Man Made Righteousness by Christs Obedience, Sermon 2

Man Made Righteousness by Christs Obedience · Sermon 2

p. 50SERMON II.

2 Q What is it to be made Righteous by Christs Obedience? A. THere's hardly a word in Scripture of so various acceptations as the word Righteousness. But I shall confine my self to what the Spirit of God designeth principally in the Text. To be made Righteous by Christ's Obedience is;

1. To be made free from Condemnation, as if we had not sinn'd, and to be entitled to Acceptance with God and Eternal Glory, as if we had kept the whole Law: and both for the sake of Christ's Righteousness imputed to Penitent Belie…ers for Pardon and Adoption. It is not to be made Men that never sinned, for that's impossible; nor to be esteemed Men that personally kept the whole Law, for that were false; both which blessedness by Pardon doth demonstrate; our forgiveness shews our disobedience.

2. By the Merits and Spirit of Christ to be made obedient to the Gospel, at least in those p. 51things which Christ hath graciously appointed to be the Conditions of our actual Enjoyment of saving Benefits, as the effects of Christ's sole Righteousness. In the first sense we are made Righteous in our Justification, which is a forensick act; and infers a relative change of our State from Guilty to Pardoned, from Non-Accepted to Accepted, and from being void of Right to have a Right to the Eternal Inheritance. In the sense of the second particular, we are made Righteous partly in our Effectual Vocation, and partly in our Progressive Sanctification and Perseverance. This is by the efficiency of the Spirit of Christ enclining and enabling us to the performance of the respective Gospel Conditions; he enableth us to Believe for Justification, to Repent for Pardon, to Persevere in Faith and True Holiness for the possession of Eternal Glory. Both these are by the Obedience of Christ. His Satisfaction and Merits have a causual influence on both, though these effects be produced in a different manner. We must not limit our being made Righteous by Christ's Obedience, below our being made Sinners by Adam's Disobedience; as far as Adam made us Sinners, so far Christ makes us Righteous, or the reddition is improper: We are as truly absolved by Christ's Obedience, as we were made guilty by Adam's Disobedience; And we are as truly Regenerated by Christ's Obedience, as we were Depraved by Adam's Disobedience. In the first we are made free from the Curse of the Law due to us as Sinners; in the later we are preserved from being impenitent ungodly Infidels, p. 52to whom the Gospel doth not give a freedom from the Curse; but leaves such under the Law's Sentence, yea denounceth greater punishments against them. By the first we have a full Righteousness to stand before God in, notwithstanding the exactness of the Law of Innocency, and all our Faults and Defects. By the second we are render'd the Objects or Subjects of that full Righteousness according …o the Gospel promise, which is the Instrument whereby God bestows it. But hereof more fully in due place. I shall insist most on the first point.

1. To be made Righteous by Christ's Obedience, is to be made Free from Condemnation as if we had not Sinned, and to be Entitled to Acceptance with God and Eternal Glory, as if we had kept the whole Law; and both for the sake of Christ's Righteousness, imputed to Penitent Believ…s for Pardon and Adoption.

I can in the shortest way Comprehend the Nature and Parts of this Particular by the following Propositions.

1 Pro. All Men are unrighteous by nature, Rom. 3.10. There is none righteous, no not one. We are all Transgressors, and therefore each is liable to Vengeance, Rom. 3.19. All the world is become guilty before God, foreign, he might have arrested, and Executed Judgment upon all of us. When Innocency ceased, the Sentence of the Law took place; and obnoxiousness to Misery inevitably followed. This includes a forfeiture of Right to Happiness by the Law of Works; Be sure, if it condemns us by its Threats, it cannot reward us by its Promise; p. 53Disobedience putting us past a possibility of perfectly obeying, which was the Condition of its Reward. Therefore by the deeds of the law shall no flesh living be justified, for by the law is the knowledge of sin, Rom. 3.20. God can never speak peace by it to the Sinner, nor acquit the Offender, because by it he condemns for the least Sin, and promiseth Life to none but the perfectly Obedient. By this Law Sin is not only known to be Sin, but Sin is known to bring Damnation, and to bar us from Happiness. Hence, though Christ's Obedience was perfect according to the Law, yet it is not by the Law that God pronounceth the Believer just, but by the Gospel. Righteousness comes not by the Law, Gal. 2.21. No Man is justified by the Law, Gal. 3.11.

Exh. Be affected with that Unrighteous State, wherein you all once have been, and the Impenitent still remain. Is it a small thing to have been Rebels against the holy Law of your Maker? Can you make a light account of being under the Curse, which comprehends the utmost Misery? Gal. 3.10. This as a flaming Sword keeps thee from the Tree of Life, and with irresistible power binds Vengeance on thee, whilst thou art Christless. Divine Wrath points to thee, as the Obnoxious Person, and in the mean time thou hast no Claim to God's Favour, no Title to God or any Saving Blessing. In this State the best of you once were, Eph. 2.12. And what Grace was it, that ref…ued you out of this extremity? Who can enough adore it? But what is the stupidness of such among you, that can quietly sleep in an Unrighteous p. 54State; yea, so long despise and refuse Deliverance from it? Hell is your due every moment, and should you die in this condition, as you may without farther warning; neither the Mercy of God, nor the Merits of Christ, will prevent Eternal Torments.

2 Pro. God is so Righteous and Jealous of the Glory of his Government, that his richest Mercy admits the Pardon of no Offender, nor Saving Benefits to such as in the least fail in their Obedience, but on the account of a Righteousness at least exactly adequate to what strict governing Justice did enjoin and prescribe. It must be a Righteousness of Obedience as perfect as the Law Precept required of Men; it must be a Righteousness of Satisfaction, by bearing a Punishment equivalent to what the Law Threatning denounced against Sinners. And because this Law in its Precepts and Threats was a Law to Men, and they were Men that transgressed, therefore Justice required that the Obedience should be yielded, and the Punishment suffered by and in the Humane Nature. Hence even the Son of God must take our Flesh, if he would be a Redeemer: The Satisfaction must yield as much glory to Justice, as the Sin forgiven did injure it. The Merit must be proportioned in the Scale of Justice to the Benefit to be conferr'd, and that upon Offenders, which render'd what was appointed to Christ, to be above what the Law required of Men. Of which I have spoken somewhat already, and shall have reason again to enlarge. Rom. 3.26. His Righteousness is declared, and he appears just, when the Justifier p. 55of him that believes in Jesus. Sin must be condemned in the flesh of Christ by his dying a Sacrifice for it, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit, Rom. 8.34.

Exh. Adore the Authority and Justice of God, notwithstanding Pardoning Mercy. The Atonement speaks it, neither is it debased by all the Displays of Grace. We are as subject to God, as if he had never spared us, and he is still as just, as if all Mankind were to be damned. If you despise his Dominion, you shall find the edge of his Sword, if you reject the Atonement, the Severity of his Justice will instance it self upon you. See then that you provoke not the Lord to jealousie. Deut. 29.20.

3 Pro. No Grace, nor Act of the best Saint can be a Satisfaction for the least Fault, or a Righteousness Meritorious of the least Benefit. All Saints have sinned, yea Sins and Defects adhere to their best Duties. Our exactest actions cannot atone for a past Crime, because they are no more than what's at present due from us. Imperfect Duties cannot merit, because they are not in the estimate of governing Justice proportioned to the lowest Benefit. A Reward of Debt can be to none below him, that never sinned and perfectly obeyeth, Rom. 4.4. though a Reward of Grace is promised to the Upright, Ps. 50.11. When we have done all we now can do, we are unprofitable Servants, and by the Law of Works, the iniquity of our holy things were enough to bring us under condemnation.

p. 56Exh. See your need of a greater Righteousness than your own, and submit to the way of its application. Rom. 10.3.4. For they being ignorant of Gods righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. They not knowing the Righteousness which God had contrived, and appointed for the Salvation of fallen Man, proudly thought they could by a tale of Works, made up with operous costly Sacrifices, merit Life at the hands of God; and by this conceit they despised a Crucified Christ as needless, refused to believe in Christ for Justification by his Merits, and went on in Impenitency, as above the necessity of Pardon by his Blood. Which Impenitent persisting in rejecting of Christ was their non-submission to the Righteousness of God. Oh the danger of a Heart too proud, and a Will too stubborn to stoop to Christ and his Gospel! Alas our own Garments are too scant for a covering and unless we accept of a whole Christ, we shall be naked, notwithstanding the largeness of his Robe. His Stripes will not heal us, if we return not unto this Shepherd and Bishop of our Souls, 1 Pet. 2.24, 25. A Righteousness to procure Acceptation, or Merit Life, we cannot work out, but blessed be God, Christ is the end of the Law for Righteousness to every one that believeth, Rom. 10.4. The end of the Ceremonial Law, is what the Tipes signified: The end of the Law of Works, as being the scope and issue of it; for if it had been perfectly obeyed by Man, right to Impunity, and its Reward, was the utmost which that Law could confer on Innocent p. 57Man. And blessed be God, Christ hath by his Obedience merited both these; and all that will truly believe, shall in Christ's Right be Entitled to both; tho' for any thing wrought by them, they could never attain either Impunity or Glory. If you peruse v. 5. to the 11. you will find, that God hath put us past all solicitousness concerning the sufficiency and certainty of a Christ, who hath a fullness of Righteousness for the Salvation of Sinners: But the thing incumbent on us to be sollicitous about, is, that we comply with the Gospel, that we may be saved by his Righteousness. V. 10, 11. If thou shalt confess with thy mouth the Lord Iesus, and believe with thy heart, thou shalt be saved; for with the heart man believeth unto righteousness, and with the mouth confession is made to salvation. Without these, neither his coming to Dye, nor his Resurrection from Death, will avail us to Salvation Oh! then accept of Christ, and yield up your selves to him, and to a due and faithful Confession of him, as your Lord and Iesus.

4. Prop. Jesus Christ, by the gracious Dispensation of God, as our Law-giver, was admitted, and in our Nature did so fully answer the demands of Governing Justice, as that to its own very Glory, it admits the Grace of God to exert it self in forgiving Believing Sinners, and in conferring on them Saving Benefits in the Righteousness of Christ. It was not so small a matter, as most account it, to bring Justice and Pardoning Mercy to consist; to honour the Government of God, and save Believing Sinners, who before were Sentenced p. 58to Dye. But having spoken to some part of this Proposition in my former Discourse, I shall reduce it to these Particulars, which I shall briefly hint at. 1. It was in our Offending Nature that Christ answered the Demands of Justice, tho' it was not in our Person. Rom. 8.3. God sent his Son in the likeness of sinful flesh. If without this it had been possible to vindicate the Government of God in general, yet without assuming our Nature, it would not have been a Vindication of the Government of God over Men in particular; the Sufferings had not been a satisfaction for Human Offences, as Human. 2. Nothing was abated to Christ that Governing Justice exacted; the Substantials of the Law were inserted into the Rule of his Active and Passive Obedience, and Justice adjusted his Work to his Wages. There's no Common nor Special Benefit promised, or given, on the account of his Obedience to any, but the value of his Obedience is proportionable thereto, tho' yet the Benefits much exceed what Adam forfeited; and therefore his Obedience must transcend what was injoined Man by the Law of Works. 3. Gods Government and Justice were not only Vindicated by Christs Obedience, but greatly Honoured. Oh! the lustre cast on Gods Laws hereby! Never did the Authority of Gods Precepts appear so Royal, as when God in Flesh so accurately obeyed them; even to that of Dying for Sinners. Never was the awfulness of Gods Penal Sanctions discovered, as in the Tears, Sweats, Agony, and Blood of his Glorious and Beloved Son. There's no p. 59instance of the Riches of Gods Praemiant Sanction, as in the Rewards which our Saviour received. How Exalted is his Human Nature above Angels! And how great are his Rewards in his Members! Yea, no Blessing given to lost Man, but it's on his account. What an attesting Eccho have you, Ioh. 12.28.27. Father, glorify thy Name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. Christ spake his part when he had inspected the united force of Terrors just besetting him: Now is my soul troubled: Father, save me from this hour; but for this cause came I unto this hour. q. d. As heavy as it presseth, as awful as it is, yet Father glorify thy Name; abate nothing that will make for thy Honour, however my Flesh trembleth, and my Soul is distressed: Be thou great, however low I must be brought: Spare not for my crying, so as to abate whatever tends to make thy Authority Sacred, and Justice Exact. The Father Answers, I have persued the Interest of my Glory hitherto in thy Debasement, Poverty; Contempt, Sorrows, Shame, Temptations and Torments, which are now just a finishing; my Sword is giving its utmost blow; and then I will be Glorious in Exalting and Rewarding thee: I'll get my Remunerative Justice as great a Name in thy Triumphs, as my Punitive Justice hath acquired in thy Debasements. So Christ explains it, v. 31, 32. Now shall the prince of this world be judged, and when I am lifted up, I'll draw all men to me. 4. Tho' all was fulfilled by Christ when appointed to it, p. 60yet it was by a gracious Dispensation of God, as Law-giver, that Christ was allowed to work this Righteousness for the Salvation of Sinners. The Law-giver is above the Law; and tho' the Law knew no Sponsor, whose Obedience should procure Pardon, and save the Guilty; alius was aliud in its accounts: Noxa Caput sequitur is its Language: The Punishment must fall on the Sinner, it could appoint no other to bear it, and imputing to the Sinner what another endureth, is above its Dialect. Yet God, the Law-giver, had not signified his whole Will by the Law of Works, he had reserved a Prerogative whereby he could secure the Glory of his Government, and spare the Rebel; satisfy Justice, and not destroy the Sinner; and be as glorious in forgiving as in punishing. To him the satisfaction was made, and by him accepted, Heb. 10.7. And hence the Sinner is not free, as soon as the satisfaction was made, but it's when, and on what terms the Law-giver and Sponsor would adjust; yea, and the release comes to the Sinner as a forgiving Act.

Exh. Adore the Wisdom and Grace of God. Oh! what Grace that would transfer the punishment! What Wisdom that contrived a way to place it so, that God should be satisfied, and yet his Grace be free! The Sinner saved, and yet not tempted to Rebel! The Sufferer repaid in Glory, suited to what he did and endured! The Redeemed kept Humble as Pardoned, tho' the Pardon was granted on a valuable Price! The Gift so bestowed, as to exert Authority, and necessitate Diligence! p. 61And yet nothing done on the Receivers part to purchase the Gift, or to Rob Grace of its Glory: its comprehensively expressed, Eph. 1.7, 8. In whom we have redemption through his blood, the forgiveness of sin according to the riches of his grace; wherein he hath abounded towards us in all wisdom and prudence.

5 Prop. The righteousness of Christ in all respects is perfect and compleat, yet Christ's Righteousness is variously denominated from those different respects.

However variously we conceive thereof, its every way perfect, it's chargeable with no defect, nor subject to any challenge.

1. It's perfect, if you consider it as a meer conformity to the preceptive part of the Moral Law, in which respect it's the same as Holiness.

He was holy, harmless, and undefiled, separate from sinners, Heb. 7.26. He was habitually Holy above Adam; yea, above Angels; none so full of grace and truth as he, Joh. 1.14. No Mind so▪ filled with light, in actu primo, even from the very …nning; no Heart so inlaid with the Divine Image, and enflamed with Love as his; he had the Spirit without measure, Ioh. 3.34. He had no taint of evil in his Constitution, in the Womb he was that Holy thing, Luk. 2.35. And when the Tempter assaulted him with the most Skilful violence, he had nothing in him, Ioh. 14.30. He super-eminently obeyed to an Iota all that was required of him, or competent to his Person, and this without any defect in the manner, and to the utmost extent of the Precept. p. 62Thus compleatly Holy was Christ, which Holiness went into the matter of his Righteousness, and is often called so; he gave God his utmost due, as a Holy Law-giver.

2. It was a perfect Righteousness, as the performed condition of the Reward promised him in the Covenant of Redemption. Whatever was promised to Christ, either for himself or Members, was promised upon certain conditions; some of which were a due undergoing of the bitterest Sufferings threatned in the Law of Works, others were included in that of his Active Obedience. A Penal Sanction in case of his failure, had no room in the Law of Mediation, because of the impossibility of his Non-performance, and therefore a right to Impunity is of as little concern; but Christ's Active and Passive Obedience, became formally a compleat Righteousness, as what he did and suffered, was an exact fulfilling of the condition of the Reward in the Sanction. He took our Nature, he made his Soul an Offering for Sin, he Honou… the Law, he Glorified God, he did all the …rk, which was given him to do, and drunk the Dregs of the Cup, which was appointed him to Drink: He fulfilled all Righteousness, Mat. 3.15. Even all that for which he was to be Exalted, or his Seed made Happy; nothing was omitted by him, or abated to him.

3. This Righteousness of Christ, as the performed condition of the Reward, was a Federal Righteousness, above what was to be Man's Righteousness by the Law of Works; which could not be, but that the conditions p. 63consented to by Christ in the Covenant of Redemption, were other, and greater than what were required of Adam by the Covenant of Works.

I shall give you a few of many instances of Conditions, appointed to Christ in the Covenant of Redemption, above what the Law of Works required. The Law of Works did not require the Person Obeying or Suffering, to be the Eternal Son of God in our Nature, but the Covenant of Redemption required this; should I Name no more, this would fully prove the point. But I add, The Law of Works did not exact an Obedience above what Innocent Adam was able to perform, but the Covenant of Redemption did this: And Christ so obeyed in our Nature, (not needlessly) as must fill the Angels with admiration to see themselves outdone. The Covenant of Works did not exact Punishment even to Death, from the same Person as still yielded perfect Obedience, but the Covenant of Redemption did this. The Law of Works did not require, or appoint a vicarious Punishment or Obedience from a Sponsor for others, but limited both to the Persons originally subject to the Law, whereas the Covenant of Redemption appointed this. The Law of Works did not command the Sufferings of any, as a Reconciling Propitiation, but the Law of Mediation did this. My reason for that is, The Law of Works did, by its Threats, denounce Vengeance against Sin; But this was not by a Precept upon Obedience whereto, the Sufferer could Merit Peace and Reconciliation, p. 64whereas the Law of Mediation appointed Christs Death for a Propitiatory Offering, and in Dying he yielded the highest Act of Obedience to a Precept, Ioh. 14.31. And this to make Reconciliation, Heb. 2.17. Col. 1.20. The Covenant of Works did, as a condition of Impunity and Reward, injoin Obedience to no Law, but - that which Adam was under, viz. the Law of Works, and the Positive one, Prohibiting the Eating of the Tree of Knowledge of Good and Evil: But the Covenant of Redemption required Obedience to the Ceremonial Law, &c. The Law of Works appointed no more Obedience than Governing Justice, as such, had suited to the Rewards of that Covenant: But as the Covenant of Redemption had far higher Rewards, so it ordained suitable conditions. The Law of Works appointed no Obedience after Sin, as a Meritorious condition of obtaining forfeited Benefits, but the Covenant of Redemption did this. We may easily perceive, that the conditions prescribed to our Redeemer, much differ'd from those the Law of Works required; and since Christ fulfilled all these, his federal Righteousness exceeds that which the Law of Works prescribed. If you ask, why Christ's Righteousness must thus exceed what the Law of Works ordained? I Answer: It's because it's a greater thing to Redeem an Offender, than to continue an Innocent Persons Right to Impunity: And it's more to Purchase greater Blessings for one that hath forfeited all good, than it is to continue lesser Blessings, tho' with p. 65some addition to one that hath not forfeited. Yea, and Reconciliation is more difficult than maintaining Peace before any Enmity.

4. Christs Righteousness was perfect, as it was his adjudged just right to the Rewards promised him, for performing the foresaid Conditions. The dueness of the Reward to Christ in a way of strict Justice is his Righteousness. Ius ad premium, it was to him a Reward of Justice and not of Grace, because Justice proportioned the Conditions to the Reward, and the Reward to the Conditions; if it were not so, governing Justice never glorified or discover'd it self in the dispensing of Rewards.

To finish this Point, consider 1. The Reward to which Christ hath a Right includes all that was promised to Christ or to others, on the account of his Satisfaction and Merits. Not only that he should be exalted, and have a name above every name, P…. 2.8. with whatever Glory or Homage which was to be render'd to him as a Saviour. But it comprehends all by the Father promised, and by himself bequeathed to his Members; as Justification, Adoption, the Sanctifying Spirit, Perseverance, and Eternal Glory to his Regenerate Seed. As also Regeneration and Faith to all the Elect, that they may be raised to be a Seed to him, and united with him. 2. The Lord Jesus was solemnly adjudged to have performed all the Conditions, and to have a Legal Right to all this Reward. His Righteousness was adjudged he was justified as foretold, Is. 50.8. God by Voice declared this, but it was more manifest in his Resurrection, and yet more in his Solemn p. 66Enthroning in the Heavens, where he sits at Gods right hand, Heb. 8.1. Yea, he had Authority given him to execute his own Right, Ioh. 5.27.

Exh. Rejoyce and Glory in the Perfection of Christs Righteousness. You see that in all respects it's compleat. The Law of Redemption prescribed, as became Gods Essential Justice to propose: To these Governing Justice annexed a due Reward, upon performing the Conditions; the perfectly Holy Jesus had a right to all the Reward, and was solemnly adjudged to have performed the Conditions, and to have that Right to the Reward. His Right is founded in a full performance of the Conditions, which includes a full Conformity to the Law of Works, yea, and what far exceeds it.

In this then we may glory, there's no blot in his performance, there's no flaw in his right. Can Sinners need anymore than this applied? for it will serve to all the purposes it's designed to. Oh! Christian honour it, by laying the stress of thy Hopes and Comfort on it, and clearing thy Interest in it above all good; it answers guilt, weakness, yea, thy want of all things except that, without which it cannot be applied to thee; nor its effects attained, viz. a Penitential Faith. When thy Body rotteth in the Grave because of Sin, thy Spirit will be safe, and Eternally live on the account of this Righteousness, Rom. 8.10. thou mayest chearfully venture thy Soul upon it.

6 Pro. The Lord Jesus is, and always will be, possessed of this Righteousness in his own Person. In the Lord have I Righteousness and p. 67Strength, Is. 45.14. with respect to this it's said, our Redemption is in Christ, by which we are justified, Rom. 3.24. The Meriting Acts are over, as Acts, but the Merit never ceaseth. His Sufferings are past, but the Righteousness acquired thereby remains; it's not only their Vertue simply that continues, but the Righteousness or Right founded thereon abideth. He hath a Right to Faith for all the Elect who are yet uncalled; he hath a Title to Pardon for all True Believers; he hath a Right to Eternal Glory for all Persevering Saints. There is our Right best secured. It is for the Righteousness that is in Christ that we are acquitted and adopted, and on it, as in him, we must still depend.

Exh. Sinners and Saints, look to Christ as having in him a full Righteousness. Let this Commend him to thy Acceptance and Trust. Sinners, you need him on this very account to answer for your Unrighteousness; all his Offers and Calls should have power with you from this very motive, he hath a perfect Righteousness; it were else in vain to believe in him, it were to no purpose to repent and turn to him; were not he by this Righteousness mighty to save thee, an answer to his Call might not be expected. But know with assurance, that he is a Fountain deep enough for thy Uncleanness, Zech. 13.1. The Son of Righteousness hath healing under his Wings, Mal. 4.1. and peace and glory in his power. You may trust the Promises, by which the Gospel allureth you to Christ, for as amazing as the Good is which they contain, they are by his Righteousness, p. 68Yea and Amen, 2 Cor. 1.20. but take care of separating his Person from his Righteousness, you must accept of him, as a whole Christ, if you hope for good by his Righteousness; and your Faith must be directed to him in a firm dependance, and entire subjection, or he'll be to you as unuseful, as if he had not this fullness of Righteousness.

7 Pro. All Graces and Saving Benefits are dispensed to Men in the Righteousness of Christ. By his Satisfaction he render'd it consistent with the Perfections of God to visit blind Souls with his light, and surprize the dead with spiritual life; on Christs account the Spirit descends to strive with the rebellious, and awake the sleepy. His Regenerating Influences are the effects of Christs Merits, he acts as the Spirit of Christ. I do not mean, that Christ's Righteousness is imputed to Men in order to the working of Faith in them, as it is in order to Pardon; you may as well say it's imputed to Men in order to the preaching of the Gospel to them, for that's an effect of Christ's Righteousness; but these are the result of a Divine Constitution, wherein Christ is acknowledged, but no right in Men supposed. The first Grace is absolute, and an arbitrary act, as to any claim the Sinners hath. Though Christ hath a right to the Elects being brought to believe, yet he transfers not his right to the Elect, who till they believe are not united to him, and so are Aliens to his Righteousness. But God hath an Eye to the Merits of Jesus in all his Grants and Gifts from first to last, from the least to the greatest. When he forgives Sin, it is a rendring p. 69to us what is purchas'd by Christ's Blood, Eph. 4.32. It is a giving forth of what he hath bought: We are made Kings and Priests as a proper Reward to Christ, and a Testimony to his Righteousness.

Exh. Say of every Saving Benefit, and of all Graces, This I receive, because the Lord Iesus hath a full Righteousness. The Heavens had been Brass as to Vital Influences, but for this; The Word had been a dead condemning Letter, but for this; My Sins had been eternally sealed up among his Treasures, Pledges of his Love to my Soul I had never found, my Prayers would have been excluded audience, Christian Hopes and Comforts I had not intermeddled with, but that Christ is Righteous, yea, perfectly so. But because his Righteousness is great, I have found Healings when Wounded, Strength when Weak, my Prayers have had frequent Audience; God hath not refused me Communion with himself, mine Iniquities are removed as a Cloud, I joy in Gods Favour, I glory in his Fullness, and have lively Hopes to be ever with him. Should not that be owned by us in all, which is the Consideration upon which all is given.

8 Pro. The Righteousness of Christ is differently applied, and operative, as the Gospel distinguisheth the promised Benefits with respect to the various Conditions of such, who are the Persons described in the Promises.

For Explication of this note, 1. The Gospel Promises distinguish the Benefits that come by Christ, and describe the Objects of each. The Promises are various, and those are all p. 70Gospel Promises that are made to fallen Man, for Christ's sake. To be a Promise to fallen Man, and not Gospel, to be for Christ's sake, and not a Gospel Promise, are in the nature of the thing impossible. The variety of the Promises is obvious, and the Persons to whom they are made not alike described. Some are made to one Grace, some to another Grace; some on one Condition, some on another. Justification is promised to the Believers, Pardon to the Penitent, Mar. 1.4. Returns of Prayer to him that prays frequently, and in Faith, Iam. 5.16. Glory to the Persevering Saint, Gal. 6.9. Abundant Glory, or Reaping liberally to him that sows liberally, that is, who is abundant in fruitfulness, 2 Cor. 9.6. He that hungers after Righteousness shall be filled, and the like, Mat. 5.2. Each of the Promises are made in Christ's Right; They are but an Inventory of Christ's Claim; Nay, they were made with respect to his Merits; If God could make a Promise of Saving Benefits to Sinners without an Eye to Christ's Satisfaction, as the Consideration of making that Promise, I doubt it will go too far to prove, that he may perform that Promise without an Eye to his Satisfaction. The same Objection will not lie against a meer. Decree or Purpose to give such Benefits in and by Christ, for this Purpose gives no Man right to the Benefit, but the Promise doth give a right; and to suppose a Sinners Right without respect to Christ's Righteousness, seems to weaken the necessity of his Satisfaction and Merits, who is given to be a Covenant, Is. 42.6. i. e. for his sake this Covenant is made, and by him confirmed p. 71and executed. But how ever various the Promises are, they grant in his right, they be Christ's Legacies, they are bequeathed by his Testament, and therefore argue that the respective Blessings contained therein, are his proper Goods, given out by the Promises as his Donative Instrument, and upon terms which the Fathers and he thought fittest to prescribe, as rendring the State of the Receivers such as they judged most subservient, to infinitely wise, and holy purposes.

3. It's Christs Righteousness that exerts it self, and operates, in conferring the Benefits included in these various Promises; this empties it self in all those Channels, and influenceth by each of those means; the Blessing conferred is a display of his Merits as the procuring Cause, whatever power the thing is effected by, or way it's effected in: Christ's Righteousness is applied in Pardon, in Adoption, in the Perseverance of Penitent Believers, Gal. 3.16. This is applied in the Answer of every Prayer; this is as truly in all additional degrees of Grace in some Saints, as in any measure in every Saint; yea, in the augmented degrees of Glory, as in a State of Glory. Hence it's past doubt, that unless we say some Spiritual and Heavenly Benefits are given not by, or for Christs Righteousness, or that his Righteousness may be equally applied, and yet not produce equal effects, then we must conclude, the Righteousness of Christ is not in the same degree applied unto all, to whom it yet may be applied to saving purposes. It is applied to no true Believer, but that it secures to him a Deliverance from Hell, p. 72an acceptance of his Person and Duties, Perseverance in Faith, and the Kingdom of Heaven at last; But are all as greatly beloved as Daniel, as mighty with God as Moses, or Iacob? Had he that was Ruler of five Cities as great Glory, as he that was made Ruler of ten Cities, Luk. 19, 17, 19, 24. Comp. Mat. 25.28. and surely the very preheminence in these respects is owing to the Righteousness of Christ applied, Rev. 1.5.

Exh. Be careful and industrious to be the described objects of the several benefits you desire, according as the Promises describe the Persons and to whom they are made, yet expect each benefit by Christ's Righteousness, when you are the described objects of those benefits according to the Gospel Ordination. In vain do you expect the benefit promised, if you are not the Persons to whom the Promise grants it, for the Promise doth as truly exclude the wrong Person from its Blessing, as it assures it to the right Person. But by what doth the Promise describe you to be the Person it speak of? It's not by your Name, but by your Character, even your being such a one as Christ declares by the Promise, he will give the Benefit to. Would you be filled? be then one that hungers after Righteousness: Would you be pardoned for Christs sake? see that you be Penitent Believers; for it's to such only Christs Righteousness is promised to be applied for Pardon. Would you reap plentifully? then sow plentifully; for if you be of them that sow sparingly, God doth not p. 73say it to you, that you shall reap plentifully 2 Cor. 9.6. The like I may say of every other Promise that is Conditional, for therein God moves us to duty by Benefits; he induceth us to what we are more backward, by what we more esteem and desire; Election knows our Names, the Promises appoints our Qualifications: And do not think thou canst plead Christs Righteousness to obtain the Good promised, if thou art not such a one as the Promise describes; for in making these Promises, Christ hath fixed the way how the Effects of his Righteousness shall be dispensed; and by these he requires us to guide our Expectations, or they do not answer the end of his Publication of them.

But when thou art, by the Grace and Spirit of Christ, the characterized Man to whom the Promise belongs, expect the Blessing as the Effect of Christs Righteousness, and not of thine own; the Promise had not been made to thee but for that; it is in his right the Blessing is conferred, whenever any partake thereof, which adds Sweetness as well as Certainty thereto: The Spirit frames the Vessel, but Christ affords the Oyl. By the Operation of the Holy Ghost thou art rendred the designed Object of the Promise, but look to Christ as Procurer of the Good which the Promise is to convey: But more of this hereafter.

9 Pro. In and by the Righteousness of Christ, they that sincerely believe, are, upon Gods pardoning of them, as free from Condemnation, as if they had never sinned; and accepted and entitled to eternal Glory, as if they p. 74had kept the whole Law, Rom. 8.1. There is no Condemnation to them that are in Christ Iesus, who walk not after the Flesh but after the Spirit. These are in that State wherein the Curse is restrained from arresting them: Yea, they are Heirs, joynt heirs with Christ, Rom. 8.17. the Gospel-Covenant is their Charter of right, which is secured by the Death of Christ, the Oath of God, and Sacramental Seals. The Death of Christ is to be considered, not only as what purchased the Covenant-Blessings, of which I have spoken before, but also as what ratifies the Covenant to our Faith; by Death its irrevocable as a Testament; and it must be sure, or the Lord of Glory had never died to secure the ends of it; his Death is too great a thing to admit a doubt of the certainty of that Charter, by which the Effects of that Death are granted; Christians being thus free, and thus accepted and entitled, proclaims them Righteous.

Exh. Be comforted notwithstanding your Faults and Weaknesses, whilst your Hearts are upright in God's Covenant. What is not a just Challenge to the Sincerity of thy Faith, ought not to make thee conclude thy self Accursed, or quit thy hopes of Glory: Failings may cause Mournings that we are so Imperfect, when they ought not to perplex us as if we were in a lost Condition. The same Mouth that delivered the Curse against Sinners in the Law, hath published Forgiveness, and applied Redemption to Believers (though Sinners) by the Gospel, Gal. 3.13, 14. If your Faults be objected, Christ hath answered them: p. 75If the Weakness of Graces be objected, Christ hath made up that: If the Greatness of Gospel-Benefits be objected, it's Christ hath purchased them; and they are bestowed not for thy Graces, but for Christ's Obedience, though it be to such as even thou art, if a sincere Penitent, that they are given; for the Gospel-Rule doth only appoint the Persons who receive the Benefits, but not ordain us to make the Satisfaction for the Sin to be pardoned, or to purchase the Glory to be received. Wilt thou not let Christ appoint his own Legatees to his own Bequeathments? and rejoyce in the Gifts, whilst thou art the Person to whom he declares they belong? If he had promised Heaven to a meer Sinner as such, thou oughtest as a Sinner to expect it with Joy. But he hath promised it to all believing Saints, however imperfect; and must not thou with Comfort look for it, and not quit thy hopes, till thou cease to be a believing Saint? Yea, he hath ministred further to thy Joy, That he will influence thy Soul by his Warnings against Apostasie, by Sacraments, and by constant Supplies; so that thou shalt Persevere.

10 Pro. Christians become thus Righteous upon believing, by the Righteousness of Christ imputed to them in their Justification, and by the continuance of this Imputation they remain Righteous.

Upon our first believing we are justified, Rom. 3.29. and there is a constant Imputation of Christ's Righteousness to the Believers for his continued Justification. Did Men cease to be Believers, God would cease to impute the p. 76Righteousness of Christ to them. Did God cease to impute Christ's Righteousness, Men would cease to be justified; and did we cease to be justified, we should be subject to Condemnation. But blessed be God he will cause the true Believer to persevere in Faith, and so he shall remain in a justified State. God will preserve the Habit of Faith, enable him to frequent Acts of Faith, and still prevent damning Infidelity; he will keep thee from a prevailing distrust and rejection of Christ as a Saviour, Luke 22.32. and from reigning Disobedience to him as thy Lord.

I shall explain this great Truth of Justification by the imputed Righteousness of Christ, which may be conceived of according to the following Heads.

1. There is a making us Righteous, as it is a giving a Believer a right to Pardon, Absolution from the Curse, Adoption and Acceptance, which is by imputing the Righteousness of Christ to the Believer.

We must be made Righteous before a just God can pronounce us so, or deal with us as such; there must be a right to Pardon e're God will Pardon; this right to Pardon is given by God's imputing to us the Righteousness of Christ; and the effect of that imputing Act seems to be the first Consideration in the Change made in our State as justified. For the better apprehending of this, you may remember I have before informed you, that Christ's Righteousness may be considered: (1) As the full Performance of the Conditions of the Covenant of Redemption, which p. 77included a full Conformity to the Law of Works; yea, and mor…. (2) An adjudged Right to the promised Reward, for his performance of those Conditions. Now both these are imputed to the Believer in this first Consideration, Of giving a Believer a right to Pardon, &c.

1. The Righteousness of Christ, as it was the Performance of the Conditions of our Salvation, is mediately imputed to the Believer. God adjudgeth, that what Christ did and suffered for the actual Remission of Sinners, was really done and suffered for us, it belongs to us, we are the designed Objects of that actual Remission, to procure which for us, that Obedience was rendred, Iohn 3.16. God so loved the World, that he gave his only begotten Son, that whoever believeth on him should not perish, but have everlasting Life. Here we see that God gave his Son to do and suffer what he did, that Believers thereby might not Perish but eternally Live. Now by Grace bein… Believers, that we may have a right not u… Perish, but Live, we have what the Son … given, did and suffered, reckoned and accounte… to us: God looks on what Christ did as don… for us, and esteems us Believers, them whom his Son did that for; and therefore by his gracious Ordination we are the very Persons tha… have a right to Pardon of those Sins, for whic… we were liable to Perish, and excluded from Life. I say, Christ's very Performance of the Conditions, is imputed mediately in this manner; If one give me my Liberty, which he voluntarily purchased for me at a dear Rate, he p. 78mediately gives me what he paid for my Ransom, though immediately I receive my Liberty, and a right thereto; whereas the redeeming Price was paid to my Detainer, in whose hands I was Captive. So it was to God that Christ made Satisfaction, and yielded the Meriting Price; yet it is applied and reckoned so to the Believer, that he receives the same Blessings thereby, as if himself had rendred it; because it was for his Title to those Benefits that it was rendred by Christ. Yea, by this Imputation it becomes his Security for all saving Benefits, and pleadable with God by him, with respect to what is purchased for Believers thereby, as if he had endured and performed the things Christ did. Since God adjudgeth he is the Person in whose stead Christ died, and obeyed, that even he might be entitled to Life and not die, 1 Thess. 5.10. Who died for us, that we should live by him. We have hereby the Benefits of his Death, and his Death to secure those Benefits, yea, and as the Foundation of our right to those Benefits. Hence we are said to have Redemption and Forgiveness by his Blood, Eph. 1.7. By Christ we have now received the Atonement, Rom. 5.11. foreign, the Reconciliation: And herein the Blood which did reconcile is applied, it being shed and accepted to be a Propitiation through Faith therein, Rom. 3.25. The Virtue of this Blood still remains, though the Act of shedding is long since past; and that very Act of shedding, is still so referred to in the Communication of the Benefits to such for whom it was shed, that it is still called a Blood of sprinkling, Heb. 12.24. p. 79not now sprinkled as material Blood on us… but as it speaks those better things for us in Christ's Intercession, and to us in the Promises, and as we come to it by believing therein as our Security in all we receive; it being shed for us, that we might have a right to Pardon thereby, as the procuring cause. It was given to God as a Satisfaction; 'tis given to us as Christ's Blood triumphing in our Peace. Though God doth not adjudge that Believers made Satisfaction by it as their Blood, yet he accounteth it that which is actually satisfactory for them, being designed and accepted to be so; and therefore they are therein adjudged to be entitled to Pardon. In the same manner I might speak of Adoption, &c. but one Instance sufficeth. By this you see that Christ's Righteousness, as it is his Active and Passive Obedience, the foreign, or the Performance of the Legal Conditions o… Life and Pardon, is applied in the manner it is truly capable of being applied: Here the Vertue and Merit of it is displayed and operative; the designed end of it is obtained; God expresly acknowledgeth and rewardeth it, in what he bestows; it's owned and relied on by the Believer as the Price of Peace, and Merit of all Good; it's made the Souls Security and Plea, as to all its Hopes and Enjoyments, Rom. 5.18.

2. The Righteousness of Christ, as it is his adjudged right to his Seeds Pardon, Absolution from the Law Curse, Acceptance and Adoption is immediately imputed to Believers as his Regenerate Seed, and Members of his Mystical Body. This right is esteemed, yea, made theirs, p. 80they have not meerly the Benefits given them… but they are invested in Christ's right to those Benefits; Christ's Righteousness is Ius adjudicatum ad praemium, he acquired a right to the Reward, and it was adjudged that he had that right, upon his perfect Obedience he was justified. Now part of the Reward was, That all the Elect should become his Actual Seed, and made Believers: Also, That all his Actual Seed, even Believers, should be Forgiven, Absolved, Adopted, &c. Christ hath as great a right to this, as to be exalted; yea, it's part of his Glory. This right he carried into Heaven with him, this right he pleads in his Intercession, not as what is to be tried and argued anew, but what is already adjudged; yet it's still to be executed, and the Blessings he hath that right to, are to be dispensed. Believers therefore are not only pardoned, yea, not only have …ey a right to Pardon, by the Promise of Pardon to Believers, but they have Christ's right to that Pardon, even his adjudged right that Believers shall be pardoned▪ This Righteousness is communicable more immediately, than the very Acts are whereby that right was acquired; it's transferred to them, but without an Alienation from Christ. This is included in that Gift of Righteousness, Rom. 5.17. and is that foreign in Rom. 5.18. His Obedience must be supposed to lose its Efficacy; and his Title be reversed, if his living Members fail of Pardon, Isa. 53.11. one Article in his Covenant, as his reward, being, that, By his knowledge shall my righteous Servant justifie many, for he shall bear their Iniquities. p. 81It may be you will better apprehend the whole by this familiar Instance. A Person purchaseth a Thousand Pounds a Year for a valuable Price, and hath by Covenants a legal sure Title thereto; he that purchased gives me by a Deed of Gift, Twenty Shillings a Year of that Estate, to hold in dependance on him and his Title; mediately he gives me the Purchase-Money of this Gift, immediately he gives me this part of the Estate, and his Title for my Security, without which I should possess precariously. It's a Title by Purchase, as to him that gave it me; it comes to me by Gift, for I paid him nothing for it; nor can I be said to pay the Seller, though I have by Gift the Title for my Security, which he that gave it me acquired by his Payment; yet still in dependance on him who paid all, hath the main of the Estate, and is possessed of the original Covenants as in himself. This answers our case, excepting that God is as truly said to give us all, as Christ himself can be said to give us all; God having given his own Son to redeem us, and purchase all for us. I need not apply this Parallel more than to tell you, that as Christ acquired our Pardon and Acceptance, so we have his very right thereto to secure us; the whole is exemplified in 2 Cor. 5.21. Christ was made Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. Christ was made Sin, not esteemed the Committer of the Fact, or as filthy by it, but he stood liable and obliged to the Punishment of it, and became the Sacrifice for it, which is often in Scripture called Sin. This Obligation to bear p. 82the Punishment is Reatus poenae, or if you call it Reatus culpae quoad poenam, it's much the same, though not so safe: Yet in this Christ is not charged as if he committed the Sin; so we are made the Righteousness of God in him, that is, We have given us that right of Christ to what was promised him for Believers; and which was contrived and appointed by God to be the way of our Salvation; the Debitum poenae for our Sins became his, the Debitum praemii for his Obedience becomes ours. But we no more paid the Purchase of that Right or Title, than Christ did commit the Sins, the Punishment whereof he obliged himself to undergo; he was made Sin, i. e. obliged to die a Sacrifice for Sin; to which answers, that we are made Righteous in him, i. e. invested in his Right, for obtaining the Blessings promised to him for us in the Covenant of Redemption; and promised to us for his sake in the Gospel Covenant, when we believe.

Herein I have stated the first thing included in Justification, and upon this the rest depend: Hereby we are made Righteous in Christ's Righteousness: Though we be not personally Innocent, yet Christ's Righteousness, which fully answered the Law, is judicially applied, so as to give us a sure right to be dealt with, as to Eternity, as if we had been Innocent and Perfect, which is what we principally need; and as much as we are capable of, considering we are Sinners, and that we did not provide the Ransom, nor substitute him that became so.

p. 832. God hereupon actually forgives, adopts, and gives the Earnest of Glory to Believers thus invested in the Righteousness of Christ, and on the account of that Righteousness. This is Executive Justification in part, and indeed all Benefits peculiar to the Members of Christ, are conferred in a way of Execution hereof; unless as we may consider, such Benefits as follow Pardon and Adoption, to refer to Justification, as including an additional Right resulting from Gods pardoning and adopting Acts. The reason why I add this, is, that Pardon gives a Right to impunity, and Adoption gives a Right to the Privileges of Children; and so with respect to Forgiveness and Adoption, a Believer may be called Righteous, and frequently in Scripture is called so, though inclusively of Christ's Righteousness, because it's for that we are so forgiven and adopted. Forgiveness is of so great importance in Justification, that upon the account hereof we are said to be Blessed: Yea, it's put frequently for the whole of Justification, Rom. 4.6, 7, 8. it's so in the Lord's Prayer, Luk. 11.4. yea, it's so put in our Creed.

3. God judicially sentenceth the Believers thus made partakers of Christ's Righteousness, and thereupon pardoned and adopted, to be them who have a Right to Impunity, Favour, and Glory; and accepts them as such, notwithstanding all challenges and accusation, Rom. 8.33, 34. Who shall lay any thing to the Charge of Gods Elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again; who is even at the Right Hand of God, who also maketh intercession for us. p. 84This doth not only obviate the Accusation of Persecutors, against such as are chosen to suffer; but it answers all Challenges against every Believer, gathered out of the World by the Spirit, pursuant to God's Eternal Election; for against the unconverted Elect, God himself hath much to Charge; and he lays it to their Charge by his Law-condemning Sentence. But as to the Converted, here's a general defiance, and a large enumeration of what tend to their defence. God justifies them, and this for the sake of Christ's Death; and that the Death of him who is risen, and being risen is enthroned, and being enthroned intends their Security by his Intercession. It's true, if they be charged to have been sinners, they must own it as a true Charge: But what then, must they Dye for their Sin? No: God declares they are pardoned, and this upon a Righteousness more then adequate to the Law of Works; and they have no lower a safety from their Guilt, than Christ's Title; who died, that Believing Sinners might not Dye, but Live. Indeed, if the Charge be, That these are not Believers, then God Acquits them another way, of which hereafter. This is Sentential Justification, which is Virtual now, and will be solemnized at the great Day.

4. It is the Gospel whereby God justifieth us as his Instrument; God in his his Word, having declared that he will Iustifie him that Believes, Rom. 3.30. and that we are justified by Faith, Rom. 5.1. and Commanding us to Believe with a Promise, That we shall be Justified if we Believe. He doth by this very Declaration of his p. 85Will, Justifie the Believer. This promise effects what it includes, assoon as the Object is answerable to the Tenure of the Promise. By this he Imputes Christ's Righteousness to the Convert, and so makes him Righteous; declares him Righteous, and treats him as Righteous, in, for, and by Christ's Righteousness; and this assoon as he Believes. There needs no more to express it now, than this Word of his Mouth; unless as we may add the Sacramental Seals, and also such influences and acts of Power, whereby such Benefits are conferred as are Executive of the Justifying Sentence; and so far are a Divine Declaration of our State as Justified.

5. The Object of God's Justifying Act, is the living humbled, converted Believer; who by Faith cometh to, accepteth of, and rusteth in Christ as an entire Saviour. The promise of this Mercy being to such, yea, confined to such; and Unbelievers declared to have God's Wrath abiding on them, especially when this Gospel is that Word of the Lord whereby we are Justified, Gal. 3.22. Ioh. 3.36. and 8.24. Rom. 10.4. We must then Believe; but it is not Faith, unless it be a coming to, accepting of, and trusting in a Christ; it is not a Christ, if he be not a whole Saviour. When will we Believe, if we be not convinced and humbled? How can we Believe, if we be not quickned by the Spirit? Yea, of what sort of Faith is it, if we are not purposed in our Heart to turn from all Sins, Self and Idols to Christ, and to God by him? Which turning is oft the Word, by which the Spirit oft expresseth Faith it self, Ezek. 18.21, 30.1 Pet. 2.25. Acts 26, 18.

p. 86By what is said, you may Answer the main Enquiries that occur to your Mind concerning Justification: Qu. Who Justifies us? Ans. God as our Ruler. Qu. What doth God do for us, or on us, when he Justifies?

Ans. 1. He Imputes Christ's Righteousness to us, whereby we have his Right to our Pardon, Absolution, &c. 2. He actually forgives, absolves, and adopts us in Christ's Right, and for the sake of his Obedience. And by this forgiveness, absolution and adoption, he further gives us a Right to Impunity, the in-dwelling Spirit, Perseverance, and Eternal Glory. 3. He pronounces us free from all Accusation and Challenges that would import a present liableness to Eternal Death, or bar to Eternal Glory; we having Christ's Righteousness, and thereby our Pardon, Absolution from the Curse, and our Adoption for our Plea and Defence.

Qu. What is our State by being thus Justified? Ans. We are accepted with God, free from Eternal Condemnation, and entitled to Life, as if we had not sinned, but kept the whole Law to this time. Yea, we have some greater Benefits than we forfeited, as Union with Christ, the in-dwelling Spirit, and Perseverance, whereby we are secured from forfeiting Eternal Life for the future. Qu. By what Instrument or Sign of his Will, doth God Justifie us? Ans. By the Gospel-promise. Quest. Whom doth God Justifie? Ans. The true Believer, (whether he know himself to be so or no) and no others. Yea, God in Justifying a Man, doth as far declare him to be a Believer, as he declares him to be Justified. Qu. When doth God Justifie a Sinner?Ans. Assoon as he p. 87is a Believer, and not before; such being the Object on whom the Justifying Act doth terminate, according to the Promise.

1 Exh. See that your Faith be True, and then may you rejoice in a Justified State. A f…lse Faith will leave you condemned as certainly, as if you had no Faith: And a false Faith too many have been satisfied with; Simon believed, but yet had neither Part nor Lot in this matter; because his Heart was not right with God, and he was in the Gall of Bitterness, and Bonds of Iniquity, Acts 8.13, 21, 23. Be then solicitous that your Faith be right; see that it be unfeigned and true: True for its principle, even from Regeneration; True for its Nature, a fiducial Consent; or such a Trust in Christ, and in God by him, as receive a whole Christ: True for its Concomitants, that no saving Grace be wanting; True for its Operativeness and Effects, that it works by Love, purifies the Heart, and makes you persevere in sincere Obedience, and holy Fruits. All this is necessary to the Faith the Gospel calls Saving; since God will Judge your Faith, and you by it.

2 Exh. Be not satisfied meerly with Believing, or talking, that there is a full Righteousness in Christ; but submit to God's way of Imputing it; else you'll be no better nor safer by it. Thousands are damned as Unrighteous, though Christ hath a full Righteousness. It is not from a defect in Christ's Righteousness; no, nor because God fails to impute it to such whom he hath promised it to: Whence then? It's because they do not savingly Believe, and turn to Christ.

p. 88The Gospel is God's Will, as to the way of the Application of Christ's Righteousness; and if that be not obeyed we are lost, 2 Thes. 1.8. Gal. 3.1. Heb. 5.9. Unbelief, is Disobedience to the Gospel, and will destroy: foreign, which is Disobedience, is oft render'd Unbelief, Rom. 11.30, 32. Heb. 4.11. and foreign Unbelieving, Acts 14.2. and 17.5. and foreign, not to Believe, Heb. 3.18. The work of the Ministry is to call and perswade sinners to comply with the Gospel, with an Assurance, that such as refuse not, shall be Justified by Christ; and they who persist to refuse, shall perish notwithstanding the Grace of God, and Righteousness of Christ, Mat. 23.37. Acts 13.38, 46. Having thus insisted on this Proposition, I am led thereby to this Question:

Quest. Are Believers as Righteous as Christ in equality; Or, Are they equally Righteous as Christ?

Answ. Believers are not equally Righteous as Christ. Sincere Christians are in some respect as truly Righteous as Christ; but yet that is not to be equally Righteous as Christ. Hence many chuse to say, we are as Righteous as Christ aeque, but not aequaliter. Yea, though one assert an Identity in the Righteousness, yet that will not argue an Equality. Its one thing to have the same Righteousness, its another thing to have it in the same measure. The Light in the Air is the same as in the Sun; but yet it is in a greater degree in the Sun than in the Air.

Obj. 1. We are equally Righteous as Christ with respect to his Suretiship Righteousness.

p. 89Answ. I shall 1. give you my Thoughts concerning Christ's Suretiship. 2. Prove that we cannot on this account, nor any other, be truly said to be as Righteous as Christ in equality.

This Term Suretiship Righteousness, is no Scripture expression, no more, nor so much as the word Condition. I say not so much; for if you consider Luke 14.26, 27, 32, 34. You'll find Condition used exactly in the sense objected against by some, ver. 32, 33. Or else, whiles the other is yet a great way off, he sendeth an Ambassage, and desireth Conditions of Peace. So likewise, Whosoever he be of you, that forsaketh not all that he hath, cannot be my Disciple; and ver. 26, 27. Whosoever doth not bear his Cross and come after me, cannot be my Disciple, ver. 26. If any Man come after me, and hate not Father and Mother, &c. Our blessed Lord doth in these Verses propose what is necessary to Christian Discipleship, without which we cannot be saved. He pitcheth on such things as were hardest to Flesh, as what his very Followers must be judged by: To inforce and improve which, he pitcheth on two Parables. By the first Parable he adviseth Men to consider well the Terms or Conditions of Christianity, before they engage in the Profession of it, lest they be ashamed, ver. 28, 29, 30. By the second he confirms the first, and adds, how necessary it is to consent to these Conditions, as hard as they be; for we are in a State of Enmity, and foolishly persist therein, since we are unable to defend our selves against God, when his Vengeance approacheth; and therefore 'tis our Wisdom in the time of his long-suffering, to submit to the p. 90Conditions of Peace, Luke 19.42. This is more applied in the next words: So likewise whosoever he be of you, &c. How is this redditive so properly used, or the Parables applied, if taking up our Cross, following Christ, hating Father and Mother, and persevering, are not Conditions of our true Discipleship, and consequently of Salvation by Christ? Unless we may be at Peace, and be saved without being Christ's Disciples. But what need I Digress, when the Assembly, and all valuable Divines, use the word in our sense. Yea, the Gospel so oft speaks Conditionally; if thou Confess, Rom. 10. I return to what I affirmed, viz. That Suretiship Righteousness is no Scripture Expression. Surety I know is once used, and but once as to Christ; the word Righteousness is oft used; but Suretiship Righteousness is a new Word, of Humane Original, and I am sure, not consonant to Scripture sense, as it's used to infer an Equality of Righteousness between Christ and us.

Having premised this, I will shew you First, What I grant concerning Christ's Suretiship: Secondly, Tell you what I deny according to plain Scripture. 1. The things that I grant are these:

1. Christ is the Surety of the Gospel-Covenant for all his actual Seed; yea for the Elect, as far as it includes the promise of the first Grace, Heb. 7.22. He is engaged that they shall grow in Grace, persevere, and keep Covenant with God, and not turn away finally or totally from him: He doth not bind himself to improve for us, or persevere in performing the p. 91Conditions of this Covenant for us; but that we shall do it: Yea, he is Surety to see the ends of the Covenant pursued, as to God's part; that he will forgive us, be our God, &c. Not that God's Truth or Ability need a Surety: But the weakness of our Faith is answer'd by such a Support; for which end God Sweareth, and appointeth Covenant Seals, so doth he condenscend to our infirmity.

2. Christ hath undertaken in the Covenant of Redemption, that he would make Satisfaction to Justice for us, and Obey the whole Will of God, bring actually into the Gospel-Covenant all the Elect, by causing them to Believe; and that he would bring each of the Elect to Eternal Glory in a way of Faith and Holiness; of which before. But you must not hence infer, that Christ engaged to repent for us, or Believe in himself for us; which to do, would suppose him a sinner, and to need a Mediatour. He was a real Sponsor, engaging to do all that belonged to him.

3. Christ accordingly died in our Nature, and that not only for our good, but in our stead; nostro loco; We were liable to Die, he stept in and Died, that we might not Die; who otherwise might have Died, but now Live by his Dying for us. He was a proper foreign, he gave his Life for ours; yea, and this to vindicate the Glory of God in exempting us from Death. He also Obeyed for us, not indeed to exempt us from Obeying, (for by it we are brought to Obey instead of Rebelling) not only to be a holy Offering and Example. But that the want of our perfect Obedience might p. 92not exclude us from Acceptance and Heaven; and that by his Obedience and Sufferings, he might acquire for all his Members a Title to Happiness in his Right, and not to be merited by any Work or Obedience of their own. That the Lord Jesus did suffer properly in our stead, is plain in Scripture, Mark 10.45. foreign. a Ransom for, or instead of many. Compare Matt. 2.22. it's said 1 Tim. 2.6. he gave himself, foreign, a Ransom in the room of all: He was typified in the Sacrifices, whose Lives were given up instead of theirs, for whom they were offered; and he is oft called a Sacrifice: Neither is it to be doubted, but he actively obeyed in our stead in the sense above given; yea, and hath excluded also the Necessity and Place of our Obedience for the Impetration of any Saving Benefits. Thus far the Word of God directs us to call Christ either Surety, Sponsor, Representative, &c.

2. The thing that I deny is, That Christ by his Obedience, made Atonement or merited for us, as a proper Pecuniary Surety in the Law of Works. The thing is far otherwise, for Christ suffered and obeyed as a Principal and Sole Undertaker, and not as a Surety, that supposed us Principals in that Undertaking. He bound himself to God, to give his Life by dying in our stead to save ours; but he never was bound in one Bond with us, that he should do so. I shall give you a few Reasons of many.

p. 931 R. God never proposed it to fallen Sinners to make Atonement for their Sins, and by Merit recover eternal Life, which they had forfeited. Where is the Law or Covenant whereby God proposed this to Sinners as their Duty, and a way for their recovery? By the Law of Works it was impossible, and a Contradiction: The Gospel condemns a Thought of it, as contrary to the whole Scope of it: The Compact between the Father and Son was not a Law or Covenant proposed to Sinners for their Performance of the Conditions thereof. Now a Money-Surety is bound to no more than the Principal is bound to do. If I am not obliged to pay a Hundred Pounds, neither is my Surety bound to pay a Hundred Pounds. Obj. You'll say by the Law we were bound to obey the Law perfectly, or to die for it. Ans. Yes, To obey was your Duty, to die was the Penalty if you disobey'd. But 1. You were not bound to die though you obey'd perfectly; but Christ was bound to obey, and Suffer though he obey'd. 2. Were you bound when you did Sin, and suffer the Penalty to obey afresh in a way of Merit of forfeited Blessings? But Christ suffered, and yet obey'd to Merit forfeited Blessings, and more. 3. Were you bound to suffer as your Duty, and that in a way of Propitiation to reconcile the offended God by it, as an Act of Obedience? Yet Christ engaged in this manner. 4. Were you bound by the Law, that the Son of God should assume your Flesh, and therein obey and suffer? Yet thereupon depends the Satisfaction and Merit of the Obedience yielded; thence is the p. 94Value of the Acts done and Sufferings endured … it were not a Payment without that, for Dying and Obeying too, would not serve to Save Sinners, if it were not the Son of God in our Nature did both; This goes into the Price and Payment: Could Men have done it, it had been no Payment, supposing but one Sin before. So that in this very respect Christ was bound to redeem you by paying a Million in the value of his Person; and the same Actions and Passion as done and suffered by you, would not have been one Penny in value; and is he but your pecuniary proper Surety when he is bound for a Million, and you not for a Penny, as in Redemption Work? 5. You are supposed fallen, and the Covenant of Works broken, e're Christ undertakes to pay any thing; And can the Bond be the same, when the Parties are changed, the Conditions so changed on both parts, even the Creditors and Debtors too, the former granting other things, the latter paying greater things; the first in the Rewards, the latter in the Duties? Is it the same Bond, and you Principals, when transacted without your Privity, your Consent not given, the Terms not exacted from you, and unless to reproach you, not possible to be proposed to you; God knew you and himself too well, to propose to you, that if you will make your Souls an Offering for Sin, and perfectly keep my Law, I will then receive you again into Favour: Yet this would change the Bond: Or if you would be thought Principals in the Covenant of Redemption, it must thus be proposed to you: If you will procure and send p. 95the Son of God to take your Flesh and die, and obey the Law for you, then I will be reconciled to you: Had he been thus in your disposal, and he had done it at your disposal, you might claim at the rate as some do. But though God gave his Son, and his Son gave himself to redeem you, yet you never gave him; no, nor were engaged to give him, as the Condition of your Recovery.

These and many other Considerations should lead us to conclude, that Redemption Work was proposed only to Christ in the Covenant of Redemption, and that he was Principal and Sole Undertaker, as well as the Sole Performer, and of the People there was none with him, Isa. 63.3. He alone undertook to satisfie Justice, that we might be redeemed; he alone engaged the whole Impetration Work, and to find the Merit of our Happiness. Though part of his Obedience was that we were obliged to do (yet not for Redemption at all) nevertheless his Obligation to do it was not as our Money-Surety, but by a voluntary Sponsion he entred into a Bond that depended not upon our Consent or Performance, and by which we have no Claim, but at his and the Fathers Pleasure; it was us he was to Buy, but it was he alone stood obliged to Pay: He engaged to die for us, but that is not engaging for us as Principals, that he would die; a thing which we never were obliged to. He did not engage we should not Sin, nor if we sinned, that we should make satisfaction; but he engaged that he would satisfie God, that we might not die for our Sins; even one Christ p. 96for all of us, once to die instead of our eternal Death.

2 R. Were Christ a proper pecuniary Surety in his Death and Obedience, there would be no room for God's Forgiving us any Sin, or giving us any Mercy as of Free Gift, unless he forgave us more than Christ satisfied for, or bestowed what he did not merit. This is evident, for if my Surety be bound with me to a Creditor for a Thousand Pounds; if my Surety pay, as my Surety, this Thousand Pounds, the Creditor forgives me nothing, I pay him all. So as to Merit: If I buy a Jewel for an Hundred Pounds, and give Bond for it, with a Surety bound with me for that Sum; if my Surety shall pay that …undred Pounds, can the Seller be said to give me that Jewel? No. I in a Law-sense paid him, because my Surety did it. Whereas the Gospel lays the Stress of our Felicity upon Forgiveness, Rom. 4.8. Acts 13.38. And though Justice do not suffer, as having received Glory by Christ, yet that is not to exclude Forgiveness, but to make way for Forgiveness, in a Consistency with his Perfections. And further, God no more sells us any Blessing, notwithstanding Christ's Merits, than Christ sells them to us: Whereas he must sell all Benefits, and forgive no Faults, if he be considered as a Creditor, and Christ our Money Surety. Obj. God may be said to forgive us, being he admitted Christ to be a Pecuniary Surety, though we pay by him. Ans. That goes a very little way towards Forgiveness; yea, and to refuse it in Money-Matters, is hardly admittable by the Rules of Equity: It sounds low, to hear p. 97a Creditor say, You were bound to me for a Thousand Pounds, which I was paid by one that I allowed to be your Surety; and because I would take it from you by him, I forgave it you, though I got from you legally by your Surety, every Farthing of your Debt. This is not Forgiving; and such a Change, whilst the very Debt in kind is paid, is not an Abatement. Obj. God procured Christ to be our Surety, and therefore he forgave us. Ans. In Solution of Money this will not amount to Forgiveness: If one owes me Ten Pounds, for which I cast him in Prison; and finding him Insolvent, do I forgive him; if I get one that wisheth him well to pay it for him, I befriend him, but am paid all my self, even by him in his Surety, without forgiving. I know nothing more Suspicious to be an Error, than what tends to overturn the Doctrine of the Forgiveness of Sins, which is the great Support of a poor Sinner; and of this the Notion of strict Money-Suretiship, whereby we paid all to God, is guilty; whereas if you consider God as Ruler, and Christ as Mediator, making Satisfaction for Criminals, by enduring Punishment in their stead, we avoid all the Difficulties which that of Money-Debts perplex the Work of Redemption with. The Socinians main strength lies in Objections from Sin, being as a Money-Debt, and Christ's Death being the Payment of a Debt, even the Idem. This is perceived, and therefore denied by our best Authors against the Socinians, as Lubbertus, Essenius, Turretin, Owen, Stillingfleet, &c,

p. 983 R. Were Christ a proper Pecuniary Surety in the same Law of Works with them, then every Believer would be entitled to the same Reward as Christ is entitled to; yea, and as much or more than Christ. This is evident, for if I Covenant with another, that in Consideration of my paying a Thousand Pounds, I shall enjoy such an Estate of Fifty Pounds a Year: I have a Surety engaged with me for the Payment of that Money; I by my Surety pay the Thousand Pounds; upon which I have the Legal Right to that Estate rather than my Surety; but at most my Surety can have a Right to no more than that Fifty Pounds a Year in common with me by those Covenants: … here be other Covenants between me and …, wherein I engage to repay him that or m…e, in those Covenants he is not my Surety, but a distinct Party. Hence it follows, that we are entitled to be exalted over all, and have a name above every name to see our Seed, to be regarded as Saviours, at least to be Satisfiers to God for our selves, and our own Redeemers in Law-sense. Obj. Christ paid all Personally, and not we, and therefore he hath peculiar Rewards and Honour. Ans. The Principal and Surety is one Legal Person, and therefore if the Law reckon we satisfied in Christ, the Reward promised on that Satisfaction is common to us with Christ: The Law gives the Honour as it receives the Tribute, and distributes the Recompence as it estimates the Obedience: One Person in Law, made up of us and Christ, alike obeyed in Law-sense; and then one Person in Law, made up of him and us, must be p. 99alike rewarded; as we are reckoned to do all, so we are adjudged to have a Right to have all due upon that doing. I shall say more of this presently.

4 R. If Christ be a strict Pecuniary Surety, I think it will be impossible to confute many very erronious Opinions, which naturally are deduced therefrom. What can be said against our being Justified actually before we believe? For if we satisfied the Law in Christ, How can our Justification be suspended till we believe, unless there be some other Law? The Law acquits us as soon as the Condition is performed by us. Obj. We do not apply Christ to our selves before Faith. Ans.1. But God, by the Law, applies him to us, if we have satisfied it; and he hath applied him already, in making him our Money-Surety, the Law will execute it self whether we apply or no. 2. When the Conditions are performed by us, it's against the Law to deny us the Reward; or at least to continue us under its Curse a Moment; yea, or to injoyn any Terms on us, for possessing the Reward, besides its own Conditions, which are fulfilled by us: The laying of Guilt on our Persons any time is unjust. Obj. We are not Christ's Seed till we Believe. Ans. All will not own that; but if we ever satisfie in Christ, it must be when he satisfied; it is not to be done now, when the Act of Performing the Atonement, and Paying the Debt, is over: Can we, by becoming his Seed now, be esteemed to pay what he paid so many Years since, if we did not pay it then? Or can he be our Money-Surety, by whom we pay now p. 100when he hath done paying, and not then when he was paying. Obj. He being given by God to be our Surety, and not appointed by us to die, God may suspend giving us the Benefits of his Death, until we Believe. Ans. If God made him a strict Money-Surety with us in the Law of Innocence, he either did change the Law, or precluded himself from a Right of suspending the Benefits, at least the Restauration of his Image, and Freedom from the Reign of Sin, the Curse and Wrath of God, till we Believe; for the Law is changed, if it say thou shalt be Free from the Dominion of Sin, and the Guilt thereof, but not till thou Believe in Christ, though thou hast already legally performed all the legal Conditions: If it be not changed, it immediately entitles to the Reward, and must be violated, if at least any Punishment lie upon the perfect Performer of the Conditions; for it's a punishing us after the Debt is legally paid by us. Now though there is hardly a Truth more plain in the Word of God, than that The Wrath of God abides still upon all Vnbelievers, notwithstanding Christ's Death; yet you see how this Notion of Money-Suretiship shakes it. I might instance others, as we ought not to confess our Sins, nor pray for Forgiveness; God afflicts only from Sin, but not for Sin at all; God will Judge and Justifie us only by the Law of Works, and we are Saved by that Law: If God charge us with Sin, we may charge him with Unrighteousness. David was as acceptable to God, whilst he murthered Vriah, as when he obeyed God most: God requires nothing from us, to escape his p. 101Wrath and Curse for Sin; we must not propose any Benefit to our selves by any Duty, or acting of Grace; nor are we the better a Jot by them. These and the like, spring from this very Opinion, That we satisfied the Law fully, and perfectly obeyed it in Christ, as a pecuniary Surety with us in that Law, To say nothing of the advantage the Socinians have thereby. These things may Caution us in our Conceptions, especially when the considering of Christ as a Pecuniary Surety of the Law of Works, paying Debts to a Creditor, is not necessary to any one Gospel End; neither the Glory of Christ, the Government of God, the Salvation of the Elect, the Spiritual Comfort of Believers, or promoting of Holiness: All which are more clearly subserved by this word as Surety of the New Covenant, joined with other words frequently used by the Holy Ghost, as Mediator, Redeemer, Saviour, Ransomer; and the whole Oeconomy of Redemption plainly stated thereby.

5 R. Christ's being a strict Money-Surety, would be a very great loss to us: If he be our Surety in the Covenant of Works, then we can have no Claim to any Benefit but what the Covenant of works promiseth; whereby we shall lose Union with Christ, the in-dwelling Spirit, and whatever degree of Glory is to be expected by Christ, above what Adam was to enjoy in case he had not fallen; of which I have spoken before. The reason is, if I have a Surety in a Bond, wherein I have certain Immunities upon paying a Sum of Money, if my Surety pay that Money, I can thereby have a p. 102Right to no more Immunities than that Bond contains.

6 R. Christ where he is called a Surety, was a Surety of the better Testament; and therefore not of the Law of Works; which enjoined Obedience, and inflicted Death on sinners, Heb. 7.22. The word foreign is sometimes rendred Testament, sometimes Covenant; and well it might be rendred a Legal Disposition: But call it which you will, this Testament or Covenant of which Christ is Surety here, cannot be the Covenant of Works. It was not the Covenant that obliged us to die for Sin, or perfectly Obey in a way of Merit that here he is called Surety of. Is the Law of Works that better Covenant or Testament? Or must Christ be a Surety for us in the Covenant of Works, because he is Surety of the better Covenant, which is not the Covenant of Works? If you doubt whether this better Covenant be not the Covenant of Works, consider the whole Context. This better Covenant is opposed to the Iewish Covenant, as the Priesthood of Christ is opposed to the Levitical Priesthood; which Priesthood of Christ the Apostle proved to be higher and better than the Levitical, by many Arguments: As Christ was a Priest after the Order of Melchisedeck, who was greater than Abram or Levi; He succeeded the Levitical Priesthood, as it was unable to attain the great Ends of Priesthood. His Priesthood is unchangeable, because he ever lives; and those Priests were Mortal. Christ was made Priest by an Oath, they without an Oath. And to add no more, Christ was Surety of a better Testament, which is again expressed p. 103Heb. 8.6. He is the Mediator of a better Covenant, or Testament; and ver. 7. If the first Covenant had been faultless, there had been no place for a second. The better Covenant or Testament in Chap. 8.6. must be the same as this better Testament or Covenant in this Chap. 7.22. the word there and here is the same. And there you have a full Account what this better Covenant is: It's the New Covenant, wherein forgiveness of sin, among other Blessings, is promised, Heb. 8.9, to 13. At most it's the Covenant of Grace as in the last Edition. Of which Covenant, but on different Accounts, Christ is called the Mediator, the Surety, the Testator; And the betterness of this Edition of the Covenant, is founded on the betterness of Christ's Priesthood; who by his Blood purchased it with all its Benefits, confirmed it by his Death; and by his intercession secures the great ends of it. q. d. By how much he had a better Priesthood, By so much he was made a Surety of a better Testament, Heb. 7.22. and repeats it Heb. 8.6. He hath obtained a more excellent Ministry, By how much also he is the Mediator of a better Covenant; which was established upon better Promises. Was this the Covenant of Works? Surely no; for the Law of Works pronounced the Curse, this the Blessing. The Law of Works bindeth guilt; this Assures us that God will be merciful to our unrighteousness, and our sins and iniquities he'll remember no more. The Law of Works is a killing Letter: By this Covenant, of which Christ is Surety, God writes his Law in our Hearts; and is to us a God, and we to him a People. Yea, …rseverance is secured. Our p. 104Lord Jesus is a Surety of this blessed and better Covenant; he will see it kept by all the parties; he undertakes to have its Ends accomplished, and it fulfilled. Believers shall persevere; New Testament Saints shall generally have freer Access to God, Fear and Know God more, and be Holier than Old Testament Saints. Yea, I grant all the Elect shall be brought into this Covenant, and be saved by it. As Mediator of this Covenant, he died for the Redemption of Transgressions, even those under the first Testament, viz. Before his Incarnation, which were pardoned on the prospect of it. And by his Death he purchased, that his Called might receive the Promise of the Eternal Inheritance, Heb. 9.15. As Testator he bequeaths, and disposeth by and according to this Gospel Testament what he acquired by his Obedience, even to a Bloody Death; and by that Death this Testamentary Disposition is irrevocable. As Surety he undertakes that his Testament, (which is also God's Covenant with us) shall be fulfilled, even on our parts, and also unto us. And this the Apostle directly applies to Christ's ever-living and interceding, as what fitted him for it, and whereby he executeth this Suretiship. Wherefore he is able also to save them to the uttermost who come unto God by him, seeing he ever liveth to make intercession for them, Heb. 7.24, 25. Many Testaments are unfulfilled, because the Testastor being Dead, cannot see to the Execution of them, and so the Legatees are wronged; but Christ ever lives and attends to the fulfilling his Testament, which is the same with God's Covenant, with respect to wh… as God's Covenant, p. 105he still intercedes, as well as ever lives: You'll find this Apostle Lodge the height of the Security of Christians against, and from Condemnation, upon this Intercession of Christ, Rom. 8.34. Who is he that Condemneth, it's Christ that Died, yea, rather is risen again, who is even at the Right Hand of God; who also maketh Intercession for us. He ascribes our Safety to his Living and Interceding rather, and more than to his meer Dying; for though by his Death he acquired and bequeathed Absolution, &c. for his Seed; yet it's by his Living again and Interceding, he secures, and sees his Seed possessed of that Absolution, and all other Blessings. And if we consider that this Covenant mentioneth here, rather Benefits promised to his Seed, than Conditions of any Benefits as required either of him or his Seed: He seems to be pointed at here more directly a Surety, to see God's Promises made good to his Seed, than that their New Covenant Engagements shall be made good by his Seed; though it's a great Truth, he is a Surety on our part, that we shall keep Covenant, or we should soon undo our selves.

I think then it's past Contradiction, That the Covenant Christ is Surety of in this place, (which is the only place he is called Surety) is the Gospel Covenant; and if so he can, even as a Money Surety, hereby be bound with us to no more than what we are engaged to do and suffer by this Gospel Covenant. It's true, by the Covenant of Redemption, he was engaged to suffer Death in the Humane Nature for Satisfaction; and this in our place, and also to Obey the whole Law, and both for the Salvation p. 106of his Seed. But in that Covenant he was Principal; for God never obliged us to Redemption-Work, either by our selves, or by any other; and therefore Christ herein is what the Civilians call ex promissor: He is obliged alone, though he acts for another. But how strange is it, that from Christ's being a Surety of the New Covenant or Testament, Men should conclude, that Christ is a Money-Surety of the Covenant of Works; and as such, paid all our Old Covenant Debts, as Debts; and that altogether in Kind, and so as we are accounted to pay that Debt, and merit Life by that very Covenant, yea and damn all that will not say as they say, though to say so, makes either Christ's Obedience or his Suffering needless, all Forgiveness impossible, all Gospel-terms of Application of Christ's Merits Unjust; a suspension of a Right to those …enefits for any time Injurious, a Right in Men to Equal Rewards with Christ Inviolable; all remains of Displeasure on, and the Reign of Sin in the unconverted Elect, matter of just Complaint against God; and a Claim to any greater Blessings than the Law of Works promised, Impossible.

I might further argue this Point by other Considerations, as its Inconsistency with Christ's being a Mediator, he being a Party; also with Christ's being a proper Redeemer of Sinners any more than of himself; yea, it excludes the True Gospel Imputation of Christ's Righteousness in our Justification upon Believing; as having no Righteousness of Christ's given us; for it was Legally in us as much as in him, we having Legally performed the Conditions p. 107as much as him; and so we need not look out of our selves for Righteousness, though our Surety did the Acts from whence that Righteousness resulted; yet the Law-Right was in us as well as in him; with many other. All that I aim at by insisting on this Point, is to guide your thoughts to true apprehensions of the Doctrin of Satisfaction, and secure you against the Vulgar Mistakes and Dangerous Notions that are gathered from the abusive straining of the word Surety. Whereas if you consider God as Rector, Sinners as Criminals, Sin as a Crime, making Sinners liable to the Curse according to the Law; which Law must be Honoured in the Satisfaction of Justice, and Vindication of Divine Government. And the Lord Jesus on the Law-givers proposing it, freely undertaking, and promising in the Covenant of Redemption to submit to …e Obligation of bearing the punishment due to; and in the Stead of those Sinners; this Punishment being to be endured in the Humane Nature, and of equal Weight; yea, in many things, of the same Kind with what they were to endure: And the Law-givers promising to Christ for his enduring this Punishment, and perfectly Obeying his Will, a great and certain Number that should certainly Believe in him; and that all Believing on him, should in his Righteousness be Pardoned, Adopted, Sanctified, and Eternally Saved in a way of Faith and persevering Holiness, to his Glory: And that Sinners should have an Offer of these Benefits on the Terms of the Gospel Covenant; and the Benefits to be dispensed assuredly in that Gospel Way, &c. I say, in this p. 108manner every thing is Consistent; and with these Limitations, the Terms Sponsor, Mediator, Surety, and Redeemer, are Proper and Consistent.

I proceed to the Second Point, viz. To prove that we are not Equally Righteous as Christ; and shall have occasion to shew, we are not so as to his Suretiship Righteousness.

1. We are not Equally Holy as Christ; this is a Conformity to the Divine Image and Will, and is called Righteousness. Have we an Habitual Holiness in a measure comparable to his? Or can we pretend to that Purity of Heart and Life, or that exalted Obedience to the Will of God which he rendered? Our Hearts must condemn such a Thought; nay, Angels dare not be Rivals with him therein; much less can we, whose Defects are so manifest, and Defilements are so many, Iob 40.4. He is our Example proposed, but in what can we imitate him in Equality? Mal. 11.29.

2. It is not true that we performed the Conditions of Redemption and Life Equally with Christ. I suppose, they mean this by Suretiship Righteousness, who chuse that word. They think, that because a Principal may be said in Law to pay to the Creditor the very same Money as the Surety pays, and in Law equally with the Surety; therefore all Sinners for whom Christ Died and Obeyed, did then Equally Die and Obey as Christ himself; or as others, whe… they believe God doth account that they Died and Obeyed Equally with Christ, and in Law Sense they fully answered the Law of Works; and they are Justified by that very Law, being p. 109truly and legally Innocent by the Satisfaction they have made, and Obedience they as one Legal Person with Christ yielded: And so they are Righteous as Christ, not in Similitude, but in Equality.

But though I grant that the Righteousness of Christ's, for which we are Justified, be a Righteousness adequate to the Law, yea; supra-legal, as well as in substance truly Legal; yet I deny that to be a Suretiship Righteousness, in a sense that can infer us Equally Righteous as Christ.

1 R. I have fully proved that Christ was not a Money-Surety with Sinners or Believers in the Law of Works, though he Died in their stead, and his Death secured their Release and Happiness, because the Law-giver in the Covenant of Redemption admitted and promised this, and the Gospel doth proclaim this, and assure Christians that they shall be treated as Believers; yea, and as if themselves had Obeyed and Satisfied, viz. As to all the Blessings promised to Believers. But all this doth not infer, that we paid the Price of Heaven, that we Legally endured the Wrath of God; there's no Suretiship that amounts to this, and therefore no Suretiship Righteousness that connotes it. Christ was not our Money-Surety in the Law of Works, in performing the Law of Redemption, and therefore we cannot be said to do and suffer what Christ did, Equally with him; nor consequently, to be as Righteous as he in Equality. Obj. Christ was made under the Law, to Redeem them that were under the Law; that we might receive the Adoption of Sons, Gal. 4.4, 5. p. 110Ans. 1. I might shew how the Context doth confine to the following sense, viz. Christ was made under the Jewish Law, as delivered Four Hundred Years after the Promise, which could not give Life, nor the Spirit; under which Law the Jewish Believers were shut up, and it their Schoolmaster, and they as Servants in Bondage under the Elements of this World, i. e. The Ceremonies; and far from the designed Liberty of adopted Sons. But Christ was made under this Law to Redeem and Rescue those Jewish Believers from this Bondage, and to bring the Gentiles as well as they, and at one instant with them, to the Gospel Freedom and Liberty; called the adoption of Sons; even a Liberty from the Jewish Yoak and Bondage, which many were still fond of. Consult Chap. 3. and 4. In this sense it's not the Law of Innocency, as a proper Covenant of Works that's meant by the Law under which Christ was made. The Law of Innocency or Works, had not in it these Ceremonies Ordinances; and the like.

2. I grant, that Christ in taking our Nature, became a Servant, and subject to the Law of Innocency, to its Precepts, and its Punishments, as a Mediator, according to the Terms adjusted in the Covenant of Redemption.

3. But how follows it, that because he obliged himself in the Covenant of Redemption, that he would be in our Nature subject to the Law for our Redemption; that therefore he was such a Surety in what he did, as that we Legally did what he did; and that in the Estimate and Sentence of that Law as a Law of Works. It's so far from concluding this, that p. 111it concludes the contrary; we did it not because he did it; he did it to Redeem us, we were to do it to prevent the need of Redemption; and had we done it, there had been no room for his doing of it: And Obeying alone would have serv'd our turn before Sin, and neither our obeying nor suffering have served the turn after Sin. Further,

4. Christ did not then become a Surety or Undertaker to Die for us, by being made under the Law; but he was made under the Law, because he had undertaken to Die for us: His very being made under the Law of Works, was but a performance of a previous Engagement to to the Law-giver; this being one Article in the Covenant of Redemption, That he should take our Nature, be a Servant under the Law, and make his Soul an Offering for Sin, Heb. 10.9. Isa. 53. Can any infer then, that because Christ was made under the Law, in performance of his Prior Engagement to Redeem lost Sinners, to which Engagement these Sinners were never obliged, that therefore these Sinners did truly do and suffer whatever Christ did and suffered to Redeem and Save them? It's true, but for Sinners, and the Law, and Divine Justice, Christ needed not to enter into any Obligation that he would be under the Law, and Die for Sinners, and Obey to make the Law Honourable. But what is this to make us Principals in that Bond, whereby h… became obliged to come under the Law, and Die for us? The Law is Honoured, and Justice Satisfied, but not by us, though for us; because he stood alone obliged by his Bond to Honour the Law, and Satisfie Justice. It was not from any Obligation the p. 112Law of Works had upon him, that he become obliged to be a Subject; or if he became a Subject, that he must Die whilst he was an Innocent Person: Nor was it the Law of Works that gave him a right to his Reward, if he should Obey and Die; this Law never promised his Death would be a Ransom for all, and he be Glorious as a Redeemer; the Law of Works hath nothing of this; Christ had to do with a higher Law before he submitted to this: A Law wherein he was Principal, transacting without us, though for our Recovery. I'll give you an instance, There is a Law made, that he that Commits High Treason shall Die, a Thousand Persons Commit High Treason in various degrees, and are Condemned: But the Law-giver, or absolute Supreme Ruler, makes a Law, that if such a great Monarch will become his Subject, and Die to Expiate this Treason, those Condemn'd Traitors shall be forgiven, and released in such a time and way as is agreed between the Law-giver and this Monarch: This Monarch becomes a Subject, and Dieth to Expiate the Treason, and deliver the Traitors. Now here the Law-giver is satisfied, the End of the Law is answered; the Monarch Dies in the stead and place of the Traitors; and they in a fit time and way are released. But yet they cannot be said to Die, nor pay a Ransom for their Lives; much less to say, that they paid as much as the Monarch.

2 R. We did not equally with Christ, perform the Legal Conditions of Redemption, otherwise, we equally vindicated the Honour of Divine Justice as Christ did; we purchased p. 113the Spirits Operation and Faith equally with Christ; we redeemed our selves, and bought the Church with Christ's Blood equally, as Christ did; all which are notoriously false. The ground of the Consequence is this, He that equally performs that by which a thing is effected or procured, doth equally effect or procure that thing: Therefore if we performed that equally with Christ, by which the Honour of Divine Justice is vindicated, we did equally honour Divine Justice: If we paid the Price of our Redemption, and that whereby Faith and the Church is bought, in equality with Christ, we did redeem our selves, and buy Faith and the Church equally with Christ; the performed Conditions being the Ransom and Price.

3 R. If we performed the legal Conditions equally with Christ, we then are entitled equally with Christ, to all his Rewards proposed to Christ upon those Conditions. The ground of the Consequence is this, Whatever is proposed and promised upon any Conditions, is equally due to all who equally perform those Conditions. Therefore if Christ is to have a Name above every Name, and all Judgment and Authority committed to him, for Obeying the Law and Dying; then if we have equally with Christ so Obeyed and Died, we are to have a Name above every Name, &c.

4 R. If we performed the legal Conditions in equality with Christ, then we have an equal Share in whatever contributed to make Christ's Sufferings and Obedience Satisfactory p. 114and Meritorious; and so the Influence of the Divine Nature, into the value of all the performed Conditions, was equally ours, as it was Christ's. The reason of the Consequence is this, Whatever is essential to the performed Conditions, must be equally ascribed to all that equally performed those Conditions; and none of you will doubt, that it was not sufficient to Redeem Sinners, that the meer Acts were done, and the Sufferings endured; but that they were to be done and suffered by him that was habitually Holy to Perfection; yea, by him that was the Son of God, in our Nature, the value resulted from the Dignity of his Person: Had he not been the Son of God, he could not make Satisfaction for Sin by his Obedience. It then unavoidably follows, That if we equally obeyed and satisfied with Christ, then we are accounted legally to have the Dignity of the Divine Nature in what we performed, and that in equality with Christ; a thing the Law never obliged Innocent Man to, and a thing too great to be assumed by Sinful Wretches.

What need I more Arguments to prove, that we did not equally with Christ perform the legal Conditions? Though we have the same Right to a Freedom from Condemnation and to Eternal Glory as if we had, only we are excluded from that Carnal Pride, in saying we did it legally our selves, and engaged against Idleness and Security in our Obedience to the Terms of the Application of what Christ hath performed: If we dare not pretend that we satisfied Justice, vindicated p. 115the Honour of God's Government, purchased the Spirit of Grace and Faith, and redeem… our selves, yea, and the whole Church in equality with Christ: If we abhor pretending to the same Glory and Authority, which belongs to Christ as Redeemer, in equality with him: If we tremble at pretending to have an equal Share with Christ, in the Dignity and Value of his Obedience, from the Glory of his Divine Person as the Son of God; we must renounce this Conceit, that we equally performed the Conditions, the Reward whereof is our Redemption and Salvation; and therefore should renounce, that we are equally Righteous as Christ. The Performance of these Conditions being the legal Righteousness of Christ, and that for which we are Justified and Saved; but not to be equally ascribed to us and Christ; and for any Pretence to it from its being a Suretiship-Righteousness, you have seen there is no Suretiship of that kind, as will infer that we performed whatever Christ performed, or suffered what Christ suffered for our Redemption, much less equally with him.

Though I might stop here, for it's the Righteousness of Christ, as it was the Performance of the legal Conditions, which is intended by Suretiship-Righteousness, in respect of which we are said to be equally Righteous with Christ; yet I will proceed further.

3. It is not true, that we are equally Righteous as Christ, as he is Righteous, with respect to his Right to the Reward, upon his p. 116performing the Conditions thereof. If any thing would afford a Shadow for the Assertion, this is likeliest to do it, though alas the thing intended is of a higher Nature, even the Performance of the Condition it self; but yet even in this lower Sense it is ungrounded. By the Reward, I mean what was promised Christ for himself or others, in Consideration of what he was to do and suffer. I shall briefly give you some considerable Differences between Christ's Right to the Reward, and our Right, even though it's in Christ's Right we obtain all Saving Blessings.

1. Christ's Right was by his own Purchase, but we have a Right by Gift, and do receive every Benefit as the Effect of his Purchase: He bought a Pardon for Penitent Believers by his own Blood; He graciously gives Believers this Pardon secured by his Title. Is there nothing peculiarly honourable to Christ distinct from us? Sure, he hath the Glory of the Purchase and of his Beneficence, whilst we have reason of humble Gratitude, as needing, and of Gift receiving this, though he makes it safe to us, Rev. 1.5, 6.

2. Christ is Righteous, as the Subject in whom Righteousness inheres and formally is; but Believers have it by Imputation, and hold all in dependance on it as in Christ. The Purchase is peculiar to him, and the Right resulting therefrom, never alienable from his Person; though it be so transferred, as to be the Plea and Security of Believers, for what is promised to them: Though it be upon them, it is in Christ, Rom. 3.22. Sure, here is somewhat p. 117of a distinct Ground, as to the Degree, Reason and Manner of Denomination; Subjectively Righteous, and Imputatively Righteous: Also Originally and Independantly Righteous, and Dependantly Righteous, have not a Sound of equality. The Moon that borrows its Light from the Sun, and depends on the Sun for Light, is not equally Light as the Sun, though it have the same Light. Believers use and apply themselves daily to this Righteousness as it is in Christ, that they may be dealt with according to it.

3. Christ had nothing Forgiven him, and needs no Forgiveness; but Believers are Forgiven much, and oft need Forgiveness, and are taught by Christ daily to pray for it; yea, much of their Happiness and Hope lies in God's Forgiving them, Luke 11.4. Rom. 4.7, 8. Is there a full Equality between him that is Happy by Pardon, yea, is often pardoned actually after he is Justified and most Righteous? And him that never needed a Pardon for himself, yea, in whose Right that Pardon is granted when so often needed. Alas! Believers have their Right to Blessedness maintained by God's frequently Forgiving their Sinful Forfeitures: Without this Forgiveness they would soon be liable to Misery, and to be dealt with as Unrighteous: And are such equally Righteous as Christ?

4. It were intollerably Arrogant, for Believers to Plead with God, as they might justly do, if they were equally righteous as Christ: Dare they say, Lord we need no Pardon from thee, thou forgivest us nothing; I legally paid p. 118the utmost Farthing by perfectly Obeying and Suffering too. I will that this and that be done for me, Iohn 17.24. thou art unjust to me, as well as to my Surety, and not only Unfaithful if I am denied. Would this sound Conscientiously any more than Decently, Have Believers a Right pleadable on this Head of Iustice? And yet Christ is so Righteous that he can plead so of Right: Can they be in equality Righteous, whose Claim is so Different?

5. We are not dealt with as if we were equally Righteous with Christ, and yet God is not Vnjust nor Vnfaithful therein. Believers have much Sin in their Hearts, frequent Offences they commit, they want much of God's Image, their Graces are very Weak and Imperfect, the Spirit of God oft grieved by them, and for it abates his Influences; God is provoked frequently, and therefore hides his Face, and rebukes them in Displeasure; yea, leaves them under Temptations. To say nothing of other Penal Corrections, as Poverty, Cursed Relations, Death and the Fears of it; yet in all God is Righteous, even when these are inflicted for Sin; nay, a great part of them is Sin in them, though the with-holding of more Grace is Righteous in God, and oft repeated as Penal; yea, indeed, all remains of Sin in our Hearts, are the Penal Effects of our first Apostasie, not yet removed by Divine Grace. Can any Man consider this and say, Believers in this case are equally righteous as Christ? Hath he no more a right to his present exalted State, than we have to p. 119our present Freedom, from the Effects of our Apostasie? Or are we equally righteous, when all these things are justly left upon us? Had we a right to be at present Free from all Sin and Trouble, to be immediately made fully conformable to Christ, sure we should arrive thereto even now? And if we have not a right to a present Freedom from these Evils, and Enjoyment of the opposite Good, we cannot be now righteous equally with Christ: A present right to Freedom from Sin hereafter, is even in that an Inequality to Christ's right, who is entitled to a present Freedom from all that is Humbling or Afflictive, and never was subject to Sin it self.

6. Christ hath a right to much more Good than we shall ever enjoy, or have a right to: Believers have not now, no nor ever shall have, a right to a Reward equal to the Redeemer's Crown; He will receive a Homage as Redeemer; His Humane Nature possesseth a Glory beyond all created Beings: Now can they be equally righteous with Christ in matter of right, who have a right to no more than what is abundantly short of his? It is unaccountable to denominate one righteous from the Greatness or Largeness of right, and conclude them equally righteous who have so unequal a Right, as to the Greatness of the Things they are entitled to, of which this Head speaks; and in what so differenceth the Nature of their right, as applied to them, of which before. Christ hath given us in his right many Blessings which begin the Felicity he intends to compleat hereafter, according to our various Capacities p. 120to receive; but he hath not transferred to us his right to the Salvation of Millions, to Dominion of Angels, to give out the Fruits of his own Righteousness as he pleaseth; and many such Prerogatives that never belong to Believers.

I might add, We are not so Solemnly adjudged righteous as Christ is, and that makes an Inequality: And our righteous State is sustained by a constant Intercession of Christ in his own right; but I think enough is said, to conclude this Point; for if we are not equally Holy as Christ, nor have equally performed the legal Conditions with Christ, nor have an equal right to the Rewards promised on those Conditions as Christ, nor are equally adjudged righteous by God's solemn Sentence as Christ was; Where is the least Shadow of doubting, that Believers are not as righteous as Christ in equality? No, not as to Suretiship-righteousness, or in any other proper Sense. Obj. If my Surety paid my Debt, I am as Free from my Creditor's Arrest as if I never owed him any thing; I can tell him I legally paid him all, and he cannot charge me, &c. and therefore I am as Righteous as Christ. Ans. The Improperness of calling God Creditor, and Sin Debts, otherwise than Metaphorically, I have spoken to: The Socinians have such an Advantage by it, that all Men who understand the true way of opposing them, quit these Terms: But,

1. Such as make this Objection, and urge it to prove that Believers are as righteous as Christ, must confine our Righteousness as a p. 121right only to Impunity, and not extend it to positive Good as eternal Glory is: And is it not strange, to affirm Christ by his Death only paid a Debt, but merited nothing; and yet argue we are as righteous as Christ, meerly because our Debt is paid, which is by his Death: What is not Christ's Active Obedience a part of his Righteousness? If it be, then notwithstanding our Impunity by the Payment of our Debt, Christ is more righteous than us, as having the Merit of his Active Obedience.

2. But it is so far from true, that the Believer paid God all his Debt, that it is true he paid God not one Penny of his Debt, neither by himself, nor by Christ as a Money-Surety. Christ made Satisfaction to God the injured Law-giver, as a Pri…cipal Undertaker to save us in his way; but the Believer never made any Satisfaction to God for the least Sin, as I have fully proved: And therefore it's gross arguing, that I am as righteous as Christ, because I paid all my Debt, when I paid nothing, but was forgiven all.

3. The Believer is contracting new Debts every day, and were it not for a renewed Washing or Pardon by Christ's Blood still applied, he would be subject to new Arrests, Ier. 36.3. Psalm 51.9. Matt. 6.12. Is it well argued then, I am as righteous as Christ, because I would daily run my self into Prison; but that I have a Pardon oft repeated in the Virtue of his Righteousness.

4. Though Pardon in Christ's right will keep a Believer out of Hell, yet he is unacquainted with the Word and the Dealings of p. 122God with Believers, that think they feel none of the bitter Fruits of Sin, and several Arrests of Displeasure for Sin, Rev. 3.19. Ames 3.2. Eternal Condemnation is the soarest but not the only Effect of Sin: Is it a part our Freedom that our Lusts are so strong? That the Image of God is so little restored, God so much dishonoured and offended still by us, &c. will this reasoning perswade you? Because I shall be kept by Christ's Righteousness out of Hell, therefore I am as righteous as Christ, though still subject to many Penal Effects of Sin; and know not how much greater I may yet be subject to.

5. Doth the Plea formed in this Objection, fit the Mouth of any true Believer? Lord I do not now need thy Forgiving me any thing; nor ever was indebted to thee for abating me ought; I bore the Punishment legally before I offended, and paid the Debt before I contracted it: Be but just towards me, and I fear no Advantage thou canst have against me: Let me be and do what I will or can, I am out of thy reach; I have in the eye of thy Law suffered what can be inflicted; nay, I am as righteous as Christ himself, and that in equality, therefore thou mayest as well and as much be offended with him as with me; yea, may'st as justly deny him the Reward of his Obedience, as deny me any part of that Reward; for I performed the Conditions in the Eye of the Law as much as he, and have a right equal to his; I am equally righteous with him. Are these the Apprehensions of an humble broken Heart? These things are as unreasonable, as p. 123if Millions of Persons were liable to die for Robbery, and the King and his only Son should agree, that the Son should die in the room of these Millions of Criminals, that they, owning humbly his Kindness, might be released and honoured, and the Son to have the Glory of being their Redeemer, and have Homage done him as such. Would it not appear strange, if one of these should, after his escape by the Prince's Death, say to the King, I owe you nothing for my Life, I paid you in your Son's dying for me: And to say to the Son, I have done and …uffered as much in the Eye of the Law, to …ave my Life, as you did, and deserved it as much as you; and have as much Honour due …o me for dying in you, as you have for dying for us Millions, the King and the Law look on me, and all should judge me as Just a Man as your self. I doubt such a Man might for…eit his Claim to Freedom for want of humble Thankfulness, and for denying the King's Son …he Glory of being his Redeemer.

Exh. With Sobriety of Mind keep an hum…le Sense of your distance from Christ, under …he highest Privileges he advanceth you to: …dore his Grace, that through his Blood you …re Righteous as pardoned Believers, but …read comparing with him: He will, and it's … he should, In all things have the Preheminence, Col. 1.18. and sure to be more righteous than us in all respects, is one of those things: What can be a tenderer part of his …rerogative?

p. 12411 Pro. Neither Faith, nor any Work of Believers are any Righteousness, that have any Share or Place with Christ's Righteousness in Justification, as this is before described: Our Graces do neither make Atonement, nor merit Pardon of the least Sin, or the conferring of the lowest Benefit: No Acts of ours are a jot of our Righteousness, or right to Pardon, or Glory in a way of Justice: Justice could not allow them that place, they being Imperfect, and the Actions of Sinners: God hath no Eye to our Works, as any procuring cause of his imputing Christ's Righteousness, or of his Pardoning, Absolving or Accepting us.

Reader, Because my Enlargement on this Head is long, that it may be better comprehended, I shall divide it into several Heads.

1. I have already told you, that Justification is that Act of God, whereby he imputes Christ's Righteousness to a Believer, and thereupon Pardons, Absolves from Condemnation, Accepts and Adopts him, whereby he hath a right to Glory, and sentenceth him one free from Condemnation, as if he had not sinned; and an Heir of Glory, as if he had obeyed the whole Law: This is to make us Righteous as in Justification.

2. In Justification thus considered, the Righteousness of Christ is that which is regarded by God, and influential into all, as the only Merit, and procuring cause; his Obedience Active and Passive, is the only legal Consideration on which God Pardons, Absolves, Adopts, or gives a right to Glory; p. 125yea; it is Christ's very Right, wherein God doth Pardon, Absolve, &c.

3. Justification, as including these Benefits, stands entire, as to its causes, antecedently to a Believer's Interest therein; it's a Blessing purchased by Christ; it's offered to Sinners, and included in the Promise; a Justifying Righteousness, wherein or whereby a Sinner is to be pardoned and entitled to Glory, is not to be wrought out by Men, it's already fulfilled by Christ; and these Effects of it are lodged in the Gospel, as Christ's Deed of Gift, with his Title, To be applied to all that are made Partakers thereof.

4. To be Justified Actually, is to be made Actual Partakers of a Gospel-right to these Immunities and Privileges in Christ's Righteousness, as it is imputed to us by God, in the Applicatory Sentence of the Gospel-Promise. We have for Christ's Obedience a right to Pardon, &c. given us, and thereupon are pardoned, and to be dealt with and defended as such.

5. God in and by the Gospel hath described and determined who shall be thus actually Justified, and this by descriptive Qualifications; they are Sinners condemnable by the Law (hence called Ungodly, Rom. 4.5.) but not Unbelieving Impenitent Sinners; for God Justifies none but whom by the Gospel he promiseth to Justifie. Now if the Gospel promised Justification to all Sinners as such, or to all Impenitent Unbelieving Sinners, then all Sinners, all Impenitent Unbelieving Sinners, would be Justified as soon as they are such, p. 126and cease to be Justified when they cease to be Unbelieving Impenitent Sinners. But God, by his Word, hath positively declared, that such he will not Justifie whilst they are such, but leaves them under Condemnation, and the Wrath of God abides on them, Iohn 3.38. God's purpose of a better State for any, doth not prevent their being at present in this worser State; it is his Justifying Act that changeth their Condition from a liableness to Condemnation, to a Right to Impunity from destructive Evils: As it was his condemning Act which altered their State from a Right to Impunity, to an Obnoxiousness to ruin; this Condemning Act was by the Law, that Absolving Act is by the Gospel.

6. Therefore whatever God by his Gospel makes necessary in a Person whom he promiseth to Justifie, all that, and nothing but that, is absolutely necessary in the Person who shall be Justified. I do not speak of what is necessary in a Person after he is Justified, but what is necessary in him on whom God's Justifying Act doth terminate: We may judge what is made necessary in the Person to be Justified; Thus: Whoever God promiseth to Justifie, as described by any Personal Character, such as a Believer, &c. whatever God promiseth Pardon to, as Repentance, whatever is contrary to that, for which he declareth that he will, notwithstanding Gospel-Grace, continue the Sentence of Condemnation on Sinners, and deny them Mercy. As when he saith, If the Wicked turn not he shall die; thereby Conversion is necessary. By these Rules we may know what kind of p. 127Person he must be, whom God by his Gospel doth Justifie; God will not deny it to whom the Gospel promiseth it; he cannot by the Gospel grant it to him whom he declares he will deny it to; yea, on whom he still more binds Condemnation.

7. Faith in Christ hath a peculiar Aptness, and is more especially honoured in the first Application of God's Justifying Act upon a Christian, though nothing can be wanting which God hath made necessary in him whom he will Justifie. This acknowledgeth Christ and his Righteousness, and by it we return to him, as the way to the Father, Heb. 7.25. and own his Authority, which is the Reward of his Mediation, Iohn 5.23. This is our conjugal Consent, and Band of Union, on our part, with Christ as our Husband, Head and entire Saviour, 2 Cor. 11.2. it includes all of that regard, which is appropriated to Christ as Redeemer; and therefore we are said to be Justified by Faith, and not by any other Grace, as I remember Rom. 5.1. But yet Forgiveness, and pardoning Mercy, is promised to other things, especially to Repentance, and we are called to repent, with this Promise, That our Sins shall be forgiven upon it; and we turn to God, that we may receive Remission, of Sin, Acts 26.18. Luke 13.3.

When I have considered that we are said still to be Justified by Faith, and yet Repentance is so absolutely required to the Pardon of Sin; I have been apt to think, that the Spirit of God seems to instruct us, that Justification in the first part of it, viz. The Imput… Christ's p. 128Righteousness, and investing us in his right to Pardon, and other Blessings, is especially applied to Faith; and yet our enjoying actual Pardon upon our Investiture in Christ's right, is promised to Repentance: As if God would ascribe the first Application of Christ's Righteousness to that Grace, which more especially acknowledgeth the Redeemer, whose Righteousness it is, by which we are Justified; and yet, that Sin which is Treason against God, should not be forgiven, even for Christ's sake, without Repentance; wherein God is more especially acknowledged as our God and rightful Law-giver; whence the Sum of our Ministry is made Repentance towards God, and Faith towards the Lord Jesus, Acts 20.21. If there be any weight in this (which I only offer to Consideration) then Faith is more especially made the Condition of the first part of Justification, viz. The Application of Christ's Righteousness. And yet Repentance also made the express Condition of the second part of Justification, viz. Actual Pardon (that great Privilege possessed by us) with a right to what this Pardon entitleth to: Hereby the Dignity of the Law-giver, and the Honour of the Redeemer are distinctly provided for in the Justification of a Sinner; yea, the Gospel-order is preserved, for by Christ we come and return unto God, whom we had by Sin forsaken. Yet remember, that Repentance is still a Concomitant of Faith, whatever Priority, as an exprest Condition, I assign to it; for no utterly Impenitent Person can put forth an Act. of Saving … Justifying Faith.

p. 1298. Our Blessed Lord exerts a Governing Authority in a way of Grace, or Grace in a way of Governing Authority, in the appointing and requiring what he makes necessary in the Person to be Justified. He commands Men to believe, with a Promise that they shall be Justified if they do believe, which is the Scope of the Gospel: He plainly threatens all that will not believe, that they shall not be Justified if they continue in Unbelief, Iohn 3.18, 36. He hath appointed Ministers to use the Blessing of a Justified Estate, as a Motive to Mens Believing, or coming to Christ. Thus it is as to Repentance in order to Pardon, &c. here's the Authority of a Law-giver, yet the Grace of a Redeemer; here's a Law in the obliging Power of the Command, and the certain Connexion between the Duty and the promised Benefit; and yet here is Grace, meer Grace in the Adjustment of the Sanction, as to the Matter it contains, and Merit it refers to. This, as to us, is Governing Grace, and not Governing Iustice; it's not Justice that adjusts the Benefit, with respect to the Duty, as Meritorious thereof; here's nothing as of Debt to us for Believing, yet a certainty of being Justified upon Believing; here's no Pardon as a Debt for repenting, yet a Pardon sure upon repenting. Divine Justice was honoured in Christ's fulfilling the Law of Works, where God displayed Justice in Government; yea, it's honoured with respect to Christ, in God's giving all Benefits in Christ's right, and as Christ's proper Reward. But as to us it's of Grace, that a Believer should be thus sure to be Justified: But though Grace be p. 130thus advanced in the Matter given, yet here's Authority expressed in the manner of giving; and Divine Government maintained according to the present State of redeemed Sinners: Some Obedience shall be yielded, though perfect Obedience is become impossible; there shall be the Reins of a Sanction on our Necks, though the Sanction of the Law of Works hath and must condemn us, if Christ relieves not from it: Fear and Hope in us shall not be useless to us, though we were by the Fall, in a Case, as to our selves, utterly desperate; and as to Election, and Christ's Undertaking, eventually Safe: There shall be a Law of Faith to Judge and Save us by, though we daily Transgress the Law of Works, and by every Transgression are liable to the Curse, Rom. 3.27. Gal. 3.10. I might, had I time, easily prove what I have asserted, and give you the great Usefulness of this Point, that the Gospel, by which the Blessings of Christ are dispensed, is a Law, or a Display of Grace, in a way of Authority and Government; but I'll only glance: 1. Hereby the Gospel is said to be obeyed and disobeyed, Rom. 10.16. 2 Thess. 1.8. 2 Cor. 9.13. 2. Men become culpable as Rejecters of its Benefits, Acts 13.38, 41, 48. 3. All Gospel-Benefits become fit and strong Motives in Gospel-Duty, Acts 2.38. 4. The Benefits are Suspended Infallibly till the Conditions be performed, Luke 13.3. 5. They that obey the Gospel, may be sure of the promised Benefits, and know how to try their Interest and conclude it, Heb. 5.9. 6. The Gospel-Blessings may be truly offered to all, and p. 131all charged to accept of them, by complying with the Conditions, Acts 13.38. 7. The Conditions hereby are described, stated, urged, and not left uncertain, 1 Cor. 13.2. 8. A Rule of Judgment is hereby fixed, whereby God is justified in Saving some and Damning others, who yet had the very same Offers, Invitations, and Calls, Rom. 2.16. 9. They that disobeyed the Gospel, are justly liable to sorer Punishments and Vengeance, than would have fallen on them for their first Apostasie, Matt. 11.24. 10. Here is an apt means to excite Diligence, Watchfulness, Faith, Repentance, and Holiness; and to prevent Sloath, Despair, Presumption and Disobedience. I appeal to the Consciences of Men, whether fallen Men are liker to be governed by telling them, You are under no Law but the Law of Works, which requires all Graces and Duties alike, and all to be done perfectly without Sin, or you must eternally Perish; though, it's true, if God please to justifie you by Christ's Righteousness, then you have legally fulfilled this Law, and you are justified by it, and you shall go to Heaven. But God requires no Duty or Care on your part, in order to be Justified by Christ's Righteousness; nor doth he command you to act any Grace, with a Promise of any Benefit upon that Act; nor threaten you with any Damage, whatever Sin you commit; so that you have Faith as a Sign, but not a Condition of your Pardon; nor ought you to obey any Command, as a means of Good to you, but only in Gratitude, that Christ hath done all for you.

p. 132Or else this way: God hath set down this Authoritative Rule, to give Sinners the Beneficial Fruits of Christ's Death, and commands you to obey it; that though you are Lost, yet if you believe and repent you shall be pardoned; if not, the Wrath of God will abide on you: Turn to God and you shall Live, i… not you shall Die: Fight the good Fight, if you overcome you shall be Crowned, and reap if you faint not; but if you draw back, God will have no Pleasure in you: Be Fruitful, for if you be Barren you are nigh to Cursing, and your end is to be Burned: Use your Talents, for if you improve them God will reward you with greater Blessedness; but if you hide them in a Napkin, you shall for your Unprofitableness be cast into the Lake that burns with Fire and Brimstone: Subdue your Lusts, for if Sin reign in you, you shall Die; but if you Mortifie the Deeds of the Flesh, you shall Live, &c. O then attend the means of Grace, look to Christ, be earnest with God, watch and strive as for your Lives: Whether, I say, is liker to Influence Men to the Design of Redemption and Obedience to God, the first or this last? And I am sure this last is the way God chuseth, for it's his Words; though we are not by this way excluded from adding Arguments that may also excite Gratitude: But are not these words of Authority, the Dictates of a Ruler, and yet not the Law of Works, which promiseth nothing of Good to the Imperfect, and bindeth Death for the lease Sin?

p. 1339. The Gospel enjoineth nothing on Men for the impetration or purchasing of Justification, or any other Benefit; but that they may receive Justification, and every Benefit, as the Effect of Christ's Merits. Christ hath Bought all by his Obedience, and by the Gospel prescribeth the way how he in his own right will give what he hath acquired. As the Gospel is his Testament, he describeth his Legatees; as it's God's Covenant, our Consent to it is necessary to it's Blessings.

10. The use of Faith in order to Justification is, that it renders the Sinners the ordained Objects of God's Justifying Act and Gift; according to his own Gospel Rule, Justification brings the Righteousness by which we are pardoned; but God promiseth to Justifie him that hath Faith, and saith he will not Justifie him that hath not Faith: Doth not Faith distinguish him that hath Faith from another that hath not Faith? And doth not God declare he will deal very differently with him that hath Faith, and him that hath no Faith; he'll justifie the one, and still condemns the other: And it's the same as to any other Condition of any other promised Benefit: The Condition is not that for which the Benefit is given, but it renders the Man the Person to whom God hath promised to give that Benefit in Christ's right.

11. All endeavours after Faith, are endeavours after Justification; and all neglects of Faith are neglects of Justification. This is plain, for if the Object of God's Justifying Act be the Believer, then whatever tends to make him a Believer, tends to bring him into a Justified p. 134State; and whatever tends to hinder him to Believe, tends to keep him out of a Justified State. It's the same as to all other Promises made to any Grace or Duty; though all the Promises are made and performed in Christ's right. Yet when he describes the person by any Grace … Duty who shall receive the good promised, we pursue that good promised, by following after that Grace or Duty to which the Promise refers. Therein we look to Christ's Righteousness with just Hope, when we look to him in his Promise, and follow that which he hath assured the Fruits of his Righteousness upon.

12. God now doth, and will hereafter more solemnly Judge Mens Faith, and Men by their Faith, as far as he hath made that Faith necessary to any Blessing.

1. God says in his Gospel, I will in and for Christ's Righteousness forgive him that Believes, and no other; yea, all unbelievers shall be still condemned, because they believe not, Ioh. 3.16, 19. Christ's Righteousness shall not be applied to them for Pardon. And,

2. If the Gospel hath described what this Faith in Truth is, and warned us of all false Faith as vain and insufficient to our pardon, Iam. 2.14, 17. Gal. 5.6. if those two things be true. Can you imagin 1. That God doth make no Judgment of that Faith, whether it be true or false? Are all sorts of Faith alike in his Account … Dead Faith and a Living, a feigned Faith, …d an unfeigned Faith? Doth he give and execute the Pardon without any regard to their being such Believers as his Gospel appoints? Surely he that says be watchful, and strengthen p. 135the things that are ready to Die, for I have not found thy Works perfect before God, Rev. 3.2. doth distinguish between the Faith the Promise is made to, and the Faith which the Promise is not made to; nay, which he threatens as Hypocritical. 2. Or can you think that God makes no Judgment concerning a Man's Interest, or no Interest in the promised Pardon, with any regard to his having true Faith, or his not having it? The Question is not, What Righteousness that Pardon is founded on; for that is Christ's, and the Pardon connotes it; but the Question is, Is this or that Man the Person to whom God hath promised to give that Pardon? Doth it by that Promise belong to this Believer, or that Unbeliever? I ask then, Will not God Judge this Man by having true Faith, to be the very Man the Pardon by that Promise belongs to, and that the Pardon doth not belong to the other Man for want of true Faith; nay, that because he hath not Faith, he is subject to the threatnings denounced against Unbelievers? God's present dealings with Souls according to his Gospel is a kind of virtual Sentence, but at the great day he will solemnly judge according to the Gospel, Rom. 2.16. Mat. 25. The Work of that day will be, to Sentence Mens Faith true or false, upon full evidence of its truth or falshood, and to convince the World that God hath pardoned all Believers, and none but Believers; and to condemn publickly all Unbelievers, and solemnize before all, the happy State of those pardoned Believers. The Case is the same as to every other Grace or Duty to which God hath promised any Benefit in the Gospel. As p. 136far as God makes any Duty a necessary Condition of any Benefit by the Gospel, he will Judge us according to that Duty; and if we totally want it, that Benefit will be with-held: He that did not repent, shall be denied the blotting out of Sins at that day, Acts 3.19.

13. Hence Men can be said to be Justified by Faith as a sort of Work, no otherwise than thus: That Christ adjudgeth a Man to be a Believer who is so, and his Faith a true Faith; and that he is to be dealt with as a true Believer according to the Gospel Promise.

Justification in this sense, is quite another thing than Justification by Christ's Righteousness, or by Faith as it connotes that Object. This is not Pardoning, Absolving, and Accepting a guilty undone Sinner, which must be upon a Righteousness adequate to the Law, and satisfying to Justice; no, no: It is but a determination of a particular Cause, viz. He is a true Believer, and not an unbelieving Hypocrite; and yet it is of great importance to our main Cause, being that God hath said, Christ's Righteousness shall be imputed to none but the true Believer: And if we must be judged whether we be Believers or no, we must be sentenced to be Believers or Unbelievers; and if we be sentenced to be Believers, we are so far justified by Faith as a sort of Work; and if our Faith be tried by our Words, or other Works, our Faith is justified by those Words and Works, and we are Justified as to this Cause in trial by those Words and Works, i. e. We are adjudged not to be Vnbelievers; nor to be meerly such Believers whose Faith was not evidenced by p. 137such Words and Works, Mat. 12.37. Iam. 2-17, 21, 25. The matter is the same as to any thing the Gospel indispensibly requireth, and concerning which we must be judged.

14. In the like manner Faith can be called our subordinate Righteousness, no otherwise than as it is the performed Condition which the Gospel requireth in the person, whom God promiseth to Impute the Righteousness of Christ to for Justification, or actual Forgiveness and Absolution.

It is not the legal Righteousness; the Law would Condemn any Man, notwithstanding his Faith, if he had not Christ's Righteousness Imputed to him: It is not the Righteousness that is Imputed for Justification, as that in the right whereof Pardon and Acceptance is promised, or stands. It is not the Merit that God regards, either in making or applying the Promise: It is not a Righteousness by Acceptilation, (which the Socinians call it) that is, it is not reckoned instead of a Legal or Perfect Righteousness, which were to exclude Christ's Satisfaction, and set it instead of his Righteousness: It is not a Righteousness that makes up Christ's Righteousness, or at all serves to the same End. It's not a Righteousness by or for which God justifies us, i. e. God doth not Pardon or Accept us for this.

But Christ having a full Righteousness, and promising to Impute it for Justification to all that will Believe sincerely and requiring and commanding Sinners to Believe in him, with this Promise, That if they will Believe, they shall be justified by his Righteousness; and if they Believe not, they shall not be justified by his Righteousness, but Die in their Sins, notwithstanding p. 138the full Righteousness that is i… him, and the Offers made to them. I say, a far as this Promise gives a Believer a right to the promised Benefit; his Faith is that upon which he receives that right, and so far the Gospel makes him Righteous by his Faith, i. e. He is the Man whom the Gospel assures that Benefit to; which it gives the Unbeliever no right to, but directly excludes him. So that this Faith is no Righteousness that is any part of Justification, which is the Benefit promised; and subsists entirely in its own Causes: But what Righteousness it is depends wholly on the Authority, Tenure and Truth of the Gospel, as the instrument whereby God applies Christ's Righteousness to us for our Justification. If the Gospel doth not promise to Justifie one that hath true Faith, though it be imperfect, then indeed Faith is no Condition, nor at all a Conformity to the Gospel, as defining the Condition; and if the Gospel doth not by its Pormise or Sanction, give any Right to the Benefit promised upon performing the Condition, then indeed Faith must not be called a subordinate Righteousness. But if the Gospel assures to every true Believer, Justification by Christ's Righteousness, then true Faith is the performed Condition; and thereupon the Gospel gives him an infallible Title; yea, this Gospel is his Title by God's gracious will to his partaking of Justification by Christ's Righteousness; yea, to the Imputation of Christ's Righteousness for Justification; but still it's Christ's Righteousness that justifies, and only that; though it be thus assuredly applied to him that believes.

p. 13915. Faith it self, much less any other Grace or Work, is not the Righteousness, or any Part of the Righteousness wherein a Believer is accepted, pardoned, or glorified, or stands in before the Justice of God; or is it pleadable against the Law of Works, or Charge of Sin.

It's Christ's Righteousness alone that pleads for Believers in all these respects; this answers the Law, and for this we are released from the Curse. By this Righteousness our Pardon and Heaven were purchased, and for it they are given: That there is a Pardon, that there is a Glory for fallen Man, is owing to Christ, and that Believers have those given to them, is also in Christ's Right, though his Gospel assures them to Believers. Yea, it's for Christ's Righteousness that the Spirit works Faith in any Person. Faith puts in no Claim of Merit, nor can it stand before governing Iustice, nor admit a Trial before God as Creator, as what entitles any to his Rewards. But to the Praise of divine Grace and Wisdom, our blessed Redeemer will own true Faith as that which he hath ordained to be a Means of investing us in his blessed Righteousness, and what renders a Sinner certain of the Fruits of his Merits. The Believer hath a Right by the Gospel to plead all Christ's Obedience as the Security of his Pardon and Glory; and he hath the Gospel to plead as what gives him, upon his believing, a Right to use that Plea. What Christ hath done answers all the Benefits, Christ's Gospel applies what Christ hath so done, and gives the Benefits for it. Faith is the Condition of the Person to whom the Gospel applies Christ's Righteousness, p. 140and gives the Benefits. But is not that, for which any thing is given, or by which it's purchased: It determineth the Legatees in Christ's Testamentary Absolution and Gifts, which he bequeaths to Believers, and confines to them therein?

Exh. 1. Be watchful that you set no Grace, Duty or Work of yours into the Place of Christ's Righteousness. Do not think any thing you do answers the LAw of Works, or any way proportioned to governing Justice. Dread a Thought that any thing is due to thy best Duty, as of Debt, Rom. 4.4, 5. Whatever seem to be good Works are wholly vain, highly provoking to God, affronting to Christ, and Snares to your selves, if you think they are a Christ, or instead of a Christ to you: And this you are guilty of, if you think you hereby attone for your Sins, or merit Glory at the Hand of governing Justice; will you rob Christ of his Glory, who satisfied for all your Sins, and purchased all Blessings alone; and who freely gives you but the Fruits of his own Purchase, whatever Terms he insists on for the dispensing of his Gifts in a Way most honourable to himself, and profitable to you?

Exh. 2. Yet do not thrust your Graces or Duties out of the Place, where Christ by the Gospel Promises hath set them. He knew what was consistent with his Honour, and that it would not be injurious thereto, to insist upon Terms of the Application of his Righteousness, and the Communication of the Fruits thereof in a way of governing Grace; though as Sovereign Proprietor, he gave the Power to perform p. 141those Terms: He thinks not himself debased by giving out his Acquests as a Priest upon his Throne, or erecting a Gospel Kingdom as a Redeemer of lost Man, which the Gospel Dispensation is generally called as if of purpose to secure the Gospel Law, Mat. 4.23. 1 Cor. 15.24. Search carefully whether the Spirit of God hath wrought in you the Conditions of the Benefits of the Gospel Covenant.

These are necessary to your actual obtaining of any Benefit promised to them respectively; and you expect those Benefits without God's Promise, yea, against God's Word, if you neglect to act the Grace the Promise is made to. On the other hand you distrust God's Promise in not assuredly expecting the Benefit for Christ's Sake, when you have the Graces to which the Promise is made. The Gospel doth not deceive us when it encourageth to Duty by Benefits, as Rev. 22.14. Blessed are they that do his Commandments, that they may have Right to the Tree of Life, Rom. 10.9. If thou confess with thy Mouth, and believe with thy Heart thou shalt be saved. Be thou faithful unto Death, and I will give thee a Crown of Life. Will Christ fail to do what his Mouth hath uttered, though he display his Grace in giving us that Assurance upon such Duties? Christ's Righteousness will be applied in making good every Gospel Promise: How unsavory then is it for any one to say, that all your Obedience avails no more to justifie you than your worst Sins? It's true, no Duty is our Righteousness for which we are justified; but it's as true, that the Obedience and great Duty of Faith signifies more to p. 142our Justification than that worst Sin of Unbelief; for Christ's Righteousness will never be applied to us for our Justification, unless we believe; and if we believe, we shall certainly be justified by Christ's Righteousness. Oh Sirs! Woe to us at the last Day, if we are found to have nothing but the vilest Sins, and no Graces or Duties, for then will God judge us by the Gospel, whether we are believers or unbelievers, Obedient or Disobedient to the Gospel, Godly or Wicked, Precious or Vile, see Rom. 2.6. to 13. And Be not deceived, God is not mocked, whatsoever a Man soweth that shall he reap, Gal. 6.7. We may have Boldness in the Day of Iudgment, because as he is, so are we in this World, 1 Joh. 4.17. Little Children let no Man deceive you, He that doth Righteousness is Righteous, 1 Joh. 3.7. whatever Christ, by his Gospel, promiseth upon any Duty, we follow after that in being earnest with God in Christ for Ability to do that Duty; and if by Grace we are enabled thereto, we may rejoyce in God's Truth, and be sure that in the Righteousness of Christ, he will perform that Promise to us; whereas if we neglect the Duty, we wickedly presume to expect that Blessing, and abuse and prophane the Name of Christ and his Righteousness, in thinking that we may have that Blessing by his Righteousness, though we impenitently persist in our Neglects. The Reason is this, Christ in his Gospel-promises hath declared how the Effects of his Righteousness shall be dispensed to Men, and designeth thereby to govern our Hopes and Fears now, and to judge us at the last Day.

p. 1432. The second Sense, wherein we are made Righteous by Christ's Obedience, I should now insist on, but I have already declared what may inform you somewhat thereof, nor have I room to pursue it; only let me hint, 1. That Faith, Repentance, Holiness, &c. are a Real Righteousness; they are oft called so by the Holy Ghost, and Men are denominated Righteous thereby: Nay, these are called Righteousness, and Men said to be Righteous, with respect to those abundantly oftner, than on the account of the imputed Righteousness of Christ, 1 Iohn 3.7. 1 Tim. 1.9. 1 Pet. 4.18. Rom. 6.13, 16, &c.

2. All our Inherent Righteousness is owing to Christ's Obedience, and to effect it, was one of the Principal Designs of Redemption: The Impunity of Sinners is a lower Design than the Restoration of the Divine Image to depraved Man, Tit. 2.14. Eph. 4.20.24.13. He purchased our Graces, and mainly attends to the Mortifying of Sin, and perfecting the Holiness of his Members; and will at last present them to the Father, fit for his delight, Eph. 5.27.

3. The Oeconomy of Redemption is such, that the Holy Ghost is to have a great hand in Saving Sinners; especially in applying Christ's Righteousness to Men, and communicating the Effects thereof. Hence 1 Cor. 6.11. We are justified in the Name of the Lord Iesus, and by the Spirit of our God. The Father gives the Redeemer, the Redeemer pays the Price of Redemption, the Holy Spirit applies the Price. The Father gives his Son to obey for Righteousness, the Son by Obeying acquireth the Righteousness, the Spirit quickens and works Faith in the Sinner, whereby he p. 144becomes the Person Justified by his Righteousness, according to the Gospel-rule of its Application, which Rule was joyntly enacted by Father, Son, and Spirit. It's as dangerous to exclude the Holy Ghost from an Efficiency in framing Sinners for the participating of Blessings in Christ's Right, as it is to exclude Christ from the sole Impetration. Many little think, what a Dishonour and Offence they are to the Holy Ghost, in denying an Authoritative Connexion between Duties and Benefits, and allowing him no hand in making them the Objects to whom Gospel Benefits are appropriated by its Sanction: The Language of such to the Spirit is, We are without any Operation of thine on us, the Persons entitled to all Benefits: Christ hath not only a Right to all these Blessings, but we also are fully and constantly invested in that Right, without any dependance on thee, or Obligation to thee; though we own thou workest some of those things after we have a full Right to them; and because we have that full Right, yet we are at no time indebted to thee, for any ways rendring us the Persons to whom that Right is applied or belongs; the vilest Wretch in Hell oweth thee as much Thanks on that account. I would tremble to hold a Principle, whereof this is the Native Language; when I see that though the Promises are made in Christ's Right, and the Benefits contained in them are his Purchase; yet as they require Conditions in such as shall be Partakers of Christ's Right to those Benefits, to the Glory of the Son, and of the Father who gave his Son; so there is a wise Contrivance for the Honour of the Holy Ghost also, as it is he who enableth Men to perform those Conditions, for a Gospel-Interest in those Benefits.