſtake. For faith is no efficient cauſe of Juſtification, principal nor inſtrumental: We muſt not aſcribe ſo much to it. Nor is it a final cauſe, nor the formal cauſe. But it is as the Dr. ſpeaketh Diſpoſitio Subjecti recipientis: Not a natural, but Moral diſpoſition; Yet made ſuch by Gods inſtitution, becauſe the very nature of the act containeth a fitneſs to its receptive Office; even as it is the believing acceptance of ſuch a free and wonderful gift to ſuch ſpecial ends and uſes.

2. But if it be not the Name only but the thing defined that is denied the Goſpel is denied, and that which is of neceſſity to Salvation is denied. To deny faith to be neceſſary to Pardon, Juſtification and Salvation as a moral means congruous in its nature and inſtituted of God, is Infidelity or open prophaneneſs; Nor can thoſe be meet Preachers of the Goſpel that deny it and oppoſe it.

Two ways Scripture ſheweth that Juſtification and Salvation are given conditionally. 1. By the plain Conditional Phraſe, and 2. By the conditional deſcription, in the mode of the promiſe: To inſtance in a few Texts among a multitude, Mar. 16.16. He that believeth and is baptized ſhall be ſaved, and he that believeth not ſhall be damned.

Rom. 4.25. To whom it ſhall be imputed, if we believe on him that raiſed up Jeſus our Lord from the dead.

Rom. 10.9, 10. For if thou ſhalt confeſs with thy mouth the Lord Jeſus and ſhalt believe in thy heart that p. 14God raiſed him from the dead, thou ſhall be ſaved. For with the heart man believeth to righteouſneſs, and with the mouth confeſſion is made unto Salvation.

Joh. 1.12. To as many as received him to them gave he power to become the Sons of God, even to them that believe in his name.

Joh. 3.19.18, 16. Joh 6. throughout.

Mat. 6.14.15. If ye forgive men their treſpaſſes, your heavenly Father will forgive you. But if ye forgive not, &c.

Luk. 13.3, 5. Except ye repent ye ſhall all likewiſe periſh.

Acts 10.35. In every nation he that feareth God and worketh righteouſneſs is accepted of him.

Acts 8.37. If thou believeſt with all thy heart thou maiſt, (i. e. Be baptized for the remiſſion of ſins.)

But I have recited ſo many Texts of this ſort in my Confeſſion and other books, that I will here forbear unneceſſary recitals. Mat. 5. alone may ſuffice, and all the Texts that ſay, Faith his imputed for or to righteouſneſs▪ and that we are juſtified by it.

Furthermore; 1. If the Baptiſmal Covenant have no condition, then none is to be prerequired in the perſon to be baptized, nor his promiſe of any demanded. But the conſequent is falſe: Elſe the baptiſm inſtituted by Chriſt and ever practiſed in the Church is falſe.

And here you ſee what a Baptiſm theſe men would make: If they practice it according to this principle; and how they would overthrow our Chriſtianity, and baptize Infidels.

The major is evident becauſe, where no condition is required of God or impoſed, there none ſhould be required or impoſed by the Miniſter. And if ſo in Baptiſm, why not alſo p. 15in Abſolution and the Lords Supper.

2. If the Promiſe of Pardon and Juſtification be Abſolute without any condition, then either to All men, or but to ſome. If to All, then all are juſtified. If but to ſome, to whom? If you ſay to the Elect; no man knoweth them, while they are unbelievers: and ſo neither the Perſon nor the Miniſter can apply that Promiſe to any ſingular man: If you ſay, To Believers, you grant Faith to be a neceſſary, moral antecedent: And if ſo, whence can you imagine it to be ſuch, but Aptitudinally… in the Nature of the Act (receiving Chriſt, which ſome call it's Inſtrumentality) and Actually by Gods Inſtitution in the Tenor of his Word: Now this is 1. In the Tenor or Mode of the Precept, and that maketh it a Duty. 2. In the Tenor or Mode of the Promiſe, and that maketh it it's Condition: In what other reſpect do they (excluſively) feign it neceſſary?

Obj. As an Antecedent? Anſ. That ſpeaketh but the Order: But what Antecedent is it?

Obj. As a ſign? Anſ. Of what? and why Is it as a ſign of Election? But Holineſs, the Love of God, and man, &c. are ſigns of Election, and yet not prerequiſite to baptiſm and pardon. And whence is it that this ſign of Election is prerequiſite, but that Gods precept made it a duty, and the promiſe a condition? Grant it a ſign, the queſtion is ſtill of the reaſon of this ſigns neceſſity to Juſtification. 3. If Signification be the thing neceſſary, it muſt be either to God, to the Sinner, or to the Baptizer. Not to God, that needs no notice by ſigns: and ſo it would follow that before God Elect Infidels are juſtified, which is falſe, as is oft proved: And to the Miniſter it is not certainly known: Nor may he baptize any meerly as Elect, if he could know p. 16it (by revelation) before Faith. Nor might ſuch a perſon claim it. Nor do believers uſually at the very firſt know their Election. It's pity that any catechized perſon ſhould be ſo ignorant as to deny ſo plain a Truth as it is that the Promiſe maketh Faith antecedently neceſſary to Juſtification under the form of an apt condition; when no uſed phraſe can ſpeak the thing to us ſo intelligibly and truly as this doth.

Obj▪ It is prerequiſite as an Inſtrument? Anſ. Of this I ſhall ſpeak by it ſelf anon. By an Inſtrument I hope when conſidered they will not mean any proper efficient Inſtrument of Juſtification (Though in exciting, the acts of Sanctification in us it may be called our Inſtrument and Gods by us:) But juſtifying is wholly and only Gods Act, and the Covenant as an Act of oblivion, and Grace is his Inſtrument… giving us our Right to impunity and Life, (in which our Conſtitutive, Juſtification doth conſiſt) But they mean a Metaphorical Receiving Inſtrument, and to …eceive Chriſt is but the very eſſence of Faith, which they call the Tò credere, and ſo to be juſtified by Faith as it receive…h Chriſt, and as a receiving Inſtrument, and as it is the Tò credere in ſpecie, are all one. And all this is true, if you ask but for what Natural aptitude God made Faith the Condition of Juſtification: And it's more aptly called by the foreſaid Dr. Cauſa diſpoſitiva; and yet more aptly diſpoſitio receptiva moralis, neceſſary and ſucceſsful, aptitudinally in its Nature, and Actually by the tenor of Gods Promiſe or Donation, making it a Condition: that is, ſaying [He that believeth ſhall be juſtified and ſaved, and he that doth not ſhall be damned.] if God had not given Chriſt and Life by a Promiſe of this Tenor, [If thou believe thou ſhalt have Chriſt and Life,] it's aptitude would have p. 17had no uſe. If the King by an Act of Oblivion ſay [All Rebels and Malefactors that thankfully come and take out their pardon, and lay down arms ſhall live, and the rest ſhall be unpardonable.] Here, 1. The Act of Oblivion is the pardoning Inſtrument, and the receivers Title and fundamentum juris 2. The Reception is made a Condition by the Act being the modus donandi ſeu condonandi. 3. Next this Condition is performed. 4. And next the effect followeth from it's proper efficient cauſes, e. g. ſuppoſe, 1. The Kings Clemency. 2. His Sons Interceſſion. 3. The Act of Oblivions Inſtrumentality. 4. The Offenders performing the Condition, which doth but make him a capable Receiver of the Effect. 5. And laſtly, the Miniſters inſtrumental applicatory ſealing, delivering and inveſtiture. This is all plain, to men that by prejudice fight not againſt the light.

And that the Promiſes of Salvation, or Glory (and perſeverance) have their Conditions, I will not for ſhame and tediouſneſs ſtand to prove to ſuch as you.

Obj. But he that performeth a Condition may boaſt and aſcribe ſomewhat to himſelf.

Ans. 1. I find many that thus argue the proneſt of moſt Chriſtians to boaſt of, or to defend their honour and the honour of their party againſt any that would vilifie them; and …o aſcribe ſomething to them, even to be the beſt ſort of men. 2. God boaſteth of his Servants, and aſcribeth much to them, viz. to have his Image, the divine nature, to be the Salt and Lights of the Earth, his Jewels, the Apple of his Eye, &c. He bids them turn themſelves, ſave themſelves and work out their Salvation, and keep themſelves in his Love and continue in his Love, &c. 3. If ſaying that p. 18they believe and repent, and give up themſelves to God in Chriſt be culpable boaſting, then all that have been baptized on ſuch a required profeſſion, have thereby ſinned, and all the Chriſtian baptiſm hath been ſin. 4. No man is a Chriſtian▪ juſtified, or can be ſaved that cannot ſo boaſt (that he is not an Infidel, but a Penitent Believer.) 5. Is it a matter of boaſting that God commandeth when he commandeth us to repent and believe the Goſpel? If he freely pardon condemned Sinners for the ſake of Chriſts Sacrifice, Righteouſneſs and Interceſſion, on Condition, that they do not finally refuſe the gift, but believingly accept it according to it's Nature, and all this by his Grace; is this matter of boaſting? May a pardoned Traytor boaſt of his Merit to the King, if the Condition of his pardon be, that he ſhall not refuſe it, and ſpit in the Kings face, or continue a rebel?

Obj. Where all is of Grace, and Faith it ſelf given and promiſed by the Covenant, there the Covenant is not Conditional.

Anſ. 1. As to the giving of Faith, it well ſtands with Gods method both to Command it as a duty, and to make it a Condition of his Promiſe, and to give his Word and Spirit to cauſe us to perform it. It is a fiction that theſe may not conſiſt, and he ſubverteth the Goſpel that ſaith they do not conſiſt. 2. As to the Promiſe, God indeed hath promiſed to Chriſt, to give him a ſeed, and to draw them to him, &c. But the Covenant made with particular men, and ſealed and ſolemnized in baptiſm doth not promiſe Faith and Repentance, which are firſt given, but prerequire them as the neceſſary qualification of the adult. And this is the Covenant that we ſpeak of. 3. It is a Condition of Pardon, Juſtification and Acceptance, that p. 19we enquire of. Therefore it is the Promiſe of theſe that we muſt mean: Now I ask whether the Promiſe of Pardon and Juſtification be a Promiſe of Faith, or whether it be not a Promiſe to pardon and juſtifie Believers only and their Seed, and ſo prerequireth Faith.

Obj. But you call the many parts of one Covenant by the name of many Covenants. Anſ. I hope we ſhall not be called in matters of Catechiſm to Metaphyſical or Logical quibbles de Ʋnitate & Individuatione. Which is too hard for mens wits about things natural or moral. That is one in ſome reſpect which is many in others. There is ſome ſort of Unity of all the Univerſe, even of all Creatures: And ſo there is of all Gods Laws and Covenants: either the Objectiors ſpeak de nomine or de re: If but of the Name [One,] they ſhall call it One if that will pleaſe them, and let them only diſtinguiſh the Parts of that One: If they …ill ſay that the Covenant made by the Father with the Mediator, and the Law made for him, are one and the ſame with the Covenant made by the Fat… and Son and Holy Spirit with us, and that our Baptiſmal Covenant is no Covenant, but only a part of the Covenant of which that with Chriſt aforeſaid is another part, I will not uſe their phraſe, but let me underſtand them that it is only the Name of [One or Two] that they contend about, and we will fit our words accordingly: I think on ſeveral accounts they are to be called Divers Covenants: If they diſlike it, let us enquire whether the various Precepts of one Covenant make not various duties to Chriſt and to us; and whether the various Promiſes of it have not various Conditions, ſome to be performed by Chriſt and ſome by us. Our preſent Queſtion is, Whether that part of the p. 20Covenant which promiſeth and giveth Pardon of ſin, Juſtification▪ Adoption, and right to Glory; have any Condition, as the Modus of the gift? We will rather follow them in unmeet terms than leave them thence a pretence to confound names and things, and hide their errour by the confuſion.

All Divines, ancient and modern, reformed and and unreformed, that I know of, agreed with us in the conditionality of the ſaid Promiſe, and by the form of Baptiſm ſhewed the Churches conſent till Maccovius in Holland, and Dr. Criſpe and other Antinomians in England began to ſubvert the Goſpel on pretence of magnifying the freeneſs of Grace; and yet they durſt never attempt to alter the Form of Baptiſm; as this Opinion will require.

Contr. 4. By what hath been ſaid, the fourth Controverſie is already reſolved; viz. Whether our performance of the Condition of Juſtification doth efficiently juſtifie us? Some ſay, becauſe we ſay that Chriſt doth not juſtifie us till we perform the condition by believing, that therefore we make our own Faith or performance to juſtifie proximately, and Chriſt but remotely, and ſo to do more than Chriſt to our Juſtification.

Anſ. 1. As to the phraſe, Scripture ſaith, that we are juſtified by Faith, that word not ſignifying an e…ciency, but a receptive qualifying condition; but it never ſaith, that Faith doth juſ…ifie us, much leſs th…t we by it juſtifie our ſelves: Our performance or Faith is no efficient cauſe; but as to two parts of our Juſtification it hath a twofold Office: 1. As to our Juſtification by the Merits of Chriſts Righteouſneſs againſt this charge [that damnation is due p. 21to us for ſin] our Faith is the Condition of our Pardon and Juſtification; that is, the moral qualification which God hath made neceſſary to make us capable receivers of it: As laying down Arms, and taking his Pardon thankfully, may make a Rebel capable of Pardon (but doth not pardon him) if the pardoning Act ſay [This ſhall be the Condition:] And by his Pardon he is juſtifiable againſt the charge of being liable to death.

2. But as to the ſubordinate part of Juſtification, againſt the fal…e charge that we are no believers, nor repent, and ſo have no part in Chriſt; here our own Faith is the very Matter of Righteouſneſs by which we muſt be in tantum ſo far… juſtified: As truth and innocency is againſt every falſe accuſation: And to ſay that becauſe Chriſts Merits juſtifie us not before and without our Faith and performance of the Condition, therefore our Act juſtifieth us more than Chriſt, or efficiently at all, is a thing unworthy of an anſwer, being below the thoughts of an intelligent Diſputer. How much the capacity or incapacity of the Receiver doth as to all the various changes in the world, both phyſical and moral, when yet efficiently it doth nothing, is not wholly unknown to any ſober thinking man. As the ſame ſun-ſhine maketh a Weed ſtink, and a Roſe ſweet; ſo the ſame Act of Oblivion, or conditional Juſtifying Law or Covenant, doth juſtifie the capable, and not the uncapable, though no mans Faith doth effect any part of his own Juſtification. Mr. Troughton, and ſuch others denying Faith to be the Condition of our Juſtification by the Promiſe, hath drawn me to ſpeak the largelier of this.

p. 22Contr. 5. Whether we are juſtified by Chriſts Righteouſneſs imputed to us: and whether the Scripture ſay ſo.

Anſ. The Scripture oft ſaith, that Faith is imputed to us for Righteouſneſs; and that is, Faith in Chriſt: And it ſaith, that Righteouſneſs is imputed, or reckoned to us, that is, we are reckoned or reputed righteous, Rom. 4.11, 22.6. And that ſin is not imputed, that is not charged on us to puniſhment, or damnation, Rom. 5.13. & 4.8. Pſal. 32. v. 2. 2 Cor. 5.10. The words of Imputing Chriſts Righteouſneſs to us, I find not in Gods Word, and therefore think them not neceſſary to the Churches peace or ſafety. But as for the ſenſe of thoſe words▪ no doubt but it may be good, & the Papiſts themſelves own them in the ſame ſenſe as many Proteſtant Divines profeſs to uſe them, as I have proved.

Contr. 6. In what ſenſe is Chriſts Righteouſneſs imputed to us?

Anſw. It is accounted of God the valuable conſideration, ſatisfaction and merit (attaining Gods ends) for which we are (when we conſent to the Covenant of Grace,) forgiven and juſtified againſt the condemning Sentence of the Law of Innocency, and reconciled and accepted of God to Grace and Glory.

Q. But did not Chriſt repreſent our perſons in his Righteouſneſs, ſo that it is imputed to us as ours, as if we our ſelves had been and done what he was and did as righteous?

Anſ. This being the very heart of all the Controverſie, ſhould be decided only by Scripture, and nothing added or diminiſhed. That Chriſt is the ſecond Adam, and called foreign a Sponſor, Surety p. 23or Interpoſer, and a Mediator between God and Man, that ſuffered for us, the juſt for the unjuſt, a price, and a ſacrifice, is all found in ſcripture. Wiſe and peaceable men here will be as fearful of humane Inventions and Additions as in Diſcipline or Ceremonies at leaſt. But becauſe all are not ſuch, we muſt ſpeak to men as they are. There are ſeveral ſorts of Sureties or Sponſors.

Few repreſent the very perſon, at leaſt not all: If men will needs impoſe on us their own word of Repreſentation, for peace ſake we accept it, in a ſound ſenſe. In a limited ſenſe it is true that Chriſt repreſented us; that is, he ſuffered in our ſtead, that we might not ſuffer: He obeyed, and was perfectly righteous as Mediator in our Natures, and ſo far in our ſtead, as that ſuch perfect Righteouſneſs ſhould not in our ſelves be neceſſary to our Juſtification. But he did not abſolutely repreſent us; he was not our Delegate: Our perſons did not in a Law-ſenſe do in and by Chriſt what he did, or poſſeſs the habits which he poſſeſſed, or ſuffered what he ſuffered: Nor doth God account us ſo to have done, for that were to miſtake. I have rendred a multitude of reaſons to prove this in my Treatiſe of Juſtifying Righteouſneſs: The contradiction is enough that we are accounted never to have ſinned, becauſe Chriſt never ſinned; and yet we are accounted to have ſuffered or ſatiſfied for ſin, becauſe Chriſt did ſo; or at leaſt that we need a pardon by his blood, and muſt ask for pardon, and muſt ſuffer correcting puniſhments, and long be without neceſſary grace and glory, when yet we are accounted never to have ſinned, but from birth to death to have fulfilled all Gods Law in Chriſt. I have fully proved that this Doctrine ſubverteth the ſum of all the Goſpel and Religion, to which I refer you.

p. 24Contr. 7. What Righteouſneſs of Chriſt is it that is ours, and imputed to uſ; the Paſſive, the Active, the Habitual, or the Divine, or all?

Anſw. Divines are here fallen into four Opinions.

I. Many of our moſt famous Divines ſay, that it is only Chriſts ſufferings that are imputed to us as our Righteouſneſs to Juſtification; being Juſtitia Merit…, the reſt being Juſtitia Perſonae, to qualifie Chriſt to merit for us. Thus Paraeus, Scultetus, Wendeline, Beckman, Ʋrſine, Piſcator, Olevian, Camero with his followers, and many more: Theſe are far from thinking that we fulfilled all the Law in Chriſt, or are righteous becauſe he fulfilled it.

II. The ſecond ſort think that the Active and Paſſive Righteouſneſs are imputed to us as our Righteouſneſs.

III. The third ſort are for the Paſſive, Active and Habitual imputed.

IV. The fourth think ſo alſo of the Divine, (which is the Deity it ſelf; for there is nothing in God but God) Andrew Oſiander is for our Juſtification by the Divine Eſſence, but I think rather by Communication than Imputation. Thus hath our weakneſs diſtracted and diſgraced us. But Mr. Bradſhaw truly noted, that if the ſenſe of Imputation were well agreed of, the reſt might well be reconciled; viz. that no Righteouſneſs of Chriſt is imputed to us in the ſtrict ſenſe of Repreſentation, as if we our ſelves were legally accounted to have been done or ſuffered, what Chriſt did, was and …uffered. But in the juſt ſenſe of Imputation all is imputed to us, that is, Chriſts Habitual, Active and Paſſive Righteouſneſs, fulfilling his own part of the Covenant, advanced in p. 25dignity by the Union of the Divine nature and perfection was the true meritorious cauſe of our Juſtification, and not any one of theſe alone.

Cont. 8. Whether Chriſts righteouſneſs be the efficient, material or formal cauſe of our Righteouſneſs and Juſtification.

Anſ. Its pity that poor people muſt be thus tempted with Controverſies of Logick. But what remedy? Chriſts righteouſneſs as materially and formally his, merited our Juſtification: But for the accidental relation of righteouſneſs in Chriſt, to be the accidental relation of righteouſneſs to every believer, is impoſſible unleſs the Subject be the ſame: If Chriſt be the believing ſinner, and as many perſons as there be ſuch, or all theſe be the ſame perſon with Chriſt, then his individual righteouſneſs is formally theirs, elſe not. For as noxa caput ſequitur, ſo no accident is the ſame numerically in various Subjects. They that deny this wanted but the ſame advantages to have believed Tranſubſtantiation, and renounce the common principles.

But that Chriſts righteouſneſs is the meritorious cauſe of ours, is paſt doubt. And therefore they that affirm and they that deny it to be the material cauſe (which is the common Doctrine of Proteſtant diſputers) do but differ about a name. For if Adam had merited his own glorification had not his works been both the meritorious cauſe, and the material? that is, the matter of that meritorious righteouſneſs: And why may we not ſay ſo of Chriſt? It is therefore the material becauſe it is the meritorious, that is, the meriting matter. For righteouſneſs being a Relation hath ſtrictly no p. 26matter, but a Subject. And Chriſts Acts and habits were the firſt Subject of that righteouſneſs of his perſon whoſe merit juſtifieth us: But the believer is the Subject of his own perſonal righteouſneſs thus merited by Chriſt. It's pity that holy things ſhould be brought down to ſuch Logical trifling; but more pity that Church teachers that will do ſo, ſhould abuſe them by their ignorance in their own way. The matter of the righteouſneſs which meriteth our Juſtification from the Laws damnation of us, is Chriſts own righteouſneſs; (unleſs by the matter you mean the Subject perſon.) But the matter of our ſubordinate righteouſneſs is in and of our ſelves, of which anon.

Cont. 9. Whether the Ʋnion between Chriſt and believers be not ſo near, as maketh them the ſame Subject, and ſo the accident of Chriſts righteouſneſs to be ours?

Anſ. So ſome think, but this tremendous myſtery muſt not be raſhly and profanely handled. In a Union Specifick of humanity, all mankind is one with Chriſt that is, of one Species of humane nature: And ſo that which is predicated of one as ſuch, is predicated of the other.

In a Political Ʋnion Chriſt as the head, and the Church as the body make one Society as parts conſtituting the whole. And ſo whatever is predicated of a part meerly as a part, is predicable of both: But that which is predicated of the whole as a whole is properly predicable of neither alone: And that which is predicated of the Head as a head, is not predicable of the body, nor that of the head, which is proper to the body, nor that of one member which is proper to another. But ſome things by way of Communication may be predicated p. 27of the whole, for the ſake of a part. So the Church is called ſinful and imperfect for our ſake, though Chriſt be not ſo: And it is eminently holy and glorious, becauſe Chriſt is ſo; that is, ſecundum quid.

But no Ʋnion will make us righteous and perſonally happy by anothers righteouſneſs and happineſs, unleſs it were a perſonal Union, (natural or Legal at leaſt as to Relative rights.) The queſtion then is whether every believer be one perſon with Chriſt? And if ſo, whether one natural perſon, or one Legal (as a lawful vicarius is.) They that hold the firſt plead that the ſame Spirit that is in Chriſt, is the ſame divine nature, and maketh us one natural perſon. But where doth the Scripture ſay ſo? The Sun is not one Individual with every Plant that it quickeneth, nor every plant with it. A nettle or roſe is not the Sun, nor is it the illuminater of the World▪ that maketh day, &c. But they have ſo much from the Sun as it communicateth, and no more. So we are not Chriſt, nor the Eternal and Natural Son of God, nor infinite in Wiſdom and Goodneſs, nor perfectly juſt and glorified, as Chriſt is: But we have from Chriſt ſo much of the Spirit as he communicateth; And nothing is ours meerly becauſe it is his, and we one perſon with him; but becauſe he Communicateth it to us: What further real Union there will be in our glorious perfection we cannot well know till we are there. But in this imperfection our Union is not ſuch as far as I underſtand it, as maketh us one natural perſon with Chriſt; And ſurely it doth not make his proper accidents to be our accidents.

And as to that which ſome call a Legal or Reputative perſonal Union, it muſt be proved before it p. 28is aſſerted. And as I know no word of God that ſpeaketh ſuch a thing, as that Chriſt and we are imputatively one perſon; ſo I know that they that will aſſent it of their own heads, preſume far in a tender point; and if they ſhould ſay that we are ſimply and ad omnia one perſon, it were not by Chriſtian ears to be endured: If they will ſay that it is but in ſome reſpects and to ſome certain uſes, (as a Servant that payeth his Maſters creditor by order in ſome ſenſe repreſenteth him in that one action) they muſt limit it carefully and ſhew to what uſes we are one perſon, leſt they do they know not what: And they muſt ſhew what ſort of perſon they mean? Whether Chriſt be made the ſame perſon with each believing ſinner, and ſo take our bad denominations; or each ſinner be made the perſon of Chriſt; and have his glorious denominations, or a third ſort of perſon is made of both, and what that is? If meer perſonal Unity make us righteous by imputation, becauſe Chriſt is ſo, either it muſt be as Chriſt is righteous, in full perfection (reputatively) or elſe but according to the meaſure of our receptivity: The firſt none will affirm that underſtand what they ſay: And the ſecond brings the effect no higher than we grant; The foot doth not underſtand as the head doth, though it be a part of the ſame natural body, and may have its peculiar Ulcers and Diſeaſes: A crab and a ſweet apple may grow on the ſame Tree: Certainly we have a perſon proper to our ſelves, which hath its own defects and evils, and hath no more from Chriſt than he communicateth.

Cont. 10. Are we not righteous by being one with Chriſt, as we are ſinners by Ʋnion with Adam?

Anſ. 1. We were but ſeminally and virtually p. 29in Adam, and not perſonally (as I have opened in my diſput. Of Original ſin:) And ſo we were but virtually in Chriſt when he ſuffered and obeyed, and we were unborn.

2. Nay our derivation from Adam was by nature, but from Chriſt by his voluntary Gift and Contract.

3. Had we not ſinned in Adam, and yet had ſinned our ſelves we had been unrighteous: And ſo it is, though we ſinned not in Chriſt, and yet are ſinners our ſelves againſt him.

Our radical righteouſneſs in Adam would have happily diſpoſed us to perſonal obedience; as Adam himſelf was who yet fell: And our radical righteouſneſs in Chriſt, is yet a more happy preparative to our neceſſary duty to him, which is righteouſneſs alſo, which he that hath not ſhall be condemned. I know that many ſay that if Adam had conquered that temptation, or at leaſt had never ſinned, all his poſterity ſhould have been confirmed againſt all future ſin and danger as the Angels be in Heaven: But I dare not add to the Word of God; and I find no ſuch thing there, though I hear what others ſay: And if that were true, the firſt Covenant would have ceaſed upon Adams obedience, as it did upon his diſobedience, and all the World would have been under either no Law, or ſome Law to us unknown. The firſt Adam was a living Soul, indeed, and the ſecond is a quickning Spirit. And as in Adam all die, ſo in Chriſt ſhall all be made alive, but every man in his own order. And as we are not raiſed, nor yet delivered from all our ſin or miſery by our Union with Chriſt as ſoon as we believe, ſo neither from all guilt and unrighteouſneſs; but muſt daily pray, forgive us our treſpaſſes, and deliver us from the evil. If our Union p. 30preſently made all ours that is Chriſts, and that as it is his, yea or as much as we need it, we were then highly dignified indeed. Marriage giveth the Wife her ſelf no further propriety in the Husbands Eſtate nor uſe of it, than he communicateth by the contract: And neither that nor generation itſelf, give Wife or Child the Husbands or Fathers learning, innocence or health.

Cont. 11. Is not Chriſts righteouſneſs ours, as our ſins were his, by im…utation?

Anſ. Yes, As much at leaſt▪ or more. But take heed of making Chriſts Goſpel by your mending it, and of making him no Chriſt while you would make him more merciful according to your own conceits. I know it is ſaid once that he was made ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him. But as we are not properly righteouſneſs, much leſs Gods righteouſneſs, but are made righteous, and ſo the inſtances or demonſtrations of the righteouſneſs of God; ſo expoſitors commonly agree that by ſin is meant a Sacrifice for ſin. Or by being [made ſin] is meant being uſed as if he had been a ſinner. Undoubtedly if God imputed or accounted Chriſt a ſinner, and if he were truly ſo by any means, practice or tranſlation, he muſt be by ſin hateful to the moſt holy God, (even to himſelf) and would have in him ſo great a part of Hell, and Divine deſertion, as is not conſiſtent with his perſonal perfection, or the hypoſtatical Union, as far as we can conceive: And if indeed God imputed to him the ſins of all the elect, ſo as firſt to make the very ſins themſelves to become Chriſts own ſins by imputation, then Chriſt ſuffered for his own ſins, and muſt be more odious to God than any ordinary ſinner; and all good men that knew p. 31it by him muſt have judged accordingly: For ſin, & eſpecially the ſins of ſo many millions & ſo great, muſt needs render him whoſe own they are, really ſinful, hateful and miſerable. Any of which to ſay of Chriſt is blaſphemy.

Chriſt undertook that guilt of our ſin which is nothing but the obligation to puniſhment, and that ſuch puniſhment as beſeemed him to undergo. There is a …uilt of Fact, and a guilt of crime, and a guilt of puniſhment. Chriſt undertook the laſt, but neither of the former as in themſelves conſidered, unleſs as by connotation relatively he may be ſaid to be guilty of the ſin meerly becauſe he undertook to ſuffer for it; which is improper ſpeech. Chriſt condeſcended to the admiration of Angels in taking on him our nature, and our puniſhment, and ſuffering for our ſins; but his holineſs would not ſuffer him to undertake our ſin it ſelf, or take it to be his own ſin. Nay conſidering the communication of attributes which Divines aſſert from the hypoſtatical Union, men ſhould tremble to think of laying a ground of calling it The Sin of God, by the ſame reaſon as, Acts 20. it's ſaid, [The blood of God.] Its a ſad caſe that partiality can ſo much prevail, as that they that cry out of ſome doubtful words as damnable hereſies, do yet think it tolerable language to ſay, that by Imputation of the very ſin itſelf to Chriſt as his ſin, he was the greateſt ſinner, the greateſt Murderer, Lyer, Adulterer, &c. in the world. I beſeech you abſtain from ſuch words till you find them in the Scripture. Chriſt never was reputed of God a ſinner, who did ſo much to ſhew his hatred of it. Nor ever took our ſin unto him, any further than to ſuffer for it to expiate it: And if this be the ſimilitude by which we muſt underſtand how his Holineſs and Righteouſneſs p. 32is made ours, it will make all very plain. It is ours, or imputed to us, ſo far as to be reputed the true cauſe of our Juſtification, Adoption, Sanctification and Glory, as our ſin was the cauſe of his ſuffering and death.

Cont. 12. Doth not Chriſts righteouſneſs cauſe our Sanctification in the ſame ſort of cauſality as it cauſeth our Juſtification?

Anſ. The effects are divers, but both from the ſame meritorious cauſe. But it is more unapt to ſay that it is the material cauſe of our Sanctification than that it is the material cauſe of our righteouſneſs; Though it merit both; Becauſe our habitual and actual holineſs hath a nearer material cauſe in itſelf which our pardon and meer adoption have not.

Cont. 13. When it is ſaid that faith is imputed to us for righteouſneſs is it faith indeed that is meant or Chriſts Righteouſneſs believed on?

Anſ. A ſtrange and bold queſtion. What occaſion hath the Holy Ghoſt given us to raiſe ſuch a ſuſpicion, that when it is ſo often ſaid by him that Faith is imputed or accounted for righteouſneſs, men ſhould make a doubt whether it be Faith indeed that he meaneth? If it be not, the context is ſo far from relieving our underſtandings, that it contributeth to our unavoidable deceit or ignorance. Read over the Texts and put but [Chriſts Righteouſneſs] every where inſtead of the word [Faith;] and ſee what a ſcandalous Paraphraſe you will make. The Scripture is not ſo audaciouſly to be Corrected: It's wiſer to believe Gods Word than to contradict it on pretence of expounding it.

Obj. But it is ſaid alſo that Righteouſneſs is imputed: And that muſt be either Chriſts Righteouſneſs p. 33or our own: But not our own; therefore Chriſts.

Anſ. We are not now queſtioning whether Chriſts Righteouſneſs be imputed to us: Though it be not the Phraſe of the Scripture, I have ſhewed you that it is true, in a ſound ſence, But the queſtion is, Whether Faith be imputed for righteouſneſs. And what is the meaning of all ſuch Texts? To have righteouſneſs imputed to us, plainly ſignifieth to be Reckoned, Accounted, Reputed or Judged righteous. And it's ſtrange that it muſt not be our own righteouſneſs, that is imputed or reckoned to us as our own: If it were never ſo well proved, that the very Habits and Acts of Chriſt are by Gift or Union made our own in themſelves, and not only as the cauſes of their effects, yet ſtill our own they would be, and the righteouſneſs given by them our own, in order of nature before they are imputed, accounted or reckoned to us as our own. Some way that righteouſneſs which is reckoned to conſtitute us righteous is ſurely made our own.

Pſal 106.30, 31. Phinehas's executing Judgment, it is ſaid to be accounted to him for righteouſneſs. And of Abrahams Juſtification God ſaith, Becauſe thou haſt done this, &c. What man that ever read the Bible can doubt, but that every man that will be ſaved muſt have a perſonal faith, repentance and holineſs, which is called righteouſneſs many hundred times in the Scripture, beſides the righteouſneſs that was or is in Chriſt? And will not God reckon him righteous that is righteous? He that doth righteouſneſs is righteous? And ſhall it not be imputed to him? if God account not a man a believer, can he be juſtified and ſaved? Chriſts Righteouſneſs hath made Satisfaction for all our ſins, and for our unrighteouſneſs as to the Law that doth condemn us: But he made us not lawleſs, p. 34but put us under a Law of Grace, which ſaith [He that believeth ſhall be ſaved, and he that believeth not ſhall be damned.] And muſt we not be judged by this Law? and be juſtified or condemned as we keep or break it? wonderful is the power of prejudice that any good men that read the Scripture can doubt whether Chriſt himſelf hath made us a Law of Grace, according to which as performers or non-performers we muſt be juſtified as righteous in ſubordination to Chriſts Righteouſneſs or elſe be condemned, as neglecters of ſo great Salvation? Is any thing plainer in all the Goſpel?

Obj. But it is the Object, and not the Act; Chriſts Righteouſneſs and not our Faith; the Gold and not the Hand that taketh it, that is our Riches and Righteouſneſs.

Anſ. 1. No queſtion but the Faith that we talk of, is Faith in Chriſt, even the Believing Receiving of a Saviour and his Grace freely given us. And therefore Chriſts Righteouſneſs is ever connoted when we talk of Faith: For what is the very Specification of the Act but the Object? But it is not the eſſence of Chriſt or his Righteouſneſs, that conſtituteth Faith; but Chriſt in eſſe co…nito & objectivo, even as it is not the eſſence of Sin that conſtituteth Repentance, but the notion of Sin in eſſe cognito as an O…ject. And there is no doubt but Chriſt is the Souls Riches which Faith receiveth. But if the King by Law ſhould reſtore all the Rebels in Ireland to their Eſtates, and give them their Lives, that lay down Arms, and ask Mercy and accept it, if it come to the Tryal whether they are Accepters or Refuſers, their Acceptance muſt be ſo far their juſtifying Righteouſneſs, though their Lives and Eſtates be their Treaſure, p. 35and the Kings Act be their Title to it.

Faith is reckoned or imputed to be that which by the Redeemer himſelf is required of the Sinner to make him partaker of Chriſt and his Benefits, Reconciliation and Salvation; and it is no other Righteouſneſs.

Chriſts Righteouſneſs is not imputed to us inſtead of our Faith and Repentance and ſincere holineſs, which is made by himſelf the condition of Life. As he died not for the Sins which we were never guilty of, and are no ſins, ſo his Righteouſneſs is not inſtead of that Righteouſneſs which by his Grace we have, but inſtead of that which we have not: Not inſtead of our being penitent Believers and ſanctified before we die, but inſtead of that perfect innocency which we want: Not that we are reputed perfect innocent obeyers▪ becauſe he was ſuch; but that our want of it ſhall not hinder our Juſtification or Adoption, Grace or Glory. Chriſt hath done all his part, but he hath appointed us a neceſſary part which muſt be done by our ſelves; and though without him we can do nothing, yet by him we muſt believe and be new Creatures, and by him that ſtrengtheneth us we can do ſomething; and muſt work out our Salvation, while he worketh in us to will and to do.

The purchaſe then and Donation is by Chriſt, but the voluntary acceptance is by us, by the operation of his Grace; which is not to make up any deficiency in Chriſts part, or to be a ſupplement to his Righteouſneſs, nor to bear any part of the ſame office in our Juſtification; but it's that which ſubordinately is required of us as the Condition of Pardon and Life, by his own Law or Covenant of Grace. And ſo far it is imputed to us for Righteouſneſs.

p. 36Contr. 14. Whether Grace be Grace, or Free, if it have any Condition?

Anſ. As free and great as God will have it, but not ſuch as the wicked man would have it, who would be ſaved from pain, but not from Sin, or without any Condition required of him. The Covenant is made conditional, for the uſe that the commands are made; to bring man to his Duty, and to convey the Benefit in a ſapiential congruous way; but not as requiring a price for the Benefits: He that pardoneth a Traytor on condition that he thankfully accept it, and will not ſpit in the Princes face, and rebel again, doth pardon freely without a price. And as our Duty and Act denieth not that it's Grace by which we do it; ſo the neceſſity of Grace thereto denieth it not to be our Duty or our Act when we believe. The Covenant giveth ſome Mercies abſolutely, but not all. He that would be from under all Conditions of Gods Promiſes, would be from under all Law, and all threatnings: For what kind of Law is that which hath no Conditions of Reward and Puniſhment.

Obj. But when the Condition it ſelf is promiſed, it is equal to abſolute.

Anſ. 1. If that be true, ſtill it is conditional. Why do you not ſay ſo then, not that it hath no Conditions, but that it is a conditional Promiſe equal to an abſolute? 2. But ſtay a little: Is the condition promiſed to all that the conditional promiſe is made to? even to all that hear the Goſpel, or that are baptized. If you ſay that the conditional Promiſe is made to none but the Elect, you deny the Goſpel, which is to be preached to all the World. 3. Will you caſt out Baptiſm by this Argument? and ſo viſible Chriſtianity? Or p. 37will you new mold it into an abſolute Form? Or▪ will you ſay that it is no Covenant? If you ſuppoſe not God the Father, Son … and Holy Ghoſt to be there given to us with pardon and right to Life upon condition of our believing acceptance, and that we there profeſs that acceptance which is the Condition, you ſuppoſe not that it is Baptiſm indeed: And when your little notions ſhall lead you to deny Gods Law and Covenant Goſpel, Baptiſm, and ſo Chriſtianity as viſible, they are ſcarce fit notions to make you paſs for Orthodox, and to be turned againſt others as erroneous. 4. But how is it that God promiſeth the Condition it ſelf? and to whom? I find, Prov. 1. 23. Turn you at my reproof; behold I will pour out my Spirit to you; I will make known my Words unto you? Is it [if you do firſt turn.] Then there is ſome degree of turning neceſſary as a condition to the promiſed ſpecial gift of the Spirit? Or is it [that you may turn?] Then God promiſeth his Spirit and Word to help even thoſe to turn, that yet turn not; which muſt ſuppoſe ſome Condition of conſent or non-reſiſtance required which they could perform. I find, that it's all mens duty to pray, and I read; [Ask and ye ſhall have, ſeek and ye ſhall find, &c.] And ſo that to ask and ſeek ſaving Faith, is a Duty to him that hath but common Faith. And God commandeth no man to ask or ſeek in vain: A meer command to uſe means implieth that▪ they are not vain. God then giveth (as Dr. Twiſſe oft ſaith as out of Auguſtine) the poſſe credere where yet the act of Faith doth not follow: and it is not a meer Paſſive, but an Active Power. And where he giveth Grace which cauſeth the Act it ſelf, did God Promiſe, it before hand to that man any more than to others? p. 38He promiſeth Chriſt to call all his Elect: But this giveth no right to any individual Perſon before he is born, or before he believeth: Therefore not to the firſt Faith. For God to tell men, what he will do with his Elect is one thing; and to enter into Covenant with a man, and give a right thereby is another. This Covenant hath it's Co…ditions.

Contr. 15. Here comes in alſo the Controverſie whether Repentance be any Condition of Pardon, or Juſtification? And whether to affirm it be not to equal it with Faith?

Anſ. Read theſe Texts of Scripture and judge, Ezek. 14.6. & 18.30. Luk. 13 3, 5. Act. 2.38. & 8.22. & 17.30, 31. & 26.18, 20. Mar. 1.4▪ Lu. 24.47. Act. 5.31. & 11.18. & 13.24. & 20.21. Luk. 15.7. &c.

2. Faith in Chriſt as it is the remedying Grace ever …ſuppoſeth Faith in God as God, and Repentance towards God, Act. 20.21. as it's end, and is connoted when it is not expreſt. He that ſaith, [Take me and truſt me as your Phyſician and I will cure you] implieth, 1. If you deſire to be cured. 2 If you will take my Medicines. To believe in Chriſt, is to truſt that through his Mediation a penitent returning Sinner ſhall be pardoned and accepted of God and ſaved. Holineſs is the Souls health, and Chriſt believed in is the remedy: Repentance and Holineſs are neceſſary as the end for themſelves, and Faith in the Mediator is neceſſary as the uſe of the Remedy. The Office or Nature of theſe is not the ſame, though both be Conditions. Yet as Repentance is the change of the Mind, ſo repenting of unbelief is Faith it ſelf, denominated with reſpect to the terminus à quo. Unhappy p. 39wits ſet things as oppoſite, which God hath connexed and made coordinate.

Contr. 16. Whether Faith juſtifie us as a meritorious Cauſe, or as a diſpoſitive Cauſe of receiving Juſtification, or as a meer Condition, or as an Inſtrumental Cauſe?

Anſ. If theſe Logical names had never been uſed, plain Chriſtians would have underſtood what is neceſſary without them.

1. That the Promiſe maketh Faith a Condition, making unbelief a ſtop to the benefit, and Faith the removal of that ſtop, is paſt all doubt. And the Promiſe being the Donative Inſtrument, and its Condition being its Mode, the intereſt of a Condition is moſt certainly the formal Law-intereſt that Faith hath as to our Juſtification.

2. And Dr. T…ſſ… 's forementioned name of Cauſa diſpoſitiva, i, e. recipiendi, is undoubtedly alſo …pt, and ſignifieth both the Nature of the Act, and the Off…ce … as a Condition: For in both reſpects it is the n…ſſary qualification of the Patient or Re…iver, i. e. naturally and legally neceſſary; ſuch as diſpoſitio materiae is ſaid to be in Phyſicks.

3. And as for the notion of an Inſtrumental Cauſe of Juſtification, it is paſt doubt that properly taken neither Faith, nor any act of ours is any ſuch▪ nor doth juſtifie us efficiently at all: But if any be ſo fond of the invented notion of an Inſtrument, as that they will uſe it, though unaptly, they muſt ſay, 1. That it is not an Efficient, but a Recipient Inſtrument. Dr. Kendall calls it like Boys catching the Ball in their Hats, or as a Spoon is in eating: But it is not an Inſtrument of Phyſical Reception, but Moral. To Truſt is no more a Reception, than to Love. The active Acceptance of a Saviour given p. 40with his benefits, is a Moral Receiving of him, which diſpoſeth us as the Condition of the Covenant to receive Juſtification, that is, to be juſtified. And in this lax ſenſe, you may call it all theſe if you pleaſe; viz. a Condition, a Diſpoſitive Cauſe, and a Receiving Inſtrument.

4. A Meritorious Cauſe it is not in a Commutative or ſtrict ſenſe. But if you will call that meritorious which is pleaſing to God as congruous to his free gift and deſign of grace, whence ſome are called Worthy in the Goſpel, ſo the thing is not to be denied; and ſo all are reconciled.

Contr. 17. Is juſtifying Faith an act of the underſtanding or will?

Anſ. Both, and therefore it is no one Phyſical act only, nor Inſtrumental in a ſtrict Phyſical ſenſe.

Contr. 18. What act of Faith is it that juſtifieth as to the Object? whether only the belief of the truth of the Promiſe, or of the whole Goſpel alſo, or the affiance on Chriſts Righteouſneſs, or on his Truth, or on his Interceſſion, or taking him wholly for our Saviour, Prophet, Prieſt and King? And whether Faith in God the Father, and the Holy Ghoſt, do juſtifie? or all theſe? And if but one, which is it? and whe…her all the rest are the works which Paul excludeth from Juſtification?

Anſ. To ſay that only one Phyſical act of Faith is it that we are juſtified by, and all the reſt are thoſe works, is a perverſe corrupting of Chriſtianity, and not to be heard without deteſtation. For it will utterly confound all perſons, to find out which that one act is, which they indeed can never do. And it will contradict the ſubſtance of all the Goſpel: There is no ſuch thing as Faith in p. 41Chriſt, which containeth not, or includeth not Faith in God as God, both as he is our Creator, and as reconciled by Chriſt, and as the Giver of Chriſt to us, John 3.16. and as the end of all the work of Redemption. Nor is there any ſuch thing as Faith in Chriſt which is true and ſaving, that includeth not, or connoteth not the Knowledge of Chriſt, and Love, and Deſire, and Thankfulneſs, and Conſent: Nor did ever God tell us of a Faith in Chriſts Imputed Righteouſneſs only that muſt juſtifie us, which is not alſo a Faith in his Perſon, Doctrine, Law, Promiſe and Example; and his Interceſſion in the Heavens. And to ſay that only the Act of Recumbency on Chriſts Righteouſneſs as imputed to our Juſtification, is that act of Faith by which we are juſtified, and that Believing in God, his Majeſty, Truth, Wiſdom, Goodneſs, and the believing in Chriſt as he is the Prophet, Teacher, King of the Church, and the Reſurrection, Life, and Judge of all; and believing in the Holy Ghoſt, as the Sanctifier, Comforter, and Witneſs and Advocate of Chriſt, and believing and truſting the Promiſe of God for Life Eternal, or for any grace except Chriſts Righteouſneſs imputed, that all this Faith in God, in Jeſus Chriſt and the Holy Spirit, and all our Love to Chriſt, and deſire after him▪ and prayer for his grace, and thankfulneſs for it, &c. are all none of the Faith which Juſtification is promiſed to, but are the Works by which no man is juſtified, and that he is faln from grace, that ſeeketh to be juſtified by ſuch works, that is, by true Faith in God as God, and in Chriſt as Chriſt: This is a new Goſpel ſubverting Chriſts Goſpel, and making Chriſtianity another thing; and this without any countenance from the Scripture, and contrary to its very ſcope.

p. 42The Faith by which we are juſtified, is one Moral act containing many Phyſical acts, even our fiducial Conſent to the Baptiſmal Covenant, and dedication of our ſelves to God the Father, Son and Holy Ghoſt, to be our Reconciled God, our Saviour, and our Sanctifier, to give us Pardon, Adoption▪ Holineſs and Glory, which is our Chriſtianity it ſelf as ſuch.

Contr. 18. But though this be the Faith quae juſtificat, which juſtifieth us, is it not only Recumbency on Chriſts Imputed Righteouſneſs, qu… talis, which hath the Office of Inſtrumentality, and is …ides qu… juſtificans.

Anſ. Such quibbling and jingling of a meer ſound of words is uſual in ludicrous Diſputations of Lads: But it's pity it ſhould paſs as the laſt remedy againſt plain truth in ſo great a matter. Firſt it muſt be remembred that no Faith juſtifieth efficiently, and therefore neither quae nor quâ juſtificans is to ſignifie any ſuch thing, but a meer Moral qualification of the recipient ſubject; ſo that to be juſtified by Faith, is but to be juſtified by it as that which God hath promiſed Juſtification on as the qualifying Condition: But if it be not the ſame thing that is here called Fides quae and quâ, but in the firſt part they ſpeak of the Habit, and in the ſecond of the Act, had it not been plainer to ſay, [The ſame Habit of Faith hath ſeveral Acts, as believing in God, in Chriſts Interceſſion, Kingdom, &c. but none of theſe Acts do juſtifie us, but one only; viz. truſting to the Imputation of his Righteouſneſs?] And ſo both the quae and quâ is …denied to all Acts ſave that one. This is their plain meaning, which is denied to be truth, and is a human dangerous invention. Yet it's granted them, that it is not every p. 43Act of Faith that is made the Condition of Juſtification or Salvation: It is neceſſary that the formal Object, Gods Veracit…, be believed to make it true Faith; and that the Goſpel or Covenant of Grace be believed with Conſent, as aforeſaid, to make it to be the true Chriſtian Faith, in eſſence▪ and it's of neceſſity that every thing be believed which we know that God revealeth. But it is the Chriſtian Faith that hath the Promiſe of Juſtification, and that not any one ſingle Act of it, but▪ all that is eſſential to it, and that which belongeth but to its Integrity ad bene eſſe, when it exiſteth, is alſo ſo far conducible to our Juſtification, (as Abrahams believing that Iſaac ſhould live and have ſeed, when he went to ſacrifice him) yet Juſtification may be without ſome Acts, as Salvation may without many due Acts of Obedience, when yet ſincerity of Obedience is neceſſary, and thoſe Acts, if done, have their place with the reſt as means of Salvation; ſo here▪ But Saving Faith is denominated from the eſſential part: The nature of Faith is in order of nature antecedent to its Office: The nature of it in genere is to believe all that God ſaith: The nature of it in ſpecie is to believe in Chriſt, and conſent to his Covenant: The integrity of it is to believe all that we find revealed. The Office of it as the Means of Juſtification, is to be the condition of the Juſtifying Covenant or Law. That which ſome call the Inſtrumentality, is the very nature of the Act, the foreign credere in ſpecie: Believing in Chriſt is the foreign credere, and that's it that they call an Inſtrument of receiving him as ſuch. But the foreign credere even in ſpecie, Faith in Chriſt, doth not juſtifie quâ talis, as that Faith, but as it is that qualifying Condition which the Promiſe annexeth Juſtification to; without which it p. 44would not have done it. Had the Promiſe been abſolute, it had pardoned us before, and without Faith. The nature of the Act is like the metal of Gold or Silver, and the tenor of the Juſtifying Covenant is as the Kings Stamp, that maketh it currant Coin. It is Faith in order of nature before it is the Juſtifying Condition.

The quâ juſtificans therefore ſhould ſpeak, not a diſtinct Act from the other Acts of the Chriſtian Faith as ſuch, but the relation of the ſame Acts to the benefit. Omnis fidei actus qui juſtificat, conſiderari poteſt quatenus juſtificat.

Contr. 19. Whether we are justified by the Law of Innocency ſaying, Obey perfectly and live?

Anſ. This is one of the chief points of all our difference: Some ſay, that becauſe Chriſt fulfilled it for us, we are juſtified by that Law as fulfillers of it: This is it that Mr. Anthony Wotton hath beſtowed moſt of his Learned Treatiſe de Reconciliatione to confute. The Law juſtified Chriſt, but not us, for it never ſaid, Thou, or another for thee ſhalt obey.] Nor doth it know a Vicarius obedientiae aut poenae; nor take Chriſts Perſon and ours for the ſame: Therefore we are not juſtified by that Law, but condemned by it: And it cannot condemn and juſtifie the ſame man. But we are juſtified by another Law, Covenant or Promiſe by Chriſts fulfilling the Law of Innocency, and making over to us the benefits.

Contr. 20. Whether by Works be meant Acts in general, or …nly ſuch Acts as are adverſe to Faith in Chriſt, and make the reward to be of debt, and not of grace?

p. 45Anſ. The laſt is the Apoſtles Expoſition of them. Chriſt ſaith, we are juſtified by our words; James, by our works; and all the Scripture that ſpeaketh of Juſtification, aſcribeth it to ſome Acts: It is [according to our works:] And Faith is an Act, yea many Acts.

Obj. But it juſtifieth not as an Act, but as an Inſtrument.

Anſ. That is, not as an Act or good Act in genere, but as this Act in ſpecie; viz. Believing on Chriſts Righteouſneſs: But that is the foreign credere; that is, As this Act: But it is not ſo, unleſs you add [As it is this congruous Act, or Acts authorized by Gods Covenant to this Office.] So we will grant, that no Act juſtifieth as an Act, or as a good Act; but as a congruous good Act appointed thereto.

As is ſaid before, To believe in God, and in Chriſt as Chriſt, and in the Promiſe of Salvation, and to believe the evil of ſin, and the need of a Saviour, and to deſire him, and be thankful for him, and pray for pardon, are not the works that Paul ſpeaketh againſt, but ſome belong to the Eſſence, and ſome to the Integrity and Accidents of that Faith by which we are juſtified. Yet a fooliſh perſon may contradict himſelf, and hold his own Faith, as well as his Love, or Deſire, or Prayer, to be meritorious, as making the reward not of grace: Such mad contradiction may ſuppoſe Faith to be the works which it denieth.

Cont. 21. Are any works of man meritorious?

Anſ. Not in point of Commutative Juſtice, that giveth one thing for another to the commodity of each; as in buying and ſelling.

2. Nor yet in diſtributive Governing Juſtice as making any good due to us by the Law of Innocency or Works.

p. 463. But as God hath freely given us Chriſt and Life by a Law of Grace, on condition of ſuitable acceptance and uſe ſo he that performeth this condition, is called worthy, and the contrary unworthy in the Goſpel; and did not men abuſe it, they might with all the ancient Chu…ches uſe the word merit in the ſame ſenſe …s …. As a good natured Child that humbly and th…nkfully taketh money or meat when his Father gi…eth it him, is ſaid to deſerve it of him, better than he that ſcorneth it and him. So …ur merit is but of …aternal …overning Juſtice in the Kingdom of Love, according to Gods Law of Grace in Chriſt▪

Cont. 12. …h…ther, o…edience be a part of Faith, or we a…e juſtifi…d by obedience.

Anſ. 1. To beli…ve in Chriſt at firſt is an act of obedience to God, who commandeth us ſo to do: But it is but Subjecti…n to Chriſt which that act includeth, that is, taking him for our Lord and Saviour to be obeyed▪ which i… virtually all future obedience as its root, but not actually.

2. Actual obedience to Chriſt is not faith, but the fruit of faith and part of our perform…nce of the Covenant which we made with him, and neceſſary to the c…ntinuance of our …uſtification and to our Salvation, as all the Scripture fully ſheweth.

Cont. 23. Whether any … b… …ceſſ…ry t… … continuance or not loſi…g our juſ…if…catio…, than to … b…ginning of it.

Anſ. Yes, 1. More acts of the ſame faith. 2. Praying for pardon. 3 Forgiving others, as Chriſt expreſly tells us. 4. Sincere Love and Obedience to Chriſt unto the end.

p. 47Cont. 24. Is Pardon and Juſtification perfect the firſt moment?

Anſ. No. 1. All the puniſhment is not yet taken off: We have yet much penal want of Grace, and the Spirits Operations, and Communion with God. 2. We have not right to the preſent removal of all the puniſhment. 3. Many more ſins hereafter muſt be pardoned. 4. Much means is yet to be uſed for final Juſtification. 5. That final Juſtification only is perfect.

Cont. 25▪ … nolle punire or non punire a pardoning of ſin? It's Dr. T…iſſes Controverſy.

Anſ. Yes, In ſome degree, to a capable perſon that i…, to a ſinner; But not to one that is no ſinner, … before one hath a being.

Cont. 26. Is future ſin pardoned before hand.

Anſ. Fu…ure ſin is not ſin, and therefore not capab…e of pardon, nor the perſon for it: But it may be pardoned virtually, though not actually: A general grant of pardon may be given, which is conditional and virtual, and ſhall actually pardon it when it is.

Cont. 27. Is any one puniſhed for ſin that is pardoned?

Anſ. Not in the ſame thing and degree that he is pardoned: But every man that is pardoned in this life▪ is yet correctively puniſhed in that degree that he is unpardoned▪ For pardon is yet imperfect here.

Cont. 28. Is it not unjuſt to puniſh him that Chriſt died for, even one ſin twice?

p. 48Anſ. No, Unleſs it were the ſame perſon that ſuffered, or the very ſame puniſhment that was due (and all that was due) were expected again; and unleſs it were againſt our mediators will. But all is contrary in this caſe. 1. The Law bound no one to ſuffer but the offender. 2. Therefore Chriſts ſuffering was not the ſame puniſhment which the Law did threaten, but it was Satisfaction inſtead of it; which is the Tantundem, not the idem quod debitum ſuit, but redditio aequivalentis aliàs indebiti, as the Schoolmen call it. For noxa caput ſequitur; the Law threateneth not a ſurety, but only the ſinner, and ubi ali… ſolvit, ſimul aliud ſolvitur. 3. And Chriſt himſelf never ſatisfied with any other intent; and therefore it is according to his will, that they that tread under foot the blood of the Covenant wherewith they were Sanctified, as an unholy thing, and do deſpight to the Spirit of Grace, ſhould ſuffer the far ſorer puniſhment, Heb. 10. Yea it is Chriſt himſelf that will have it ſo, and that doth ſo judge, them, and inflict this puniſhment for the contempt of grace.

And it is his will that his own members be puniſhed by correction, notwithſtanding his ſufferings: As many as he loveth he doth rebuke and chaſten: And Chriſt doth not wrong himſelf: The end of his ſuffering never was to excuſe the redeemed from all ſuffering, nor to make believers lawleſs.

Cont. 29. Is a man after his regeneration and Faith, ever obliged to any but temporal puniſhments, or need to ask pardon of any other?

Anſ. Obliged is a word that needeth explication: The very Law of nature yet in force maketh everlaſting puniſhment due to a believers ſins, till God forgive them: But they are forgiven, (and p. 49the obligation diſſolved) through Chriſt by the Covenant of Grace to a true believer as ſoon as committed (at leaſt if they be meer ſins of infirmity) becauſe of his general repentance and continued faith: But yet in order of nature the Guilt and dueneſs of puniſhment is before the remiſſion of them. And believers muſt ask pardon while they live. 1. Becauſe every ſin thus needeth it; and asking is part of the expreſſion of that faith and repentance which is our condition of pardon. 2. They muſt ask the continuance of that pardon which they have. 3. And they muſt ask ſtill for executive remiſſion; which is, not to puniſh, poena d…mni vel ſenſus; Body or Soul, and ſo for more of Gods forfeited Grace and Spirit, and the ſenſe of his Love, and Communion with him.

Cont. 30. What is it to be judged according to our works, or what we have done in the body?

Anſ. To be Judged is the genus: To be Juſtified or Condemned are the Species. This openeth all the Controverſy. It is not according to our works as they are congruous to the Law of Innocency or works; But as judged by the Law of Grace; Therefore it is not the ſame works which Paul excluded from Juſtification, for we ſhall not be judged according to them. 2. And according to them, is as much as James meaneth, when he ſaith, we are juſtified by them: It's all one, that is, the Law of Chriſt our Redeemer requireth ſincere obedience of all that ſhall be ſaved, by his blood and merits from the condemnation of the Law of Innocency; and accordingly mens right to Chriſt & Salvation ſhall be judged of: Their right to life through Chriſts merits and free gift, ſhall be juſtified who were ſincerely penitent believing obeyers to the end, and no others.

p. 50Cont. 31. What Law is it that Paul callet… the law of works, and labor…ouſly proveth that its works do not juſtify us.

Anſ. It is the Moſaical Jewiſh Law, as is all along evident; and not the Law of Innocency, as made to Adam; though conſequently à fortiore, it's certain that we have no works by which that will juſtify us (either perſonal or imputed.) The words [He that doth them ſhall live in them] do not mean, He that is no ſinner, according to the Law of perfection: For 1. All men were ſinners before, and ſo this Law ſhould have been only a condemnation in the form of a promiſe. 2. And this Law preſcribeth Sacrifices and Prayers for pardon of ſin; which the firſt Law of Innocency knew not.

Cont. 32. How and why then is this called a Law of works? Which juſtify no man?

Anſ. Becauſe it impoſeth ſtrictneſs in a multitude of laborious Tasks and Ceremonies and rigorouſly puniſheth the breakers of it. 2. The heretical teachers had falſly ſeparated the Law from the promiſe of Chriſts juſtifying righteouſneſs and grace, which was the ſence and end of the Law: And Paul proveth that without the Promiſe and Chriſt, the Law is but a carkaſs of fruitleſs works without a Soul▪ and cannot juſtify. 3. But yet a believing Jew being juſtified by faith in the promiſed ſeed, was to obey Moſes Law ſincerely as his material obedience to God his Redeemer; as we are now to obſerve the Sacraments inſtituted by Chriſt as part of our ſincere obedience, neceſſary to Salvation.

p. 51Cont. 33. What i… Pauls drift in all his diſputes about …u…tification?

Anſ. 1. Primarily, to prove the neceſſity of a Saviours Sacrifice, Righteouſneſs and Interceſſion to ſave and juſtify us, and that the doing of Moſes Law, how excellent ſoever eſteemed by the Jews, would not juſtify without him. 2. To prove that the Gentiles may be ſaved by faith without the Law, as w…ll as the Jews by …aith with it: And that it bindeth not the Gentiles, and is a…rogate to the Jews, and that the Law of Chriſt ſucceedeth it. He confuteth their truſting to the keeping of their Law inſtead of Chriſts Righteouſneſs, and the promiſe of Grace and their ob…ruding their Law upon the Gentiles as neceſſary to Salvation.

Cont. 34. What is … drift of St. James?

Anſ. That bare believing the Goſpel to be true, will not ſerve to any mans Salvation without obeying Chri…ts Commands; Nor will juſtify any mans Title t… …alvation, prove him acceptable to God. It i… the ſame Juſtification before God …and not only in con…cience or before men (that Paul and James ſpeak …, and the ſame inſtance of Abraham they bring, …, by Work,] they mean not the …me … ▪ as is … explained.

Cont. 35. Muſt … ever truſt at all to his faith, repentance, or holineſs, or p…ead it any way to his juſtification?

Anſ. It muſt be truſted or pleaded inſtead of nothing that is Chriſts part, nor for any thing but its own part. B…t a part it hath, as is confeſſed, and for that part it muſt be truſted and pleaded; and p. 52no man muſt truſt to be ſaved without faith repentance and obedience. Heb. 12.14. Mar. 16.16. Luk. 13.3, 5. I conclude all in Dr. Preſtons words, Treatiſe of Faith. p. 44, 45. And of the Attributes, p. 71. … Juſtifying Faith; (defined) is a Grace or habit infuſed into the Soul whereby we are enabled to believe, not only that the Meſſiah is offered to us, but alſo to take and receive him as a Lord and Saviour that is, both to be ſaved by him and obey him.

No man believeth Juſtification by Chriſt but his faith is mainly grounded on this Word of God▪ In Scripture we find that Jeſus Chriſt is come in the fleſh, and that he is the Lamb ſlain for the forgiveneſs of ſins: That he is offered to every creature: That a man muſt thirſt after him, and then take up his Croſs and follow him: Now come to a believer going out of the World, and ask him, what hope he hath to be ſaved, he will be ready to ſay, I know that Chriſt is come into the World, and offered up, and I know that I am one of them that have a part in him: I know that I have fulfilled the conditions, as that I ſhould not continue willingly in any known ſin, that I ſhould love the Lord Jeſus, & deſire to ſerve him above all: I know that I have fulfilled theſe conditions, and for all this I have the word for my ground, &c. So far Dr. …reſton.

Cont. 36. Hath Juſtification and Salvation the ſame conditions, and do works ſave us, which do not juſtifie us.

Anſ. 1. The works which Paul excludeth from Juſtification he excludeth from ſaving us, Eph. 2.5. 8, 9. Tit. 3.5. ſo Jam. 2.14, &c. 2. Juſtification begun and our right given to Salvation have the p. 53ſame condition. 3. Juſtification in the laſt Judgment, is the juſtifying of our right to Glory, and hath the ſame condition with our glorification, Mat. 25. Come ye bleſſed, &c. But more is neceſſary to final Juſtification and Salvation, than to our firſt right, as is before ſhewed.

Cont. 37. Is there any ſuch thing as a Juſtifying us againſt Satans falſe accuſations: As that a believer is no believer, impenitent, an hypocrite, &c. Some ſay the Devil will not be ſo fooliſh, knowing that God knoweth all.

Anſ. If Juſtification relate not to Accuſation, Divines have hitherto much wronged the Church in maintaining it ſo commonly as they have done. If it do, 1. It is either to a true or a falſe accuſation. Againſt a true accuſation no man can be juſtified, but muſt confeſs the charge. If it be ſaid that we ſinned, and that this ſin deſerved death, it muſt …e confeſſed, and we cannot be juſtified directly againſt this charge: For Guilt and Righteouſneſs cann…t conſiſt as to the ſame particular cauſe. But if it be ſaid 1. That we are unbelievers, impenitent, hypocrites, &c. 2. Or that we have no part in Chriſt, 3. Or that we are not pardoned, accepted, reconciled and adopted for his meritorious righteouſneſs and interceſſion, and were not thus conſtituted juſt; 4. And that therefore we have no right to life, but ought to be condemned: All theſe are falſe accuſations againſt which we may and muſt be juſtified.

2. And Satan is a Lyar and a Murderer and the accuſer of the brethren: And his knowledge hindred not his malice from falſly accuſing Job to God himſelf, nor from tempting Chriſt himſelf to the moſt odious ſin.

p. 543. But it ſufficeth us that Juſtification relateth not only to Actual Accuſation, but to …tual, yea to Poſſible: And if …od declare the Righteouſneſs of his Servants by his …ight, Sentence or Execution, though none accuſe them, either Satan or Conſcience, it ſti…l relateth to poſſible Accuſation.

They that deny all this, muſt needs ſay that at Judgment (and before as to any Sentence) there will be no Ju…t…fi…ation at a…l, becauſe no Accuſation true or fa…ſe: And if no Juſtification (nor Condemnation) then no Judgment, which is all contrary to an Arti…le of Faith.

Contr. 38. But though all this prove that we are juſtified by Faith, y… not as a Right…ouſneſs; ſo that it is queſtioned whether any perſonal Righteouſneſs conſiſting in our performance of the Condition of the Covenant, be th…t which we are juſtified by here or at laſt, in ſubo…nation to Chriſts …ighteouſneſs [which needs no ſupplement from us?]

Anſ. 1. This Queſtion is either of the Thing, or of the bare Name of …ighteouſneſs (whether it ſhould ſo be called.)

1. A… to the Thing, it is fu…ly proved already, that Faith, Repentance and Obedience are of flat neceſſity to our Salvation▪ and therefore to the Juſ…ying of our Claim of Right to that Salvation: And therefor… to Juſti…e the Perſon as to that Right and Claim (that he is one that truly hath ſuch right:) For the Perſon is juſtified by the juſtifying of his Cauſe: I ſuppoſe none of this will be denied.

2. And as to the Nam…, 1. The definition will prove it apt: That which is Righteous, denominateth the ſubject accordingly. Every Cauſe in Judgment is Righteous or Unrighteous: And the Perſon is Righteous ſo far as his Cauſe is ſo: If it p. 55be ſaid againſt a Believer, that [he hath no right to Ch…iſt, and … ] his Right is his Righteouſneſs as againſt thi… …: This Right is no natural being at …ll, bu… ▪ Moral Relation, called D…neſs Yet this is hi… …u…ifying Righteouſneſs. But the fundamen… of that Right is quid abſolutum.

It is an a…ſurd contradiction to ſay that a man hath any Righteouſneſs that doth not ſo far conſtitute … ; as it is to ſay that a man hath Learning W…t, Honeſty, Goodneſs, which do not ſo far make him Learned, Wiſe Honeſt or Good: Or the Paper hath whiteneſs that maketh it not white.

3. But we ever diſtinguiſh between Total Righteouſneſs and Partial, in tantum or ſecundum quid: And betw…en that Righteouſneſs in tantum which Salvation is laid on, and that which is of ſmall concern: And alſo between Chriſts part and mans. And ſo we ſtill ſay, 1. That Chriſts part needeth no ſupplement from ours; nor do we perform the leaſt t…at belongs to him. 2. But his own Law, Will and Covenant, hath laid a neceſſary part on us. 3. That by this we are no further juſtified than in tantum, as it is a Righteouſneſs of ours; that is, Faith in it ſelf as ſuch, juſtifieth us only againſt the falſe Charge of Infidelity; Repentance only againſt the falſe Charge of Impenitency; Holineſs and Sincerity againſt the falſe Charge of unholineſs and hypocriſie, &c. But, as the Condition of the Covenant, they prove our right to Chriſt and Life: And ſo as the Donation in the Goſpel is the Titulus … fundamentum iuri… ; ſo Faith and Repentance are the Conditio tituli.

There is a Partial Righteouſneſs which every wicked man may have, which enti…leth no one to Salvation. The Devil himſelf may be falſly accuſed, and be juſtifiable againſt that accuſation: p. 56But the tenor of Gods Covenant maketh this in queſtion to be a Righteouſneſs on which Salvation lieth.

Yet we ſay that nothing of ours, or in us, is a Righteouſneſs that would do any thing to our Salvation, without the Righteouſneſs of Chriſt.

Obj. This is like the Papiſts, who ſay, That Chriſt merited to make our actions meritorious: So you ſay, That Chriſts Righteouſneſs purchaſed a perſonal Evangelical Righteouſneſs for us, by which we are juſ…ied.

Anſ. Yes: by which we are juſtified, 1. Againſt the Charge of Infidelity, Impenitency, and Inſincerity, and final Ʋngodlineſs: And 2. By which our title to Chriſt and his Righteouſneſs, and purchaſed benefits muſt be juſtified, as by the Condition of the free gift. And to deny this, is to deny or ſubvert the whole Goſpel. As to the talk of Popiſh Merits, I will not be ſo vain as to divert on that occaſion. He is no true Chriſtian that really denieth that Chriſts Righteouſneſs hath procured a perſonal Righteouſneſs in and of us, conſiſting in our conformity to the Conditional Mode of the Promiſe of Chriſt and Life. We may differ in words, while we mean the ſame thing: But as for him that denieth the thing, I know that he can be no better than prophane.

Righteouſneſs is denominated as related, 1. To the Precept and Condition of the Law of Innocency: ſo the erroneous ſay, We are ſo righteous by Chriſts Righteouſneſs imputed: And the orthodox ſay, We have no ſuch Righteouſneſs.

2. As related to the bare Precept of the Law of Chriſt ſince the Fall; which requiring perfection, (that is, making it a duty) we have no ſuch Righteouſneſs, and therefore daily ask for pardon.

p. 573. To the Tenor or Mode of the Promiſing and penal part of the L…w of Chriſt; which giveth pardon and Life on Condition of penitent believing acceptance and … ; and continueth it on Condition alſo of ſinc…re obedience to Chriſt our Redeemer, and God in him: and ſo we ſhall be judged, and either juſtified or damned, as we have or have not this perſonal Righteouſneſs: Chriſt in Judgment is not to try his own part, but ours: He that is not thus juſtified ſhall be damned.

And as to the Libertine or Antinomian errour (that this performing of the Condition of the Promiſe is no righteouſneſs, but only Chriſts imputed is Righteouſneſs, becauſe it anſwereth not the perfect Precept, though it anſwer the impoſed Condition of the Promiſe, and that it is not to be called Righteouſneſs, nor we ſo far as is aforeſaid to be juſtified by it; I appeal to Scripture and the reaſon of the thing.

The Words Juſt, Juſtice, Righteous and Righteteouſneſs, Juſtifie and Juſtification, being viewed in the Concordance, and examined will ſhew you, that God in Scripture many ſcore or hundred times giveth ſuch Names to our Perſonal Qualities and Acts: And what is that man that dare deny this conſtant language of the Scripture? Doth he take Gods Word for his rule; or will he ſhame himſelf by ſaying that in all theſe God ſpeaketh unfitly, and that he can mend his Language? See but Gen. 6.9. Prov. 17.15, 26. & 20.7▪ & 24.16. Iſa. 26.7. Ezek. 18.5, 9. Mat. 1.19. & 13.49. Luk. 2.25. & 20.20. & 23.50. Act. 10.22. Rom. 2.13. Jam. 5.6. 2 Pet. 2.7. Exo. 23.7. Deu. 25.1. Jer. 3.11. Mat. 12.37. Luk. 18.14. 1 Cor. 6.11. Jam. 2.21, 24, 25. Rom. 3.26. Ezek. 33.13. &c. Ezek. 48.18. Pſal. 35.24. Eph. 4.24. p. 582 Cor. 9.9. Mat. 6.33. & 5.20. Ezek. 3.20. 1 Sam. 26.23. 1 Pet. 3.14. Gal. 3 6. Rom. 4 5, 9, 22. Jam. 2.23. Gal. 3.6. Mat. 5.20 Gen 15.6. Rev. 19.8. 1 Joh. 2.19. & 3.7, 10. 2 Pet. 2.…, 21. & 3.13. 1 …t. 2.24. Jam. 3.18. He… … 9 & 7.2. & 11.33. & 12.11. 2 Tim. 2.22 & 4.8 1 Tim. 6.11. Phil. 1.11 Eph. 5.9. & 6. 14 1 Cor. 15.34. 2 Cor. 6.7, 14. & 9.10. Rom. 6.1…, 16 18, 19, 20 & 8.4, 10. & 10.5, 6, 1…. & 14.17. Act. 10.35. & 13.10. Luk. 1.75. Mat. … 6. & 21.32. Zeph. 2.3. Dan. 12.3. & 4 27. …zek. 18.20. & 33.12. …ſa. 1.27 & 5.23 & 26.9, 10 & 32.17. & 64.5. & 61.3. Prov. 10 2. & 11.4.5, 6, 18, 19, & 12.28 & 13.6 & 15.9. & 21.21. Pſal. 106.3. D…u. 6.25. Pſal. 11.7. & 15▪2. & 23.3. Mat. 10.41 Rom. 5.7. 2 Pet. 2.8. Jam. 5.16. 1 Tim. 1.9. Rev. 22.12. 1 Pet. 3.12. & 4.18. Heb. 11.4. 2 Tim. 4.8. Rom. 2.5, 6. &c. Luk. 1.6. Mar. 2.17. Mat. 25.37, 46. & 13.43. Mal. 3.18. Hab 1.4, 13. Am…s 2.6. Iſa. 3.10. & 57.1. & 60.21. …ccl. 8.14. Prov. 24.24 & 15.29, 28, 19.6. & 14 32. & 12.26. Pſal. 146.8. & 1.5, 6. & 5.12. & 32.11. 33.1. & 34.15.17, 19, 21. & 58.11. & 97. 11, 12. Num. 23.10. Gen. 18.23, 24▪25, 26, 28. & 7.1. Mat. 6.14, 15. & 18.35. Mar. 11.25, 26. …k. 6.37. 1 Joh. 1.9. Mar. 4.12. Act. 26.18. Mar. 1.4. & 16.16. …. 24.47. Act. 2.38. & 10.43. 2 Cor. 7.10. Heb. 5.9 Rom. 10.9, 13. Act. 1….31. & 11.14, 2, 21. Mat. 10.22. Prov. 28.18 … 2 8. 1 C…r. 15.2. Rom. 8.24. Jer. 4.14. 1 …et. 3.21. Jam. 1 21 & 2.14. & 5.20, Jud. 23. 1 Cor. 1 21. & 7.16. 1 Tim. 4.16. Act. 2.40. Rev. 22.14. …ſal. 37.40. Gen. 22.16. & 26.5. 1 K…n. 11.34. Luk. 19.17. Joh. 16.27. Luk. 13.3, …. Joh. 1.11, 12, & 3.16, 18, 19. 1 Tim. 4.8. Heb. 4.1. Rev. 20.12, 13. p. 591 Pet. 1.17. Eccl. 12.14. Rom. 14.10. 2 2 Cor. 5.10.

I ſet light by their Judgment, that ſet light by all theſe plain Words of God, and can diſtort them to their humane or ſelf-choſen opinions.

I had thought here to have ended, but ſince the writing of this, Objectors have raiſed ſome new made Controverſies.

Qu. 39. Whether the Acceptation of Chriſts Righteouſneſs be the Imputation of it?

Anſ. Language is ſo ambiguous, and ſome men do ſo (unskilfully) abuſe it to vain Controverſie, as if they had been hired to ſerve the deſign of our late Bruitiſts, who make Reaſon and Speech to be our Miſery, proving man more unhappy than the beaſts. 1. Either you mean [the Imputation of it to Chriſt,] or [to us.] 2. And that either to faln man in general, or to this or that individual Perſon in particular.

1. To Accept and to Impute are not Words of the ſame ſence. But when Chriſt had performed all that he had undertaken, as the Condition of his Mediatorial Covenant, or the Law of Mediation impoſed on him, it was at once both accepted to the ends of that Covenant and his performance, and also imputed to him, that is, He was truly reckoned to have fulfilled all Righteouſneſs.

2. Faln man was then reckoned to be (as to price and merit; Redeemed, God ſo far pardoning them, or not imputing their ſin to them, as to make them a general Pardon on Condition of a believing …ue acceptance, & committing to his Miniſters the Word of Reconciliation, beſeeching them in Chriſts ſtead to be perſonally and actually reconciled to God, 2 Cor. 5.19, 20.

p. 603. Chriſts Righteouſneſs was thus accepted of God as ſoon as performed: but it was not then as ſo performed imputed to any ſingular Perſon, to his perſonal actual Juſtification. For it was accepted before we were born, or believed: But it▪ was not ſo imputed to our actual Juſtification before we were born or believed.

Righteouſneſs is imputed to us, if we believe, Rom. 4.24. And Faith is imputed to us for Righteouſneſs: And he that believeth not is condemned already, and under the curſe, when yet Chriſts Righteouſneſs was accepted long before: If they ſay that there is a new Acceptation of it for every Sinner juſt when he believeth, and that it is this that they mean; I anſwer, that as long as men take liberty to make new phraſes about ſupernatural myſteries, which are not in Scripture, and to uſe theſe to the forming of new Creeds or Articles of Faith, they will be ſo long in acquainting the World with their meaning, that we ſhall never come to an end of Controverſies, nor to the true underſtanding of one another: for few▪ſuch men underſtand themſelves; but when they confound the matter and the readers with their new ambiguous phraſes, they cry out againſt thoſe that would ſearch out their meaning, as if they did but Cavil with their Words, and diſtinction and underſtanding were the way of Confuſion and not theirs.

We grant that the Juſtification of every Believer is a new Effect of Chriſts Righteouſneſs: And if they will call this a new Acceptation by God of Chriſts Righteouſneſs, or uſe any other new made unmeet or gibberiſh Words, if they will but expound them as they go, we ſhall the better bear them.

p. 61Qu. 40. Whether it follow that Chriſts ſufferings (or Paſſive Obedience) did not merit Eternal Life at all for us, becauſe it was only Active Obedience which the Law of Innocency ſo rewarded [Do this and live] not [Suffer and live?]

Anſ. 1. Their foundation-errour animateth the affirmative. They falſly think that it is that Law of Innocency which juſtifieth us, which doth curſe and condemn us, and not juſtifie us at all; but it is the Goſpel, or Law of Faith and Grace that juſtifieth us.

2. The Merit of Chriſts Righteouſneſs is to be reckoned principally as juſtifying us, according to the tenor of the Law or Covenant made only to him as Mediator: That Covenant laid on Chriſt ſuch duty as was made the Condition of the Promiſe, and made him a ſpecial Promiſe upon that Condition or Duty: He performed the latter for the former. The matter of his undertaken Condition or Duty was threefold. 1. To fulfil the Law of Innocency; 2. And the Law of Moſes; 3. And divers Mediatorial acts proper to himſelf; (as to ſatiſfie Juſtice by his ſufferings, conquer Satan and Death, work his Miracles, &c.) To perform this whole Condition of his Covenant, was to merit of God-Man Juſtification and Salvation: The part of this was but part of his Merit materially conſidered, juſtifying himſelf againſt any charge from that Law which he fulfilled: But his Mediatorial Acts, and ſo his Sufferings were another part, by which he was juſtified, and merited Righteouſneſs and Life for us: And therefore the Objection falſly ſuppoſeth that it is only Adams Law that juſtified Chriſt, and according to which he merited for us; whereas it was the Mediatorial Covenant or Law which made his Suffering part of the Condition of the Promiſe made to him for himſelf and us.

p. 62His own Glory was merited by death on the Croſs, Phil. 2.7, 8 9. Therefore alſo ours. By his blood he entered into the Ho…i…ſt, having obtained eternal Redemption f…r us. His b…od not only purgeth our Conſcience… from dead works, to ſerve the living God, but for this cauſe he is the Mediat…r of the New Teſtament, that by means of death, for the redemption of the tranſgreſſion… under the firſt Teſtament, they which are called might receive the Promiſe of Eternal Inheritance, Heb. 12.14, 15. Heb. 10.10, 14. By one offering he hath perfected for ever th…m that are ſanctified. He hath … us in the body o… his fleſh through death, to preſent us holy, and unblameable and unreprovable in hi… ſi…ht, Col. 1.22. To …at Chriſts fleſh▪ and drink in blood, is to beli…ve his Sacrifice, which yet is that which hath the Promiſe of Life.

Indeed the reaſon of this Objection would deny alſo Chriſts Active Obedience to merit our Salvation: For by the Law of Innocency Chriſt merited for none but himſelf: For that Law promiſeth Life to none but them that perſonally obey, and never mentioned ob…y…ng by another, nor knows any Vicar…um aut …b…aiertiae aut poenae. It is only God▪ Covenant with the Medi…t…r as ſuch, that gave him right to make us righteous, to pardon and to ſave us: An… th…t Covenant giveth it (as is ſaid on the who…e …ond…ti…n. It is true, that Life i… oft eſpecial…y aſcribed to Chriſts Reſurrection an… Life, and deliverance from guilt to his Death▪ But that is not becauſe hi… Death is no part of th… Me…it…rious Cauſe of our Life, or Holineſs an… Glory, nor his Life a Meritorious Cauſe of our Pardon by fulfilling all Righteouſneſs; but becauſe Guilt was it that was to be expiated by his Death as a Sacrifice, and ſo it did but purchaſe by pleaſi…g God, the gift of our life: But his Reſurrection p. 63and heavenly Interceſſion did more than purchaſe, even further communicate and perfect our Life. Chriſts Death was in order of Nature firſt ſatiſfactory for ſin, and then meritorious of Life; and his perfect Active Obedience was firſt and directly meritorious both of Pardon and Glory.

I paſs by the Controverſie which Mr. Gataker moſt inſiſteth on, Whether to deliver from Death, and to give Life, be not all one? And whether according to the Law of Innocency, he that had no ſin or guilt of Commiſſion or Omiſſion, had not right to the Life there given?

Qu. 41. Whether Chriſts being the End of the Law …or Righteouſneſs, doth ſignifie that he ſo fulfilled Adams Law in our ſtead, as that it juſtifieth us by Fac hoc & vives.

Anſ. 1. The affirmers quite miſtake Moſes and Paul, in thinking that it is the Law of Innocency, which the words cited by Paul deſcribe; when indeed it was Moſes Law of Works, which had Sacrifices and Promiſes of Pardon, which the other had not (of which before.) 2. Chriſt is there ſaid to be the End of all the Law as to its ſhadows, types, and conjunct Promiſes. The Law was given by Moſes, but Grace and Truth (that is, the things promiſed and typified) came by Jeſus Chriſt. The confounding of theſe Laws confoundeth many in theſe Controverſies.

Qu. 42. Whether the ſufferings of Chriſt merit our freedom from nothing but what he ſuffered in our …tead?

Qu. 43. And whether hence it follow that his ſufferings merit not our deliverance from death ſpiritual and habitual, or actual pravity, becauſe Chriſt ſuffered t…em not?

p. 64Anſ. To the 42d. The affirmation of the firſt is a corrupting addition to the Word of God. 1. He ſuffered not many temptations, which yet by the merit of his ſufferings we are freed from. 2. He ſuffered not many relative evils, as bad Parents, bad Teachers, a bad Wife, and all the attendant croſſes in buying and ſelling, croſſes from bad Tenants, or Landlords, &c. which the merit of his ſuffering delivereth many from. 3. He ſuffered not the torment of an accuſing Conſcience. 4. Nor Gods hatred or diſpleaſure. 5. Nor the many miſeries which ſin in its own nature bringeth to the Soul (as painful cares, fears, fruſtrations, deceits, &c.) 6. Nor corruption in the grave. 7. Nor the final Sentence [Go ye curſed into everlaſting fire.] 8. Nor the proper Execution of that Sentence.

Yet he delivereth ſome Believers from all theſe, and all from ſome, by the merits of his ſufferings. For it was not the juſt ſame puniſhment that was due to all Believers that he ſuffered, but that which was fit to make him a meet Sacrifice, which was the tantundem vel aequivalens, conſideratis conſiderandis.

Ad 43. The affirmative ſubverteth our Faith. Chriſts Death merited the full pardon of all pardoned ſin: But the pardon of ſin is the pardon of the deſerved puniſhment of ſin (and of the ſin as related to that puniſhment.) But certainly the privation of Gods illuminating, ſanctifying Spirit, and its helps and fruits, is a great part of the puniſhment of ſin, Pſal. 81.11, 12. Rom. 1.28. 2 Theſ. 2.10, 12. To be given up to mens own counſels, wills, luſts, vile affections, to a reprobate mind; to have eyes and ſee not, hard hearts to believe lies, &c. Sin is no farther pardoned than this puniſhment is by ſanctifying grace remitted, and removed.

p. 65The Scripture doth not aſcribe to Chriſts Sacrifice, ſome part only of our pardon of ſin, but the whole, Rev. 1.5. He waſhed us from our ſins in his blood; and ſo he is the propitiation for them, 1 John 2.2. & 4.3. He made purgation of them on the Croſs, Heb. 1.3. He died for them, and gave himſelf for them, 1 Cor. 15.3. Gal. 1.4. 1 Pet. 3.18. Heb. 10.12. & 9.28. Rom. 3.25. Whom God hath ſet forth to be a propitiation through Faith in his blood, for the remiſſion of ſins that are paſt, Acts 22.16. & 13.38, &c. And the poena damm is part of the puniſhment to be forgiven: Therefore, Rom. 4.7. Bleſſed are they whoſe iniquities are forgiven, &c. But no man is bleſſed that is unholy, and ſeparated from God. As we all ſinned and came ſhort of the Glory of God, and ſpiritual Death is by the objecter confeſſed to be part of our puniſhment; ſo pardon containeth the remiſſion of that puniſhment.

And it is falſly ſuppoſed that Chriſts Death is not ſecondarily meritorious of more than pardon, even of all that his Active Obedience meriteth; of which before.

Pardon is, 1. In jure, a Remiſſion of the Obligation to puniſhment; giving us Jus impunitatis; and this giveth us Right to a…l that grace and bleſſedneſs, which by ſin we loſt a Right to.

2. Declarative by Sentence, which giveth us a Jus judicatum.

3. Executive, which actually freeth us from the poena d…mm & ſenſus. And ſo Sanctification is a part of Executive Pardon, ſo far as it giveth what ſo: ſin we were penally deprived of. This is all plain and ſure.

p. 66Qu. 44. Seein… we our ſelves bear that p…rt of the Curſe which lieth in Death ſpiritual, doth it follow that Chriſts Suf…erings were not to free us from it, when we b…re it, and not he?

Anſ. It is not denied that part of the puniſhment of ſin is born by the Elect themſelves, which the former Objecters deny:) And therefore that Pardon is not abſolutely perfect at firſt: Death and Divine denials of the Spirit and Grace, are ſuch penalties▪ And Chriſt died not (nor obeyed) to ſave us from that which we are not to be ſaved from, but was excepted from Pardon. But the Ob…ecter can never prove that the Merit of Chriſts Sufferings (though he …uffered not ſpiritual death, or privation of Gods Image) doth not free us, 1. From ſo much of ſpiritual death or pravity as we are freed from: 2. And from the duration of it for ever: Or elſe it merited not one half our pardon. To be waſhed from our ſins in his blood, can be no leſs than to be freed from the guilt which is the obligation to puniſhment firſt, and conſequently from the puniſhment it ſelf.

Qu. 45. Is this the reaſon of our deliverance from the Law, and being dead t… it, becauſe we ſuffered everlaſting Hell fire equival…ntly in Chriſts ſufferings.

Anſ. When men once depart from the Scripture, t…ei… corrupt additions hardly keep bounds.

1. It's well that this Objecter implieth, that it was not the Ide…, but the A…quivalens that Chriſt ſuffered, as to our debt.

2. That which made Chriſts Sacrifice to be aequival…nt to our endleſs damnation, was not that it wa… as …at a proportion of ſuffering (poenae ſenſus & …) …s all ours …ogether would have been: p. 67But becauſe the dignity and perfection of the perſon made it an apt means for God that would pardon us, to accept as a Sacrifice, and ſo as ſit a means to the ends of Government, as our damnation would have been (and ſitter.) This is the aequivalency.

3. We ſuffered not damnation at all in Chriſt; nor doth God or his Law take or reckon us to have done ſo; but only to receive the pardon and other benefits freely given us, which he in the perſon of a Mediator, and not in our perſon merited.

4. We are dead to the Law, both as a Covenant of Perfection, and as the Law of Moſes to the Jews, becauſe Chriſt nailed the latter to his Croſs, or did abrogate it as ſuch to the Jews, and to thoſe Gentiles that needed to be Proſelytes; and the former ceaſed by the Fall and Promiſe; (But it is the Jewiſh Law that Paul ſpeaketh of.) And alſo in our believing acceptance of this liberation, and of the Law of Chriſt.

Qu. 46. Is it true that Chriſts Active Obedience only meriteth Heaven for us; and therefore it only m… …it…th the Spi…it or Holineſs which is but Heaven b…gun?

Anſ. Both are falſe: His Active and Paſſive Rig…teouſneſs merit Pardon, Holineſs and Glory. And their proof from [Fac hoc & vives] is upon a great miſt…ke, and no proof.

Qu. 47. I… i… true, that becauſe Reg…nerati…n is the b…gin…ing of Heaven, and Chriſts Obedience imputed …eth a ri…ht to t…e whole, therefore it giveth a right to the beg…nning, and therefore Repentance which foll…weth Juſtification can be no Condition of it?

p. 68Anſ. It is a fancy ſpun by a a miſtaken mind, to oppoſe the plain Word of God.

1. If it would hold, it would exclude Faith as well as Repentance, from being a Condition or Antecedent to Juſtification, contrary to the Goſpel: For Faith is as much a grace of the Spirit as Repentance is. And it is not true that impenitent Infidels are juſtified, though they may be predeſtinate to be firſt called, and then juſtified, and then glorified, Rom. 8.30.

2. That which goeth before Pardon (and that as a Condition) goeth before Juſtification: But Repentance goeth before Pardon, Acts 5.31. Luke 24.47. & 3.3. Acts 2.38. & 3.19. & 8.22. 1 John 1.9. Mark 4.12. But of this I have given large proof elſewhere.

3. All the grace of the Spirit is a preparation for Heaven: But that eminent gift of the Spirit, which in Scripture is called the Seal, Earneſt, and firſt Fruit, is promiſed upon repenting and believing, and therefore followeth them, and is, 1. The Habit of Divine Love, which is the New Nature, and more than the firſt ſeed of grace: 2. And the Spirit related to us as an in-dwelling, poſſeſſing Agent of Chriſt to ſanctifie us to the end. 3. And in thoſe times to many, the extraordinary gifts of Miracles, Tongues, &c.

1. Faith and Repentance went before Baptiſm in the Adult, even as a Condition of it and its benefits, Mark 1.4. Acts 13.34. & 19.4. Matt. 3.11. John 1.26. Mark 16.16. John 4.1. Acts 2.38, 41 & 8.12, 13, 36, 37, 38. & 9.18. & 22.16. But that gift of the Spirit which is called the Farneſ…, Seal, and firſt Fruit, was either given in, or after Baptiſm ordinarily (though to Cornelius before) but not before Faith and Repentance. It is called therefore, p. 69[Baptizing with the Holy Ghoſt.] See Mat. 3.11. Acts 1.5, & 2.33.38, & 8.15.17, & 10.2. Rom. 5.5. Tit. 3.5.

2. And the Spirit is ſaid to be promiſed and given to believers, after faith, and becauſe they were adopted ſons: Eph. 1.13. Prov. 1.23. Gal. 4.6. & 3.14. Rom. 8.15, 16.30. 2 Cor. 1.22. & 5.5. Therefore our Divines commonly put Vocation as giving the firſt acts of Faith and Repentance before Sanctification, as Rom. 8.30. doth before Juſtification and Glorification. And yet Faith and Repentance are gifts of the Spirit too, and ſo are many commoner gifts in unſanctified men: But as the daylight is ſeen before the Sun riſing, and as Satan is not ſaid to poſſeſs all that he tempteth; So ſome gifts of the Spirit, and ſome motions and operations of it, go before the proper giving of the Spirit itſelf, and his poſſeſſing us.

3. It is no abſurdity, but the wiſe order of God, that one gift of the Spirit ſhall be antecedent to another, and the reception and exerciſe of it by us, be a condition of that other. For God will morally induce us to our duty by ſuitable motives. He that denieth this ſubverteth the Goſpel.

4. I have elſewhere at large proved the falſhood of this Doctrine, that Impenitent Infidels are juſtified by the imputation of Chriſts Righteouſneſs. It is enough that Chriſts righteouſneſs is reputed by God to be the meritorious cauſe of all our grace even of juſtification before we are juſtified.

Qu. 48. How can faith or repentance entitle us to that righteouſneſs of Chriſt which muſt firſt give us a right to themſelves and all Grace?

Anſ. 1. Faith and Repentance give us not a Title p. 70in ſtrict ſence, but the Covenant or Promiſe, that is, the Goſpel Donation is our Title, and Faith and Repentance are but Conditions of our Title, which on ſeveral accounts make us morally capable receivers of Right.

2. Chriſts Righteouſneſs did merit all grace of God, before it juſtifieth us, and we are reputed righteous by it. It is a great error to ſay that we muſt be reputed righteous by Chriſts Righteouſneſs given and imputed to us to that uſe, before we can have any fruits of the merits of his righteouſneſs. Even the outward call of the Goſpel is a fruit of it.

Qu. 49. Is it true that we muſt be practical Antinomians unleſs we hold that only Chriſts active righteouſneſs merited grace and glory for us?

Qu. 50. Is this proved by Rom. 7.4.

Anſ. 1. Some mens words are uſed to hide the ſenſe, and not to open it. What is the meaning of Practical Antinomianiſm? Is it to be the oppoſers of all Gods Laws? or only ſome and which? And doth he not mean that the judgment muſt be firſt againſt them.

How far are we under the Law; and how far not? 1. The Law of Innocency as a Covenant requiring perfect, perſonal obedience as the neceſſary condition of life, we are not under. It ceaſed by the firſt ſin, ceſſante ſubditi capacitate: We muſt not ſuppoſe that God ſaith to all ſinners: You ſhall be ſaved if you be not ſinners. Conditi…n… prate… … tranſit in ſententiam.

We are not under the Law of M…s as ſuch; even that which was written in ſtone is done away, 2 Cor. 3.7, &c.

If this be Antinomianiſm, I am an Antinomian that …ve written ſo much againſt them.

p. 713. We are only under the Law of Chriſt, into whoſe hand all power is given: And that is 1. The Law of reprieved and redeemed nature: 2. All his ſupernatural revelation, and ſo much of Moſes Law as he hath aſſumed. If the objecter think that we are under any other, ſo do not I, except the ſubordinate Laws of men.

2. That Law of Grace which we have, and that freedom from the Law of Works, are merited both by Chriſts Active and Paſſive righteouſneſs.

Ad. Qu. 50. Rom. 7.4. hath no ſuch thing, but only that Chriſt hath delivered men from the bondage of the Law of works which did neither juſtify nor ſanctify, and hath ſubjected and engrafted us unto himſelf, that we might by him be made holy unto God.