A very short and Brief ACCOUNT OF THE ●ree Justification of God's Elect, From The Condemning Power of the Law, by that ●aw Change of Persons, (flowing from an Eternal Act of Grace; by way of Covenant Transaction between the Father and the Son;) which brought Christ as Mediator, under the Curse and Condemnation of the broken Law, in the very room and 〈◊〉 of elect Sinners.  
●●ereunto are added, some Questions concerning this Point; proposed to be answered by those that do so confidently affirm, that the elect of God are equally with others, under the same Condemning power of the Law, before Faith.  
〈◊〉 a Member of a Church of Christ, in the County of Essex.  〈◊〉 8.32, 33, 34. 
He tha●●●pared not his own Son, ●ut delivered him up for us all, how shall he not with 〈◊〉 also freely give us all things? Who shall lay any thing to the Charge of God's Elect: it is God that Justifieth, Who is he that condemneth? it is Christ that died, yea 〈◊〉 is risen again, etc.  
London, Printed in the Year, 1699.   

TO THE READER.  
THat which hath occasioned the publishing this short Treatise (about Justification) to the World, is this. A ●oor Member of a Church of Christ in the Country, having affirmed, that God's ●ect were never under the condemning ●ower of the Law; (being chosen in Christ ●s the Elect Head, and Mediator of a ●●ee and absolute Covenant of Grace to ●hem.) Thereupon some Arguments ari●ng, this being by some condemned as ●ot agreeable to Scripture, these following ●ines were offered, to clear up the point, desiring an answer again in Writing; that 〈◊〉 the Truth might appear, by an Ingeni●s and Loving answer to some objections. ●hich being refused, made it seem (at least to me,) as though the Refusers of so reasonable a proposition, were conscious themselves, that affirming the contra●● was more Grounded upon Authors, th● upon any clear Scripture Proof. Whi●● made them so shy of coming to the light God's Word, to clear up their so oft affirmed assertions, that the very People of God's chosen one's were under Curse a●● Wrath, and the condemning Power the Law. Before believing equally wi●● the non-elect, the refusing to vouchsafe clear Scripture Proof for this opini●● hath occasioned the publishing these f●● following Lines, humbly desiring that might please Almighty God, to vindic●● and defend his own Truth, on which 〈◊〉 soever it be found, and plainly discover 〈◊〉 bring to light all mistakes of this Nat●●● Therefore read and try every sentence, the unerring Word of God, and the L●● the Spirit, vouchsafe to give out his lig●● and special teachings, in the diligent sea●● of the Holy Scriptures.   

To our Brethren in Christ.  
TO our loving Brethren in the Lord, Grace and Truth be with you. As I doubt not but that we ●hall meet another day, with exceed●ng Joy at the right Hand of Christ, so I desire we may contend as Brethren, in a Holy and Reverential ●ear of God our Father, and for his Truth only: therefore I only desire you to prove your assertion, That Justification, in the sight of God's satished Justice before Faith, is not according to Scripture. And in order thereto, shall propose some Questions, to be answered distinctly, that so we may ●ome to a right understanding of each ●ther, and see wherein we do really ●gree, or disagree; and not continue 〈◊〉 contend about Words to no purose, if we do mean the same thing, but if not let it come to Light, with-without any underhand dealing. And I pray God Almighty confound what is not of God, let it lie on which side it is; and I hope I shall trample under foot with abhorrance, whatever I could be convinced of to be contrary to the mind of God; and do sincerely desire to use all the means I can, to attain the clearest discoveries thereof Therefore I shall first explain my meaning, concerning God's eternal Justifiing Act in his own Breast, Acting in a way of Justice and Grace Jointly in God, yet pure Grace with respect to elect Sinners; preventing them in a way of Grace, from the dreadful effects, that otherways would most necessarily attend their fall in Adam And that he might clear them from the Curse of the Law in a way of Justice Grace puts the Law into a Mediator Hand; and though Grace intended not to prevent the elect from falling i● Adam into Sin equally with others yet that Grace might superabound where Sin abounded; there was a Lamb provided, who by divine appointment, should bear the whole Curse due to Sin, with all the dreadful effects thereof. This I shall explain in as few, but in as plain words as I can express myself, my meaning is this, there was from all Eternity a fixed immutable Will in God, never to punish Sin, nor to inflict the penalty of the Law up his Elect; his Will was not, to prosecute his right against them in a way of Justice. (1 Thess. 5.9.) but to deal with them as Righteous, in a Mediator, (a pure act of Grace) by free Imputation (2 Cor. 5.21. Rom. 5.21. Eph. 1.4.) God from all Eternity, did Immutably Will and bequeath eternal Life to his chosen in Christ, through the Blood of the everlasting Testament, (Mat. 26.28. Heb. 10.10.) It plainly appears in this 10th Chapter to the Hebrews, that it was the Will of God, that Christ should be offered up a Sacrifice to Justice, by the which Will of God, them that he died for were set apart to Life, which I take to be meant by sanctified, because the Apostle is treating of Justification, and Pardon of Sin, by Christ's own offering, as our high Priest; besides it would look strange, to say the Will or Decree of God, that Christ should die for Sinners, should sanctify us Inherently; when it can hardly be granted, that the Decree should make that Law, Change of persons, that Frees the Elect from Curse and Condemnation, and sets Christ under it in their room; but I think, Sanctified by God's Will or Decree, is set apart to Life, and through Christ's own offering, as it respects the thing Willed, the Purging away Sin, with respect to its Gild, and Condemning Power in the sight of Justice: Now God's Will, as a Testament of Grace to Elect Sinners, was an eternal going forth (Micah 5.2.) by way of Covenant Transaction, between the Father and the Son, as distinct parties (though one in essence) and eternal Grace; as it respected the fall and breach of the Law, so likewise it acted from Eternity, in a way of Justice by a Mediator, to stand in the Sinners Law place; so that Justice, as well as Grace, was eternally pleased, that elect Sinners should go unpunished, and hereby stand complete, in the unchangeable favour of God; that when the Law was broken by Adam, as a Covenant Head, it should be completely answered by a second Man, or Adam, as Mediator, as the elect Head, and surety of a free Testament by Grace; this Decree or imminent Act of God's Will, made that Law change of persons, which set Christ as Mediator under the Curse, and Condemning power of the Law; (which other ways could hot have touched him) and turns the Curse of the Law from the Law-breaking Sinner (which otherways would take hold on all Sinners, as such) and so sets him under the sentence of Life, in the Court of Grace, by absolute promise, (Titus 1.2.) which free and absolute sentence of Life, takes hold on the Persons of God's chosen, as early as the law sentence can take hold on the persons of those that have no Mediator (Rom. 9 11, 13.) This is the immediate effects of Christ's Mediatorship for the Elect, and the pronounced or declared sentence of God's eternal Will; thus with Respect to this eternal Transaction in a Covenant way, we may understand these following Scriptures, (Prov. 8.23. Micah 5.2. Zac. 6.13 Eph. 3.11. 2 Tim. 1.9. 1 Pet. 1.20.) Now whither you will please to call this Imminent and Internal Act of God's Will, Justification or not, yet let the thing itself be granted, and so far we shall agree, I desire not to differ about Words, if we mean the same thing; I suppose, you take only the pronounced sentence into Justification; that I own, as it declares the fundamental Act, according to which they stand Just, (if we differ not about the sentence itself,) for I reckon, that all sentences of Court, that are according to Justice, are grounded upon some preceding Act, which makes the sentence Just. Therefore I shall take in both, because the Righteous Judge of the whole Earth, will never pronounce any Law-breaking Sinner Just; but those which he makes Righteous in a Mediator, according to this Sovereign Act of his Grace; but I take it for granted, that our difference (I mean amongst those that are sound and Orthodox) is not about the matter of our Justifying Righteous, nor whither it is God only that Justifies through Christ; nor whether it be by Grace, excluding all manner of Works of the Law wrought in us, or performed by us; even, the Act of believing itself as it is a Work of the Law, (though I could wish that were something better cleared, as well as owned in words.) Therefore I shall pass these things, and come to the very point, and that is, what Act of God it is, that makes over the Righteousness of Christ, as Mediator to an elect Person; or gives him a Right to that Righteousness in the sight of God. This I take to be fundamentally, in the Sovereign Will of God; in that Covenant Transaction, between the Father and the Son, there was a Grant unto our great Covenant-Head, the Lord Jesus; though he were purely God, and had not then assumed our Nature, yet he did personally exist, and was a distinct Person from the Father, from Eternity (though of the same Nature and Essence.) And by Virtue of Eternal Covenant Transaction, he was under an Obligation, from all Eternity, to take our Nature upon him, as Abraham's Seed, with a Special Eye to the Elect, for he passed by the Nature of Angels; and though it is true, that he took Flesh, Humane Nature; yet he passed by the non-elect, and on the Seed of Abraham he took hold, that is, of all Abraham's Spiritual Seed, as he saith, I and the Children thou hast given me. The Apostle in that Second Chapter to the Hebrews, Quotes that out of Isaiah, and brings it to prove the Covenant Relation that was between Christ and the Elect; and forasmuch as the Children were partakers of Flesh and Blood, he likewise himself took part of the same; by this Covenant Relation we became Bone of his Bone, and Flesh of his Flesh; as there is one Body, as well as one Spirit; by virtue of this Covenant Relation, the elect only receive Life and quickenings from Christ, as Head of the Covenant of Grace; as the Father gave him to be Head to the Catholic or Universal Church, the whole Body of election, (Eph. 1.22, 23.) and then it follows, and you hath he quickened, (chap. 2. v. 1.) Thus I have spoke in a few words, something of that Union, from whence flows Communion, which doth not only precede Faith in order of Nature, but in order of time also; and by virtue of which, we have the Spirit that works Faith (in God's time) from Christ as our anointed Head, but to return, by virtue of this Covenant Transaction, he was likewise under an Obligation to bare all the Sins (by way of charge and Imputation) of all the elect, in his own Body on, the Tree as their Covenant Head and Mediator, so he stood Engaged, by Covenant Contract, from Eternity, to answer for them, to all the demands of Law and Justice. (John 10.18.) This Command have I received of my Father, and (John 12.50.) I know that his Command is Life everlasting. The same Act of God's Grace, that made our Sins to meet on Christ, (to Death as the wages of Sin,) brought his Mediatorial Righteousness upon the Elect to Life everlasting (Rom. 5.21. chap. 6 23.) By virtue of this Covenant Transaction, it is made over to God's chosen, by a free Testament of Grace, in the Blood of the New Testament, and comes upon them as a free gift of Righteousness (Rom. 5.18.) and we have Right to that Justifying Righteousness, as held forth in the free and absolute promise, as elect Persons, being chosen in Christ, as the elect head of this his free Testament; and the Testament itself gives Right, and the elect are heirs of promise, as soon as they have a being, (not Natural Heirs by descent, but Heirs by Grace, for what is freer than Gift?) God made his Will in Eternity, and bequeathed Eternal Life to his adopted Children, that were predestinated to Sonship, according to the good pleasure of his Will, (Eph. 1.5.) now this Testament of Grace in the Blood of Christ, made known and Revealed by an absolute promise of Life (Titus 1.2. taken from Gen. 3.15.) this gives them right, and makes them Heirs of the promise of Life; and though the Blessings given in this Testament be in the Sureties Hand, till the time appointed of the Father, to be giving out successively, at the several times appointed, first the Spirit of Faith, and then Sanctification gradually carried on; and at last consummated in Glory; therefore to make one Blessing thereof to be either Cause or Condition of the Rest, would be very improper, when all are but parts of the same free gift; and that which gave them Right to one, gave them Right to all; that which gave them a Right to Faith, before they did receive it, gave them Right to Justifying▪ Righteousness before they had Faith; and that was thefree Testament itself, in the Blood of Christ; then here lieth the Right of elect Persons, as such, to Justifying Righteousness in the Will itself, as being by that absolutely settled upon all the Heirs of promise, by two Immutable things, God's Promise and Oath; and add to this the Testator's Blood, and shows all is firm, the elect have an Indefeasable Right, and are Heirs by Grace, though Children of Wrath by Nature, as coming from fallen Adam's Loins. So considered, their State is a State of Wrath, and liable and obnoxious to God's eternal Wrath and Displeasure. That State strictly considered, but the Persons of the elect, in this sinful fallen Estate; 〈◊〉 are not objects of God's Wrath, but objects of his great Immense God like-Love, even when they are dead in sins, (Eph. 2.4.) Faith makes not their Persons excepted, though it doth their Services; the exceptation of their Persons in the beloved, is a pure Act of God's Sovereign Will, that will because he will, and will on whom he will. Thus it appears, that the Elect are Heirs by Grace; and the Testament itself, gives them Right to Eternal Life, as the free gift of God by absolute promise, and to have Right to Eternal Life: and all the Blessings of the Testament of Grace, by Blood, and to be under the condemning Power of the Law, are plain contradictions, as being opposite one to the other. But if any say, they have nothing in present possession; I answer, if they have Right to Justifying Righteousness, that is enough to free them from Curse, and Wrath, in the sight of God's satisfied Justice. For there can be no Right, except God counts it so; and if he counts it so, that is enough to Justify us in his sight; for this Righteousness is without us, and is not communicated, but imputed; and Christ as Mediator is the subject of this Righteousness: but however, the Elect have a proper Right to Sanctification, and Glorification before Faith. For there was a Grant to Christ, in the Eternal compact, he performing all old Covenant Conditions, as head and Mediator; which when he had performed, he entered into Heaven by his own Blood, having obtained Eternal Redemption, (Heb. 9.12.) what he obtained as our great Executor, and surety of the Testament, was before granted: and he obtained it on the behalf of them for whom it was granted. It pleased the Father to intrust him with all fullness of Grace for the Elect, as their Covenant Head, that so it might be sure to all the Heirs of Promise. The Father hath made it as sure in Christ, the surety of this Testament, as the Eternal God could make it, to speak with Reverence. Thus I have been showing which way Sinners are made Righteous in a Mediator; and though the Decree produced no immediate effect, yet it produced its timely effects at that moment of time; the Law was broken, a Mediator stood Ready, as fore-ordained to step in, and stand in the breach to keep off the flood of Wrath from breaking out upon the Elect; always remember, the Law was put in the Mediators hand, or else we make strange Work, and set the Law and Promise together by the Ears: when the Law could not give life, it must march off as a Covenant of Life or Death to God's chosen. Christ takes it in his own hand, and makes it give way to the Promise. Now I shall come to speak something of the Justifying Sentence, which pronounceth the Elect Righteous in their Covenant Head and Mediator, as grounded upon this preceding Act of Grace, by way of Covenant Transaction between the Father and the Son, which brought our Sins upon Christ, and his Mediatorial Righteousness upon us; and we are wholly passive, both in our being made Righteous by Imputation, (which is an Act of pure Grace in God to Sinners,) and likewise in our being pronounced Just, in that Imputed Righteousness, which is a sentence of Grace, and passeth in the Court of Grace, Life by the free promise. Now in pronouncing the Sentence of Life upon ungodly Law-breaking Sinners, God sits Judge of his own Law, as well as the Elect Sinners Cause; and instead of pronouncing the Sentence of the Law upon the Poor Sinner to Condemnation, God sits Enthroned upon a Mercy Seat, in the Court of Grace reconciled in a Mediator; in whom Grace and Justice most sweetly agree to pass the sentence of Eternal Life up on the Elect Sinner by absolute promise (Gen. 3.15. Titus 1.2. 1 John 2.25. This Sentence declares God's Eternal Will, that Christ as Mediator was t● die in elect Sinners Place; and they t● live by an Act of Sovereign Grace. Thus God, as a righteous Judge, Justifieth the Righteous only; that is, pronounceth none but such Just, as are so, (Deut. 25.1.) and yet he Justifies the ungodly, not by dispensing with his Holy Law, or making that void; but in a way of Justice, Magnifying and Honouring his Law, declares an act of Eternal Grace; by virtue of which Act his Elect did stand Righteous in his sight, by Imputation of one Man's Obedience, to answer the Law in their place, as a Covenant Head, opposed to Adam's one Disobedience, who was a figure of this second Adam, which was immediately to take the first Adam's place (with Respect to God's chosen in him,) upon his failoure. And it is Remarkable, that with respect to Christ's Mediatorship, God comes in the cool of the Day, reconciled in him, and sounds the Jubilee Trumpet from Heaven; and pronounced the sentence of Life, in the free promise, upon Adam and all the Woman's Seed, (in a better Covenant Head than poor A dam was) when he was recking hot in Rebellion, and had not Faith. For till the sentence was past, there was no Grace, no Christ, no promise Revealed for fallen Man to lay hold on; and the case must be the same still, for the object must precede the Act: that is conversant about that object; and if Life were not revealed in an absolute promise, there were no footing for Faith; for a conditional promise is most properly a Law, He that doth the thing required shall live. Thus Faith is made void, and the free promise of none effect; for the first thing looked to, must be the condition annexed to the promise, and then the promise claimed upon that condition. Now suppose Faith be annexed to the Justifying sentence of Life; then Justifying Righteousness, and eternal Life in the free promise, is not the object of Faith; but Faith itself must first be looked to, and then the promise pleaded upon Faith, as the condition of Life; but this is not the Nature of Abraham's Faith, that took God upon his word, and staggered not at the promise, nor considered not the unlikeliness, or seeming Impossibilities, but believed God upon his Word, and the object of his Faith was counted to him for Righteousness. Thus it is by Faith, as an empty Hand, or passive Instrument, that receives all in the free promise, as pure Grace, and in no sense, upon Faith, as a condition annexed to the sentence of Life. Yet I own, that this or that Individual Person, is not declared to be a Justified Person, and free from condemnation; but upon believing as no Individual Person is declared to be elected, nor Redeemed, by the Death of Christ, but upon believing. Yet the Scriptures do plainly declare, that some are elected, and them are Redeemed, and what are the ill consequences that follow? if I say, that Justice, doth not charge these Redeemed ones, (but God is completely reconciled to them by the Death of Christ) any more than the former. Will it not amount to the same, to say some are ordained to Eternal Life, and Redeemed with the Blood of Christ, as to say, God doth not charge these Redeemed ones; seeing we likewise affirm, that none know, that they are not under Condemnation, before Believing, and that whoever dies an unbeliever, shall be Damned; except any suppose, that Terrifying Soul with Curse and Condemnation, be the most effectual way to bring them to Faith in Christ; and if so, I am not in their Mind; and I am sure the Gospel ought to be Preached, and Grace proclaimed. And I think it is the most effectual to propose the Truth, as the object of Faith, which the Gospel doth Reveal for Salvation; God's pardoning Grace, in the Blood of Christ, and so Invite Sinners to come to God, as reconciled in the bleeding Sacrifice of his Son Jesus. This it is that offends some that have made the greatest Noise, (and have enfluenced others, which in other words say the same things,) about words; and because they cannot so directly strike at this free Invitation to Sinners, to come directly to Christ, without their Previous Qualifications, (which strikes so directly at their Idol self Righteousness) therefore they are pleased to brand the Doctrine of God's free Justifying Grace with Nicknames at their pleasure. And I wish that some, which see otherways, be not frighted from owning the Truths they believed, and received in the light of God's Holy Spirit, for fear of being laden with Calumnies, and Reproaches; for it is a trying time, and I do be-believe, that those that are kept close to Christ, in owning the simplicity of the Gospel, shall meet with as great Trials as those that have gone before us; for Christ will shake the Earth and the Heavens, and remove those things that are made, and Burn up the Hay, Wood and Stubble. Therefore let every Man take heed what he builds, though upon the foundation of Christ, (〈◊〉 Cor. 3.12.) But to return to the Point in Hand, there be various sentences, and in various Courts, where and by which God declares the non-Imputation of Sin to his Elect; and all sentences of Court whatsoever, do but declare God's Act of Grace in that Court where the sentence is pronounced; and the last add final sentence will be at the great Assizes, when Christ will publicly, before Men and Angels, pronounce them blessed. Yet to conclude with some, that they were not completely Justified till then, would be great darkness; so though God in his Word, doth pronounce Believers Justified, yet it will no more follow, that they were not Justified before, than the former; if things be rightly weighed; for this makes Faith a moral Condition of Justification, as hath been shown already, and also denies Justification, to be by the new Covenant, or makes the Covenant of Grace conditional, (and that in a strict sense, denies Faith to be a part of the Covenant Blessings,) but that Justification is by the Covenant of Grace. Few do directly deny, and I am as certain, as I am certain that the Scriptures are true, that the first pronounced sentence of Life to Sinners, is by that Covenant (Gen 3.15.) And it is according to the Tenor of that Covenant, for there are but two Covenants (or Courts) where the pronounced sentence of Life can be supposed to pass; but by the works of the Law, No Flesh shall be Justified, (Rom. 3.20.) then is must be according to the Tenor of the Covenant of Grace; if that be an absolute promise of Life, than the sentence is an absolute sentence, but that is an absolute promise of Life; (Gen. 3.15. Titus 1.2. 1 John 2.25.) Therefore the sentence is an absolute sentence, passed in the Court of Grace, upon all the Woman's Seed in their Covenant Head, (in direct opposition to the Serpent's seed, upon the Serpent and his Seed the Curse takes place, having no Mediator to make up the breach,) and the promise in, Christ takes hold of the Elect as soon as they have a being (Rom. 9.13.) Then except it can be proved, that the sentence that passeth upon believing, be according to the Tenor of the Covenant of Grace; it will be in vain for to contend, for that to be the first sentence of Life that is passed upon an elect Person. But I deny, That believe in the Lord Jesus and thou shalt have Life, or be Saved, is the Tenor of the Covenant of Grace; it is a part of the New Testament Ministry, but not the Tenor of the New Covenant. Then seeing there is no Law given that can give Life, (Gal. 3.21.) then prove that the Covenant of Grace i● conditional, or grant that the ●●otence of Life is absolute; or deny that the Justifying Sentence of Life, passeth according to the Tenor of that Covenant; and than it will lie upon you to prove, by what Covenant we are Justified. But leaving this, that which I desire your answer to, is these following Questions, which I desire you would answer to each particular distinctly, as you tender the Truth, and the Glory of Christ; and respect my good, and the good of others, by clearing up the Truth, that the simplicity of the Gospel may be preserved by God's Special help and protection.  

Question I.  
DID the Chosen of God, which were loved with an everlasting and unchangeable Love, when they fell in Adam into Sin, by the breach of the Law; equally with others; Did they then come under the same condemning Power of the Law, and under the same Curse and Wrath of God, equally with the non-elect whilst on Earth? If not the very same, show where it differs, and then, it may be, we agree in the main, though differ in expressions. But if the very same, Then,   

Question II.  
HOW can they be under the Curse and Wrath of God, and suffer here on Earth, in that state, (as the effects of Sin, and consequently of the Curse, whilst under it) and not penal, as part of the punishment due to Sin? Though not Hell itself, yet something of the same Nature, (though not the same degree;) because not under the Justifying sentence of Life, passed in the New Covenant. Therefore the Curse of Afflictions, not taken away, they are no corrections in a Covenant way; but properly punishment, in Wrath, as taken in a strict Sense. Then,   

Question III.  
HOW can this stand with that perfect atonement made by our high Priest's own Oblation? or doth it not exceedingly derogate from that perfect satisfaction he made to Justice, and his complete filling up the Law, by Mediatorial Obedience, (Heb. 10. v. 10, 12, 14. and chap 9, v. 12.26.) Again,   

Question IU.  
DOTH not this imply a change in God, for there is a mighty change some where, that one that stands condemned in God's sight, and under his Curse and Wrath, having all his Sins charged upon and Imputed to him by God himself, should be the very next moment, upon believing, not charged with one Sin, but received into the Favour of God, as perfectly and completely Righteous in God's sight? Now the change is not in the voice of the Law, for that neirespects believers nor unbelievers, Elect or Non-elect, but equally Curseth all that continue not in all things, that are written to perfection, (Deut. ●●. 26) then it is not that imperfect ●●ange, wrought in believers, that can ●●n the sentence of the Law, that it ●ould not Curse and Condemn them, ●●at are in themselves sinful and imperfect. Therefore I see not, but that ●●ou must make the change to be in ●●od, that counts the Mediatorial Obedience of Christ, answered the Law 〈◊〉 our place, now and not before; ●●cept you can find a milder Law, that ●●onounceth the sentence of Life, up●n this imperfect change wrought in ●s, as the condition annexed to the ●entence of Life. And if so, Then,   

Question V.  
HOW will you deny, that conditionality of the Covenant of Grace, and that Faith is the Condition hereof; for if Justification be by the New Covenant, than the sentence 〈◊〉 Life must be according to the Teno●● of the Covenant. Then if that be a● absolute promise of Life (as Titus 1. ● compared with 1 John 2.25.) the 〈◊〉 the Justifying sentence of Life, must b● absolute, as past upon all God's chose● in Christ their Covenant-Head, (Ge●● 3.15. chap. 22 18, compared wit● Gal. 3.16, 17, 18.) otherwise th● Covenant must be Conditional, an● Faith must be the Condition thereof 〈◊〉 and consequently no part of the Covenant Grace, because not promised there in. For if the first Grace be promised then the promise must be absolute t● Sinners, as such, as the price of th● Blood of the great Testator. Again▪   

Question VI.  
WHY do you set the Seal of th● Covenant of Grace upon th● infinite seed of Believers, seeing before ●aith, they are in no fence under the ●entence of Life, passed in that Covenant promise (though I grant that God is ●t liberty to show his Sovereignty, 〈◊〉 in Abraham's Family) if the promise ●e not Real and absolute, (at least to ●ome) as to the Internal part thereof, ●hat God is their God by Covenant ●tomise? Then the Seal of the Covenant is vain, (or only holds forth external privileges) and consequently believing Parents have no grounds for their Faith, that God is the God of their seed by Covenant promise. Again,   

Question VII.  
DOth God pronounce any Just, but such as are so in his sight, by Imputation? If not, then making over a Righteousness to elect Sinners in a Mediator, must be taken in to God's Justifying Act, as well as the pronounced sentence, which is grounded upon this Act of Grace, in a way of Justice; because God, as Righteous Judge, Justifies ungodly Law-breaking Sinners, as clears them from the voice of the Law, as to the condemning power thereof, by a righteousness without us, by Imputation. Then that Act of God's Grace, that turns the sentence of the Law upon Christ, the spotless Lamb, by imputing our Sins to him; and turns the sentence of Law, as to its Condemning power, from Guilty Law-breaking Sinners, by imputing his Mediatorial obedience to them; comes into Justification, as well as the pronounced sentence, that declares this Act of Grace, by which the Sinner stands clear in a way of Justice. For all sentences of Court, according to Justice, are grounded upon some preceding Act; according to which Act the sentence is Just, and the sentence Justifies, as it declares the Act by which they stand clear. Again,   

Question VIII.  
WHat is God's Act of Imputation, by which he makes that Law Change of Persons, which sets Christ, as Mediator, under the Curse and Condemning power of the Law, (Gal. 4. verse 4. chap. 3. verse 13. compared) though in himself spotless? and sets elect Sinners under the Blessings of the New Covenant (Gal. 3. v. 14. as the immediate effects of his Mediatorial obedience, though in themselves, and with respect to the Law, ungodly Sinners? The Apostle speaking of this Sovereign Act of God (Rom. 4.5.) saith, God Justifies the ungodly: Then brings in David, describing it, by imputing Righteousness without works (which is the Grounds Grounds of his not imputing Sin; and consequently the Grounds of his pronouncing them Just,) This he brings in, as the Quintessence of God's Justifying Act; now if this Sovereign Act, that makes this Law change of Persons, and turns the Condemning sentence of the Law, from the guilty Law-breaking Sinner, to the spotless Lamb, be not an Act of God's Sovereign Will, as Imminent and Internal, than I desire you would undeceive me, and show plainly, what manner of Act it is; for I take God's Will to be the Rule of all Justice, and things are therefore Just, because he Wills them; and as it was his Will, that the breach of his Law should be punished with Eternal Death (and he would by no means clear the guilty, (Exo. 34.7.) so it was his Will, that this spotless Lamb should stand Guilty, as Mediator, by way of Imputation, and should mediate between a broken Law and his Chosen one's; and stand between all Harms and them. And I humbly conceive, that in this Act of imputing our Sins to Christ, and his obedience (as Mediator) to us, God respects no manner of inherent change in us. Again,   

Question IX.  
WHen doth the Mediatory undertakement of Christ, first take place for an Elect Person? If when we believe, and not before, then Christ Intercedes not for the Elect uncalled, which is contrary to the Scripture (Jo. 17.20.) Christ's Mediatorship is figured out in the Type (Deut. 5.5.) I stood between the Lord and you, saith Moses, when the Law was given upon Mount Sinai. And (Deut. 10.5.) I came down from the Mount, and put the Tables in the Ark, and there they be, as the Lord Commanded me. Compare this with (Gal. 3.19, 20, 21.) there he shows that the Law, in the Mediator's Hand, made the promise take place upon the seed of Abraham, Jews, and Gentiles; Which was the Gospel God preached to Abraham, and to Adam too; as Law and promise meet in Christ, they sweetly agree, Christ being delivered up to Justice, for all the Elect, in their Law-place. Who can charge them? saith Paul, God Justifies them, Christ died and is Risen again, and received to God's Right Hand, and there pleads (Rom. 8.33, 34.) his plea, as an Advocate, is mighty and prevailing; as he pleads his propitiatory Sacrifice, as the propitiation of the Elect World, Jew and Gentle, (1 Jo. 2.2.) Thus he pleads out all Bills of Indictment whatsoever out of Court; and his atoneing Blood was Efficacious from the very moment Adam fell. He is called a Lamb slain from the foundation of the World, (Rev. 13.8.) he was not actually slain, neither do I understand it in the Decree only, but by virtue of the Decree, his Blood was Efficacious, from the first moment Adam fell: Had it not been for this, fallen Man had never had a free promise of Life, nor yet of Faith; but had been under the Curse, and there must have lain; which were the case now, if Christ did not mediate by Blood, for those that were unconverted; which makes the promise absolute. For if the Elect uncalled, be not under the promise in Christ, as Mediator of this better Covenant to them; then they must be strictly under the Law, (as some affirm) as a Covenant of Works, and have no promise, but what that Covenant affords them, till Faith; and where they shall have that, if not under the absolute promise in Christ as Mediator, I see not but they are under the Curse, and there must lie. Again,   

Question X.  
WHAT is the Gospel tender to Sinners, if all Sinners are under God's Curse and Wrath whilst unconverted? Who dar'st then to proclaim Peace, in the King's Name, to a Company of Law-breaking Sinners, and Rebels? Who dar'st then to proclaim Liberty to Captives, and the opening the Prison to them that are bound, or cause the Jubilee Trumpet to sound, if the atonement be not completely made by our High Priests atoning Blood? see (Leu. 25.9.) in the Day of atonement, you shall cause the Trumpet of the Jubilee to sound, and proclaim Liberty. This argues that the Blood of Christ was Efficacious from the fall of Adam, when the Law was broken; this Blood pleaded in the Eye of Justice, in the sight of God there was an atonement by virtue of the Covenant Contract; and God himself sounded the Jubilee Trumpet from Heaven, and Preached Peace and Pardon in the free promise by a Mediator; who by ●od's appointment, was to stand in the Gap, and make up the breach of a broken Covenant, which was all along held forth in the Sacrifices. Now if the atonement be not completely made by our High-Priest's own offering; then the Type held forth more than was in the Antitipe. (Leu. 16.30.) If Wrath be not appeased, and God Reconciled, in a bleeding Sacrifice to Sinners, as such, How then can the Gospel be a Message of Peace, by Jesus Christ, to Jews and Gentiles? (Acts 10.36.) If God be not Reconciled in the atoning Blood of Jesus to elect Sinners, as such; then they are under no absolute promise of Faith, and a new Heart, and the Spirit, Sanctification and Glorification, as the price of his Blood, to confirm this free Testament, whereof he is the surety, (Heb. 7.22.) If not, than Christ ●●th only purchased a remote Reconcilibility in God, and God will be Reconciled to Sinners, when they believe, (which I suppose would be never if the case were so.) Then it follows, that Sinners are called to believe in Christ, that so God's Curse and Wrath might be done a way, and God become Reconciled, and at Peace with them, and Pardon their Sins, and except their Persons. This looks like a new Law, but I think no milder than the old Law, for who will believe in an Angry God, or can, for Pardon, if God Reconciled in the Blood of Christ, be not that which Faith takes hold on, than I mistake; but I am well satisfied, that those that are Orthodox and sound in the main, say the same in other words, which amounts to this, That the Elect are under the absolute promise of a new Heart, of the Spirit, Sanctification, and the like, as the purchase of Christ's Blood, And why not Justification? for you will own, that Go●● pardoning Grace, and the Justifying Righteousness of Christ, is the object of Faith, and not Wrath and Condemnation directly.  
FINIS.