Man Made Righteousness by Christs Obedience, Part · Subpart 1

Man Made Righteousness by Christs Obedience · Part · Subpart 1

p. 194Exceptions against some more Passages in Mr. M's Book.

I Have been already engaged to hint at some, yet among many obnoxious enough, let's consider some more of his Stamina.

1. That God hath ordained Christ to do all with God for the Elect, and that he shall be a… from God to them, &c. All, I say, that in this ruined Condition they need to bring them to that heighth of Happiness, &c. P. 56, 58.

Reply. If he had meant only that Christ was to do all with God in a way of Satisfaction, Impetration, Merit, or Intercession, it were true; but as he words it, it may be very Erronious; and it is to Scrue an Error he doth thus express it. Hence, because he finds Repentance p. 195and Faith are so necessary to our Salvation, he hath in his Pulpit endeavoured to inform Men how Christ repented, and that he repented for us; and though he doth not-publish it in this Sermon as he did elsewhere, That Christ believed for us; yet you'll see presently, how much he endeavours to convince us that he did so; for if he believed whilst humbled, it was for us, and it's imputed to us, as he oft in this Book affirms. Had I Mr. M's liberty, what would I call this Error; for though it's in Christ's Strength and Grace that we Repent, Believe, turn to God, and do good Works; yet if we do not these as our Personal Acts, Misery will be our Portion. If you (not I) believe not, you shall die in you Sins, John 8. 24. Except you (not I) repent, you shall all perish, saith Christ, Luke 13. 3. I say, Except your Righteousness (not mine) exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven, Matt. 5.20. Had Mr. M. been an Auditor, he had not said, Lord thou understandest not the Gospel; it's thou art to do these things, this is the deep Counsel of God, however legally thou speakest: He might as well say, it's thou Christ shall perish, as thou Christ art to repent.

2. Faith is a prime and principal part of our Being, conformable to the Image of Christ, &c. He is the first Pattern and original Copy of Believing, P. 62, 63.

Reply. Is Christ's Faith the Pattern of Faith in Christ? I remember somewhere Dr. Goodwin speaks of God's trusting Christ till he was Incarnate; and of Christ's trusting the Father p. 196since the time of his Sufferings: Yea, we may easily grant that Christ believed God's Promise; and, as a Man, depended and relied on God's Power and Truth. But this is no other Faith than Adam in Innocency acted, than the Law of Works directed to. By this account we may think better of the State of Pagans than most do; for without Gospel-Revelation they may believe in God, trust him, and depend on him. But what is this to the account the Scripture gives of Faith in Christ? Did Christ come to himself as a Saviour? Did he receive himself as a Crucified Redeemer? Did he eat his own Flesh, and drink his own Blood for Eternal Life? Did he plead his own Merits, and rely on his own Righteousness for Pardon, and restored Peace? Did he consent to be married to himself? Did he look to himself for Healing? Or to use Mr. M's account of Faith in this very Page, Did he go out of himself unto himself for all? Yea, take part of his Description of Faith in Christ, p. 39, 40.1. The Subject of Faith is the Heart of a convinced broken-hearted Sinner, &c. The very Nature of Faith, and the acting of the Soul in it, is such as doth imply and include a Sight and Sense of Sin and Misery, and a lively heart-influencing Conviction of utter Helplesness in a Man's self, and unworthiness to be helped by God, &c. Reader, Doth Christ's Faith in the Nature of it, imply a Sense of utter Helplesness and Unworthiness in himself, or of his Sin and Misery? The Reason he gives for Justling out such as Abram, and setting up Christ for the original Copy of believing in himself is this, The Humane p. 197Nature of Christ lives and subsists in the second Person, leaning on the Eternal Deity of the Son of God, it hath its Subsistence in the Bosom of the Godhead, &c. and hath the Eternal Power of the Deity clasping about it, P. 63. The Apostle did not know this Faith, when he said that Charity was greater than Faith: Well, as Sublime as this Reason seems to be, I will venture to say, This is not that Faith in Christ which the Gospel requires of Sinners. 1. I will give you a Reason of Mr. M's, which besure is none of the best, P. 7. Christ's dwelling in our Nature is no part of the Punishment of Sin, for then the Divine Nature only is punished, and not the Humane at all, nor the Person. It's a bad one for what he brings it, since that Assuming the Nature and dwelling in it differ, and I have answered it before, and it needs a great Allowance to keep it from. But if the Sufferings or Acts of only one Nature be not the Sufferings or the Acts of the Person of Christ; then the acting of Faith of the one Nature on the other Nature, is not acting of Faith upon the Person of Christ; and consequently not Gospel-Faith, which is to be acted on the Person of Christ; here the Humane Nature believes; but that is not with him; Christ that believes, it believes on the Divine Nature, and that with him is not Christ who is believed on: What now is become of Christ's Believing even by his own Reasoning? 2. The Object of Faith in Christ, is God-Man Mediator, a Crucified Christ, &c. but the Deity of the Son of God abstractedly considered, is not God-Man Mediator, &c. Truly if our Gospel-Faith is p. 198specified by this, I see not the need of Christ's Incarnation or Death, yea, or regard thereto. 3. This leaning, and especially to the purposes assigned to this Act of Christ's Humane Nature, is not all that which is Essential to the Faith in Christ which the Gospel requires. But why should I Scribble the little Paper left? It's like the Reasons he gave for Christ's Repenting, viz. The reproaches of them that reproached thee, are fallen upon me; and he was a Man of Sorrows, and acquainted with Grief.

3. He plainly discovers his Mind to be, that Faith is an Act of the Soul whilst spiritually dead and unregenerate, P. 61. He joins with such as say, Faith is the means and way of our being made spiritually alive, rather than our acting Life, as being already brought into a state of Life, as the Bodies Clasping hold on the Soul by the animal Spirits, which are Corporeal things, is rather the means of Life, than an act of Life, &c. P. 62. Suppose that the principle of Grace begotten and created in us in Regeneration contain in it the Habit of Faith, which I will not now call in question: Yet &c. P. 32. All our new Obedience, and all the Graces of the Spirit comprized under that one word Love, are the Effects and Fruits of our being justified. P. 60. In Vnion (by Faith which is the cause of this Union) we are brought immediately into a state of Spiritual Life, first Relative, then Qualitative, &c. Repl. Here, with the Arminians, he denieth the habit of Faith necessary to the actings of Faith: He is contrary to the Assembly of Divines, who tell us, That God in effectual Vocation, takes away the Heart of Stone, and gives a heart of Flesh, renewing p. 199their Wills, and by his power determining them to that which is good, and effectually drawing them to Jesus Christ, Conf. Cap. 10. A. 1. & Q. 2. Man is altogether Passive therein, until being quickned by the holy Spirit, he is thereby enabled to answer this Call, and to embrace the Grace offered, and conveyed in it. Large Cat. A. 73. Faith justifies a sinner in the sight of God, not because of those other Graces which do always accompany it, or of good Works that are the fruit of it. Here we see, that there is a quickning regenerating Work and Change on the Heart and Will, in order to the Act of Faith; and that there is no Faith unaccompanied at any time by other Graces, and that by good works they intend not such Graces, &c. Did not Mr. M. tell us, p. 60. that in effecting our Vital Vnion, there is a Vital touch as I may say between Christ and us, and a Clasping on each other. Is there a Vital Touch before Life, or a Clasping while we are Dead? Doth the Mind see Christ whilst it's Blind, or the Will embrace him whilst it's morally dead, impotent, unperswaded, and averse? Do we consent to Christ, and Covenant with him, whilst Satan, Sin and Enmity Reign in our Faculties; or open the Door to Christ whilst these keep the Keys? God, saith the natural Man, receiveth not the things of God, because they are spiritually discerned, 1 Cor. 2.14. but Mr. M. saith, yea, it's while they are natural that they see Christ and close with him: Here's a knowledg of an ignorant Mind; here's a coming and receiving without Life. Here's a Faith the Gospel Covenant never promiseth; for it's not included p. 200in God's Writing his Laws in the Heart. The whole stress of Salvation is laid by him on an Act of a dead unregenerate sinner, and Men are justified while the Soul is not turned from darkness to life, nor from the power of Satan unto God, Acts 26. 18. it were worth asking h…m, whose Act this Act of Faith is? It's not a Humane Act, unless you can suppose the Mind and Will can Act without any Vital Principle, yea against it's own prevailing Principle: Here then must be a force, and unactiveness too in our very acting; and it's a strange Clasping of what we hate and abhor. I doubt here may come in again Christ's believing for us. However, he must think 1. That our Faith after we are alive, is either a Faith specifically distinct from that which justified us, or it's still an Act not effected by a regenerate Principle, but is somewhat either below Life, or above Man, even when he is spiritualized, he seems to bid at both: His Simile is for the first; the Spirits, which he saith are Corporeal, Clasp about the Soul for Life; so it seems our Faith is a dead thing always, never made Life or Living; any more than those Spirits are made Soul; otherwise it loseth its Clasping meetness, as they would do in ceasing to be Corporeal. Yet other times he makes it look like a Divinity Clasp about us. 2. I do now see a little why the Man is so against God's giving us any saving Benefit in any way of Reward, though not of Debt: It's because Faith is the only thing ordained (not required) as a Physical means on our part; and this is so low a thing, that a dead sinner may act; or so sublime, as not to be a p. 201Humane Act. 3. Again, I see why he doth still confine our Justification to the end, to the first Act of Faith; yea, and deny the immediate influence of Faith on our Justification; for if you should bring it among Duties, or to be under the Notion of a Duty, all is spoiled: No, it must be a meer Physical Band of Union, not enjoined by God as our Ruler, but appointed as the Corporeal Spirits for Ligaments. I dare not touch the Philosophy part of that, lest if I name Embrio, he should Curse me anew. 4. I know now at last, why he thought me a Pelegian, (the selfish reason why he writ it to London I knew long since) because I in a Printed Sermon put the Act of Faith after spiritual Life; it seems I should have said with him, That in Vnion with Christ as one mystical Person (which is by the efficient causality of Faith) we are brought into a state of Spiritual Life, Relative in our Iustification and Adoption, and then and thereupon Qualitative, &c. p. 60. His Proofs for Faith before Life, because Christ promiseth Life upon believing, are contemptible; as if further spiritual Life, and Pardon, and Eternal Glory, be not Life as well as Hell is Death, 'and some sinners twice dead.

4. The Faith he so much insists on, hath not all the Essentials of a saving Faith. I know many Worthy Men distinguish between Faith quae justificat, and qua justificat; and no doubt the Soul hath an especial respect to Christ as Priest, and his Righteousness in order to Justification. But our Discourse is of the Faith quae justificat. What that Faith is, he tells us p. 62. Faith is a going out of our selves unto Christ p. 202for all. And p. 40. The Hearts acting towards this Object in its believing, is most properly in a way of trust, and dependance, and affiance.

Rep. 1. We have just seen, it wants a Vital Principle as it is the Act of an unregenerate dead Soul. Now this brings it, in the Judgment of most Divines, to be no saving act at all, no saving Faith, because the Act of a Natural and Dead Sinner. 2. I need not mention that it is no obediential Act: And note, That when our Divines deny that Faith is not Imputed as an Act of Believing, or as an Evangelical Act of Obedience; they say, it's not as such imputed as our justifying Righteousness, which I grant. But they positively affirm, that the Faith by which Christ's Righteousness becomes imputed, is an Act of evangelical Obedience, Confess. Chap. 11.A. 1. Again, 3. I will not insist how far the Assent of this Faith is limited, as to its Object as well as its Nature. 4. I do grant, That by Gospel-faith we trust in, and depend on Christ as our only Saviour; and that by it we go out of our selves to Christ for all Attonement, Merit, Causality of Acceptance of all we do, and Strength and Grace to enable us to all. 5. Yet, see how much more the Assembly includes in saving Faith, Confess. Chap. 14. A. 2: By this Grace (Faith) a Christian believeth to be true, whaever is revealed in the Word for the Authority of God himself speaking therein, and acteth differently upon that which each particular Passage thereof containeth, yielding Obedience to the Commands Trembling at the Threatnings, and embracing the Promises of God for this Life, and that p. 203which is to come; but the principal Acts of saving Faith are accepting, receiving, and restin upon Christ alone for Justification, Sanctification, and eternal Life. 6. His Faith w…nts the receiving of Christ, if not wholly, yet as a Prophet and Lord: Whereas true Faith receives Christ Iesus the Lord, Col. 2.6, 7. Here's no yielding up our selves to our Redemer's Conduct, no Dedication of our selves to him as our Owner. Guide and Ruler, nor Consent or Engagement or Purpose of Heart to do so: Whereas Gospel-Faith is such a Trust of and on Christ, as includes a yielding up our selves to him, to be saved by him in his way; as he sets down the Terms, viz. To deny our selves, take up his Cross, be his Followers and Disciples, Isa. 44.5. Luke 19.14, 27. Rom. 6.13.16. Luke 14.26, 27, 33. Ier. 30.21. 8. Here's no purpose of Heart to renounce the World, Flesh and Devil, who are Christ's Rivals and Competitors; to whom we before, did yield up our selves, 1 Pet. 3.21. Io. 5.44. Faith is a strange Conjugal Consent, wherein the Wife promiseth no Duty or Loyalty; only expects all to be done for her.

Obj. If we trust and lean on Christ we shall do these. Ans. 1. It's as true if we do these, we shall and do lean on Christ; and by that rule may as well call these Faith, and leave out that. 2. It is not a saving Trust in Christ that doth exclude these, or is without them. This is plain, because the Act of Gospel-Faith is oft expressed by these as well as by Trust; and a Sentence of Condemnation lies still upon a Soul that wants these, and is under the power of their contraries, We will not have this Man to p. 204Reign over us, was the Language of Unbelief; and for this they were subject to Death, Luke 19.14, 27. 3. The Scriptures tell us of instances of a Trust and Leaning, that proved destructive for want of these other things; and certainly will prove so to all others, Mic. 3.11. The Priests teach for hire, and the Prophets divine for money, yet they will lean upon the Lord and say, is not the Lord among us, none evil can come upon us? No doubt, the Foolish Virgins had a degree of Trust in Christ; but were lost for want of Oil, though they looked for so much from him. 4. As he wordeth it, and joineth it in other places; it looks to be a meer Contemplative Act, which as a Man unregenerate doth with him perform, so a Carnal Man may do it for indulging his Sloath and Carelesness, q. d. I will now and then apply to this Meditation, Christ shall do all for me, I trust him to do so, and therefore I am safe, though I do no more; yea▪ I shall be damned if I strive to do any thing else as a means of obtaining saving Benefits, though it be in Christ's Righteousness that I expect all. We are warned Mat. 7.21. Not every one that crieth Lord Lord, shall enter into the Kingdom of Heaven. but he that doth the Will of my Father; and this was to enforce that Charge, Enter in at the strait Gate.

5. He ascribes too much to Faith, as imperfect, dead, and unholy a thing as he makes it; even more than I dare for a World ascribe to that which is the true Gospel-Condition. P. 51. There is between our Believing and this Righteousness being upon us, a reference of Causality.

p. 205Repl. We must be destroyers, and be destroyed, for saying God requires Faith, suspending Pardon till we believe; and by his Promise, securing it to us when we believe, though we expresly deny all Causal Influence, and confine the Condition to the meer Frame of the Object; and do leave Justification in all its Causes entire, as the Benefit to be given in Christ's Right to him that is a Believer. Yet our Accuser, Witness and Judge, can innocently cry up a Causality, a real and proper Causality; a mediate Causality of Justification, an immediate Causality of Union with Christ, which is the greater benefit. P. 52. My short Legs can follow these small strides. It's a Cause of Justification; but how? By more than that Rule, causa causae est causa causati. Faith is a Cause of Vnion, that Union is a Cause of Christ's Righteousness being upon us, and that Righteousness being upon us is the Cause of Justification; and so Faith is an influential Cause of Justification. If you go forward with what Justification is the Cause of, and what that is also a Cause of, Faith is a Cause of even as much, and in the same sort as it is of Justification; and if you go backward to the next Cause of Faith, and to the Cause of that, and even all that is the Cause of Justification, as much, and in the same sort as Faith is. And what kind of Cause is Faith in all? It's always with him a Phisical Cause, a natural touch and clasping. Yet P. 52. he saith, it's by God's Constitution and Ordination; hopeful words; but he soon throws it o… of … moral Causality again and brings i…to the Corporeal Spicies Clasping about the Soul. Here's a Covenant-Consent, p. 206without an Act considered as any way Moral; a strange thing to any Man of Sense, who must know, that Acts are considered only as Moral Acts in every Covenant.

6. He accounts all Performance of any Duty with an Expectation of any Saving Benefits as Morally connected therewith, to be in a legal Manner and Spirit, from legal or old Covenant Principles, and unto old Covenant Ends, &c. P.28. Compare p. 71.

Reply. I have fully proved, that though nothing done by us is the Righteousness wherein we stand before a Just God, or the Merit of any Good, or Atonement for Sin, or instead of a legal Righteousness: Yet there is in the Gospel a Display of Authority, though in a way of Grace, and a Rectoral way fixed for giving out the Effects of Christ's Obedience in his Righteousness, as Benefits encouraging to Duty: And in that way we must expect them to the Glory of God's Truth and Promises, and we wickedly Presume in expecting them otherwise; and hereby Obedience to Christ and the Righteousness of Christ are not opposed, nor old Covenant ends pursued. Mr. M. saith P. 49. Faith hath no Influence, no not so much as in a way of Instrumentality to confer upon us a Right and Title to Christ's Righteousness; all the Influence that Faith hath, is to our actual Possession of it. I grant 1. That Faith is not our Justifying Righteousness. 2. That Christ hath merited the Elect shall have it. 3. That it is the Gospel-Promise is our Title and Charter; yea, 4. I deny all Causal Influence to our Possession. But as to him who ascribes to p. 207Faith a Causality, I would ask 1. Doth not the Gospel adjust by its Promise, that it is the Believer it will invest in this Possession of Righteousness. 2. Doth not this Promise entitle a Believer to this Possession, and bar the Unbeliever. 3. Doth Faith then no way affect our Right or Title to the Possession thereof? Doth it not render us the Persons whom it so entitleth thereto? And is this nothing, though it be not the Righteousness for which we are Justified as legal Obedience was to be?

7. He ventures too far in making the Crown of Glory and Justification to be Effects of Remunerative strict Iustice as to us, which is untrue, notwithstanding Christ's Righteousness is imputed to us. P. 12, 13, 15. Among many other Expressions of this kind, he saith, It is the Constitution of God, that all the Saving. Good and Blessing which shall be given us, shall be given not only by Free Grace, but by the Hand of Justice. Reply. If he mean only that the Consideration upon which all Saving Good was granted, is a Righteousness that answered strict Justice: I grant it. But to say (which he seems fully to intend) that the Righteousness of Christ is so impured to us, as that Benefits are actually conferred on us in a way of Remunerative Justice as to us, I deny, and say it is a Thousand Fold worse than they whom he Condemns durst ever have a thought of. I own also it's a Reward of Justice to Christ, that Believers should be Justified and Glorified: But Justification and Glory are given of meer Grace to those Believers, though in a Gospel way of Government: They cannot plead, Now Lord p. 208I have Christ's Righteousness on me, I have a Claim to these, as a Debt or Reward due to me from Remunerative Justice: For though Christ give the Crown in his own Right, and his Right to secure that Crown; yet he reserves the Claim of Justice to his own Person, and we must accept of all even at God's Hand of Gift. Sinners shall not have the Saviour's Plea in themselves, though he will plead it for their Good. There is more Spiritual Pride in this kind of Talk than many imagine; …he Gift of God is Eternal Life, even when he gives it; and not only as to antecedent Causes, we look for the Mercy of Christ to Eternal Life, Iude 21. and it's still for Christ's sake we must intreat and expect, and not for our own, nor for any thing as it's ours, whatever be the Effect of the Imputation of Christ's Righteousness on us.

8. That which he calls telling a Story to us of the deep Counsels of the Wisdom and Grace of God, how this Righteousness is upon us, from its first and highest Original, is in several things an unsafe Account; and greatly to the Dishonour of Father, Son and Spirit. Some parts of it I have already considered, I now shall briefly observe these things, 1. He strikes at the Essential Glory of the Son of God. 2. He describes the Fall of Man very Dishonourable to God. 3. He much mistakes - what is most properly the Glory of God. 4. He leaves out Man's Acknowledgment of the Holy Spirit in the Work of Salvation.

1. Mr. M. strikes at the Essential Glory of the Son of God: Before I prove this, I would p. 209premise, 1. The Son of God as second Person in the Trinity, is equal to the Father in Essence and Glory, though he be of the Father, as to the Mode and Manner of Subsistence. Hence he hath the same Divine Perfections and Glory. 2. Whatever is ascribed to Christ, before he assumed the Humane Nature, must be such as is consistent with his Divine Nature as the Son of God, and proper thereto. 3. Nothing is added to the Divine Nature, as in Christ by its Union to the Humane Nature, besides relation to that Humane Nature. 4. The Person of the Son of God was compleat, before he assumed the Humane Nature; and therefore the Humane Nature is no Constitutive part of the Second Person; but, as Dr. Ameswell saith, is only as an Adjunct. If Mr. M. mean more, it's horridly Dangerous, when he saith P. 8. The Humane Nature belongs to the Constitution of Christ's Person as he now is. And looks the worse for his words P. 7. Christ's dwelling in our Nature, is no part of the Punishment of Sin, for then the Divine Nature only is punished, and not the Humane at all, nor the Person. As if what terminated on one Nature only, did not terminate on Christ's Person; and by the same Rule, the Acts confined to one Nature, as their Principle, are not the Acts of his Person, unless they be the Acts of both Natures. 5. Since the Incarnation we frequently meet with a Personal Communication of Properties; what is proper to either of the two Natures; is ascribed to Christ as God-Man, as Christ died, &c. 6. Yet there is neither a Transfusion or Communication of the Properties of one Nature to p. 210the other; nor must we ascribe to his Person any thing in any manner that would tend to the Confusion of the two Natures. 7. All the Glory or Humiliation that can be justly ascribed to the Son of God as such, cannot infer any Change in or Addition to him, and must be confined to what is Manifestative and Relative: His Glory may appear more, but cannot be added to; it may be obscured, but it cannot be really diminished. 8. Hence whatever Addition of real Glory or Afflictive Suffering belongs to Christ, it is with respect to his Humane Nature. This was only capable of Rewards, of being Exalted, of being Deferred, of God's hiding his Face and Dying. I shall now evidence, that Mr. M. strikes at the Essential Glory of Christ as the Eternal Son of God.

1. He makes Christ, as the Eternal Son of God, capable of an Addition to his real Glory as God, P. 56. God the Father from Eternity, begat his Son, the Second Person in the Trinity, and loving him with an infinite Love, designed a special Revenue of Glory, and Honour, and Praise unto him, as from all his Creatures in their Kind and Way, so more eminently from and in a certain Number of Mankind, &c. The End and Vpshot, and last Issue that all his Counsels about them comes to, is this, That they may be brought to the Acknowledgment of the Son of God, &c. P. 61. You see how the grand Original Design of God, to bring in a Revenue of singular Honour, and Praise, and Glory to his Son Christ, is brought about, &c. I shall presently repeat more: Let's consider, p. 2111. It's plain he intends the Son of God as such; It's he as begotten from Eternity; he as the Second Person in the Trinity; it's he as loved with an infinite Love; yea, from being so infinitely beloved as God's Eternal Son, the Contrivance had its Rise. The Design in the Vpshot is, That he might be acknowledged to be that Son of God. It cannot be meant, that this Additional Glory might be designed for him as foreseen Mediator, or as in Flesh; for this Design is the first step; and this Glory of the Son, is the Original of all the Contrivance: He was, pursuant to this purpose, made a Mediator and legal Head; and he tells us, to confirm this, That for this end of bringing a Revenue of Glory unto his Son, in the Salvation of the Elect, God ordained that he shall do all with God for them, and he shall be all from God unto them; which is his second step; and therefore what is subsequent to this in Intention, cannot be before the other; his Office and Incarnation are but means to this end: So that no Doubt can remain, that Christ is in this Design considered as the Eternal Son of God. 2. Let's weigh how he describes the Glory intended: It's an especial Revenue of Glory and Honour: It's a Revenue of singular Honour and Glory, somewhat that made him more Glorious than he was as the Son of God; nay, it was his being acknowledged to be the Son of God; which is the Vpshot of the Design about him; as if though he were Son before, yet he would not have been acknowledged to be the Son of God, without this added Revenue of Glory.

p. 2122. He makes the eternal Son of God, considered as to his Divine Nature, to be for a while under the Frowns and Displeasure of God.

3. He makes the eternal Son of God as God, to be capable of an acquired Right, superadded to his natural Right, even to his essential Glory as God; and also of an acquired Right to that Love, which he enjoyed as the Son of God in the Divine Nature before he was the Son of Man. Take his Words, p. 25, 26. 'Tis true, Christ hath another Title and Right to the Love of God and unto Heavenly Glory, viz. by the Prerogative of his Birth I mean his Eternal Generation as he is the only begotten Son of God: But though he was rich, yet such is his Grace, that for our Sakes he became poor, he consented (not to forego his Title) but for a Time to forego the actual Enjoyment of the full Fruit and Benefit of it. He was contented to lay aside his Glory for a Time, and to dwell here below on Earth, under the Frowns and Displeasure of God his Father, untill he should fully, to the utmost Farthing, have paid our Debt, but then he was to be restored and raised up to the Enjoyment of his Father's Love, and Heavenly Glory, in the Virtue of that forementioned double Right or Title, viz. both as the Son of God by Nature, and as also having discharged all the Debt of the Elect as their Surety. This latter being accumulated and superinduced upon the former, and therefore being not a Natural but Acquired Title. 1. You see that it is the eternal Son of God, considered as to his Divine Nature which was p. 213under God's Frowns and Displeasure; for it was only as to that Nature his Person was the Subject of God's Love before his Incarnation, and it was that Love he alone could be restored and raised to, which he had before his Incarnation, and there could not be a restoring and raising to the Enjoyment of this Love as to this Nature, unless that he was under the Frowns and Displeasure of his Father as to his Divine Nature. For, whatever Nature he enjoyed the Love of God in, before he did forego the Enjoyment of it, and to the Enjoyment of which he was raised and restored, must be the Nature he endured those Frowns and Displeasure in, which are opposed to the actual Enjoyment of that former Love. He tells us that he did forego the actual Enjoyment of this Love, and so dwelt under his Father's Frowns here below on Earth; therefore it must be as to his Divine Nature he did forego the Enjoyment of that Love and Glory: And consequently, as to that Nature he endured the opposite Frowns; since that he had not enjoyed that Love in his Humane Nature before he dwelt on Earth. 2. It's as plain that he makes the eternal Son of God, as to his Divine Nature, to have a superadded Right to that essential Glory from God which he had a former natural Right to: For the Glory he enjoyed before his Incarnation, was his essential Glory as the Son of God; and it was his essential Glory he had a Natural Right to. Again, he had no Glory in his Humane Nature before he was Man, to be restored to; therefore the Glory he had an acquired Right to, being a Glory to which he was restored and p. 214raised, must be his essential Glory enjoyed only by the Divine Nature: He could be restored to the actual Enjoyment of no Glory, but what he actually had before he affirmed our Flesh, and could not be restored to any Glory which he had not till he assumed our Flesh. The Matter is the same as to the Love that his Father bare to him as his Eternal Son; for it's the Love he was restored to the Enjoyment of, which Christ is said by Mr. M. to have an acquired superadded Right to; which must be no other than he was the Object of before his Incarnation; yea, he tells them it's that very love and glory which was due to him by Privilege of Birth, that he had this superadded Title to; yea, even that which he did not forego his Title to, though he did forego the actual Enjoyment of for a while; and to this he was restored in the Vertue of this double Right; so he tells us Christ was rich, yet he became poor: How poor? By foregoing the actual Enjoyment of the full Fruit and Benefit of it, which he enjoyed before: The Meaning of the Place he refers to is, that though the Son of God was Maker and Heir of all things; yet, as to his Humane Nature, he was in a necessitous suffering Case. But hence Mr. M. infers, that Christ, as the Son of God, did forego the actual Enjoyment of the full Fruit of his Inheritance, which he fully possessed before, and in that respect was poor: This is plainly his Sense, for he speaks of his being rich as he was antecedently to his Incarnation, as to Enjoyment as well as Title; and as to Riches he did not forego his Title to, as he was the Son of God; and yet the full Benefit of those very Riches he p. 215was so entitled to as Son of God, he did forego the actual Enjoyment of; whereas he might as well say he did forego the Enjoyment of all the Benefits as any, and of his Title as of the Enjoyment, all being alike possible to the Son of God; who still enjoyed that whole Inheritance to the full (as Son of God) as he enjoyed it by his Title before he was the Son of Man, to forego the Manifestation and the actual Enjoyment differ as to his Glory. And as to Riches, it's one thing for the Human Nature to want, for the Divine-Nature to abate any Enjoyment of what it was entitled to, is quite another thing. A poor God is a wild Phrase. Obj. Had Christ, as our Redeemer, a Right to no Glory as a Reward? Ans. 1. Yes, to a Glory and Riches as to his Humane Nature. But, 2. that was not a Restauration of what the Son as God enjoyed before his Incarnation; but a Glory and Riches granted as to his Humane Nature which fully commenced upon his Exaltation, though eternally decreed. And to both indeed there was a Title from the Union of the Human Nature to the Divine Person; and also as a Reward of what was suffered and done in the Human Nature. 3. The utmost Glory belonging to or received by Christ as acquired, was of another kind than what belonged to him as God, and which he enjoyed before the Incarnation. The …ne is dependant, the other independant; the one is Creature Glory, though above Angels, the other is increated, essential, and divine, even the same with the Father's. Obj. Did not Christ lay by his Divine Glory? A. 1. He could no more part with it, no, nor with the p. 216Enjoyment of it than he could part with his Divine Essence. 2. He voluntarily agree'd to have it vailed as to Manifestation for a time; but in the least quitted not the Enjoyment of it as the Son of God. 3. The sensible Communications of it, and of the Divine Favour were a while much suspended from the Humane Nature: But considered as the Son of God, he always alike possessed and perceived the Divine Glory and Favour. The Father could as well be displeased with himself as with his Son, as he was God. 4. Hence, though what Christ did and suffered, did entitle him to the restoring of the sensible Enjoyments of the Divine Favour to the Humane Nature, yet there was no Place or room for acquiring a Right to any sencible Communications of Love, Riches or Glory to him, as Son of God: For they were never suspended, they were essential to him; and to suppose an acquired Right were to make that Love and Glory dependant, and bring them within a Creatures State; whereas you may see Christ in his humbled State, still when he speaks as the Son of God, asserting his Title and Possession in Equality with the Father, yea, to be the fame, Ioh. 16.15. Ioh. 5.18, 19, 26. Ioh. 1.18.

Reader, judge how he honoureth Christ; I could tell him what Names the Ancient Church gave to such a Heresie, but I better like that he gives to my Opinion causlesly, the name of Blasphemy, than that I should give so just a Cause, though I met with a Man so …ld, as should hope it was only ignorant. The Son of God as God, capable of an addition of real Glory; p. 217and be the Object of God's Frowns and Displeasure, and capable of parting with the enjoyment of God's Favour, and the Glory and Riches he had before he was Incarnate; and that he could have an acquired Right to that Essential Glory and Love, and Riches, superadded to his natural Right thereto, are such Positions as should make a Man to tremble how he ventures afterwards to meddle beyond his depth. My concern for these things prevents my using the advantage Mr. M. gives me.

2. He describeth the Fall of Man in a manner very dishonourable to God: 1. He makes it a designed necessary means resolved on, to bring to the Son of God that Revenue of Honour and Praise which the Father had before designed for him: This is fully expressed by him in his Model of the eternal Decrees. The 1. Step is the Design of that Revenue of Glory to the Son. 2. Step is Christ's being to do all for the Elect with God for them, &c. 3. Is making a Man innocent. 4. Is the Fall of Man. 5. The double Union issuing in legal and mystical Persons. 6. Faith is the Means of mystical Union. 7. This Faith in its Nature, is to rest on Christ for all, P. 58, 59, 60. The thing I infer is, that the Fall being the Fourth Step, must needs be not a thing supposed to the Fathers Design of the Revenue of Glory to Christ; by some mens acknowledging him to be the Son; for that's first in order resolved, and then the Fall appointed (not over-ruled) as a necessary means thereto; as that by which he was to obtain this Glory, and without which he must have gone without it, and been limited to the privilege of his p. 218Birth. Therefore he tells us, P. 58. The Fall of the Elect into a state of Sin and Death, and Wrath may seem somewhat remote from the point in hand. But it is not; for hereby a Door is opened to the Son of God to step in, and do all with God for them that in this ruined condition they need, &c. So that as Christ speaks of the blindness of him, Ioh. 9.3. that it was that the works of God might be made manifest in him; we may say this of the Fall of the Elect, it was in the Counsel of God designed to this end, that the depths of the riches, the knowledge of God might be manifest in them; and as Christ speaks of Lazarus his sickness and dying, it was not to death, &c. So must we say of this falling of the Elect into a state of spiritual death in sin and trespasses; it is not unto Death for ever. but for the Glory of God, that the Son of God might be Glorified in recovering them.

Repl. I am sure the Son of God did not need any such Glory; he had been as happy, and perfectly Glorious as now he is, though Man had stood. 2. It seems very unagreeable to the purity and goodness of God to design the breaking of his own Laws, the destroying of the greatest part of mankind, the defacing of his own Image, the gratifying of the Devil in the sin and misery of Men, such dishonour to his own Name, &c. and this as a necessary means to Glorifie his Son; to Decree the permission of the Fall, and so to over-rule it to good ends, is another thing. 4. By this Model it was as impossible for Man to have stood, or for the mo… of Mankind to have avoided Sin and Eternal Ruin, as it was for Man to have hindred God to give to his Son that special Revenue of p. 219Glory as he designed for him; which I think would be a greater ease to the damned than their Consciences will feel, or the Pleadings of God with Men will import. 5. It greatly abates that admiring and thankful regard to God and our Saviour, which the Scriptures always direct us to: For if Mr. M's Model be right, it was Love to the Son of God that brought Men to need a Saviour, and not Love to Sinners that enclined God to give his Son, and the Son to give him-self, to be a Saviour, Ioh. 3.16. The utmost which this Model can rise to is, that since God resolved for the Glory of his Son, that all should fall into a state of Sin and Death, and Wrath, that thereby some of them might be to his Glory, they were ordained to be some of those; which indeed is a mercy, but not so greatly displaying of Divine Pity, Love and Grace, as the word represents it. Therefore 6. to suppose Man foreseen as fallen and self-ruined, and thereupon a Saviour ordained to recover, and actually save a certain number of these: And for this to be in his suffering Nature to be rewarded, and eternally exalted, receiving the Praises of his saved ones, fully answers the Account the Scripture gives of the Oeconomy of Redemption, Rev. 1.5, 6. Man is supposed thus fallen in all the. Texts which Mr. M. cites for God's Design of a Revenue of Glory to his Son from the Elect, Eph. 1.3, 4, 5, 6. We are chosen in Christ; in what State? You'll see that by the Nature of the Blessings we are to obtain by him, to be holy, who were by the Fall unholy: To be without Blame before him in Love, who were so reproveable and hateful to p. 220the Adoption of Children; who had by Sin lost our natural Birthright, and become Aliens; accepted in the Beloved, to the Praise of the Glory of his Grace, who had made our selves unacceptable and Condemnable in the Eye of Justice, Redemption in him, and Forgiveness of Sin according to the Riches of his Grace, who had enslaved our selves, committed Sin and were incapable to redeem our selves, make Atonement, or merit our Recovery: And then he addeth, Vers. 8. That in all this he abounded towards us in all Wisdom and Prudence. Amazing Wisdom! To find a Way to sanctifie the depraved, justifie the blamable, love the hateful, adopt the alien, accept the vile and unworthy whom Justice condemned, redeem the captive, and forgive the guilty Sinner: Here's Work for all Wisdom, and Prudence to abound, much more than it was to resolve first to glorifie the Son of God, and then find out a Way for it by designing to make Men fall into Misery and Death, that he might come to this Glory by it. Look into Vers. 9. and you'll see that according to what I have shewen to be the Apostle's Model, he concludes this is the Counsel of God's Will and his Purpose in himself, even to recover by Christ Sinners, thus in his Eye fallen and miserable. The same Sense is plain in Rev. 5.11, 12.2 Thess. 1.10. Eph. 4.13. I confess, when I consider some Mens Temper I am at a Loss whether they are led, by what themselves are, to think of God as so cruel and far from Goodness; or that the strange Representations of God, which they believe, do form them to what they think is his Resemblance, Would any Divine else p. 221dare to preach that God took the Sin of Adam and squeezed out the Quintessence of it, into the Humane Nature, to propagate to the World. And God took delight to see the Wicked Sin; as one that sets Rats-bane to kill Rats, looked through the Key-hole with delight to see the Rats eating the Rats-bane, knowing it would kill them; so God looked at the Wicked through his Fingers with Pleasure, to see them Sinning, knowing it would destroy them. And the Spirit of God striving with Sinners, did Enlighten them, Reform them, &c. But why did he thus strive with many whom he did resolve he would never Save? It was that they might be brought to those higher Degrees of Torments in Hell, which he had fore-ordained them to. As Iudas went to his own place, that is, to the higher Torments in Hell, which God had decreed him to, he could not come to this but by falling from his Apostleship, he could not fall from his Apostleship if he had not been an Apostle, and he could not have been an Apostle if the Spirit of God had not striven with him. Mr. M. I suppose, hath not forgotten these unsavory Passages, which I do not think I have varied a word of; at least I am sure this is the Substance, and not aggravated at all, as I have abundant Witnesses to prove.

3. He mistakes what is the Glory of God, as to its principal Sense; this consists in his Essential Perfections as in himself; yea, the Manifestative Glory of God, Father and Son, is not so much in the Creatures Acknowledgments, as in the display of his own Perfections, in a way commanding their Admiration and p. 222Love: Mens Hosanna's are a poor-thing comparatively even therewith: He made all things for his Glory, i. e. To express thereby his Wisdom, Goodness, Power, Justice, &c. His Glory shines forth more in the Impresses of his Excellencies on any Being, than in their Thankful Returns of Gratitude to him, or Oral mention of his Praises: Men by these do their Duty, and contribute to their own Good, but add not to his Glory; yea, his manifestative Glory is not hereby so promoted by those Men, as by his Image on them, and his Authority acknowledged by their Obedience and Good Works, Matt. 5.16. God is glorified by Christ, as Redeemer in our Nature, as his Government was honoured, Justice satisfied, his Hatred to Sin expressed, his Image restored, his Authority among men acknowledged, his Blessed Nature exemplified in the Humane Nature and Behaviour of Christ, his Love and Mercy to Sinners made manifest by his Death: By these I say, much more than that some few Men do own him to be the Son of God, yea, our Redeemer, even as in our Nature is more glorified by honouring God, vindicating his Government from Contempt, opening a way for Mercy, to exert it self without Injury to God's Holiness or Justice, accomplishing God's Purposes and Promises, having all Fullness of Grace in him, Authority and Judgment committed to him; defeating Satan's Projects, and breaking his Strength and Power even by the Humane Nature; his giving his Spirit, restoring the Image of God to a degenerate World, rendring Men subject to the Divine Laws, Imitaters p. 223of his Example, subject to his Authority, 2 Thess. 1.10. raising the Dead, judging the World, his wise, equal and effectual Managing his Kingdom, &c. he is by them honoured, I say, far more than in a few Persons acknowledging his Sonship; and being that his Sonship became obscured by his dwelling in Flesh, I admire that Mr. M. would place the Vpshot of Christ's acquired Glory in the Elects Acknowledgment of his Sonship; as if he took a Vail to do and suffer so much, chiefly if not only to buy off its being a Vail.

4. He leaves out the Holy Spirit, as to the mention of any G…y designed to him in the Oeconomy of the Salvation of Sinners. Yet sure the Eternal Spirit hath a Glory Superior to Christ's Humane Nature, and a Right thereto Superior to Christ's acquired Right. Yea, we are Baptised as Redeemed ones, into, or in the Name of the Father, Son, and Holy Ghost, Matt. 28. But with these Men his Honour is little regarded, he shall not have a Hand so much as to render some Sinners to be the Persons that shall rather than others be invested in Christ's Right to any Saving Benefits according to a Gospel-Rule. Though God hath so wisely contrived the Acknowledgment of Father, Son and Spirit, in the Saving of Sinners; the Father gives and sends his Son to Redeem, the Son pays the Price of Redemption, the Holy Spirit applies it, by rendring Sinners the Objects of the respective Effects thereof, as the Gospel determines the Distribution of them.

p. 224His Notion of legal Union, between Christ and the Elect from Eternity, as being one legal Person, is an unscriptural Notion which I have confuted, though I acknowledge Christ from Eternity undertook to Redeem and Save the Elect; but that is far from one legal Person; being that we are not reputed to Redeem or Save our selves, alike ungrounded, is one Mystical Person. It's time to put an end to my Remarks on his Story made up of Steps, which I wonder he hath acquired no better Skill in relating, than to represent the Counsels of God, in a manner so inconsistent with, nay, reproachful to the Glory of the Blessed God.

9. I shall not take notice of such things as these, all your Obedience to the Law avails no more to justifie you than your worst Sins; the not failing of Faith is not a means of our continuing justified; Repentance is the effect of Pardon, and not necessary thereto. These and the like being already insisted on in this Book and elsewhere, neither shall I demonstrate as I might; it must be his Judgment, that all our Sins are pardoned at once, even past, present, and to come; and that God cannot be displeased with, or afflict Believers for their Sins, &c.

10. He vainly supposeth many things possible to be in Unbelievers, which are certain Evidences of true Faith, Effects of Faith; yea, they are the Execution of the Consenting Act of Faith, and without them (if Men have time) all his Faith is but a Dead Faith, that will never Save. I will admit that no Act of Grace or Godliness can Save us without Faith: But I as positively p. 225affirm, That there is no one Act of real Grace or Godliness without true Faith; nor yet any true Faith without Acts of other Graces. Why then should he put the Graces of the Spirit into a War, and tell us of mending our Ways and reforming our Lives and our Hearts too, so as never more to Sin, and live as a Saint dropt down from Heaven, &c. yet they are not Faith, and the Righteousness of Christ would not be upon thee, P. 67, 68, &c. Can Mens Hearts be changed, and their Lives thus reformed in Obedience to the Call of Christ's Gospel, and not accept of Christ, and trust in him? No. And I ask, If any Man go out of himself to Christ for all, and yet never repent, nor have his Heart and Life changed, nor love God: Would that Man have the Righteousness of Christ upon him for Salvation? Yet this is as possible as the other, yea, and more easily mistaken: 1 Thess. 1. from 5. to 10. you'll see the Spirit of God makes the things concur, which Mr. M. would set at so great an Opposition. To me it's evident that Christ's Righteousness extends it self through all the Benefits and Privileges of a Saint, as the Sole Meriting Cause, whatever be the Condition: And all the after-gracious Acts and Godliness of a Believer are the Operations of Faith; they are his first Conjugal Consent executed, as well as the Effects of his Dependance on Christ for new Supplies. 1. Faith, as it acts upward towards Christ, still Craves, Prays, Hopes, Trusts, Expects, with Affection Adheres, and renews Self-dedication and Consent. 2. As it looks into the word, it finds Motives, Excitements, p. 226Directions, &c. to urge and apply to it self from invisible things realized. 3. As it acts under the Power of both the former, with respect to External and Internal Effects, it Purifieth, Melts, Loves, Quickens, Strengthens to Duty, and against Temptations, Comforts, Reclaimeth, Recovereth, Guardeth, Watcheth, &c. So that our renewed Act of Repentance, Love and Fear, &c. our Godliness, Reformation, Zeal, and all sincere Obedience, is the Operation of Faith, and the Obedience of Faith: Faith is in them, and they are in Faith not formally, but in the way above expressed: Whence I conclude it's a false Faith that omits Obedience to Christ in all these, as it is a false Obedience which excludes a Dependance on Christ in or by any of those.

11. Mr. M's Criminations of his Brethren are intolerable, becoming neither an honest Man, nor a true Believer, and much less a Gospel-Minister; more wicked- Malice and Falsehood hardly any Man can be guilty of, than his Accusations and Insinuations are justly chargeable with; unless they proceed from real Ignorance, which Charity prompts me to hope. I have instanced already how he hath perverted my words; but had he confined his Reproaches to me, I should not think my Resentments so fit to be expressed, but he spares not the Dead, he strikes at the Body of our Usefulest Ministers alive, and at their Ministry too: Who or what could excite any Man to render the Labours of so many Ministers useless, when so adapted to promote the Kingdom of Christ in the World? Who will dare to p. 227attend their Labours, or avoid being filled with Jealousies, Prejudices, and Abhorrence, that believe this fiery Man when he saith, They hold Soul-damning Errors, if there be any in the World, P. 46. That they have a Dislike and Hearthatred of standing in the Righteousness of Christ imputed, and it only, that lies at the bottom in these Oppositions (to our being as Righteous as Christ) P. 76. and the Devil (by them) laboureth to Forestall and shut up Mens Hearts against (what he calls) the Blessed Truths; nay, his Malignant Spirit riseth so high, as to call them oft Semi-socinians, and studiously brands them with that name (as what he would have them called by) in his Preface, as well as Socinians in his Sermons; and that the Gospel of our Salvation is Craftily and Insolently assaulted by them in the very Vitals and Fundamentals of it. And this and much more, as an Apostasie from the Truth, he fixeth on Old and Young, even many of the rising Generation, not only among Conformists but Dissenters also.

Reply. The Angel said, The Lord rebuke thee; when he durst not bring railing Accusation, sure he knoweth not what Spirit he is of, nor who doth instigate him to these things, any more than Holy Peter did, whose Design was better. After long working at this Trade under Ground, he proclaims it when he comes into open Air, and hides not his Spirit or his Purpose. I hope others injured so deeply, will joyn with me in forgiving him, and Praying for his Repentance, that the Blood of Prejudiced Souls may not be required at his hands, nor these Injurious Reproaches be imputed to p. 228him. I shall make a few Remarks on the Names he give us:

1. He of all Men seems least allowed to give us any Name, for we are not the Children of his Church-Members, and others he will not Baptise; he pleads that the Ancient Church, called the Off-spring of Pelagius his Heresie Semi-Pelagians: May therefore one that utterly denies a Catholick visible Church pretend to it; yea, who thinks he ceaseth to be a Minister, when his Relation to his particular Flock is at an end. Nay, he is of so Rash a Spirit, small Skill in the Reason of Names; and lavishly disregardful of Truth in this Matter, that a Nick-name must be the Effect of his giving any to such as are not of his own Faction.

2. He quits all Truth and Modesty, in giving us the Name of Socinians or Semi-socinians. He saith, our Opinions are the Off-spring of Socinianism: What meaneth he by Off-spring? Is it 1. only that Socinianism was the occasion thereof: Or 2. That they are of the same Genuine Nature with Socinianism. The last is an abominable Slander, hatch'd by no good Spirit; 1. The former may be pretended, but then an immediate Descent must be denied: Socinianism tempted weak Men to the opposite Extream of Profane Antinomianism: This Extream was perceived equally …atal to the Vitals of Practical Christianity, as Socinianism; and also to give Advantage to the Socinians by its wild Positions, and weak Arguments consonant thereto. Therefore our best Learned Divines, at once to prevent p. 229the Triumph of the Socinians, and the growth of Antinomianism, waved many of those Terms which had obtained among the Orthodox in speaking of Christ's Satisfaction, without any due regard to either of these fatal Errors. Hence Dr. Owen of the Trinity and Satisfaction, P. 153. It appears from what hath been spoken, that in this matter of Satisfaction, God is not considered as a Creditor, and Sin as a Debt, and the Law as an Obligation of that Debt, and the Lord Christ as paying it. He then shews the difference, and tells us, God must be considered as a Rector, &c. p. 113. and p. 141. There is an allusion to them (the Socinian Argument) to a Debt and Payment, which is the most improper expression used in this matter. The same you'll find, Essenius Triumphus Crucis p. 391, 399. Turretin. Instit. Theol. par. 2. p. 264. 462. In like manner they place Satisfaction in an equivalent in many things, and not the same for kind in all, Essenius p. 340. Dr. Stillingfleet of Sufferings of Christ, p. 244, 245. Many more instances might be given.

2. But our Principles are far from being the Off-spring of Socinianism, as being of the same Nature with it, which he meaneth. They are nothing which is properly Socinian, or condemned as such by either Synod or Men of Learning: So far are we from being half Socinians. The Socinian Principles are summarily reduced to that of the Trinity, and that of Christ's Satisfaction. They deny the Deity of Christ as the Son of God by eternal Generation: We affirm it, they deny the Personality of the Holy Ghost, we affirm it. The Malice of our Author cannot pretend to touch us there. The p. 230Socinians deny that Christ died a proper Sacrifice for Sin; we affirm it. They deny that Christ's Sufferings were the Punishment of our Sins, we affirm it. They deny that Christ satisfied Divine Justice, or died in our Place: We affirm he satisfied Justice, and that Christ died in our Place and in our stead: He died that we might not die, who were liable to die: He gave his Life for ours. They say Christ died for our Good, not by way of Merit at all strictly: We affirm that Christ properly merited all the saving Good we enjoy. The Good they say Christ died for is, the giving us an Example of Patience, confirming his Doctrin, and at highest, the ratifying the Covenant wherein our own Faith and Obedience is by Acceptilation accepted instead of a perfect legal Righteousness, and this exclusive of Christ's Satisfaction and Righteousness; and that he attends to this is what they mean when they say Christ in some sort may be said to give us Life. But we affirm, that the good Christ merited is Reconciliation with God, Pardon of Sins, and eternal Glory, &c. as well as that he gave us an Example of Patience, &c. And we truly affirm that we have no Righteousness that answers the Law but Christ's, and that Christ's Righteousness is imputed to us, as that wherein we stand before a just God, and is as available to us for Salvation, as if we had done and suffered what Christ did; and we renounce all our own Obedience and Works legal and evangelical as any Part of that Righteousness in, or for which we are pardoned, accepted, or glorified. Our very Faith, and much less our Repentance or other good Works, is not any merit or procuring cause of p. 231our Justification. The whole use and place we assign to Faith in our Justification, and to Repentance in the pardon of sin, is, that they are the things which the Gospel requireth in those whom God will impute the Righteousness of Christ to for actual Pardon, and a Title to Eternal Glory; as promising to impute Christ's Righteousness to Believers, and actual Pardon to the believing Penitent; as also, the possession of Glory to such as persevere in Faith and Holiness; and all in, by, and for the only Righteousness of Christ, as the sole meriting, enclining, and procuring Cause.

Reader, judge between us, yea, let the searcher of Hearts judge, whether we are not wronged by this Brother. I have in this Book as well as formerly, shewed, that by Reward is meant no more than an encouragement to a Duty established by the Gospel, as a Law, not whereby governing Iustice enjoineth us to work out a Righteousness as our Title to Eternal Life; but a Law, wherein Grace in a way of Government, appoints Conditions that render us the subjects of saving Benefits, as the Effects of Christ's Righteousness, and to be received and enjoyed in his Right. Again, whereas some call Faith our subordinate Righteousness, I have evidenced that they intend no more than a performed Condition of the Gospel, and no way a Righteousness of the same kind, or to the same End or Purpose with Christ's Righteousness. Also when any of us say that we are justified by Faith as an Act, Justification is then taken in quite another sense from Justification by Christ's Righteousness; the last being universal as to p. 232our Persons and State; the former being only of a particular Cause, viz. Are we Believers? and but consequently, are we the Persons the Gospel promiseth to deal with as Believers? Also I have shewn, that Justification is entire in all its Causes; and that Faith doth no more than connote us the Objects or Subjects on whom this Justification is conferred by God as a Benefit, or the Object on whom the Justifying Act terminates by the Gospel. If these be Semisocinian Principles, I undertake to shew, that all or most of the noted Protestant Confessions of Faith, and the Body of our Protestant Divines of Name, yea, especially such as have written against Socinianism, are Semisocinian. Sure then our Author either reads our Principles in a false Glass, or he knows no more of Socinianism, than that it is a scandalous word, and so fit to brand those with, whose worth, acceptance and usefulness, he beholdeth with an envious Eye; wherein I except my self.

Mr. M. hath done more to favour Socinianism than all those whom he accuseth. 1. By calling such Semisocinians, whose doctrin and Principles will approve themselves to most Men to be Orthodox. Many will abate their prejudice against the real Socinian, as not being so bad as the word imported. 2. He falls in wholly with the Socinians, in denying Christ's Incarnation to be a part of his Humiliation, and deprives us of the force of one of the greatest Texts for the Deity of Christ, Phil. 2.6, 7. 3. He supports the Socinian Cause, and one of their strongest Topicks against the Satisfaction of Christ; by speaking still of God as a Creditor, p. 233Sin as a Debt, the Law as a Money Bond, Christ as a Money Surety; whereas all our Divines find it impossible to defend that Doctrin, without denying this Metaphor, and therefore plead, that God is to be considered as a Rector, Sin a Crime, Sinners Criminals, Christ a Sponsor, in consistency with his being Redeemer, Mediatour, Saviour, Sacrifice and Priest, &c. For if Sin were a Money Debt, why could not God forgive it without Satisfaction, as well as other Creditors do, &c. 4. He grants the absurdity in the sense objected by the Socinians, and still opposed by our Divines, viz. That we are as Righteous as Christ in equality; Turretin. Instit. Theol. p. 714, 715. proves that licet, &c. though we are justified by Christ's Righteousness imputed, non sequitur nos non minus justos esse quam Christum; it doth not follow that we are no less Righteous than Christ: So doth Dr. Owen of Iustif. p. 509, 510. All our celebrated Opposers of Socinianism do the same. Mr. M. may say as well of these as he doth of us, for denying it as they do; They have a heart-hatred of standing in the Righteousness of Christ. 5. The Socinians have their whole Cause favoured against the Deity of Christ (or at least the Arrians) by what he asserts concerning the Person of the Son of God. He makes him such a God as was capable of a real Glory to be added to him, that as God he might be under God's frowns and displeasure; might quit and forgo the actual enjoyment of that Love, Glory and Inheritance, which as Son of God he was entitled to, and possessed of before his Incarnation, (not in a way of manifestation, nor as to his Humane Nature, but in p. 234reality, and as to his Divine Nature, in which alone he acted before his Incarnation) a God capable of an acquired Right, superadded to his natural Right to those very Riches, Love, and Glory, which he enjoyed before he was Son of Man. And also, that the Humane Nature belongs to the Constitution of the Person of the Son of God as it is now, p. 8. &c. Are not these bold Strokes, which I have before fully proved to be his Assertions? Though Charity binds me to acknowledge, that I think he designeth not to oppose the Eternal Deity of the Son of God, by Assertions so unsuitable to the Divine Essence; and so mistaketh what God is, rather than who he is. 6. I might add, he blasts all the opposition made by our best Authors against Socinianism, by branding even them as Semisocinians. To say nothing of his representing the Doctrin of imputed Righteousness in a manner not defensible, and tempting to most Mens being Socinians, unless they have a better Notion of it. Few will believe, that we did legally do and suffer what Christ did; that we are as Righteous as Christ; and that the Gospel enjoineth no Duty as a Condition on us for obtaining the blessed Effects of Christ's Merits, which be the only ground of his quarreling thus hotly with us. Men of his suspicious temper will judge, he designeth to favour Socinianism, by calling us Semisocinians.

12. Mr. M. Attempts to instruct us how to Preach, but with an evil insinuation, and in some things very contrary to Apostolical Preaching. Thus your Teachers should instruct and lead you. This is the Apostles direction to Titus, that p. 235he should teach them that have believed, to be careful to maintain good works; not to teach and press sinners in their Vnbelief, to fall to doing of good works first, and overlook believing wholly, or to postpone it after them, p. 69. Repl. 1. Which teacher of his Hearers doth teach any to postpone Faith, or overlook it wholly, or delay it at all? If by Believing he means a due accepting of a whole Christ, yea, do not they direct them to expect all from God through Christ, and look to Christ as he in whom all fulness is? But our Author is one of them who think, Christ is never Preached, unless his Name be mentioned, and that as a Priest too. His revealed Truths, and enjoined Laws, &c. are not Preaching Christ. 2. But may one call Sinners to no Duty till they are Believers? Must they not be prest to examin themselves, pray, read the Word, hear it Preached, fear God, teach their Families, love their Wives, meditate, consider, strive with their Hearts, resist Temptations, believe the Scriptures, nor relieve the Poor, till they be Believers? Peter was to learn of our Author to Preach; for though he knew Simon Magus to be in the gall of bitterness, yet he bids him then repent of this thy wickedness, and pray God if perhaps the thoughts of thy heart may be forgiven thee, Acts 9.22. perhaps he'll say he believed; true, in such a manner as I fear some that pretend high to Faith exceed not. Paul gives such an account of much of his Ministry at first to Jews and Gentiles, Acts 26.20. That they should repent and turn unto God, and do works meet for Repentance; the Baptist was an ill Teacher, and Christ's Sermon on the Mount, Mat. 5. and Paul's p. 236at Lystra, Acts 14.15, 16. needed Mr. M's direction. Paul saith to unbelievers, We are Men of like Passions with you, (thus far he'll agree) and Preach unto you, that you should turn from these vanities unto the living God that made Heaven and Earth, &c. a good Work is pressed before they believed. Here Mr. M. would have told him, you Paul should not teach thus. But what are his Reasons? 1. They that believed in God should be charged to excel in good works; therefore they that believe not in Christ, should not be pressed to endeavour to set upon doing any good Work, Hos. 5. 4. They must not so much as frame their doings to turn unto the Lord. 2. A few words after; through Faith that Righteousness will be upon you; and being upon you, it will produce good Works. Here it seems (as I have oft heard it urged) Ministers should not urge you, nor you strive and labour after good Works, this Righteousness will produce them; but are all that I hope have Faith, so abundant therein, as not to need Spurs? Do all that pretend to it, shew that they have it by it's Fruits? and how can we know them? And is its being upon us the next principle of good Works; for though it be the Meriting Cause of all as it is in Christ, yet holy habits are the next Principle with the Spirits influence: And above all, must we cease to declare the whole Will of God to all that hear us, till we know is Christ's Righteousness upon them? Yea, is it because they are dead in Sin before Faith, that we must not press them to repent, fear and love God, &c. The same reason will hold against pressing them to saving Faith, which of themselves p. 237they can as little perform: And if it be by the Word that God regenerates our Hearers. Why may not the Spirit infuse Life, by calling Men to Repent, &c. as well as to Believe; and a true Principle of Life will act duly, though I think not in the same order of discernable Actings in every Convert. But however it's certain, that if by preaching Repentance the Spirit quickens a Soul, that Soul is as sure to believe when quickned, as it is to repent when it believes. And so our Author makes but a spiteful Flourish, when he would induce our Hearers to think we teach them amiss, because we learn not of him.