by the obedience of one i. e. the Obedience of Christ many shall be made righteous but this not by accounting the satisfactory and meritorious Righteousness of Christ to be the formal Righteousness of their Persons for this is proper to him as Mediatour and cannot be appropriated to them But by this i. e. for the sake of this Righteousness of Christ all those that by Faith accept him shall by the Covenant of Grace be accounted Righteous or their Faith shall be accepted for Righteousness Rom. 4. 5. But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness And whereas he adds in this Article for it is by the Obedience of one and not by the Faith and Obedience of many that many are justified that is a meer jumble for who saith that it is by the Faith and Obedience of many that others are justified And who saith that any are justified without the Obedience of that one i. e. Christ giving that its proper place and office which is to be a meritorious Righteousness And whereas they themselves make Christ's Righteousness to be the meritorious cause of our Justification and yet after that make it the material cause or that with which we are personally righteous they themselves affirm hereby that justified Persons are righteous in the sense of the Law and in God's account with the meritorious Righteousness of Christ and how Persons can in God's account have a meritorious Righteousness with which they themselves are in Law-sense righteous and yet be wholly stripped of that in their own Persons that will merit is a great Paradox for Christ's Righteousness is denominated meritorious from its inseperable property merit as he is our Mediatour 14. I believe saith he that this Obedience and Righteousness of Christ imputed is as able powerful and certain for the Justification of the Elect as the Disobedience and Sin of Adam was for the condemnation of him and his posterity It may be doubted whether this Man do believe that those he calls the Elect were of Adam's posterity seeing that he opposeth them in this Article and touching Adam's Disobedience and Sin which he calls his ability and power implicit for the condemnation of him and his posterity alas it was his moral impotency if he had said it was that which merited procured the condemnation of him and his posterity as they derived a guilty and corrupt nature from him it had been more like and near the truth And thus I grant that Christ's Righteousness had infinitely more merit in it to procure Justification for Sinners upon their believing than Adam's Sin had merit to procure his own or his posterities condemnation 15. I believe saith he that Jesus Christ by his Death Blood Merits Righteousness and obedience hath purchased bought and redeemed his Elect Church and People but that he obeyed and died to procure and purchase a new Law or Covenant with terms and conditions to be performed by them to give them a right and title to Justification I see no ground as yet to believe Indeed I believe him such a stranger belike is he to the blessed Covenant of Grace and yet for sure he looks upon himself to be a Gospel Preacher if there be one in the World In this Article further he wants my proof that there is a Law or Covenant of Grace with terms and Conditions to be performed by Souls to give them a right and title to Justification and this purchased by Christ That I have already done as he may find above and if it would do him any good I should be glad of it 16. I believe saith he that the satisfaction made by Christ to the Law and Justice of God gives the Elect a right to Justification and Life in way of title and that the Adult by Faith receive and enjoy that right That Christ gave full-satisfaction to an offended God I grant but then that that satisfaction consisted in Christ's suffering the same in kind which was due to us transgressors by the Laws threat which I suppose is that which he aims at this I deny and have shewed above it cannot be I believe that Christ hath undoubtedly purchased a right to Pardon and Life which is Justification by his satisfaction and merit for all those the Father hath given him But then that any of these I speak of the Adult have an actual interest in him or right and title to Pardon and Life so long as impenitent unbelievers this I deny seeing so long as they remain such they are in a perishing condemned state Luke 13. 3. I tell you Nay but except ye repent ye shall all likewise perish John 3. 18. He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God And is it like Persons should have an actual interest in Christ and an actual right and title to Pardon and Life by the Gospel so long as they are in a perishing condemned state in the account of the Gospel And then further saith he the Adult by Faith receive and enjoy this right I say the Adult receive Christ which receiving is not Physical but Moral which consists in a sincere consent to take Christ to be their Propitiation Head and Teacher and by this consent which is Faith they are united to Christ and have an actual right hereupon to the great priviledge of Adoption which includes Pardon and Life John 1. 12. But as many as received him to them gave he power or the right of priviledge or the priviledge of right to become the Sons of God and this right is continued by our yielding that subjection through Grace to Christ which we promised in our first consent or when we first did consent to be his Servants Revel 22. 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the City 17. I believe saith he that all those thus elected and chosen and by the Father given to Christ redeemed c. are in God's appointed time the day of his power effectually called from a state of nature sin and death to a state of Faith Grace Justification and life and that all those who live and die in infidelity being Adult shall as certainly be damned as though they were in Hell already Mark Reader how he hath confirmed by thus much what I have said above But then saith he that any of the Elect being Adult shall live and die Infidels such an one speaking of me quoth he hath not yet proved That many of the Elect do live many years in Infidelity is out of doubt with me But that any of them shall die Infidels this I never said nor thought for saith Christ John 6. 37. All that the Father giveth me shall come to me and him that cometh to me I will no wise
are we If it be said not in our selves but in Christ we are I answer if not in our selves then we are not nor cannot be personally righteous or righteous in our own persons by a perfect legal righteousness and so according to your grant the righteousness of Christ is not nor cannot be our formal personal righteousness seeing that that is a perfect legal righteousness If it be said we are personally righteous in the sense of the Law of Innocency in Christ then we must be righteous in our selves and this contradicts the former that we are not thus righteous in our selves for how can a Man be righteous in his person but he must be righteous in himself Find me who can the person of a Man without the nature of a Man and further to say we are perfectly legally righteous in another suppose by imputation or in God's account in our own Persons is to say that God accounts us to he perfectly legally righteous in our selves â— for so he must if he account us thus righteous in our own Persons and not to be perfectly legally righteous in our selves because only so in another and not in our selves and does this become the infiniâ—â— wise God of Truth Now then if Justification be a Law act or the act of God as Legislator by his Law and it is not nor cannot be the act of God by the Law of Innocency then we must either have another Law and such a righteousness as is a conformity to that Law or else we must have no Justification And look what Law it is conformity to which gives us for the sake of Christ a right to Pardon and Life that conformity must be our justifying righteousness and God by this Law doth judge assert or account which is all one with â—mpâ—tation that we have a right for Christ's Merits sake to the priviledges above mentioned what Law now can this be but the Law of Grace the Gospâ—â— called the Law of Faith because it commands Faith and threatens damnation in case of unbelief and promises â—or Christ's sake Pardon and Life upon believing Johâ— â— 16. This Faith is a practical Faith and so includes the whole of what the Gospel commands and consequently repentance and sincere obedience to 〈…〉 of the Moral Law Isa 55. 3. for I am for from thinking that a notional Faith is a 〈…〉 â—â—ne manifest it is that God by his Law 〈…〉 justifies us for the â—â—isfaction and merits of Christ upon conformity hereunto and this conformity in our personal righteousness or that which gives us right by this Law to the benefits respecting eternal Salvation which Christ hath purchased and thus it must be unless Persons will say and prove that to justifie is not to have a right in Law and then Justification must not be a Law act if it be granted it is then this right must be a righteousness and the righteousness of our persons as we through God's Grace in our own persons do yield conformity to it But some may say it must 〈◊〉 sinless perfect righteousness which must justifie us but Faith is no such righteousness This Objection speaks great Ignorance in the Objectors 1. Of the nature of the two Covenants i. e. the Covenant of Works and the Covenant of Grace and 2. Of the nature of Justification or justifying righteousness as it is jus secundum legem a right in Law But to the Objection I Answer If you speak of Justification by the Law of Works I grant it must be such a righteousness but what do you hope to be justified by that Law if so you must not be offended if I tell you in the words of the Apostle you are fallen from grace Galat. 5. 4. But if you speak of Justification by the Gospel which is the Justification I plead for and I hope shall ever stand by then such a righteousness is not required but faith is that righteousness as hath been proved though still this faith is neither accounted nor accepted for a justifying righteousness but for the sake of a sinless perfect righteousness that is to say the righteousness of Christ God man Mediatour Rom. 3. 24 25 26. But it may be further said faith is our own righteousness and if we be justified by faith we must be justified by our own righteousness I Answer that we are justified by faith relatively or as it respects Christ as the Object the Scripture is express and full for it Rom. 3. 30. Gal. 3. 8. Rom. 3. 28. Rom. 5. 1. Galat. 2. 16. Acts 13. 39. let any Man prove that in these Scriptures faith is not intended but only its object But further for Answer if by our own righteousness be meant such a righteousness of which we are the Efficient Causes or Authors or the purchasing meritorious Cause I deny that faith is our own righteousness but if by our own righteousness be meant such a righteousness as is the gift of God and the fruit of Christ's Merits and of which we as qualified Subjects are the performers so I grant faith is our own righteousness and though we are justified by it yet we are justified freely by Grace Rom. 4. 16. Ephes 2. 8. But the Objection may be retorted when it is said Christ's righteousness in its self or in its own nature in our Justification is by God accounted our very â—ormal personal righteousness doth not God so far as he accounts it make it ours if not then we have no propriety at all in it and if not how can it then be our very formal personal justifying righteousness if he do make it ours in this imputation then it must be ours by gift and what is ours by gift must be our own So that those who are for this strict imputation of Christ's righteousness must hold also Justification by their own righteousness or by a righteousness which by God is accounted their own But again it may be said if we be justified by faith we must be justified by an inherent righteousness and we are not I Answer if God's imputing or accounting by his Law or Covenant of Grace faith for righteousness which is the form of Justification be Justification by inherent righteousness then God's imputing Christ's righteousness unto us for Justification must be justifying us also by an inherent righteousness for the form is the same in both and if it be the form that makes the justifying righteousness inherent then justifying righteousness must be inherent in the one as well as the other But the form speaks that Justification is not by Faith absolutely inhering But if it be said further that Christ is the subject of that righteousness which is our formal personal justifying righteousness but we are the subjects of Faith I Answer if the righteousness of Christ be our formal personal righteousness then whatever Christ be we must however be the subjects of this righteousness and if so it must be our inherent as well as our imputed righteousness Thus then
consequences as is plain from the 15th and 16th Verses This may be enough to convince any Person that hath not drunk in a fixed prejudice that their cause must be very weak who are put for the vindication of it so manifestly to pervert the Sense of Scripture as that a Child of an indifferent capacity who can but read may with a very little ado understand it 11. Another Text is in Matt. 22. 11 12 13. concerning the Man which had not on the wedding garment This Wedding garment say they is the righteousness of Christ I shall give here the Sense of the Reverend Dr. Manton upon this In a Sermon upon this Text he puts the Question what this Wedding garment is To find out this let me tell you saith he First That it is usual in Scripture to set forth Sin by nakedness and Grace by a garment that one place which we have in Revel 3. 17 18. sheweth both thou art wretched and miserable and poor and blind and naked Therefore I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakedness do not appear Graces are a beautiful ornament to the Soul as garments are to the Body therefore we are said to put on the new Man which is created in holiness and righteousness Ephes 4. 24. And again to put on as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long suffering Coloss 3. 12. It is such a garment as becometh the solemnity of the Marriage feast of the King's Son Christ's Gospel-feast is a Royal feast and a Spiritual feast becoming the nature of God's Kingdom Therefore the â—â—NRâ—â— the Wedding garment is that new array which becometh such a solemaity As 't is a Royal feast it must be something more than ordinary excellency that is required of us at a Spiritual feast a Spiritual excellency Therefore the Wedding garment is holiness habitual and actual which is the glory of God and the beauty of God and his People Habitual holiness Revel 19. 8. And to her was granted that she should be arrayed in fine linnen clean and white for the fine linnen is the righteousness of Saints â—â—NRâ—â— the righteousness of Saints these are those graces which constitute us Saints By the way Observe how far this Reverend Author was from thinking that which is here called the righteousness of Saints to be the righteousness of Christ as some have taken it and Mr. Hildersham among the rest And then saith he actual holiness is an holy conversation Philip. 1. 27. Only let your conversation be as it becometh the Gospel of Christ Ephes 4. 1. I therefore beseech you that ye walk worthy of the vocation wherewith ye are called We put on the Wedding garment to honour the Marriage Therefore those that come to the Wedding feast without a Wedding garment who take up a bare profession of the Gospel without newness of Heart and Life which may be an honour and ornament to it are a dishonour and disgrace rather unto it Thus far this Pious and Learned Author And let me add Christ and his righteousness together with the gracious priviledges of the Gospel are the feast now certainly the Wedding garment must not be the same thing with the feast 12. A Twelfth Text is in 2 Corinth 5. 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him The meaning is God made him who was an Innocent Person to be a Sin-offering or a Sacrifice for Sin that we for his satisfactory and meritorious righteousness might be made and accounted righteous according to the Covenant of Grace by Faith in him For observe that which is the meritorious cause of a thing the thing of which it is the meritorious cause cannot be the same thing with that which merits it but the effect of it therefore plain it is the righteousness of God here spoken of must be the effect of the meritorious righteousness of Christ or the thing merited by it and so cannot be the righteousness of Christ it self but a righteousness appointed by God hereupon which he will accept as the righteousness of our Persons for the righteousness sake of Christ instead of sinless perfect righteousness and that righteousness is no other but the righteousness of Faith which is a conformity to the Gospel Law which Faith as it is the Souls free consent to accept and take the Lord Jesus not only to be its Propitiation but also its head and teacher includes a real engagement sincerely to be obedient to all his commands and so to trust only and depend upon him in faithful Obedience for the gift of all necessary and saving good he hath purchased and God for his sake hath promised Hence we read of the obedience of Faith Rom. 16. 26. Rom. 4. 20 21. 13. Another Text is in 1 Corinth 1. 30. But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption Because say they it is said that Christ is made righteousness unto us of God therefore Christ's righteousness in it self is imputed unto us by God I Answer if so be that it will follow that Christ's righteousness in it self is imputed unto us by God because he is made righteousness unto us of God then it must also follow that the Wisdom of Christ and the Holiness of Christ in themselves must be imputed unto us because he is said to be made of God unto us Wisdom and Sanctification for after what manner he is said to be made of God righteousness unto us after the same manner is he said to be made Wisdom and Sanctification c. Now if he be not made of God unto us Wisdom and Sanctification by this strict Imputation then neither righteousness in that Sense As Christ then by God is made over to all his People to be the Purchaser and Author of their Spiritual Wisdom and Holiness so is he also made over to them to be the Meriter and Efficient cause of that Gospel righteousness i. e. a practical Faith which God for his sake accepts instead of a legal perfect righteousness which the Law of sinless works injoins SECT IV. Reasons against the Imputation of Faith and for the Imputation of Christ's Righteousness answered HAving spoken something to the principal Texts urged for the strict Imputation of Christ's righteousness and shewed that they can be no proof that Christ's righteousness is our formal personal righteousness let us now hear what in reason may yet be said against the Imputation of Faith 1. Say they Faith is no Righteousness and therefore cannot be imputed for righteousness I Answer If the Antecedent can be proved in that Sense in which faith is called righteousness the Consequent must be granted But know Conformity to the Law of
I Answer Luther in Galat. 3. 6. saith Christian Righteousness is an affiance or faith in the Son of God which affiance is imputed unto Righteousness for Christ's sake And in the same place not long after God for Christ's sake in whom I have begun to believe accounts this my imperfect faith for perfect Righteousness And in the 2d Cap. 16. saith he For the Righteousness of the Law a Man is not pronounced righteous before God but the Righteousness of Faith God imputeth freely through Grace for Christ's sake And a little after saith he wherefore God doth accept or account us righteous only for our Faith in Christ Calvin on Rom. 4. 3. saith Wherefore Abraham by believing doth only embrace the grace tendered unto him that it might not be in vain If this be imputed unto him for Righteousness it follows that he is no otherwise righteous but as trusting or relying upon the goodness of God he hath boldness to hope for all things from him Bucer on Rom. 4. 3. saith Abraham believed God and it was imputed unto him for Righteousness that is he accounted this faith or believing for Righteousness so that â—y believing he obtained this that God esteemed him a righteous Man Musculus on Galat. 3. 6. saith What did Abraham that should be imputed unto him for Righteousness but only this that he believed God But it may be said they make the Righteousness of Christ i. e. the Imputation of it the formal cause of our Justification As to this if some Men be guilty of self contradiction I am prone to think they did not intend it But now these worthy Men who say the Imputation of Christ's Righteousness is the formal cause of our Justification if they mean only by God's Imputation that God doth account the Righteousness of Christ to be that and that only which hath the form of a Satisfactory and Meritorious Righteousness and so as such for which God justifies us upon believing then there is no contradiction And in the judgment of charity I think no more was intended notwithstanding their unwary expressions which many have made but a bad use of seeing that they have ever affirmed this Righteousness of Christ which they call by God's Imputation the formal cause of our Justification to answer for the violation of God's Holy Law satisfie God's Justice remove the curse of the Law due unto us Sinners purchase Pardon and Life and yet that none shall have in or an actual right unto Redemption from the curse special Reconciliation with God Pardon and Salvation but such as truly believe And therefore when they speak of being clothed with Christ's Righteousness as a robe and garment I would think they mean no more but that it is this which is the screen or sanctuary to secure all true penitent believers from the execution of the Laws curse or the wrath of God but then not this as it is the only Righteousness of their Persons but as it is the proper and only Righteousness of their Mediatour though the blessed benefits hereof as is plain redounds to their Persons And thus as it was for them to remove the great evil that was due and procure all saving good so it is as I have above expressed it the formal satisfactory Righteousness for their Persons by God's Imputation but then not the formal Righteousness of their Person 's by God's Imputation i. e. God doth for this Righteousness of Christ account them upon such a Faith as I have above described personally righteous in the sense of the Gospel and so to have interest in Christ and a right to Pardon and Life promised but then not personally righteous with it seeing as I have said it cannot in it self after any sort be communicated to Believers although it be in its fruits and benefits I think if this little which I have here inserted was but well considered and our old Divines thus understood the difference would not be great betwixt them and those that are called new upon the matter But the holding ungrounded notions from the manner of expression keeps us far from an accommodation And if some Men will stick by such notions the consequences we have collected from the very nature of the thing whether we will or no devolve upon them though as to such as are practical Christians their practice as I have said must contradict such notions and agree with those very same I have laid down wherein through Christ is their safety though yet holding such notions from whence such consequences flow I know from mine own experience they must be attended with confusion and act but in the dark while yet they may think they have the greatest light for whatsoever the notions of a true practical Holy Christian are yet I am certain he dares not conclude his interest in or right unto Christ Pardon and Life purchased by him any further than he hath ground of hope that he is a true penitent sincere obedient Believer And sure I am when he pleads with God for Pardon Grace and Acceptation he dares not plead as the Merit of this any Righteousness upon himself or wherewith he is formally personally righteous with Christ's Righteousness yet he dare not plead this no but only the Righteousness of the Mediatour Jesus Christ without him as the merit of Pardon Grace and acceptation and this includes the whole that can come within a Christians practice upon this matter I dare appeal to any practical Christian herein And though this be that I hold in this point yet saith this Man if this opinion prevail both Law and Gospel is overthrown truth and saving light extinguished and we lose our Crown and that which we have laboured for This as much as if he had said that which must and will be found in every true and real Christian's practice if this prevail both Law and Gospel is overthrown c. And not having done enough he adds and many Holy Men of God lose that they have laboured for and lost their lives What a Man is this did he ever know or hear or read of any of the Holy Men of God who lost their lives for the opposing such notions the practice of which as Holy Men must unavoidably be found in their own practice Let him give me an instance any where at any time of any one Holy Man of God indeed or Woman that lost their lives and so suffered Martyrdom for opposing this Doctrine i. e. That true Faith unites to Christ gives interest in him and so through and for him an actual right to Pardon and Life and that no true Christian dare conclude that he hath this union interest and right any further than he hath ground of hope that he is a true penitent sincere obedient Believer and that he dare not plead any Righteousness that is in him or upon him as the merit of Pardon Grace and Acceptation but only the Righteousness of Christ the Mediatour without him I say let
the truths of the Gospel and if there be not that God would work it God in some measure I hope helps me to discharge that commanded duty of praying for and wishing well to the Souls of mine Enemies Q. 13. Whether a Covenant with terms and conditions for fallen Man to perform to give him right to Justification and Life be properly a Covenant of Grace yea or nay I have shewn there is a conditional Covenant or a Covenant that insists upon such or such conditions to be performed by Man through assisting grace purchased and given before Man have any interest in Christ or right to Pardon and Life after an actual sort Texts of Scripture might be multiplied for the proof which are very express both in the Old Testament and New In the Old Testament such as Isa 1. 16 17 18. and 55. 7. Ezech. 18. 21 22 In the New Testament Luke 13. 3. John 3. 16. Acts 3. 19. 10. 43. and 13. 38 39. God in these Scriptures through Christ offers and promiseth Pardon and Life to all penitent believing obedient Sinners upon which then I put the Question whether Sinners I speak of the Adult have actual pardon and right to Life after a special sort while yet they remain in a state of impenitency and unbelief and so in actual rebellion against God or the grant of pardon and right to life is suspended until such time as they by grace become sincere penitent Believers If any should say the former then they must hold that an impenitent unbelieving Soul one that is and continues an actual Rebel against God may yet have special pardon and an actual right to Salvation which is plainly repugnant to Scripture If it be said that these benefits as to the actual donation are suspended until Repentance and Faith must they not then be the terms of conditions upon which these blessings are made over to Sinners If they were not then I ask why the actual donation or gift of them is suspended until Repentance and Faith If it be said first They are no such terms or conditions which Sinners as Efficient causes do work in themselves or perform without the special concurrence and assistance of the Holy Spirit I grant it If it be said 2dly They are no such terms or conditions which though they be wrought by the Holy Spirit and performed by the concurring assistance thereof as are meritorious of or do purchase a grant and donation of the forementioned blessings this I also grant If it be said 3dly That they are no such terms or conditions which in their own nature procure our acceptation with God this I as the former grant for they themselves are accepted of God only for the meritorious and satisfactory Righteousness of Christ But now if Persons will grant that God hath so knit and joined the blessings of Pardon and Life with Repentance and Faith as that none I speak of the Adult shall have through Christ any interest in or actual right unto these benefits but such as are qualified by the Holy Spirit with this grace whereby they may turn from Sin and give their consent sincerely to be the Lord's Servants and own this to be the order or method in which God through Christ dispenseth us saving grace they say the same I intend for I intend no more when I speak of conditions and terms in the Covenant of grace And this same Man after he hath made a great pother and stir in stating most of his remaining Questions with respect to the denial of the condionality of the Covenant yet under his 24th Question he grants if he will stick to what he hath writ that Faith is a condition of Connection and Order so that if he grant thus much which I affirm with relation to the conditionality of the Covenant which he must do or he understands not himself when he saith that faith is a condition of connection and order he owns as much the conditionality of the Covenant as I. And if so be he own condition of the Covenant of this sort then he must hold that Pardon and life as connected to Faith do immediately according to God's appointed order in the Gospel devolve upon him that hath this Faith or else he must eat his words and deny a connection And if so be that these benefits according to God's appointed order in the Gospel immediately devolve upon him that hath this Faith then they must be promised unto him as such an one and so they are as the Scriptures I have mentioned above are express and if they be promised unto him as such an one then he must have that right to these blessings promised which another that wants this condition of connection and order hath not Now then to our purpose I ask is it Christ that this condition of connection and order respects or is it a Sinner if Christ then we must suppose him antecedent to this Faith which he calls a condition of connection and order to have been an unbeliever if the sinner then this condition of connection and order must be on his part and not on Christs and when he hath it he must be a confederate and not Christ according to this Man 's own grant and if the believing Sinner be one of the confederates hereupon then God promising the blessings that are connected with this Faith must be the other and that with relation to the believing Sinner seeing the blessings of Pardon and Life connected with his Faith respects him and not Christ for Christ himself needed pardon or a right to Life for he never was that I can find in a guilty perishing condition as a Sinnerâ— So that now if there be no Covenant of grace as this Man hath affirmed made betwixt God and Sinners but only betwixt God and Christ And yet Christ can be no paâ—ty in this Covenant but believing Sinners go we upon his own concession how must these things be reconciled or this Man be consistent with himself I shall leave it he may see what he can make of it for he hath granted a condition of the Covenant on our part and this there cannot be without a Covenant respecting us which hath no relation to Christ as a party i. e. in his sense There have been many and great contests about this matter i. e. some affirming the Covenant of grace to be absolute others conditional Now in my thoughts there might be a very fair accommodation for under a different consideration the Covenant may be said to be both absolute and conditional Absolute as the whole of the grace and saving benefits of it are free of meer favour through Christ without respect to any merit or procuring desert in us Conditional as God in his infinite wisdom hath stated in his order of dispensation by Christ that there shall be such a connection or conjunction betwixt true Faith Pardon and Life as that none I speak of the Adult shall have any actual interest in or
effects of Christ's passion as I suppose he doth I utterly disclaim any condition on Man's part of this sort and so cannot be one with him 2. They that will enjoy the effects of Christ's passion must fulfill the condition If he meant they must fulfill it by the assistance of God's grace as a condition of connection and order it is true but if he meant they must fulfill it so as that they may merit or deserve it from the very nature of the thing which I think he did according to the Popish Doctrine that Christ hath merited that we might merit then it is false 3. The fulfilling of the condition requireth first knowledge of the condition which knowledge we have by faith Perhaps he meant by faith a blind implicit faith that which is so much in vogue and cried up at this day even among such as account themselves the greatest Anti-papists 4. Faith cometh of God and this faith is a good gift it is good and profitable to me it is profitable to me to do well and exercise this faith So it is I must confess if he spoke of that faith which according to the Scripture is true and saving for and through the merits of Christ and not such a faith that doth deserve of itself or in its own nature the reward for I know no such faith therefore faith Gardiner further By the gift of God I may do well before I be justified In the following Article he further explains himself 5. Therefore I may do well by the gift of God before I am justified towards the attainment of my Jâ—â—ification If he meant by way of merit to procure Jâ—stification ex opere operato from the very work done it is false and I disown it 6. There is ever as much charity towards God as faith and as faith increaseth so doth charity increase If this be taken absolutely every one may judge of it as they have light 7 Towards the attainment of Justification is required Faith and Charity If he meant still as meriting procuring causes in their own nature I disown it 8. Every thing is to be called freely done whereof the righteousness is free and at liberty without any cause of provocation This is a jumble like some other things I have met with of late and therefore I shall leave it to such as this Man who account themselves much wiser than I to find out the true intent and meaning and shall not trouble the Reader with conjectures 9. Faith must be to me the assurance of the promises of God made in Christ if I fulfill the condition and love must accomplish the condition whereupon followeth the attainment of the promises according to God's truth This doth not much differ from the Doctrine of such as place the very Essence of Faith in assurance I speak as to the first branch of it and for the rest I leave it as confused 10. A Man being in deadly Sin may have grace to do the work of penance whereby he may attain to his Justification If he meant that though a Man may be bound over to eternal death by Sin and live in a state of impenitency yet God may give him the grace of repentance who can fairly deny this but then that such an one by his repentance doth merit by it in its own nature that God should justifie him this is false and I disown it It was not my province to say any thing upon these Articles but only barely to transcribe them that the Reader might compare them and mine and see whether they be all of a piece as this Man insinuates Hence mine follow Touching Christ's Righâ—ousness and the Imputation thereof I affirm 1. God so far imputes it as that he accounts it was for â—ur Redemption and Salvation 2. God so far imputes it as that he accounts it to be the sole or only merit and purchase of the new Covenant and the benefits thereof 3. God so far imputes it as that he accounts it to be the merit of the blessed Spirit to work grace 4. God so far imputes it as that he accounts it is for this that all the duties and graces of his People are accepted 5. God so far imputes it as that he accounts it for this he pardons us and receives us into favour and justifies by his Covenant of Grace upon believing and so accepts our Faith for Righteousness It is not without Christ but for him 6. I do believe that what Christ did and suffered he did and suffered for us in the Person of a Mediatour and God doth account what he did and suffered as Mediatour doth and shall avail as much for the obtaining of Pardon and Life for us upon Faith as though we had been able to have done and suffered the same in our own Persons Now Reader compare and be judge whether Winchester's Articles and mine in this point of Imputation do so agree as this Man hath the modesty to affirm and if thou be such an one as Calumniations have weight with thou mayst have enough in him But further saith he the Martyrs before named sealed the contrary Doctrine with their dearest Blood i. e. the Doctrine contrary to mine as well as that of Winchester's for this he must chiefly intend in affirming Winchester's and mine i. e. my six things before mentioned do so agree that I in them do not exceed nor ascribe more to the grace of God and the merits of Christ than Winchester doth in his Be it known then unto all Men That if this Man or any other for him can find me any one either in the Scripture or in that which hath been accounted the Church of Christ by the Reformed since the Apostles times that was reckoned a faithful Servant of God and yet sealed as such a Doctrine contradictory to what is contained in the six particulars with his 〈◊〉 her dearest Blood and I profess I will retract them if so then such an one should have holden and this agreeable to the Scriptures and the common suffrage of the Church of Christ That Christ's satisfactory and meritorious Righteousness was not nor is not accounted by God to have been for our Redemption and Salvation nor to have been the sole purchase and merit of the new Covenant and the benefits of it together with the Holy Spirit nor to be that for which God accepts of the graces and duties of his People nor to be that for which God pardons and receives penitent believing Souls into favour c. Let him prove now if he can that Barnes Hierome and Garret sealed such a Doctrine thus contradictory to mine with their dearest Blood Hierome and Garret agreed with Barnes in the Doctrine of Faith and we find Barnes affirming that good works are to be done and they that do them not shall not come into the Kingdom of God and we find him only excluding them from Justification and Salvation in point of merit making Christ and the death of
that which the Apostle opposeth to that Law he speaks of in Philip. 3. 9. the righteousness or observation of which â—e disclaims in point of Justification or as that which gives any right to Christ Pardon and Life And therefore the righteousness of this Law i. e. the Law of Faith is called by the Apostle in this Verse the righteousness which is through the Faith of Christ and the righteousness of God by Faith this this is the righteousness which hath Christ for its Object and is appointed by God in his Covenant of Grace to be our personal justifying righteousness This was the righteousness the Apostle would have that he might be found in him i. e. united unto him Very few of our Divines but they hold we are united to Christ by Faith and this was that the Apostle valued above all union with him seeing then the Apostle opposeth that which gives interest in Christ and union with him unto his own righteousness in this Verse that which gives interest then and unites must be Faith and so he must be far from disclaiming it as dung Now if so Persons will have the righteousness of Christ meant by this righteousness through Faith and by Faith then it must be the righteousness of Christ which unites to Christ and so the same thingmust unite unto and give interest in it self But whoever said this But to proceed no further in this let us hear what they have to say for the vindication of this strict Imputation of Christ's righteousness 1. Christ's righteousness say they must be our only personal justifying righteousness because there will be no standing in judgment before God unless we be cloathed with a perfect righteousness and there is no such righteousness but that of Christ's I Answer if the process in judgment should be according to the terms of the Law of Innocency i. e. that Sentence must pass upon Persons according to conformity or non-conformity to this Law then the reason would be cogent But seeing it shall not there is no force in it at all That it shall not See Rom. 2. 16. In the day when God shall judge the secrets of Men by Christ Jesus according to my Gospel 2 Thes 1. 7 8. And to you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ which Scriptures with others make it manifest the Gospel shall be the rule of judgment Hence therefore as Persons in judgment shall be found such as have been obedient or disobedient to the Gospel so shall the Sentence pass to Life or Condemnation John 3. 36. He that believeth on the Son hath everlasting LIfe and he that believeth not the Son shall not see life but the wrath of God abideth on him Though know it shall be for the sake of Christ's perfect righteousness that such as are found true penitent Believers shall be adjudged to eternal Life at that day seeing had it not been for this his meritorious righteousness there had been no Covenant of Grace and so no accepting of any to Life upon such terms as the Gospel requires so that the whole glory of Believers Salvation must redound to him I speak here of the Adult unless Persons have an interest in and a right unto a perfect righteousness and so unto the righteousness of Christ they shall not be cleared and adjudged to Life in judgment But the Question is Whether all have an interest in and a right unto his righteousness If not Who are they that have Will you say any speaking of the Adult that live under the sound of the Gospel but such as are found obedient thereunto And are not true penitent Believers the Persons which are obedient if so then they are the Persons who shall be cleared and adjudged to eternal Life in judgment But it may be said not for their Repentance and Faith I Answer still not for these as the purchasing meriting causes but upon these as the qualifying matter of right which qualifying matter of right though it be not as is acknowledged a righteousness answerable to the Law of Innocency and so can be no justifying righteousness in the account of that Law yet is a righteousness agreeable to the Gospel and so is a justifying righteousness in the judgment of that Law 2. Christ's righteousness say they must be our only personal justifying righteousness because all that are justified are justified by the righteousness of another and this other by whose righteousness they must be justified can be none but Christs I Answer I do not deny but affirm that those that are justified are justified by the righteousness of another and that by Christs and his only as the purchase and merit of Justification But then that this is the qualifying righteousness of mine or another's Person which gives interest in Christ and a right to Pardon and Life according to the Gospel this I deny For though it be for Christ we are justified yet it is by Faith in him as imputed by God we are formally justified and made righteous which Faith though it be our own and so our own righteousness by free gift and possession yet is none of our own but Christ's in point of Merit and thus we are justified by a righteousness Christ hath merited and God's in point of Efficiency as he by his Spirit is the Author of it And there is this I would ask by the way i. e. Whether Justification be not a Gospel priviledge if it be as I hope it will not be denied Then are not all Gospel priviledges purchased and merited by Christ if so then certainly Justification among the rest And if Justification give me leave further to ask Did Christ purchase and merit his own righteousness you grant he purchased and merited the priviledge of Justification and you say that Christ's righteousness is the only formal justifying righteousness of our Persons must you not then also say that he purchased and merited his own righteousness certainly yes Now pray When or how or by what did Christ this if you say that Christ did not purchase and merit his own righteousness then I ask How did he purchase and merit Justification And how is Justification then in your Sense a Gospel priviledge purchased and merited by Christ It may be you will say that Christ purchased and merited that his righteousness might be imputed by God unto us for our Justification grant this still you must say that he purchased and merited not that which you call the matter of your Justification and so what you say must come to this that Christ did not merit and purchase that which justifies you and if so then that which justifies you must not be that which is purchased and merited by Christ See then however in this if the charge of Socinianism do not fall foul upon your selves
a perfect conformity to the Law of Innocency is as dung and so abominable to God and sure I am this looks odd on 't for is not this Grace and Holiness a work of God and is not every work of God perfect in its kind hath not a perfection of parts been all along granted and is there not an Evangelical perfection consisting in sincerity which hath been and is acknowledged by Divines was it a strict legal perfection or a perfection consisting in sincerity that David intended when he gave Solomon his Son the charge to serve God with a perfect heart and so when it is said of the People they offered with a perfect heart 1 Chron. 29. 9. Was that a strict legal perfection in Heart and Life that was so sweet to Hezekiah in the reflection after he had received the sentence of Death in himself Isa 38. 3. And said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight and Hezekiah wept sore Mr. Caryl from that part of Job's description This Man was perfect saith not that he had a legal perfection such a perfection as the Papists now contend for and assert to be possibly attainable yea actually attained by many in this Life But saith he the perfection here spoken of is the perfection of sincerity and he observes from the words after his explication First It is sincerity that especially commends us to God Secondly Saith he sincere and sound hearted Persons are in God's esteem perfect Persons It is not all that you can do or all that you can say or all that you can suffer or all that you can lose that can make you perfect in the esteem of God without sincerity add sincerity but to the least and it gives you the denomination of perfect Thus far this Reverend Author which Doctrine some Men call Popish so well are they acquainted what Popish Doctrine is Some Men seperate Faith and good Works and speak of them so as though there might be good Works without Faith Now for my part I know no good Works formally in a Theological sense but such as are done in Faith and I know nothing done in Faith that leads not to Christ and God in him and therefore for Persons to speak of good Works as such seperate from Faith and to speak of Faith leading the Soul off from Christ is manifestly vain Some Men will not grant that Faith is a qualification of right to Christ and his benefits and â—et they say to justifie is to make one legally just or just in Law so say I and can a Man be legally just without a legal righteousness and is not that which is a Righteousness a quality how then can a Man be just legally and not qualitatively Find me a Man that ever was legally just and yet not personally just in the sense of that Law which accounted him just and if personally just then primarily inherently just and if personally just just in his nature As I have said above so I must here say again let it be proved that Thomas is a Person without the nature of a Man or that the nature doth not go to constitute the Person when I speak of Faith as the qualifying matter in a Gospel sense some Persons have inferred from hence that this is all I intend in Justification whereas there is the form as I have said i. e. God's imputation by his Law of Grace his accounting such a Faith as accepts of Christ as our great Propitiation Head and Teacher by this his Law for the sake of Christ's satisfaction and Merit for Righteousness and forma dat esse Hence their inference is a meer fallacy à dicto secundum quid ad dictum simpliciter Will the Gospel assert a Person 's right to Christ and his benefits before conformity thereunto and when through grace any Person yields Conformity is it not a Gospel Righteousness and is not a Gospel Righteousness jus quoad eam legem a right in that Law to Christ Pardon and Life promised and is jus ad rem a right to a thing no qualification in a legal sense if not then the consequence must be that a penitent Believer as such subjectively hath no more actual right to Christ and Life according to the Gospel promise then an impenitent Infidel I speak not of a right by merit but both by qualification unto him that hath merited and unto Pardon and Life merited by him for us Faith it self as it is the Soul's first consent to accept of Christ to be its Propitiation Head and Teacher is really Gospel Obedience Rom. 16. 26. But now is made manifest and by the Scriptures of the Prophets according to the commandment of the everlasting God made known to all nations for the obedience of faith and that because it is the Soul's conformity to the Gospel command 1 John 3. 23. And this is his commandment That we should believe on the Name of his Son Jesus Christ love one another as he gave us commandment And Faith thus considered is that which unites to Christ and the qualifying matter which first gives the right John 1. 12. But as many as received him to them gave he power to become the Sons of God even to them that believe on his Name And as Faith is the Soul's consent to accept of Christ c. this consent includes the Soul 's free ingagement sincerely to be subject to what Christ commands so long as he continues it in the World in a dependance upon his power and faithfulness And this sincere obedience performed according to the Soul's first Covenant consent during its abode in this World is that whereby its right to Christ and saving blessings is continued Revel 22. 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the City And this is agreeable to the mind of a Reverend and Judicious Divine as he Illustrates it by a Marriage Covenant including constant fidelity And this Faith with him is a condition as it relates to the Covenant and a Righteousness in the sense of the Gospel as it is the performance of the condition And when he speaks of Christ's Righteousness being the cause and matter of Justification his declared sense is the meriting matter not that we might merit but have that by virtue of his merit which the Gospel requires to give us right to Pardon and Life and what is this but our sincere consent which is Faith Our Divines excluding good Works from the matter of Justification spoke of good Works with relation to the Law of Innocency and indeed Evangelical Obedience will be no qualifying matter of right in the sense of that Law and that they did so is plain forasmuch as their argument is because they are imperfect perfect therefore say they it must be a perfect
sinless Righteousness even the Righteousness of Christ that must justifie because no other Righteousness can be adaequate to the Law and we say the same with them that if we are justified by the Law of Innocency no less than a perfect sinless Righteousness would avail us here but we are not as hath been made appear but by the Gospel and though I affirm that Faith is our personal justifying Righteousness according to the Gospel Law yet it doth not follow from hence that Believers shall stand upon their points with God in judgment according to his strict Justice no they must say with David Psalm 143. 2. And enter not into judgment with thy servant for in thy sight shall no Man living be justified But I say upon conformity to the Law of Grace they have interest in Christ the Mediatour and a right to his Righteousness upon which they do depend and trust for the satisfaction of God's offended Justice and the answering the violated Law for the procuring of their acceptation with God and a grant of all saving promised good so that as to process in judgment my thoughts are that Believers shall not personally plead at all but Christ as their blessed Advocate for them But then this he will do for them as such who have been and are found recti in curia Evangelica right in the Gospel Law which still I say is and shall be the Rule of Judgment Rom. 2. 16. In the day when God shall judge the secrets of Men by Jesus Christ according to my Gospel and so justified by this his fixed constitution The ground I have is Matth. 25. from Verse 34 to 41. Whereas some that they may hold their ungrounded and unscriptural notions do confidently affirm that our Faith Repentance and sincere Obedience hath only the place of an Evidence I do not deny the Obedience of Faith to be an Evidence but then I must not confound but distinguish of its primary and secondary use and office and the result of both Christ saith John 15. 14. Ye are my friends if ye do whatsoever I command you Dare any Man say they were friends actually before any subjection to Christ if not was not this their subjection a conformity to the Gospel so far as revealed And is there any conformity to the Gospel without Obedience to its commands And is there any Obedience to the commands of the Gospel in truth which is not the obedience of faith Those who will contradict let them prove and then take the cause If they cannot then they must give us leave and if they will not we must make bold to take it it being allowed by one that is greater than they to distinguish of the Obedience of Faith as it constitutes us friends through Christ's Mediation continues us friends and as it is an evidence resulting from both where God is pleased to give the light Say some Job when accused by his friends for being an hypocrite pleads his own Righteousness as much as any But as to Justification thereby before God he speaks otherwise Job 9. 20 21. If I justified my self mine own mouth shall condemn me if I say I am perfect it shall also prove me perverse Though I were perfect yet would I not know my Soul I would despise my life Now will this or the other really and in it self justifie a Person from the charge of hypocrisie before Men that will not so far justifie him from the charge or accusation in God's account when a Person is falsly accused of hypocrisie as Job must not he so far as he hath a discovery of his sincerity plead this to justifie him against that accusation and if he be sincere is he not so in God's account and so clear of that predominant hypocrisie of which he is accused and doth not God so far as he accounts a Person clear of a false accusation justifie him Let Persons who contradict prove if they can That sincerity will only justifie a Person from the charge or accusation of hypocrisie before Men while yet the accusation stand◠in full force before God and he accounts the Person who is in himself sincere to be a downright hypocrite The meaning then of the above quoted Text in Job seems to be this If I justifie my self as one unjustly afflicted by God this very Justification of my self and charge uttered against God would be sufficient to condemn me if I say I am in a strict sense legally perfect and so have no Sin for which God may correct me this very boasting would prove me perverse and sinful yea though I were perfect yet would I not know or look upon my self as such an one whom God might not deal withal as he pleased considered as absolute Lord and owner Now to argue from this Text according to this clear Exposition that Faith is no qualifying matter of right to Christ Pardon and Life is no better than to argue à bacculo ad angulum ut patet attendenti From what I have affirmed above i. e. That there is no danger of a Soul 's resting in duties where true Faith is in exercise seeing the exercise of Faith will lead that Soul to rest in Christ and God in and through him for acceptation it hath been inferred that such as have throughly imbibed this opinion are if unregenerate in the snare of Satan almost secure from conviction And if this be so then these Men who draw up such a conclusion from the Doctrine have this to prove look where they will find a proof that whoever holds that there is no danger of a Soul 's resting in duty where true Faith is in exercise c. he is in the snare of the Devil if he be unregenerate and like to be for this Doctrine will keep him there And if this Doctrine be it that will keep an unregenerate Person in the snare of the Devil how can any one be out of his snare that holds it for if it be the Devil's snare he that holds it must needs be in it If then a Person have been regenerate before yet according to this assertion if he imbibe this Doctrine it brings him back into the snare of the Devil so that he must fall from grace falling from a regenerate state and I for my part by these Men sentenced to the black Pit and in their account there is no hope for me but by the grace of God in Jesus Christ I do not dread their Sentence This intus existens prohibens alienum is very much to be lamented at this day seeing it opposeth manifest truth I suppose the consequences that I have deduced from the common Doctrine of Justification are very offensive to some and they call them absurd But I say again whosoever they be that holds Christ's Righteousness in it self to be their very personal formal justifying Righteousness the inferences are natural from the Notion and whereas they are called absurd the contradiction betwixt the abovesaid Doctrine
Imputation of Faith as it unites to Christ the greatest Argument is Authority what Orthodox Divines as they call them say In Answer to which I shall say as the Divines did at the late Portsmouth Disputation My Religion is in the Bible I own my self a Protestant and with such it is a fundamental or Principle that the greatest and best of Men are fallible and therefore our assent is not concluded by meer words of one or other name how great soever we pay a very just deference to the Worthies these our Adversaries intend but we cannot think our selves obliged to believe every thing they have said we must not turn Papists yet and satisfie our selves with a meer implicit Faith a judgment of discretion whether some will allow us or not we must make bold to take It is not very rational for Men to be angry because we will not shut our own Eves and see altogether with other Mens He that is first in his own cause seemeth just but his Neighbour cometh and searcheth him FINIS A DEFENCE OF THE Foregoing Doctrine AGAINST SOME Glowing Opposition Among Neighbours Ministers And Others Printed in the Year 1700. A DEFENCE OF THE Foregoing Doctrine Against some glowing Opposition among Neighbours Ministers c. PART I. HAVING for avoiding the offence of good Men drawn up a Confession of my Faith and sent it abroad for the satisfaction of some that were overmuch concerned at my delivery of something which disgusted them in my preaching A Friend of mine transcribed and sent the same Confession to one that goes under the Name of an Antimonian Preacher what he hath that name for I know not whom he knew with others of his professed who Friends had been hot against me This being received he whether with others I know not took himself so far concerned as that some time after whether by his doing or no I cannot tell there came forth in his Name a Manuscript consisting of 27 Articles of his Faith and at the back of those 25 Interrogatives or Queries all which were intended in opposition to me though not by him sent directly and immediately to me I thought sometimes it would not be worth the while to meddle with such matter but finding my Name so frequently made use of by him and the Doctrine I had preached and writ even scorned and derided I thought it no less than duty for the good of others i. e. for their better information in the truths of the Gospel to take a little notice of and animadvert a little upon some of the Articles of his Faith In the first place 1. I believe saith he first that the Justification and Salvation of poor sinners had its beginning and rise in God's eternal purpose of love and grace Answer I deny not God's eternal purpose of love and grace but I am far from thinking that any were justified from eternity if that be intended by him in this Article and that there is no such thing I have shewn above And though God had an eternal purpose of love and grace yet know God purposed to justifie and save none but by Jesus Christ I do not believe that God did decree the justifying or saving of any sinner without Christ 2. I believe saith he that God in his eternal purpose and counsel secret to us hath freely from the good pleasure of his will chosen a certain number of Persons to Salvation without respect to foreseen Faith Repentance or any other work whatsoever as a condition of the grace of Election I grant that neither Faith nor Repentance nor any other work foreseen were the Impulsive or moving causes of God's choice of any the Impeller being only God's free love and good pleasure but then that God did chuse to bring any to Salvation who live under the Gospel I speak of the Adult without Faith Repentance and sincere Obedience this I deny 3. I believe saith he that in order to the manifesting and bringing forth of the eternal purpose of grace and love for the Salvation of the Elect a Covenant of Grace was made past and agreed upon between God the Father and God the Son in the early morning of eternity c. I grant the Covenant of Redemption or Mediation had respect unto the Salvation of sinners and so the making of it with Christ was of Grace to them but it was not a Covenant of Grace and Mercy with him as Man's Mediatour who was by virtue of this Covenant to fulfill the Law and satifie God's Justice God indeed deals with sinners in a way of Grace and Mercy for Christ's satisfaction and Merit but he did not deal in a way of Mercy and Grace with his Son as our Mediatour but in a way of strict justice Here observe he confounds the Covenant of Redemption with the Covenant of Grace 4. Saith he I believe that this Covenant is a free immutable and everlasting Covenant that stands fast in Christ with whom it was made and in whom all the conditions of it are found I grant if he speak of the Covenant of Mediation and Redemption made betwixt the Father and the Son it was freely made on the part of both confederates i. e. the Father and the Son and that Christ is the only performer of what was required on his part in this Covenant But I do not think that Christ is bound unchangeably and everlastingly by this Covenant to be fulfilling the Law in a state of humiliation and suffering of death upon the Cross c. and therefore as to Christ's performing the conditions of this Covenant it was not immutable and everlasting though as to the benefits and blessed fruits thereof the enjoyment of which constitute everlasting happiness it will be granted him it is so we do not deny but affirm the Covenant of Mediation was betwixt the Father and the Son from before all time But then that those Texts he alledgeth 2 Sam. 23. 5. Hebr. 13. 20. Ezek. 37. 26. Do speak of this Covenant of Mediation betwixt the Father and Christ this cannot nor must not be granted him seeing they speak of a distinct Covenant from that i. e. the Covenant of grace betwixt God and his People as is express and if he should say this cannot be because of the term everlasting which is the Adjunct of this Covenant and there could not be a Covenant made betwixt God and his People from everlasting distinct from that which was made with Christ because they only have a being in time I Answer it was agreed upon from everlasting betwixt the Father and the Son that for the satisfaction of Christ Sinners should have Pardon and Life upon a practical Faith i. e. a Faith as I have before shewed inclusive both of Repentance and sincere Obedience for all the chosen of God were given to Christ in his purpose from eternity to be brought in time to glory in this way and upon these terms and so in this respect the Covenant is everlasting
God administers Grace in a way of Justice as he is faithful to his promise he hath made of Pardon and Life through Jesus Christ upon our obedience to the Gospel And if he would know what he justifies from and for what and upon what God tells him Acts 13. 38 39. Be it known unto you therefore men and brethren that through man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses And if he would know further how he is just in justifying him that believeth in Jesus I Answer Christ having yielded such a conformity as I have spoken of to the Law of Innocency for us in the account of the Lawgiver and satisfied the justice of God his glorious attributes are so much honoured and advanced and the repute of his violated Law kept up as that God can for and upon this meritorious and satisfactory Righteousness of Christ without any wrong to his Justice or any other his Attributes or injury to his Holy Law justifie the Sinner upon Faith in Christ or give him an actual right according to the Law of Grace to Pardon and Life And from what hath been said it is manifest he is faithful and just in forgiving of Sin when and where he doth forgive it and what God doth herein according to the explication I have given neither interferes with Law nor Justice Q. 3. What is the Rule of this righteousness of Faith which is the formal cause of our Justification he should have added by God's imputation for if it be a justifying righteousness it must be by some Rule not the Law of Innocency for it requires a perfect righteousness but faith is an imperfect one Then it is the new Law or Covenant that Christ hath purchased that must be the Rule well then I ask is an imperfect Rule the Rule of our justifying righteousness or doth the same justifie by that which is imperfect or doth this New Law justifie us with the allowed breaâ— of the Old how then is it a better Covenant or how is the Law given honoured thereby In this his 5th which he calls a Question he inquires first what is the Rule of this Righteousness of Faith which is the formal cause of our Justification I Answer the Gospel in which this Faith is commanded John 20. 31. But these are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his Name 1 John 3. 23. And this is his Commandment that we should believe on the Name of his Son Jesus Christ and love one another as he gave us Commandment And Obedience to the Gospel is this Righteousness of Faith But saith he this Faith is an imperfect Righteousness so it is if the Law of Innocency which injoins sinless perfect works be made the measure of it but not so if we bring it to the Gospel where it is commanded that accepts of sincere Obedience and such is the Obedience of Faith in all God's People for in them strict legal perfection cannot be found But to pass on this Man accounts the Gospel an imperfect Rule If compared with the Law of Innocent nature and what it requires I grant it but that it is so absolutely or in its own nature I deny seeing it contains the whole of that which God wills and requires to give us interest in Christ and a right to Eternal Salvation by way of direction or instruction Let him prove the Gospel to be insufficient here and then let him scoff at it as the Papists calling it an imperfect Rule If he judge that what God commands in order to Salvation be imperfect he must tell us what is wanting and so see if his wisdom can make up the defect In the mean time I shall hold that the Righteousness of Faith is perfect with relation to the Rule i. e. the Gospel which it is a conformity unto our Divines have ever distinguished of a Legal and Evangelical perfection but of this I have spoken more above And whereas he adds in scorn doth this New Law which I call the Gospel justifie us with an allowed breach of the Old I Answer God doth not allow of Sin so as to approve of it in any he being an infinite Holy God and Sin being so opposite to this his nature But I would have him know Christ having made satisfaction to justice God is pleased for the sake of this Blessed Redeemer and Mediatour in his abundant Grace and Mercy to Pardon the Sins of all sincere returners and accept of their sincere Obedience of Faith to the Gospel instead of strict Legal perfection God justifies not pardons not upon sincere Repentance and Faith without a satisfaction given to him as Lawgiver and when God insists upon satisfaction for the violation of his Holy Law and will not pardon any Sinner though a penitent Believer without this when then satisfaction is given and accepted if God hereupon according to the Gospel justifie and pardon a penitent and believing Sinner as such doth he by this justifie and pardon with the allowed breach of his Law If so this is as much as to say God allows of Sin when for the sake of Christ he justifies and pardons any Sinner upon sincere Faith and Repentance How the Lawgiver is honoured though he justifie by â—he Covenant or Law of Grace upon a true Faith I have elswhere shewed Q 6. Seeing Faith must be our formal justifying Righteousness then I ask saith he what degree or how many acts of Faith are required to constitute this Righteousness that justifies us Is it the faith of adherence or the faith of assurance Is it our first act of faith that justifies or our whole life of faith which consists of many acts If by our first act then all after acts are insignificant as as to Justification Mark here Reader this Man by this last branch grants that not only the first act but all after acts of Faith are significant as to Justification for he saith if we are justified by the first act of Faith then all after acts are insignificant as to our Justification which plainly implies that he accounts not only the first act but all after acts of Faith to be requisite to Justification or else he understands not well what he hath writ And thus he runs himself upon that which follows this with a design to insnare Men i. e. If by our whole Life of Faith Mark it is like the Life of Faith consists only in act according to this Man so that there must be no Life of Faith in a Soul but so long as it is in exercise which consists of many acts of Faith then our Justification is suspended till our lives be finished then saith he where is the Man that is justified or sure that he shall be I never and I question whether any beside this