The Great Propitiation, Part (2 of 3)

The Great Propitiation · Part (2 of 3)

p. 868. Laſtly, That he might be juſt, and the juſtifier of him that believeth in Jeſus; or, that is of the faith of Jeſus, foreign, that is, of the Chriſtian faith.

God ſet not forth Chriſt to dye meerly for this end, that Sinners might be juſtified without any more ado, only be ſinners. Some have ſaid, Be but ſure of this, that you are ſinners, and you may believe you are juſtified. The immediate effect of this Satisfaction, as ſatisfaction, and which is an eſſential conſequent of a ſatisfaction to Juſtice, is only this, That, that obſtacle being removed, he might be left at liberty to act in the pardon of ſinners, in what way, and upon what terms he pleaſed. The immediate effect is, That God might be juſt, though he ſhould pardon ſinners; that he might pardon ſalvá juſtitiá; not that he muſt pardon them, come what will of it; or be unjuſt: not that ſinners ſhould ipſo facto be pardoned, the price being undertaken or paid, and accepted. The Juſtice of God, as a flaming p. 87ſword, obſtructed all treating with us upon any terms of reconciliation whatſoever; and this would have been an eternal barr to all influences and effluxes of favour and bounty whatſoever. Now this Juſtice being ſatisfied (as I have before made out) and this barr and obſtacle removed, Divine Grace and Benignity is left at liberty freely to act how it pleaſeth, and in what way, and upon what terms and conditions it thinketh meet.

Object. Here the Antinomians object, What do you talk of terms and conditions? Is it not injuſtice to refuſe immediately to juſtifie the Party? immediately to pardon and acquit the offender, for whom the price was paid? And is it not injuſtice to ſet them terms and conditions of their benefit by the price paid for their juſtification and ſalvation, ſo as without the performance of them they ſhall have no benefit by the ſaid price?

p. 88Anſ. It is not injuſtice. That which miſleadeth men, and maketh them think otherwiſe, is, their looking on God as if he was properly a Creditor, whereas he is Governour; and ſins are not properly debts owing to God, but ſo called metaphorically, becauſe in ſome things alike they ſubject us to danger and trouble, as debts do; and they look upon ſinners as Debtors, and Chriſt as a Surety properly. Get theſe things well into your minds, and you may ſee through theſe miſts.

Firſt, Labour to underſtand this, that the caſe here is not properly the caſe of Debtors, but of offending Subjects; and God is not to be looked upon properly as a Creditor, but as a Rector, Governour, Legiſlator; and the Perſon Chriſt ſuſtained; and the part he acted in his Sufferings, was not in a ſtrict ſenſe (though figuratively once ſo called) that of a Surety paying the debt it ſelf, and diſcharging the Bond, by paying the very thing it p. 89ſelf in the obligation; but of a Mediator, expiating Guilt, and making reparation to Juſtice ſome other way than by the execution of the Law; yea, endeavouring that the Law, the legal threat, might not be executed, by making amends for the non-execution of it.

Secondly, Get this into your minds, That the Sufferings of Chriſt were not properly an execution of the Law (though they may figuratively be ſo called) but a ſatisfaction to Juſtice, that the Law-threat might not be executed. The ſufferings of Chriſt were not the very individual things threatned; for it threatned the offenders ſhould dye, and be damned; Curſed is every one that continueth not, &c. In the day thou eateſt, thou ſhalt dye. So that it was not Chriſt was threatned, but we; for he was not the offender. His ſufferings therefore were not the idem, but the tantundem; not proper payment, but a valuable conſideration, or you may call it a refuſable payment, though it be not p. 90properly payment at all; not ſolution or payment in the ſtricteſt ſenſe, but a ſatisfaction in the ſtricteſt ſenſe: The eſſence of which lies in this, that it is juſtly and fairly refuſable. In payment of debts, the moſt Laws admit payment by a Subſtitute, and take it as all one in account of Law, whoſoever pays it, ſo it be but paid; yea, in many caſes, though it be by another without the Debtor's knowledg; it was paid by the ſame perſon in Law, though not by the ſame natural perſon; and if any Laws do lay any ſtreſs on the perſon of the Debtor, ſo that it ſhall be judged as no payment except paid in perſon, ſuch are hard Laws, and againſt natural equity; ſo that though payment ſhould juſtly according to ſuch Munucipal Laws, be refuſable from another, yet it is not fairly tefuſable: But it is quite otherwiſe in all Law and natural Equity in the caſe of obedience and puniſhment: for here the Laws do juſtly and equitably determine the very perſon that ſhall obey or ſuffer; p. 91and allow not any delegation, as doing or ſuffering by another: ſo that if another ſuffer, it is not the ſame in Law; if the penalty be ſuffered by another natural perſon, it is ſuffered by another perſon in Law. And here, Dum alius ſolvit, aliud ſolvitur, therefore ſuch ſuffering of another contrary to Law, may be a ſatisfaction that the Rector may with hono…r not execute the Law, but cannot poſſibly be an execution of the Law, the idem, the ſame threatned.

I will make all plain to you thus:

Suppoſe the Law-threat had run thus: If any man ſin, he ſhall dye, be damned, or another for him; [he, or another] thus disjunctively; either of theſe would have been the very thing threatned, the ſame in Law, as the Principal and Surety are; and then all theſe after-mentioned inconveniences would have followed.

Firſt, In this caſe, had God provided one to dye for us, here would have been nothing of pardon. Here indeed p. 92would have been grace and favour in thus procuring one; but nothing of pardon, remiſſion of ſin: for it would not have been a refuſable payment; either of their deaths would have been the ſame in Law, and ſo no act of Pardon or Grace to acquit upon it: whereas God for Chriſt's ſake forgiveth. We have by Eph. 4. 32Eph 4:32his blood the remiſſion of ſins. This would have been like proper ſolution; and then the ſtricteſt Juſtice cannot deny an acquittance and juſtification to the party, for whom it is paid; and there need not be, there cannot be, in this caſe, any ſuch thing as pardon: pardon and full ſatisfaction may ſtand together, but not pardon and ſolution, or payment. e. g. If a Law be made, that threatens, That for ſuch an offence the Delinquent ſhall ſit in the Stocks, or another for him, thus disjunctively; here would be grace and favour in the Prince, to procure one to ſit for the offender, but nothing of pardon or remiſſion: for the utmoſt rigour of Juſtice could p. 93not refuſe to acquit upon it; here is no remitting any thing the Law requires, no pardon at all: for the Law never required the offender himſelf ſhould ſuffer, but he or another indifferently.

Secondly, It would alſo in this caſe be injuſtice to inflict the leaſt part of the penalty threatned, upon the offender, when the other hath ſuffered; becauſe it would be to inflict what was never threatned by the Law, and ſo what is not due: for the utmoſt Juſtice requires no more than the ſuffering of one of them.

Thirdly, It would alſo in this caſe be non-ſenſe, or injuſtice, to preſcribe the Delinquent terms or conditions on which he ſhould have juſtification; the benefit of the other's death, or of the other's ſitting in the Stocks; or elſe to have no benefit by them: for the offender would have right without performing ſuch conditions. And therefore as a plain denying the offender the thing he hath right to, would be injuſtice; ſo, to p. 94reduce back his abſolute right to a conditional, would be injuſtice in part: To threaten damnation if men believe not, repent not, would be ſomething of injuſtice, being a partial denial.

Fourthly, Alſo in this caſe the offender would be juſtified immediately by the other's death, by the Law that threatned, by the very Law of Works; there would need no Covenant of Grace, or Goſpelpromiſe; it would be injuſtice to preſcribe terms of benefit by it, as Faith, Repentance, as in the other caſe the Delinquent would have right to impunity for his offence, by the other's ſitting in the Stocks, by the very Law that threatned it. There needs no Law of Grace for requital; for it is the idem in Law, the very thing threatned, and ſo not refuſable by the ſtricteſt Juſtice; to promiſe here, would be to promiſe that which we have right to without promiſe; and ſuch promiſes would not be of Grace, but meer Nullities.

p. 95But this death of Chriſt was a ſatisfaction much like a refuſable payment: for the threat was, The ſoul that ſinned ſhould dye, be damned; not he, or another. The death of Chriſt was a ſatisfaction, a refuſable payment; for God might have refuſed, if Chriſt had interceded, as Moſes, Blot me, I pray thee, out of the Book of Life for the people; and ſave their ſouls, their lives. God might have anſwered, Thoſe that ſin againſt me, I have only threatned, and thoſe only I will puniſh; but of thee will I require nothing, and from thee will I accept nothing. For the threat was not, If a man ſinned he ſhould dye, or ſome other for him (for then, either of them would have been the idem, the ſame in Law), and ſo not refuſable; but it was that the offender himſelf ſhould dye: ſo that whatſoever elſe than the offender's ſufferings, could be offered, was refuſable, and ſo could be but a Satisfaction. And then theſe things will ſuit and agree:

1. Here is pardon and remiſſion, p. 96in accepting and acquitting: for he might have refuſed to accept of Chriſt's death, and to acquit us upon it. It is plainly, a not ſtanding to his threat, a diſpenſing with his Law, notwithſtanding Chriſt's death, for him not to execute the Law upon us, though an honourable diſpenſing with it.

2. Being a Satisfaction, a refuſable payment, God may take off what part of the penalty He and his Son agreed, from the offender, and leave on him what part they pleaſe, and as long as they pleaſe and judg meet: And indeed, though they did agree, and God hath promiſed for Chriſt's death-ſake, that they who perform the Goſpel-condition, ſhall not periſh, but ſhall have eternal life: they ſhall not undergo eternal ſorrows, Hell-ſorrows; yet they never agreed, and God never promiſed that Believers ſhould not be afflicted for their ſins in this life, or that they ſhould not dye temporally, or that the ground as to them ſhould be freed from that firſt curſe; or that believing p. 97Women ſhould not undergo pain in Child-bearing; for theſe things God doth inflict: therefore the Son in paying the ranſome, and the Father in accepting, never agreed they ſhould be freed from them in this life; though yet they did, ſo to moderate and help in them, and ſanctifie by them, that a Chriſtian life in this World is worth living. Phil. 1. 22. To live in the fleſh is worth while, foreign, operae pretium. And it is contrary to all Scripture, to ſay, Believers afflictions are not for ſin; and if they were not for ſin, they would not be chaſtiſements or corrections: for it is of the eſſence of chaſtiſement, that it be a puniſhment; for puniſhment is the genus, and the whole nature of it is in every ſpecies, in every chaſtiſement. Puniſhment is truly defined, the infliction of a natural evil, for a moral evil; and this is in every chaſtiſement. If a Father ſhould whip his Child, not for any fault, but only to do him good, we might poſſibly call it blood-letting, but not p. 98chaſ…iſement, becauſe it is not pe… If …e tye up his Child, not for any … but left he run into dangers in his abſence, you cannot call this, correction or chaſtiſement, though grievous to the Child, becauſe it is not for a fault. And if God do puniſh his people with temporal chaſtiſements, then they are ſo far, and as to thoſe temporal chaſtiſements, unpardoned; ſo far as they are puniſhed, ſo far they are unpardoned. If a Traytor be pardoned, but muſt loſe ſome part of his Goods, he is then pardoned as to his Life and Lands, but not as to that part of his Goods. It is not leſs abſurd to ſpeak of chaſtening for a fault never committed, than for a fault perfectly and every way pardoned. You may ſee how this anſwers theſe difficulties: If it be a Satisfaction, he may pardon the offenders, as to their ruin and deſtruction by their ſins, and yet leave ſome part of the penalty on them, that may make their hearts ake, and eyes weep; though they be as p. 99brands plucked out of the fire, yet he may chuſe not to make them immediately in this life, be like thoſe whoſe garments ſmelled not of it, without any ſhew of injuſtice.

3. If the Sufferings of Chriſt were a Satisfaction, a refuſable payment; then, As God is bound no further to acquit the parties for whom it is paid, than he accepting it, and Chriſt paying it, agreed: ſo (which is the main thing I have ſpoken all this, to anſwer), He is bound only in ſuch a way, and on ſuch terms and conditions, to acquit the Offender, as the party paying the price, and the party accepting of it, agreed on.

Now God did not ſet forth Chriſt a Propitiation, and Chriſt did not give himſelf a Pr…ion, that ſinners ſhould immediately be acquitted without any more ado, only be ſinners: for the Father and Son had a care, not only of the offender's good, but alſo of their own honour… for, if we ſhall ſuppoſe▪ that through this Satisfaction, it might now well have p. 100conſiſted with God's Juſtice; yet it is certain, it was not conſiſtent with his wiſdom and prudence in Government, to pardon and deliver thoſe that ſhould ſlight deliverance; ſo to re…eem Creatures, as to have them lawleſs; to loſe his Rule and Government over them; that they may ſay, We are delivered to commit all theſe abominations; to be like Schoolboys, that have their orders, that they may do well if they will; but if they will not, the Maſter cannot juſtly, according to thoſe Temporary Laws, puniſh them. Chriſt was not properly a Surety (though Metaphorically once ſo called) who hath only a care of one party to get deliverance for the Debtor, and careth not for the Creditor; but he was a Mediator, a middle perſon, and had care of both; would have their redemption and deliverance only in ſuch a way, as ſhould no way diſhonour God. He had a care of the Worſhip, Service, and Honour of God, as well as of man's impunity and deliverance; and he would alſo p. 101have a care that he ſhould not be reproached as an unholy Saviour; to have redeemed one to live, as if the Blood of the Covenant was an unholy thing, and would allow them impunity in all ſin. He would not for his part have his unſpotted Righteouſneſs to ſerve as a covering to wrap and cover wilfully continuing running ſores. Nay, Chriſt was ſo far from meerly deſigning and bargaining for the ſalvation of them that ſhould continue wilful contemners of God and his Laws; from intending his death for a Sanctuary, where wilful continuing enemies might find refuge and ſafety; that his deſign was, to bring Religion into the World, and to fetch it back from that ſwoon wherein it muſt needs have lain, had not Chriſt dyed, had there been no hope for repenting returning ſinners. He was ſo far from meerly purchaſing the pardon of any, live they as they liſt, that one of the great ends of his death was, That purchaſing ſuch hope for them that returned, they might purifie themſelves; p. 102purchaſing ſuch Promiſes, they might cleanſe themſelves from all pollutions of fleſh and ſpirit. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf Tit. 2. 14.Titus 2:14a peculiar people zealous of good works. He bare our ſins (that is, the … Pet. 2. 24puniſhment of our ſins) in his own body on a tree, that we being dead unto ſin, might live unto righteouſneſs. That whereas God would have had no ſervice, no obedience, there being no forgiveneſs with him that he might be feared, but Earth would have been like Hell; now God might have ſuch poor ſhattered ſervice as our degenerate eſtate is capable of.

Therefore be ſure, He would not uſe ſuch an unlikely means as this; to bargain for, and purchaſe of his Father pardon of ſinners, ſo abſolutely, that ſhould they wilfully ſlight their Redeemer▪ they ſhould yet have the benefit of his death, and he ſhould be unjuſt in denying them pardon, and therefore wiſh them only to repent, believe, reform, out of p. 103good nature, and ingenuity, and by way of thankfulneſs; but if they ſhould refuſe, he ſhould be unjuſt, according to ſuch an Oeconomy, if he deny to them the pardon and juſtification procured by Chriſt. Nay, let any man that is not forſaken of Reaſon, as well as Religion; that is not giddy and drunk with error, and is not ignorant of the wickedneſs of man's nature, judg, Whether this would be as likely a means for Chriſt to bring Religion into the World, to obtain that they ſhould have the fruit and benefit of his death to juſtification and ſalvation, whether they repent, return, or no… you ſhall have theſe things, live as you liſt; only I beſeech you, by way …f gratitude, repent, reform: Or, for God to give his Son, and Chriſt give himſelf, that whoſoever ſhould believe, repent, return, ſhould have … benefit of it; and otherwiſe … ſhort. Whether of theſe are … lier way to lay ſuch a ſound … the world, judg … Would … pardoning ſins againſt the firſt … p. 104nant, ſhew ſo dreadfully (by the death of his Son) how hardly and difficultly he diſpenſed with his Law, that men might after go on in ſin without danger? Surely one of the ends of Chriſt's dying was to ſhew, that if he would not pardon ſinners againſt the firſt Covenant, without ſuch a ſtupendious Satisfaction, how hopeleſs will their condition be, that perform not the terms of this ſecond Covenant, founded in the blood of Chriſt!

Chriſt never agreed for the ſalvation of final impenitent Unbelievers, never ſatisfied for that, though he did for impenitency, and unbelief, and rejection of Chriſt for a time, provided they came in at laſt. He obtained of God, not to take every denial, every rejection, for an utter loſs of all (for then we had all periſhed); but obtained that God would wait, and be long-ſuffering to ſinners, and accept them to righteouſneſs and life, provided they come in before death. They that have a mind to it, notwithſtanding Chriſt's bearing their ſins, p. 105may bear them themſelves: and many will do ſo; even they that knowing the terms of Juſtification and Salvation by Chriſt, do chuſe rather his eternal wrath and diſpleaſure, than to accept him on the condition of his love and favour.

They agreed that they, and they only, ſhall have benefit by this Propitiatory death of Chriſt, that ſhall, in this life, perform the conditions whereon it is offered, and if they finally refuſe it on theſe terms, they ſhall have no benefit by it, but the wrath of God ſhall abide on them; yea, and they ſhall periſh with heavier perdition, with ſo…r puniſhment, becauſe of their treading under foot the blood of the Covenant; ſlighting of it as not worthy their acceptance upon the terms of it: Which is this new Covenant, this ſecond Covenant made in the blood of Chriſt.

So that I may ſay, Though immediately and antecedently, to the conſideration of fixing the terms, and making this ſecond Covenant, Chriſt p. 106dyed (as I told you before) that God might be juſt, though he ſhould pardon ſinners; yet he dyed eventually, and the new Covenant being conſidered, that God might be juſt, and the juſtifier of him that is of the faith of Jeſus. He ſo loved the world, that he gave his only begotten Son, that whoſoever believed, &c. And for this cauſe he is the Mediator of the new Covenant, that by means of death for the redemption of Tranſgreſſions, they which are called (that is, Heb. 9. 15Heb 9:15effectually called, converted) might receive the promiſe of the eternal Inheritance.

Now it is neceſſary for your inſtruction herein, that I make out to you theſe three things.

1. What Juſtification is.

2. What the Covenant.

3. What the Condition.

Firſt, What Juſtification, and to juſtifie, …s.

If you know what Condemnation p. 107is, you may by it know what Juſtification is: for contraries are mutually known by one another. Now Condemnation is contrary to Juſtification. Who ſhall lay any thing to Rom. 8. 33Rom 8:33the charge of Gods Elect? it is God that juſtifieth, Who is he that condemneth? If there be a controverſie between men, Deu. 25. 1Deut 25:1and they come unto judgment, that the Judges may judg them; then they ſhall juſtifie the righteous, and condemn the wicked.

Now there is a two fold Condemnation, viz. by the Law, and according to the Law; that is, by the Law, and by the ſentence of the Judg.

A man that tranſgreſſeth a Law, is immediately condemned by the Law. Adam in the very moment he tranſgreſſed the Law, was condemned in Law; that is, made guilty, the death threatned was made due to him. And again, when an offender is proceeded againſt according to the Law, and, by the ſentence of the Judg▪ ſentenced according to the Law, then he is Sententially condemned: Firſt, the p. 108Law condemns him, and then the Judg according to the Law.

So there is a Juſtification in Law, and a Juſtification by the Sentence of the Judg. And theſe two ſenſes of the word can only challenge any kind of propriety; one is called Sentential Juſtification, by the ſentence of the Judg, pronouncing him righteous, and one that ought to be acquitted according to the Law. The other is called **foreign.Conſtitutive Rom. 5. 19Rom 5:19Juſtification, or Juſtification in Law; which is, of one that hath right to be acquitted, when accuſed. When the Scripture ſpeaketh of Juſtification by Chriſt, by faith, or to life, it conſtantly uſeth it in one of theſe ſenſes. He that is a believer, that hath performed the Goſpelcondition, is juſtified immediately, ipſo jure, in Law-title, by the Law of Grace; he is conſtitutively juſtified by that Covenant or Goſpelgrant [He that believeth, ſhall be ſaved]; hath right to not-periſhing, and a right to eternal life, by this promiſe; though he is not ſententially p. 109juſtified till the day of Judgment: The Lord grant he may find mercy at that day, ſaith the Apoſtle. By the Law of Grace or Promiſe, immediately the ſinner upon his believing, hath right to impunity, as to Hell, and right to the Inheritance by Promiſe; and at the laſt day ſhall be adjudged to it, to the immediate poſſeſſion of all thoſe Immunities which were given by the Law of Grace or Promiſe. Not the hearers, but the doer of the Law ſhall be juſtified—In the Gal. 5. 5.Gal 5:5day when God ſhall judg the ſecrets of all men according to my Goſpel. We through the ſpirit do wait for the hope of righteouſneſs by faith; that is, for juſtification by faith at the laſt day. But this Sentential juſtification is to come. Therefore whenſoever the Scripture ſpeaketh of juſtification in this life (as for the moſt part it doth), being juſtified by faith, we have peace with God. But you are ſanctified, you are juſtified—it is to be underſtood of juſtification in Lawtitle; and in this ſenſe it is to be underſtood here. We may ſay of a man p. 110whoſe caſe is good according to the Law, that ought to be acquitted when it cometh to trial, The Law juſtifieth him, the Law acquits him, he is juſtified already in Law; and ſo are believers in this life: There is no condemnation to thoſe that are in Chriſt Jeſus, who walk not after the fleſh but after the ſpirit. The juſtification here ſpoken of, is expreſſed by another word in the Text, viz. Remiſſion of ſins. And the Scripture conſtantly uſeth Juſtification in the Goſpelway, and pardon or remiſſion of ſins, as equipollent terms; and the Apoſtle proveth, there is no juſtification now by works, but by pardon of ſins, Rom. 4. 7, 8.Rom 4:7Rom 4:8citing it out of the Pſalms; Bleſſed are they whoſe iniquities are pardoned, and whoſe ſi… are covered. Bleſſed is the man to wh… the Lord doth not impute iniquity. Obſerve the place, and you will ſee he uſeth imputing righteouſneſs without works, and not imputing iniquity, as the very ſame. Again, in the Text juſtified freely by his grace through the …pt… …hat is in Chriſt, is th…s … p. 111Scriptures, Redemption through his Eph. 1. 7.Eph 1:7blood, the forgiveneſs of ſins, according to the riches of his grace. And, redemption through his blood, even Col. 1. 14.Col 1:14the remiſſion of ſins. Be it known unto Acts 13. 38, 39.Acts 13:38Acts 13:39you therefore brethren, that through this Man is preached unto you the remiſſion of ſins; and by him all that believe are juſtified from thoſe things from which they could not be juſtified by the Law of Moſes. The blood of the Matt. 26. 28.Matt 26:28new Covenant ſhed for the remiſſion of ſins. And this juſtification of ſinners, or forgiveneſs of ſins, is reckon'd as one Article of the Creed, as eſſentially neceſſary to ſalvation to be believed.

And indeed, the Juſtification (in law) of faln man, is all one with the pardon of ſin. And as for the reſpective difference of pardon being a diſcharge from the obligation of the Law to puniſhment; and juſtification from the condemnation and accuſation of the Law; it is ſo little, that it is not worth while to clear it to you; for the obligation of the Law to puniſhment, and the condemnation p. 112and accuſation of the Law, are one and the ſame act.

Juſtification of one guilty, is all one with pardon of ſin. Yet there is this difference between Juſtification taken at large, and pardon, viz. None can be pardoned but an offender; but a man that was never an offender, is capable of being juſtified (as Adam would have been, had he ſtood) againſt any charge pleaded or pleadable againſt him. But if once a man be guilty of the breach of a Law, his Pardon and Juſtification are all one; for there can be no juſtification of offenders, but by a legal diſcharge of the ſinner from the obligation to puniſhment, which is pardon. So that Juſtification actively taken, is an act of God, whereby he pardoneth our ſins, or diſchargeth us from condemnation, or giveth right to ſalvation, notwithſtanding our ſins. All theſe are the ſame, and only differ in words. If you ſhould define Juſtification, An act of God, whereby he pardoneth our ſins, and conſtituteth us righteous; all the p. 113fault here is only this, You do tautologize; for there needeth no more to righteouſneſs, than pardon of ſin: for that which putteth an offender into ſuch a ſtate, as if he had performed the Law in all things, that doth perfectly juſtifie, or conſtitute him righteous: but, pardon of all ſins, both of omiſſion and commiſſion, doth put a man into that ſtate, as if he had performed the Law in all things (for it putteth him into that eſtate, as if he had tranſgreſſed the Law in nothing; therefore, as if he had performed the Law in all things). It is impoſſible to find a middle. I ſay, there needeth no more to righteouſneſs, than pardon of ſin. If all his ſins be pardoned, he is ipſo facto non reus, not guilty; and if not guilty, he is juſtus, juſt. It is impoſſible to find any medium foreign, in capaci, in a capable Subject. In a ſubject uncapable, where there is not debitum ineſſendi; there may be notguilty, not-unjuſt, and yet not-juſt; as in a Brute or Stone. If a man by his ſin be guilty, be obliged to loſe p. 114Heaven and go to Hell; if his ſin be once pardoned, this obligation once diſſolved, he is in ſtatu quo prius, hath right to Heaven, and to be free from Hell. If right to any good thing that a man ſhould have, if innocent, ſhould yet be wanting to a man pardoned (as you may ſee I did yield ſuch a thing before as to this li…e) the want of that good thing is part of puniſhment; and therefore he is not wholly pardoned, no more than wholly juſtified as yet, except the right to that good thing be reſtored. If the poena damni, the loſs of the enjoyment of God be puniſhment…, then pardon of ſin reſtoreth right to the enjoyment of God; elſe not fully pardoned, no more than juſtified. If a Traytor be pardoned, but muſt loſe his Goods, he is then pardoned and juſtified as to his Life and Lands, but not as to his Goods. So that they are the ſame thing, his pardon and juſtification; and there is no more in the juſtification of an offender, than pardon of ſin. Thoſe learned p. 115men that oppoſe this, conſtantly grant, That if pardon of ſin put an offender into ſuch an eſtate, as if he had performed the Law in every thing, then it would apparently be the whole of Juſtification: and alſo that pardon of ſin putteth him into ſuch an eſtate, as if he had offended the Law in nothing; and alſo that the ſatisfaction of Chriſt is enough for pardon of ſin. But they maintain, that it is poſſible for a man not to have offended the Law in any thing, and yet not to have fulfilled the Law in every thing; which I ſhould by no means tell them that know it not, was it not in duty to inſtruct you, that it is oppoſed without ſhew of reaſon.

And by the way you may ſee how contrary to Reaſon (as well as Scriture) that way of theirs is, who hold, That Chriſt's fulfilling of, and Chriſt's obedience to the Law, is accounted, imputed, as if believers had fulfilled and obeyed the Law in his ſo doing: You may hold the active p. 116and paſſive righteouſneſs of Chriſt a ſatisfaction to Juſtice for our breach of the Law; both of them a valuable conſideration, on which God will acquit the offenders, ſo they do but perform the Goſpel-conditions; and I can eaſily anſwer all the Arguments I have read, to exclude his active obedience from being part of the ſatisfaction to Juſtice for the breach of the Law: But to hold, over and beſide ſuch a ſatisfaction for our diſobedience, that there is made over to us a right to his obedience, ſo as God to account us as if we had obeyed the Law in him; beſide the danger of making God account men as perfect as Chriſt, and accounting that which is not true;

Firſt, It is altogether needleſs: for the Law requireth not of us, both ſuffering and obedience, in reſpect of the ſame time and actions, but only one of them; either our obedience, or our undergoing the penalty. And it is vainly alledged, that it requireth ſuffering for the time paſt, and obedience for the future. p. 117It is in effect to deny Chriſt hath ſatisfied for future ſins: Ere long thoſe future ſins will be paſt; and if we do not obey for the future, we ſin; and if we ſin, the Law requireth only our ſuffering for expiation; and that, Chriſt's Satisfaction, Expiation, Propitiation, hath ſatisfied for.

Secondly, It maketh the death and ſufferings of Chriſt needleſs: for if we obeyed the Law in him, he being in our ſtead, ſo as God accounted us to have obeyed in him; then there was no need of his death: for though we obeyed not in our ſelves, yet we obeyed in Chriſt. If a Soldier be by the Martial Law to watch his hour or dye; if another be accepted to watch for him, ſo as it may be ſaid another hath watched for him; though he did not watch, what, Muſt this other Soldier dye for him, as well as watch for him? No Law requires both. It was not, Do this, and dye. If his obedience was ſo formally for us, as to be accepted by God for us, as if we had fulfilled the Law in every p. 118thing, What need was there of a Satisfaction, to make as if we had b…oken the Law in nothing? & vice verſâ.

Thirdly, If Chriſt fulfilled the Law for us in this ſenſe, ſo as it is to be imputed to us, as if we had fulfilled the Law our ſelves; then we ſhould be freed altogether from any obligation from the Law to obedience; juſt as we are freed from the condemnation of the Law, becauſe Chriſt underwent it as a Satisfaction for us, we ſhould not then ſin in notobeying the Law, and we could not be pardoned by Chriſt for our ſins in not obeying the Law; for they are no ſins according to this Hypotheſis.

If there be a Law, That if a ſervant, hired for a year, ſhall refuſe to ſerve his year's ſervice (if his Maſter require) he ſhall lye in the priſon a year. Suppoſe one hired did not ſerve a year, but another ſerved a year good and faithful ſervice for him, Muſt this hired man alſo ſerve a year for himſelf, or he is to blame? p. 119and, Muſt this man, accepted to ſerve a year for him, alſo lye in priſon for him? What if I did not ſerve a year, yet another ſerved for me, and better ſervice than I can perform? What need is there, may he ſay, that I ſhould ſerve it my ſelf? Do I think I can mend his work? do it better my ſelf, than I have done it in him?

I am almoſt aſhamed to lay open the weakneſs of them that hold theſe things, after ſuch multitudes of learned Proteſtants have ſhown their abſurdity. How much clearer is the Scripture▪ way, of God for Chriſt's ſake juſtifying and pardoning us, for Chriſt's Satisfaction, Propitiation? than to talk of our fulfilling the Law; yea, or (which is not ſo ill) our ſatisfying in Him, ſuffering in Him, or redeeming our ſelves in Him, or God accounting us to have ſatisfied in Him. Theſe are Phraſes the Scripture is a ſtranger unto: though if they will ſay, as ſome, They mean no more by ſuch ſpeeches, but that God for Chriſt's Satisfaction gives us all theſe Goſpel-mercies: p. 120I ſhall only ſay, They might ſpeak plainer. And our ſatisfying in Him is true, in a figurative ſenſe, though not in a proper ſenſe; and ſo God's accounting us to have ſatisfied in Him: yet, in no poſſible ſenſe is our fulfilling the preceptive part of the Law in Him, true; for, this would make Chriſt's ſatisfaction needleſs.

Now ſince I have defined Juſtification by pardon of ſin; it is neceſſary that I tell you what Pardon is: Pardon is a diſſolution, or diſcharge from the obligation to puniſhment. It is none of theſe four things that only pretend to come in competition.

1. Pardon of ſin is not, A making ſin ceaſe to be: for that is to be aſcribed to Sanctification, which is a real change in oppoſition to relative.

2. It is not, making that it ſhould be ſaid, that the ſin was never committed; this is impoſſible.

p. 1213. It is not, making ſin that it do not in its own nature deſerve damnation.

4. It is not, the executive taking off the penalty; for this is a conſequent of pardon, by virtue of juſtice and faithfulneſs. Yet ſometimes it is uſed in this improper ſenſe in Scripture.

But it is, A diſſolution of the obligation to puniſhment; the dueneſs of the penalty is taken away immediately by pardon, and ſo remotely and ultimately the penalty; God being juſt and faithful, will not inflict what is not due, what he hath made not due by his Law of Grace.

So that Juſtification actively taken for God's act, is an act of God, whereby he pardoneth our ſins, or, diſſolveth the obligation to puniſhment. And then Juſtification, when taken paſſively for the effect of Juſtification, is, A diſſolution of, or diſcharge from the obligation to Hell and Puniſhment, or a right to Salvation; or, a right to be free p. 122from Condemnation, which is nothing elſe but a right to ſalvation.

It doth not, in this Diſcourſe, concern me to ſpeak of the further degrees of Happineſs ſuperadded: for, Juſtification of it ſelf comprehendeth no more than right to what would have been due to us if we had been righteous without pardon, had never tranſgreſſed the Law: for, Juſtification is from ſome thing, as well as to ſome thing. Yet this, on the by: Greater things than we fell from, do come to man by the ſame Law of Grace, by the ſame blood of Chriſt, and upon the performance of the ſame condition, that Juſtification or pardon of ſin doth. As for the meritorious cauſe of this Juſtification, I have ſpoken very largely of it already: for whoſe ſake, merit, Cujus intuitu: I told you that he juſtifies us through the redemption that is in Chriſt; and I dare not ever and anon return to ſpeak of it here, leſt I ſhould confound your underſtandings. I ſhall, after this, ſpeak of God's working p. 223Faith in us, that we might be juſtified, and Chriſt's meriting of it. Therefore do not in your too forward thoughts over-run me, as if I denied any thing I come not yet to ſpeak of.

Now I will tell you what this act of God is; how God diſchargeth the ſinner, and diſſolveth this obligation to Puniſhment, and ſo giveth right to ſalvation which we loſt by our ſins.

It is by ſome new Law or Conſtitution, by ſome Covenant or Promiſe, founded in Chriſt's Satisfaction. It is ſome judicial juridical act, and therefore by ſome Law-act. I thus prove it.

1. It is impoſſible that a man that is a ſinner ſhould have right to be freed from condemnation, but it muſt be by ſome Law of Grace, ſome legal diſcharge. Such a jus or right cannot poſſibly paſs, but by ſome Law-act. If a Rector ſhould refuſe to inflict the penalty on a man guilty or condemned, this is not Pardon or Juſtification. You p. 124may call it Suſpenſion, Impunity; but the offender hath no right to the Impunity, the obligation to puniſhment is not diſſolved by it. Yea, ſuppoſe God ſhould have reſolved within himſelf never to inflict the penalty; yet he might inflict it when he would, without injuſtice (though I confeſs not without mutability), the offender hath no right to impunity by ſuch an intention, no jus, the obligation is not diſſolved till ſome lex remedians, ſome remedying Law, ſome Rectoral Law of Oblivion, ſome Act of Pardon and Oblivion: elſe, it is only forbearance, but no acquittance, no diſcharge, no pardon, no juſtification.

2. God will be true to his own Laws, and will not leave a man unpuniſhed to whom puniſhment is due by his own Conſtitutions, all things conſidered; but his judgment and execution will be according to Truth and Law. He that condemneth Prov. 17. 15.Prov 17:15the righteous, and juſtifieth the wicked, they both are an abomination p. 125to the Lord. He will ſentence men according to his own Laws; and he will not juſtifie or condemn pro libitu, but according to his own declared Laws. He will not ſententially hereafter juſtifie, nor will he account juſtified here, any ſinner, but whom the new Law of Grace, the Goſpel founded in the blood of Chriſt juſtifieth, which only juſtifieth Believers.

3. Condemnation is by ſome Law: therefore Juſtification muſt be by ſome Law; for, Contraries are of the ſame general nature. As condemnation is by a Law-threat; ſo Juſtification of a ſinner muſt be by a Law-promiſe. It is a Law-rule, that Obligations are diſſolved by the ſame way whereby they are made. The Apoſtle ſpeaking of boaſting being excluded in Juſtification, asketh, By what Law? and anſwers, By the Law of Faith; implying plainly, Men are juſtified by the Law of Faith.

4. We may clearly ſee it by the tenour of the Covenants, Rom. 10. 5, 6, 9 Moſes deſcribeth the righteouſneſs of p. 126the Law, the tenour of the Covenant of Works, which would have juſtified men, had they performed the condition of it: The man which doth theſe things, ſhall live in them. But the righteouſneſs of faith, the tenour of the Covenant of Grace, the word which we preach, is this: If thou confeſs with thy mouth, and believe with thy heart, that God hath raiſed him from the dead, thou ſhalt be ſaved. Had man performed the Legal Condition, perfect and perpetual obedience, the Law of Works would have juſtified him. Therefore, now, if a man perform the Goſpel-condition; the Goſpel, this Law of Faith, will juſtifie him. See alſo Gal. 3. 16, 17, 21, 22, of the two Covenants. To Abraham and his ſeed were the Promiſes made; that is, to Abraham, and all true Believers that are of the Faith of Abraham; as he fully explains himſelf in other places of the Chapter, eſpecially the laſt verſe. And is the Law againſt the Promiſes of God, againſt this Covenant confirmed of God in Chriſt, p. 127That he that believeth ſhall live? Had there been a Law which could have given life, verily righteouſneſs ſhould have been by that Law: but the Scripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt might be given to them that believe. We may argue plainly thus: This Law, this Covenant-Promiſe, Believe and live; can give life, that is, right to life; for ſome do perform the Condition of this Law: Therefore, verily Righteouſneſs is and muſt be by this Law. Can any man poſſibly give a reaſon why that Law would have juſtified, would have given right to life, and ſo righteouſneſs have been by it, to a man that had performed perfect obedience, and not this Believe and live, perform the Goſpel-conditions and live; and not this juſtifie, give right to life, and ſo righteouſneſs be by it?

5. To deny this, is to ſay, the Goſpel-Promiſes are meer Cyphers and Nullities; they have no effect, if they do not give right to Impunity and eternal life, which is Juſtification p. 128to thoſe that perform the conditions: Nay, it is to deny that they are Promiſes; for if Promiſes, they muſt have the common nature of Promiſes, which is to give right. To deny the efficacy of them, is to deny they are gracious Promiſes; it is to ſay they are uſeleſs, as to giving the right; we ſhould have had right without them. It is no Act of Oblivion, much leſs a very gracious Act of Oblivion, that doth not pardon and juſtifie properly them that perform the Conditions of it; no Act of Oblivion to him that would be juſtified by doing that which is the condition of it without it. And this, by the way: They that ſay, Faith attaineth right as an Inſtrument, and not as a condition, make all the Promiſes Nullities; they in effect ſay, We ſhould have had right, had we performed that thing which is the condition, without ſuch a promiſe.

Thus you ſee, Juſtification muſt be by ſome Law of Grace; and indeed Proteſtants ſeem agreed, it is a Juridical Act. Now what Law of p. 129Grace is it? What names is it to be called by? You may call it, The Promiſe, the Covenant, the Law of Grace, the Law of Faith, the Goſpel; by theſe names it is called in Scripture. The tenour of it is this: He that turneth, ſhall live: He that believeth, ſhall be ſaved: He that accepteth Chriſt in the Goſpel-way, on the Goſpel▪ terms, ſhall have the benefit of this Propitiation to his juſtification and ſalvation, though never ſo great a ſinner. This is the Goſpel, the Law of Faith, the Law or Covenant of Grace founded in the blood of Chriſt. Theſe Promiſes are Yea and Amen in Chriſt; are the Covenant confirmed of God in Chriſt, as the Apoſtle calls them. And by this all were juſtified and ſaved, that ever were ſaved by the blood of Chriſt. You ſhall all be judged, that is, juſtified or condemned, ſententially, according to this Goſpel. And, as you ſhall be ſententially judged according to this Law of Liberty at the laſt day; ſo, you are here in this life conſtitutively p. 130juſtified or condemned here in law. The word which Chriſt ſpake ſhall John 1…. 48.John 1:48condemn … at … laſt day; ſhall juſtifie or …. So it doth in Law… them that obey the Goſpel here. For not the hearers of the … are juſt before God (he ſpeaketh Rom. 2. …, …Rom 2of the Law of Grace: it is like that. Not every one that ſaith unto me, Lord, Lord; but he that doth the will of my Father, ſhall inherit the Kingdom of Heaven); but the doers of the Law ſhall be juſtified, in the day when God ſhall judg the ſecrets of all hearts, according to my Goſpel.

I hope you now begin to ſee into the nature of Juſtification; and by ſeeing what it is, you ſee what it is not. Only theſe things following, to my beſt remembrance, are, and can with any ſhew be pretended to be called Juſtification; except what the Pupiſts pretend. That it is nothing elſe but Sanctification; which I pretermit as ridiculous. He would not be an abomination to God, that could juſtifie the wicked; that is, ſanctifie them, according to th…ir interpretation.

p. 131Firſt, It is not. Our knowing we are juſtified, which ſome call Juſtification in Conſcience. For,

1. The Scripture never calleth Aſſurance (our knowing we are juſtified) Juſtification.

2. We may be juſtified in Scripture-ſenſe by this Goſpel, having the condition of Juſtification, and yet not know it; yea, think we are not juſtified, and have no right to ſalvation; elſe, wo to troubled ſouls. And we may not be juſtified, and think we are.

3. In this ſenſe we ſhould be properly ſaid to juſtifie our ſelves, and not God to juſtifie us: for it is we that know we are juſtified, by the act whereby we know it; and not God, though God enable us to know we are juſtified.

Secondly, Juſtification is not, God's knowing we are juſtified, and have right to Impunity, right to Heaven: it is not God's knowing, accounting us, judging us juſtified: for we are firſt juſtified, pardoned in order of Nature, though not of p. 132Time, before he knows, accounts us ſo be. We firſt have this right to Impunity, Salvation, before He knows or accounts us to have it. The Object is in order of Nature before the Act; a thing is, before it be known. If there be an Act of Oblivion made, upon condition of Rebels laying down their Weapons; Offenders are pardoned, juſtified in Law-title, upon laying down their Weapons, in order of Nature, before the King, or any elſe, know or account them pardoned. God doth not account men's ſins pardoned, till firſt they be ſo by his own Law of Grace. They that juſtifie the wicked, or condemn the righteous, are both an abomination to the Lord. As God did not account Adam guilty, condemned, till firſt he was ſo, by his own Law, through ſin; ſo he doth not, will not account any juſtified, pardoned; till firſt they are ſo by his own Law of Grace made in the Blood of Chriſt, which is upon their performing of the Condition of it.

p. 133Thirdly, Juſtification is not, God's knowing we ſhall be juſtified. God indeed doth know men ſhall be juſtified when they believe: but this is not Juſtification. It doth not follow that a man is juſtified, and his ſin pardoned, who is going on in all villany, becauſe he belongeth to the Election of Grace, becauſe God knoweth he will believe, and ſo will be juſtified when brought home. For, 1. God knoweth, till he believe, he is unjuſtified, his ſin not pardoned, he is under the curſe of the Law, and under the Rectoral diſpleaſure of God: for, Without Faith it is impoſſible to pleaſe God. God hateth all workers of iniquity with this Rectoral hatred. He that believeth not, is condemned already; he is ſo far from being juſtified. You cannot ſay of ſuch a man, he is juſtified, his ſins pardoned, but he knoweth it not. No; till a man believe the wrath of God abideth on him. Hell is yet his due, by God's own Laws of Government; though Heaven will be ſo, when he believes. 2. Elſe Juſtification p. 134and pardon of …in would be from Eternity, which we are ſure is contrary to all Scripture that maketh them conſequent of Faith, Repentance, and Converſion, whatſoever ſome have ſaid to the contrary,—turn them from darkneſs to light, that they may receive forgiveneſs of ſins, and inheritance, &c. We have believed, Gal. 2. 16.Gal 2:16that we may be juſtified by the faith of Chriſt. To whom righteouſneſs ſhall Rom. 4. 24.Rom 4:24be imputed, if we believe. That they may return every man from his evil Jer. 36. 3.Jer 36:3way, that I may forgive their iniquity and their ſin.—leſt they ſhould ſee with their eyes, and be converted, Mar. 4. 12Mark 4:12and their ſin be forgiven them.

Fourthly, Juſtification is not, God's intending, decreeing, willing that men ſhould be juſtified when they believe. 1. Then it would be from Eternity; which is repugnant to all Scripture: God ſpeaketh of it as a thing future. God intended from Eternity, That our King ſhould be King of England; but he was not King of England till his Father was dead, and then h… … the legal p. 135Title. 3. God's intending from Eternity to condemn men for their ſins, is not Condemnation; elſe men would be condemned from Eternity: but, then men are condemned when they ſin, and the Law condemns them. So, God's intending to juſtifie ſinners upon believing, is not Juſtification: But, when men believe, then God juſtifieth them by his Law of Faith. 3. To ſay, This is meant by Juſtification, is to make non-ſenſe of all thoſe places of Scripture that make it future. When he ſaith, God will juſtifie; we muſt then ſay the meaning is, He will willjuſtifie. We muſt double the word will.

Fifthly, Some tell us, That Juſtification is properly and formally Chriſt's ſuffering or obedience, or properly God's laying our ſins on Chriſt. But then we muſt ſay, Chriſt never merited our pardon or juſtification; we are not forgiven for Chriſt's ſake: for, Chriſt never merited th…ſe things which they call Juſtification, viz. his own ſufferings, or our ſins laying on him.

p. 136Could you think of any other thing to call Juſtification, beſide what I have here taught you, I could with much eaſe ſhew you the abſurdity of it. Theſe are the likelieſt of any I can think of, to pretend to be it; that are not it, and are pretended by ſome to be it.

You now ſee, or may ſee, Juſtification is God's Juridical Act by his Goſpel, by his Law of Grace. If an Act of Oblivion be made on theſe terms, That whoſoever of ſuch Rebels ſhall go and promiſe before ſome Juſtice of Peace, they will be loyal Subjects for the future; as ſoon as ever they have thus promiſed, this Law juſtifieth, pardoneth them. They did not pardon themſelves (that is a fooliſh pretence of ſome weak men, contrary to the knowledg of all Lawyers and Divines, yea, of any rational men), but the Law-giver did pardon them by this Rectoral Act of Pardon upon their promiſe. If there be a Law in force, that every Felon ſhould dye: but there is alſo another remedying▪ Law, That if the Felon p. 137read, he ſhall not dye: When he readeth, the Law pardoneth him; the Law-giver by this Law juſtifieth him from the charge and condemnation of the other Law.

It is by this Goſpel, this perfect Law of Liberty, that we are juſtified; this is that new Law that Miniſters are ſent to preach: Go preach the Goſpel to every creature. He that believeth, ſhall be ſaved. He that believeth not, ſhall be damned. This is our great buſineſs, To tell men the condition on which they ſhall be pardoned, juſtified, and ſo ſaved. And ſhould any Miniſters be ignorant of their great Meſſage? yea, ſo ignorant as to ſay, Theſe are no conditions, no terms, nothing required of us in order to attaining▪ the benefit of Chriſt's death? How ſad ſhould this be to us? Men are juſtified or condemned here in this life, by this Goſpel, in a Law-ſenſe; and, in this ſenſe, Scripture for the moſt part uſeth the word Juſtifie; and men ſhall hereafter be juſtified or condemn'd ſententially according to p. 138this Goſpel. Thus I have told you what Juſtification is; which was the firſt Queſtion propounded to be anſwered: and I have tacitly ſlidden into the ſecond Queſtion, What the Covenant is? and anſwered that. The third propounded was, To tell you what the Condition is.

Thirdly, What is meant by this, foreign, Him that believeth in Jeſus; or, Him that is of the faith of Jeſus. This is the Queſtion now to be anſwered, What is the Condition of the Covenant of Grace, of the Law of Grace, on the performance of which this Propitiation, this price of Redemption ſhall be ours, for our juſtification and ſalvation? Ours, I ſay, with this limitation [For our juſtification and ſalvation]; or, to ſpeak more ſtrictly, The condition of our juſtification and ſalvation by it: For, God never giveth us intereſt in his Son's Merits and Satisfaction in its eſſential nature, but only in the fruits and effects of it. He giveth us his Merit only in ſuch a ſenſe as a man be p. 239ſaid figuratively to give a Captive a ſum of money, which it may be the Captive never handled, never had it given to him at all properly, but only it was paid to the King of that Countrey for his ranſome.

I anſwer: What would you wiſh or deſire it ſhould be? Think of that a little; for that is it, I dare ſay, if you think or deſire rationally. Should God ſay, O ye guilty Rebels, I have found a Ranſome; I have found out a way that I can now pardon you with ſafety to my Honour and Juſtice. Now, as ingenuous men, ſpeak, and tell me, what I ſhall do for you? Should I pardon you, and give you Heaven and Happineſs, though you ſhould continue to live in all Villany, hating me and my holy ways, ſlighting my Law and Government? We would anſwer, No. This would not become the holy and univerſal Magiſtrate and King of the World; this would be unworthy of God: For, then we might ſay, We are delivered to commit all theſe abominations: this we have p. 140begun to do, an nothing will be reſtrained from us which we can imagine to do; and there will be none to put us to ſhame. Speak then like honeſt men that have ſome ſparks of ingenuity. We ſhould ſay, Make not the terms perfect obedience; for, we brake that old Covenant that had theſe terms, when, we had our perfect ſtrength; and now we are weakned wonderfully, ſhattered wonderfully by our fall.

Anſ. Make the condition, the terms this: That if we, humbly acknowledging our deſert of damnation, repenting us of our iniquities, and ſeeking to thee for forgiveneſs, ſhall ſincerely deſire and endeavor to pleaſe thee, and keep thy Commandments, and ſhall bewail it with grief when we fall ſhort, and fail in this our duty, that then we ſhall have the benefit of this Propitiation: So that only our wilful choſen caſting off thee and thy Government, ſhall undo us. And make it, that though we ſhould have long refuſed thee, yet if at length we thus repent and return, we ſhall find this mercy.

p. 141This is well ſaid thus far: And though this be not now enough for us, yet this ſeemeth to comprehend all the condition required of men to juſtification and ſalvation, before the appearance of Chriſt in the fleſh. There were Promiſes of Forgiveneſs, Juſtification, and right to Heaven, made known to the World by Noah the Preacher of Righteouſneſs, and others, upon the condition of repentance and returning to God. If thou doſt well, ſhalt thou not be accepted? was ſaid to a great ſinner. This was Goſpel, not Law; for that requires that a man never have been a ſinner. The Book of Job is generally with reaſon held to be written before the Law of Moſes; and his Friends knew and taught this Doctrine, and name it as coming from the Ancients by Tradition, If any Job 8. 5, 6, 7, 8. Chap. 33. 27, 28. Chap. 22. 21, 22, 23Job 8:5Job 8:6Job 8:7Job 8:8man ſhall ſay, I have ſinned and perverted that which is right, and it profits me not; he will deliver his ſoul from going down into the pit. And theſe Promiſes were made by virtue of this death of Chriſt. Moſes entereth p. 142the people into this Covenant, To be the Lord's people; and promiſeth on that, God will be their God: and he ſprinkleth blood, and ſaith, Behold the blood of the Covenant which the Lord hath made with you this day; upon their engaging to be the Lord's people, and to obey his voice; to ſignifie, it was made in the blood of Chriſt. And he ſaith, I have ſet before you life and death, in that I command you to walk in his ways: And that which he commanded, was not the old conditions, which were impoſſible, viz. Never to have been ſinners. It is not in the Heavens, or beyond the Sea; but is nigh thee, in thy heart and in thy mouth. It was, to love God in ſincerity, and walk in his ways And the Apoſtle cites this, and ſaith it is Goſpel, even the word of faith which they preached, Rom. 10. 6. Yea, and the ſons of ſtrangers that joyn themſelves to the Lord, to love the name of the Lord, and take hold of this Covenant, to them …e would give, &c. And ſo the Prophets, p. 143If the wicked turn from his wickedneſs, he ſhall live, he ſhall not dye. This was the Goſpel; this promiſe was made in the blood of Chriſt: for the Law admits of no pardon upon repentance. And any that were juſtified and ſaved upon the performance of theſe conditions, were ſaved only by the death of Chriſt promiſed and undertaken; and this obedience and turning to God, is a great part of the Goſpel-condition. So that obedience is called Faith; and diſobedience, Infidelity. He that believeth Joh. 3. 16John 3:16on the Son, foreign, hath everlaſting life: but he that believeth not, foreign, he that believeth not, or obeyeth not the Son, or is not perſwaded by him. So, To day if ye will hear (that is, obey) his voice, Heb. 3, 7, 12Heb 3:7Heb 3:12harden not your hearts, as in the provocation. Take heed leſt there be in any of you an evil heart of unbelief, in departing from the living God: To whom ſware he, they ſhould not enter into his reſt? But to them that believed not, foreign, or to them that were diſobedient? So we ſee they p. 128could not enter in becauſe of unbelief. We ſee how diſobedience and unbelief are promiſcuouſly uſed, Heb. 4. 1. Let us therefore fear, leſt a promiſe being left us of entering into reſt, any of you ſhould ſeem to come ſhort of it. For unto us was the Goſpel preached, as well as unto them; but the word did not profit them, not being mixed with faith (or obedience, uſed promiſcuouſly) in them that heard it. You may obſerve hence, that they had the Goſpel preached to them in the Wilderneſs; and you may here ſee what the Goſpel is; A promiſe of reſt and happineſs to ſinners, to faln man; and we ſee, Heaven was promiſed under the type of Canaan; and we ſee, the Goſpel is a conditional promiſe: for, if abſolute, the miſſing of Heaven and reſt would have been aſcribed to God's unfaithfulneſs, and not to man's diſobedience or unbelief: and you ſee, what the condition of the Goſpel is, by ſeeing faith and obedience counted as one. Seeing therefore it remaineth Heb. 4 6.Heb 4:6that ſome muſt enter in, and they p. 145to whom it was firſt preached entered not in becauſe of unbelief, foreign becauſe of diſobedience; and ſo the Margent of your Bibles have it, alſo ver. 11. And the Apoſtle tells us what Faith was neceſſary in thoſe days, Heb. 11. 5, 6. Enoch had this teſtimony, that he pleaſed God; but without faith it is impoſſible to pleaſe God: for he that cometh to God muſt believe that God is, and that he is a rewarder of them that diligently ſeek him. It is eſſential to Religion, to believe there is forgiveneſs with God, that he may be feared. The Goſpel-condition is rather the diligent ſeeking of Him (if you will place it in one of theſe acts only) than the believing he is, and is a rewarder of them that come to him: for, this may be without that ſeeking, but not that ſeeking without this. I think it was not an eſſential condition to Juſtification and Salvation in thoſe days, to have an explicite knowledg and belief of Chriſt's death and ſatisfaction, though God did pardon them upon their returning p. 146unto him upon the account only of that to come Satisfaction. And that which is like a Mathematical demonſtration to me, that it was not an eſſential condition of pardon and ſalvation, is this, viz. If it was an eſſentially neceſſary condition of Juſtification then, then no man could be in a ſtate of juſtification and ſalvation, without an explicite knowledg of Chriſt's death and ſatisfaction to come. But the Diſciples of Chriſt (at leaſt ſome of them) were truly regenerate men, truly children of God, and in a juſtified eſtate before Chriſt's Reſurrection, and believed it not. That they were truly the people of God, and in a juſtified eſtate before his reſurrection, is clear; for ſaith Chriſt (before that), You are clean, through the word I have ſpoken to you. And it is ſaid of Nathaniel, A true Iſraelite, in whom is no guile. And elſe we muſt ſay, God had no people in the world at that day; for you will confeſs, they were the beſt. And again, it is apparent they did not believe any ſuch thing p. 147as his death, and paying a price of blood. Nay, they were ſo far from believing he ſhould ſo dye, that they rather believed that he ſhould not ſo dye. When ever he ſpake any thing of his death, it is ſaid, They underſtood Mat. 16. 23. Mark 9. 31, 32 Luke 9. 44, 45▪ Luke 18. 34.Matt 16:23Mark 9:31Mark 9:32Luke 9:44Luke 9:45Luke 18:34none of theſe things: and, Far be it from thee: and when dead, they thought it unlikely that he ſhould be a Redeemer: We truſted this was he that ſhould have redeemed Iſrael. They looked on him as the promiſed Meſſiah, but thought he was to be ſome great Temporal Deliverer, and his Redemption ſhould be with Power, and not with Price. How then could they be ſaved, if they had then died? I anſwer: That they, as others before them, believed God would pardon ſinners upon their repentance, and returning from ſin unto God; but for whoſe ſake or merit they knew not.

I do not here deny but ſome before them might and did know ſomething of Chriſt's death and Propitiation: and I do not deny, it was their fault they knew no more, and p. 148underſtood no more the Types and Propheſies of him: but all that I contend for, is this, that it was not a neceſſary condition of ſalvation; elſe the Diſciples had not been in a juſtified eſtate. And I may add this, John Baptiſt was under a clearer diſpenſation than they before him, and the leaſt in the Kingdom of Heaven in a clearer than John, and ſo the Diſciples in a clearer than John. Hence it is very probable, If the Diſciples knew not any thing of it, very few before them did, that lived under more obſcure Diſpenſations, and had not the helps they had. Now ſuch repentance, ſincere obedience, and turning, is ſtill a part of the Goſpel-condition: for, this is not taken away now under the Goſpel; it is as much a condition of the Covenant, as ever, That we take God for our God, and turn from ſin▪ Will any man ſay, That Miniſters are not to preach from thoſe Texts, If the wicked turn from his wickedneſs, he ſhall live. And, If you live after the fleſh, you ſhall dye; but if p. 149you through the ſpirit do mortifie, &c. Theſe things are as much a condition as ever. But there is ſomething added under the Goſpel, ſomething required of us as neceſſary, that was not ſo to them. Now, if you believe not I am He, you ſhall dye in your ſins.

It might be replied (to continue the former Dialogue), You have well ſaid in propounding this to be a condition; Nonnulla hic deſiderari, Habes confitentem reum: ſed quae mihi ſolutionem alienarum quaestionum foreign imponerent. In quibus quidem aqua mihi non multum haeret: At harum enodatio pluſculum inſumeret chartae; paucis enim expedire non licet. Et forſan invidiam mihi conciliaret, quae tu hujus generis ad populum conatibus maximopere cavenda est. Dumque neceſſitas rerum in confeſſo est unde oritur non adeo laborandum: nec est tanti, nobis clar… evangelii luce agenti…s; nostra enim res non ageretur. …uare fere…at animus h…c ut vides aliquantulum foreign. & h…antia, relinquere; & proculdubio praestat operaſis de rebus & explicatu difficilibus tacere quam pauca dicere.but there is ſomething more yet, is fit to be required of thoſe that live under the clear Diſpenſation of the Goſpel, viz. That we, after Chriſt is thus come, ſhould explicitely know, believe, truſt in, and honour our Redeemer. It is ſit there ſhould be faith in our Lord Jeſus Chriſt, as well as repentance toward God: That he ſhould p. 150ſave only thoſe that come to God by him, and ask in his Name: That over and above being true Iſraelites in whom is no guile, there ſhould be a belief of Chriſt, and his death and reſurrection. And ſo indeed there are new Articles eſſential to our Creed; Except you believe I am he, you ſhall dye in your ſins.

To conclude, This is the Goſpelcondition: God ſaith to us as Solomon to Adonijah (when fled to the horns of the Altar): He deſerves to dye; but if he will ſhew himſelf a worthy man, not a hair of his head ſhall fall to the ground: but if iniquity be found in him (if he will be falſe and treacherous to me and my Government) he ſhall dye. It is ſeemingly too high an Alluſion; but the New Teſtament often uſeth the word [worthy] for carrying in our weak meaſure ſuitably. I mean however no more but this; Be but Chriſtians in good earneſt; believe the truth of the Goſpel ſtedfaſtly, in ſuch a degree as to venture all upon it; and love God and Chriſt heartily, and ſerve p. 151them according to your weak ſhattered ability faithfully, ſo that it ſhall be the real grief of your ſoul when you fall ſhort; and this ſhall ſerve your turn. So the terms are the whole of Chriſtianity, the whole duty of man, ſo far as integrity and ſincerity. What doth Solomon mean, when he ſaith, Fear God, and keep his Commandments, for this is the whole duty of man, but the whole condition of happineſs? Doth he ſet us on any thing not required under the goſpel? Theſe are the terms of the Covenant of Grace, eſtabliſhed in the Blood of Chriſt, which you ſhall be judged, juſtified, or condemned by; and they are juſt before God, are juſtified in Law, that do thus; and ſhall be ſententially pronounced juſt, that do thus in ſincerity, though not perfectly; and they that do not, ſhall be condemned, notwithſtanding Chriſt's death. Such only are of the Chriſtian Faith. I underſtand Faith thus largely; and it is plain the Scripture doth, when ever any promiſe of Juſtification is made to it.