Man made righteous by Christ's obedience being two sermons at Pinners-Hall : with enlargements, &c. : also some remarks on Mr. Mather's postscript, &c. / by Daniel Williams. Williams, Daniel, 1643?-1716. 1694 Approx. 406 KB of XML-encoded text transcribed from 128 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A66352 Wing W2653 ESTC R38938 18196849 ocm 18196849 107005 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66352) Transcribed from: (Early English Books Online ; image set 107005) Images scanned from microfilm: (Early English books, 1641-1700 ; 1137:4) Man made righteous by Christ's obedience being two sermons at Pinners-Hall : with enlargements, &c. : also some remarks on Mr. Mather's postscript, &c. / by Daniel Williams. Williams, Daniel, 1643?-1716. [12], 238, [2] p. Printed for J. Dunton ..., London : 1694. Publisher's list: p. [1]-[2] at end. Imperfect: stained, with print show-through. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Presbyterianism -- Sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Jonathan Blaney Sampled and proofread 2004-03 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Man made Righteous BY Christ's Obedience . Being two SERMONS AT Pinners-Hall . With Enlargements , &c. Also some REMARKS ON Mr. Mather's Postscript , &c. By DANIEL WILLIAMS . LONDON , Printed for I. Dunton at the Raven in the Poultry , 1694. IN a Paper signed by G. Griffith , T. Cole , N. Mather , I. Chancy , R. Trail , Ri. Taylor ; and since Printed by Mr. Chancy . Neonom . Vnmask'd , pa. 3.p.96 . they Charge me : He teacheth , That the Righteousness of Christ is imputed only as to effects , with a purchase of a Conditional Grant , viz. this Proposition , He that believeth shall be saved . Gospel-truth , p. 39. My words there are these : The difference is not 4. Whether Christ by his Righteousness merited for all the Elect that they should in his time and way , be certainly partakers of its saving Effects ; and did not only purchase a Conditional Grant of those Effects , viz. that Proposition , He that believeth shall be saved . 5. Nor whether besides those Effects being made ours , the very Righteousness of Christ is imputed to True Believers , as what was always undertaken and designed for their Salvation , and is now as effectual to their actual Pardon and Acceptance to Life ; yea , is pleadable by them as their Security ; and is as useful to their Happiness , as if themselves did and suffered what Christ did . All these I affirm , p. 39 , 40. Can any thing be more contrary : They say I affirm what I do expresly deny ; and that I deny what I expresly affirm . Mr. M. saith , my damning Error is : He is one that makes Vnion to Christ ; our having this Righteousness upon us , and our being justified by it , to be given us in way of Reward , of something done by us . My only words to which he twice refers are these , Gospel-benefits are no reward of Debt ; and yet they are given in a way of Reward ; the Benefits are given not for our Faith , yet upon Believing ; not upon it as a meriting Consideration , yet upon it , as that the presence whereof is made necessary by the Gospel , this having required Faith , and confined the Benefit to him that Believes , Defence of Gospel-Truth , p. 25. These and other Imputations I have spoke to . You see , I say only Benefits indefinitely ; the thing done by us here , is only Believing : In way of Reward , is only a performance of a Gospel-promise , made to encourage and move Sinners to Believe . To the READER . It is fit that God ( whose we are ) should use us to his own Purposes , however unagreeable to our Inclinations the Work is , or Mysterious the Design of Providence be at present . I am sure Peace is my delightful pursuit , though unreasonable Men force me to Debates , as part of my Employ . The several Books written , and Sermons studiously preached for Antinomianism , had not engaged my Pen at first , if the Leaven had not spread to the open Censure of the usefulest Ministry as legal , the Hazard of the Souls , and Peace of our Congregations , and the common Reproach of the Dissenters . When a Testimony by Gospel-Truth stated was published , I resolved to cease any further Progress in this Affair , being assured it was sufficient to inform such as were not given up to those Delusions , against which only it was designed . But Mr. Chancy's Notorious Misrepresentation of my Principles , necessitated my Defence of Gospel-Truth , when his Billingsgate Language would have been wholly slighted . Since then he hath published three Books unworthy of my regard , being he was resolved to persist in mistaking the Matters in Debate , and must argue in a way I was sure the Iudicious would Contemn ; and only such Simple ones be confirmed thereby , who had no List or Patience to read an Answer . He was followed by one Mr. Edwards , a Man even of far less Iudgment and equal Violence , two Pages of whose Book assured me , that reading furth● , was only to view an Emblem of Hell , viz. Hot Fire and thick Darkness . His Name-sake , the Learned Author of Crispianism Unmask'd , treated his Answer thereto , with the same due Pity as I have done . The War among the Angels also was written with an Air of such Falshood and Profaneness , as cautioned any from answering it , who had not the like Freedom to form an Antinomian Prayer . That Vnchristian Spirit all these Men discover , is convictive that Christ employs them not . The Fury and Arts of the Promoters and Abetters of their new Gospel ( without Precepts or Threatnings ) appearing a publick Damage , as they unseasonably divided the Nonconformists , rendred me Industrious to allay the Heats ; but I soon found that such as opposed the Union at first , would not quit the occasion they had framed , to keep up a Faction opposite thereto . Hence , though we got them to Subscribe with us an Agreement in Doctrines , and therein we mutually engaged to be at Peace , and not expose each other ; it was not three Weeks e'er new Books were published , and their Pulpits ( without any Provocation on our parts ) filled with the former Railings , reckoning , it seems , themselves at Liberty , because they judged we thought our selves obliged by our Subscriptions to be silent . I , for the Publick Good , connived at this , and at Mr. Cole's violent Censures and Misrepresentations of our Iudgment at Pinners-Hall near twelve Months , without the least return ; till at last , in a Sermon there , he proclaimed , That Gospel-Truth stated , was just the Case of the Parable of the Pharisee . I thought it my Duty , to shew in my next Turn , in the calmest words , that Gospel-Truth stated , agreed in nothing with the Pharisee ; and was quarrelled with only because it urged the Imitation of the Publican in his Penitent Humiliation as necessary to Forgiveness ( which that Brother constantly exclaims against ) and I urged the Necessity of an end to Contentions . I medled not again , and forbore exposing his Mysterious Nonsence , which his Books as well as Sermons ministred sufficient Advantage for ; though , alas , he and his Party ( I know not why ) judge once Vindicating our selves from false Aspersions , is an intolerable Crime in me , when his frequent , and weak as well as passionate Outcries , are very Iustifiable , even though he still Imputes to us what we Abhor . For some time we were quiet , and it was my hope we should continue so ; but Mr. Mather , the great Enemy to the Union , finding he could no longer instigate others to blow the Flames , finds an occasion to get into Pinners-Hall , upon the Sickness of one of the six Lecturers ; and there , as he owneth in his Preface , studiously and of purpose renews the Debate . Mr. B. and I were oft as good as named by him , and the very Body of our Ministers arraigned as Socinians , and by him charged as holding Soul-destroying Errors , if there be , or● ever were , any in the World : Enemies to Christ's Righteousness at Heart , worse than Papists ; with the like envenomed Reproaches . And with the rest of his Stuff , he under the Pain of Damnation , required the People to believe , that Christ's Incarnation was no part of his Humiliation , and every Believer was as Righteous as Christ in Equality ; and not in Similitude only with other things , which the following Tract insists on . These he had oft in his own place preached , and long endeavoured to make our Ministry hateful to his Hearers ; yet that I was silent under : But serious Thoughts of the Design , and Tendency of his open Attempt at Pinners-Hall , forced me in my next Turns in that Lecture , to preach the Principal Heads of the following Sermons , which I enlarged in four Discourses at my own place . Yet I had that regard to Peace , that as I forbear all Indecent Reflections , so I took no notice that any one asserted what I determine against ; and had never published them , except that he had Printed his , and that with the Scandalous Name he intends us to be called hereafter by , viz. Semi-Socinian . Sober Men justly cry out against these Debates , but I appeal to their Consciences , where the Blame must be laid ? Can we be Faithful to Christ , to our Ministry , to Souls that need our help , or to our own Name , as Ministers , if we lye down with these Calumnies and Misrepresentations ? Though did they only plead for their own Whimsies , I should for Peace disregard them ; but to make it their daily work to Prejudice the People against the Faithfulest Ministry , and run them into Confusion of Mind for a Factions sake , calls I think for an Industrious Opposition . If you ask what in us is it they so exclaim against , I answer , It 's 1. That though we own Christ's Righteousness is truly imputed to us , yet we deny that God esteems us to have done and suffered what Christ did . 2. Though we own that God requires nothing of us to be a meriting legal Righteousness , or Atonement for Sin ; yet we say , that God in a way of governing Grace , requires some Duty to be performed on Man's part ( to which he enableth us ) whereupon he applies to us the Beneficial Effects and Fruits of Christ's Righteousness , according to the respective Gospel Promises ; and thereby incourageth us to those Duties ; governs our Fears and Hopes : And that 's the Heart of the Controversie , for they think no Duty , as a Duty is ordained , a means to any Benefit : They own no Law but the Law of Works , which admitted nothing short of perfect sinless Obedience : And because we cannot perform that , as the Meriting Condition of Life in the Adjustment of Iustice ; therefore Men must do nothing , as a Condition of enjoying any Benefits in Christ's Right , by the Adjustment of Grace in a way of Authority : Since we cannot be wholly Sinless , it 's all as one whether we are Sincere or no. 3. We own that it is Faith alone is the receiving Condition of Iustification ; yea I add , That it 's the only express'd Condition of the Imputation of Christ's Righteousness in order to Pardon ; but all is in vain , because we say that Repentance is necessary to our actual Pardon . Mr. M. falsly pretends , that their Notions are the Truth in the Churches Possession since the Reformation . But I have proved the contrary by many Quotations in my Defence of Gospel-Truth ; and the very I●dicious and Learned Apology of the Subscribers of my Book hath added a greater Number . I will of Hundreds I could produce , give two Testimonies , Mr. Perkins 's Order and Causes of Salvation , &c. Cap. 36. Quest. Whether is Justifying Faith commanded in the Law ? Ans. It is commanded in the Law of Faith , namely the Gospel , but not in the Law of Works , that is , in the Moral Law , Rom. 3.27 . The Reasons are these . 1. That which the Law revealeth not , that it commandeth not ; but the Law is so far from revealing Justifying Faith , that it never knew it . 2. Adam had fully before his Fall written in his Heart the Moral Law , yet had he not Justifying Faith which apprehended Christ. He then proceeds to answer the Objections against the Gospel being a Law. Mr. Anth. Burgess in his Doctrine of Justification , Part 1. P. 161. denies that Repentance is in a Man , as a Sign only that God hath Pardoned . But saith , We must go further , and say , it 's the Means and Way which God hath appointed antecedently to Pardon , so that where this goeth before , the other followeth after . This he proves by six Arguments , and the Book was Printed at the Desire of the London Synod . Calvin oft owneth the Gospel to be a Law , and in his Commentaries on Jonas , Cap. 3.10 . P. 359. saith , Forgiveness is Free , and yet as oft as God proposeth Forgiveness to Sinners , this Condition is still added therewith , viz. That they Repent . He gives the Reasons of it , and calls it a Law , by which God so commands Repentance in order to Pardon , though not as a Cause of Pardon . I have in this Book endeavoured to put the Doctrine of Iustification in a plain Light ; though I wonder why our Brethren still say , I mean what is quite contrary to what I say . I suppose it 's because they have so long thought and represented some of our Principles contrary to what they be , that they cannot think it possible that they should be what indeed they are ; or at least they will suspect us Fools and Lyars , rather than seem to own that they could be so long mistaken . I request therefore , that if Mr. M. will reply to me , he would cite my words fully , and give the Page as I have done , for hitherto my own words would have put their Calumnies to Shame ; Him , while God spares me , I will attend to . He saith , That he is not far from the place , where the Weary are at Rest , and the Wicked cease from Troubling . I wish him Repentance of the Wound he hath injustly given so many , fitter to serve their Generation than him or me ; and whilst he is spared ( which I desire for Service may be long ) that he may be less unwearied in hindring and breaking that Blessed Union which promised so much Good ; though I am sorry he boasts of his own Quietness , whilst he createth Broils , and Disquiet to so many ; some known to us both , he 'll meet in Glory , who were comforted by the above Consideration , whilst less able to bear up under his Assaults , than by Grace I have been long strengthened to do . Nevertheless , whilst Conscience binds me to some Sharpness against his Attempt to destroy so many Ministers , as to what 's more valuable than their Lives : I do from my Heart forgive him , and would rejoyce to find him convinced of his Mistake and Misrepresentation of our Principles , that we might peaceably concur in promoting the Kingdom of Christ and our common Good , and not be the Scorn of such as Glory in our Weakness . Reader , It 's worth thy notice , that there is more Safety in our way , than in the contrary , for we trust in Christ's only Righteousness for all those Things and Vses it is appointed to , even for Satisfaction to Iustice , the Pardon of all our Sins and Defects , the Acceptance of our Persons and all Performances , the Merit of all Good , yea , and our Legal and Prolegal Righteousness , renouncing every Grace and Work of ours to any of these Purposes ; and this is all they pretend . But if it prove , that Christ never intended his Righteousness to be instead of true Faith and Repentance , Sincere Love to God and Men , and Perseverance in True Holiness and Fruitfulness . And that Christ will judge us according to these , as things he required to our actual enjoying of promised Benefits in his Righteousness . They who pursue and by Grace have these , will be safer than such as neglect them ; yea , Mr. M. owneth , P. 67. Such are thy bounden Duties , and God will Damn thee for neglecting them . It were easie to shew how these Men contradict each other as well as themselves , but I forbear exposing them . That the Fa●her of Light and Love would guide all of us into the way of Truth and Peace , is the unfeigned Prayer of Thy Servant in the Kingdom , and Patience of Christ , Daniel Williams . THE Errata's are such as may easily be Corrected . Any who consider what Men I have to deal with , will excuse my frequent Repetitions , and sometimes less accurate words , as object for subject , when I would most plainly distinguish between Justifying Righteousness , with its Causes , and the Person partaker of it . SERMON I. Of Christ's Obedience . Rom. 5. the last part of the 19th Verse . So by the Obedience of One shall many be made Righteous . THE Text represents to us , First , A saving Priviledge and Dignity , Made Righteous . It supposes us Unrighteous , ere we are made Righteous ; and so subject to the Curse , till we are Absolved , as well as Disobedient to the Gospel while Unconverted . The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oft , though not always , denotes an act of Authority , as Mat. 25.21 . Luk. 12.14 , 42. Act. 6.3 , &c. thus it s properly enough applicable to the Matter before us . We are constituted Righteous Juridically , and all other Benefits included here in the term Righteous , are Authoritatively Conferred ; and this according to a Divine enacted Constitution : of which hereafter . Secondly , The sole procuring Cause of our being made Righteous ; It s by the Obedience of One : This One is the Lord Jesus . He alone was capable to make fallen Men Righteous by his Obedience , and it s by his Obedience that Sinners are constituted Righteous . Mercy prompted the recovery of miserable Man ; Wisdom contrived this , as a way sufficient , effectual , and congruous , to that End : God , as our Judge and Ruler , admitted and accepted this , and in his adjusted way applies it for our Pardon and Adoption . Faith is the Moral Instrument or Condition of that Application , the Gospel Promise is the express Sign of the Divine Will , or the Instrument whereby God doth apply it : But the different Interest of each of these prevents not the appropriation of all the Causal Merit to this Obedience . God justifies , regenerates , and saves , but it s with an Eye to this , as the only procuring Cause . Thirdly , The Subject actually partaker of this Blessing , Many ; they are Men and not Devils ; Fallen Men and not Innocent ; Many and not simply few ; nor yet all ; though it s for final Impenitency and Unbelief that any of the Sons of Men remain Condemned : These many are equal to the number of Godly Believers in all Ages . Fourthly , The futurity and certainty of many being made Righteous ; both which the Future Tense imports . Shall be made Righteous ; it notes Futurity . With respect to the effect of Adam's Sin it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were made Sinners . That Guilt is entailed on all his Seed , and Filth derived to them as soon as they subsist ; yea its true , they were all Offenders , and Corrupted in Adam as being Seminally in him : But by Christs Obedience it s affirmed many shall be made Righteous ; i. e. when it is applied and not before . The Elect since Christs time remain Unrighteous whilst Unbelievers , notwithstanding that Christs Obedience is long since finished ; as well as all Believers before Christs coming were made Righteous by this Obedience , tho' it was not then actually performed , Heb. 11.14 , 15. The Reason of both is the same , viz. That we are made Righteous , not immediately in the moment of Christs Obeying , nor meerly on the Acts done ; but upon Gods applying this to us by the Word of his Gospel , and Work of his Spirit : Therefore believing Abraham was made Righteous many Ages before Christ Obeyed , Rom. 4.22 . And the Elect Corinthians were unjustified all the time of their Infidelity , though Christ had finished his Work before , 1 Cor. 6.11 . The Gospel Promise confers Righteousness for Justification on all Believers , and none but Believers ; tho' Christs Obedience be that , for which alone , when they believe , any are justified . This Righteousness is offered to all Hearers on the terms of the Gospel ▪ Its designed Infallibly for all the Elect ; but neither offer nor design constitutes any Man Righteous . There must be another act , ( even imputation ) and that terminates on no other object but the Believer . 2. The Words denote certainty , q. d. many shall eventually be made Righteous by it . A may be made Righteous , if they will believe , is a Mercy to Mankind above Devils : But a meer may be is too low a reward for Christ , and incongruous to an Obedience so Astonishing . Strange were it that the Lord of Life should Die for Sinners , and it remain contingent , whether any of them should Eternally speak his Praises , or be happy by his Merits . But my Text is an unerring Prediction , which will be still accomplishing till Christs shall Judge the World : His Seed he shall see , whom by his knowledge he will justifie , Is. 53.11 . He will not violate the Gospel Constitution by justifying the Unbelievers , because he is Elected ; but the Elect shall believe that they may be justified by his Obedience . The Eternal Counsel shall be executed in the way enacted by Governing Grace . 5. The Redditive Note , which refers to the first clause in the Text ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So : The Apostle had said , As by the Disobedience of one , many were made Vnrighteous ; So , &c. He principally intends hereby to affirm , That by Christs Obedience all his Regenerate Seed shall as certainly be made Righteous , as Adam's Natural Seed were made Sinners by his Disobedience : Christs Obedience is as effectual to the one , as Adam's Disobedience was to the other . Adam is said to be the Figure of Christ , v. 14. They were two publick Persons in this respect . All Men were made Sinners by Adams fall , all Men that ever are made Righteous are made so by Christ's Obedience . This is the main scope of the Apostles reasoning , in the Parellel between the First and Second Adam ; but he intends not to infer a Similitude in all things between Christ and Adam , who in so many things differ : Nay , in this Chapter you have sundry instances of that difference given . Doct. By the Obedience of Iesus Christ , GodMan our Redeemer , many shall be made Righteous . Good News to a lost World ; that thô we are undone as Adam's Posterity , yet help is laid on Christ , who is mighty to save , Psa. 89.19 . There 's a way to rescue us out of the Pit wherein is no Water , Zech. 9.11 . and to release us from that Slavery , which as to any thing in our power or purchase must have Eternally continued . But what comfort doth it Minister to Sinners ? That the Gospel Proclaims , a way to be made Righteous on its terms , a way to be made Obedient to those terms ; and a certainty that many of us Apostates , Forlorn Wretches , shall infallibly be made Righteous in that way . Nor doth it a little contribute to our Joy , that it is by Christ's Obedience all this is effected , this gives the strongest security , and must infer the benefits to be exceeding glorious , when the Price is so invaluable , which was paid by him who is Wisdom it self . Yea , we , since Christ's Resurrection , have the advantage above the Old Testament Saints , that we know more o● the Obedience and the Person rendring it than they did , yea , and that is finished : Even all is actually done by him , which the offended Law-giver exacted , as Satisfactory for the Injury done to governing Justice by Sin , or meritorious of our Blessedness , and of our right to all saving Benefits . Well might the Angel be the Herald of such News as Luke 2.10 , 11. I bring you good tidings of great Ioy , which shall be to all People , for unto you is born this Day a Saviour , which is Christ the Lord. Should I insist on every part of the Doctrine , the Discourses would exceed the number I intend . I shall therefore confine my self to what naturally fall under these Enquiries . 1 Q. What is the Obedience of Christ , by which many shall be made Righteous ? 2 Q. What is it to be made Righteous by the Obedience of Christ ? 1 Q. What is the Obedience of Christ , by which many shall be made Righteous ? A. All that Christ did or suffered in Obedience to the Will of God for the Salvation of Sinners , either in a way of Satisfaction or Merit . It 's sum'd up in the Solemn Prayer for Believers , Iohn 17.4 . I have glorified thee on Earth ; I have finished the Work thou gavest me to do . The Words indeed have the same anticipation as is in the Lord's Supper , this is my Body broken for you , thô he was not actually Crucified . So here I have finished the Work , i.e. I am just upon it ; and all was performed in a way of Obediential Subjection , q.d. It 's what thou gavest me to do for the Display of thy Glory obscur'd by Sin and the maintaining that Glory in all the Blessings thy goodness inclined thee to bestow on Sinners . The Word in my Text expressing Obedience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and exactly answers to those Words of Christs , Isa. 50.56 . He hath opened mine Ear and I wa● not Rebellious , neither turned a●ay my Back . I gave my Back to the Smiters , I shall reduce to a few Propositions , what I think Explicative of this point . 1 Pro. God is essentially just . Ps. 5.4 , 5. He hath no pleasure in Wickedness , Jer. 51.56 . Nah. 2.3 . From the Essential Justice of God it is , that there are Laws of Nature , as well as Positive Laws . Here the first necessity of Satisfaction for Sin , or the certain punishment of Sinners have their rise , thô it s ratified by the Veracity of God , when threatnings are promulgated by him . God admits no Violation hereof in any of his Ordinations , but accommodates them thereto ; and provides for the Glory thereof in all the Revelations of his Will , and Dispensations of his Providence . 2 Pro. God was pleased eminently to reveal the Glory of his Governing Justice in the Covenant of Works with Innocent Man. It 's true , his Holiness appeared in the precept , as a rule of ma●ners ; and it was of goodness that God would expresly Covenant with Man by promising any reward for Obedience , and encrease his Defence against Sin , by pronouncing the threatning . He might have left Man to that meer Light which Nature afforded , and proceeded only according to that absolute Dominion which he had over Man , as his Creatour and Owner . But it pleased God to take on him the relation of a Governor , to which he had a right from his Dominion . As a Governor he Enacts the Law of Works , and displays his Justice in Constituting the rule , whereby he would Reward and Punish . Justice held the Ballance in adjusting the Threatning and Reward , or this Constitution were not a Law of Works , but a Law of Grace ; yea , Obedient Man had not been rewarded for his Obedience , but for somewhat else ; which is contrary to Rom. 10. ● . Moses describeth the Righteousness which is of the Law , that the Man that doth these things shall live by them , where he infers that a Man's Obedience had been his right to Life , to which add Rom. 4.4 . Now to him that worketh is the reward not reckoned of Grace but of Debt . The Reward would not only have been sure from the truth of God , ( which Gospel Blessings are ) but due from the Covenant as formally Legal ; it was to be a Reward strictly Legal ; as being proportioned and connected by governing Justice ; which adjudged the Duty to be done would honour Justice , and answer the ends of Government , to the proportion of the Reward , which was promised for that duty . Were it not thus , Governing Justice had no concern in the Law of Works , as to the premiant part of the Sanction , but must be confined to the punitive part alone . It must adjust the Threatned Evil in case of Sin , but not the Reward in case of Obedience . Had Justice been so unconcerned in the rewards , Divine goodness might even in that Law of Works , have promised the Reward , without requiring any duty as the Condition ; and consequently ▪ there were no absolute necessity of Christs's meriting glory for us : his meer atonement for Sin being as much as would answer Governing Justice , which did not adjust the reward , but the threatning against Sin only ; whereas the reward was inserted and proportioned of meer free goodness . This would also weaken the main argument for the necessity of the imputation of Christ's Active Obedience , for our title to Glory ; for if Governing Justice made not Man's Obedience a meriting condition of Glory ▪ but that the Reward was of meer Grace in that Constitution , It 's no Violation of Justice , that we have Glory as pardoned Sinners ; thô Obedience be not imputed to us . Let us then entertain thoughts of the Law becoming that account . The Law is holy , just , and good . Holy in its precepts and prohibitions , Just in its Sanction , and good in its use and tendency . 3 Pro. Man by Sin injur'd the Relative or Reputative glory of Governing Justice , and cas● contempt on God's Government , and thereby became Subject to the C●●se , forfeited all right to the Reward , yea became utterly incapable of recovering that right by the Covenant● of Works , Rom. 25 ● 8. Iudgment cam on all Men to Condem●●on , and Rom. 3.20.23 . All 〈◊〉 sinned and ●●me sho● of the glory of God● Yea , Rom. 5 , 12● D●at● . passed 〈◊〉 all Men 〈◊〉 t●●● all h●ve 〈…〉 4 Pro. That the Glory of Governing Justice might not suffer by the saving of Sinners , there must be a Satisfaction for the Offence they committed , and a Meritorious Price for the good to be dispensed to them . Gods Government must not be Arraigned before Angels or Men , as weak ; Nor would the Justice of God seem an approver of Rebellion , by admitting Sin to pass unpunished ; nor admit such an occasion of Disobedience to his Government . By Satisfaction , I mean that which fully vindicates the Reputative Glory of Justice so injur'd by Sin , and secures the ends of Government . By Merit , I intend , that which Governing Justice adjudged proportionable to the Benefit to be conferred on the Sinners . 5 Pro. Sinners being utterly incapable for this , God , our Lawgiver , did Ordain and Admit Christ , with his Consent , to be the Redeemer and Saviour of lost Sinners , by making Satisfaction for Sin , and Meriting the forfeited Blessings , and much greater for them , H●b . 3.2 . he was appointed . This was an act of the Lawgiver as above the Law , but it was not by the Law of Works : Yea , God dispensed with the Law of Works in admitti●g Christs Sufferings and Obedience to be Satisfactory and Meritorious for Offendors . That Law knew no vicarious Obedience or Punishment ; The Soul that Sins must Di● , ●●d n●● another for it , was the Language of the Law. Divine Grace and Sovereignty ●er● exert themselves to answer the E●ds of the Law , by substituting a Saviour of lost Souls . 6 Pro. It was in the Covenant of Redemption , wherein it was adjusted and agreed what should be thus Satisfactory and Meritorious ; and so effectual to save Sinners , Is. 53.10 , 11 , 12. Ps. 40.6 , 7 , 8. Ze●h . 6.13 . Ioh. 17.4 . The Parties in this Covenant are the Father and Spirit , on the one part ; and the Son on the other . Whatever Christ suffered in time , and all the Obedience he yielded , were terms proposed to him , and accepted by him . In that Volume were Recorded what his Work and Rewards were to be ; and of the later the Salvation of his Members is a part . What he herein submitted to , he became obliged as an act of Faithfulness to perform . Whatever was herein promised him , he had a right to receive , and did accordingly Claim . By this Compact , he agreed to be a Subject and Servant ; and hence the Law of Mediation did Commence as Binding . By this Compact his Obedience and Sufferings became a Satisfaction that otherwise had been Uneffectual . Satisfaction imports a Refuseableness antecedently to an Agreement ; And hence we may perceive , that though what Christ paid was a ●ull equivalent , yet it was not in all things the same in kind , as Man was obliged to . True , Justice took care that all was inserted into this Covenant , as Christs Work , which was necessary to the Reparation of its Glory ; And hence the great Essentials of the Law of Works were inserted , as Articles to be performed by Christ , viz. Sinless Obedience a● a Man , which is the Sum of the Precept , and Death the substance of the Threatning ; and these to be done and suffered in the Human Nature . Nevertheless some things in the Threat were incompetent to him ; as Spiritual Death , the Hatred of God , &c. Many Precepts were not agreeable to his Circumstances , all which were omitted : Nay , many things , which the Law of Works never injoyn'd on Men , were necessary to be done by the Redeemer , and therefore were superadded . From this Covenant ariseth the immediate Obligation of Christ to all his Obedience , as well as the Rule and Measure of it ; And from this his Title to all the Reward , much of which the premiant Sanction of the Law of Works never contained , and could never give a right to . No doubt , that in this Covenant were adjusted the terms of the application of Redemption to Men , which the Gospel Covenant doth enjoyn ; which , I suppose , the Assembly mean , when they join the Covenant of Redemption , and the Gospel Covenant together ; and say , it was made with Christ as the second Adam : But they cannot intend , that Christ obliged himself to perform Personally all the Terms of the application of his purchased Benefits to us , as he did the Terms of the Impetration of those Benefits : He bound not himself to Repent and Believe for us , tho' he did to Die for us ; yea , and as Surety of the Gospel Covenant he engaged , that the Elect should Repent , Believe , and Persevere ▪ But yet the Benefits should be applied to Men upon their Personal Believing ; and they are required by the Gospel so to Believe , and become themselves federating parties in the Gospel Covenant . This runs throughout the Assemblies Confession and Catechisms . As when they say , Faith is required by the Covenant , as a Condition to Interest us in Christ large Catechism , Q. 32. And they say , Q. 153. That we may escape the Wrath and Curse of God due to us , by reason of the Transgression of the Law , God requireth of us , Repentance towards God , and Faith towards our Lord Jesus , and the diligent use of outward means , whereby Christ communicates to us the Benefits of his Mediation . You have the same in the lesser Catechism ; And they oft tell us of Promises made to Graces , &c. by which , and much more , its plain that Conditions are required of Men. 7 Pro. Satisfaction being to be made for innumerable Sins committed , and not only forfeited ●●essings , but even greater to be Merited , and that for many ; the Obedience of Christ must exceed what the Law of Works injoyned on Mankind , as the condition of its Reward . What was necessary from every single Man for himself , could not by Legal Justice be sufficient from one Man for all others that omitted it : Now the Law required Obedience to its Precepts from every single Man. That could not Merit the Reward for Sinners which was but necessary to an Innocent Mans Title to the Reward : But what the Law requir'd was necessary to Innocent Mans obtaining the Reward , though he had not Sinned before : That which was by Governing Justice adjudged but proportionable to a less Reward , could not Merie a greater Reward : But whatever the Law of Works required , was but proportioned to its lesser Rewards . Lesser I call them , though I allow them to be an Eternal Felicity in another World , yet these were not Union with Christ , nor such a degree of Conformity to his Glory , &c. much less did they include the Rewards promised to Christ for his Obedience , as a Name above every Name , all Iudgment and Authority , with many more , all which are the Reward of Christs Obedience . As to Expiation of Sin by Punishment for Reconciliation with the offended God , the Law enjoins no such Duty , nor hinted such a thing . It s Threatning was Eternal Death As Eternal , Eternity was an ingredient into the Misery of every Sinner , and can be removed by nothing but the Law-givers dispensing therewith , upon Considerations equally Vindicating the Glory of Justice , as this Eternity of Sinners Torments would do : And it must be equivalent not only to the Eternal Woe of one Offender , but at least of all those Sinners who escape it . Consider these and the like Things , and see if the Law of Works ( which all Men were perfectly to Obey ) did injoyn all that Obedience which Christ was to yield , as the condition of his Reward , of which Man● Salvation is but part ; especially when it s a Reward adjusted by strict Governing Justice , abating nothing of the Meriting Price thereof . I mention these Things to let you see the danger of confining Christs Obedience to the idem of what the Law injoyned on Man , or promised to him . Alass we should be infinite Loosers thereby , we could expect at best no mo●e Happiness than what the Law of Works promised . Nay , I think a P●●demption of Sinners in a way of Justice , would be more exceptionable than some Persons think , who dare much , because they see too little . A Suretiship of Christs confined to what the Covenant of Works includes , would be an uncomfortable Doctrine . But the Obedience of Christ was not only super-equivalent to all that Man was to do by the Law , but equal to all the Reward promised in the Covenant of Redemption . The Dignity of his Person , the Things he did and suffered , and the Inten●ness of his Obedience : His Unobligedness to do or suffer these , but on the acco●●t of Glorifying God by satisfying for Sin , and opening a way for exerting Grace to Sinners , with many more , concur to Aggrandize his Obedience : Of this more elsewhere . Obj. Will not the Dignity of his Person let in all Happiness to us by a Suretiship in the meer Covenant of Works ? Ans. No , but ye● I ask , Where doth the Law of Works require this Dignity in the Person Obeying ? Or , How can it put such a value on what it requir'd not ? And how can it impure that Dignity to us which it never exacted ? And if it could , Where are many of those fore-mentioned Rewards promised in its Sanction , and if they be not so included , How can that Covenant convey●● Right to them ? God hath better contrived for his own Glory , and for our Good , for which we should for ever Praise and Adore him . He hath taken the Essentials of the Law into the Covenant of Redemption , and added these to other superadded Articles ; Promising Christ a Seed , and their utmost Felicity , as also Rewards to himself in the Humane Nature , if he performed these Articles . These Christ undertook , and performed to a title . And what Christ hereby acquired , he is dispencing in a Gospel way of Grace , and yet of Government ; and Blessed be his Name , he is our Surety , that we shall not violate the Terms of the Gospel Covenant ; and a Witness for God , that we shall obtain the good promised in the said Covenant . 8 Pro. Our Redeemer did fully vindicate the Glory of Governing Justice from the injury offered by Sin , and caused his Government by his Obedience to appear venerable , notwithstanding all the Forgiveness and Blessings which Grace should bestow in Christs Right upon any Sinners . Forgiveness is a Mercy which the Devil foresaw not ; and besides , according to Gods Methods with himself , he could hardly suspect it possible , because he knew God would n●● reflect on his own Justice or Purity , nor prostitute his Glory as a Governor , nor hazard the ends of Government by Pardoning Delinquents : He therefore tempted Man with confidence of his final Ruin , if persuaded to Trangress ; A Satisfaction by an equivalent he understood not : But infinite Wisdom Triumphed over Satans Wiles ▪ and spoiled his Glorying over his Captive Prey . God ●●●ds a way of Forgiveness without Tempting any to offend the more ; and appeareth exactly just whilst yet he shews as much Pardoning Mercy as the Offendors needed ; yea , makes Sin appear more Awful , and his Government more Sacred , by the Satisfaction on which he Pardoned , than in the Punishment of all that had Transgressed . Rom. 3.26 . To declare at this time his Righteousness , that he might be Iust , and the Iustifier of him which believeth in Iesus . In v. 25. The Apostle had affirmed , That the Pardon of Sins committed before Christs coming was on the account of Christs Propitiation , as well as of those since . He adds , That in the Propitiation whereby any Sins were remitted , God appeared Righteous whilst he Pardoned ; though he justifies the Believer , yet he appears Gloriously just in that Propitiation whereupon he justifies . 9 Pro. The Lord Jesus thus Glorified God as he satis●ied and Merited , by perfectly Obeying the Will of God ; and by the whole of his Humiliation , especially in offering up himself an Atoning Sacrifice by Death upon the Cross. His Active and Passive Obedience concurred in the whole of Redemption . 1. He perfectly Obeyed the Will of God. Whatever was adjusted as his Duty he performed ; He made the Authority of the Law-giver manifest , and exemplified the perfect Purity of the Law ; He was habitually Holy without defect and blemish ; and actively Obedient to the extent and spirituality of the Precept . Heb. 7.26 . He was Holy , harmless , and undefiled , separate from Sinners : He fulfilled all Righteousness , Mat. 3.15 . not refusing Obedience to the Institution Ministred by Iohn the Baptist : He fulfilled the Moral Law ; yea observed the Ceremonial Law , and filled up every Relation wherein he stood : He not only did what we are to do ; but whatever act of Obedience was consistent with his Circumstances : He pleaded no Exemption because of his Dignity ; nor waved any thing as too mean or difficult . An accurate observance of the Divine Will ran , as a constant Line , through his whole Life , according to the various opportunities presented to him ; And every Act of his Obedience was filled with that Love , Zeal , and Alacrity , as might prescribe Instruction to the highest Angels ; and convince them , how just , meet , good , and excellent a thing the profoundest Obedience is , when God in Flesh was thus Observant . Thus he made the Law honourable , and thereby the Lawgiver , Is. 42.21 . 2. He was Humbled , and suffered the utmost punishment , which Justice required , and God proposed for the expiation of Sin. He was Incarnate , and therein emptied himself , Phil. 2.7 . He was a Man of Sorrows , as if they made up his Constitution , and was acquainted with Grief , even with the inwards of it , as his Familiar , Is. 53.3 . He endured reproach , so as to cry out , they have broken my Heart , Ps. 65.20 . So low was he brought , as to express his Estate by those Words , I am a Worm , and no Man , Ps. 22.6 . He was beholding to others for Necessaries , Luc. 8.3 . which seems felt by him in the commoness of that passage with him , it s more Blessed to give than to receive , Acts 20.35 . He received Comfort by the Ministry of Angels , Matt. 4.11 . Luc. 22.43 . How oft was he Blasphemed , Mock'd by Men , grieved by his Followers , and deserted by his Friends ? His Blood was often shed , at Circumcision , when Stoned , Whipp'd , Crowned with Thorns , Crucified , and at last his Heart Blood let out , Iohn 19.34 . Oh! the direful Agony which so amazed him ; Forced Clots of Blood , and rendred him Sorrowful even to Death . God hid his Face from him : A Death in the manner of it , accursed , as well as shameful , he tasted and endured . He lay in the Grave for a time , after he had thus wade● through a Sea of Blood , Shame and Terrour . Alas ! Who can tell what he underwent , whose Resentments of all must give them a weight beyond our conjecture ? One so Glorious to be thus Debased , one so near to God to be thus Deserted , &c. How astonishing a sight was it to see Christ hang upon a Cross ? The purposes designed by it must be answerable to the wonder , and so we shall acknowledge , when we understand the Justice and Purity of God , the Evil of Sin , the Harmony of Divine Government , the value of Pardon , and Eternal Life , the Honour of the Mediatour , and the influence of his Obedience on Myriads of Angels . At present we see the Pardon of Sin made consistent with Justice . Our Lord endured that Punishment of Sin , that God might be Glorious , whilst the Believing Sinner escapes . By this , God declared the Righteousness of his Government , whilst he Glorified his Grace in saving Transgressors : Christs being Obedient even unto Death , Honoured the Law above all that Men could perform in their best Condition : yea , sets it above Contempt , when the Penitent is forgiven his greatest Enormities : So that God as our Governor , receives such Glory by Christs Subjection , as it suffers nothing by the Impunity and Happiness of all who are saved . Yea , A Dying Christ is more fit to Awe every one against Rebellion , and dispose to the exactest Obedience than any other Consideration . For the further clearing of this Point , I shall propose three Enquiries . 1 Enq. Were Christ's Sufferings a part of the Obedience of Christ whereby we are made Righteous ? Ans. The Sufferings of Christ were a part of the Obedience of Christ , whereby we are made Righteous . No Precept could try his Obedience more , than that he should make his Soul an Offering for Sin. Herein he outdid the Loyalty of all Beings ; for the proof of this Point , I shall give you some further Evidence , that Christs Sufferings were a part of his Obedience . 1. Whatever was endured by Christ was injoyn'd on him in a way of Authority , upon supposition he would be Redeemer . He agreed to be a Subject and Servant : He learned whât Obedience was , even by what he endured ; Heb. 5.8 . and still acknowledged an Authority over him as Mediatour , This Commandment I have received of the Father 's John 10.18 . Not as I will but as thou wilt ; were his Words ; when the Human Nature hinted so much Reluctancy , as expressed the Cup to be truly bitter , Mat. 26.29 . 2. Christ's Sufferings were endured by him in a way of Obedience , he obeyed in whatever he endured . Isa. 50.5 , 6. The Lord God hath opened my Ear , and I was not Rebellious , I gave my Back to the Smiters . &c. Mat. 26.42 . He shews the most Obediential regard , Thy Will be done . Phil. 2.8 . He was Obedient unto Death . The Law of Mediation injoin'd it , his Will exerted its true consent , even giving up the Ghost . 3. The efficacy of Christ's Sufferings much depended on their being acts of Obedience , had they been against his Will , or had he Repented after he had first agreed , Men had fail'd of Salvation . Heb. 10.9.10 . Lo I come to do thy Will , O God. By the which Will we are Sanctified , through the Offering of the Body of Iesus Christ , one for all . The Will of God appointing and accepting this Atonement , and the Will of Christ obeying and freely performing what was appointed , are that we are Saved by . The Obedient Heart of Christ , in all gives a Power thereto . Hence there 's a Stress laid on his Voluntariness in his Work ; He gave Himself . Gal. 14. Tit. 2 14. And he offered Himself . Heb. 7 , 27. He testified this in being the Priest , that offered himself , as well as the Sacrifice that was offered . These being such amazing instances of Obedience , tended much to glorify Gods Government , how sacred is that Authority , and how binding are its mandates ● When the Son of God in Flesh will observe them , even when they require such Sufferings to be endured and submitted to . These are harder precepts than Angels or Men were ever called to obey , and therefore how chearful should they be in observing such Commands , as be less humbling and difficult ; especially when the Authority of Gods precepts are founded in his absolute Dominion over them ? But Christ could be under no Law , till by his own consent , he was willing to be a Subject . I infer then , that if Christs Sufferings were a part of his Obedience , then we are made Righteous thereby , or we are made Righteous by only some part of his Obedience , which I suppose you 'l not affirm . 2. Christ's Sufferings are a part of Christ's meriting Righteousness , this will both prove that they are part of Christs Obedience , and that we are made Righteous thereby . Unless any should surmize , we are made Righteous by some what of Christs , besides his Obedience ; or , that his meriting Righteousness doth not conduce to make us Righteous . That Christs Suffering are apart of his Righteousness , might be demonstrated many ways , as First , They were part of the condition whereupon Christ had a right to Mens Pardon and Salvation . Isaiah 53.11 12. Second , Christ pleads and interceeds in the virtue of his Sufferings . 1 Iohn 2.1 , 2. Third , We are justified by his Blood. Rom. 5 9. Four , They are meritorious of what blessings we receive , but these things will be insisted on in the third Enquiry . 2. Enquiry . Was Christ's Incarnation a part of his Humiliation ? Ans. Christs Incarnation was a part of his Humiliation . To argue this point with evidence , I must mind you , that the subject of this proposition must be taken as it naturally lieth , I would think it of no use to you , and in it self a vain question to ask ; had Christ assumed our Nature in another State than it is since the Fall , or had Christ become incarnate in another manner , than by being Conceived in the Womb of the Virgin ; Whether then his Incarnation had been a part of his Humiliation ? thô I know some Popish Schoolmen ungroundedly affirm , that Christ would have taken our nature into union with him , if Adam had not fallen , and so there would not have been that place for his Humiliation , yet I think not hard to prove , that for the Eternal word to become Incarnate in any manner , would have been a great Humiliation ; and there must have been somewhat that would have rendred it so , or he would not have assumed our Nature . But we have nothing to do with such Chimaeras , Christ was Incarnate , he hath assumed our Nature , the Word of God tells us , in what manner he assumed it , and to what ends , and in what State. Therefore we must in our Question speak of Christs Incarnation as it was , and not as it was not , and which ever way it be decided , every one must confine his Conceptions according as the Subject in the Question is Stated , unless they will deceive others and themselves . I shall offer these Reasons to prove , that Christs incarnation was a partt of his Humiliation . 1 R. The Word of God in express Terms affirms this , Phil. 2.7 . But made himself of no Reputation , and took upon him the form of a Servant , and was made in the likeness of Men. Let us for the better apprehending the force of this Text , consider , 1. The Context . 2. The Words in the Verse . 3. The Objection that can be offered to enervate it from V. 8. For if the Context tend to prove that Christs Incarnation was a part of his Humiliation , and the text in plain Words affirm it , and there be nothing in the whole against it , the Proof must be express ; only let me give you the 7 verse as it is in the Original , which by our translation is Darkened . Christ emptied Himself , taking on him the force of a Servant , being made in the likeness of Men. 1. Le ts consider the Context , The Apostle had commanded Self-denial , Charity , and Humility , ver . 3 , 4. This charge he inforceth by Christs example ver . 5. Let this mind be in you which was in Christ Jesus ; lhat he might give this instance , the greater Advantage . 1. He shews the glorious dignity of Christ as God. ver . 6. Who being in the form of God , thought it no Robbery to be equal with God. He was equally glorious , he that assumed our Nature , and suffered in it , was as excellent and the Beams of his Glory as Illustrious , as God himself ; being of one Essence and Nature with God , and having no other Nature besides his Divine . 2. He then proceeds to tell them , how this Glorious One humbled and debased himself , v. 7. of which presently ; and thereby lets them see , how meet it was , that they should not grudge at denying themselves , or being the most lowly and humble when Christ , so infinitely more Glorious , was content to become so low and mean , as to take our Nature , and suffer in it . You see the Context requires , that whatever is affirmed in this seventh Verse must refer to Christ's Debasement , or it cannot answer the plain scope of the Apostles Reasoning ; which is , to perswade Men to be Self-denying , from this Example of Christ's humbling himself . 2. The words of the seventh Verse are next to be considered , He made himself of no reputation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the first Expression , if you regard the derivation of the word , it amounts to this ; He rendered himself such , as if his Perfections and Glory were vain or useless . The word is consonantly translated , 1 Cor. 9.15 . Make [ my glorying ] void . It 's render'd by Tertullian , Se Exhausit . &c. Of all , made himself nothing : By Beza , Quasi ex omni seipsum ad nihil redegit . Zanthius raiseth it higher , Se Evacuavit omni g●oria & aequalitate cum patri : He emptied himself of all Glory , and Equality with the Father . Indeed who can comprehend the utmost of this Examinition . Now these words must refer to his Incarnation , as what let in , and made him ●●pable of all the subsequent Sufferings . The next words are , He took on him the form of a servant ; or taking on him the form of a Servant : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein was this ? I answer , In taking our Nature . For by assuming this Nature , he became God's Servant , and subject to his Authority , as if not his own Master , thô a Servant to Man he never was . He that was in the form of God , that is truly so , was in the form of a Servant , that is truly so ; that is the sense the next words confirm , and was made ( or being made ) in the likeness of Man. Not likeness , in opposition to the reality of the Humane Nature ; but a conformity in Nature , and the natural Operations thereof : He assumed our very Humane Nature . I hope then the plain order and import of the words appear to be this : The Lord Iesus did greatly empty and humble himself in taking our Nature , by the very assumption of which Nature , he was a Servant . And lest you should think , that by being a Servant is meant some Servile Debasement after he assumed this Nature , and not his meer Incarnation , the Apostle explains it yet more ; Being made in the likeness of a Man , is added after the form of a Servant . Nay , lest any one should deny his Incarnation to be part of his Humiliation , by inverting the order of the words : He proceeds , v. 8. And being found in habit or fashion as a man , he humbled himself : q. d. Being thus emptied and debased in taking our Nature , and being to observance in a State common with other meer Men , he went on to undergo those sensible Sufferings , which his Humane Nature rendred him capable of enduring . Which leads me , 3. To the Objection from v. 8. Being found in fashion as a man , he humbled himself , becoming obedient unto death , even the death of the cross . Whence may be objected , That his Humiliation is confined to his dying in the Humane Nature , after he had assumed it . A. Christ's Dying was a great part of his Humiliation , but that doth not argue that it was all his Humiliation . Christ's Death , and lying in the Grave , finished his Humiliaiton ; but it doth not follow , that was the beginning of it . His Incarnation did begin it , thô he proceeded to Consummate it by obeying unto Death . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Emptying himself , which is ascribed to his Incarnation , doth as truly express an Humiliation , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render Humbled : Yea , the former denotes a far greater Humiliation , as to the significancy of the word . To conclude this ; I cannot conceive , how the Apostle could more expresly assert , that Christ's Incarnation was a part of his Humiliation ; nay , he seems to lay a very great stress upon it ; and variously expresseth Christ's assuming our Nature , as that wherein the Wonder consisted most . Oh that he , who had a Glory shining equally with the Father , should so submit to the with-holding of it , as to be made a Man. Let me mind you , that the Socinians will thank any Man that denies the sense I give of this Text. 2. R. Christ did in his very Incarnation , in obedience to God's Command , voluntarily submit to the concealing and suspending of his manifestative Glory , that he might be capable to suffer the utmost Punishments he had engaged to endure . This Argument will appear in greater strength , if we consider it in its several Parts . 1. By shewing what a concealing and suspending of Christ's Manifestative Glory there was in his very Incarnation . 2. That submiting and enduring this in obedience to God , and for the Ends he thus assumed our Nature , was truly a Degree of Humiliation . 3. I shall answer an Objection that may be offered against the Son of God being capable of being humbled . 1. There was a great suspending and concealing of Christ's Manifestative Glory in his very Incarnation . Our Nature was taken as an obscuring Vail , and in the manner of Assuming it , that Vail was exceeding thick ; which will appear in these Things : 1. Christ was conceived in a Woman's Womb , there was he confined the usual time ; he was born , he s●ent part of his time in the unactive state of Infancy and Childhood . He was capable of growing in knowledge , Luke 2.52 . This points to the manner of his Incarnation ; and is there no conc●alment of his Glory herein , no laying it aside ? Oh for God-Man to be at any time unactive as an Embrio , or Child in the Womb ! for him to be born of a Woman , for him to pass through the Incapacities of Infancy , and the like necessary Consequences of the manner of his Incarnation ! Sure here 's a Suspension of Glory . Eve was formed in a way more Glorious . Whereas the Apostle notes it of Christ , that he was made of a woman made under the law , Gal. 4.4 . 2. Christ in his very Incarnation assumed the Humane Nature when in a low State , yea after the Fall , and subject to many Effects of that Fall. It was not a Glorious Body , a Spiritual Body , a Body cloathed with Immortality ; but a Body subject to Hunger , Thirst , Weariness , yea Death it self . The Apostle leaves a Remark on this , 2 Cor. 5.16 . Thô we have known Christ after the Flesh , yet know we him so no more . Further , what a Vail was it , that he assumed our Nature after Man had sinned , after he was condemned , and part of the Sentence executed : Yea , there was need of an extraordinary way of Generation to prevent the propagation of Guilt , and Defilement to him ; our Lord was subject to Grief , Fear , Trouble , Temptations from without , &c. and the same Infirmities as we fallen Men are , Sin only excepted , Heb. 4.15 . And was all this no Humiliation ; his meer Incarnation was his assuming a Body , in the frame and habit whereof these Infirmities had actual place , and not a Body exempted from these : He was in the likeness of sinful flesh , Rom. 8.3 . 3. The Apostle includes Christ's Incarnation in his Inferiority below Angels : Heb. 2.9 . We see Iesus , who was made a little lower than the Angels for the suffering of death , &c. Thô his Exaninition in assuming our Nature be not all , yet it is a great part of his Minoration ▪ as taking a Nature below the Angelical : Thô he could soon raise it above Angels when he had assumed it , and finished his Work therein ; and hence some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a little while . But it 's plain , that the Humane Nature in it self is below the Angelical ; and therefore in taking this lower Nature , he was so far Humbled , and went so far further from his Glory . 2. Christ's receding from his Glory , in taking our Nature in this state , and after this manner in obedience to God , and for the ends for which he assumed such a Body , was truly a degree of Humiliation . That Christ should become Man , was one Article submitted to by him , Heb. 10.5 . It was a Debt , Heb. 2.16 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He was Incarnate ; and that in the very described manner , that he might be capable of enduring those full effects of Sin ; that he might tast Death for every Man , be Tempted , and the like . Had not he assumed our Flesh , he was not capable of enduring these ; yea , had he not assumed our Nature in an humbled State , and submitted to a Vail on his Glory , the World would have been dazled with his Brightness above the Sun 's ; and none durst have blasphemed or assaulted him . But our Lord was thus Incarnate , his Humane Nature was in this humbled Condition , and not in an exalted State when he assumed it , and begun not to be humbled afterwards ; he laid by his Glory when he put on our Flesh in his Conception ; and therefore , Iohn 17.5 . he prays , Glorifie me with that glory which I had with thee before the world began . And the Apostle reckons it as a degree of his Humiliation ; Gal. 4.1 . Made of a woman made under the law . Yea , I think it might be demonstrated , that the Lord 's quitting the Display of his Divine Glory in his Conception , Birth , and the whole time of his Life , was the greatest degree of his Humiliation . And what can exclude his Incarnation , especially in such a manner , from being a part of Humiliation , unless this following Objection ; for it was in a way of Obedience , his Glory obscured , and this to abasing Purposes . Obj. How could the Divine Nature be humbled ? A. It was the Eternal Word , or the Second Person that was humbled , as far as his Incarnation obscured his Glory in the way above described . 1. The Divine Nature essentially considered , could neither be humbled , nor exalted ; nothing can add to , or take from it . 2. Neither could the Divine Nature feel or resent Sufferings in the same manner as the Humane Nature ; it was not capable of Passion . 3. Yet the Eternal Word was capable of laying aside his Manifestative Glory , of subjecting himself to do so in obedience to the Father , and persuant to his Covenant Undertaking , and to make himself capable of drinking the whole of the Cup , by being cloathed with such Flesh , and that in a manner so obscuring of his Glory . It 's more strange , that this should be questioned by such who ascribe to Christ Acts properly Mediatorial before his Incarnation . 3. R. Christ , for his very Incarnation among other things received Authority as a Reward ; Iob. 5.27 . He hath given him authority to execute judgment , because he is the son of man. If you say , he was not capable of such a Gift but as the Son of Man , even that argues a degree of Humiliation ; that the Person to whom all was due by virtue of his Divine Essence , should assume another nature to be capable of this as a Gift . But the words express his being the Son of Man to have a Causality , " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority is a Reward for his Incarnation , among other things : And if this be rewarded , it must come within the compass of his Humiliation ; for all Christ's Meritorious Acts come under the consideration of his being humbled , and the Acts of his exalted State are not properly Meritorious . I might add other Reasons , as from the dependant State to which Christ became subject , by assuming our Nature ; and from the way how the Glory of Christ's Person added to value the Sufferings of the Humane Nature , &c. But I think what is already offered is sufficient . Obj. If Christ's Incarnation was a part of his Humiliation , then he is in a state of Humiliation in Heaven . A. 1. Christ's continuing in the Nature assumed when he hath exalted it , may not be a part of his Humiliation , and yet his assuming that Nature was a part of his Humiliation . The Act of Assumption is one thing , remaining United is another : The Nature in a humble State , as it was when he was Incarnate , is one thing ; that Nature in a perfected glorious State , as it is now in Heaven , is another . Christ doth not in Heaven assume our Nature Denovo ; but remains United to that Nature which he assumed in the Womb : And the state of this Nature is now Glorious , whereas he took our Flesh when it was Inglorious . A Prince may humble himself in marrying an ignoble , deformed , sickly Beggar ; and yet it will not follow he humbleth himself still , because he lives with her as a Wife , especially if he hath ennobled , beautified , healed , and enriched her . 2. Saying ; That Christ's Humane Nature is exalted in Heaven , is an acknowledgment , that Christ was humbled in taking our Nature in the manner and condition he assumed it in . Would Christ's Body be in an exalted State , if it were in the form it had in its first Conception ? Yet so it was in the moment of Incarnation . Were it exalted if still to be Born ? Yet so it was . Would he be in an exalted State , if still an Infant or Child ? Yet this was necessary from the manner of Christ's Incarnation . Would this Nature be exalted , if still subject to Weariness , Pain , Grief , Hunger , Shame , Temptation , and Death ? Yet such was the frame and habit of it when he assumed it . This vast difference in the state of Christ's Body in Heaven , and when he became Incarnate , may convince us that Christ humbled himself in assuming it ; unless you will suppose it was first a Glorious Body , i. e. when he took it , and after he assumed it , it was deprived of that Glory , and humbled , and then again exalted : But such Conceits I pass by . 3. I might add , Thô the exalted Body of Christ be now a more fitted Medium , whereby the Divine Glory is exerted and manifest , and also the Glorious Purposes attained by the Hypostatical Union continued , do compensate it ; Nevertheless the Human Nature is in a sense at present some Vail upon the Glory of Christ , as the Eternal Word , notwithstanding the Exaltation of the Humane Nature ; 1 Cor. 15.28 . But these things are so beyond our comprehension , that an humble Reverence doth best set Limits to our Thoughts . But what hath been insisted on , without enlarging on this , may suffice to give us juster Thoughts of our selves as Men , at least so as not to furmise , it was no Act of Humiliation in the Lord of Glory to become Man , by being Conceived and Born ; for him to be a Child , to assume Flesh subject to Weariness , Pain , Sorrow , Faintness , Temptation , Death , &c. for the Creator of the World to assume to a Personal Union with himself , the lowest sort of intelligent Creatures ; and for the Lord of Glory to become a Subject and Servant . I shall conclude this Point , by giving you the Westminster Assemblies Judgment ; Less Catech. Q 27. Wherein did Christ's Humiliation consist ? A. Christ's Humiliation consisted in his being born , and that in a low condition made under the Law , & c. You see that they thought Christ's being bo●● was a part of his Humiliation . And not only the Miseries that followed his being born , nor the Low Condition wherein he was born . 〈◊〉 tech. Q. 46. The Estate of Christ's Humiliation , was that low condition wherein he for our sakes emptying himself of his Glory , took upon him the form of a Servant in his Conception , and Birth , Life , Death , and after his Death till his Resurrection . Q. 47. Christ humbled himself in his Conception , in that being from all Eternity the Son of God in the Bosom of the Father ; he was pleased in the fulness of Time to become the Son of Man , made of a Woman of a low Estate , and to be born of her with divers Circumstances of more than ordinary Abasement . You see his very becoming the Son of Man ; and his Conception whereby he was Incarnate , were Parts of Christ's Humiliation . 3. Enq. Did Christ by his Death and Sufferings merit any thing , and that for us ? A. Christ by his Death and Sufferings merited , yea even saving Blessings for us . I shall , 1. Premise somewhat that may tend to clear this . 2. I shall prove the Thing I affirm . 1. Let this be premised : Christ's Death and Sufferings may be conceived of , first as Satisfactory , and then Meritorious . On the other hand , Christ's active Obedience is to be conceived , as first , fit to be Meritorious , and then Satisfactory . The reason of the former is this : Had not Christ's Death and Sufferings been for to make satisfaction , God had not admitted them , or delighted therein , as the merit of any Benefits ; nay , God would have looked at them with dislike , in stead of accounting them a meet Price of Blessings . The reason for the later is ; That had not Christ's Active Obedience been perfect , and so fit to merit , it could not satisfie , or be a recompense for Man's Disobedience , by vindicating the injured Glory of God's righteous Government . Imperfect Obedience had tempted Creatures to offend , instead of atoning God for the Offence . 2. I shall prove , that Christ's Death and Sufferings did merit greatly , and that for us . Short Hints will suffice to confirm a Position to plain . 1. R. That for which Christ was rewarded , both as to himself , and as to us , did truly merit , and that for us . But Christ was rewarded , both as to himself and us , for his Death and Sufferings . That Christ was rewarded for his Death and Sufferings as to himself , is past Question , Phil. 2.9 . Wherefore God hath highly exalted him , and given him a name above every name . The Covenant of Redemption adjusteth this ; Christ claimeth this oft as of Right , and the Father is oft said to perform it as of Justice . That Christ was for his Death and Sufferings rewarded as to us , is as evident . All the saving Benefits we receive are part of Christ's Reward , and dispensed as such : Isa. 53.11 , 12. He shall see of the travel of his soul , and shall be satisfied , by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . Therefore will I divide him a portion with the great , and he shall divide the spoil with the strong , because he hath poured out his soul unt● death , &c. I shall presently instance the Saving Blessings , which we receive for the Sufferings of Christ , as the procuring Ca●se thereof . 2. That which is the Price of our Redemption , did merit for us ; but Christ's Death and Sufferings were the Price of our Redemption , &c. 1 Cor. 6.20 . For ye are bought with a price . 1 Pet. 1.18 , 19. Ye were not redeemed with corruptible things , but with the precious blood of Christ , &c. Acts 20.28 . To feed the Church of God , which he hath purchased with his own blood . You cannot doubt but that by which we are redeemed and bought did merit ; the just God was a detainer of us as guilty Offenders , until Christ by Death made reparation to his Glory . 3. That which is part of the Righteousness of Christ , for which we are justified , did merit for us . But Christ's Death and Sufferings are part ( at least ) of the Righteousness of Christ for which we are justified , &c. Rom. 5.9 . We are justified by his blood . It 's by this Blood as the procuring Cause , this was the Propitiation : Hence his Blood is said to cleanse us , 1 Iohn 1.7 . I hope you will not doubt , that that of Christ , for which we are justified , is at least a part of Christ's Righteousness . 4. If Christ's Poverty merited Riches for us , then his Sufferings merited for us ; but Christ's Poverty merited Riches for us : 2 Cor. 8.9 . For ye know the grace of our Lord Iesus Christ , that thô he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . He was Owner of all Things , but for a time he quitted as it were his Claim , to acquire Treasures for us , who has forfeited all : He had not a Cottage of his own to lay his Head in , that he might purchase Mansions for us . 5. That in the Virtue whereof Christ intercedes for , and gives out the saving Blessings we receive , did merit for us ; but it 's in the Virtue of his Death and Sufferings that Christ intercedes for , and gives out the saving Blessings we receive . He is entred into the holy place , Heb. 9.12 . Into heaven it self , v. 24. There he presents the Offering he had finished on Earth ; that is , in the Virtue thereof he claims , and expects the Blessings promised thereto , and merited thereby : The dispensing thereof is committed to him ; and each of them is given to us , and received by us , in the express Virtue of that Offering . I shall enumerate some , and shew that each is assigned to Christ's Death and Sufferings : Col. 1.14 . In whom we have redemption through his blood , even the forgiveness of sins . Which Blood was shed for the remission of sins , Matth. 26.28 . Eph. 1.7 . We have redemption through his blood . Heb. 13. 12. Wherefore Iesus , that he might sanctifie the people with his own blood , suffered without the gate . Reconciliation is owing to the same cause : Col. 1.21 , 22. Now hath he reconciled in the body of his flesh through death to present you holy , &c. Yea , eternal Life the sum of all promised good is granted on the same account : Heb. 9.15 . That by means of death for the redemption of their transgressions that were under the first Testament , they which are called might receive the promise of eternal inheritance . Can you suppose that we have Remission , Sanctification , Peace , and an eternal Inheritance for Christ's Death and Sufferings , and that his Intercession for these and other Blessings is in the Virtue of his Blood , and yet his Death merited not these . 6. I might add , Heb. 10.14 . He hath by one offering perfected for ever them that are sanctified : Which must not only prove , that Christ's Death and Sufferings merited for us , but that all saving Blessings are under their Influence , as the meritorious Cause thereof . Object . Christ's Death and Sufferings were but the paying of a Debt , and therefore merited nothing . 1. A. Was not our Obedience a Debt ? Yea it was so more properly than our Sins or Punishment . Sins are metaphorically called Debts , but they are not Things we owe to God , but are the neglect of that Obedience which we do owe to God , and so oblige us to Punishment . Punishments are called a Debt , not as what God owes to us as a Debt , or we to him , but as what we are obnoxious to ●or Disob●dience , if God is pleased to inflict them : But yet he is not so obliged to Punish us ; as to exempt him from a Pardoning . Right in the way his infinite Perfections will adjust . If the Objection then will prove , that Christ's Death merited nothing , because it was the payment of a Debt ; the● it will more follow , that Christ's Active Obedience merited nothing ; for that 's as much at least the paying of a Debt , yea more properly . The Confusion which this word Debt hath induced weak Men into , especially as a Pecuniary Debt , in the Doctrine o● Satisfaction , I shall afterwards be necessitated to speak to . 2. A. Christ's Death and Sufferings were Acts of Obedience in Christ , and so they merited . Our undergoing of Punishment would have been no Act of Obedience in us , but an involuntary enduring of Vengeance : It was not by a Divine Precept made our Duty , but by the Sanction rendred due to us . There was a Threatning whence it must be endured , but no Commandment that made our being Punished an Obediential Act in us . Is it an Act of our Obedience to die a Spiritual Death , or to be hated and abhorred by the Lord ? Yea , Is being eternally Damned a Duty performed to God by the Tormented ? But whatever our Lord Jesus suffered , was obedientially and voluntarily endured : It was God's Commandment to him , and in him an Act of the highest Obedience to God ; he pleased God therein . Ioh. 10.17 . Therefore doth the father love me , because I lay down my life . He was obedient unto death , Phil. 2.8 . His willing subjection to God's Authority and Design herein , was that which gave Life and En●rgy to his Sufferings . Truly Christ's Dying was the highest Act of Obedience , and what we call his Active Obedience , yields no Instance that equalleth this . It followeth then , that if Christ's Obedience could mer●● , then his Death and Sufferings merited , because they were strictly Acts of Obedience : His very ensuring them was Obediential . 3. A. Thô Death was due to us as Sinners , yet Death was not due to Christ , but as it was to be Satisfactory and Meritorious . It was thus proposed to him by the Father , and thus consented to by Himself . He was to bear it as a Punishment for the satisfaction of Governing Justice , and to merit the Pardon of Sinners ; his Sufferings were a Pardoning Price . He had committed no Crime , and therefore deserved no Punishment , nor needed any Pardon . But he was willing to bear the Punishment of our Crimes , that thereby he might merit our Forgiveness , in a way consistent with the Perfections of God , and conducive to the Glory of Divine Government . Hence , Is. 53.5 . The chastisement of our peace was upon him . It on him was a Chastisement for our Peace , as it s designed End. True it was for Sin , or it had not been necessary , nor yet a Punishment , but yet it was to purchase our Salvation , or he had not submitted to it . 4. A. The immediate Efficacy and Operation of Christ's Sufferings upon us , are as they be Meritorious . Christ's Death must be satisfactory to God , or he would not have accounted it Meritorious of Peace to us ; nor granted us Benefits on the account thereof . Provoked Justice , and the Injury to Divine Government by Sin , stood in the Sinner's way , yea stood in the way of all Merit for good to us . There must be a Propitiation for Sin to God ; and this being made to God , it 's accepted as a Ransom and Price by him , and so it operates on the Sinner in a way of Merit consequential of that satisfaction we are redeemed by Christ's Blood as a Redeeming Price ; we are saved by it as Meritorious of Salvation : Thô it was also offered as an Atonement , and supposed to be so , ere Life could be granted to Men for the sake thereof . 5. A. It were a great Reflection on the Father , and upon Christ , as well as destructive to Sinners , to suppose , that Christ by his Death and Sufferings merited nothing for us . God is strangely represented , if he will have his innocent Son die for Sinners , and yet his Death not be allowed Meritorious of the Release of Sinners . We conceive not of Christ according to his Wisdom , that he would make his Soul an Offering for Sin , and not thereby purchase the Release of Sinners in his way . And as to the concern of Sinners , What avails it them , that Christ died to honour Justice , if their Pardon , Adoption , and Glory , be not merited thereby ? If we should conceive that Christ died for us , and yet thereby merited not that we should not die , but live ; it would infer , that Christ's Satisfaction did no more than make it consistent with God's Glory to save Believers , but not certain that God would save those that believe . I say , Believers , because Christ died to purchase Salvation absolutely for none but them that would believe : Thô he purchased Faith for the Elect , ( whereby their Happiness is as sure , as if absolutely purchased , ) and the serious Offers of Salvation on the Terms of the Gospel for all Men that hear the Gospel . I hope these Considerations will induce you to conclude , that the Death and Sufferings of Christ are Meritorious of saving Blessings for us . Thô I grant , Christ's Active Obedience was Meritorious , yea and in a very proper sense Satisfactory too ; yet if it were necessasary , ( which it is not , ) that we must confine the Merit of Salvation to either his Active or Passive Obedience , I should esteem it abundantly safer to confine it to his Passive Obedience ; as Olevian , Piscator , Windelin , Gataker , Pitcairn , and many of our greatest Divines , have done . I shall contract the Application of what you have heard , and leave the Improvement of such Inferences as these to your Minds . 1. How great and awful an Evil is Sin ! Besides the Defilement which it brings , the Debasement of our Rational Nature by it , and that Obnoxiousness to Punishment which attends it , we have seen how contrary it is to the Holy Nature of God , and what an Injury to the Glory of his Government . This is that Provocation which Essential Justice required , an Atonement for , and the Wisdom of God , saw necessary to punish in the most awful manner in his very Son. What an Offence was that , which when his boundless Grace made him willing to forgive , yet his other Perfections would not admit to pass unpunished ▪ that the Government of God might receive no damage by Man's Impunity ? The Agony and Death of our Redeemer as convincingly testifie the Evil of Sin , as the Howlings of the Damned , yea in many respects far more . This is that of which without blood there is no remission , Heb. 9.22 . Yea for which the Blood of Christ alone was a fit Propitiation , 1 Ioh. 2.2 . The Blood of him alone that was God could wash it out of God's Books , and fetch its Stain out of our Consciences . Whatever Wonder is displayed in the method of Redemption , proclaims the Odiousness and Disorder of Sin. Let us then humbly bewail our past Offences , wonder that we can make a Mock of Sin , be in Distress till our Pardon be sealed to us , watch and be afraid of all Sin for the future , and be restless whiles this worst of Evils hath any room in our Hearts , or advantage to break out in our Lives . 2. The Governing Justice of God is strictly exact , and his Authority sacred ; God is infinite in Mercy , but not to the least Detriment of Justice ; he bare a good Will to the Elect , but will not eclipse his Throne in forgiving them . He will be just even when he Pardons , Rom. 3.25 . His Son must obey in our Nature , if we neglect or fail to obey ; his Son must die in our Flesh , if we offend , and yet obtain Remission . Angels irremediably perish for their Rebellion , having no God in their Nature to atone for them . If sinful Man escape , it 's by a Satisfaction made by Christ in their Nature as their Sponsor , Heb. 2.14 , 16. More of this afterwards . Let us reverence his Laws , tremble at his Threats , submit to all he Prescribes , and serve him with Reverence and godly Fear , for our God is a consuming fire , Heb. 12.28 , 29. 3. How amazing is the Love of the Father , in giving his Son for us , and as astonishing is the Love of Christ in giving himself for us ! The Indignation of God against Sin , and the Love of God to Sinners , contend in this Instance . God takes occasion to display his Love , while he vindicates the Honour of his Justice : Rom. 5.8 . But God commendeth his love towards us , that whiles we were yet sinners , Christ died for us . He doth herein not only assure us of his Love , but gives to Angels and Men an instance of the Infiniteness of that Love of his . By this , beyond any other , he proclaims how much he can love . Can you question it , when you consider him so provoked by Sin , when you weigh the Dignity and Dearness of his Son to him , the humble State he was to enter into , and the astonishing Miseries he was to endure in that State ; and this for vile Worms , and careless resolved Enemies . Well might the Apostle say , Herein is love , not that we loved God , but that God loved us , and sent his son to be the propitiation for our sins , 1 Joh. 4.10 . Alas ! all Creatures love to God is not worth the name of Love , in comparison with his Love to us . How should this aggravate our Unkindness , raise our admiring Thoughts , heighten our Esteem , unite our Hearts to him , render him the Object of our supreme Delight , and render our Obedience to his Commands exact and pleasing , yea join'd with the greatest Zeal for his Glory , and Serviceableness to his Interests . The Father's Love must not be overlook'd , which too many are guilty of , by representing him to their M●●ds as only exacting Satisfaction from Christ , not minding that he provided and gave Christ to make that Satisfaction . Our blessed Redeemer's Love is alike unaccountable ; he was not ignorant of what attended his Undertaking when he subscribed it , he knew all the Abasement of his humble State ; he understood all the bitter Ingredients of the Cup , how deep every Nail in the Cross was to pierce , what Impressions Divine Wrath would make , and what an Eclipse his own vailed Glory would occasion . But yet his Love was sufficient to take on him all this weight , and carry him through the utmost of his Undertaking . His Kindness was not quenched by floods of Sorrow , nor his Heart changed when he felt the most ; with the bitter Cup in his hand he embraced them , for whose sake he was to drink it . Ioh. 13.1 . When Iesus knew that his hour was come , having loved his own , he loved them to the end . What care took he of them ? What allowance did he make for the weakness of their Flesh ? How kindly doth he assure them of Eternal Mansions with that Pathetick Accent , If it were not so , I would have told you ? Joh. 14.1 . How earnestly did he pray for them ? Ioh. 17. How soon doth he visit them without upbraiding their sad Desertion ? &c. Yea our blessed Jesus retains the same affectionate Heart towards us in Heaven , after all he endured on Earth : He ever lives to make intercession for us , Heb. 7.25 . as if that were the very business and end of his Living . How precious should Christ be to us , to us to live should be Christ , his Dominion we should acknowledge , and obey his Law ; who so dearly bought his Government , Rom. 14.9 . Let us be entirely resigned to him , and with joy endure the utmost for his Name ; for we are redeemed by his Blood. Be careful and studious to imitate him , as what expresseth our Esteem of him , and most answers the great Ends of his Undertaking : Rom. 8.29 . Tit. 2.14 . 4. That sorer Punishment denounced in the Gospel against such as neglect Salvation by Christ , is exceeding just . Heb. 10.29 . Of how much sorer punishment suppose ye shall he be thought worthy , who hath trodden under foot the son of God , and hath counted the blood of the covenant wherewith he was sanctified an unholy thing ? &c. It 's equal they die in their Sins , notwithstanding the Remedy , since they refuse it ; and that the Wrath of God abide on them , who despise his Reconciling Love. But that 's not all , the Gospel proportions its Threatnings to the aggravated Sins of Unbelief and Impenitency ; that we will not come to Christ , for the Life he purchased by his Death , is worse than our first forfeiture of Life . By this we trample on Christ as odious , and esteem his Blood profane and vile . We spurn at the tenderest Bowels , and contemn the riehest Grace . We approve of our Apostacy , and hug our Chains . We downright tell God to his face , I chuse to be Damned , rather than be saved by Christ. Can any think it strange , that their Fall should be the lower , their Flames the hotter , and the Reflections of a tormenting Conscienee more penetrating . It 's in flaming fire Christ will take vengeance on such as obey not the Gospel , who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . The Blow intended for such , is too great for a created Instrument to give , therefore it will be immediate by the Presence of the Lord ; yea it will be so awful , as shall make the Power of God's Arm glorious in inflicting it . Marvelous is the Instance by which God intends to glorifie any Attribute ; sore will be that Misery by which God will get Eternal Glory to the strength of his Power , in making Wretches miserable . Oh! tremble at Gospel Vengeance , and credit Gospel Threatnings , lest you feel them , and thereby Christ not only become useless , but also terrible to you ? What will your case be , when he shall avenge his despised Blood , and execute that which is the condemnation ! Joh. 3.19 . And know , O! obstinate Sinner , thy Ruine is as sure , as it is dreadful . Heb. 2.3 . How shall we escape , if we neglect so great a salvation ? There 's no possibility of escaping , thy own awaken'd Mind being Judge . Hath God a dearer Son to give for thee ? Will God be a Liar , and Perjured for thy sake ? Can'st thou hope for this , as thou must , since he hath so often declared , yea sworn , that the impenitent Unbeliever shall never enter into his Rest. Undo not thy self by Hopes , without any Word of God for them , yea so expresly against his Word , which so many thousands already feel the certainty of . Obey the Gospel for Salvation thou must , or its sorer Vengeance thou shalt Eternally undergo . 5. The Faith and Joy of a sincere Christian are well grounded , notwithstanding his many Offences , and great Forfeitures . Our Sins are many and great , can God forgive them ? I am exceeding unworthy , how shall God deal with me as his Child , or admit my wearing a Crown of Glory ? Can I expect this , or have any joyful hopes concerning it ? Truly these are necessary Challenges , if the Price of Salvation be unknown . But consider , O Soul ! that thy Pardon and Eternal Glory are purchased by the Obedience of the Son of God in our Nature , and secured to thee by the Covenant made and ratified in the Virtue of Christ's Blood. Thy Sins have not dishonoured God above the Glory which redounds to him by the Sufferings and Merits of thy Redeemer . That was done and suffered by Christ , which in the Balance of Justice more than compensates whatever is to be forgiven thee , or is promised to thee . No Perfection of God is aggrieved by any thing the Gospel grants to the Persons it designeth : Art thou a godly Believer , thô a weak one ? Even thou mayest rejoyce in God through our Lord Iesus Christ , having now received the atonement , Rom. 5.11 . Having answered the first Ques●●on , What is the Obedience of Christ , by which we are made Righteous ? I come to the second Question . SERMON II. 2 Q What is it to be made Righteous by Christs Obedience ? A. THere 's hardly a word in Scripture of so various acceptations as the word Righteousness . But I shall confine my self to what the Spirit of God designeth principally in the Text. To be made Righteous by Christ's Obedience is ; 1. To be made free from Condemnation , as if we had not sinn'd , and to be entitled to Acceptance with God and Eternal Glory , as if we had kept the whole Law : and both for the sake of Christ's Righteousness imputed to Penitent Belie●ers for Pardon and Adoption . It is not to be made Men that never sinned , for that 's impossible ; nor to be esteemed Men that personally kept the whole Law , for that were false ; both which blessedness by Pardon doth demonstrate ; our forgiveness shews our disobedience . 2. By the Merits and Spirit of Christ to be made obedient to the Gospel , at least in those things which Christ hath graciously appointed to be the Conditions of our actual Enjoyment of saving Benefits , as the effects of Christ's sole Righteousness . In the first sense we are made Righteous in our Justification , which is a forensick act ; and infers a relative change of our State from Guilty to Pardoned , from Non-Accepted to Accepted , and from being void of Right to have a Right to the Eternal Inheritance . In the sense of the second particular , we are made Righteous partly in our Effectual Vocation , and partly in our Progressive Sanctification and Perseverance . This is by the efficiency of the Spirit of Christ enclining and enabling us to the performance of the respective Gospel Conditions ; he enableth us to Believe for Justification , to Repent for Pardon , to Persevere in Faith and True Holiness for the possession of Eternal Glory . Both these are by the Obedience of Christ. His Satisfaction and Merits have a causual influence on both , though these effects be produced in a different manner . We must not limit our being made Righteous by Christ's Obedience , below our being made Sinners by Adam's Disobedience ; as far as Adam made us Sinners , so far Christ makes us Righteous , or the reddition is improper : We are as truly absolved by Christ's Obedience , as we were made guilty by Adam's Disobedience ; And we are as truly Regenerated by Christ's Obedience , as we were Depraved by Adam's Disobedience . In the first we are made free from the Curse of the Law due to us as Sinners ; in the later we are preserved from being impenitent ungodly Infidels , to whom the Gospel doth not give a freedom from the Curse ; but leaves such under the Law 's Sentence , yea denounceth greater punishments against them . By the first we have a full Righteousness to stand before God in , notwithstanding the exactness of the Law of Innocency , and all our Faults and Defects . By the second we are render'd the Objects or Subjects of that full Righteousness according ●o the Gospel promise , which is the Instrument whereby God bestows it . But hereof more fully in due place . I shall insist most on the first point . 1. To be made Righteous by Christ's Obedience , is to be made Free from Condemnation as if we had not Sinned , and to be Entitled to Acceptance with God and Eternal Glory , as if we had kept the whole Law ; and both for the sake of Christ's Righteousness , imputed to Penitent Believ●●s for Pardon and Adoption . I can in the shortest way Comprehend the Nature and Parts of this Particular by the following Propositions . 1 Pro. All Men are unrighteous by nature , Rom. 3.10 . There is none righteous , no not one . We are all Transgressors , and therefore each is liable to Vengeance , Rom. 3.19 . All the world is become guilty before God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he might have arrested , and Executed Judgment upon all of us . When Innocency ceased , the Sentence of the Law took place ; and obnoxiousness to Misery inevitably followed . This includes a forfeiture of Right to Happiness by the Law of Works ; Be sure , if it condemns us by its Threats , it cannot reward us by its Promise ; Disobedience putting us past a possibility of perfectly obeying , which was the Condition of its Reward . Therefore by the deeds of the law shall no flesh living be justified , for by the law is the knowledge of sin , Rom. 3.20 . God can never speak peace by it to the Sinner , nor acquit the Offender , because by it he condemns for the least Sin , and promiseth Life to none but the perfectly Obedient . By this Law Sin is not only known to be Sin , but Sin is known to bring Damnation , and to bar us from Happiness . Hence , though Christ's Obedience was perfect according to the Law , yet it is not by the Law that God pronounceth the Believer just , but by the Gospel . Righteousness comes not by the Law , Gal. 2.21 . No Man is justified by the Law , Gal. 3.11 . Exh. Be affected with that Unrighteous State , wherein you all once have been , and the Impenitent still remain . Is it a small thing to have been Rebels against the holy Law of your Maker ? Can you make a light account of being under the Curse , which comprehends the utmost Misery ? Gal. 3.10 . This as a flaming Sword keeps thee from the Tree of Life , and with irresistible power binds Vengeance on thee , whilst thou art Christless . Divine Wrath points to thee , as the Obnoxious Person , and in the mean time thou hast no Claim to God's Favour , no Title to God or any Saving Blessing . In this State the best of you once were , Eph. 2.12 . And what Grace was it , that ref●ued you out of this extremity ? Who can enough adore it ? But what is the stupidness of such among you , that can quietly sleep in an Unrighteous State ; yea , so long despise and refuse Deliverance from it ? Hell is your due every moment , and should you die in this condition , as you may without farther warning ; neither the Mercy of God , nor the Merits of Christ , will prevent Eternal Torments . 2 Pro. God is so Righteous and Jealous of the Glory of his Government , that his richest Mercy admits the Pardon of no Offender , nor Saving Benefits to such as in the least fail in their Obedience , but on the account of a Righteousness at least exactly adequate to what strict governing Justice did enjoin and prescribe . It must be a Righteousness of Obedience as perfect as the Law Precept required of Men ; it must be a Righteousness of Satisfaction , by bearing a Punishment equivalent to what the Law Threatning denounced against Sinners . And because this Law in its Precepts and Threats was a Law to Men , and they were Men that transgressed , therefore Justice required that the Obedience should be yielded , and the Punishment suffered by and in the Humane Nature . Hence even the Son of God must take our Flesh , if he would be a Redeemer : The Satisfaction must yield as much glory to Justice , as the Sin forgiven did injure it . The Merit must be proportioned in the Scale of Justice to the Benefit to be conferr'd , and that upon Offenders , which render'd what was appointed to Christ , to be above what the Law required of Men. Of which I have spoken somewhat already , and shall have reason again to enlarge . Rom. 3.26 . His Righteousness is declared , and he appears just , when the Justifier of him that believes in Jesus . Sin must be condemned in the flesh of Christ by his dying a Sacrifice for it , that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit , Rom. 8.34 . Exh. Adore the Authority and Justice of God , notwithstanding Pardoning Mercy . The Atonement speaks it , neither is it debased by all the Displays of Grace . We are as subject to God , as if he had never spared us , and he is still as just , as if all Mankind were to be damned . If you despise his Dominion , you shall find the edge of his Sword , if you reject the Atonement , the Severity of his Justice will instance it self upon you . See then that you provoke not the Lord to jealousie . Deut. 29.20 . 3 Pro. No Grace , nor Act of the best Saint can be a Satisfaction for the least Fault , or a Righteousness Meritorious of the least Benefit . All Saints have sinned , yea Sins and Defects adhere to their best Duties . Our exactest actions cannot atone for a past Crime , because they are no more than what 's at present due from us . Imperfect Duties cannot merit , because they are not in the estimate of governing Justice proportioned to the lowest Benefit . A Reward of Debt can be to none below him , that never sinned and perfectly obeyeth , Rom. 4.4 . though a Reward of Grace is promised to the Upright , Ps. 50.11 . When we have done all we now can do , we are unprofitable Servants , and by the Law of Works , the iniquity of our holy things were enough to bring us under condemnation . Exh. See your need of a greater Righteousness than your own , and submit to the way of its application . Rom. 10.3.4 . For they being ignorant of Gods righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of God. They not knowing the Righteousness which God had contrived , and appointed for the Salvation of fallen Man , proudly thought they could by a tale of Works , made up with operous costly Sacrifices , merit Life at the hands of God ; and by this conceit they despised a Crucified Christ as needless , refused to believe in Christ for Justification by his Merits , and went on in Impenitency , as above the necessity of Pardon by his Blood. Which Impenitent persisting in rejecting of Christ was their non-submission to the Righteousness of God. Oh the danger of a Heart too proud , and a Will too stubborn to stoop to Christ and his Gospel ! Alas our own Garments are too scant for a covering and unless we accept of a whole Christ , we shall be naked , notwithstanding the largeness of his Robe . His Stripes will not heal us , if we return not unto this Shepherd and Bishop of our Souls , 1 Pet. 2.24 , 25. A Righteousness to procure Acceptation , or Merit Life , we cannot work out , but blessed be God , Christ is the end of the Law for Righteousness to every one that believeth , Rom. 10.4 . The end of the Ceremonial Law , is what the Tipes signified : The end of the Law of Works , as being the scope and issue of it ; for if it had been perfectly obeyed by Man , right to Impunity , and its Reward , was the utmost which that Law could confer on Innocent Man. And blessed be God , Christ hath by his Obedience merited both these ; and all that will truly believe , shall in Christ's Right be Entitled to both ; tho' for any thing wrought by them , they could never attain either Impunity or Glory . If you peruse v. 5. to the 11. you will find , that God hath put us past all solicitousness concerning the sufficiency and certainty of a Christ , who hath a fullness of Righteousness for the Salvation of Sinners : But the thing incumbent on us to be sollicitous about , is , that we comply with the Gospel , that we may be saved by his Righteousness . V. 10 , 11. If thou shalt confess with thy mouth the Lord Iesus , and believe with thy heart , thou shalt be saved ; for with the heart man believeth unto righteousness , and with the mouth confession is made to salvation . Without these , neither his coming to Dye , nor his Resurrection from Death , will avail us to Salvation Oh! then accept of Christ , and yield up your selves to him , and to a due and faithful Confession of him , as your Lord and Iesus . 4. Prop. Jesus Christ , by the gracious Dispensation of God , as our Law-giver , was admitted , and in our Nature did so fully answer the demands of Governing Justice , as that to its own very Glory , it admits the Grace of God to exert it self in forgiving Believing Sinners , and in conferring on them Saving Benefits in the Righteousness of Christ. It was not so small a matter , as most account it , to bring Justice and Pardoning Mercy to consist ; to honour the Government of God , and save Believing Sinners , who before were Sentenced to Dye . But having spoken to some part of this Proposition in my former Discourse , I shall reduce it to these Particulars , which I shall briefly hint at . 1. It was in our Offending Nature that Christ answered the Demands of Justice , tho' it was not in our Person . Rom. 8.3 . God sent his Son in the likeness of sinful flesh . If without this it had been possible to vindicate the Government of God in general , yet without assuming our Nature , it would not have been a Vindication of the Government of God over Men in particular ; the Sufferings had not been a satisfaction for Human Offences , as Human. 2. Nothing was abated to Christ that Governing Justice exacted ; the Substantials of the Law were inserted into the Rule of his Active and Passive Obedience , and Justice adjusted his Work to his Wages . There 's no Common nor Special Benefit promised , or given , on the account of his Obedience to any , but the value of his Obedience is proportionable thereto , tho' yet the Benefits much exceed what Adam forfeited ; and therefore his Obedience must transcend what was injoined Man by the Law of Works . 3. Gods Government and Justice were not only Vindicated by Christs Obedience , but greatly Honoured . Oh! the lustre cast on Gods Laws hereby ! Never did the Authority of Gods Precepts appear so Royal , as when God in Flesh so accurately obeyed them ; even to that of Dying for Sinners . Never was the awfulness of Gods Penal Sanctions discovered , as in the Tears , Sweats , Agony , and Blood of his Glorious and Beloved Son. There 's no instance of the Riches of Gods Praemiant Sanction , as in the Rewards which our Saviour received . How Exalted is his Human Nature above Angels ! And how great are his Rewards in his Members ! Yea , no Blessing given to lost Man , but it 's on his account . What an attesting Eccho have you , Ioh. 12.28.27 . Father , glorify thy Name . Then came there a voice from heaven , saying , I have both glorified it , and will glorify it again . Christ spake his part when he had inspected the united force of Terrors just besetting him : Now is my soul troubled : Father , save me from this hour ; but for this cause came I unto this hour . q. d. As heavy as it presseth , as awful as it is , yet Father glorify thy Name ; abate nothing that will make for thy Honour , however my Flesh trembleth , and my Soul is distressed : Be thou great , however low I must be brought : Spare not for my crying , so as to abate whatever tends to make thy Authority Sacred , and Justice Exact . The Father Answers , I have persued the Interest of my Glory hitherto in thy Debasement , Poverty ; Contempt , Sorrows , Shame , Temptations and Torments , which are now just a finishing ; my Sword is giving its utmost blow ; and then I will be Glorious in Exalting and Rewarding thee : I 'll get my Remunerative Justice as great a Name in thy Triumphs , as my Punitive Justice hath acquired in thy Debasements . So Christ explains it , v. 31 , 32. Now shall the prince of this world be judged , and when I am lifted up , I 'll draw all men to me . 4. Tho' all was fulfilled by Christ when appointed to it , yet it was by a gracious Dispensation of God , as Law-giver , that Christ was allowed to work this Righteousness for the Salvation of Sinners . The Law-giver is above the Law ; and tho' the Law knew no Sponsor , whose Obedience should procure Pardon , and save the Guilty ; alius was aliud in its accounts : Noxa Caput sequitur is its Language : The Punishment must fall on the Sinner , it could appoint no other to bear it , and imputing to the Sinner what another endureth , is above its Dialect . Yet God , the Law-giver , had not signified his whole Will by the Law of Works , he had reserved a Prerogative whereby he could secure the Glory of his Government , and spare the Rebel ; satisfy Justice , and not destroy the Sinner ; and be as glorious in forgiving as in punishing . To him the satisfaction was made , and by him accepted , Heb. 10.7 . And hence the Sinner is not free , as soon as the satisfaction was made , but it's when , and on what terms the Law-giver and Sponsor would adjust ; yea , and the release comes to the Sinner as a forgiving Act. Exh. Adore the Wisdom and Grace of God. Oh! what Grace that would transfer the punishment ! What Wisdom that contrived a way to place it so , that God should be satisfied , and yet his Grace be free ! The Sinner saved , and yet not tempted to Rebel ! The Sufferer repaid in Glory , suited to what he did and endured ! The Redeemed kept Humble as Pardoned , tho' the Pardon was granted on a valuable Price ! The Gift so bestowed , as to exert Authority , and necessitate Diligence ! And yet nothing done on the Receivers part to purchase the Gift , or to Rob Grace of its Glory : it s comprehensively expressed , Eph. 1.7 , 8. In whom we have redemption through his blood , the forgiveness of sin according to the riches of his grace ; wherein he hath abounded towards us in all wisdom and prudence . 5 Prop. The righteousness of Christ in all respects is perfect and compleat , yet Christ's Righteousness is variously denominated from those different respects . However variously we conceive thereof , it s every way perfect , it 's chargeable with no defect , nor subject to any challenge . 1. It 's perfect , if you consider it as a meer conformity to the preceptive part of the Moral Law , in which respect it 's the same as Holiness . He was holy , harmless , and undefiled , separate from sinners , Heb. 7.26 . He was habitually Holy above Adam ; yea , above Angels ; none so full of grace and truth as he , Joh. 1.14 . No Mind so ▪ filled with light , in actu primo , even from the very ●●nning ; no Heart so inlaid with the Divine Image , and enflamed with Love as his ; he had the Spirit without measure , Ioh. 3.34 . He had no taint of evil in his Constitution , in the Womb he was that Holy thing , Luk. 2.35 . And when the Tempter assaulted him with the most Skilful violence , he had nothing in him , Ioh. 14.30 . He super-eminently obeyed to an Iota all that was required of him , or competent to his Person , and this without any defect in the manner , and to the utmost extent of the Precept . Thus compleatly Holy was Christ , which Holiness went into the matter of his Righteousness , and is often called so ; he gave God his utmost due , as a Holy Law-giver . 2. It was a perfect Righteousness , as the performed condition of the Reward promised him in the Covenant of Redemption . Whatever was promised to Christ , either for himself or Members , was promised upon certain conditions ; some of which were a due undergoing of the bitterest Sufferings threatned in the Law of Works , others were included in that of his Active Obedience . A Penal Sanction in case of his failure , had no room in the Law of Mediation , because of the impossibility of his Non-performance , and therefore a right to Impunity is of as little concern ; but Christ's Active and Passive Obedience , became formally a compleat Righteousness , as what he did and suffered , was an exact fulfilling of the condition of the Reward in the Sanction . He took our Nature , he made his Soul an Offering for Sin , he Honou● the Law , he Glorified God , he did all the ●●rk , which was given him to do , and drunk the Dregs of the Cup , which was appointed him to Drink : He fulfilled all Righteousness , Mat. 3.15 . Even all that for which he was to be Exalted , or his Seed made Happy ; nothing was omitted by him , or abated to him . 3. This Righteousness of Christ , as the performed condition of the Reward , was a Federal Righteousness , above what was to be Man's Righteousness by the Law of Works ; which could not be , but that the conditions consented to by Christ in the Covenant of Redemption , were other , and greater than what were required of Adam by the Covenant of Works . I shall give you a few of many instances of Conditions , appointed to Christ in the Covenant of Redemption , above what the Law of Works required . The Law of Works did not require the Person Obeying or Suffering , to be the Eternal Son of God in our Nature , but the Covenant of Redemption required this ; should I Name no more , this would fully prove the point . But I add , The Law of Works did not exact an Obedience above what Innocent Adam was able to perform , but the Covenant of Redemption did this : And Christ so obeyed in our Nature , ( not needlessly ) as must fill the Angels with admiration to see themselves outdone . The Covenant of Works did not exact Punishment even to Death , from the same Person as still yielded perfect Obedience , but the Covenant of Redemption did this . The Law of Works did not require , or appoint a vicarious Punishment or Obedience from a Sponsor for others , but limited both to the Persons originally subject to the Law , whereas the Covenant of Redemption appointed this . The Law of Works did not command the Sufferings of any , as a Reconciling Propitiation , but the Law of Mediation did this . My reason for that is , The Law of Works did , by its Threats , denounce Vengeance against Sin ; But this was not by a Precept upon Obedience whereto , the Sufferer could Merit Peace and Reconciliation , whereas the Law of Mediation appointed Christs Death for a Propitiatory Offering , and in Dying he yielded the highest Act of Obedience to a Precept , Ioh. 14.31 . And this to make Reconciliation , Heb. 2.17 . Col. 1.20 . The Covenant of Works did , as a condition of Impunity and Reward , injoin Obedience to no Law , but - that which Adam was under , viz. the Law of Works , and the Positive one , Prohibiting the Eating of the Tree of Knowledge of Good and Evil : But the Covenant of Redemption required Obedience to the Ceremonial Law , &c. The Law of Works appointed no more Obedience than Governing Justice , as such , had suited to the Rewards of that Covenant : But as the Covenant of Redemption had far higher Rewards , so it ordained suitable conditions . The Law of Works appointed no Obedience after Sin , as a Meritorious condition of obtaining forfeited Benefits , but the Covenant of Redemption did this . We may easily perceive , that the conditions prescribed to our Redeemer , much differ'd from those the Law of Works required ; and since Christ fulfilled all these , his federal Righteousness exceeds that which the Law of Works prescribed . If you ask , why Christ's Righteousness must thus exceed what the Law of Works ordained ? I Answer : It 's because it's a greater thing to Redeem an Offender , than to continue an Innocent Persons Right to Impunity : And it 's more to Purchase greater Blessings for one that hath forfeited all good , than it is to continue lesser Blessings , tho' with some addition to one that hath not forfeited . Yea , and Reconciliation is more difficult than maintaining Peace before any Enmity . 4. Christs Righteousness was perfect , as it was his adjudged just right to the Rewards promised him , for performing the foresaid Conditions . The dueness of the Reward to Christ in a way of strict Justice is his Righteousness . Ius ad premium , it was to him a Reward of Justice and not of Grace , because Justice proportioned the Conditions to the Reward , and the Reward to the Conditions ; if it were not so , governing Justice never glorified or discover'd it self in the dispensing of Rewards . To finish this Point , consider 1. The Reward to which Christ hath a Right includes all that was promised to Christ or to others , on the account of his Satisfaction and Merits . Not only that he should be exalted , and have a name above every name , P●●● . 2.8 . with whatever Glory or Homage which was to be render'd to him as a Saviour . But it comprehends all by the Father promised , and by himself bequeathed to his Members ; as Justification , Adoption , the Sanctifying Spirit , Perseverance , and Eternal Glory to his Regenerate Seed . As also Regeneration and Faith to all the Elect , that they may be raised to be a Seed to him , and united with him . 2. The Lord Jesus was solemnly adjudged to have performed all the Conditions , and to have a Legal Right to all this Reward . His Righteousness was adjudged he was justified as foretold , Is. 50.8 . God by Voice declared this , but it was more manifest in his Resurrection , and yet more in his Solemn Enthroning in the Heavens , where he sits at Gods right hand , Heb. 8.1 . Yea , he had Authority given him to execute his own Right , Ioh. 5.27 . Exh. Rejoyce and Glory in the Perfection of Christs Righteousness . You see that in all respects it's compleat . The Law of Redemption prescribed , as became Gods Essential Justice to propose : To these Governing Justice annexed a due Reward , upon performing the Conditions ; the perfectly Holy Jesus had a right to all the Reward , and was solemnly adjudged to have performed the Conditions , and to have that Right to the Reward . His Right is founded in a full performance of the Conditions , which includes a full Conformity to the Law of Works , yea , and what far exceeds it . In this then we may glory , there 's no blot in his performance , there 's no flaw in his right . Can Sinners need anymore than this applied ? for it will serve to all the purposes it 's designed to . Oh! Christian honour it , by laying the stress of thy Hopes and Comfort on it , and clearing thy Interest in it above all good ; it answers guilt , weakness , yea , thy want of all things except that , without which it cannot be applied to thee ; nor its effects attained , viz. a Penitential Faith. When thy Body rotteth in the Grave because of Sin , thy Spirit will be safe , and Eternally live on the account of this Righteousness , Rom. 8.10 . thou mayest chearfully venture thy Soul upon it . 6 Pro. The Lord Jesus is , and always will be , possessed of this Righteousness in his own Person . In the Lord have I Righteousness and Strength , Is. 45.14 . with respect to this it 's said , our Redemption is in Christ , by which we are justified , Rom. 3.24 . The Meriting Acts are over , as Acts , but the Merit never ceaseth . His Sufferings are past , but the Righteousness acquired thereby remains ; it 's not only their Vertue simply that continues , but the Righteousness or Right founded thereon abideth . He hath a Right to Faith for all the Elect who are yet uncalled ; he hath a Title to Pardon for all True Believers ; he hath a Right to Eternal Glory for all Persevering Saints . There is our Right best secured . It is for the Righteousness that is in Christ that we are acquitted and adopted , and on it , as in him , we must still depend . Exh. Sinners and Saints , look to Christ as having in him a full Righteousness . Let this Commend him to thy Acceptance and Trust. Sinners , you need him on this very account to answer for your Unrighteousness ; all his Offers and Calls should have power with you from this very motive , he hath a perfect Righteousness ; it were else in vain to believe in him , it were to no purpose to repent and turn to him ; were not he by this Righteousness mighty to save thee , an answer to his Call might not be expected . But know with assurance , that he is a Fountain deep enough for thy Uncleanness , Zech. 13.1 . The Son of Righteousness hath healing under his Wings , Mal. 4.1 . and peace and glory in his power . You may trust the Promises , by which the Gospel allureth you to Christ , for as amazing as the Good is which they contain , they are by his Righteousness , Yea and Amen , 2 Cor. 1.20 . but take care of separating his Person from his Righteousness , you must accept of him , as a whole Christ , if you hope for good by his Righteousness ; and your Faith must be directed to him in a firm dependance , and entire subjection , or he 'll be to you as unuseful , as if he had not this fullness of Righteousness . 7 Pro. All Graces and Saving Benefits are dispensed to Men in the Righteousness of Christ. By his Satisfaction he render'd it consistent with the Perfections of God to visit blind Souls with his light , and surprize the dead with spiritual life ; on Christs account the Spirit descends to strive with the rebellious , and awake the sleepy . His Regenerating Influences are the effects of Christs Merits , he acts as the Spirit of Christ. I do not mean , that Christ's Righteousness is imputed to Men in order to the working of Faith in them , as it is in order to Pardon ; you may as well say it 's imputed to Men in order to the preaching of the Gospel to them , for that 's an effect of Christ's Righteousness ; but these are the result of a Divine Constitution , wherein Christ is acknowledged , but no right in Men supposed . The first Grace is absolute , and an arbitrary act , as to any claim the Sinners hath . Though Christ hath a right to the Elects being brought to believe , yet he transfers not his right to the Elect , who till they believe are not united to him , and so are Aliens to his Righteousness . But God hath an Eye to the Merits of Jesus in all his Grants and Gifts from first to last , from the least to the greatest . When he forgives Sin , it is a rendring to us what is purchas'd by Christ's Blood , Eph. 4.32 . It is a giving forth of what he hath bought : We are made Kings and Priests as a proper Reward to Christ , and a Testimony to his Righteousness . Exh. Say of every Saving Benefit , and of all Graces , This I receive , because the Lord Iesus hath a full Righteousness . The Heavens had been Brass as to Vital Influences , but for this ; The Word had been a dead condemning Letter , but for this ; My Sins had been eternally sealed up among his Treasures , Pledges of his Love to my Soul I had never found , my Prayers would have been excluded audience , Christian Hopes and Comforts I had not intermeddled with , but that Christ is Righteous , yea , perfectly so . But because his Righteousness is great , I have found Healings when Wounded , Strength when Weak , my Prayers have had frequent Audience ; God hath not refused me Communion with himself , mine Iniquities are removed as a Cloud , I joy in Gods Favour , I glory in his Fullness , and have lively Hopes to be ever with him . Should not that be owned by us in all , which is the Consideration upon which all is given . 8 Pro. The Righteousness of Christ is differently applied , and operative , as the Gospel distinguisheth the promised Benefits with respect to the various Conditions of such , who are the Persons described in the Promises . For Explication of this note , 1. The Gospel Promises distinguish the Benefits that come by Christ , and describe the Objects of each . The Promises are various , and those are all Gospel Promises that are made to fallen Man , for Christ's sake . To be a Promise to fallen Man , and not Gospel , to be for Christ's sake , and not a Gospel Promise , are in the nature of the thing impossible . The variety of the Promises is obvious , and the Persons to whom they are made not alike described . Some are made to one Grace , some to another Grace ; some on one Condition , some on another . Justification is promised to the Believers , Pardon to the Penitent , Mar. 1.4 . Returns of Prayer to him that prays frequently , and in Faith , Iam. 5.16 . Glory to the Persevering Saint , Gal. 6.9 . Abundant Glory , or Reaping liberally to him that sows liberally , that is , who is abundant in fruitfulness , 2 Cor. 9.6 . He that hungers after Righteousness shall be filled , and the like , Mat. 5.2 . Each of the Promises are made in Christ's Right ; They are but an Inventory of Christ's Claim ; Nay , they were made with respect to his Merits ; If God could make a Promise of Saving Benefits to Sinners without an Eye to Christ's Satisfaction , as the Consideration of making that Promise , I doubt it will go too far to prove , that he may perform that Promise without an Eye to his Satisfaction . The same Objection will not lie against a meer . Decree or Purpose to give such Benefits in and by Christ , for this Purpose gives no Man right to the Benefit , but the Promise doth give a right ; and to suppose a Sinners Right without respect to Christ's Righteousness , seems to weaken the necessity of his Satisfaction and Merits , who is given to be a Covenant , Is. 42.6 . i. e. for his sake this Covenant is made , and by him confirmed and executed . But how ever various the Promises are , they grant in his right , they be Christ's Legacies , they are bequeathed by his Testament , and therefore argue that the respective Blessings contained therein , are his proper Goods , given out by the Promises as his Donative Instrument , and upon terms which the Fathers and he thought fittest to prescribe , as rendring the State of the Receivers such as they judged most subservient , to infinitely wise , and holy purposes . 3. It 's Christs Righteousness that exerts it self , and operates , in conferring the Benefits included in these various Promises ; this empties it self in all those Channels , and influenceth by each of those means ; the Blessing conferred is a display of his Merits as the procuring Cause , whatever power the thing is effected by , or way it 's effected in : Christ's Righteousness is applied in Pardon , in Adoption , in the Perseverance of Penitent Believers , Gal. 3.16 . This is applied in the Answer of every Prayer ; this is as truly in all additional degrees of Grace in some Saints , as in any measure in every Saint ; yea , in the augmented degrees of Glory , as in a State of Glory . Hence it 's past doubt , that unless we say some Spiritual and Heavenly Benefits are given not by , or for Christs Righteousness , or that his Righteousness may be equally applied , and yet not produce equal effects , then we must conclude , the Righteousness of Christ is not in the same degree applied unto all , to whom it yet may be applied to saving purposes . It is applied to no true Believer , but that it secures to him a Deliverance from Hell , an acceptance of his Person and Duties , Perseverance in Faith , and the Kingdom of Heaven at last ; But are all as greatly beloved as Daniel , as mighty with God as Moses , or Iacob ? Had he that was Ruler of five Cities as great Glory , as he that was made Ruler of ten Cities , Luk. 19 , 17 , 19 , 24. Comp. Mat. 25.28 . and surely the very preheminence in these respects is owing to the Righteousness of Christ applied , Rev. 1.5 . Exh. Be careful and industrious to be the described objects of the several benefits you desire , according as the Promises describe the Persons and to whom they are made , yet expect each benefit by Christ's Righteousness , when you are the described objects of those benefits according to the Gospel Ordination . In vain do you expect the benefit promised , if you are not the Persons to whom the Promise grants it , for the Promise doth as truly exclude the wrong Person from its Blessing , as it assures it to the right Person . But by what doth the Promise describe you to be the Person it speak of ? It 's not by your Name , but by your Character , even your being such a one as Christ declares by the Promise , he will give the Benefit to . Would you be filled ? be then one that hungers after Righteousness : Would you be pardoned for Christs sake ? see that you be Penitent Believers ; for it 's to such only Christs Righteousness is promised to be applied for Pardon . Would you reap plentifully ? then sow plentifully ; for if you be of them that sow sparingly , God doth not say it to you , that you shall reap plentifully 2 Cor. 9.6 . The like I may say of every other Promise that is Conditional , for therein God moves us to duty by Benefits ; he induceth us to what we are more backward , by what we more esteem and desire ; Election knows our Names , the Promises appoints our Qualifications : And do not think thou canst plead Christs Righteousness to obtain the Good promised , if thou art not such a one as the Promise describes ; for in making these Promises , Christ hath fixed the way how the Effects of his Righteousness shall be dispensed ; and by these he requires us to guide our Expectations , or they do not answer the end of his Publication of them . But when thou art , by the Grace and Spirit of Christ , the characterized Man to whom the Promise belongs , expect the Blessing as the Effect of Christs Righteousness , and not of thine own ; the Promise had not been made to thee but for that ; it is in his right the Blessing is conferred , whenever any partake thereof , which adds Sweetness as well as Certainty thereto : The Spirit frames the Vessel , but Christ affords the Oyl . By the Operation of the Holy Ghost thou art rendred the designed Object of the Promise , but look to Christ as Procurer of the Good which the Promise is to convey : But more of this hereafter . 9 Pro. In and by the Righteousness of Christ , they that sincerely believe , are , upon Gods pardoning of them , as free from Condemnation , as if they had never sinned ; and accepted and entitled to eternal Glory , as if they had kept the whole Law , Rom. 8.1 . There is no Condemnation to them that are in Christ Iesus , who walk not after the Flesh but after the Spirit . These are in that State wherein the Curse is restrained from arresting them : Yea , they are Heirs , joynt heirs with Christ , Rom. 8.17 . the Gospel-Covenant is their Charter of right , which is secured by the Death of Christ , the Oath of God , and Sacramental Seals . The Death of Christ is to be considered , not only as what purchased the Covenant-Blessings , of which I have spoken before , but also as what ratifies the Covenant to our Faith ; by Death its irrevocable as a Testament ; and it must be sure , or the Lord of Glory had never died to secure the ends of it ; his Death is too great a thing to admit a doubt of the certainty of that Charter , by which the Effects of that Death are granted ; Christians being thus free , and thus accepted and entitled , proclaims them Righteous . Exh. Be comforted notwithstanding your Faults and Weaknesses , whilst your Hearts are upright in God's Covenant . What is not a just Challenge to the Sincerity of thy Faith , ought not to make thee conclude thy self Accursed , or quit thy hopes of Glory : Failings may cause Mournings that we are so Imperfect , when they ought not to perplex us as if we were in a lost Condition . The same Mouth that delivered the Curse against Sinners in the Law , hath published Forgiveness , and applied Redemption to Believers ( though Sinners ) by the Gospel , Gal. 3.13 , 14. If your Faults be objected , Christ hath answered them : If the Weakness of Graces be objected , Christ hath made up that : If the Greatness of Gospel-Benefits be objected , it 's Christ hath purchased them ; and they are bestowed not for thy Graces , but for Christ's Obedience , though it be to such as even thou art , if a sincere Penitent , that they are given ; for the Gospel-Rule doth only appoint the Persons who receive the Benefits , but not ordain us to make the Satisfaction for the Sin to be pardoned , or to purchase the Glory to be received . Wilt thou not let Christ appoint his own Legatees to his own Bequeathments ? and rejoyce in the Gifts , whilst thou art the Person to whom he declares they belong ? If he had promised Heaven to a meer Sinner as such , thou oughtest as a Sinner to expect it with Joy. But he hath promised it to all believing Saints , however imperfect ; and must not thou with Comfort look for it , and not quit thy hopes , till thou cease to be a believing Saint ? Yea , he hath ministred further to thy Joy , That he will influence thy Soul by his Warnings against Apostasie , by Sacraments , and by constant Supplies ; so that thou shalt Persevere . 10 Pro. Christians become thus Righteous upon believing , by the Righteousness of Christ imputed to them in their Justification , and by the continuance of this Imputation they remain Righteous . Upon our first believing we are justified , Rom. 3.29 . and there is a constant Imputation of Christ's Righteousness to the Believers for his continued Justification . Did Men cease to be Believers , God would cease to impute the Righteousness of Christ to them . Did God cease to impute Christ's Righteousness , Men would cease to be justified ; and did we cease to be justified , we should be subject to Condemnation . But blessed be God he will cause the true Believer to persevere in Faith , and so he shall remain in a justified State. God will preserve the Habit of Faith , enable him to frequent Acts of Faith , and still prevent damning Infidelity ; he will keep thee from a prevailing distrust and rejection of Christ as a Saviour , Luke 22.32 . and from reigning Disobedience to him as thy Lord. I shall explain this great Truth of Justification by the imputed Righteousness of Christ , which may be conceived of according to the following Heads . 1. There is a making us Righteous , as it is a giving a Believer a right to Pardon , Absolution from the Curse , Adoption and Acceptance , which is by imputing the Righteousness of Christ to the Believer . We must be made Righteous before a just God can pronounce us so , or deal with us as such ; there must be a right to Pardon e're God will Pardon ; this right to Pardon is given by God's imputing to us the Righteousness of Christ ; and the effect of that imputing Act seems to be the first Consideration in the Change made in our State as justified . For the better apprehending of this , you may remember I have before informed you , that Christ's Righteousness may be considered : ( 1 ) As the full Performance of the Conditions of the Covenant of Redemption , which included a full Conformity to the Law of Works ; yea , and mor● . ( 2 ) An adjudged Right to the promised Reward , for his performance of those Conditions . Now both these are imputed to the Believer in this first Consideration , Of giving a Believer a right to Pardon , &c. 1. The Righteousness of Christ , as it was the Performance of the Conditions of our Salvation , is mediately imputed to the Believer . God adjudgeth , that what Christ did and suffered for the actual Remission of Sinners , was really done and suffered for us , it belongs to us , we are the designed Objects of that actual Remission , to procure which for us , that Obedience was rendred , Iohn 3.16 . God so loved the World , that he gave his only begotten Son , that whoever believeth on him should not perish , but have everlasting Life . Here we see that God gave his Son to do and suffer what he did , that Believers thereby might not Perish but eternally Live. Now by Grace bein● Believers , that we may have a right not u● Perish , but Live , we have what the Son ● given , did and suffered , reckoned and accounte● to us : God looks on what Christ did as don● for us , and esteems us Believers , them whom his Son did that for ; and therefore by his gracious Ordination we are the very Persons tha● have a right to Pardon of those Sins , for whic● we were liable to Perish , and excluded from Life . I say , Christ's very Performance of the Conditions , is imputed mediately in this manner ; If one give me my Liberty , which he voluntarily purchased for me at a dear Rate , he mediately gives me what he paid for my Ransom , though immediately I receive my Liberty , and a right thereto ; whereas the redeeming Price was paid to my Detainer , in whose hands I was Captive . So it was to God that Christ made Satisfaction , and yielded the Meriting Price ; yet it is applied and reckoned so to the Believer , that he receives the same Blessings thereby , as if himself had rendred it ; because it was for his Title to those Benefits that it was rendred by Christ. Yea , by this Imputation it becomes his Security for all saving Benefits , and pleadable with God by him , with respect to what is purchased for Believers thereby , as if he had endured and performed the things Christ did . Since God adjudgeth he is the Person in whose stead Christ died , and obeyed , that even he might be entitled to Life and not die , 1 Thess. 5.10 . Who died for us , that we should live by him . We have hereby the Benefits of his Death , and his Death to secure those Benefits , yea , and as the Foundation of our right to those Benefits . Hence we are said to have Redemption and Forgiveness by his Blood , Eph. 1.7 . By Christ we have now received the Atonement , Rom. 5.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Reconciliation : And herein the Blood which did reconcile is applied , it being shed and accepted to be a Propitiation through Faith therein , Rom. 3.25 . The Virtue of this Blood still remains , though the Act of shedding is long since past ; and that very Act of shedding , is still so referred to in the Communication of the Benefits to such for whom it was shed , that it is still called a Blood of sprinkling , Heb. 12.24 . not now sprinkled as material Blood on us● but as it speaks those better things for us in Christ's Intercession , and to us in the Promises , and as we come to it by believing therein as our Security in all we receive ; it being shed for us , that we might have a right to Pardon thereby , as the procuring cause . It was given to God as a Satisfaction ; 't is given to us as Christ's Blood triumphing in our Peace . Though God doth not adjudge that Believers made Satisfaction by it as their Blood , yet he accounteth it that which is actually satisfactory for them , being designed and accepted to be so ; and therefore they are therein adjudged to be entitled to Pardon . In the same manner I might speak of Adoption , &c. but one Instance sufficeth . By this you see that Christ's Righteousness , as it is his Active and Passive Obedience , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Performance of the Legal Conditions o● Life and Pardon , is applied in the manner it is truly capable of being applied : Here the Vertue and Merit of it is displayed and operative ; the designed end of it is obtained ; God expresly acknowledgeth and rewardeth it , in what he bestows ; it 's owned and relied on by the Believer as the Price of Peace , and Merit of all Good ; it 's made the Souls Security and Plea , as to all its Hopes and Enjoyments , Rom. 5.18 . 2. The Righteousness of Christ , as it is his adjudged right to his Seeds Pardon , Absolution from the Law Curse , Acceptance and Adoption is immediately imputed to Believers as his Regenerate Seed , and Members of his Mystical Body . This right is esteemed , yea , made theirs , they have not meerly the Benefits given them● but they are invested in Christ's right to those Benefits ; Christ's Righteousness is Ius adjudicatum ad praemium , he acquired a right to the Reward , and it was adjudged that he had that right , upon his perfect Obedience he was justified . Now part of the Reward was , That all the Elect should become his Actual Seed , and made Believers : Also , That all his Actual Seed , even Believers , should be Forgiven , Absolved , Adopted , &c. Christ hath as great a right to this , as to be exalted ; yea , it 's part of his Glory . This right he carried into Heaven with him , this right he pleads in his Intercession , not as what is to be tried and argued anew , but what is already adjudged ; yet it 's still to be executed , and the Blessings he hath that right to , are to be dispensed . Believers therefore are not only pardoned , yea , not only have ●●ey a right to Pardon , by the Promise of Pardon to Believers , but they have Christ's right to that Pardon , even his adjudged right that Believers shall be pardoned ▪ This Righteousness is communicable more immediately , than the very Acts are whereby that right was acquired ; it 's transferred to them , but without an Alienation from Christ. This is included in that Gift of Righteousness , Rom. 5.17 . and is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 5.18 . His Obedience must be supposed to lose its Efficacy ; and his Title be reversed , if his living Members fail of Pardon , Isa. 53.11 . one Article in his Covenant , as his reward , being , that , By his knowledge shall my righteous Servant justifie many , for he shall bear their Iniquities . It may be you will better apprehend the whole by this familiar Instance . A Person purchaseth a Thousand Pounds a Year for a valuable Price , and hath by Covenants a legal sure Title thereto ; he that purchased gives me by a Deed of Gift , Twenty Shillings a Year of that Estate , to hold in dependance on him and his Title ; mediately he gives me the Purchase-Money of this Gift , immediately he gives me this part of the Estate , and his Title for my Security , without which I should possess precariously . It 's a Title by Purchase , as to him that gave it me ; it comes to me by Gift , for I paid him nothing for it ; nor can I be said to pay the Seller , though I have by Gift the Title for my Security , which he that gave it me acquired by his Payment ; yet still in dependance on him who paid all , hath the main of the Estate , and is possessed of the original Covenants as in himself . This answers our case , excepting that God is as truly said to give us all , as Christ himself can be said to give us all ; God having given his own Son to redeem us , and purchase all for us . I need not apply this Parallel more than to tell you , that as Christ acquired our Pardon and Acceptance , so we have his very right thereto to secure us ; the whole is exemplified in 2 Cor. 5.21 . Christ was made Sin for us , who knew no Sin , that we might be made the Righteousness of God in him . Christ was made Sin , not esteemed the Committer of the Fact , or as filthy by it , but he stood liable and obliged to the Punishment of it , and became the Sacrifice for it , which is often in Scripture called Sin. This Obligation to bear the Punishment is Reatus poenae , or if you call it Reatus culpae quoad poenam , it 's much the same , though not so safe : Yet in this Christ is not charged as if he committed the Sin ; so we are made the Righteousness of God in him , that is , We have given us that right of Christ to what was promised him for Believers ; and which was contrived and appointed by God to be the way of our Salvation ; the Debitum poenae for our Sins became his , the Debitum praemii for his Obedience becomes ours . But we no more paid the Purchase of that Right or Title , than Christ did commit the Sins , the Punishment whereof he obliged himself to undergo ; he was made Sin , i. e. obliged to die a Sacrifice for Sin ; to which answers , that we are made Righteous in him , i. e. invested in his Right , for obtaining the Blessings promised to him for us in the Covenant of Redemption ; and promised to us for his sake in the Gospel Covenant , when we believe . Herein I have stated the first thing included in Justification , and upon this the rest depend : Hereby we are made Righteous in Christ's Righteousness : Though we be not personally Innocent , yet Christ's Righteousness , which fully answered the Law , is judicially applied , so as to give us a sure right to be dealt with , as to Eternity , as if we had been Innocent and Perfect , which is what we principally need ; and as much as we are capable of , considering we are Sinners , and that we did not provide the Ransom , nor substitute him that became so . 2. God hereupon actually forgives , adopts , and gives the Earnest of Glory to Believers thus invested in the Righteousness of Christ , and on the account of that Righteousness . This is Executive Justification in part , and indeed all Benefits peculiar to the Members of Christ , are conferred in a way of Execution hereof ; unless as we may consider , such Benefits as follow Pardon and Adoption , to refer to Justification , as including an additional Right resulting from Gods pardoning and adopting Acts. The reason why I add this , is , that Pardon gives a Right to impunity , and Adoption gives a Right to the Privileges of Children ; and so with respect to Forgiveness and Adoption , a Believer may be called Righteous , and frequently in Scripture is called so , though inclusively of Christ's Righteousness , because it 's for that we are so forgiven and adopted . Forgiveness is of so great importance in Justification , that upon the account hereof we are said to be Blessed : Yea , it 's put frequently for the whole of Justification , Rom. 4.6 , 7 , 8. it 's so in the Lord's Prayer , Luk. 11.4 . yea , it 's so put in our Creed . 3. God judicially sentenceth the Believers thus made partakers of Christ's Righteousness , and thereupon pardoned and adopted , to be them who have a Right to Impunity , Favour , and Glory ; and accepts them as such , notwithstanding all challenges and accusation , Rom. 8.33 , 34. Who shall lay any thing to the Charge of Gods Elect ? It is God that justifieth , who is he that condemneth ? It is Christ that died , yea rather that is risen again ; who is even at the Right Hand of God , who also maketh intercession for us . This doth not only obviate the Accusation of Persecutors , against such as are chosen to suffer ; but it answers all Challenges against every Believer , gathered out of the World by the Spirit , pursuant to God's Eternal Election ; for against the unconverted Elect , God himself hath much to Charge ; and he lays it to their Charge by his Law-condemning Sentence . But as to the Converted , here 's a general defiance , and a large enumeration of what tend to their defence . God justifies them , and this for the sake of Christ's Death ; and that the Death of him who is risen , and being risen is enthroned , and being enthroned intends their Security by his Intercession . It 's true , if they be charged to have been sinners , they must own it as a true Charge : But what then , must they Dye for their Sin ? No : God declares they are pardoned , and this upon a Righteousness more then adequate to the Law of Works ; and they have no lower a safety from their Guilt , than Christ's Title ; who died , that Believing Sinners might not Dye , but Live. Indeed , if the Charge be , That these are not Believers , then God Acquits them another way , of which hereafter . This is Sentential Justification , which is Virtual now , and will be solemnized at the great Day . 4. It is the Gospel whereby God justifieth us as his Instrument ; God in his his Word , having declared that he will Iustifie him that Believes , Rom. 3.30 . and that we are justified by Faith , Rom. 5.1 . and Commanding us to Believe with a Promise , That we shall be Justified if we Believe . He doth by this very Declaration of his Will , Justifie the Believer . This promise effects what it includes , assoon as the Object is answerable to the Tenure of the Promise . By this he Imputes Christ's Righteousness to the Convert , and so makes him Righteous ; declares him Righteous , and treats him as Righteous , in , for , and by Christ's Righteousness ; and this assoon as he Believes . There needs no more to express it now , than this Word of his Mouth ; unless as we may add the Sacramental Seals , and also such influences and acts of Power , whereby such Benefits are conferred as are Executive of the Justifying Sentence ; and so far are a Divine Declaration of our State as Justified . 5. The Object of God's Justifying Act , is the living humbled , converted Believer ; who by Faith cometh to , accepteth of , and rusteth in Christ as an entire Saviour . The promise of this Mercy being to such , yea , confined to such ; and Unbelievers declared to have God's Wrath abiding on them , especially when this Gospel is that Word of the Lord whereby we are Justified , Gal. 3.22 . Ioh. 3.36 . and 8.24 . Rom. 10.4 . We must then Believe ; but it is not Faith , unless it be a coming to , accepting of , and trusting in a Christ ; it is not a Christ , if he be not a whole Saviour . When will we Believe , if we be not convinced and humbled ? How can we Believe , if we be not quickned by the Spirit ? Yea , of what sort of Faith is it , if we are not purposed in our Heart to turn from all Sins , Self and Idols to Christ , and to God by him ? Which turning is oft the Word , by which the Spirit oft expresseth Faith it self , Ezek. 18.21 , 30.1 Pet. 2.25 . Acts 26 , 18. By what is said , you may Answer the main Enquiries that occur to your Mind concerning Justification : Qu. Who Justifies us ? Ans. God as our Ruler . Qu. What doth God do for us , or on us , when he Justifies ? Ans. 1. He Imputes Christ's Righteousness to us , whereby we have his Right to our Pardon , Absolution , &c. 2. He actually forgives , absolves , and adopts us in Christ's Right , and for the sake of his Obedience . And by this forgiveness , absolution and adoption , he further gives us a Right to Impunity , the in-dwelling Spirit , Perseverance , and Eternal Glory . 3. He pronounces us free from all Accusation and Challenges that would import a present liableness to Eternal Death , or bar to Eternal Glory ; we having Christ's Righteousness , and thereby our Pardon , Absolution from the Curse , and our Adoption for our Plea and Defence . Qu. What is our State by being thus Justified ? Ans. We are accepted with God , free from Eternal Condemnation , and entitled to Life , as if we had not sinned , but kept the whole Law to this time . Yea , we have some greater Benefits than we forfeited , as Union with Christ , the in-dwelling Spirit , and Perseverance , whereby we are secured from forfeiting Eternal Life for the future . Qu. By what Instrument or Sign of his Will , doth God Justifie us ? Ans. By the Gospel-promise . Quest. Whom doth God Justifie ? Ans. The true Believer , ( whether he know himself to be so or no ) and no others . Yea , God in Justifying a Man , doth as far declare him to be a Believer , as he declares him to be Justified . Qu. When doth God Justifie a Sinner ? Ans. Assoon as he is a Believer , and not before ; such being the Object on whom the Justifying Act doth terminate , according to the Promise . 1 Exh. See that your Faith be True , and then may you rejoice in a Justified State. A f●lse Faith will leave you condemned as certainly , as if you had no Faith : And a false Faith too many have been satisfied with ; Simon believed , but yet had neither Part nor Lot in this matter ; because his Heart was not right with God , and he was in the Gall of Bitterness , and Bonds of Iniquity , Acts 8.13 , 21 , 23. Be then solicitous that your Faith be right ; see that it be unfeigned and true : True for its principle , even from Regeneration ; True for its Nature , a fiducial Consent ; or such a Trust in Christ , and in God by him , as receive a whole Christ : True for its Concomitants , that no saving Grace be wanting ; True for its Operativeness and Effects , that it works by Love , purifies the Heart , and makes you persevere in sincere Obedience , and holy Fruits . All this is necessary to the Faith the Gospel calls Saving ; since God will Judge your Faith , and you by it . 2 Exh. Be not satisfied meerly with Believing , or talking , that there is a full Righteousness in Christ ; but submit to God's way of Imputing it ; else you 'll be no better nor safer by it . Thousands are damned as Unrighteous , though Christ hath a full Righteousness . It is not from a defect in Christ's Righteousness ; no , nor because God fails to impute it to such whom he hath promised it to : Whence then ? It 's because they do not savingly Believe , and turn to Christ. The Gospel is God's Will , as to the way of the Application of Christ's Righteousness ; and if that be not obeyed we are lost , 2 Thes. 1.8 . Gal. 3.1 . Heb. 5.9 . Unbelief , is Disobedience to the Gospel , and will destroy : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is Disobedience , is oft render'd Unbelief , Rom. 11.30 , 32. Heb. 4.11 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelieving , Acts 14.2 . and 17.5 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to Believe , Heb. 3.18 . The work of the Ministry is to call and perswade sinners to comply with the Gospel , with an Assurance , that such as refuse not , shall be Justified by Christ ; and they who persist to refuse , shall perish notwithstanding the Grace of God , and Righteousness of Christ , Mat. 23.37 . Acts 13.38 , 46. Having thus insisted on this Proposition , I am led thereby to this Question : Quest. Are Believers as Righteous as Christ in equality ; Or , Are they equally Righteous as Christ ? Answ. Believers are not equally Righteous as Christ. Sincere Christians are in some respect as truly Righteous as Christ ; but yet that is not to be equally Righteous as Christ. Hence many chuse to say , we are as Righteous as Christ aeque , but not aequaliter . Yea , though one assert an Identity in the Righteousness , yet that will not argue an Equality . It s one thing to have the same Righteousness , it s another thing to have it in the same measure . The Light in the Air is the same as in the Sun ; but yet it is in a greater degree in the Sun than in the Air. Obj. 1. We are equally Righteous as Christ with respect to his Suretiship Righteousness . Answ. I shall 1. give you my Thoughts concerning Christ's Suretiship . 2. Prove that we cannot on this account , nor any other , be truly said to be as Righteous as Christ in equality . This Term Suretiship Righteousness , is no Scripture expression , no more , nor so much as the word Condition . I say not so much ; for if you consider Luke 14.26 , 27 , 32 , 34. You 'll find Condition used exactly in the sense objected against by some , ver . 32 , 33. Or else , whiles the other is yet a great way off , he sendeth an Ambassage , and desireth Conditions of Peace . So likewise , Whosoever he be of you , that forsaketh not all that he hath , cannot be my Disciple ; and ver . 26 , 27. Whosoever doth not bear his Cross and come after me , cannot be my Disciple , ver . 26. If any Man come after me , and hate not Father and Mother , &c. Our blessed Lord doth in these Verses propose what is necessary to Christian Discipleship , without which we cannot be saved . He pitcheth on such things as were hardest to Flesh , as what his very Followers must be judged by : To inforce and improve which , he pitcheth on two Parables . By the first Parable he adviseth Men to consider well the Terms or Conditions of Christianity , before they engage in the Profession of it , lest they be ashamed , ver . 28 , 29 , 30. By the second he confirms the first , and adds , how necessary it is to consent to these Conditions , as hard as they be ; for we are in a State of Enmity , and foolishly persist therein , since we are unable to defend our selves against God , when his Vengeance approacheth ; and therefore 't is our Wisdom in the time of his long-suffering , to submit to the Conditions of Peace , Luke 19.42 . This is more applied in the next words : So likewise whosoever he be of you , &c. How is this redditive so properly used , or the Parables applied , if taking up our Cross , following Christ , hating Father and Mother , and persevering , are not Conditions of our true Discipleship , and consequently of Salvation by Christ ? Unless we may be at Peace , and be saved without being Christ's Disciples . But what need I Digress , when the Assembly , and all valuable Divines , use the word in our sense . Yea , the Gospel so oft speaks Conditionally ; if thou Confess , Rom. 10. I return to what I affirmed , viz. That Suretiship Righteousness is no Scripture Expression . Surety I know is once used , and but once as to Christ ; the word Righteousness is oft used ; but Suretiship Righteousness is a new Word , of Humane Original , and I am sure , not consonant to Scripture sense , as it 's used to infer an Equality of Righteousness between Christ and us . Having premised this , I will shew you First , What I grant concerning Christ's Suretiship : Secondly , Tell you what I deny according to plain Scripture . 1. The things that I grant are these : 1. Christ is the Surety of the Gospel-Covenant for all his actual Seed ; yea for the Elect , as far as it includes the promise of the first Grace , Heb. 7.22 . He is engaged that they shall grow in Grace , persevere , and keep Covenant with God , and not turn away finally or totally from him : He doth not bind himself to improve for us , or persevere in performing the Conditions of this Covenant for us ; but that we shall do it : Yea , he is Surety to see the ends of the Covenant pursued , as to God's part ; that he will forgive us , be our God , &c. Not that God's Truth or Ability need a Surety : But the weakness of our Faith is answer'd by such a Support ; for which end God Sweareth , and appointeth Covenant Seals , so doth he condenscend to our infirmity . 2. Christ hath undertaken in the Covenant of Redemption , that he would make Satisfaction to Justice for us , and Obey the whole Will of God , bring actually into the Gospel-Covenant all the Elect , by causing them to Believe ; and that he would bring each of the Elect to Eternal Glory in a way of Faith and Holiness ; of which before . But you must not hence infer , that Christ engaged to repent for us , or Believe in himself for us ; which to do , would suppose him a sinner , and to need a Mediatour . He was a real Sponsor , engaging to do all that belonged to him . 3. Christ accordingly died in our Nature , and that not only for our good , but in our stead ; nostro loco ; We were liable to Die , he stept in and Died , that we might not Die ; who otherwise might have Died , but now Live by his Dying for us . He was a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave his Life for ours ; yea , and this to vindicate the Glory of God in exempting us from Death . He also Obeyed for us , not indeed to exempt us from Obeying , ( for by it we are brought to Obey instead of Rebelling ) not only to be a holy Offering and Example . But that the want of our perfect Obedience might not exclude us from Acceptance and Heaven ; and that by his Obedience and Sufferings , he might acquire for all his Members a Title to Happiness in his Right , and not to be merited by any Work or Obedience of their own . That the Lord Jesus did suffer properly in our stead , is plain in Scripture , Mark 10.45 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Ransom for , or instead of many . Compare Matt. 2.22 . it 's said 1 Tim. 2.6 . he gave himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Ransom in the room of all : He was typified in the Sacrifices , whose Lives were given up instead of theirs , for whom they were offered ; and he is oft called a Sacrifice : Neither is it to be doubted , but he actively obeyed in our stead in the sense above given ; yea , and hath excluded also the Necessity and Place of our Obedience for the Impetration of any Saving Benefits . Thus far the Word of God directs us to call Christ either Surety , Sponsor , Representative , &c. 2. The thing that I deny is , That Christ by his Obedience , made Atonement or merited for us , as a proper Pecuniary Surety in the Law of Works . The thing is far otherwise , for Christ suffered and obeyed as a Principal and Sole Undertaker , and not as a Surety , that supposed us Principals in that Undertaking . He bound himself to God , to give his Life by dying in our stead to save ours ; but he never was bound in one Bond with us , that he should do so . I shall give you a few Reasons of many . 1 R. God never proposed it to fallen Sinners to make Atonement for their Sins , and by Merit recover eternal Life , which they had forfeited . Where is the Law or Covenant whereby God proposed this to Sinners as their Duty , and a way for their recovery ? By the Law of Works it was impossible , and a Contradiction : The Gospel condemns a Thought of it , as contrary to the whole Scope of it : The Compact between the Father and Son was not a Law or Covenant proposed to Sinners for their Performance of the Conditions thereof . Now a Money-Surety is bound to no more than the Principal is bound to do . If I am not obliged to pay a Hundred Pounds , neither is my Surety bound to pay a Hundred Pounds . Obj. You 'll say by the Law we were bound to obey the Law perfectly , or to die for it . Ans. Yes , To obey was your Duty , to die was the Penalty if you disobey'd . But 1. You were not bound to die though you obey'd perfectly ; but Christ was bound to obey , and Suffer though he obey'd . 2. Were you bound when you did Sin , and suffer the Penalty to obey afresh in a way of Merit of forfeited Blessings ? But Christ suffered , and yet obey'd to Merit forfeited Blessings , and more . 3. Were you bound to suffer as your Duty , and that in a way of Propitiation to reconcile the offended God by it , as an Act of Obedience ? Yet Christ engaged in this manner . 4. Were you bound by the Law , that the Son of God should assume your Flesh , and therein obey and suffer ? Yet thereupon depends the Satisfaction and Merit of the Obedience yielded ; thence is the Value of the Acts done and Sufferings endured ● it were not a Payment without that , for Dying and Obeying too , would not serve to Save Sinners , if it were not the Son of God in our Nature did both ; This goes into the Price and Payment : Could Men have done it , it had been no Payment , supposing but one Sin before . So that in this very respect Christ was bound to redeem you by paying a Million in the value of his Person ; and the same Actions and Passion as done and suffered by you , would not have been one Penny in value ; and is he but your pecuniary proper Surety when he is bound for a Million , and you not for a Penny , as in Redemption Work ? 5. You are supposed fallen , and the Covenant of Works broken , e're Christ undertakes to pay any thing ; And can the Bond be the same , when the Parties are changed , the Conditions so changed on both parts , even the Creditors and Debtors too , the former granting other things , the latter paying greater things ; the first in the Rewards , the latter in the Duties ? Is it the same Bond , and you Principals , when transacted without your Privity , your Consent not given , the Terms not exacted from you , and unless to reproach you , not possible to be proposed to you ; God knew you and himself too well , to propose to you , that if you will make your Souls an Offering for Sin , and perfectly keep my Law , I will then receive you again into Favour : Yet this would change the Bond : Or if you would be thought Principals in the Covenant of Redemption , it must thus be proposed to you : If you will procure and send the Son of God to take your Flesh and die , and obey the Law for you , then I will be reconciled to you : Had he been thus in your disposal , and he had done it at your disposal , you might claim at the rate as some do . But though God gave his Son , and his Son gave himself to redeem you , yet you never gave him ; no , nor were engaged to give him , as the Condition of your Recovery . These and many other Considerations should lead us to conclude , that Redemption Work was proposed only to Christ in the Covenant of Redemption , and that he was Principal and Sole Undertaker , as well as the Sole Performer , and of the People there was none with him , Isa. 63.3 . He alone undertook to satisfie Justice , that we might be redeemed ; he alone engaged the whole Impetration Work , and to find the Merit of our Happiness . Though part of his Obedience was that we were obliged to do ( yet not for Redemption at all ) nevertheless his Obligation to do it was not as our Money-Surety , but by a voluntary Sponsion he entred into a Bond that depended not upon our Consent or Performance , and by which we have no Claim , but at his and the Fathers Pleasure ; it was us he was to Buy , but it was he alone stood obliged to Pay : He engaged to die for us , but that is not engaging for us as Principals , that he would die ; a thing which we never were obliged to . He did not engage we should not Sin , nor if we sinned , that we should make satisfaction ; but he engaged that he would satisfie God , that we might not die for our Sins ; even one Christ for all of us , once to die instead of our eternal Death . 2 R. Were Christ a proper pecuniary Surety in his Death and Obedience , there would be no room for God's Forgiving us any Sin , or giving us any Mercy as of Free Gift , unless he forgave us more than Christ satisfied for , or bestowed what he did not merit . This is evident , for if my Surety be bound with me to a Creditor for a Thousand Pounds ; if my Surety pay , as my Surety , this Thousand Pounds , the Creditor forgives me nothing , I pay him all . So as to Merit : If I buy a Jewel for an Hundred Pounds , and give Bond for it , with a Surety bound with me for that Sum ; if my Surety shall pay that ●undred Pounds , can the Seller be said to give me that Jewel ? No. I in a Law-sense paid him , because my Surety did it . Whereas the Gospel lays the Stress of our Felicity upon Forgiveness , Rom. 4.8 . Acts 13.38 . And though Justice do not suffer , as having received Glory by Christ , yet that is not to exclude Forgiveness , but to make way for Forgiveness , in a Consistency with his Perfections . And further , God no more sells us any Blessing , notwithstanding Christ's Merits , than Christ sells them to us : Whereas he must sell all Benefits , and forgive no Faults , if he be considered as a Creditor , and Christ our Money Surety . Obj. God may be said to forgive us , being he admitted Christ to be a Pecuniary Surety , though we pay by him . Ans. That goes a very little way towards Forgiveness ; yea , and to refuse it in Money-Matters , is hardly admittable by the Rules of Equity : It sounds low , to hear a Creditor say , You were bound to me for a Thousand Pounds , which I was paid by one that I allowed to be your Surety ; and because I would take it from you by him , I forgave it you , though I got from you legally by your Surety , every Farthing of your Debt . This is not Forgiving ; and such a Change , whilst the very Debt in kind is paid , is not an Abatement . Obj. God procured Christ to be our Surety , and therefore he forgave us . Ans. In Solution of Money this will not amount to Forgiveness : If one owes me Ten Pounds , for which I cast him in Prison ; and finding him Insolvent , do I forgive him ; if I get one that wisheth him well to pay it for him , I befriend him , but am paid all my self , even by him in his Surety , without forgiving . I know nothing more Suspicious to be an Error , than what tends to overturn the Doctrine of the Forgiveness of Sins , which is the great Support of a poor Sinner ; and of this the Notion of strict Money-Suretiship , whereby we paid all to God , is guilty ; whereas if you consider God as Ruler , and Christ as Mediator , making Satisfaction for Criminals , by enduring Punishment in their stead , we avoid all the Difficulties which that of Money-Debts perplex the Work of Redemption with . The Socinians main strength lies in Objections from Sin , being as a Money-Debt , and Christ's Death being the Payment of a Debt , even the Idem . This is perceived , and therefore denied by our best Authors against the Socinians , as Lubbertus , Essenius , Turretin , Owen , Stillingfleet , &c , 3 R. Were Christ a proper Pecuniary Surety in the same Law of Works with them , then every Believer would be entitled to the same Reward as Christ is entitled to ; yea , and as much or more than Christ. This is evident , for if I Covenant with another , that in Consideration of my paying a Thousand Pounds , I shall enjoy such an Estate of Fifty Pounds a Year : I have a Surety engaged with me for the Payment of that Money ; I by my Surety pay the Thousand Pounds ; upon which I have the Legal Right to that Estate rather than my Surety ; but at most my Surety can have a Right to no more than that Fifty Pounds a Year in common with me by those Covenants : 〈◊〉 here be other Covenants between me and 〈◊〉 , wherein I engage to repay him that or m●●e , in those Covenants he is not my Surety , but a distinct Party . Hence it follows , that we are entitled to be exalted over all , and have a name above every name to see our Seed , to be regarded as Saviours , at least to be Satisfiers to God for our selves , and our own Redeemers in Law-sense . Obj. Christ paid all Personally , and not we , and therefore he hath peculiar Rewards and Honour . Ans. The Principal and Surety is one Legal Person , and therefore if the Law reckon we satisfied in Christ , the Reward promised on that Satisfaction is common to us with Christ : The Law gives the Honour as it receives the Tribute , and distributes the Recompence as it estimates the Obedience : One Person in Law , made up of us and Christ , alike obeyed in Law-sense ; and then one Person in Law , made up of him and us , must be alike rewarded ; as we are reckoned to do all , so we are adjudged to have a Right to have all due upon that doing . I shall say more of this presently . 4 R. If Christ be a strict Pecuniary Surety , I think it will be impossible to confute many very erronious Opinions , which naturally are deduced therefrom . What can be said against our being Justified actually before we believe ? For if we satisfied the Law in Christ , How can our Justification be suspended till we believe , unless there be some other Law ? The Law acquits us as soon as the Condition is performed by us . Obj. We do not apply Christ to our selves before Faith. Ans. 1 . But God , by the Law , applies him to us , if we have satisfied it ; and he hath applied him already , in making him our Money-Surety , the Law will execute it self whether we apply or no. 2. When the Conditions are performed by us , it 's against the Law to deny us the Reward ; or at least to continue us under its Curse a Moment ; yea , or to injoyn any Terms on us , for possessing the Reward , besides its own Conditions , which are fulfilled by us : The laying of Guilt on our Persons any time is unjust . Obj. We are not Christ's Seed till we Believe . Ans. All will not own that ; but if we ever satisfie in Christ , it must be when he satisfied ; it is not to be done now , when the Act of Performing the Atonement , and Paying the Debt , is over : Can we , by becoming his Seed now , be esteemed to pay what he paid so many Years since , if we did not pay it then ? Or can he be our Money-Surety , by whom we pay now when he hath done paying , and not then when he was paying . Obj. He being given by God to be our Surety , and not appointed by us to die , God may suspend giving us the Benefits of his Death , until we Believe . Ans. If God made him a strict Money-Surety with us in the Law of Innocence , he either did change the Law , or precluded himself from a Right of suspending the Benefits , at least the Restauration of his Image , and Freedom from the Reign of Sin , the Curse and Wrath of God , till we Believe ; for the Law is changed , if it say thou shalt be Free from the Dominion of Sin , and the Guilt thereof , but not till thou Believe in Christ , though thou hast already legally performed all the legal Conditions : If it be not changed , it immediately entitles to the Reward , and must be violated , if at least any Punishment lie upon the perfect Performer of the Conditions ; for it 's a punishing us after the Debt is legally paid by us . Now though there is hardly a Truth more plain in the Word of God , than that The Wrath of God abides still upon all Vnbelievers , notwithstanding Christ's Death ; yet you see how this Notion of Money-Suretiship shakes it . I might instance others , as we ought not to confess our Sins , nor pray for Forgiveness ; God afflicts only from Sin , but not for Sin at all ; God will Judge and Justifie us only by the Law of Works , and we are Saved by that Law : If God charge us with Sin , we may charge him with Unrighteousness . David was as acceptable to God , whilst he murthered Vriah , as when he obeyed God most : God requires nothing from us , to escape his Wrath and Curse for Sin ; we must not propose any Benefit to our selves by any Duty , or acting of Grace ; nor are we the better a Jot by them . These and the like , spring from this very Opinion , That we satisfied the Law fully , and perfectly obeyed it in Christ , as a pecuniary Surety with us in that Law , To say nothing of the advantage the Socinians have thereby . These things may Caution us in our Conceptions , especially when the considering of Christ as a Pecuniary Surety of the Law of Works , paying Debts to a Creditor , is not necessary to any one Gospel End ; neither the Glory of Christ , the Government of God , the Salvation of the Elect , the Spiritual Comfort of Believers , or promoting of Holiness : All which are more clearly subserved by this word as Surety of the New Covenant , joined with other words frequently used by the Holy Ghost , as Mediator , Redeemer , Saviour , Ransomer ; and the whole Oeconomy of Redemption plainly stated thereby . 5 R. Christ's being a strict Money-Surety , would be a very great loss to us : If he be our Surety in the Covenant of Works , then we can have no Claim to any Benefit but what the Covenant of works promiseth ; whereby we shall lose Union with Christ , the in-dwelling Spirit , and whatever degree of Glory is to be expected by Christ , above what Adam was to enjoy in case he had not fallen ; of which I have spoken before . The reason is , if I have a Surety in a Bond , wherein I have certain Immunities upon paying a Sum of Money , if my Surety pay that Money , I can thereby have a Right to no more Immunities than that Bond contains . 6 R. Christ where he is called a Surety , was a Surety of the better Testament ; and therefore not of the Law of Works ; which enjoined Obedience , and inflicted Death on sinners , Heb. 7.22 . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendred Testament , sometimes Covenant ; and well it might be rendred a Legal Disposition : But call it which you will , this Testament or Covenant of which Christ is Surety here , cannot be the Covenant of Works . It was not the Covenant that obliged us to die for Sin , or perfectly Obey in a way of Merit that here he is called Surety of . Is the Law of Works that better Covenant or Testament ? Or must Christ be a Surety for us in the Covenant of Works , because he is Surety of the better Covenant , which is not the Covenant of Works ? If you doubt whether this better Covenant be not the Covenant of Works , consider the whole Context . This better Covenant is opposed to the Iewish Covenant , as the Priesthood of Christ is opposed to the Levitical Priesthood ; which Priesthood of Christ the Apostle proved to be higher and better than the Levitical , by many Arguments : As Christ was a Priest after the Order of Melchisedeck , who was greater than Abram or Levi ; He succeeded the Levitical Priesthood , as it was unable to attain the great Ends of Priesthood . His Priesthood is unchangeable , because he ever lives ; and those Priests were Mortal . Christ was made Priest by an Oath , they without an Oath . And to add no more , Christ was Surety of a better Testament , which is again expressed Heb. 8.6 . He is the Mediator of a better Covenant , or Testament ; and ver . 7. If the first Covenant had been faultless , there had been no place for a second . The better Covenant or Testament in Chap. 8.6 . must be the same as this better Testament or Covenant in this Chap. 7.22 . the word there and here is the same . And there you have a full Account what this better Covenant is : It 's the New Covenant , wherein forgiveness of sin , among other Blessings , is promised , Heb. 8.9 , to 13. At most it's the Covenant of Grace as in the last Edition . Of which Covenant , but on different Accounts , Christ is called the Mediator , the Surety , the Testator ; And the betterness of this Edition of the Covenant , is founded on the betterness of Christ's Priesthood ; who by his Blood purchased it with all its Benefits , confirmed it by his Death ; and by his intercession secures the great ends of it . q. d. By how much he had a better Priesthood , By so much he was made a Surety of a better Testament , Heb. 7.22 . and repeats it Heb. 8.6 . He hath obtained a more excellent Ministry , By how much also he is the Mediator of a better Covenant ; which was established upon better Promises . Was this the Covenant of Works ? Surely no ; for the Law of Works pronounced the Curse , this the Blessing . The Law of Works bindeth guilt ; this Assures us that God will be merciful to our unrighteousness , and our sins and iniquities he 'll remember no more . The Law of Works is a killing Letter : By this Covenant , of which Christ is Surety , God writes his Law in our Hearts ; and is to us a God , and we to him a People . Yea , ●●rseverance is secured . Our Lord Jesus is a Surety of this blessed and better Covenant ; he will see it kept by all the parties ; he undertakes to have its Ends accomplished , and it fulfilled . Believers shall persevere ; New Testament Saints shall generally have freer Access to God , Fear and Know God more , and be Holier than Old Testament Saints . Yea , I grant all the Elect shall be brought into this Covenant , and be saved by it . As Mediator of this Covenant , he died for the Redemption of Transgressions , even those under the first Testament , viz. Before his Incarnation , which were pardoned on the prospect of it . And by his Death he purchased , that his Called might receive the Promise of the Eternal Inheritance , Heb. 9.15 . As Testator he bequeaths , and disposeth by and according to this Gospel Testament what he acquired by his Obedience , even to a Bloody Death ; and by that Death this Testamentary Disposition is irrevocable . As Surety he undertakes that his Testament , ( which is also God's Covenant with us ) shall be fulfilled , even on our parts , and also unto us . And this the Apostle directly applies to Christ's ever-living and interceding , as what fitted him for it , and whereby he executeth this Suretiship . Wherefore he is able also to save them to the uttermost who come unto God by him , seeing he ever liveth to make intercession for them , Heb. 7.24 , 25. Many Testaments are unfulfilled , because the Testastor being Dead , cannot see to the Execution of them , and so the Legatees are wronged ; but Christ ever lives and attends to the fulfilling his Testament , which is the same with God's Covenant , with respect to wh●●● as God's Covenant , he still intercedes , as well as ever lives : You 'll find this Apostle Lodge the height of the Security of Christians against , and from Condemnation , upon this Intercession of Christ , Rom. 8.34 . Who is he that Condemneth , it 's Christ that Died , yea , rather is risen again , who is even at the Right Hand of God ; who also maketh Intercession for us . He ascribes our Safety to his Living and Interceding rather , and more than to his meer Dying ; for though by his Death he acquired and bequeathed Absolution , &c. for his Seed ; yet it 's by his Living again and Interceding , he secures , and sees his Seed possessed of that Absolution , and all other Blessings . And if we consider that this Covenant mentioneth here , rather Benefits promised to his Seed , than Conditions of any Benefits as required either of him or his Seed : He seems to be pointed at here more directly a Surety , to see God's Promises made good to his Seed , than that their New Covenant Engagements shall be made good by his Seed ; though it 's a great Truth , he is a Surety on our part , that we shall keep Covenant , or we should soon undo our selves . I think then it 's past Contradiction , That the Covenant Christ is Surety of in this place , ( which is the only place he is called Surety ) is the Gospel Covenant ; and if so he can , even as a Money Surety , hereby be bound with us to no more than what we are engaged to do and suffer by this Gospel Covenant . It 's true , by the Covenant of Redemption , he was engaged to suffer Death in the Humane Nature for Satisfaction ; and this in our place , and also to Obey the whole Law , and both for the Salvation of his Seed . But in that Covenant he was Principal ; for God never obliged us to Redemption-Work , either by our selves , or by any other ; and therefore Christ herein is what the Civilians call ex promissor : He is obliged alone , though he acts for another . But how strange is it , that from Christ's being a Surety of the New Covenant or Testament , Men should conclude , that Christ is a Money-Surety of the Covenant of Works ; and as such , paid all our Old Covenant Debts , as Debts ; and that altogether in Kind , and so as we are accounted to pay that Debt , and merit Life by that very Covenant , yea and damn all that will not say as they say , though to say so , makes either Christ's Obedience or his Suffering needless , all Forgiveness impossible , all Gospel-terms of Application of Christ's Merits Unjust ; a suspension of a Right to those ●enefits for any time Injurious , a Right in Men to Equal Rewards with Christ Inviolable ; all remains of Displeasure on , and the Reign of Sin in the unconverted Elect , matter of just Complaint against God ; and a Claim to any greater Blessings than the Law of Works promised , Impossible . I might further argue this Point by other Considerations , as its Inconsistency with Christ's being a Mediator , he being a Party ; also with Christ's being a proper Redeemer of Sinners any more than of himself ; yea , it excludes the True Gospel Imputation of Christ's Righteousness in our Justification upon Believing ; as having no Righteousness of Christ's given us ; for it was Legally in us as much as in him , we having Legally performed the Conditions as much as him ; and so we need not look out of our selves for Righteousness , though our Surety did the Acts from whence that Righteousness resulted ; yet the Law-Right was in us as well as in him ; with many other . All that I aim at by insisting on this Point , is to guide your thoughts to true apprehensions of the Doctrin of Satisfaction , and secure you against the Vulgar Mistakes and Dangerous Notions that are gathered from the abusive straining of the word Surety . Whereas if you consider God as Rector , Sinners as Criminals , Sin as a Crime , making Sinners liable to the Curse according to the Law ; which Law must be Honoured in the Satisfaction of Justice , and Vindication of Divine Government . And the Lord Jesus on the Law-givers proposing it , freely undertaking , and promising in the Covenant of Redemption to submit to ●●e Obligation of bearing the punishment due to ; and in the Stead of those Sinners ; this Punishment being to be endured in the Humane Nature , and of equal Weight ; yea , in many things , of the same Kind with what they were to endure : And the Law-givers promising to Christ for his enduring this Punishment , and perfectly Obeying his Will , a great and certain Number that should certainly Believe in him ; and that all Believing on him , should in his Righteousness be Pardoned , Adopted , Sanctified , and Eternally Saved in a way of Faith and persevering Holiness , to his Glory : And that Sinners should have an Offer of these Benefits on the Terms of the Gospel Covenant ; and the Benefits to be dispensed assuredly in that Gospel Way , &c. I say , in this manner every thing is Consistent ; and with these Limitations , the Terms Sponsor , Mediator , Surety , and Redeemer , are Proper and Consistent . I proceed to the Second Point , viz. To prove that we are not Equally Righteous as Christ ; and shall have occasion to shew , we are not so as to his Suretiship Righteousness . 1. We are not Equally Holy as Christ ; this is a Conformity to the Divine Image and Will , and is called Righteousness . Have we an Habitual Holiness in a measure comparable to his ? Or can we pretend to that Purity of Heart and Life , or that exalted Obedience to the Will of God which he rendered ? Our Hearts must condemn such a Thought ; nay , Angels dare not be Rivals with him therein ; much less can we , whose Defects are so manifest , and Defilements are so many , Iob 40.4 . He is our Example proposed , but in what can we imitate him in Equality ? Mal. 11.29 . 2. It is not true that we performed the Conditions of Redemption and Life Equally with Christ. I suppose , they mean this by Suretiship Righteousness , who chuse that word . They think , that because a Principal may be said in Law to pay to the Creditor the very same Money as the Surety pays , and in Law equally with the Surety ; therefore all Sinners for whom Christ Died and Obeyed , did then Equally Die and Obey as Christ himself ; or as others , whe● they believe God doth account that they Died and Obeyed Equally with Christ , and in Law Sense they fully answered the Law of Works ; and they are Justified by that very Law , being truly and legally Innocent by the Satisfaction they have made , and Obedience they as one Legal Person with Christ yielded : And so they are Righteous as Christ , not in Similitude , but in Equality . But though I grant that the Righteousness of Christ's , for which we are Justified , be a Righteousness adequate to the Law , yea ; supra-legal , as well as in substance truly Legal ; yet I deny that to be a Suretiship Righteousness , in a sense that can infer us Equally Righteous as Christ. 1 R. I have fully proved that Christ was not a Money-Surety with Sinners or Believers in the Law of Works , though he Died in their stead , and his Death secured their Release and Happiness , because the Law-giver in the Covenant of Redemption admitted and promised this , and the Gospel doth proclaim this , and assure Christians that they shall be treated as Believers ; yea , and as if themselves had Obeyed and Satisfied , viz. As to all the Blessings promised to Believers . But all this doth not infer , that we paid the Price of Heaven , that we Legally endured the Wrath of God ; there 's no Suretiship that amounts to this , and therefore no Suretiship Righteousness that connotes it . Christ was not our Money-Surety in the Law of Works , in performing the Law of Redemption , and therefore we cannot be said to do and suffer what Christ did , Equally with him ; nor consequently , to be as Righteous as he in Equality . Obj. Christ was made under the Law , to Redeem them that were under the Law ; that we might receive the Adoption of Sons , Gal. 4.4 , 5. Ans. 1. I might shew how the Context doth confine to the following sense , viz. Christ was made under the Jewish Law , as delivered Four Hundred Years after the Promise , which could not give Life , nor the Spirit ; under which Law the Jewish Believers were shut up , and it their Schoolmaster , and they as Servants in Bondage under the Elements of this World , i. e. The Ceremonies ; and far from the designed Liberty of adopted Sons . But Christ was made under this Law to Redeem and Rescue those Jewish Believers from this Bondage , and to bring the Gentiles as well as they , and at one instant with them , to the Gospel Freedom and Liberty ; called the adoption of Sons ; even a Liberty from the Jewish Yoak and Bondage , which many were still fond of . Consult Chap. 3. and 4. In this sense it 's not the Law of Innocency , as a proper Covenant of Works that 's meant by the Law under which Christ was made . The Law of Innocency or Works , had not in it these Ceremonies Ordinances ; and the like . 2. I grant , that Christ in taking our Nature , became a Servant , and subject to the Law of Innocency , to its Precepts , and its Punishments , as a Mediator , according to the Terms adjusted in the Covenant of Redemption . 3. But how follows it , that because he obliged himself in the Covenant of Redemption , that he would be in our Nature subject to the Law for our Redemption ; that therefore he was such a Surety in what he did , as that we Legally did what he did ; and that in the Estimate and Sentence of that Law as a Law of Works . It 's so far from concluding this , that it concludes the contrary ; we did it not because he did it ; he did it to Redeem us , we were to do it to prevent the need of Redemption ; and had we done it , there had been no room for his doing of it : And Obeying alone would have serv'd our turn before Sin , and neither our obeying nor suffering have served the turn after Sin. Further , 4. Christ did not then become a Surety or Undertaker to Die for us , by being made under the Law ; but he was made under the Law , because he had undertaken to Die for us : His very being made under the Law of Works , was but a performance of a previous Engagement to to the Law-giver ; this being one Article in the Covenant of Redemption , That he should take our Nature , be a Servant under the Law , and make his Soul an Offering for Sin , Heb. 10.9 . Isa. 53. Can any infer then , that because Christ was made under the Law , in performance of his Prior Engagement to Redeem lost Sinners , to which Engagement these Sinners were never obliged , that therefore these Sinners did truly do and suffer whatever Christ did and suffered to Redeem and Save them ? It 's true , but for Sinners , and the Law , and Divine Justice , Christ needed not to enter into any Obligation that he would be under the Law , and Die for Sinners , and Obey to make the Law Honourable . But what is this to make us Principals in that Bond , whereby h● became obliged to come under the Law , and Die for us ? The Law is Honoured , and Justice Satisfied , but not by us , though for us ; because he stood alone obliged by his Bond to Honour the Law , and Satisfie Justice . It was not from any Obligation the Law of Works had upon him , that he become obliged to be a Subject ; or if he became a Subject , that he must Die whilst he was an Innocent Person : Nor was it the Law of Works that gave him a right to his Reward , if he should Obey and Die ; this Law never promised his Death would be a Ransom for all , and he be Glorious as a Redeemer ; the Law of Works hath nothing of this ; Christ had to do with a higher Law before he submitted to this : A Law wherein he was Principal , transacting without us , though for our Recovery . I 'll give you an instance , There is a Law made , that he that Commits High Treason shall Die , a Thousand Persons Commit High Treason in various degrees , and are Condemned : But the Law-giver , or absolute Supreme Ruler , makes a Law , that if such a great Monarch will become his Subject , and Die to Expiate this Treason , those Condemn'd Traitors shall be forgiven , and released in such a time and way as is agreed between the Law-giver and this Monarch : This Monarch becomes a Subject , and Dieth to Expiate the Treason , and deliver the Traitors . Now here the Law-giver is satisfied , the End of the Law is answered ; the Monarch Dies in the stead and place of the Traitors ; and they in a fit time and way are released . But yet they cannot be said to Die , nor pay a Ransom for their Lives ; much less to say , that they paid as much as the Monarch . 2 R. We did not equally with Christ , perform the Legal Conditions of Redemption , otherwise , we equally vindicated the Honour of Divine Justice as Christ did ; we purchased the Spirits Operation and Faith equally with Christ ; we redeemed our selves , and bought the Church with Christ's Blood equally , as Christ did ; all which are notoriously false . The ground of the Consequence is this , He that equally performs that by which a thing is effected or procured , doth equally effect or procure that thing : Therefore if we performed that equally with Christ , by which the Honour of Divine Justice is vindicated , we did equally honour Divine Justice : If we paid the Price of our Redemption , and that whereby Faith and the Church is bought , in equality with Christ , we did redeem our selves , and buy Faith and the Church equally with Christ ; the performed Conditions being the Ransom and Price . 3 R. If we performed the legal Conditions equally with Christ , we then are entitled equally with Christ , to all his Rewards proposed to Christ upon those Conditions . The ground of the Consequence is this , Whatever is proposed and promised upon any Conditions , is equally due to all who equally perform those Conditions . Therefore if Christ is to have a Name above every Name , and all Judgment and Authority committed to him , for Obeying the Law and Dying ; then if we have equally with Christ so Obeyed and Died , we are to have a Name above every Name , &c. 4 R. If we performed the legal Conditions in equality with Christ , then we have an equal Share in whatever contributed to make Christ's Sufferings and Obedience Satisfactory and Meritorious ; and so the Influence of the Divine Nature , into the value of all the performed Conditions , was equally ours , as it was Christ's . The reason of the Consequence is this , Whatever is essential to the performed Conditions , must be equally ascribed to all that equally performed those Conditions ; and none of you will doubt , that it was not sufficient to Redeem Sinners , that the meer Acts were done , and the Sufferings endured ; but that they were to be done and suffered by him that was habitually Holy to Perfection ; yea , by him that was the Son of God , in our Nature , the value resulted from the Dignity of his Person : Had he not been the Son of God , he could not make Satisfaction for Sin by his Obedience . It then unavoidably follows , That if we equally obeyed and satisfied with Christ , then we are accounted legally to have the Dignity of the Divine Nature in what we performed , and that in equality with Christ ; a thing the Law never obliged Innocent Man to , and a thing too great to be assumed by Sinful Wretches . What need I more Arguments to prove , that we did not equally with Christ perform the legal Conditions ? Though we have the same Right to a Freedom from Condemnation and to Eternal Glory as if we had , only we are excluded from that Carnal Pride , in saying we did it legally our selves , and engaged against Idleness and Security in our Obedience to the Terms of the Application of what Christ hath performed : If we dare not pretend that we satisfied Justice , vindicated the Honour of God's Government , purchased the Spirit of Grace and Faith , and redeem●● our selves , yea , and the whole Church in equality with Christ : If we abhor pretending to the same Glory and Authority , which belongs to Christ as Redeemer , in equality with him : If we tremble at pretending to have an equal Share with Christ , in the Dignity and Value of his Obedience , from the Glory of his Divine Person as the Son of God ; we must renounce this Conceit , that we equally performed the Conditions , the Reward whereof is our Redemption and Salvation ; and therefore should renounce , that we are equally Righteous as Christ. The Performance of these Conditions being the legal Righteousness of Christ , and that for which we are Justified and Saved ; but not to be equally ascribed to us and Christ ; and for any Pretence to it from its being a Suretiship-Righteousness , you have seen there is no Suretiship of that kind , as will infer that we performed whatever Christ performed , or suffered what Christ suffered for our Redemption , much less equally with him . Though I might stop here , for it 's the Righteousness of Christ , as it was the Performance of the legal Conditions , which is intended by Suretiship-Righteousness , in respect of which we are said to be equally Righteous with Christ ; yet I will proceed further . 3. It is not true , that we are equally Righteous as Christ , as he is Righteous , with respect to his Right to the Reward , upon his performing the Conditions thereof . If any thing would afford a Shadow for the Assertion , this is likeliest to do it , though alas the thing intended is of a higher Nature , even the Performance of the Condition it self ; but yet even in this lower Sense it is ungrounded . By the Reward , I mean what was promised Christ for himself or others , in Consideration of what he was to do and suffer . I shall briefly give you some considerable Differences between Christ's Right to the Reward , and our Right , even though it 's in Christ's Right we obtain all Saving Blessings . 1. Christ's Right was by his own Purchase , but we have a Right by Gift , and do receive every Benefit as the Effect of his Purchase : He bought a Pardon for Penitent Believers by his own Blood ; He graciously gives Believers this Pardon secured by his Title . Is there nothing peculiarly honourable to Christ distinct from us ? Sure , he hath the Glory of the Purchase and of his Beneficence , whilst we have reason of humble Gratitude , as needing , and of Gift receiving this , though he makes it safe to us , Rev. 1.5 , 6. 2. Christ is Righteous , as the Subject in whom Righteousness inheres and formally is ; but Believers have it by Imputation , and hold all in dependance on it as in Christ. The Purchase is peculiar to him , and the Right resulting therefrom , never alienable from his Person ; though it be so transferred , as to be the Plea and Security of Believers , for what is promised to them : Though it be upon them , it is in Christ , Rom. 3.22 . Sure , here is somewhat of a distinct Ground , as to the Degree , Reason and Manner of Denomination ; Subjectively Righteous , and Imputatively Righteous : Also Originally and Independantly Righteous , and Dependantly Righteous , have not a Sound of equality . The Moon that borrows its Light from the Sun , and depends on the Sun for Light , is not equally Light as the Sun , though it have the same Light. Believers use and apply themselves daily to this Righteousness as it is in Christ , that they may be dealt with according to it . 3. Christ had nothing Forgiven him , and needs no Forgiveness ; but Believers are Forgiven much , and oft need Forgiveness , and are taught by Christ daily to pray for it ; yea , much of their Happiness and Hope lies in God's Forgiving them , Luke 11.4 . Rom. 4.7 , 8. Is there a full Equality between him that is Happy by Pardon , yea , is often pardoned actually after he is Justified and most Righteous ? And him that never needed a Pardon for himself , yea , in whose Right that Pardon is granted when so often needed . Alas ! Believers have their Right to Blessedness maintained by God's frequently Forgiving their Sinful Forfeitures : Without this Forgiveness they would soon be liable to Misery , and to be dealt with as Unrighteous : And are such equally Righteous as Christ ? 4. It were intollerably Arrogant , for Believers to Plead with God , as they might justly do , if they were equally righteous as Christ : Dare they say , Lord we need no Pardon from thee , thou forgivest us nothing ; I legally paid the utmost Farthing by perfectly Obeying and Suffering too . I will that this and that be done for me , Iohn 17.24 . thou art unjust to me , as well as to my Surety , and not only Unfaithful if I am denied . Would this sound Conscientiously any more than Decently , Have Believers a Right pleadable on this Head of Iustice ? And yet Christ is so Righteous that he can plead so of Right : Can they be in equality Righteous , whose Claim is so Different ? 5. We are not dealt with as if we were equally Righteous with Christ , and yet God is not Vnjust nor Vnfaithful therein . Believers have much Sin in their Hearts , frequent Offences they commit , they want much of God's Image , their Graces are very Weak and Imperfect , the Spirit of God oft grieved by them , and for it abates his Influences ; God is provoked frequently , and therefore hides his Face , and rebukes them in Displeasure ; yea , leaves them under Temptations . To say nothing of other Penal Corrections , as Poverty , Cursed Relations , Death and the Fears of it ; yet in all God is Righteous , even when these are inflicted for Sin ; nay , a great part of them is Sin in them , though the with-holding of more Grace is Righteous in God , and oft repeated as Penal ; yea , indeed , all remains of Sin in our Hearts , are the Penal Effects of our first Apostasie , not yet removed by Divine Grace . Can any Man consider this and say , Believers in this case are equally righteous as Christ ? Hath he no more a right to his present exalted State , than we have to our present Freedom , from the Effects of our Apostasie ? Or are we equally righteous , when all these things are justly left upon us ? Had we a right to be at present Free from all Sin and Trouble , to be immediately made fully conformable to Christ , sure we should arrive thereto even now ? And if we have not a right to a present Freedom from these Evils , and Enjoyment of the opposite Good , we cannot be now righteous equally with Christ : A present right to Freedom from Sin hereafter , is even in that an Inequality to Christ's right , who is entitled to a present Freedom from all that is Humbling or Afflictive , and never was subject to Sin it self . 6. Christ hath a right to much more Good than we shall ever enjoy , or have a right to : Believers have not now , no nor ever shall have , a right to a Reward equal to the Redeemer's Crown ; He will receive a Homage as Redeemer ; His Humane Nature possesseth a Glory beyond all created Beings : Now can they be equally righteous with Christ in matter of right , who have a right to no more than what is abundantly short of his ? It is unaccountable to denominate one righteous from the Greatness or Largeness of right , and conclude them equally righteous who have so unequal a Right , as to the Greatness of the Things they are entitled to , of which this Head speaks ; and in what so differenceth the Nature of their right , as applied to them , of which before . Christ hath given us in his right many Blessings which begin the Felicity he intends to compleat hereafter , according to our various Capacities to receive ; but he hath not transferred to us his right to the Salvation of Millions , to Dominion of Angels , to give out the Fruits of his own Righteousness as he pleaseth ; and many such Prerogatives that never belong to Believers . I might add , We are not so Solemnly adjudged righteous as Christ is , and that makes an Inequality : And our righteous State is sustained by a constant Intercession of Christ in his own right ; but I think enough is said , to conclude this Point ; for if we are not equally Holy as Christ , nor have equally performed the legal Conditions with Christ , nor have an equal right to the Rewards promised on those Conditions as Christ , nor are equally adjudged righteous by God's solemn Sentence as Christ was ; Where is the least Shadow of doubting , that Believers are not as righteous as Christ in equality ? No , not as to Suretiship-righteousness , or in any other proper Sense . Obj. If my Surety paid my Debt , I am as Free from my Creditor's Arrest as if I never owed him any thing ; I can tell him I legally paid him all , and he cannot charge me , &c. and therefore I am as Righteous as Christ. Ans. The Improperness of calling God Creditor , and Sin Debts , otherwise than Metaphorically , I have spoken to : The Socinians have such an Advantage by it , that all Men who understand the true way of opposing them , quit these Terms : But , 1. Such as make this Objection , and urge it to prove that Believers are as righteous as Christ , must confine our Righteousness as a right only to Impunity , and not extend it to positive Good as eternal Glory is : And is it not strange , to affirm Christ by his Death only paid a Debt , but merited nothing ; and yet argue we are as righteous as Christ , meerly because our Debt is paid , which is by his Death : What is not Christ's Active Obedience a part of his Righteousness ? If it be , then notwithstanding our Impunity by the Payment of our Debt , Christ is more righteous than us , as having the Merit of his Active Obedience . 2. But it is so far from true , that the Believer paid God all his Debt , that it is true he paid God not one Penny of his Debt , neither by himself , nor by Christ as a Money-Surety . Christ made Satisfaction to God the injured Law-giver , as a Pri●cipal Undertaker to save us in his way ; but the Believer never made any Satisfaction to God for the least Sin , as I have fully proved : And therefore it 's gross arguing , that I am as righteous as Christ , because I paid all my Debt , when I paid nothing , but was forgiven all . 3. The Believer is contracting new Debts every day , and were it not for a renewed Washing or Pardon by Christ's Blood still applied , he would be subject to new Arrests , Ier. 36.3 . Psalm 51.9 . Matt. 6.12 . Is it well argued then , I am as righteous as Christ , because I would daily run my self into Prison ; but that I have a Pardon oft repeated in the Virtue of his Righteousness . 4. Though Pardon in Christ's right will keep a Believer out of Hell , yet he is unacquainted with the Word and the Dealings of God with Believers , that think they feel none of the bitter Fruits of Sin , and several Arrests of Displeasure for Sin , Rev. 3.19 . Ames 3.2 . Eternal Condemnation is the soarest but not the only Effect of Sin : Is it a part our Freedom that our Lusts are so strong ? That the Image of God is so little restored , God so much dishonoured and offended still by us , &c. will this reasoning perswade you ? Because I shall be kept by Christ's Righteousness out of Hell , therefore I am as righteous as Christ , though still subject to many Penal Effects of Sin ; and know not how much greater I may yet be subject to . 5. Doth the Plea formed in this Objection , fit the Mouth of any true Believer ? Lord I do not now need thy Forgiving me any thing ; nor ever was indebted to thee for abating me ought ; I bore the Punishment legally before I offended , and paid the Debt before I contracted it : Be but just towards me , and I fear no Advantage thou canst have against me : Let me be and do what I will or can , I am out of thy reach ; I have in the eye of thy Law suffered what can be inflicted ; nay , I am as righteous as Christ himself , and that in equality , therefore thou mayest as well and as much be offended with him as with me ; yea , may'st as justly deny him the Reward of his Obedience , as deny me any part of that Reward ; for I performed the Conditions in the Eye of the Law as much as he , and have a right equal to his ; I am equally righteous with him . Are these the Apprehensions of an humble broken Heart ? These things are as unreasonable , as if Millions of Persons were liable to die for Robbery , and the King and his only Son should agree , that the Son should die in the room of these Millions of Criminals , that they , owning humbly his Kindness , might be released and honoured , and the Son to have the Glory of being their Redeemer , and have Homage done him as such . Would it not appear strange , if one of these should , after his escape by the Prince's Death , say to the King , I owe you nothing for my Life , I paid you in your Son 's dying for me : And to say to the Son , I have done and ●uffered as much in the Eye of the Law , to ●ave my Life , as you did , and deserved it as much as you ; and have as much Honour due ●o me for dying in you , as you have for dying for us Millions , the King and the Law look on me , and all should judge me as Just a Man as your self . I doubt such a Man might for●eit his Claim to Freedom for want of humble Thankfulness , and for denying the King's Son ●he Glory of being his Redeemer . Exh. With Sobriety of Mind keep an hum●le Sense of your distance from Christ , under ●he highest Privileges he advanceth you to : ●dore his Grace , that through his Blood you ●re Righteous as pardoned Believers , but ●read comparing with him : He will , and it's 〈◊〉 he should , In all things have the Preheminence , Col. 1.18 . and sure to be more righteous than us in all respects , is one of those things : What can be a tenderer part of his ●rerogative ? 11 Pro. Neither Faith , nor any Work of Believers are any Righteousness , that have any Share or Place with Christ's Righteousness in Justification , as this is before described : Our Graces do neither make Atonement , nor merit Pardon of the least Sin , or the conferring of the lowest Benefit : No Acts of ours are a jot of our Righteousness , or right to Pardon , or Glory in a way of Justice : Justice could not allow them that place , they being Imperfect , and the Actions of Sinners : God hath no Eye to our Works , as any procuring cause of his imputing Christ's Righteousness , or of his Pardoning , Absolving or Accepting us . Reader , Because my Enlargement on this Head is long , that it may be better comprehended , I shall divide it into several Heads . 1. I have already told you , that Justification is that Act of God , whereby he imputes Christ's Righteousness to a Believer , and thereupon Pardons , Absolves from Condemnation , Accepts and Adopts him , whereby he hath a right to Glory , and sentenceth him one free from Condemnation , as if he had not sinned ; and an Heir of Glory , as if he had obeyed the whole Law : This is to make us Righteous as in Justification . 2. In Justification thus considered , the Righteousness of Christ is that which is regarded by God , and influential into all , as the only Merit , and procuring cause ; his Obedience Active and Passive , is the only legal Consideration on which God Pardons , Absolves , Adopts , or gives a right to Glory ; yea ; it is Christ's very Right , wherein God doth Pardon , Absolve , &c. 3. Justification , as including these Benefits , stands entire , as to its causes , antecedently to a Believer's Interest therein ; it 's a Blessing purchased by Christ ; it 's offered to Sinners , and included in the Promise ; a Justifying Righteousness , wherein or whereby a Sinner is to be pardoned and entitled to Glory , is not to be wrought out by Men , it 's already fulfilled by Christ ; and these Effects of it are lodged in the Gospel , as Christ's Deed of Gift , with his Title , To be applied to all that are made Partakers thereof . 4. To be Justified Actually , is to be made Actual Partakers of a Gospel-right to these Immunities and Privileges in Christ's Righteousness , as it is imputed to us by God , in the Applicatory Sentence of the Gospel-Promise . We have for Christ's Obedience a right to Pardon , &c. given us , and thereupon are pardoned , and to be dealt with and defended as such . 5. God in and by the Gospel hath described and determined who shall be thus actually Justified , and this by descriptive Qualifications ; they are Sinners condemnable by the Law ( hence called Ungodly , Rom. 4.5 . ) but not Unbelieving Impenitent Sinners ; for God Justifies none but whom by the Gospel he promiseth to Justifie . Now if the Gospel promised Justification to all Sinners as such , or to all Impenitent Unbelieving Sinners , then all Sinners , all Impenitent Unbelieving Sinners , would be Justified as soon as they are such , and cease to be Justified when they cease to be Unbelieving Impenitent Sinners . But God , by his Word , hath positively declared , that such he will not Justifie whilst they are such , but leaves them under Condemnation , and the Wrath of God abides on them , Iohn 3.38 . God's purpose of a better State for any , doth not prevent their being at present in this worser State ; it is his Justifying Act that changeth their Condition from a liableness to Condemnation , to a Right to Impunity from destructive Evils : As it was his condemning Act which altered their State from a Right to Impunity , to an Obnoxiousness to ruin ; this Condemning Act was by the Law , that Absolving Act is by the Gospel . 6. Therefore whatever God by his Gospel makes necessary in a Person whom he promiseth to Justifie , all that , and nothing but that , is absolutely necessary in the Person who shall be Justified . I do not speak of what is necessary in a Person after he is Justified , but what is necessary in him on whom God's Justifying Act doth terminate : We may judge what is made necessary in the Person to be Justified ; Thus : Whoever God promiseth to Justifie , as described by any Personal Character , such as a Believer , &c. whatever God promiseth Pardon to , as Repentance , whatever is contrary to that , for which he declareth that he will , notwithstanding Gospel-Grace , continue the Sentence of Condemnation on Sinners , and deny them Mercy . As when he saith , If the Wicked turn not he shall die ; thereby Conversion is necessary . By these Rules we may know what kind of Person he must be , whom God by his Gospel doth Justifie ; God will not deny it to whom the Gospel promiseth it ; he cannot by the Gospel grant it to him whom he declares he will deny it to ; yea , on whom he still more binds Condemnation . 7. Faith in Christ hath a peculiar Aptness , and is more especially honoured in the first Application of God's Justifying Act upon a Christian , though nothing can be wanting which God hath made necessary in him whom he will Justifie . This acknowledgeth Christ and his Righteousness , and by it we return to him , as the way to the Father , Heb. 7.25 . and own his Authority , which is the Reward of his Mediation , Iohn 5.23 . This is our conjugal Consent , and Band of Union , on our part , with Christ as our Husband , Head and entire Saviour , 2 Cor. 11.2 . it includes all of that regard , which is appropriated to Christ as Redeemer ; and therefore we are said to be Justified by Faith , and not by any other Grace , as I remember Rom. 5.1 . But yet Forgiveness , and pardoning Mercy , is promised to other things , especially to Repentance , and we are called to repent , with this Promise , That our Sins shall be forgiven upon it ; and we turn to God , that we may receive Remission , of Sin , Acts 26.18 . Luke 13.3 . When I have considered that we are said still to be Justified by Faith , and yet Repentance is so absolutely required to the Pardon of Sin ; I have been apt to think , that the Spirit of God seems to instruct us , that Justification in the first part of it , viz. The Imput●●● Christ's Righteousness , and investing us in his right to Pardon , and other Blessings , is especially applied to Faith ; and yet our enjoying actual Pardon upon our Investiture in Christ's right , is promised to Repentance : As if God would ascribe the first Application of Christ's Righteousness to that Grace , which more especially acknowledgeth the Redeemer , whose Righteousness it is , by which we are Justified ; and yet , that Sin which is Treason against God , should not be forgiven , even for Christ's sake , without Repentance ; wherein God is more especially acknowledged as our God and rightful Law-giver ; whence the Sum of our Ministry is made Repentance towards God , and Faith towards the Lord Jesus , Acts 20.21 . If there be any weight in this ( which I only offer to Consideration ) then Faith is more especially made the Condition of the first part of Justification , viz. The Application of Christ's Righteousness . And yet Repentance also made the express Condition of the second part of Justification , viz. Actual Pardon ( that great Privilege possessed by us ) with a right to what this Pardon entitleth to : Hereby the Dignity of the Law-giver , and the Honour of the Redeemer are distinctly provided for in the Justification of a Sinner ; yea , the Gospel-order is preserved , for by Christ we come and return unto God , whom we had by Sin forsaken . Yet remember , that Repentance is still a Concomitant of Faith , whatever Priority , as an exprest Condition , I assign to it ; for no utterly Impenitent Person can put forth an Act. of Saving 〈◊〉 Justifying Faith. 8. Our Blessed Lord exerts a Governing Authority in a way of Grace , or Grace in a way of Governing Authority , in the appointing and requiring what he makes necessary in the Person to be Justified . He commands Men to believe , with a Promise that they shall be Justified if they do believe , which is the Scope of the Gospel : He plainly threatens all that will not believe , that they shall not be Justified if they continue in Unbelief , Iohn 3.18 , 36. He hath appointed Ministers to use the Blessing of a Justified Estate , as a Motive to Mens Believing , or coming to Christ. Thus it is as to Repentance in order to Pardon , &c. here 's the Authority of a Law-giver , yet the Grace of a Redeemer ; here 's a Law in the obliging Power of the Command , and the certain Connexion between the Duty and the promised Benefit ; and yet here is Grace , meer Grace in the Adjustment of the Sanction , as to the Matter it contains , and Merit it refers to . This , as to us , is Governing Grace , and not Governing Iustice ; it 's not Justice that adjusts the Benefit , with respect to the Duty , as Meritorious thereof ; here 's nothing as of Debt to us for Believing , yet a certainty of being Justified upon Believing ; here 's no Pardon as a Debt for repenting , yet a Pardon sure upon repenting . Divine Justice was honoured in Christ's fulfilling the Law of Works , where God displayed Justice in Government ; yea , it 's honoured with respect to Christ , in God's giving all Benefits in Christ's right , and as Christ's proper Reward . But as to us it 's of Grace , that a Believer should be thus sure to be Justified : But though Grace be thus advanced in the Matter given , yet here 's Authority expressed in the manner of giving ; and Divine Government maintained according to the present State of redeemed Sinners : Some Obedience shall be yielded , though perfect Obedience is become impossible ; there shall be the Reins of a Sanction on our Necks , though the Sanction of the Law of Works hath and must condemn us , if Christ relieves not from it : Fear and Hope in us shall not be useless to us , though we were by the Fall , in a Case , as to our selves , utterly desperate ; and as to Election , and Christ's Undertaking , eventually Safe : There shall be a Law of Faith to Judge and Save us by , though we daily Transgress the Law of Works , and by every Transgression are liable to the Curse , Rom. 3.27 . Gal. 3.10 . I might , had I time , easily prove what I have asserted , and give you the great Usefulness of this Point , that the Gospel , by which the Blessings of Christ are dispensed , is a Law , or a Display of Grace , in a way of Authority and Government ; but I 'll only glance : 1. Hereby the Gospel is said to be obeyed and disobeyed , Rom. 10.16 . 2 Thess. 1.8 . 2 Cor. 9.13 . 2. Men become culpable as Rejecters of its Benefits , Acts 13.38 , 41 , 48. 3. All Gospel-Benefits become fit and strong Motives in Gospel-Duty , Acts 2.38 . 4. The Benefits are Suspended Infallibly till the Conditions be performed , Luke 13.3 . 5. They that obey the Gospel , may be sure of the promised Benefits , and know how to try their Interest and conclude it , Heb. 5.9 . 6. The Gospel-Blessings may be truly offered to all , and all charged to accept of them , by complying with the Conditions , Acts 13.38 . 7. The Conditions hereby are described , stated , urged , and not left uncertain , 1 Cor. 13.2 . 8. A Rule of Judgment is hereby fixed , whereby God is justified in Saving some and Damning others , who yet had the very same Offers , Invitations , and Calls , Rom. 2.16 . 9. They that disobeyed the Gospel , are justly liable to sorer Punishments and Vengeance , than would have fallen on them for their first Apostasie , Matt. 11.24 . 10. Here is an apt means to excite Diligence , Watchfulness , Faith , Repentance , and Holiness ; and to prevent Sloath , Despair , Presumption and Disobedience . I appeal to the Consciences of Men , whether fallen Men are liker to be governed by telling them , You are under no Law but the Law of Works , which requires all Graces and Duties alike , and all to be done perfectly without Sin , or you must eternally Perish ; though , it 's true , if God please to justifie you by Christ's Righteousness , then you have legally fulfilled this Law , and you are justified by it , and you shall go to Heaven . But God requires no Duty or Care on your part , in order to be Justified by Christ's Righteousness ; nor doth he command you to act any Grace , with a Promise of any Benefit upon that Act ; nor threaten you with any Damage , whatever Sin you commit ; so that you have Faith as a Sign , but not a Condition of your Pardon ; nor ought you to obey any Command , as a means of Good to you , but only in Gratitude , that Christ hath done all for you . Or else this way : God hath set down this Authoritative Rule , to give Sinners the Beneficial Fruits of Christ's Death , and commands you to obey it ; that though you are Lost , yet if you believe and repent you shall be pardoned ; if not , the Wrath of God will abide on you : Turn to God and you shall Live , i● not you shall Die : Fight the good Fight , if you overcome you shall be Crowned , and reap if you faint not ; but if you draw back , God will have no Pleasure in you : Be Fruitful , for if you be Barren you are nigh to Cursing , and your end is to be Burned : Use your Talents , for if you improve them God will reward you with greater Blessedness ; but if you hide them in a Napkin , you shall for your Unprofitableness be cast into the Lake that burns with Fire and Brimstone : Subdue your Lusts , for if Sin reign in you , you shall Die ; but if you Mortifie the Deeds of the Flesh , you shall Live , &c. O then attend the means of Grace , look to Christ , be earnest with God , watch and strive as for your Lives : Whether , I say , is liker to Influence Men to the Design of Redemption and Obedience to God , the first or this last ? And I am sure this last is the way God chuseth , for it 's his Words ; though we are not by this way excluded from adding Arguments that may also excite Gratitude : But are not these words of Authority , the Dictates of a Ruler , and yet not the Law of Works , which promiseth nothing of Good to the Imperfect , and bindeth Death for the lease Sin ? 9. The Gospel enjoineth nothing on Men for the impetration or purchasing of Justification , or any other Benefit ; but that they may receive Justification , and every Benefit , as the Effect of Christ's Merits . Christ hath Bought all by his Obedience , and by the Gospel prescribeth the way how he in his own right will give what he hath acquired . As the Gospel is his Testament , he describeth his Legatees ; as it 's God's Covenant , our Consent to it is necessary to it's Blessings . 10. The use of Faith in order to Justification is , that it renders the Sinners the ordained Objects of God's Justifying Act and Gift ; according to his own Gospel Rule , Justification brings the Righteousness by which we are pardoned ; but God promiseth to Justifie him that hath Faith , and saith he will not Justifie him that hath not Faith : Doth not Faith distinguish him that hath Faith from another that hath not Faith ? And doth not God declare he will deal very differently with him that hath Faith , and him that hath no Faith ; he 'll justifie the one , and still condemns the other : And it 's the same as to any other Condition of any other promised Benefit : The Condition is not that for which the Benefit is given , but it renders the Man the Person to whom God hath promised to give that Benefit in Christ's right . 11. All endeavours after Faith , are endeavours after Justification ; and all neglects of Faith are neglects of Justification . This is plain , for if the Object of God's Justifying Act be the Believer , then whatever tends to make him a Believer , tends to bring him into a Justified State ; and whatever tends to hinder him to Believe , tends to keep him out of a Justified State. It 's the same as to all other Promises made to any Grace or Duty ; though all the Promises are made and performed in Christ's right . Yet when he describes the person by any Grace ● Duty who shall receive the good promised , we pursue that good promised , by following after that Grace or Duty to which the Promise refers . Therein we look to Christ's Righteousness with just Hope , when we look to him in his Promise , and follow that which he hath assured the Fruits of his Righteousness upon . 12. God now doth , and will hereafter more solemnly Judge Mens Faith , and Men by their Faith , as far as he hath made that Faith necessary to any Blessing . 1. God says in his Gospel , I will in and for Christ's Righteousness forgive him that Believes , and no other ; yea , all unbelievers shall be still condemned , because they believe not , Ioh. 3.16 , 19. Christ's Righteousness shall not be applied to them for Pardon . And , 2. If the Gospel hath described what this Faith in Truth is , and warned us of all false Faith as vain and insufficient to our pardon , Iam. 2.14 , 17. Gal. 5.6 . if those two things be true . Can you imagin 1. That God doth make no Judgment of that Faith , whether it be true or false ? Are all sorts of Faith alike in his Account 〈◊〉 Dead Faith and a Living , a feigned Faith , ●●d an unfeigned Faith ? Doth he give and execute the Pardon without any regard to their being such Believers as his Gospel appoints ? Surely he that says be watchful , and strengthen the things that are ready to Die , for I have not found thy Works perfect before God , Rev. 3.2 . doth distinguish between the Faith the Promise is made to , and the Faith which the Promise is not made to ; nay , which he threatens as Hypocritical . 2. Or can you think that God makes no Judgment concerning a Man's Interest , or no Interest in the promised Pardon , with any regard to his having true Faith , or his not having it ? The Question is not , What Righteousness that Pardon is founded on ; for that is Christ's , and the Pardon connotes it ; but the Question is , Is this or that Man the Person to whom God hath promised to give that Pardon ? Doth it by that Promise belong to this Believer , or that Unbeliever ? I ask then , Will not God Judge this Man by having true Faith , to be the very Man the Pardon by that Promise belongs to , and that the Pardon doth not belong to the other Man for want of true Faith ; nay , that because he hath not Faith , he is subject to the threatnings denounced against Unbelievers ? God's present dealings with Souls according to his Gospel is a kind of virtual Sentence , but at the great day he will solemnly judge according to the Gospel , Rom. 2.16 . Mat. 25. The Work of that day will be , to Sentence Mens Faith true or false , upon full evidence of its truth or falshood , and to convince the World that God hath pardoned all Believers , and none but Believers ; and to condemn publickly all Unbelievers , and solemnize before all , the happy State of those pardoned Believers . The Case is the same as to every other Grace or Duty to which God hath promised any Benefit in the Gospel . As far as God makes any Duty a necessary Condition of any Benefit by the Gospel , he will Judge us according to that Duty ; and if we totally want it , that Benefit will be with-held : He that did not repent , shall be denied the blotting out of Sins at that day , Acts 3.19 . 13. Hence Men can be said to be Justified by Faith as a sort of Work , no otherwise than thus : That Christ adjudgeth a Man to be a Believer who is so , and his Faith a true Faith ; and that he is to be dealt with as a true Believer according to the Gospel Promise . Justification in this sense , is quite another thing than Justification by Christ's Righteousness , or by Faith as it connotes that Object . This is not Pardoning , Absolving , and Accepting a guilty undone Sinner , which must be upon a Righteousness adequate to the Law , and satisfying to Justice ; no , no : It is but a determination of a particular Cause , viz. He is a true Believer , and not an unbelieving Hypocrite ; and yet it is of great importance to our main Cause , being that God hath said , Christ's Righteousness shall be imputed to none but the true Believer : And if we must be judged whether we be Believers or no , we must be sentenced to be Believers or Unbelievers ; and if we be sentenced to be Believers , we are so far justified by Faith as a sort of Work ; and if our Faith be tried by our Words , or other Works , our Faith is justified by those Words and Works , and we are Justified as to this Cause in trial by those Words and Works , i. e. We are adjudged not to be Vnbelievers ; nor to be meerly such Believers whose Faith was not evidenced by such Words and Works , Mat. 12.37 . Iam. 2-17 , 21 , 25. The matter is the same as to any thing the Gospel indispensibly requireth , and concerning which we must be judged . 14. In the like manner Faith can be called our subordinate Righteousness , no otherwise than as it is the performed Condition which the Gospel requireth in the person , whom God promiseth to Impute the Righteousness of Christ to for Justification , or actual Forgiveness and Absolution . It is not the legal Righteousness ; the Law would Condemn any Man , notwithstanding his Faith , if he had not Christ's Righteousness Imputed to him : It is not the Righteousness that is Imputed for Justification , as that in the right whereof Pardon and Acceptance is promised , or stands . It is not the Merit that God regards , either in making or applying the Promise : It is not a Righteousness by Acceptilation , ( which the Socinians call it ) that is , it is not reckoned instead of a Legal or Perfect Righteousness , which were to exclude Christ's Satisfaction , and set it instead of his Righteousness : It is not a Righteousness that makes up Christ's Righteousness , or at all serves to the same End. It 's not a Righteousness by or for which God justifies us , i. e. God doth not Pardon or Accept us for this . But Christ having a full Righteousness , and promising to Impute it for Justification to all that will Believe sincerely and requiring and commanding Sinners to Believe in him , with this Promise , That if they will Believe , they shall be justified by his Righteousness ; and if they Believe not , they shall not be justified by his Righteousness , but Die in their Sins , notwithstanding the full Righteousness that is i● him , and the Offers made to them . I say , a far as this Promise gives a Believer a right to the promised Benefit ; his Faith is that upon which he receives that right , and so far the Gospel makes him Righteous by his Faith , i. e. He is the Man whom the Gospel assures that Benefit to ; which it gives the Unbeliever no right to , but directly excludes him . So that this Faith is no Righteousness that is any part of Justification , which is the Benefit promised ; and subsists entirely in its own Causes : But what Righteousness it is depends wholly on the Authority , Tenure and Truth of the Gospel , as the instrument whereby God applies Christ's Righteousness to us for our Justification . If the Gospel doth not promise to Justifie one that hath true Faith , though it be imperfect , then indeed Faith is no Condition , nor at all a Conformity to the Gospel , as defining the Condition ; and if the Gospel doth not by its Pormise or Sanction , give any Right to the Benefit promised upon performing the Condition , then indeed Faith must not be called a subordinate Righteousness . But if the Gospel assures to every true Believer , Justification by Christ's Righteousness , then true Faith is the performed Condition ; and thereupon the Gospel gives him an infallible Title ; yea , this Gospel is his Title by God's gracious will to his partaking of Justification by Christ's Righteousness ; yea , to the Imputation of Christ's Righteousness for Justification ; but still it 's Christ's Righteousness that justifies , and only that ; though it be thus assuredly applied to him that believes . 15. Faith it self , much less any other Grace or Work , is not the Righteousness , or any Part of the Righteousness wherein a Believer is accepted , pardoned , or glorified , or stands in before the Justice of God ; or is it pleadable against the Law of Works , or Charge of Sin. It 's Christ's Righteousness alone that pleads for Believers in all these respects ; this answers the Law , and for this we are released from the Curse . By this Righteousness our Pardon and Heaven were purchased , and for it they are given : That there is a Pardon , that there is a Glory for fallen Man , is owing to Christ , and that Believers have those given to them , is also in Christ's Right , though his Gospel assures them to Believers . Yea , it 's for Christ's Righteousness that the Spirit works Faith in any Person . Faith puts in no Claim of Merit , nor can it stand before governing Iustice , nor admit a Trial before God as Creator , as what entitles any to his Rewards . But to the Praise of divine Grace and Wisdom , our blessed Redeemer will own true Faith as that which he hath ordained to be a Means of investing us in his blessed Righteousness , and what renders a Sinner certain of the Fruits of his Merits . The Believer hath a Right by the Gospel to plead all Christ's Obedience as the Security of his Pardon and Glory ; and he hath the Gospel to plead as what gives him , upon his believing , a Right to use that Plea. What Christ hath done answers all the Benefits , Christ's Gospel applies what Christ hath so done , and gives the Benefits for it . Faith is the Condition of the Person to whom the Gospel applies Christ's Righteousness , and gives the Benefits . But is not that , for which any thing is given , or by which it 's purchased : It determineth the Legatees in Christ's Testamentary Absolution and Gifts , which he bequeaths to Believers , and confines to them therein ? Exh. 1. Be watchful that you set no Grace , Duty or Work of yours into the Place of Christ's Righteousness . Do not think any thing you do answers the LAw of Works , or any way proportioned to governing Justice . Dread a Thought that any thing is due to thy best Duty , as of Debt , Rom. 4.4 , 5. Whatever seem to be good Works are wholly vain , highly provoking to God , affronting to Christ , and Snares to your selves , if you think they are a Christ , or instead of a Christ to you : And this you are guilty of , if you think you hereby attone for your Sins , or merit Glory at the Hand of governing Justice ; will you rob Christ of his Glory , who satisfied for all your Sins , and purchased all Blessings alone ; and who freely gives you but the Fruits of his own Purchase , whatever Terms he insists on for the dispensing of his Gifts in a Way most honourable to himself , and profitable to you ? Exh. 2. Yet do not thrust your Graces or Duties out of the Place , where Christ by the Gospel Promises hath set them . He knew what was consistent with his Honour , and that it would not be injurious thereto , to insist upon Terms of the Application of his Righteousness , and the Communication of the Fruits thereof in a way of governing Grace ; though as Sovereign Proprietor , he gave the Power to perform those Terms : He thinks not himself debased by giving out his Acquests as a Priest upon his Throne , or erecting a Gospel Kingdom as a Redeemer of lost Man , which the Gospel Dispensation is generally called as if of purpose to secure the Gospel Law , Mat. 4.23 . 1 Cor. 15.24 . Search carefully whether the Spirit of God hath wrought in you the Conditions of the Benefits of the Gospel Covenant . These are necessary to your actual obtaining of any Benefit promised to them respectively ; and you expect those Benefits without God's Promise , yea , against God's Word , if you neglect to act the Grace the Promise is made to . On the other hand you distrust God's Promise in not assuredly expecting the Benefit for Christ's Sake , when you have the Graces to which the Promise is made . The Gospel doth not deceive us when it encourageth to Duty by Benefits , as Rev. 22.14 . Blessed are they that do his Commandments , that they may have Right to the Tree of Life , Rom. 10.9 . If thou confess with thy Mouth , and believe with thy Heart thou shalt be saved . Be thou faithful unto Death , and I will give thee a Crown of Life . Will Christ fail to do what his Mouth hath uttered , though he display his Grace in giving us that Assurance upon such Duties ? Christ's Righteousness will be applied in making good every Gospel Promise : How unsavory then is it for any one to say , that all your Obedience avails no more to justifie you than your worst Sins ? It 's true , no Duty is our Righteousness for which we are justified ; but it 's as true , that the Obedience and great Duty of Faith signifies more to our Justification than that worst Sin of Unbelief ; for Christ's Righteousness will never be applied to us for our Justification , unless we believe ; and if we believe , we shall certainly be justified by Christ's Righteousness . Oh Sirs ! Woe to us at the last Day , if we are found to have nothing but the vilest Sins , and no Graces or Duties , for then will God judge us by the Gospel , whether we are believers or unbelievers , Obedient or Disobedient to the Gospel , Godly or Wicked , Precious or Vile , see Rom. 2.6 . to 13. And Be not deceived , God is not mocked , whatsoever a Man soweth that shall he reap , Gal. 6.7 . We may have Boldness in the Day of Iudgment , because as he is , so are we in this World , 1 Joh. 4.17 . Little Children let no Man deceive you , He that doth Righteousness is Righteous , 1 Joh. 3.7 . whatever Christ , by his Gospel , promiseth upon any Duty , we follow after that in being earnest with God in Christ for Ability to do that Duty ; and if by Grace we are enabled thereto , we may rejoyce in God's Truth , and be sure that in the Righteousness of Christ , he will perform that Promise to us ; whereas if we neglect the Duty , we wickedly presume to expect that Blessing , and abuse and prophane the Name of Christ and his Righteousness , in thinking that we may have that Blessing by his Righteousness , though we impenitently persist in our Neglects . The Reason is this , Christ in his Gospel-promises hath declared how the Effects of his Righteousness shall be dispensed to Men , and designeth thereby to govern our Hopes and Fears now , and to judge us at the last Day . 2. The second Sense , wherein we are made Righteous by Christ's Obedience , I should now insist on , but I have already declared what may inform you somewhat thereof , nor have I room to pursue it ; only let me hint , 1. That Faith , Repentance , Holiness , &c. are a Real Righteousness ; they are oft called so by the Holy Ghost , and Men are denominated Righteous thereby : Nay , these are called Righteousness , and Men said to be Righteous , with respect to those abundantly oftner , than on the account of the imputed Righteousness of Christ , 1 Iohn 3.7 . 1 Tim. 1.9 . 1 Pet. 4.18 . Rom. 6.13 , 16 , &c. 2. All our Inherent Righteousness is owing to Christ's Obedience , and to effect it , was one of the Principal Designs of Redemption : The Impunity of Sinners is a lower Design than the Restoration of the Divine Image to depraved Man , Tit. 2.14 . Eph. 4.20.24.13 . He purchased our Graces , and mainly attends to the Mortifying of Sin , and perfecting the Holiness of his Members ; and will at last present them to the Father , fit for his delight , Eph. 5.27 . 3. The Oeconomy of Redemption is such , that the Holy Ghost is to have a great hand in Saving Sinners ; especially in applying Christ's Righteousness to Men , and communicating the Effects thereof . Hence 1 Cor. 6.11 . We are justified in the Name of the Lord Iesus , and by the Spirit of our God. The Father gives the Redeemer , the Redeemer pays the Price of Redemption , the Holy Spirit applies the Price . The Father gives his Son to obey for Righteousness , the Son by Obeying acquireth the Righteousness , the Spirit quickens and works Faith in the Sinner , whereby he becomes the Person Justified by his Righteousness , according to the Gospel-rule of its Application , which Rule was joyntly enacted by Father , Son , and Spirit . It 's as dangerous to exclude the Holy Ghost from an Efficiency in framing Sinners for the participating of Blessings in Christ's Right , as it is to exclude Christ from the sole Impetration . Many little think , what a Dishonour and Offence they are to the Holy Ghost , in denying an Authoritative Connexion between Duties and Benefits , and allowing him no hand in making them the Objects to whom Gospel Benefits are appropriated by its Sanction : The Language of such to the Spirit is , We are without any Operation of thine on us , the Persons entitled to all Benefits : Christ hath not only a Right to all these Blessings , but we also are fully and constantly invested in that Right , without any dependance on thee , or Obligation to thee ; though we own thou workest some of those things after we have a full Right to them ; and because we have that full Right , yet we are at no time indebted to thee , for any ways rendring us the Persons to whom that Right is applied or belongs ; the vilest Wretch in Hell oweth thee as much Thanks on that account . I would tremble to hold a Principle , whereof this is the Native Language ; when I see that though the Promises are made in Christ's Right , and the Benefits contained in them are his Purchase ; yet as they require Conditions in such as shall be Partakers of Christ's Right to those Benefits , to the Glory of the Son , and of the Father who gave his Son ; so there is a wise Contrivance for the Honour of the Holy Ghost also , as it is he who enableth Men to perform those Conditions , for a Gospel-Interest in those Benefits . A REPLY TO Mr. Mather's Postscript . I Shall first consider the Errors Mr. M. chargeth me with , and then his Defence of his own . The Errors he loads with no lighter Epithets than Damning and Blasphemou● . Terms agreeable to his long known Temper and Charity : He introduceth his Charge with an Ecee , This is he , he is the Man : Would he infer that I am the only Man ? No , the body of Divines , except Antinomians , affirm as I do : And in his Preface it 's his Moan , the Number is so great . Is it that I am the Man that eminently defend these ? Alas , I can shew him Volumes of the Dead , and many are yet Alive , whose Defence of my Positions is so Nervous , as renders mine truly Inconsiderable , as his Opposition thereto Contemptible . Sure then it 's either to leave a Mark , that his Factious Design may more succeed ; or to point me the Person designed by him in his Sermons , Page 22.64 . in words indeed too blunt for a Man of his own Sagacity to need another Comment . Yet after all his labour to make the Man sure , he hath assigned the Charge so falsly , that an Ingenuous Reader will sooner charge him for a base Trick in his Insinuations , than me the Patron of the Opinions he would ascribe . 1 Charge . He is one that makes Vnion to Christ , our having this Righteousness upon us , and our being Iustified by it , to be given us in way of Reward of something done by us . Reply . My words which he refers to here and Page 46. are these , Gospel-Benefits are no Reward of Debt , and yet they are given in a way of Reward : The Benefits are given not for our Faith , yet upon Believing ; not upon it as a Meriting Consideration , yet upon it , as that the Presence whereof is made necessary by the Gospel , this having required Faith , and confined the Benefit to him that believes . If a Man saith , I 'll give you a Thousand Pounds if you will come to my House and fetch it . It is not a Free Gift , though the Poor Man must come if he will have it , and the Giver is yet bound by his Promise to give it if he come , and not bound to give it if he refuse to come ? Defence of Gospel-Truth , P. 25. These are my very words he pretends to mention , and no where in my Books can he find the least shadow for more . You see , 1. I mention only Gospel-Benefits , and not Union with Christ or Justification . 2. It 's Faith only which I mention , and not something done by us , by which he would insinuate , that other good Works are meant . 3. I say it 's upon Believing , and not for Faith ; upon it not as a Meriting Consideration ; but upon it as that the Presence whereof is made necessary by the Gospel . Doth not this sound lower than his Reward of something done by us ? Vpon it as a thing present , and of it as a thing Meriting , are very different . 4. The occasion of my using these words was this , to prove that God by the Gospel , injoyns Faith as a Condition of our having those good things which yet he freely gives ; and that Christ shews his governing Authority in his displays of Grace ; and excites to Duties by Motives from Benefits freely given ; and that Gospel-Conditions have no Merit of Condignity or Congruity . And 5. I laid the Vmbrage of the way of Reward wholly on the Gospel-Promise , and not upon the least Dignity of the Act done . God who is our Ruler , commands Faith , and promiseth , as a Motive to Faith , the Benefits purchased by Christ as good things . Here 's the whole of this Damning Error , as far as he could justly call it mine . And by this time you 'll discern as little Danger to me by my Opinion , as to him by his False and Malicious Attempt to expose my Ministry , and Person , not to say truth it self ; yea , and the generality of Ministers and Christians , who will not stoop to him as Dictator . 2. I shall descend into the Merit of the Cause truly stated , which is resolved into two Questions . 1 Q. When may a Benefit be said to be given in a way of Reward , when yet it is not in a way of Debt , or Merit , or a Reward for the thing done ? Ans. A thing is thus given in a way of Reward , when a Benefit is given in a way of Encouragement of something required , yea , or desired to be done , however small or unvaluable the thing done is , or however great the Benefit is . If you say to your Child , If you 'll make a Bow and Thank me , I 'll give you such an Estate : When you give him such an Estate upon his so Bowing and Thanking , you do give it him in a way of Reward : It 's a Gift , because that Bow and Thanks deserve not that Estate ; it 's yet given in a way of Reward , since you promised it in a way of Encouragement to his Bow and Thanks . Indeed all Gospel-Conditions are but a meet receiving of the Benefits . 2 Quest. Whether God doth give Gospel-Benefits in a way of Encouragement to our performing of any Gospel-Duties ? Ans. Can any one read the Bible and not cease to doubt , that the Scope of it were vain in its Proposals and Promises , if the thing be otherwise . For 1. Are not the Promises of the Gospel Motives to Duty , Acts 13.19 . Repent and be converted , that your Iniquities may be blotted out . Matt. 11.28 . Come unto me and I will give you rest . Is the blotting out Iniquities no Encouragement to Repentance ? Nor Rest an exciting Motive to a weary Souls coming to Christ ? 2. Is it a Dishonour to Christ , to perform his Promise in the way and to the full ends that he makes that Promise ? Doth be use the Benefit as a Motive , but not dispense it in a way shewing his Approbation of the Duty whereto the Motive was Influential ? Especially when his Actual Performance of his Promise to some , is an Encouragement to all others ; as it 's a Ratification of his word , so it 's urged , Heb. 6.12 . That y● be not Sloathful , but Followers of them , who through Faith and Patience inherit the Promises . He would have us to this day be Diligent , Believing , and Patient : What is his Motive ? Even this : Others that were so , yea , upon being so , do now in Heaven inherit the promised Good : Through Faith and Patience they inherit . 3. Doth not God frequently express his regard to the Duty performed , as what he encourageth and shews his Approbation of , in applying the Benefit he promised hereupon . Ezekiel 18.27 , 28. If the wicked Man turneth , &c. Because he considereth and turneth away from all his Transgressions that he hath committed , he shall surely live , he shall not die . Matt. 25.34 , 35. Come ye Blessed , &c. For I was an hungred and ye gave me Meat , &c. Verse 23. Well done Good and Faithful Servant , thou hast been Faithful over few things , I will make thee Ruler over many things . 4. How oft are Gospel-Benefits called a Reward in Scripture ? Col. 3 , 23 , 24. Whatsoever ye do , do it ●eartily , as to the Lord. Knowing that of the Lord ye shall receive the Reward of the Inheritance : for ( or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you serve the Lord Christ. Col. 2.18 . Let no Man beguile you of your Reward ; as falling from the Truth would have done . 1 Cor. 3.14 , 15. If any Man's work abide , he shall receive the Reward , &c. Verse 8. Every Man shall receive his own Reward , according to his own Labour . Nay we are downright Infidels , and next to Atheists , who deny God is , if we do not believe that he is a Rewarder of them that diligently seek him , Heb. 11.6 . 5. The humblest Saints that abhorred Merit most , have been encouraged to their Duty by the promised Benefit , and expected to receive it in this way of Reward that I contend for : Gal. 6.9 . Let us not be weary in well doing , for we shall reap if we faint not . 1 Cor. 9.17 , 23 , 24 , 25 , 26 , 27. If I do this thing willingly I have a Reward . This I do for the Gospels sake , that I may be partaker thereof . So run that you may obtain : We strive to obtain an incorruptible Crown . I therefore so run not as uncertainly , &c. 6. How oft are Christians called worthy of the Benefits ( in a Gospel-sense ) and that with respect to their Graces and Perseverance ? Matt. 22.18 . They which were bidden were not worthy , because they rejected Christ. Matt. 10.11 , 13. If the House be worthy , let your Peace come upon it : That is , as v. 11. who would accept the Message : In which respect the Refusers of Christ are called unworthy of Everlasting Life , though Forgiveness had been tendered to them , Acts 13.38 , 46. so Rev. 3.4 , 5. Thou hast a few Names , which have not defiled their Garments , and they shall walk with me in white , for they are worthy . He that overcometh , the same shall be cloathed in white Raiment , and I will not blot out his Name , but I will confess his Name before my Father , and before his Angels . A Persevering Freedom from Pollution in Doctrine and Practice , is the very thing that the Promise refers to , in the Persons thus encouraged ; for the fifth Verse prevents Mr. M's perverting of the fourth : Though Christ's Righteousness is supposed to this , and all other Promises , and the Reward is in his Right , yet it 's to all that overcome , and not to others ; and it 's on Christ's account , that such that are Faithful can be esteemed Worthy ; but it 's the Faithful , and not the Vnfaithful , that in him are so esteemed Worthy . 7. I have oft thought what these Men think of Christ , that he alone can give nothing to his Followers in a way of Reward , nor propose any thing to his Enemies , as an encouraging Inducement to become his Disciples : It seems he cannot outbid Satan , the World , and Flesh , least he make his Followers Merit-mongers . 8. As strange is it , how they that credit these Confused Men , can ever come to any grounded Hopes or Assurance of an Interest in any Gospel-Benefit . Can they hope without a Promise ? That 's vain . But what 's the Promise to them without an Interest ? No more than to such as never shall enjoy it , which are very many . Then how is it theirs ? Whereby have they an Interest rather than others , since God offers the promised Benefits to those others as well as them ? If they say , I am a Believer , and those others are not so ; I a Believer shall have these Benefits for Christ's sake , but those others shall not , because they are still Unbelievers ; and so Christ's Righteousness shall not be applied to them for an Interest in these Benefits , according to these Promises . Alas , hereby they fall into the Error which Mr. M. calls Damnable ; they expect the Benefit in a way of Reward upon being Believers rather than Unbelievers , 9. The Ministry is by these Wild Notions reduced to a Dead unapt thing ; take away Encouragement to Conversion and Godly Perseverance , from the Benefit promised thereto , and the Dangers they escape thereby ; And who will mind their telling their Story as they call it ? 10. Nay they Confound all Men in their Serious Endeavours ; they call Men to believe in Christ ; and tell them , as Mr. M. in case they do so , his Righteousness will be upon them ; that seems an Encouragement , so far well . Ay , but take heed , for if you expect that upon your believing God , will apply Christ's Righteousness to you , that 's Damnable , and not Consistent with Faith. So you must Pray , Mourn , and Reform : But you must not rejoyce in it , or look for any thing upon it , saith Mr. M. that 's Destructive . Poor Paul , Our rejoycing is this , the Testimony of our Conscience , that in Simplicity and Godly Sincerity , we have had our Conversation in this World , 2 Cor. 1.12 . And Paul brings many under Mr. M's Damning Sentence , it 's our rejoycing . Yet ' I would chuse to be in their case above any Men● , who talk of Faith and Christ if they neglect this . What shall People do in this Wood ? It 's Impossible to Serious Men , it 's Injurious to Christ and his Promises , not to look for that promised Good , upon doing what he moves us to by his Promises . But yet Mr. M. and Party assure you are Damned if you do it . The Spirit saith , In keeping God's Commands there is a great Reward , Psalm 19. 11. Mr. M. tells you there is none . Rev. 22.14 . Blessed are they that do his Commands , that they may have right to the Tree of Life . Mr. M. saith , you are gone if you expect it . Christ saith , Luke 21.36 . Watch and Pray always , that ye may be accounted worthy to escape all these things that shall come to pass , and to stand before the Son of Man. Mr. M. tells you , he thinks it Inconsistent with Faith to do so . 11. They effectually strike at Christ's Government in one of the Principal Means he hath pitched on to administer it by in our present State ; for with them it 's Damnable to be excited to Duty , by hope of any good upon Obedience ; or by fear of missing that Good if we obey not : And so in Truth Promises and Threats are Nullities , as to God's Government . Hence Mr. M. resolves all the Reasons of Obedience , into Motives of what God hath done for us , Page 70. Indeed they are Motives , but they are not the only Motives , nor the chief Motives that God makes use of ; nor what are fittest to impress Mankind , yea , or Christians , whilst they be so Imperfect and encompassed with S●ares . We see they restrain not Wrath , Malice , Faction , &c. in too many . How dare Men say , Is it Damning to submit to such Arguments , which God so often useth , from future Rewards and Punishments ; because he sometimes moves us from past Privileges or present Decencies ? Yea , though you should add the Authority of the Precepts , whilst you divest them of all Promises and Threatnings , to invigorate Mens Compliances therewith : We say , Frustra est praecipere quod impune potest negligi . Christ saith Iohn 13.17 . If you know these things , happy are you if you do them . John 12 , 48 , He that rejecteth me , and receives not my words , hath one that judgeth him ; the word that I have spoken , that shall judge him . Gal. 6.7 , 8. Be not deceived ; God is not mocked : what a Man soweth , that shall he reap . For he that soweth to the Flesh , shall of the Flesh reap Corruption : but he that soweth to the Spirit , shall of the Spirit reap Life Everlasting . I might transcribe the greatest part of the Bible to prove this . 12. They dreadfully Contradict themselves in all the profitable Sermons they preach . Mr. M. saith it 's a Damnable Error in me , to say that God gives any Benefit in a way of Reward or Encouragement upon Believing , though not as a Debt , or as if Faith merited ought ; yea , and it 's in and for Christ's Righteousness that it is given . Yet hear himself Page 68. Oh get Faith , see that you Believe , for in this way it will come to pass , that the Righteousness of Christ shall be upon you . If a Man should ask him , Doth God command me to believe ? Ans. Yes . But doth God by you perswade me to believe by this Argument , That Christ's Righteousness shall be upon me ? Ans. Yes sure , or it 's a meer Delusion . Q. Well , but shall I have it upon my Believing ? A. Yes , it is in this way . But will it be upon me if I believe not ? Ans. No , I have told you Page 66. Your Souls shall go down into Hell. Qu. Do you intend that I may tell my own backward Heart , If thou wilt believe , thou shalt have an Interest in this Blessed Righteousness ; and so urge the Worth of this , and the Necessity of Believing , upon my Soul ? I suppose Mr. M. must here suspend : But if I ask , may I expect assuredly , when I am through Grace enabled to believe , that upon this God will put the Righteousness of Christ upon me ; and make good the word wherein he caused me to hope , viz. That if I did Believe , the Righteousness of Christ should be upon me ? Here Mr. M. by his Principle must cry out , O No , this is to follow a Soul-destroying Error , if there be any in the World. Page 46. But , Sir , I will not plead my Faith as any Merit , but only plead the Promise God is pleased to make to my Faith , and rely on that word now that I have Faith Mr. M. yet that 's Damnable , for then it comes in a way of Reward . Then I ask again , If that be Damnable , Pray why did you use this Motive in the name of Christ to perswade me to believe ? How could it be a Motive to Faith , if I was not to expect it upon believing ? And if I was to expect it before I believed , in case that I would believe , Why may not I expect it now that I do believe ? I know not what Answer Mr. M. will make , unless 1. It 's something done by Man : Or 2. God will be still at liberty to perform , or not perform , the Benefit , though he did promise it : Or 3. He will not perform it in the way he promised it ; that is , He promised it as an Encouragement to you if you would believe , but he will not accomplish it as an Encouragement now tha● you do believe ; nor seem so much to approve of your Faith. The first were Silly , because it was , a Man was perswaded to do this , eve● to believe ( for I hope it 's a Humane Act , though by the Spirits Power . ) The second is , to impeach the Truth of God's Word . The third is , a weak Foppery ; as if it were a Dishonour to God to give the Benefit in the way he chose to use it , as a Motive to the Duty ; especially when , as Mr. M. owneth , it 's by the Gospel-word that God puts this Righteousness on us ; which is the very same Word whereby he urgeth this Benefit , as a Motive to Man's Believing . If I again ask , Why Mr. M. would by this Motive , thus perswade Sinners to Believe ? He would , I hope , say , This is the way God hath ordained to convert them to the Faith. But why dare he Preach thus , when it implies what he calls a Damning Error , or else it 's a meer Mockery ? I 'll answer for him , He had a mind to venture a Contradiction , rather than be wholly useless to those People , whom he designed to frighten from the Ministry of others as Damnable , that he and his Party might be more considerable . Reader , Would'st thou know whence comes this Confusion ? I 'll tell thee it is , Because they consider not 1. That though the Gospel be not a Law , wherein Governing Justice displays it self in the Adjustment of Benefits to the Duty ; yet therein there is a Governing Authority in a way of Grace , suitable to the State of Men , in the dispensing of the Fruits of Christ's Death . 2. That a Reward of Grace is quite another thing than a Reward of Debt . 3. That all Gospel-Benefits are given in Christ's Right , and are the Effects of his Righteousness applied to all that partake of them . 4. That all Gospel-Precepts and Promises do Authoritatively appoint and describe the Persons that are Par●●kers of Benefits for the sake of Christ's Righteousness but not their own ; and not put Men on purchasing these Benefits . 5. Yet these do fully distinguish them that shall partake of the Benefits , from others that shall not partake of them : The Gospel doth hereby fix a certain Rule of Judgment , and doth infallibly direct Mens Hopes , Fears and Expectations : Also it governs Mens Endeavours after Graces and Duties , as the certain Means , on our part , of coming at the respective Benefits , graciously promised in and by Christ , to or upon those Graces or Duties . But these things I have before largely insisted on . This Damning Error comes to no more at last than this , The Gospel-Covenant is Conditional , not as to the first Grace , but as to the subsequent , Benefits ; and so that God requires us to believe and repent , that we may escape the Wrath of God ; and that there are Promises made to Graces : All which the Assembly of Divines in plain words assert ; therefore how many are und●● Mr. M's Condemnation . Nay , it 's well if 〈◊〉 was Innocent , when he Prefaced Mr. 〈◊〉 Book called , The Blow at the Root ; for there all that I assert in this Point is affirmed . 2 Charge . He is the Man that makes the State of Believers to be undecided , and in Suspence during this Life . This is my Second Damning Error . Reply . He is very unfair in wording this , who would not infer either 1. That I affirm , that all true Believers are not in a State of Salvation . Or 2. That an Elect Person that is brought to believe Savingly will Apostarize , and Eternally Perish . 3. Or that a Believer , during this Life , may not be assured of his Eternal Happiness . But he knows in his Conscience , that I do often , in the plainest words , assert the contrary to each of these : Take a few Instances out of my Book ; I affirm that we are Justified the same Moment as we truly believe in Christ , and the Blessing is not Suspended for any time longer : And an Elect Person once Justified , shall , by Christ's Care , be kept in a Iustified Stated . Gospel-Truth stated , p. 104 , 105. Again I affirm , That Assurance is attainable in this Life , as the Effect of Faith , Page 74. I affirm that a Penitent Believer shall be Saved , if he die before he hath time for further Obedience . Again , The Essential Blessings of the Gospel , become the Inheritance of a Believer as soon as he is united to Christ , Page 125 , 126. Do not say the Elect Believer will not fall away , I think the same ; yet is it the less true , that even he should Perish , if he fall away ? Nay , Doth not God by these Threats , contribute to keep hi● 〈◊〉 Apostasie ? P. 138. See Defence , P. 9. 2. I 'll give thee the Ground upon which he wordeth this Charge . P. 55. I said the Reason why I use the word Condition , is , because it best Suits with Man's Relation to God , in his present Dealings with us , as Subjects in trial for Eternity . And P. 136. How unsuitable is it , to the present State of Mankind , that Christ should govern us without Promises and Threatnings . He is a King and we are his Subjects ; and we are 1. his Subjects in a State of trial for another World. 2. We have great Remains of Sin within us , and Temptations without us . These are the places that give him the greatest Umbrage : Now where is here that a Believer's Case is undecided ? 3. Let us briefly examine where the very true Difference between him and me consists ; for certainly ther● is one , though he thinks it the best Defence of his own Opinion , to misrepresent mine , or else he had gained little by calling it Damning . The Difference is not 1. Whether all true Believers are in a State of Salvation . 2. Whether they shall Persevere . 3. Whether it be by the Influences of Christ , through the Spirit , that they do Persevere . 4. Nor whether the Influences of the Spirit and Perseverance , and the Certainty of their Salvation thereupon , be the Effects of Christ's Righteousness , and purchased by his Obedience . All these I affirm : But the real Difference is , 1. Whether God require Believers to Persevere in Faith and Holiness , as the means of their continuing in a State of Salvation ? 2. Whether it be a blameably legal Fear , to be Solilicitously Cautious in resisting Temptations , and striving in Christ's Strength to Persevere , least we Eternally Perish ? 3. Whether if a Man have once believed , yet if he should fall under the reigning Dominion of Sin and Corruption , he ought to suspect that he is not in a State of Salvation ? These three I affirm , and Mr. M. denies , or I can make nothing of his words , which thou must joyn together . P. 50. If thou hast indeed believed with the Faith of the Operation of God , and they Conscience knows it , thou mayst then conclude assuredly , That whatever thy Sins have been , or whatever thy Defects and Corruptions now be , yet this Righteousness of God is upon thee ; thou hast it and dost stand in it . Reply . The Faith is an Act past ; the Conclusion is at present whatever a Man's Corruptions be ; the only Evidence of the past Faith is ●he Knowledge of Conscience which is not Infallible . And by the way I can prove , That by his Opinion , as that first Act is before Regeneration , so no other , or after-Act of Faith , is necessary to continue our Justified State. Again , He exposeth such , P. 63. as hold that we stand in it ( this Righteousness ) by our own Faith. And P. 64. their Continuance in Obedience , and the not failing of their Faith , is one of the Privileges of their State , and the Effect and Fruit of their having this Righteousness of Christ upon them , and not the Means or Cause thereof . You see the not failing of Faith , is not so much as the Means of our continuing to have this Righteousness on us ; for of its first being on us , he makes Faith a Cause , P. 51 , 52. I need not shew how oft he calls all Fears about this Perseverance in our State Legal . I have not time to argue these , therefore shall only touch on each . 1. God doth require Believers to Persevere in Faith and Holiness , as a Means of their Continuance in a State of Salvation , Rom. 11.20 , 22. Because of Vnbelief they were broken off , and thou standest by Faith. Be not high-minded , but fear . Towards thee , goodness , if thou continue in his goodness : otherwise thou shalt be cut off . 2 Cor. 1.24 . By Faith ye stand , How Conditionally is it proposed , Col. 1.22 , 23. Now to present you Vnblameable in his sight : If ye continue in the Faith , and be not moved away from the Hope of the Gospel . Here our Unreprovableness and Reconciliation in the Body of Christ's Flesh , through Death , as to Continuance , is stated on this , If you continue in the Faith , Heb. 10.35 to 39. Now the Iust shall live by Faith : but if any Man draw back , my Soul shall have no Pleasure in him . But we are not of them that draw back to Perdition ; but of them that believe to the Saving of the Soul. It 's by Faith we live ; this Believing is to Salvation , as drawing back is to Perdition . How many are the Promises of Salvation to Perseverance , and Threatnings of Death against Apostasie : And these uttered to Believers ? Yea , are a great Means of their Perseverance which Divine Wisdom hath appointed . Obj. Christ's Righteousness upon us keeps our Faith. Ans. And yet keeping our Faith through God's Power , keeps that Righteousness upon us to Salvation , 1 Pet. 1.5 . And know that Christ's Righteousness is applied in Correspondence with the Gospel-Rule : It is not upon the Apostate to give him a Right to Salvation , but upon the Persevering Believer : It is on the Believer for his present Right , but it is in Christ for to be still applied to the Persevering Believer for his continued Right . Obj. The Believer will not fall away . Ans. It is not naturally Impossible , but it 's by Grace that he shall not fall away . But then God's Helps and Means must be used by him , of which these Cautions are not the least ; and the Connexion between Apostasie , and the loss of Salvation , is never the less true , and so Mr. M's Principal never the less false , for if ever he draw back , my Soul shall have no Pleasure in him , and truly you may as well infer that Faith is not necessary to our justification at first , as that Perseverance is not necessary to our continuing so . For it was as sure of the Elect. even before they believed that they should be justified : It 's sure of the Believer , before he persevere , that he shall be saved . But yet , if Faith be necessary to the first , so Perseverance is by as express Testimony , necessary to the last . 2. It is not blamably legal Fear , for Believers to be sollicitously cautious in resisting Temptations , and s●riving in Christ's Strength to persevere , and this lest they eternally perish . hold fast that which thou hast that no Man take thy Crown , Rev. 3.10 . was a fit Means to beget Care in holding fast . Heb. 4.1 . is a Caution the Apostle comprehends himself in . Let us fear , left a Promise being left us , any of us should seem to come short of it , any appearing challenge from within themselves was matter of Fear , for on Christ's Part there 's no Suspicion . It 's a divine Charge , Phil. 2.13 . Workout your own Salvation with Trembling and Fear ; not only begin it so , but so work it out . Nay , in no span of Time on this side the Grave is the best Saint exempted . Pass the Time of your sojourning here in Fear , and the Reason is , If you call upon the Father , who , without respect of Persons , judgeth according to every Man's Work , 1 Pet. 1. 17. These Men now tell us , There is no judicial Process of Believers , no Judgment by a Gospel-rule : It will not be asked you what Sin you have committed or forsaken , or Duty you have omitted , or Good you have done ; but are you in Christ ? As if these were of no Use to determine whether we are in Christ truly or no , and as if a Privilege were the proper matter of a Judicial Trial. Mr. M. may know whose these are . Oh Christians ! Is our Race as yet run , our Fight already fought , or our Dangers past ? Are we still in Via , or in Termino . 3. A Man that hath once believed if he should fall under the reigning Power of Sin and Corruption , ought to suspect that he is not in a State of Salvation . Rom. 8. 13. If ye live after the Flesh ye shall die , but if ye mortifie the Deed of of the Flesh by the Spirit ye shall live , was a Truth directed to all the Saints at Rome ; and let me tell you , the Dominion of Sin is a more sure Evidence that Men are now out of a State of Salvation , than the Knowledge of their Consciences that they formerly believed , is of their ever being in a State of Salvation : For this may be a mistaken Knowledge , but the other is the divine Word . These Conceits are obviated , Ezek. 33. 13. when I say to the righteous , he shall surely live , if he trust to his own Righteousness , and commit Iniquity , all his Righteousness shall not be remembred , but for his Iniquity that he hath committed he shall surely die for it . i. e. If because he began to do well , and because he hath done so for a Time , he ventures to give up himself to a Course of Sin , he shall certainly perish for it . This is the plain Sense of the Place , notwithstanding Mr. M. forced Perversion of it against our expecting any Benefit upon performing any Duty . The Apostle Paul thought not himself above this Rule , 1 Cor. 9.11 , 24. I keep my Body under lest when I have preached to others : I my self should be a Cast-away . What a damning Sentence would Mr. M. pass on Turretin , Perkins , Mr. Anthony Burgess , and most of our old Divines , who jointly assert , That if David had died before he had repented of the Murther of Vria , he had been damned ? Nay , that comfortable Text , Rom. 8.1 . brands his Position , there 's no Condemnation to them that are in Christ , Who walk not after the Flesh but after the Spirit ; whence it 's evident , That if they now walk after the Flesh they shall be condemned , at least from its being inconsistent with their present being in Christ , whatever they think of their former believing . I will not retort damning on Mr. M's Opinion ; yet to such Souls who credit his Notion , That whatever thy Corruptions now be , if thy Conscience know that thou hast believed formerly , they Salvation is safe . I must in pity say thou mayest eternally perish by it . For thou canst not judge now it was a true saving Act , but according to the Sentence of Conscience ; and they Conscience may be mistaken , yea , if thy Corruptions now have Dominion over thee , and continue so , God warns thee , Let no Man eeceive you with vain Words , for these things the Wrath of God comes upon the Children of Disobedience , Eph. 5.6 . 3 Charge . And whether he do not in Truth disown the Imputation of our Sins unto Christ , and of his Righteousness unto us : It is like , if he live , the World will see more fully , for he hath given such pregnant Indications thereof , as do amount to at least , just Cause of Iealousie . Repl. 1. Is it come so low as a Jealousie now ? When he was one that under his Hand affirmed thus of me . He teacheth that the Righteousness of Christ is imputed only as to Effects , with a Purchase of a Conditional grant , viz. This Proposition , He that believeth shall be saved , and they cite for it , though in contrary Words . Gospel Truth , p. 39. where my Words are these . I affirm , That Christ , by his Righteousness , merited for all the Elect , that they should , in his Time and Way , be certainly Partakers of its saving Effects , and did not only purchase a conditional Grant of those Effects , viz. That Proposition , He that believeth shall be saved . And besides , these Effects being made ours , the very Righteousness of Christ is imputed to true Believers , as what was always undertaken and designed for their Salvation , and is now effectual to their actual Pardon , and Acceptance to Life , yea , is pleadable by them as their Security , and is as useful to their Happiness , as if themselves had done and suffered what Christ did . Reader , were these Men duly tender or honest when they pervert Words ●o plain , and ascribe to me what is as directly contrary to my Words as yea and no. They say I affirmed what I do deny , and that I denied the very thing I affirmed : But the Turn could not be served without these Methods . 3. The Ground of Jealousie I 'll give , and judge you how just it is . 1. I did affirm that Christ did bear the Punishment of our Sins , yea , and he bare the Guilt of our Sins , which is that respect of Sin to the threatning of the Law , whereby there is an Obligation to bear the Punishment of Sin. But I denied that Sin it self , as to its Filth and Fault , was transacted on Christ , and that Christ was made and accounted by the Father the very Transgressor , the Adulterer and Blasphemer . Gospel-Truth p. 10 , 11. Here 's my Crime , for Mr. M. hath oft preached up the later . 2. I affirm as thou seest of the Imputation of Christ's Righteousness ; but my Fault is , that I deny that God accounts that we legally died and obeyed , that we made Satisfaction to God , though I grant that Christ died for us , yea , in our Place and stead . 3. I have , through the Goodness of God , lived to declare , in this Book , enough to confute his Prophesie , and his Opinion too ; though I think he should pray for a more calm and charitable Spirit before he pr●tend to Predictions concerning his Brethren . 4. Will he repent of his rigid censorious Slander ? For I 'll here declare that I assent to his own Words , p. 18. By imputed I mean , that it ( Christ's Righteousness ) is looked on by God as belonging to us , in order to our being judicially dealt with according to the Merit thereof . This I have oft affirmed , but it 's far short of what elsewhere he strains it too . 4 Charge . The Son of God was united to an Embrio , which is a Piece of ignorant Blasphemy . Repl. My Words were ; Oh! For God-Man to be at any time unactive as an Embrio , or Child in the Womb , for him to be born of a Woman . I said not that the Son of God was united to an Embrio , unactive as an Embrio is another thing : And I 'll ●●ing him twice Ten to oppose his two Witnesses . But had I said it , where is the Blasphemy , when the divine Nature I hope was united to Christ's dead Body in the Grave as all grant . And very many say , that the divine Nature was united to the Flesh before it was organized or animated , of whom Turretin's Instit. Theol. p. 372. Etsi anima infundi non potuit in Corpus . nisi jam organizatum , &c. Non sequiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non potuisse carnem statim sibi unire cum Opus ejus non possit aut praesente aut absente , anima sibi coarctari . Pierson and Multitudes are Blasphemers with this bold Man. But , ( supposing that though the Virgin conceived by the Power of the Holy Ghost , and went her usual Time , and that Christ was like other Children , and the Faetus had Matter and Nourishment ministred thereto by the Virgin , who conceived by the Power of the Spirit . ) Yet , that the Divine Person was not united to the Flesh before it was animated : But are not many Phisicians so ignorant as to judge the Soul is united to the Body unorganized ; and if so , either the humane Nature of Christ had a separate Subsistence from the Divine Person , which is false , or the Divine Person assumed it when the Body was unorganized . But it 's a Theme not fit for me to pursue , who must confess my Ignorance therein in Comparison of Mr. M. who can tell us how the humane Nature of Christ leans on the God-head in the Son , and hath the eternal Power of the Deity clasping about it , and holding it in that Vnion , p. 63. May not this seraphical , yet very dull Author , call what he please in this Point a Piece of ignorant Blasphemy , whatever greater Divines , or skilful Phisicans say to the contrary . 5 Charge . Because I would wash off all his Dirt at once , I 'll give you one Charge out of his Book that he forgets in his Postscript , though it hath been their best Tool . viz. That I lick up Bellarmin's Vomit in my Exposition of Phil. 3.8 , 9. Repl. This is as true as the rest , for when I expounded that Text , I plainly affirmed , tha● 1. We are justified by Christ's imputed Righteousness only . 2. That all Holiness compared with winning Christ , is to be esteemed as Dung. 3. The best thing in us is vile , compared with Christ's Righteousness . And indeed if that Text speaks only of Justification , and that the Apostle designes to oppose his own Righteousness to Christ's , then his own and ours are as unfit as Dung to be found in . 4. But I then judged ( and still do ) that the Apostle there designed to proclaim the Preferrableness of Christianity to Judaism , and what was Pharasaical , yea , or self-invented : And therefore , as he enumerates all the Dignities of Judaism , so he ascribes to Christ the whole Glory of his entire redeemed State , shewing that not only his Justification , but his Sanctification too came from and by Christ ; both which were of a diviner Nature , as well as appointment , than what he arrived to whiles he was a Stranger to Christ , and therefore expected and pressed after a Perfection therein , whiles he despised all Things , Priviledges and Attainments which stood in Competition with Christ : Yea , was glad he had lost them all for Union with him ; a Perseverance in whom with higher Communications from him was the very main Aim of his Life and Endeavours . I am sure this Sense best agrees with the Context , and is far enough from Bellarmin's Sense , neither want I Reasons sufficient to prove it had I room , yea , my Exposition of that Text is so far from militating against Justification by Christ's Righteousness , that it proves it strongly . 2. I come now to consider Mr. M's Defence of his own Errors . He confines them to two . Saying , I kept Silence as to more . When others read this Book they 'll see a greater Number , though it seems he could not perceive them when he read my Notes ; and hath left out of his printed Sermons many obnoxious Passages ; yet he 'll meet with his Suretiship Righteousness , the Debtor being as clear as the Surety , P. 24. With his limiting so far Christ's Merit to his active Obedience , p. 13. With his Position , that all Graces of the Spirit are Effects of our being justified , and not at all the Means thereof , p. 32. That all our Obedience avails no more to our Justification than our worst Sins , p. 71. Though he ascribes a Causality to Faith , that the Crown of Glory is due to us in Justice , p. 12. Even a remunerative Justice is exerted to us , p. 15. &c. But let us take what he thinks most concerns him , the first whereof is , that Christ's Incarnation was no Part of his Humiliation . 1. He grants the Point which ought to be the real Question . 2. He sets up for his Chimera with a false State of the Question and its Terms . 1. He tells us if you take Incarnation largely , as Christ's taking our Nature and the common sinless Frailties of it , together with his being in the Form of a Servant , and made under the Law : I know not why it should be denied to be a Part of his Humiliation . p. 73. Reply . Well Christ's taking our Nature is granted by him to be Part of this large Sense : And who can fairly exclude the rest out of the Subject of this Question ? Was Christ's Incarnation Part of his Humiliation ? Did not Christ assume our Nature with these Frailties , and in the Form of a Servant ? Is our Question concerning an Ens Rationis , i.e. supposing Christ had taken our Nature without taking the Form of a Servant , which was next to impossible ; or without its sinless Frailties which were then natural to it ; and not under the Law which was the next End of taking it ? What would it have been then , i. e. if it had been what it never was , nor never would have been , whatever some Popish Schoolmen talk , is that to be the Subject of this Question ? Is this meant by Incarnation ? Whereas , as it indeed was , or as Christ was incarnate , and the only way he was incarnate , Mr. M. grants it was Humiliation , and so he fairly yields the Cause . But where will you hold him ? In a few Lines , he drops the Form of a Servant , as not so proper a Part of Christ's Humiliation , because Christ in his Exaltation hath still the Form of a Servant : Well recalled because so soon ; but it is to get creditable Company in his oversight , for he chargeth the Apostle with the same Slip , Humiliation , &c. Which the Apostle calls taking on him the Form of a Servant , or rather being made under the Law : Between which there may be conceived some Difference , for Christ is still God's Servant , &c. p. 73. It 's well the Apostle added this in another Place . But what gains our Author by this Halt . 1. Either he engageth against him , Phil. 2.7 . where the Form of a Servant is Part of Christ's Exaninition ( and note that the best Authors esteem Christ's taking the Form of a Servant for his very Incarnation , and not any humbling Circumstances consequential of it ) or else Mr. M. answers himself , and his poor Argument too , and sure that 's convictive : For if Christ was humbled in taking on him the Form of a Servant , though he keeps the Form of a Servant in his exalted State , then Christ might be humbled in assuming our Nature , though he keeps that Nature in his exalted State. 2. Yea , I think one may follow him to Gal. 4. 4. For if there the Apostle more properly mentions Christ's Humiliation , and instanceth Christ's being made under the Law , yet he fails not to join therewith Christ's being made of a Woman , to share in the Humiliation with his being made under the Law : It would seem Mr. M. thinks the Apostle had better served his Purpose , if not written more accurately , had he set made under the Law in the room of taking the Form of a Servant in Phil. 2. 7. But it will be no otherwise , yet he sits not down with it ; for after all his mending and winding in vain , to confine all Christ's Humiliation to his being made under the Law ; he hesitates and will be halving that too . And therefore tells us , He is not new under the law as he was in the Days of his Flesh. Then the Whole of Christ's being under the Law is not a Part of his Humiliation ; it must be confined to an As he was in the Days of his Flesh : And what 's all this Toil for ? You 'll presently see , it 's to keep all Humiliation within the Compass of the Curse ; as he had before , P. 7. All the while Christ was in a State of Humiliation , he was under the Curse . A Point which that difficult Text Gal. 3.13 . will never prove , as to the whole time . Let us now review what he hath brought his first State of the Question to , which promised so well primo intuitu , we have lost Christ's taking our Nature , which was never intended ; we have lost the Form of a Servant , as what is still retained in Heaven ; we have lost all that 's included in being under the Law , except as it was in the days of his Flesh. 2. It 's time to see what use he 'll make of all this , and how he supports his Chimaera by a further false Explaining of the Terms of the Question ; and this he doth by confining Humiliation to what is far less than it truly is ; and making Incarnation to be such an abstracted thing as it never was nor possibly could be . 1. Humiliation is fulfilling the Law , either in the Precept or the Curse of it , P. 75 as before , P. 7. he confined it to being under the Curse . Reply . The Disjunctive may help , otherwise he hath given so hard a Definition of Humiliation , by making it convertible with the Curse , that it would sound ill to ascribe it to the Eternal Word , unless on the account of our Flesh already Assumed ; yea , or so as our Author intends by the Curse : But the best of it is , this is Gratis dictum ; but where is the Proof , that 's a thing he seldom mindeth ; that he saith it , is enough to bring you under his Damning Sentence if you deny Assent . But 1. There is a very great part of Christ's Humiliation as the Son of God , which is no part of the Humbling Curse as upon the Son of Man : His Exaninition , or laying aside of his Glory , is Humiliation in the account of the Holy Ghost ; and this was true of the Son of God , as to his very Assuming our Flesh , abstructed from its Humbling Circumstances , as I have fully proved . Is it strong Reasoning then , because the Humiliation of Christ hath more parts than one ; therefore that which is not that one part of it , is no part at all of it ? 2. Christ did assume our Nature in Obedience to a Law , even that of Mediation ; to which he had subjected himself as our Sponsor ; this also I have proved . And sure if Obedience to the Law of Works , as he grants , would render the Incarnation a part of Humiliation , Why will not Obedience to another Law , especially from him who owed no Obedience but for our Redemption , and by his own Consent . 3. Mr. M. will hazard his ill-jumbled Hypothesis of Suretiship , unless he 'll grant , that supposing the Son of God would be a Redeemer of Man , the very Law of Works required his Incarnation : If so , then Mr. M. hath allowed , that it must be a part of Humiliation in his own proper Sense . 4. Yea , I know a Notion of his that must fall ; that supposing the Compact between the Father and Son , antecedent to the Incarnation , the Son stood obliged to Assume our Nature with its Frailties ; and that because it was our Nature whom he was to Redeem , and because it was in that State by our Sins , which he had obliged himself to expiate . Yea , 5. Upon his being thus obliged , Millions of Sinners were Pardoned and Saved before his Incarnation ; and therefore he stood charged with their Concerns , so as to be obliged to Satisfie for their Sins , and that in their Nature ( for out of their Nature would not serve . ) Put these two last together , and we shall come , even with Mr. M's own good liking , to our Point , viz. That Humiliation doth properly predicate of the Incarnation strictly taken : Yet I suspect it will hardly go down : Why ? Because Mr. M. is so very fond of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Filth of Sin being on Christ , that he cannot think Christ humbled sooner , or longer , than he can with some tolerable Decency call Christ the very Murtherer , Adulterer , Blasphemer , &c. which hath too frequently Preached ; and in his Book P. 14. he a little washeth , by saying , He put on the Sinners Garments ; and our Guilt , our Sins , were upon him . ( Crispian Phrases , which for some end or other he still likes to Consecrate . ) With him the true Model is , Christ must be as Unrighteous as Sinners , that Sinners may be as Righteous as Christ ; and our Saviour cannot be humbled till he be a Sinner , nor Sinners happy till they be Saviours . Here is the Arcanum , whatever be the Pretence . 2. The next Term he dissecteth and strictly garbleth , is Incarnation : It is strictly his dwelling in Flesh , comprehending under it both the Act of Assumption , and the Relation or Vnion effected thereby , between the Humane Nature so Assumed , and the Person of the Son of God. Reply . If one should ask him , How the dwelling in Flesh comprehends under it the Act of Assumption , which is supposed to it as much as entring into an House , is to a Man's abode in it , I know not what Answer he will make , unless that the Son of God repeats the Act of Assumption as long as he dwells therein , by that which he calls The Divinity clasping the Humanity , P. 63. If one should again demand , Why he leaves out all that is proper to real Dwelling ? Since there might be Assumption , and Relation , though it had ceased the next Moment . I judge he must answer , Pardon my improper Speaking , in making that the Principal Thing , which nothing of what I speak saith any thing to . But if he should answer , by dwelling in Flesh : I do intend , Christ's still remaining in our Nature , and only suppose to it the Act of Assumption , and the Relation effected thereby . I reply , That this is the Grossest Fallacy ; for Christ's continuing in our Nature , is remaining Incarnate , and not formally Incarnation ; which is the Term in the Question . And the Design of this Fallacy , is to change the Question for the sake of an Argument that he greatly wants ; since the Question thereby would be , Is the Son of God's continuing in our Nature , a part of his Humiliation ? And is any so Foolish as to say , That this is the same Question , as was the Son of God's Incarnation a part of his Humiliation ? Where the Term Incarnation is the very Assuming our Flesh into Relation and Union ; and is so far from being comprehended in the Son of God's still dwelling in Flesh , that it is supposed thereto , yea , as its Cause ; yea , and doth not so much as connote it , but as he assumed it to dwell in it for ever : Such Juggling it seems is necessary . But the main Enquiry I now come to , viz. Whereby was the Act of Assumption ? How did the Son of God take our Flesh into Union to his Divine Person ? Was this in and by his Conception ? To this Mr. M. answers . Mr. M. P. 74. Christ's Incarnation is one thing , his Conception another ; by the one he became Man , by the other he became the Son of Man : The former implies only his Participation of the Nature ; the other , together with the Nature , the Manner and Way of his partaking it , though in Christ they did Concur and Coexist . Reply . It seems then being Man , and being the Son of Man , differ ; and that so far , as humbled and unhumbled : But did not the Son of God become Man by becoming the Son of Man ? If so , then he was humbled by becoming the Son of Man , but again unhumbled by becoming Man. He saith , They Coexisted . What as two Separate things ? No : He tells you it's as a Thing , and the Way and Manner of that Thing therewith . But to the loss of his Fancy , he will find that the Thing hath its being , by what he calls the Way and Manner of that Thing ; for the Son of God's Incarnation was by his Conception , as the Means and Cause of it ; and therefore if he was humbled by his Conception , he was humbled by his Incarnation too ; for he became Incarnate by being Conceived . He tells us , They did Concur as well as Coexist in Christ : What meaneth he ? Did Christ's being Man , as by Incarnation , concur to make him the Son of Man by Conception ; as his being the Son of Man by his Conception , did concur to make him a Man , or Incarnate . i. e. He took Flesh as a Man , that he might be Conceived , as much as he took Flesh by being Conceived . At last finding , upon a long rolling in his Mind , that if to be Conceived was to be Humbled , the Son of God then must be Humbled by becoming Incarnate . He leaves this Profane Cant , and tries what he can make of granting , There was an Abasement in the Manner of his Conception , but not in his being Conceived . But as I think he can never part them , so I have elsewhere proved , That his being Conceived is ●he greater Debasement ; and there was nothing in the Manner of it Debasing , but as supposing the Thing it self was so . Alas , What is this or that Humane Circumstance compared with God's taking our Flesh ? And what are the Circumstances ? Mary , though no Rich Woman , was of David's Line , a Free Woman , and a Virgin. Yet let 's hear his Reason since he seldom offers any . The Humane Nature was really related to Mary , as to its Cause , for she Conceived him , yet she was not a Cause either of his Incarnation or of his Humiliation . Doth he intend that Mary was not the Cause of the Son of God's Will to be Incarnate , and so Humbled ? But that is not the Point , and none doubt it . But I ask , Was not Mary the Cause of the Humane Nature , as it was Christ's Humane Nature ? And did not it become his Humane Nature , as he was Conceived of her , by the Efficiency of the Spirit ? Well therein , and so far , she was the Cause of his Incarnation : And if she was not the Cause of his Humiliation , Pray whence was the Abasement in the Manner of his Conception , which Mr. M. just now affirmed ? I dare not pretend to seek out any , least in naming the word Embrio , he should call it a piece of Ignorant Blasphemy . Mr. M. after all his Superfine Distinctions , of Christ's Assuming our Nature being another Thing than his Conception ; the Thing , and the Manner of the Thing , ( though that Manner was a Cause of it ) the Conception , and the being Conceived ; being Self-conscious that he had offered no Arguments fit to Proselite any , his Admirers not being able to understand them ; and such as could guess at what they did signifie , being sure to despise , if not abhor them ; he comes down to offer a Proposal from his own Choice . For my own part , I would chuse to refer Christ's Conception to the Things that made him allied in Blood to us , and so fit to act as our Surety , rather than to his actual performing the Work of Suretiship , as antecedently standing in that Relation to us , P. 75. Reply . Designeth he by this , to leave others to chuse for themselves , without a Damning Sentence ? That 's unlike the Heighth and Heat of the Man : But what can we make of this Jargon , as connected with what past before ? Was not Eve allied in Blood to Adam , though she was not Conceived a Daughter of Man or Woman ? And therefore Christ might have been allied without Conception . Again , was not Christ allied in Blood to us by his Incarnation , which he saith is another thing than Christ's Conception ? It seems by our Author's words , That his abstracted Incarnation was Christ's taking the Humane Nature or Flesh , but not Specifically our Humane Nature or Flesh : Or was his Assuming the Humane Nature , as distinct from Conception , an Assuming a Humane Soul not allied to our Souls , as he is allied to us in Blood by Conception , and he doth here confine it thereto ? Here we meet with another Distinction , sufficient to argue him still a Designing Man , but not a very Distinct or Discerning one : Here 's a Humane Nature , and yet not a Humane Nature allied to us ; a Humane Flesh and Blood , and not a Flesh and Blood allied to ours . By Christ's Incarnation he took a Humane Nature , a Flesh and Blood , not allied to us : By Conception he became allied to us in Flesh and Blood , and in Nature too , unless he hath it in his Mind , that Christ hath not a Humane Soul allied to ours . Those words also are very uncertain , Antecedently standing in that Relation to us . Doth he mean that Christ was not related to Men as their Surety before his Incarnation ? How then were all the Saints Saved before his Coming ? Or is it that the Son of God did not perform any Suretiship-Act in Assuming our Nature , or being Conceived ? If so , then he had not undertaken to Assume our Nature before he took it ; though all that he did or suffered ( had it been possible ) would not have availed us , unless so done and suffered in our very Nature : And can you suppose he engaged not that as a Surety or Sponsor , without which nothing had been Payment ? Or doth he intend that Christ wa● not allied to us in Blood before his Conception ? It 's true , and yet as true , That he was allied to us in Blood by his very Incarnation , as well and as soon as by his Conception : Christ did not Assume a Humane Nature before nor otherwise , than as he was by his Conception allied to us in Blood , and Soul too : At last we are gotten out of this Labyrinth , made up of nothing but ripe blown Thistles . His Authorities , when examined , avail him little , I have but room to examine one , yet he is at the Front of them . Ames , Medulla , Cap. 20. P. 94. Humiliatio est qua subditus est justitiae Dei , ad illa omnia perficienda , &c. The Humiliation ( of Christ as Mediator ) is that whereby he was subject to the Justice of God for finishing all those things which were required for Man's Redemption , Phil. 2.8 . Here he confineth Humiliation to one part , viz. a subjection to Justice , ( not Authority ) and this to finishing ( not beginning ) what was necessary to the Redemption of Man ; which by the Text he quotes , refers to his Death or Passion on the Cross , of which besure he was not capable as God. But that he confined not all Christ's Humiliation to this which excludes his Incarnation , is not evident ; for the next words are , Humiliatio ista non fuit , &c. that Humiliation was not properly of the Divine Nature or Person , considered in themselves , but of the Mediator God-Man : Therefore the Assumption of the Humane Nature simply and in it self considered ( non est Humiliationis hujus pace ) is not a part of this Humiliation . That Humiliation , and of this Humiliation do indicate , that he had an Eye to somewhat else that might be called by this Name Humiliation ; at least it doth not prove that Christ's Incarnation was not a part of any Humiliation of the Son of God , because it was not a part of this Humiliation Dr. Ames limits it to this part , Mr. M. concludes against any other . Our Author at last , having bungled so at Demonstration , he falls to suspicion-work , which I confess his Talent renders him much more expert in ; as if thinking no Evil , were no part of Charity ; or at least , want of Charity were no Challenge to Faith. But what hath his Jealous Head brought forth , after so oft tumbling the word Conception ? Even this his own Doctrin of Imputation is lost , if Christ's Incarnation be a part of his Humiliation : Well , it 's a point I never thought of before ; and it 's a comfort to me , the Gospel Doctrin of Imputation will suffer nothing , but be availed thereby ; I hope to find much more of Christ imputed to me as done for me , than what I was personally obliged to do by the Law , or was esteemed legally to perform ; though I own as well as Mr. M. that Christ died in my stead ; yea , and so obeyed too , as you 'll see in this Book . But with him , farewell all Christ's Obedience or Humiliation , if we did not legally do and endure all the very same ; and if so , he must take his leave of the greatest part of the price of Redemption , viz. the value given to all Christ's Obedience by the Divine Nature ; for I hope the Law never required that in Man's Obedience . And since he lays such stress on his point of the Incarnation being no part of Humiliation , let us Appeal to Competent Judges , Phil. 2.6 , 7 , 8. Christ Iesus , who being in the form of God , thought it no robbery to be equal with God : but ▪ be emptied himself of his Glory , taking on him the Form of a Servant , being made in the Likness of Man : And being found in Fashion as a Man , he humbled himself , and became obedient unto Death , even the Death of the Cross. I have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , emptied himself of his Glory , and left out the two Copulatives which are not in the Original . The main Matter is reducible to these . 1. Is emptying himself of his Glory any Humiliation ? I answer , it signifies more Humiliation , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is rendred humbled , Vers. 8. The Word is as much as rendring all Glory and Honour vain or void , so used 1 Cor. 9.15 . 2. Is the Son of God's Incarnation intended by the Apostle when he saith he made his glorying void ? It is certainly and eminently so . For 1. The Nominative Case to this Verb , is confined to the second Person not incarnate , he being in the Form of God , &c. He , even he so considered , before he was God-Man emptyed himself , or made his glorying void as to Manifestation , wherein could this properly be so but in becoming incarnate , for whatever Debasement followed after his Incarnation referred to him as the Effect of thus emptying himself . 2. The whole 7. Vers. is confined to his Incarnation as I have fully proved , he emptied himself being made in the Likeness of Man. P. 24 , 25. &c. Vers. 8. being found in Fashion as a Man , is that which lets in what followed his Incarnation , though but one eminent Instance be given . The Assembly of Divines , Larg . Cat. Q. 47. Christ humbled himself in his Conception , in that being from all Eternity the Son of God , he was pleased in the Fulness of Time to become the Son of Man , made of a Woman of a low Estate , and to be born of her , with divers Circumstances of more than ordinary Abasement . To wrigle himself out of this which he subscribed , he doth , I suppose , use ●he former Shifts . But to add no more , Doctor Owen's Expos. on the Hebrews , Chap. 3. Vers. 2 , 3. P. 21. This glorious one humbled himself into the Form of a Man , of a Servant , unto Death , the Death of the Cross , Phil. 25.6 , 7 , 8. You see his Comment on this Text. Reader , judge now of the Confidence and small Tenderness of this Man that should have a very peculiar Eye to this Opinion of his when he told his Hearers , P. 38. So shall it go with your Souls , so will God deal with every one of you as you receive or reject those Truths of his : A thing he calls a damning Error in me when I say so but of Mens being penitent godly Believers . The second Point to be marked is , That Believers are as righteous as Christ in Equality , as to Suretyship-Righteousness . For that 's the Point . He saith little here for it ; and I have said enough in this Book against it ; therefore a few words will serve . His Authors Rhetorical Sayings are more reconcilable to Truth than his Position . Mr. Bradshaw affirms , That Pardon without the rigid Imputation of the Active Obedience , serves to all saving Purposes . But I 'll dismiss this with these Remarks . 1. He builds his whole Notion upon a Suretiship-Righteousness , and never proves Christ to be any such Surety as will at all infer , that we are as Righteous as he on that account . I have carefully weighed what he hath written ; and find what he saith for it , pag. 10 , is , that he is called a Surety , Heb. 7. 22. I grant it , and he 'll find , I have proved that Christ is there called only a Surety of the Gospel Covenant ; and therefore can , as mentioned in that place , be engaged to no more thereby , than what that Covenant includeth . Though yet I grant , that other Scriptures prove , that Christ undertook to be the end of the Law for Righteousness , and died in our place or stead , &c. of which I have insisted at large . And if this will not serve , he adds his All : He who is obliged to pay anothers Debt , or any part of it , is properly , and in strictness his Surety . Repl. But not always so , as that the Principal can be said to pay that Debt as m●●h as he , nor be as just as he , nor be said to be immediately released upon his payment , &c. For if a Friendgoes to a Creditor , and promiseth to pay part of a Prodigals Debt , agreeing together , that upon sundry terms , and in a fit time , and by degrees the Prodigal shall be acquitted and released ; yea , and that his Debt shall be remitted to him in a way of forgiveness by the very Creditor , and he still be bound to certain Services thereby ; I hope all the former daring assumptions are prevented , and yet the subsequent Surety engaged to pay part of the Prodigal's Debt . Should not Mr. M. p. 10. forbear saying , that holy Mr. Baxter wrangles and rejects this Counsel of God against himself , and cites the place where Mr. B. argues this point , and offer no better proof . But that 's their way , he shall Reason , and they 'll do their work by meer Reproaches , and cursed Censures . 2. He p. 75. saith , That Christ's Resurrection , Ascension and Intercession , are not imputed to Believers : Yet all the proof he brings for an Eternal Legal Union between the Elect and Christ , and their being one Person in Law , is , That they are said to be in him in his reviving , rising from the Dead ▪ and sitting in heavenly places with him , p. 59. ●●hat what in one place is the instance and ground of Legal-Surety-Imputation , in the other is excluded from being imputed : I hope those phrases will by his followers , not again be pleaded for Suretiship-Imputation . 3. How dogmatically spoken is it , p. 76. That if it be the same Righteousness in which Christ and we stand , he and we are so far as that Righteousness makes Righteous , equally Righteous ? Repl. But Sir , he and we come not alike by it ; and we depend on it as in him for all ; he stands not in it so as to need forgiveness , which we do ; yea , that forgiveness is oft repeated to us after we are made Righteous : He is by it entitled to much more than we are , &c. of which elsewhere . And since he infers an Equality from a Sameness , let me ask , are we as spiritual as Christ ? And yet it 's the same Spirit that is in Christ and in us . Are we as much beloved by God as Christ our Mediator is ? And yet Ioh. 17. 26. Thou hast loved them as thou hast loved me , that the Love wherewith thou hast loved me may be in them : Here 's As and the Same Love , yet it were Impudence to pretend to be loved equally . Yea , Vers. 22. The Glory which thou gavest me I have given them : Here 's the same Glory , but must we be as glorious as Christ in Equality ? Alas ! Do not we see that the same Guilt of a Fact may lie upon many , and yet all not be guilty in the same Degree ? Judge then , what an Air of Assurance doth this short-sighted Man breathe forth in the next Words . I can hardly think any Man is so forsaken of common Vnderstanding as to deny it : Because he cannot give convincing Light , he 'll threaten us into it by calling us mad , and had he thought th●● would have sent more open Mouths after us , he would have given us that Term instead of Semisaciniane , Men that hold damning blasphemous Errors , and what not . But any Man that intimately knew Mr. Baxter ( whom he loads with these Titles as well as others ) and Mr. M. would not be long concluding which had more Understanding , Truth , Love to God and Man , Publick-spiritedness , Godliness , Integrity , and whatever makes a Gospel-spirit and the Image of Christ upon a Man ; to say nothing of Humility , good Nature . Freedom from Envy and Malice , &c. Yea , God blessed him , more to the real Conversion of Souls than a hundred Mr. Mather's ; notwithstanding his charging him with rejecting the Counsel of God against himself . P. 10. And to hold pernicious , Soul-destroying Errors ; for it 's him , whose Words he puts in a broken Light. P. 46. 4. He very oddly evades the Charge of the Assembly . Confess . Chap. 26. A. 3. viz. This Communion which the Saints have with Christ , doth not make them in any wise Partakers of the Substance of his God-Head , or to be equal with Christ in any respect ; either of which to affirm is impious and blasphemous : This Place I cited , but would not repeat the Words at Pinners Hall. To this he tells us , P. 76. This must be taken in a limited Sense , &c. for taken absolutely it will not hold , Believers are Menequally with Christ , &c. Rep. True , for he hath almost told us , we are hail Fellows with Christ , he was not humbled in being a Man , nor is he dishonoured in our being as righteous as he . He saith , P. 7. Christ's Incarnation may as justly be said to be a Part of his Exaltation as of his Humiliation : But though they intend not the being of a Man in what they so severely brand , yet they mean nothing if they exclude what is so great a Perfetion of Christ as his Righteousness is , when they fix Blasphemy on saying we are equal with Christ in any respect , they must think his Righteousness such a Prerogative , that who will equal Christ in this , may next ask of him his Kingdom also , and Mr. M. hath given us a Handle for that upon our very being as Righteous as Christ. For , P. 25. He at large shews that Christ hath two Titles to Glory , a natural one , and an accumulated one , viz. An acquired Title as our Surety ; and if you ask what Glory that is you 'll find , P. 56. It 's that special Revenue of Glory and Praise which the Father , who began his Son from Eternity , and loving him with an infinite Love designed him . Now then , if Christ's Title to all his acquired Glory be his Suretiship Righteousness , and as to that we are as Righteous as he in Equality , what can hinder us not only to have that very same Title to Heaven and Glory as Christ hath as he is our Sponsor ! But I say what can hinder Believers Claim and Title to the very same high Throne in Heaven , and the very same Degree of Glory , as Christ , as their Surety hath a Title to , since Christ hath it ? For that very Righteousness which they have as much of as he himself , and that God gives , or rather pay● them all of remunerative Justice ; and that they are one mystical Person with Christ all which this modest Author affirms , P. 55. Reader ●●●ge , is this no other Equality than in being Men as well as Christ ? 5. Though he talks so much of Suretiship Righteousness , he gives an uncertain Sound of that Bond wherein Christ and Believers come into that legal Oneness . 1. One while he was constituted a Surety in that Covenant between God and him . P. 10. Thereby there was a legal Vnion , and this Vnion was from everlasting , and it was of supercreation Grace , and perfected in the Transaction between God and Christ. P. 50 , 60. Reader know ; That I grant there was a Covenant of Redemption beforetime , and that therein Christ undertook to redeem and save elect Sinners , &c. But yet I deny , that by that Covenant Christ and the Elect were eternally one legal Person , or that he is their Surety in such a Sense , as will render them legally esteemed to do and suffer all that Christ did pursuant to that Covenant ; or that thereby they are as Righteous as he : Thou wilt find my Arguments in this Book , at present it 's enough to say , we were never Principals in that Covenant , and therefore Christ could not be such a Surety . The thing insisted on in that Covenant was Redemption Work , and the Salvation of Sinners , as fallen ; but the redeeming and saving of Sinners , or our selves as Sinners , was never proposed to us as our Duty ; it was inconsistent and impossible to our State as fallen ; and with his Leave , as it looks strange the Elect should have two legal Heads at once , viz. Christ and Adam , so if Christ and Men were eternally one legal Person , I doubt it may as well be proved that Christ legally broke the Law in the Elect's breaking it , as the Elect kept the Law in Christ's keeping it : Well , thus far , here 's a Surety without a Principal , and a Work or Debt which none was ever bound to , but him that is called a Surety in a Sense that many must be said to do and pay as much as he . 2. Another while Christ's Name was put into the original Bond in which we by the Law and Covenant of our Creation were bound , P. 10. He told us before he was constituted a Surety in another Bond , viz. The Eternal Compact ; if so , then his Name is put into this Bond , in performance of his antecedent Suretiship , and not made a Surety by putting his Name in this Bond ; then it follows , that what he doth pay of this Bond can be said to be paid by us no otherwise than according to the Nature of his Suretiship in the former Bond , wherein we have seen he was principal and sole Undertaker , I am glad by this that I need not argue with him , that if Christ was a pecuniary proper Surety with us in the Covenant of Works , then it was either absolutely or disjunctively : if absolutely , that he would keep it , then we were not Parties at all engaged . If disjunctively , viz. That either we or he would keep it , then it was never broken , for he hath kept it , and his Obedience , without any Suffering sufficed to fulfill it , &c. But Mr. M. granting , and that truly , that Christ was constituted Surety in the Covenant of Redemption prevents my insisting on such things , Only still note , as I have elsew●ere proved , that Christ being made under the Law ( which he means by putting his Name in the Bond ) was the Effect of Christ's Suretiship . 3. Yet inconsistently enough , P. 14. Christ was made our Surety , his Name was not only put into the Covenant of Works , but into it as a broken Covenant . Here all is ruffled again , and how shall we unriddle it ? He was but now constituted a Surety in the eternal Bond , but he is here made a Surety in the broken Bond : He that distinguished between assuming our Nature and being conceived , no doubt , will find some Difference between constituted a Surety , and made a Surety ; for that he must do or he contradicts himself . Well , I grant that Christ came in our Nature to obey the Law we had broken , and bear the Punishment we had deserved , and answer the End of the Law which we had frustrated . But this will not make him such a Surety in this broken Bond , as shall make us legally accounted to do all , and suffer and answer all , and be as righteous as he that did it , though it be in his very Righteousness that we are saved , notwithstanding we have failed in all this . For I ask when he put his Name in this broken Bond ? Sure not before it was broken , then he was Surety before : Again , when he did put his Name , did , he do it to the same very purpose as we were originally bound , viz. that we might live by our Innocency and Obedience as our Righteousness ? No , it was to redeem us from the Effects of our own Disobedience . Did he engage that we should do and suffer what would be a Price of our Redemption and Salvation ? No , he was to do it himself in his own legal Person , I say legal , because the divine Dignity of his Person gave the legal , yea , supralegal Value in God's Account to what he did and suffered ; for one meer Man's doing and suffering what the meer Law injoined , would not have satisfied for Millions , and the broken Bond it self did not require a divine Person 's obeying any more than the whole Bond did , though the Attainment of its Ends did so . Again , if Christ's Suretiship was so limited within this broken Bond , than as he was bound to do and suffer no more than it required , so neither he nor we are entitled by that Obedience to any more than this broken Bond at first covenanted to give : Yea further , Mr. M. faith , P. 57. The elect were constituted ( at first ) under another Head , and under another Covenant , which had nothing in it of Christ and his Righteousness , either to be brought in for them , or to be applied to them . Reply . But if Christ's Righteousness be no higher than that Covenant did require before it was broken , the Righteousness of perfect Adam had been as great as Christ's : And if the unbroken Covenant was the same as the broken Bond , How should the unbroken Covenant neither have nor require any Righteousness of Christs , and yet the broken Bond measure and limit Christ's Righteousness , and Sentence us legally Righteous for it . But if , as Mr. M. saith , the Covenant with Adam and the Elect was another Covenant from the broken-Bond ; then we are not under the Covenant requiring what at first it injoyned , and being federating Parties only in the first , and subjected to Penalty only by it as it 's broken : Here 's no Obedience-work for a Surety , nor place for a proper Surety in bearing the Penalties . But I have elsewhere enlarged , and therefore conclude , That such Confusion about the Suretiship should abate Mens regard to his Censures , against such as will not own he himself knows not what , and proveth none sees how . 6. I find after all , that this Equality of Righteousness between Christ and us , is not so much from Legal Union , or Judicial Imputation , but from a Coalescence of Believers into one mystical Person with Christ by Vital Union . Thus p. 55. Between our believing and our being justified , there comes in our Coalescing into one mystical Person with Christ by this Vital Vnion , and our having his Righteousness upon us unto the Iustification of Life ; and so our being justified is not the next or immediate effect of our Believing , &c. Here indeed ; if I understand what one person is , he may well argue we are as Righteous as Christ ; for we are Christified with Christ , not in Name , or on Account of his undertaking , or his being the Head of the Church as his mystical Body : But as being one mystical Person , opposed to a Legal Person , than by pointing at any Believer , you may avoid the danger of Ioh. 8.24 . If you believe not that I am he , you shall die in your sins . Mr. M. may rise higher than that we are as Right●●us as Christ , and say we are as Holy as Christ , as Honorable as Christ , as Wise as Christ ; and so interpret his proof , 1 Cor. 1.30 . Nay , are we not assumed into a Personal Union with the Eternal Word , as the Humane Nature of Christ is ; which I think is unavoidable , unless Christ hath more Persons than one ? Besides , his being a legal Person , which he opposeth this mystical Person to . And that he means something like this , hear him p. 60. It 's called a Vital Vnion , because in effecting it ; there is a Vital Touch , as I may say , between Christ and us , and a clasping each on other . Compare this with P. 63. The Humane Nature of Christ leans on the Godhead in the Son , and hath the Eternal Power of the Deity clasping about it , and holding it in that Vnion , &c. The Eternal Power of the Godhead in Christ ( and not so much the strength of any created Principle of Grace in us ) holding our Hearts unto him , and causing them for ever to live upon him . Can you find much difference , though he pretend a Disproportion ? The Awfulness of the Subject restrains me from exposing this affected Cant , which is the only Gospel with these Men , because its Mystery , i. e. unintelligible Nonsence fitted to a Rosocrucian or Behemist : It is not enough that Christ is the Author of all in us , and the Securer of all promised Good to us ; and that he condescended to confirm this , and comfort our Souls by such gracious Instances of a Mystical Union , as that between Vine and Branches , Head and Members , Husband and Wife ; yea , that the same Spirit dwells in Christ and us , each of which inform and assure to us , the Blessing designed to be signified thereby , but not whatever our Profane Fancies may wrest a Metaphor , or force an Expression to . Must Men strain it to one Person , whereby Christ's Prerogatives and our Vile Defects are in common to Christ and us ? Is this to let Christ in all things have the Preheminence ? Col. 1. 18. The Scriptures needed not so many Metaphors to represent to us the several Benefits we have by Union with Christ : This one would have served for all , yea , far exceeded all ; only that one Person would consist but with few of them , nay with none ; Head and Members do not make one Person , but one Body ; yea , one Spirit in Christ and us doth not make one Person , unless you 'll make the Holy Ghost to be an animating Soul to the Body , and so be the chief constitive part of the whole Person : What will a deluded vain Fancy expose Men to at last ? Exceptions 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 and 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 since 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 Nature 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 specified 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 their 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 in 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 Humane 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 for 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 which 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 Reign 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 . Repl. 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 , without 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 Faith 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 I 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 premise , 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 the 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 , 1. 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 . 2. 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. 'T is 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 under 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 raised , 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 was 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 Enjoyment 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 ; and 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 Birth . 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 Glory 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 the 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 dare 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 Love : 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 of 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 . His 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 affirm , 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 , Directions , &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 attend 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 Heart-hatred 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 him . 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 the 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 Socinians 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 our 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 our 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 , Sin 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 reality , 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 he 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 at 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 they 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 . SInce the Printing of my Answer , to what Mr. M. calls my Second Damning Error , viz. That I make the State of Believers to be Undecided , and in Suspence during this Life . I have found the word Vndecided in my Gospel Truth Stated , P. 55. which I then was Ignorant of , though I cast my Eye on the bottom of that very Page . My words are , The Covenant , though Conditional , is a Disposition of Grace ; there 's Grace in giving Ability to perform the Conditions , as well as in bestowing the Benefits : God's enjoyning one in order to the other , makes not the Benefit to be less of Grace , but it is a Display of God's Wisdom , in conferring the Benefit suitably to the Nature and State of Men in this Life , whose Eternal Condition is not Eternally decided , but are in a State of Trial ; yea , the Conditions are but a Meetness to receive the Blessing . But as I have in my Answer shewed , that I oft in Gospel Truth stated , affirm , That the Elect shall Persevere in Faith , and that every true Saint is now in a State of Salvation . So I shall only add , 1. I do not here mention Believers , but Men in general , yea , rather Unbelievers . 2. By Eternally decided any Man may see , that I had an Eye only to God's Iudicial Decision at Death , and the more Solemn Sentence at the last Judgment ; when we Die , our Warfare is finished , and our State , as Viatores , is at an end . 3. What meaneth all the Scripture Cautions ( even to Believers ) such as Watch , &c. Pass the time of your Sojourning here in Fear , &c. If all our State be decided so , while we have many Years , Temptations , and Persevering Work before us ; as it will be beyond the Grave : Alas how many are long deceived by the meer Form of Godliness , and they that are Godly , are called to Caution and Care , on this very Consideration , that they are to be judged , 1 Pet. 1.17 . which were useless to such as are in termino , 2 Tim. 4.7 , 8. Rev. 2.10 . See more in my Answer . The Point of the Embrio was not fit for my large insisting on , or I could have proved , that an Embrio is not an unformed , unorganized Mass or Lump , &c. FINIS . The Five following Books have been lately published by the Author of this Discourse : Printed for John Dunton at the Raven in the Poultry . 1. GOspel Truth Stated and Vindicated ; wherein some of Dr. Crisp's Opinions are considered , and the opposite Truths are plainly Stated and Confirmed . The Second Edition . 2. A Defence of Gospel-Truth : Being a Reply to Mr. Chancy . 3. The Vanity of Childhood and Youth ; wherein the depraved Nature of Young People is Represented , and Means for their Reformation proposed : Being some Sermons Preached at the Request of several Young Men. 4. A Discourse , shewing that Repentance of National Sins God requires , if ever we expect National Mercies . 5. Man made Righteous by Christ's Obedience : Being two Sermons Preached at Pinners-hall , with Enlargements , &c. Also some Remarks on Mr. Mather's Postscript , &c. AN Essay upon Reason , and the Nature of Spirits . By Dr. Burthogg . Heads of Agreement assented to by the United Ministers in and about London . The Fourth Volume of the Morning Exercise . There will also be Extant in a few days , The Second Volume of the French Book of Martyrs . Published by her Majesties Royal Priviledge . There is in the Press , Remarks upon Bishop King's late Book , concerning the Inventions of Men in the Worship of God. By the Reverend Mr. Iohn Boyse . Malbranch's Search after Truth , will also be published in a few Weeks .