The Life of Justification Opened

CHAP. XVI.

Mr. Baxter's Further opposition to the Imputation of Christ's Righteousness examined.

WHat Mr. Baxter's opinion is, about the Imputation of the Righteousness of Christ, in order to our justification, we have hitherto been enquireing; & though, in his book against D. Tully, while he is giving an historical relation of the Controversy, he plainly enough declareth, that he is of the judgment (as to the main) with John Goodwin: yet he there (as we have heard) so stateth the question, against which he disputeth, as the Orthodox will not own it; wherein he dealeth not so ingenuously with us, as Mr. Goodwin did. He will not deny, that there is a midway betwixt the Socinians, Papists & Arminians, on the one hand, & the Antinomians on the other; though the Middle way, which he hath se • down in his Confess. pag. 152 153. &c. seemeth to me not be the just & orthodox way, but to incline more unto the Socinians &c. for all the Imputation, which he seemeth to own, is nothing else, than what Papists, Socinians & Arminians, will subscribe unto: for (beside what we have seen & examined above Chap. XIII. & XIV.) in his book against Mr. Cartwright pag. 179. he hath these words. I have still acknowledged the Imputation of Christ's Righteousness, sanosensu. And what found sense is, he tells us in a parenthesis, that is (saith he) 1. per Donationem ejus fructus and 2. per adjudicationem justitiae nobis inde promeritae, that is to say, by giving us the fruits thereof & 2. by adjudging to us Righteousness, thereby purchased: which two seem to me, to be but one, the last being comprehended in the first: & so all the Imputation by him granted, is only in respect of the fruits thereof, which are given. And will not Papists, Socinians & Arminians yield unto this Imputation: Nay doth not Bellarmine come a further length, in the words formerly cited?

Mr. Baxter in his Catholic Theol. part 2. of Moral morks, giveth us here & there, while speaking of other things, without any apparent Connection (choosing this way rather, than to give us his whole sense of that matter, in one place together, which might have been some' ease to such, as were desirous to know the same: but I know, he is at liberty to follow his own ways & methods) some hints of his mind; and that rather of his dissatisfaction with the orthodox, and their manner of expressing their Thoughts & Conceptions, in this matter, than any full & positive declaration of his own Thoughts about the question. We shall, having seen & examined his own judgment, shortly here examine what he is pleased to say, in one place or other of that Book, so far as we can find, & may be done without repetition, against our doctrine.

Only we shall premit some few of his own words, in the Appendix to the Premonition p. 2. whereby we may see, how small the difference would appear to be; & how little cause he had to write so much against the Orthodox, as he doth. He there saith. [14. No man is saved or justified, but by the Proper Merite of Christ's perfect obedience; Yea and His habitual holiness & Satisfactory Sufferings, advanced in dignity by His Divine Perfection: 15. This Merite, as related to us, supposeth that Christ, as a Sponsor, was the Second Adam, the Root of the justified, the Reconciling Mediator, who obeyed perfectly with that Intent, that by His obedience, we might be justified; & who suffered for our sins, in our room and stead; & so was, in tantum our Vicarius poenae, as some phrase it, or Substitute, & was made a curse for us, that we might be healed by his stripes; as He was Obedient, that His Righteousness might be the reason, as a Meritorious Cause, of our justification, which Supposeth the relation of an Undertaking Redeemer in our Nature, doing this, & in our stead, so far forth, as that therefore, perfect obedience should not be necessary to be performed by ourselves. And Righteousness therefore is Imputed to us, that is, we are truly reputed Righteous, because we, as believing members of Christ, have right to Impunity & life, as merited by His righteousness, & freely given to all penitent believers. And Christ's own Righteousness may be said so far to be Imputed to us, as to be reckoned & reputed the Meritorious cause of our Right & justification, as aforesaid.] One might think the difference now to be little, or none; but all this is but Suitable to what is already examined, and what might here further be animadverted upon, will occur hereafter.

He beginneth Sect. 8. n. 119. to speak against the Doctrine of Imputation, taught by the Orthodox. I shall yield to him, that Christ's personal Righteousness, Divine or Human, Habitual active, or Passive, is not given to us, or made ours, truly and properly, in a Physical sense; as if the same were transfused in & upon us. Yet, the same, being imputed to us, is made ours, more than in the mere Effects: for according to the Gospel method, believers, being by Faith interes • ed in Him, have an Interest in His Surety-righteousness, as to its virtue, force and efficacy, or as the cause, and that morally and legally; so that Christ and believers are one person in Law. No • do we hereby say; That Christ's Merite & Satisfaction are reput • d by God, to be inherent in us, or done by us, in our own proper persons; or that in a sense Natural we did all these things ourselves, or that God judgeth us so to have done, or that all the Benefits of Christ's Righteousness shall as fully and Immediatly be ours, as if we bad been, & done & Suffered, merited and Satisfied, in and by Christ. But we say, that Christ being a Surety, & putting himself in our Law-place, & putting (as it were) His name in our Obligation, being thereunto Substitute by, and accepted of the Father, His Satisfaction & obedience, being performed by Him, in our Law-place, as a Surety voluntarily taking on the obligation, is accounted, in Law and justice, to be ours, who believe in Him, to all ends and uses, that is, in order to justification, pardon, and Right to Glory; and that, as effectually, as if we our selves, in our own persons, had done and Suffered all. When Mr. Baxter confoundeth and jumbleth these together, as if they were the same, he neither befriendeth Truth, nor us.

Nor will it follow from our assertion, (as he suppseth n. 123.) that then we could need no Pardon: for though he, who is reputed to be Innocent, by fulfilling all the Law, in his own physical person, be reputed never to have sinned by Omission, or Commission; & consequently to need no pardon: yet he, who is a transgressor, & consequently hath forfeited all right to the Reward, & is obnoxious to the Penalty, hath need of a Remission, through his Surety's making Satisfaction; & of a new Title to Glory, through his Surety's Obedience. So that the Non-necessity of Pardon will no more follow from our doctrine of Imputation, than from our doctrine of the Satisfaction of Christ, whatever Socinians think, who plead as vehemently from free Remission against this, as Mr. Baxter doth, upon the same ground, against Imputation.

But when any say, that Christ's Sacrifice satisfied for all our sins, that they may be forgiven; & His Righteousness is Impu • ed, that we may also be accounted just, he thinketh, (n. 122.) that this is but either ambiguity; or the fore-detected gross contradiction. And why so: for (saith he) if by justice, they mean reputed sinlesness, or perfection, then these two cannot stand together; for he that is supposed a sinner is supposed not sinless, or perfect; & he that is supposed sinless, cannot be supposed pardonable. Ans. By justice, or being accounted just we mean Righteous, or rectus in curia, in order to the Reward promised: and when full obedience is imputed to this end, we do not say, that God reputeth such sinless, that is, such as, in their own physical persons, gave perfect obedience; for such indeed need no pardon: but that now God reputeth them such as are Righteous, and have Right to the Reward, through the perfect Righteousness of Christ Imputed: and this carrieth no show of Repugnancy to pardon of sins, through the Satisfaction of Christ.

But (n. 123.) he tells us, that some think to avoid the Contradiction by distinguishing only of the moments of Nature, & double respect of the same Mans Actions, saying, that we are first in order of Nature supposed to be sinners & pardoned, & then to be such, as moreover need the Reputation of Innocency, or Righteousness, which is added to pardon. What necessity there is for this curious distinguishing of Order & Priority, whether in respect of Nature or of Time, I do not yet see. And whether we say, we are first pardoned, & then reputed Righteous; or first reputed Righteous, & then pardoned (which would seem most rational of the two) it is all one to Mr. Baxter, who equally argueth against both. But though I see no necessity of asserting any of these orders (Save that though the first thing, that a wakened sinner is pardon & freedom from the Curse; Yet it is more rational to say, the Reatus culpae first taken away, and not the Reatus poenae ) yet I see a necessity of asserting both the Imputation of Christ's Satisfaction, in order to our pardon; & of His Obedience, in order to our obtaining Right to the Inheritance (and both these Mr. Baxter comprehendeth in justification, as we shall hear) or of both His Satisfaction and obedience, or of His complete Surety-righteousness, in order to our obtaining complete justification, & its Effects, or consequents, Remission of sins & Right to the Crown. But saith Mr. Baxter 1. He that is pardoned of all sins of Omission & Commission, is accounted Innocent & Righteous, as to any guilt of punishment, either of sense or loss. Ans. True he is accounted Innocent, or Righteous, as to guilt of punishment of sense; yea or of loss, in so far as it is a punishment, or belongeth to the punishment threatened. But he is not accounted Innocent, that is, one that hath never sinned; or one that hath never lest right to the reward: & therefore beside this pardon, he must have a Righteousness, in order to the Reward promised. He saith 2, He that is after accounted Innocent & just from his first being to that hour, is judged never to have needed Pardon. Ans. But by the Imputation of Christ's Righteousness, there is no such account made, as if the man were reputed, or accounted one, that never sinned, from his first being to that hour; but that now hath as good right to the Reward, as he could have had, if so be, he had never siuned, not only from his first being to that hour, but from the first to the last moment of being. We need not then notice what followeth, when he saith. And so they make God come with an after act, and condemn His own foregoing act of error & injury; or at least to contradict it, and in the first instant to say [I pardon this sinner] & in the second to say, [I now repute him one, that never sinned, nor needed pardon] for, as we have seen, the Imputation of Christ's Righteousness hath no such Import.

He tells us (n. 125.) of some, that say, that the Law, since the fall, obligeth us both to obey & to suffer, & not to one only; else a sinner, bound to suffer, should not be bound to obey. Therefore Christ must do both for us. And this would seem to be a very Innocent assertion, & consonant to truth: yet he saith, This is too gross for any man to utter, that ever know what Law or Government is. Ans. And I had thought, that it had been too gross for any Christian to have denied this, who would not outstripe all the Antinowians, that ever were: for if it be thus, one of two must follow; either that now after the fall, Adam & all his posterity are loosed from all obligation to obedience to the Law of God; or that they are not under the curse. Neither of which, I suppose Mr. Baxter dar say: But, what saith he: do they mean, that as to the same act & time, the Law bindeth us to obey and suffer; or for diverse acts and Instants of time? Ans. In regard that, since the fall, nothing can be done, in perfect conformity to the Law, both may be said. Do they mean (saith he further) that the Law bound man both to perfection, & to suffering for perfection, or to suffering for sin? Ans. We are speaking of the Laws obligation now, since the fall: & it is certain, that because the Law is now broken, we are obliged to suffer; & that, because of that constitution, do & live, no man can have life, until that Law be perfectly obeyed: but because this is Impossible for man, therefore it must be done by his Surety. He querieth again, did the Law bind Adam, to obey & suffer, before he sinned? Ans. No. Did it bind him (saith he again) both to obey & suffer for his new sin, the next Instant? Ans. What himself addeth is a sufficient answer to this, viz. That it did bind him to suffer for his old sin (add, & also for his new sin) & yet the obligation to obey for time to come remained. But all this is beside the purpose; for the main thing is not yet noticed by Mr. Baxter viz. That Adam by his sin was obliged to suffer, & that yet there was no way for him to come to the promised Crown, but by perfect obedience to that Law: & that therefore neither he, or any of his posterity, can enjoy life, until their Surety fulfill that Law for them, or undertake to do it: as they cannot be freed from Suffering, until their Surety suffer the penalty for them, or undertake to do it. We need not speak so unaptly, as he supposeth we do, that is, say, that the Law commandeth lapsed man, not to have sin, or imperfect man, to have been perfect; for we know, that were to bind to an Impossibility in Nature; for sin existent cannot but be existent. But this we say, That by virtue of that Law & constitution, there was no way for lapsed man, to enjoy the Reward-promised, but by yielding perfect obedience unto that Law; and as this was Impossible in Nature; so was it impossible for lapsed man to enjoy the Reward, & therefore the Lord provided a Surety, who should yield perfect obedience unto that Law; & this perfect Obedience is made over unto the Believer, & put upon his score, as well as the Sureties Sufferings are. But saith he, if Christ's perfect Obedience and holiness be imputed unto them from their first being, then they are reputed not lapsed, nor sinners from the beginning, & so not pardonable. Ans. There is no necessity for such a Reputation; for this is not the end of that Imputation: It is Imputed, in order to their obtaining a Right to the Reward, which was lost; & by virtue hereof, they do obtain the Reward, as certainly, as if they had never sinned.

Others (he saith n. 126,) would come nearer the matter, & say, that we are reputed Righteous, as fulfillers of the Law; & yet reputed sinners as breakers of the Law: & that though there be no medium in Naturals betwixt light & darkness, life & death; yet there is betwixt a breaker of the Law & a fulfiller of it, viz. a Non-fulfiller; & between just & unjust, that is, not just. • Ans. I Find Wolls bius in his Compend. Theol. Lib, 1. Cap. 30. § 15. full & plain, as to this, who, in order to prove, that in justification, there is a Remission, or Abjudication of sins, & Imputation or Adjudication of a perfect Righteousuess: & that though these two benefits be the same, as to Time & Subjects; yet they are really distinct, both as to their proper definitions, their proxime Causes, & proper Effects: & in clearing of the difference, as to their definitions, he tells us, that there is a difference betwixt not just & just; not just & unjust; not unjust & just: & that not just & just are contradictory; that unjust & just are partly privative, & partly contrary; & that not just, & unjust; & unjust & just are diverse: as also, that unjust & just are not immediately contrary; for there is Medium betwixt them viz. Innocent, who is such an one, as is neither unjust, nor yet just: and that though now these two do not differ, as to Subjects; yet of old they did; for Adam in Paradise, before he fell, was innocent, but was not just; for he was to obtain this by perfect Obedience. Now. what saith Mr. Baxter to this?

He saith, this is mere darkness. As it seemeth all things are, that agree not to his Notions. But why? There is (saith he) a Medium negative in a person, as not obliged, but none between positive & private, in one obliged as such, A stone is neither just, nor privatively unjust, nor a man about a thing never commanded or for bidden him. But what is this to the matter? God's Law is presupposed: we talk of nothing, but Moral Acts. The Law forbideddeth omissions and Commissions; both are sin. Ans. Though there be no medium betwixt positive and privative, in a person obliged, as to particular acts commanded, or forbidden; yet there is a Medium, in such a person, in reference to the Reatus poenae, & meritum praemii. In reference to every moral act, Adam was either just, or unjust, i. e. either one, that obeyed, or one that transgressed; but in reference to the punishment threatened & to the Reward promised, before he fell, he was neither unjust, that is, one that was a Transgressour, & reus culpae & poenae nor was he just, that is, one that had purchased the Reward; but was in his way thereunto: & himself saith little less (as I judge) in his premonit p. 19. saying [3. But that Law giving life eternal only to obedience to the end of his time of trial, he merited not that life by Initial obedience. This was Initial Imperfect Righteousness, wanting perseverance; but not a Medium between just & unjust, except as just signifieth the merit of life by persevering Righteousness to the last. And so, I never denied, but in a disobliged Subject, there is a Medium: Adam was not bound to do a years work the first hour; & so was neither just, nor privatively unjust, as to the future years work; but as to what he was presently obliged unto, he was either Righteous, or a sinner. ] Here upon the matter, is almost all I desire, or say. When a command is given to a person, to run so many miles in an hour, & a Reward is promised in case he do it, & a punishment threatened, in case he do it not; while he is running, as to his present acting, he is not disobedient, but obedient; & so, in so far is just, & not unjust; yet in reference to the Reward, he cannot be called just, until he hath finished the course, in the time appointed. So Adam, while standing, though he sinned not, yet he had not merited the Reward. Mr. Baxter replieth 1. He merited what Reward he had, viz. the Continuance of his blessings first freely given. Ans. That was not all the Reward, which was promised, whereof we are speaking; for Adam was not yet in Patria: & howbeit himself was not clear, as to this, when he wrote his Aphorisms; yet afterward, in his Book against Mr. Cartwright, pag. 19. he tells us, he became convinced hereof. 2. He raiseth dust to darken the air by saying. That it is yet unresolved, what that was, by which Adam must merit Immutability & Glory: whether 1. Once obeying or Consent to his full Covenant. 2. Or once loving God. 3. Or conquering once. 4. Or eating of the tree of life. 5. Or persevering in perfect obedience to the end, that is, till God should translate him. But this dust falleth to the ground, when he addeth. That this last is most likely. And indeed it were much of his concernment, to prove, if he could, that all that was required of Adam, by virtue of that Covenant, was only one single act of obedience: for then his Notions about just & unjust, as to Adam, would have some ground: but till this be done, all he hath said is to no purpose.

3. He saith, That he maintain • th, as well as we, that Christ hath not only satisfied for sin, & merited pardon; but also merited immutable Glory. Ans. But we say further, that He merited pardon & Immutable glory, not by His death & sufferings only, but by His whole Surety-righteousness, consisting in Active & Passive Obedience, whereby He paid our whole debt. But he willeth us to consider. 1. That Adam's not doing that which was to merit glory, was sin of Omission, and to pardon that Omission is to take him as a Meriter of Glory. 2. Therefore it must be somewhat more, than he forfeited by that Omission and his Commission, which cometh in by Christ's merit above forgiveness. 3. That Christ merited all this by his active, Passive & habitual Righteousness, by which he merited pardon. 4. That it was not we, that merited in Him, but He to give it to us only, in the terms of a Law of Grace. Ans. (I) To pardon that Omission in Adam, was not to take him, as a Meriter of Glory; but only to take him, as one that was free of the obligation to punishment for that Omission. It is false then, to suppose or say, that one pardoned, as such, is taken to be one that never sinned; for the contrary is manifest; & to take Adam, as a Meriter of Glory, is to take him for one, that never sinned; yea, & for one, that fulfilled his course of obedience; which can never be supposed of a pardoned man, as such. (2) That by Christ's Merits the Elect obtain more, than what Adam forfeited (to speak so) I shall easily grant; but notwithstanding thereof we stood in need of more, than of mere forgiveness, even of a Right to what Adam lost the expectation of; and in order to this, the Law was to be fulfilled (3) I yield the 3d. (4) Though we need not say, that we Merited in Him, yet we say, That Christ merited, as a Public Person, representing His own, & as a Sponsor and Surety, coming in their Law-place, and taking on their whole debt, both as to punishment deserved, and Duty required. And I see no warrand to say, that Christ only merited to give it to us, only on the terms of a Law of Grace: for this would make Him no Sponsor, or Surety, nor to stand in the room of any (which yet he granteth n. 130.) but only hold Him forth, as a third unconcerned person, no ways related to them; & like a man buying a Bond or Obligation from a Creditor, whereby he may be in case to distress the debtor, and call for payment in his own way and time. Whereby the whole tenor of the Covenant of Redemption, between Jehovah & the Mediator, is altered; the Mediator's Place & Relation to those, for whom he died, is changed; His Righteousness of Active and Passive Obedience is made to have no necessary respect unto the old Covenant & Man's Obligation. He is supposed to have merited & bought all for Himself immediately: He is supposed to have died for all: & that the New Covenant, or Caw of Grace is wholly of Him. To none of all which, I can assent.

He saith next (n. 127.) that some come nearer & say, that to punish and not reward are all one; & so the respect, that sin hath to the deserved punishment needed Pardon and Satisfaction; but our deserving the Reward needed Christ's perfect obedience to be Imputed. What saith he to this? He granteth, that there is some what of truth here; but (saith he) there are errors also that lie in the way; and so he willeth us to remember 1. (without a 2. or 3.) that man can have nothing from God, but what is a mere gift, as to the matter, though it be a Reward, as to the Order & Ends of Collation. Ans. True; what then? And in this case (saith he) punishment is damni, as well as sensus; & so the loss of the Reward is the principal part of hell, or punishment, Ans. That there is poena damni, as well as sensus, I grant; but I am sure, the punishment, threatened to Adam, was more than the mere want of what was promised; other ways we must say, that Adam was punished before he fell; because even while he stood, he had received the Reward promised; so that poena damni is some other thing, than the mere want of the Reward; even the want of that, which man had already in his possession, together with the hopes of what was promised. The faithful, yet living, are not pof • essed of the Reward of Glory; yet it may not be said, that they have the principal part of hell, being delivered there from. So that all this is but loose Sophistry from the word loss. What more? So that (saith he) if Christ's death hath pardoned our sins of Omission, we are reputed to have done all our duty. Ans. Passing the Impropriety of speech here, we say, that it is manifestly false, as appeareth from what is said. And if so (saith he again) we are reputed to have merited the Reward. And. This is also false, as is shown. And if he pardon our sins (saith he more-over) as to all punishment of sense & loss, he pardoneth them, as to their forfeiture of heaven, at a gift, if not as a Reward. And. Neither can this be granted; for there is more required to the taking away of the forfeiture of heaven, if by this nothing else be meaned, than a giving of a Right to heaven, whether as a Gift, or as a Reward, than to the taking away of all punishment, whether of Sense, or of Loss, as such: as for example, when a King covenanteth with his own Servant, whom he hath already advanced to great honor & dignity, and promiseth him far greater honor, if he will work one day to end, in sueh an Employment; & if not, threateneth to deprive him of all he hath, & to cast him in prison, until he die: This servant faileth & performeth not the condition, and thereby hath both forfeited what he was in hope of, and what he had, and is now obnoxious to perpetual Imprisonment: when the King's own Son goeth to prison for some time, to make Satisfaction, and thereby deliver the Servant from perpetual Imprisonment, he doth not thereby deliver him from his loss, so as to give him a right to the far greater honor promised: though he deliver him from the punishment of constant Imprisonment: Yea it may be a doubt, if he thereby procure his restauration to his former state: but in order to this, and to the end, the servant may get the Reward promised, beside his going so long to prison in the servants room & stead, that he may be delivered from the punishment, he must also, in his room & stead, perform that days work.

We say that Remission of sin is a consequent, or at most, but a part of justification; because a man may be for-given, & yet not reputed never to have broken the Law. To put away guilt, and to make one Righteons, are two things. This is most clear; yet Mr. Baxter saith (n. 128.) Still confusim. Which is wonderful; where, I pray, must the confusion lie? Is it in this, that we say, Remission of sin; is, at most, but part of justification? Doth not himself say as much hereafter (n. 208.) when he saith, that our first constitutive justification, is in its (own Nature, a right to Impunity, & to life, or glory? Now this Right to Impunity, is the same with Remission; but a Right to life, or glory is something more. Is it in this, that we say, a man may be forgiven, and yet not reputed one, who never broke the Law? That, I am sure, can be no confusion and contradiction: for it is a contradiction to say, that a man is pardoned, and yet reputed one, that never broke the Law; for pardon is of a breach of the Law. What saith he, to make out this alleiged Confusion? Guilt (saith he) is either of the fault, as such, or of the punishment, & of the fault only as the cause of punishment: If all guilt, both culpae & poenae, were done away, that person were reputed positively righteous, that is, never to have omitted a duty, or committed a sin.] Ans. But do we say, That pardon taketh away the Reatus culpae, in it self? His own following words, may partly be our answer. But indeed (saith he) when only the Reatus poenae (& culpae quoad poenam) is done away, the Reatus culpae in se remaineth. And this Christ himself never taketh away, no, not in heaven, where forever we shall be judged, once to have sinned, & not to be such, as never sinned. Where is now the Confusion Mr. Baxter spoke of? But yet, I suppose, he is in a mistake, when he saith, that the Reatus culpae cannot be taken away; for it must be taken away, legally, or there shall be no justification, though it can never be taken away Metaphysically; & the same may be said of the Reatus culpae itself, seeing it will always be true, that they did once deserve punishment, & are not such, as never deserved punishment.

He addeth (n. 129.) that, which to him, is the Core of our error, [That we • hink, we must be justified in Christ, by the Law of Innocency, which justified Christ Himself: & that we are quite, or washed simply from all guilt of fault as well as Obligation to Punishment.] But neither of these do we say, as hath been frequently shown. We are justified by the Law of Grace, & by faith; yet we say with Paul, that the Law is not made void by faith, but established: the Law of Innocency must be fulfilled, but it is not fulfilled by us, but by Christ; & His Righteousness is Imputed to us, and received by faith; and we thereupon are justified, & receive Remission, and Right to Glory. We do not say. That Adam's Law meant, do this by thyself, or by Christ, & thou shalt live: yet we say, that that Constitution of God, do this and live, must as well be established, as this; Cursed is everyone, that continueth not in all things written in the Law &c and that, as by virtue of this Christ our Surety was to die the cursed death; so by virtue of that, He was to fulfill all Righteousness.

He 〈…〉 next (n. 130.) that the truth, which we grope after, and must reconcile us all, is as followeth.] As if all the Reformed divines almost had been hither to but groping after the truth, like blind men groping for the wall; and he and possibly two or three moe, had their eyes opened to see the truth. His discourse here is too long to be rehearsed, that it may be examined; a few observes upon it may suffice. (1) He saith, Christ, in His sufferings did stand in the room of sinners, as their Sponsor. Ans. Then His Satisfaction to justice must, in due time, be reckoned on the score of such, in whose room He suffered. Why will he not say this also of Christ's Obedience; seeing both were performed by Him, in His estate of Humiliation, & as the Surety of the Covenant? Was He not made under the Law, as well as under the Curse? And was He not made of a woman, given and born to us? But neither can we say, That Christ stood in the room of all sinners, as he supposeth. (2) We saith. That Christ acquired a Right first to Himself of giving out the purchased benefits, to sinners, by a new Law, viz. by what He suffered & did. Ans. This is denied, as not yet being confirmed; and it destroyeth His being a Sponsor and Surety, and saith, He was not born to us, nor died for us; but to and for Himself, And yet I deny not, that Christ hath gote all power, and is the General dispensator of the blessings of the Covenant purchased. (3) He saith, Had Christ antecedently done all, that He did in our person, & we in Him, in Law sense, the thing its self, with its inseparable consequents & effects, had been all ours, ipso facto. Ans. There is no necessity for this; seeing Christ was not thereunto appointed by us, or conjunctly obliged with us, in the first Covenant; but after we were broken, did, of His own accord, put His Name in our Obligation, and came in our Law-place, & so was made sin for us, that we might be made the Righteousness of God in Him. (4) He speaketh of these benefits being given us, upon terms & Conditions. But we show before, and here-after will have occasion to do it more fully, of what Nature, these terms and Conditions were; and that they are not such, as He meaneth. (5) He saith. What is given by the New Covenant, we have title to upon this account, because it was purchased by the perfect merit & sacrifice of Christ; & so given us by Him, and by the Father. Ans. According to Him, the Right, that is had thus, is but remote & common to all, even to such as perish; & therefore can hardly be called a Right; but the only Right is had, is by our performance of the terms and Conditions: for he saith (n. 137.) that Glory is given as a Reward for our believing, and performing the Conditions of the Covenant of Grace. (6) He saith, we deserved punishment & Christ was punished in our stead, that we might be forgiven: we had forfeited life by sin, & Christ merited life for us by His perfection. Ans. And why will he not say, that Christ did this last, as well as the first, in our stead, seeing hereby the freedom of the Gift can no more be weakened, than pardon by the other. What followeth hath been spoken to already.

He granteth (n. 132.) That not to punish, & to reward are different: yet he saith, not to have the Gift is to be punished; & so, non-donari here is puniri materially: & that it is the same Righteousness of Christ, which meriteth our Impunity, quoad damnum & sensum, & which Meriteth our Right to the Gift of life, both sub ration doni, as a Gift, & sub ration Condonations, as a forgiveness of the forfeiture, & of the poena damni: And then addeth, That so there is here no room for the conceit, that Christ's Death was only to purchase pardon, & His Righteousness: to merit life ] Ans. We have said before, that we need not be so curious here in distinguishing, if both be granted to make up a Compleat Righteousness, to purchase both, we have all we desire: and from what hath been said formerly, it is manifest, that both are requisite; & Mr. Baxtor granted as much before, as we see in the foregoing paragraph Note 6. Nor saith Mr. Baxter anything here, to invalidate what we have said. Sure, not to have this Gift was no punishment to Adam, before he sinned, whatever it might be said to be after his sin. Nor is forfeiture of that properly, which a Man never had, neither in Right, nor in possession: And therefore Adam could not be said properly (nor we in him) to have forfeited glory; but only that blessedness and felicity, wherein he was created, and that Righteousness, that was concreated: So that beside the taking away of this forfeiture, there will be a Righteousness of Obedience requisite, according to that Constitution, do this & live, in order to the obtaining of a Right for us unto the life of Glory. And to this he assenteth in end, when he saith, That the same Merits of Christ's Active & Passive & Habitual Righteousness, do causo our Glory. For we do not separate them: Nor need we curiously inquire, whether Christ's Suffering were first Satisfactory, & then Meritorious; & His Obedience first Meritorious, and then Satisfactory, as he speaketh: it being sufficient to us, that both made up a complete Righteousness performed for us, by Him, as our Surety, coming in our Law-place, whereby justice was satisfied, and life merited. Nor need I say (as he supposeth n. 135. too many hold) That heaven is our Reward, for our perfection of Holiness and Obedience in and Christ; more than that pardon is our Reward for our Satisfaction in & by Christ. Yet as Christ satisfied as a Sponsor, in the stead & room of sinners, as he confessed; so it may be said, that Christ obeyed, as a Sponsor, in their room & stead: & that as the one was requisite for purchase of pardon; so the other was requisite for purchase of Glory: and that as we must be Interessed in the one, imputed to us & received by faith, to the end we may be pardoned; so we must be Interessed in the other imputed to us, and received by faith (both being Integral parts of one complete Surety-righteousness) to the end, we may have a Right to Glory. Nor can I say with him ( Ibid. ) That eternal life is ours, by Christ's free Gift as a Reward to Christ, for His own Merits: for then, we could not say, that Christ suffered properly in the room of any, as their Sponsor; and this would take away that fundamental relation betwixt Christ & the Chosen ones, that were given to Him of the Father; and for whose sake He sanctified Himself & was made a Curse, & made under the Law, and became the Father's Servant, and was made a Surety Blessings came through Christ, as the appointed Mediator, not from Him, as the principal Donor (speaking of Him, as Mediator) The blessing of Abraham cometh on the Gentiles, through Jesus Christ Gal. 3: 14. The God & Father of our Lord Jesus Christ, blesseth us with all spiritual blessings, in Christ, according as He hath chosen us in Him; & hath predestinat us unto the Adoption of Children, by Jesus Christ; & hath made us accepted in the Beloved Ephes. 1: 3, 4, 5, 6. It is God, who saveth us according to His mercy, by the washing of Regeneration, & the renewing of the Holy Ghost, which He shed on us abundantly, through Jesus Christ, our Savior, that being justified by His grace, we should be made heirs, according to the hop of eternal life Tit. 3: 5, 6, 7. Christ is the way to the Father John. 14: 6. God was in Christ reconciling the world to Himself 2 Cor. 5: 19. Yet it is true, that Christ is now exalted as King and Prince, and giveth the Crown of life, Revel. 2: 10. as the great Administrator and Executor of His own Testament; yet not as if He had purchased all these things firstly, or primarily to Himself, and were now become the Sole or Principal Donor: for this doth overturn the tenor & form of the Covenant of Redemption.

He tells us (n. 141.) That Christ's Righteousness is made ours, as our sins were made his. Which is all that we desire. We grant that Christ never had the Reatum culpae, in itself: & he saith, that sin was Imputed to Him, as to the punishment deserved, that is, He assumed the Reatum poenae. But sure, the Reatus poenae, being a dueness of punishment, because of sin, He could not come under this Obligation, unless the Reatus culpae had been Imputed to Him, not in itself physically, but juridically, in ordine ad poenam. And accordingly we must have the Righteousness of Christ, in order to its Effects; and this is more, than to have the mere Effects themselves, as he saith: & we shall grant to him, that we have it not, in the relation of a Meritorious cause to all uses; if he will grant to us, that we have it, in the relation of a meritorious Cause, to those uses, which God accepted it for; & hath assigned to it in the Gospel; as he seemeth to grant ibid.

Though we do not assert such an Imputation, as he calleth the rigide sense thereof (n. 142.) whereby God is supposed to repute us to have done that in & by Christ, which we never did by Him: yet we see no reason, why we may not say, that God judged Christ, to be the public legal person: yea himself in the appendix to his Premonition, yieldeth that Christ may be called, our Vicarius poenae, or Substitute; And when we say, He is a Public legal person, we say not, that He is as many persons, as there be redeemed sinners in the world, as Mr. Baxter speaketh; but that He was such a public legal person, as did represent in Law all that were given to Him, as their public Head & Surety. And what he saith (n. 143.) of the various sorts of Sureties (some of which are very Impertinent, as the 3 • for no man calleth an Agent a Surety; & the 5. for no man calleth a pay-master, who is the debtors Instrument, servant, or delegat, a Surety) doth not much help him, seeing there are no such Sureties among Men, nor no manner of Suretyship, that can quadrat with Christ's Suretyship, in all things: and therefore it is to no purpose to say, Christ is not such a Surety, as is among men, in this, or that, or in the other respect, therefore He is no Surety at all. He is such a Surety, as is not in all things like Sureties among men; & yet in some things, every sort of Surety among men, may carry some resemblance to Him. See for this Mr. Gillespie's late piece on the Covenant of Redemption; where the Reader will find much Satisfaction in this matter.

I find no more spoken to the Doctrine of Imputation, in this place, by M. Baxter, that calleth for any particular Notice: for we say not, as He hinteth ibid. that Christ was our Instrument, or Delegate: yet we may say, He was our Surety, that did all in our legal person: for He did substitute Himself in our Law-place, & in so far suffered, in the Law-person of believers, as well as in their Nature.

We come next to Sect. 9. pag. 73. Where Mr. Baxter proposeth an objection, that those of his mind do use viz. If we had fulfilled all the Law reputatively by Christ, as our legal person, we could not be bound to further Obedience to it. This is founded (if it be directed against the Orthodox, & not merely against the Antinomians ) upon the mistake of the true meaning of these words, as our legal person & Reputatively. When we speak of Christ's being our legal person, we mean His becoming our Surety, and putting His name in our Bond, and satisfying the Law, as our Surety, in our room & stead: and that therefore, all His own, being now united to Him by faith, are dealt with, as if they had fulfilled the Law themselves; Christ's fulfilling of it, being now imputed to them, and received by faith, unto the ends, for which it was ordained; that is, to be accounted theirs, and reckoned on the • score, in order to the obtaining of the Reward promised to Adam, on Condition of perfect obedience. This being so, it is manifest, that hence it will not follow, that believers are not now bound to obedience to the Law.

What saith he we answer hereunto? That we are not bound to obey to the same ends, as Christ; that is, for Righteousness, or justification, or Merite: but in gratitude. It is true, Believers are not now bound to obey the Law, for that end, that Adam was obliged to, that not being now possible, and the Lord not requiring it, for that end & purpose, that we should purchase the reward of life to ourselves thereby, & have a Righteousness, whereby we may be justified, by the Righteous judge, and purchase or merit to ourselves the Reward: but, among other ends, to declare our Thankfulness unto God, & to set forth His Glory. What saith he to this answer?

He judgeth it to be a yielding of the Cause, & ignorantly to destroy our own, for 7 or 8 reasons. 1. This is to say, that when a Man is reputed to have fulfilled all the Law; yet it is to be reputed unfulfilled, as to certain ends; as if he fulfilled all the Law, that fulfilled it not to all due ends. Ans. This is, as if one should reason from our saying, that Christ bore the whole Curse, and yet believers are not freed from Fatherly chastisements; that this is to say, That he bore all the Curse, that did not bear it under all Considerations, & as to all effects, that might pass under other Considerations, & accordingly be endured for other ends & Advantages. (2) Believers are reputed in Christ to have fulfilled the Law, in order to the obtaining of the Crown; and in reference to that, to have fulfilled the Law to all due ends, but not to have done it in themselves, or in their own Natural persons. Nor is the fulfilling of it by their Surety imputed to them, to exeem them from under the Authority of God & of His Law; far less particularly to exeem them, from testifying their Love & Gratitude, by endeavoring after Obedience to the Law, upon Gospel-Principles, & Grounds, & upon Gospel-motives, & for Gospel-ends.

2. Or (saith he) as if the Law obliged one man to fulfill it twice over, for the same lefes time; once simply, & in all its obligations, & another time for other ends. Ans. This is denied; neither followeth it from what we say. Because we cannot fulfill the Law once, to which we were obliged; there-for must Christ fulfill it for us, to the end we may enjoy the promised Reward: And His fulfilling of it for this end, doth not make us Law-less, far less exeem us from Obedience for other Gospel ends, to which Adam in Innocency was not obliged. Or 3 (saith he) as if the Law required anymore than absolute perfection, Ans. We do not say, that it doth: But all our Obedience, with all the superaddition of new ends, is most Imperfect. 4. Or (saith he) that absolute perfection had not been in Christ's holy Obedience. Ans. Neither doth this follow-from what we say, more than from what himself saith; Yea not so much: for he maketh our Gospel-Obedience, a perfect Righteousness, which we may lean to, & plead for our justification & Salvation upon.

Or 5. (saith he) as if there were any Obedience, whose end is not Righteousness & justification, against the charge of the contrary disobedience. Ans. This is but vanity, for neither is it denied, nor is it anything to the point; because the Righteousness spoken of is a perfect Righteousness, answerable to the Covenant of works, as the condition of life: And whoever perform Obedience, with such an eye & design, & for such an end, shall in end meet with a sad disappointment, be their diligence & attainments what they will. 6. (saith he) And is not gratitude an end, & a thing commanded by the Law? If we obeyed perfectly in Christ, we were perfectly thankful in Christ. Ans. It will only follow, that we were perfectly thankful in Christ, in order to the obtaining of the reward; but not so, as if we in our own persons, were no more obliged to endeavoure thankfulness.

7. (saith he) But if they say, That Christ fulfilled the Law only made to Adam for us, & not his own Law of Grace, & therefore, that he obeyed for us only to the ends of that Law. Sure this is the thing that himself will say, or he must say, that Christ fulfilled no Law for us, in our stead. But what answereth he? If the ends (saith he) & matter of that Law be fulfilled by us in Him, our Obedience to any other must be needless; for he that is supposed never to have sinned, needeth not use any means for pardon or remedy. Ans. We say not, That the Law was fulfilled by us, in Him; but that He fulfilled the Law, as a Surety, willingly putting His Name in our obligation, & undertaking our debt: And from the Imputation of this to us, it will never follow, that we are thereby, or can be, supposed never to have sinned. What next? By this rule (saith he) Christ only fulfilled the Law for Adam & Eve; & for us only as we were in them, which is only virtually, & not actually at all, but not at all for us, according to any obligation, that ever fell upon our persons. How proveth he this? For 1. (saith he) we were never personally bound to perfect, personal, perpetual Obedience, as the Condition of life for that Covenant, as to the promise & condition, ceased before any man was born. Ans. That Covenant, I grant, ceased to be the way to life, as it was to Adam at first; because it became a thing impossible; yet, as Adam fell under the Curse of that broken Covenant, so did all his posterity fall with him & in him: hence when his posterity come to be existent persons, they are Children of wrath, & are under the Curse of that Covenant; and all their Actions, afterward committed, are further sins & violations of that Covenant: for we may not think, that Adam, after his first sin, was not in case to violat that Covenant anymore: And though before any man was born, the new Covenant, or Gospel was promulgat; yet, notwithstanding thereof, all men were born under the Curse of the first Covenant, and were never delivered from under that, until they closed with the terms of the second Covenant, or Covenant of Grace. But he saith 2. All the duty in the world, which we are bound unto, is to be done for Evangelical ends, for recovery, grace & unto gratitude. Ans. And was not Adam before the fall also bound unto gratitude? But he possibly meaneth gratitude for Redemption, yet he hath proved, that all the world, Heathens, I mean, & such as never heard of the Gospel, are obliged to Gratitude, upon the account of Redemption: or that all, that is required of them, is to be done for Gospel ends. But in all this, I am little concerned, who see no necessity of restricking Christ's obedience so.

8. He saith. That we see not, that our own answer implieth the truth, of what he and others assert; and is the same which they give but our cause is uncapable of. What then saith he & his? We say (saith he) that Christ did indeed most perfectly obey the Law of Innocency, so far for us, & in our stead (though not in our persons) as doing that, which we should have done & did not; & hath merited for us a better Covenant, which obligeth us not at all to obey for the ends of the first Covenant viz. that our perfection might be our Righteousness, or the Condition of life; but only to obey for the ends of the New Covenant, for the obtaining & improving of recovering grace & Salvation by Christ freely given us, which we ourselves must do, or perish. Ans. (1) If Christ obeyed for us, and in our stead, I see not, why he may not be said to do it, as our Surety, and so in our Law-person, seeing, according to our Common discourse, the Surety & Principal debtor are one person in Law. But about ambiguous terms, we need not debate. It is of greater moment to differ, as to this, that he thinketh the us compr • hendeth all persons, Elect & Reprobat. (2) That Christ did merit the New Covenant, is nowhere said in Scripture • ; & yet this is all, that Mr. Baxter here mentioneth, as merited by Him. (3) I think, he is as much concerned, as we are, to loose his own difficulties, formerly proposed: for. 1. How can He be said, to have fulfilled all the Law for us, that did not fulfill it to all due ends? 2. Can the Law require more than absolute perfection? 3. Was not absolute perfection in Christ's holy Obedience? 4. Is not gratitude an end required in the Law of Innocency? 5. If Christ fulfilled only the Law of Innocency, did he not fulfill the Law for Adam & Eve only, or for us, as in them &c. Let him answer these himself, and he shall help us.

Next (n. 190.) he bringeth some in saying. That we may as well say, that man must not die, because Christ died for us; as not obey because Christ obeyed for us, & then tells us, that we strangely use their reason against ourselves, & know it not. But what if this be his mistake? Let us hear his reason. For we say (saith he) that we must die, because we did not perfectly either obey the Law, or suffer all its penalty, by Christ, as our legal person; but he suffered only to satisfy justico in tantum, to this end, that man himself suffering death & temporal afflictions, & obeying the Law of grace, might be saved from all the rest of the punishment. But if we had so fulfilled the Law, as afore said, by doing or suffering, we could not have died, or suffered the least affliction, as a penalty; for all punishment, in the essence of the relation is for sin. Ans. Though I had rather say, That Christ Suffered & Obeyed for His own, & in their stead, as their Surety, willingly undertaking the debt, that they were under, than that we Suffered & Obeyed in Him: yet it may be, they who speak so, are far from that meaning, that Mr. Baxter putteth on their words: & when they call Christ our legal person, they mean no more, than that he was a Surety, or a public Person. (2) Though he suffered not to deliver His own from temporal death; yeth he did bear the Curse, & satisfied Vindictive justice, and left nothing of that for them to suffer: & what chastisements they meet with, yea & death itself is made to work together for their good.

He bringeth them in again (n. 190.) saying. It is more Inconvenient to say, that Christ was perfect in our person, than that He satisfied in our pe • son, & we by Him] And here possibly the same mistake is but continued. But, as he taketh it up, he thinketh that hereby the Gospel is subverted. Ans. The whole dependeth upon the Explication of these words, in our person. Mr. Baxter thinketh that these words, in our person in a Law sense, import, that we paid all in Christ, as a man payeth a Sum of Money by his servant, whom he sendeth to carry it; or some such thing. And if this be not their meaning, who use this expression; all this outcry is to no purpose; and is only a fighting against his own imagination, & a mere striving about words: yet he granteth, that we may fitly say, that Christ suffered in the person of a sinner; but he bids us mark the sense, saying 1. Suffering as penal belongeth to a sinner as such; but Satisfaction is an effect of Christ's Suffering, which resulteth not from the mere suffering, nor from the person of a sinner; but from the will & Covenant of God, made to that excellent person, who was God & perfect man, Well, what next? 2. Note 2. (saith he) that it is not any other man's person, that we mean, that Christ suffered in, but His own. Ans. And no man ever dreamed, that He either did, or could suffer, in any other man's physical person. But seeing He was made sin for us, & so died in our room & stead, why may He not be said to have died in our Law-person? If a pledge, or hostage, suffer for those he standeth for, may not he be said to suffer in their Law-person? If a Surety be put in prison for the debtor, may he not be said to suffer in the debtor's Law-place, & in his person in Law-sense? He addeth. And we mean that He took upon Him the person of a sinner; in as much as He consented to suffer for sin. Ans. This is good, & we accept of it cheerfully in tantum, for it explaineth to us, in part, the meaning of these words, He made Him sin for us▪ And so (he addeth) personating here is not meant beco • ing any other man's person in Law-seuse; so as that other legally suffered what he did; but it is only his own persons becoming a sufferer, in the stead of sinners, for their sins. As the Apostle saith. He was made sin for us; that is, so far by Imputation, as that he undertook to suffer what sinners suffer, & for their sins. Ans. But when Christ came in the Law-place of sinners, & did substitute Himself, in their room, & suffered what they were obliged to suffer; sure, He took on their person, in a Lawsense, & they, for whom He suffered, can be said, in His, & in His Fathers design, so far legally to have suffered, what He suffered, as never to be made to suffer the same themselves.

But he seeth, that this is but a wordy Controversy; & therefore to free the matter of ambiguity of words, he ( pag. 77.) addeth several things, as 1. That as we hold, that Adam was the Natural Root or parent of Mankind; so also that Christ was the foederal root of all the saved, & in several respects (though not all) a second Adam. Ans. We hold, that Adam was not only the Natural Root, but he was also the federal Root of all mankind: for the Covenant was made with him, and with all his posterity in him: and hence it was, that all sinned in him, & fell with him, in his first transgression. Rom. 5: 12. 1. Cor. 15: 20, 21.

He addeth. 2. Adam was but one single Natural person, nor did God (by err • ur, or arbitrary reputation) esteem or account Him to be any other, than he was. None of our persons were distinct persons in Adam, nor those persons, that now they are. Therefore we were not so personally in him, at his fall. But all our persons are in time & mediately by our progenitors derived lineally from him, not as having been persons existent in him, but being persons caused remotely by him. Ans. Adam, it is true, was but one single Natural person, in a physical sense; yet in a Law-sense, as he was constitute the federal Head & Root, we were all that one Adam, or he was us all, representing all; & so did God esteem, or account him, not by error, but by a Right Reputation, founded on His own Constitution. (2) None of our physical persons were distinct persons in him, yet our legal persons were in him, when he represented us all, as a federal Head. (3) We know, that our physical persons were only seminally, or virtually in him; & we grant also, that to be only virtually in Adam is terminus diminuens, as to personal inexistence; but I know not, how we could be personally in-existent in him, even when existent in a physical sense. But all this taketh not away that federal inexistence, whereby, in a Law-sense, we were in him, as our federal Head & Root. But, it seemeth, Mr. Baxter doth not acknowledge this, because he maketh our Natural relation to Adam to be the only reason of out partaking of his sin. We do not deny our Natural Interest in Adam, but we superadd to it this federal Interest. He saith. It is our Natural relation to Adam, supposed in God's Law, which is the reason of our participation in his sin & not any will or judgment of God, without or beyond our Natural Interest; for else it should be God, most properly, who by His arbitrary Imputation, should either make us sinners, or repute us such, when we are none. Ans. I have granted, that we have a Natural relation to Adam, but I add, that that is not the sole ground or reason of our participation in his sin; but the federal relation, with the Natural relation. And hence it doth no way follow, that God doth properly make us sinners, or repute us such, when we are not, by His arbitrary Imputation: for this Imputation, being founded upon this double preconstituted relation, cannot be called merely arbitrary; nay, nor could it be so called, though it were said to be solely founded upon this federal relation, more than when it is said to be grounded upon the Natural relation. Though in another sense, it might be so called as well, when said to be founded on the Natural, as when said to be founded on the federal Relation, God being the free Author & Constitutor of both.

3. He addeth. So Christ is, though not the Natural, yet the federal Adam & Root of Believers: When he satisfied & merited, we were not in Him, either as in Adam seminally, as in a Natural Generator, nor as existent persons; nor did God falsely so repute us to be. But He was then the Cause (materially) or had that virtus effectiva, which would justify & Sanctify & Glorify us in due time. Ans. Christ, it is true, is no Natural; but a federal Root; & so keepeth Correspondence with the first Adam, a federal Root. (2) It is true also, we were not in Christ, when He satisfied, as in Adam, seminally, as in a Natural Generator: but yet the Elect were in Him, in a more noble & supernatural manner, as given of God to Him, & as undertaken for by Him, when He did substitute Himself in their Law-place, & became their Surety. (3) If Christ had only been the material cause, as having that virtus effectiva, how could He be called their federal Head? or how could they be said to be chosen in Him, before the foundation of the world? It was the nature of sinners (saith he) though not a sinful Nature, which He assumed: But that Nature, which He undertook, was existent in His Individual person, & no other individual person was existent in His existent personal Nature. What then? So that (he addeth) when we say it was the common Nature of Man, we mean only specifice▪ that Nature which is of the same species with all other men's, but not that which existed individually, in any, but himself. Ans. Notwithstanding of all this, Christ was a federal Head, & a Public Person, undertaking for, and therein representing all those, that were given to Him to save; and this his following words confirm, when he saith. But it was individual persons, in whose stead, or place Christ suffered, & whom He undertook to justify, sanctify & save, & gather into an holy Society to that end; & to that end, He undertook & performed His office, & merited all this by His perfect Righteousness; so that hereby He made Himself a federal Head & Root of an holy society (His Church) & when ever any person doth believe, & is united federally to Him, he then receiveth the effects of that, which was before in Christ, as a virtus effectiva. Ans. But Christ, being a federal Head to His own, whom in due time, He was to bring in to an holy Society, believers receive the effects of that, which was in Christ, as such a federal Head; which is more, than as a virtus effectiva, & Importeth His Obligation, as a Surety, to work these effects, & speaketh out His representing of them, as a public Person, and paying their debt, according to His Undertaking, in the Covenant of Redemption.

Thereafter ( pag. 78.) from this, That the Law made to Adam did not assign Christ to this office, nor oblige Him to suffer for sinners, according to it, & that therefore He suffered not by that obligation, which bound us to suffer, but by the obligation of His own consent, he inferreth, that the Law of works took not Christ for the Civil, or legal person of Believers, more than it made Him such. Ans. But this consequence is denied; for when a debtor is lying in prison, a friend, who was not formerly obliged, undertaking to satisfy the Creditor & making satisfaction, is by Law taken for the legal person of the debtor, who is accordingly dealt with, as if he himself had satisfied the Creditor.

In the 4, 5. & 6. places, he tells us, That believers, receiving Christ Himself, receive title to His Grace, Spirit & Glory, & are personally & actually His Subjects &c, and have a right to all His conferred benefits; which right followeth not Immediatly to them from what Christ did, or suffered, but from the Covenant of grace; & therefore they have no right before the time, nor any, but on the Conditions specified in the Covenant. Ans. (1) Though they have no full, complete, actual right, until such time, as is condescended upon; yet by virtue of the compact betwixt Jehovah & the Mediator, wherein the Mediator undertook particularly, for those given unto Him, these may be said to have a real fundamental right, though that right be not subjected in them, nor pleadable by them, before the time appointed; yet a Right, or something equivalent (for I will not strive about words) must necessarily flow from Christ's Satisfying for them, and paying their debt, according to His Undertaking. As, when it is contracted, that the Eldest daughter of the marriage shall have such a sum of money, when she cometh to be married, or to be of such an age, that daughter hath another right unto that sum, than any other daughter hath, & that fundamentally from the contract & Agreement, though before the time designed, her right be not such, as she can plead it in Law, in order to the possessing of the sum (2.) Therefore the right, that Believers have, floweth from the Compact, & Christ's Suffering according to compact, though it be conveyed by the Covenant of Grace, & their possession of the Benefits be immediately therefrom; as that daughters right to the sum is properly from the contract, though her actual possession according to the contract, be from her Marriage, or coming to that age. Though believers right to the actual possession of the benefits be so conveyed; & as to the conveyance, some be granted absolutely, as faith (as himself will confess) some upon condition of faith, that is, in that order, & according to that Method, that faith shall precede: Yet, in respect of God, their right to all is absolutely purchased by Christ; & so in a sense theirs, though not subjected in them, nor pleadable by them, till the time appointed come. This whole scheme of Mr. Baxter's seemeth to me to be founded upon, and to flow from his Notion of Universal Redemption, whereby he will have Christ to have died in the room & stead of all; which (to me) is in the room & place of none; & to have purchased the New Covenant, a Common good to all, whereby all that would perform the New Conditions, should have right to the benefits, as having obtained the same, by their performance of these proper Conditions; anteriour to which, there was no difference at all betwixt them & others; but this Scheme and the ground thereof I cannot own.

7. He tells us, that as none, till he was a person, could be a person guilty of Adam's sin, nor when he was a person any sooner, than he was also guilty of his own inherent pravity, & none that had the use of reason was guilty of either, or both these only, without the guilt of his own actual sin. So none till he be a believer is related, as a member of a perfectly Righteous Savior; & that is done no sooner (in time) then he hath the inherent righteousness of his personal faith & federal consent, & that obligeth him to the further active Righteousness of a holy life. Ans. The Protas • s & Apodos • s seem not to agree, for as upon our personal existence, we become persons guilty of Adam's sin, & that before (as to nature, though not as to time) we have inherent pravity; because this is an Effect, Consequent & Punishment of the former: so upon our faith, which is our personal existing grace, corresponding to our personal existing in Nature, by our Natural being, should follow, as answering to this Imputation of Adam's guilt, the Imputation of Christ's Righteousness: but in stead of this, he mentioneth nothing, but a Relation as a member of a righteous Savior; which (according to the comparison) should correspond to our relation to Adam, which is, in nature, before our partaking of his sin. (2) As answering to our inherent pravity, he should have named our justification, Adoption &c. as the effects of the Imputation of Christ's Righteous • ess; instead of this, he nameth the Inherent righteousness of our personal faith & federal consent; thereby Importing that this federal consent is posterior to our Relation; while as I suppose, he will say, that our Relation is upon the condition of our federal consent: Not to mention here his error (hereafter discovered) of making faith to be considered here, as our personal Inherent Righteousness. Then he tells us. That all these three conjunct (though not coordinat) make up the total Righteousness of a Saint. viz. 1. our Relation to Christ, in Union, as to a perfectly Righteous Head, who fulfilled all Righteousness for us, to merit our justification (which is called Christ's Righteousness imputed to us, as being thus far reputed ours) 2. our penitent believing consent to his Covenant, which is the condition of the foresaid relation to Christ. 3. And our Sanctification. Ans. (1) Here we see, that Righteousness made the second Righteousness, which yet is the condition of the first; as if our Inherent pravity were the condition of the Imputation of Adam's sin to us (2) our Relation to Christ is not one & the same with the Imputation of Righteousness to us; no more than our relation to Adam is the same thing with the Imputation of his sin to us. (3) Thus we see, by asserting the cause, viz. our relation to Christ, he taketh away the effect viz. the Imputation of His Righteousness, as being no distinct thing: as if one should say, we are related to Adam, a sinful Head, who broke the Law for us; & this is called Adam's sin imputed to us, as being thus far reputed ours. But yet Christ's fulfilling all Righteousness for us (if that for us, were understood in the Scripture sense, and not according to the Socinian, or Arminian gloss) would abundantly ground the Imputation, we plead for, and that as a fruit of our Relation to Christ. Passing what he saith 8, as not worth the noticeing.

We come to see, what he saith 9. & lastly. Proposing this objection to himself, if Christ's person be given us, then His personal Righteousness is given us with it. He replieth thus. Yes, as His person is; He is not given us as proprietors & Lord's, to become our own, at our dispose; nor is his person made one Person with each, or any of us. His person is not turned into ours, nor ours into his. Ans. This is all to no purpose; for no man, in his wits, either said so, or dreamed so, at any time. As the husband (saith he) is not the person of the wife, nor the King of each Subject: but as one, that hath a Great, wise, learned, Bountiful, Holy King or Husband, hath also his Greatness &c. as they have him, that is, as his perfections for their good, as far as his relation binds him; but not as if his enduements were removed from him to them, or falsely reputed to be in them, or his person to be their persons: so here as we have a Christ, so we have a perfect Righteous Christ given us to be our federal head, when we believe; and the Righteousness, which is not in us, but in Him, is ours so far as to be for our good, as far as His office & Covenant do oblige Him. Ans. This savoreth of making Christ's dying for us, to be nothing else than His dying for our good, as Socinians say: and if it import more, (as it doth in truth) he cannot but see, that his simile here, hath nothing of a similitude in it; for the objection speaketh of Christ's person given to us, not as a great, wise &c. King is given to his Subjects; but as the Surety is given to the debtor, i.e. as one, whose payment of the debt, must be reckoned on the score of the debtor, in order to his liberation out of prison. He addeth. So that a Righteous Christ and therefore the Righteousness of Christ, are ours, relatively themselves, quoad jus beneficii; so as that we have right to these benefits by them, which we shall possess: and for the merits of His Righteousness, we are conditionally justified and saved, before we believe, and actually after. Ans. All this jus beneficii is but remote; for in the foregoing pag. he told us, as we heard, that this right doth not flow immediately from what Christ did and suffered, but from his Covenant of Grace: and I think, he should have said rather from their performance of the condition: for the Covenant conveyeth no title, but conditionally, he knoweth, and therefore can give no title or Right, until the condition be performed; upon the performance of which, the conditional Title becometh actual. And further, there is no more here said than what a Socinian will say; and particularly Sclightingius pro Socino. cont. Meisnerum pag. 250. whose words we cited above towards the beginning of our XIII. Chapter.

CHAP. XVII.

Reasons enforcing the practice of the Truth, hithertill Vindicated.

WE have now, at some length, as the Lord was pleased to help, essayed to vindicate this noble & fundamental Truth, of the Imputation of Christ's Righteousness, in order to the obtaining of this life of justification; and ere we proceed, I judge, it will not be amiss to press the practice of this Truth, & the hearty & practical embracing thereof, by several Arguments & Considerations: for it will not be enough for us, to know the Theory, and to be orthodox in our judgments, as to these Necessary & soul-concerning truths; but we must also practice them, that it may appear, we do believe them in very deed, and that we believe them with the heart; & this will be the best way to be kept orthodox, and steadfast in the truth.

I shall therefore propose a few Considerations, moving to the practice of this so necessary & concerning a Truth. As

1. This way of justification through the Imputed Righteousness of Christ, the Mediator & Surety, is a way, thath hath the testimony of both Law & Prophets, confirming it; & is now more clearly revealed & manifest under the Gospel dispensation, than it was formerly. Rom. 3: 21, 22. But now the Righteousness of God without the Law is manifested, being witnessed by the Law & the Prophets, even the Righteousness of God, which is by faith of Christ, unto all, & upon all them that believe. And the same Apostle tells us Rom. 1: 16, 17. That he was not ashamed of the Gospel▪ for it is the Power of God unto Salvation to everyone that believeth &c. And what is the ground & reason of this: for therein (saith he) is the Righteousness of God revealed from faith to faith, as it is written, the just shall live by • aith. This then must be a very sure & safe way, being thus attested & witnessed by all, that are worthy of credit, in this matter & a way, that is one & the same, as to its substance, both before the Law, under the Law, & now under the Gospel, though it be now more clearly unfolded & explained, since the coming & exaltation of the blessed Mediator, than it was before His coming; when it was darkly revealed & shadowed under the Mosaical Ceremonies & Observances. None need to fear a Miscarrying, or a disappointment, in following of this way, which even the Law itself, or the Mosaical observances did point forth, in the daily & yearly Sacrifices, pointing forth the Lamb of God, that taketh away the sins of the world, & on which the offerers were to lay their hands, before they were to be offered up, in token of their devolving & laying their sin & guilt upon the same, as the the type of that one & only acceptable Sacrifice, that was to come in the fuluess of time, & was to satisfy justice for their sins; & to show forth, & declare their faith, relying thereon, & expecting acceptance there through, as we see Levite. 1: 4 & 3: 2. & 16: 21. And a way, which also the Prophets, or the Spirit of Christ, which was in them, did testify, and bear witness to, when it testified before hand the sufferings of Christ, and the glory that should follow. 1 Pet. 1: 10. &c. So Peter, in his Sermon to Cornelius, told him Act. 10: 43. that to Him, (i.e. to Christ) gave all Prophets witness, that through His Name, whoso ever believeth in Him, shall receive Remission of sins.

2. It is the way, which all the Ancients took, & found to be a safe & sure way; & therefore it should be to us a way, worthy of all acceptation. Abraham believed God, preaching to him the Gospel; & the object of his faith, or the sum & substance of the Gospel, that is, the Righteousness of Christ, was imputed to him; & thereby he was justified: so doth Paul clear the matter to us Rom. 4: 1, 2, 3. What shall we say then, that Abraham our father, as pertaining to the flesh, hath found &c. for if Abraham were justified by works, he hath to glory, but not before God: for what saith the Scripture? Abraham believed God, & it was counted to him for righteousness. And if we inquire, what this was, which Abraham did believe? or where in was it, that he believed God? Paul tells us Gal. 3: 8. That it was the Gospel. And the Scripture fore-seeing, that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, in thee shall all Nations be blessed. Now, though these words, in thee shall all Nations be blessed, be not expressly repeated Gen. 15. where it is said, that Abraham believed God, & it was imputed to him for righteousness: Yet this was the chief & principal part of that promise of multiplying of his seed; & was therefore both before this time mentioned together with that promise Gen. 12: 2, 3. & twice there-after to wit. Gen. 18: 18. & 22; 17, 18. And further, this is called the Covenant, which God made with the fathers Act. 3: 25. and therefore it must have been the chief thing, which Abraham's faith did fix upon, who is therefore called the Father of the faithful, as being the Father of many nations, Rom. 4: 16, 17. And this is the sure promise, that is made sure to all the seed, & must be laid hold on by faith. Rom. 4: 16. And upon this account, Abraham is said to have seen the day of Christ, & to have been glad John. 8: 56. And as Abraham took this way; so did others take it, before him: such as Abel, who by faith offered unto God a more excellent Sacrifice, than Cain; by which he obtained witness, that he was righteous. Heb. 11: 4. And Enoch, who pleased God by Faith: and Noah, who became heir of the Righteousness which is by faith. Heb. 11: 5, 6, 7. So David under the Law, describeth the blessedness of the man, unto whom God imputeth Righteousness, without works &c. Rom. 4: 6, 7, 8. Psal. 32: 1, 2. This then being such a paved way, we must close with it, and seek after no other.

3. This way is by getting or putting on a Righteousness, with which God will be well pleased, and with which alone, he is & will be satisfied; for it is called the Righteousness of God Rom. 3: 21, 22. And the Righteousness, which is of God by faith Phil. 3: 9. as being not only a Righteousness, which God hath found out, who knew best, how to bring about the Salvation of his chosen ones, to his own glory, & which alone will be acceptable to Him; but, as being also the Righteousness of one, who is God, even of Jesus Christ, God-man, the Savior & Cautioner, and this is made over to believers, & imputed to them, and they receive it by faith, that it may become theirs, and they may stand before justice clothed with it, & thereby answer all that Law, & justice can say against them, or lay to their charge. Can sinners find out & fall upon a Righteousness, more excellent in it self, or more pleasing or satisfying unto God, & whereupon a distressed soul pursued by justice and the • errors of the Lord can with more confidence rest and rely, then this is, which is the Righteousness of God; the Righteouness wrought by him, who was and is the Fathers equal, God over all, blessed forever, and is Lord, our Righteousness Ier. 23: 5. & is made of God to us Righteousness 1 Cor. 1: 30? What can sinners invent, that can once be compared here-with? Can anything; which they themselves can do, yield more ground of Peace & Confidence? No certainly.

4. This way demonstrateth both the Justice & Mercy of God, & so a way wherein the Lord hath given a great demonstration of his wonderful Grace & Mercy: and a way also, wherewith justice is fully satisfied. This the Apostle doth fully declare Rom. 3: 24, 25, 26. being justified freely by his grace, through she redemption, that is in Jesus Christ. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his Righteousness to declare I say, at this time his Righteousness, that he might be just, &c. And this should commend it higly unto us, that when neither Angel's, nor men, could have found out a way, how Mercy & Grace might have shined forth, in the Salvation of poor sinners; & with all how Justice should have had satisfaction, the Infinite Wisdom of God, hath found out this way, whereby Justice and Mercy are no more, as it were, at odds, but concurring to the justification of a poor sinner. Whatever way else we take, should we with these Micah. 6: 7. come before the Lord, & bow ourselves before the high God, should we come before him with brunt Offerings, with calves of a year old. It were all in vain: He would not be pleased with thousands of rams nor with ten thousands of rivers of oil. Should we give our first born for our transgression & the fruit of our body, for the sin of our Soul: What would that avail? It could be no Satisfaction to Justice: the Lord would not be just, in justifying such sinners.

5. The sad disappointment, that such, as took another course to the end they might be justified & Accepted, have met with, should be as an hand upon the margin to us, to beware of tradeing in the footsteps of their folly, lest we fall into the same pit of ruin. We read Rom. 9: 31, 32. that Israel, which followed after the Law of righteousness, did not attain to the Law of righteo • sness; Wherefore? because they sought it not by faith, but as it were by the works of the Law; for they stumbled at that stumbling stone. They were at much pains to follow after the Law of Righteousness, thinking thereby to attain unto Righteousness, & so to be justified; but after all their pains & travail, they did miss their mark, & came short of what they projected: They would not take the way of Faith, they would not by faith lay hold on Christ, and put on His Righteousness, but they stumbled at that stumbling stone; they sought after a Righteousness, by their own works, which they supposed were the works of the Law, but were not so indeed; for they sought after the Law of Righteousness, but as it were by the works of the Law: And therefore they could not reach their intended end, how confident so ever they were in their way. So again Rom. 10: 3, 4. it is said of them for they being ignorant of God's Righteousness, & going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God; for Christ is the end of the Law for Righteousness, to everyone that believeth. They would not follow God's way, nor submit to that Righteousness, which is twice here called the Righteousness of God; but in the pride of their heart, would set up & establish their own Righteousness, and make it stand on its feet, and therefore would not be beholden to Christ, & to his Righteousness, nor look to him by faith, who was the end of the Law for righteousness, to every one that believeth: and so they lost all. This sad example should cause all look about them, & beware of entertaining a prejudice at the Gospel-way of Justification.

6. From this Instance, we may also take notice of another Consideration, to wit, That to refuse this Gospel-way of Justification argueth intolerable pride of heart, & haughtiness of mind: It is observed of the Jews here, that they would not submit themselves unto the Righteousness of God; they would not bow so low, nor humble themselves so far, as to deny their own Righteousness, & condescend to take on Christ; but in their pride & stoutness of heart, they thought, though the bricks were fallen, they should build all up again with their own hewn stones, & so they went about to underprop & set up their own Righteousness, that it might stand. And what an intolerable thing is this, for beggars & dyvours to be so proud of nothing, & to refuse to accept of & be satisfied with the payment of a Cautioner? As then we would not have this guilt of contemning in the pride of our hearts, the way that the Wisdom of God hath found out, & the Righteousness of God, let us not refuise our own Salvation, & stand out against this established, sure & approven way of taking on Christ's Righteousness.

7. We may take notice of another Consideration here, to move us to close with this only way, to wit, That the refuising of this way, as it argueth ignorance both of the worth, & of the excellency & of the necessity of this way of Justification, through the Imputed Righteousness of Christ; so it argueth a rooted prejudice against Christ, and the way of justification through him, & a judicial stroke of wrath from the Lord upon such, as willfully & pertinaciously refuise this Gospel way: for it is said of the Jews here, Rom. 10: 3. that they were ignorant of God's Righteousness: And Chap. 9: 32. that they stumbled at that stumbled stone, they brake their necks on that, which was the only mean of saving them, & that in the righteous judgment of God, according to what was foretold Isaiah. 8: 14, 15. where it is said, that the Lord of hosts, who would be for a Sanctuary to his own, should be for a stone of stumbling, & for a rock of offense; for a gin & for a snare & many among them shall stumble & fall, & be broken, & be snared & be taken. And this is further confirmed by that which Peter saith 1. Pet. 2: 7, 8. but unto them, which be disobedient, the stone, which the builders disallowed, the same is made the head of the corner. And a stone of stumbling & a rock of offense, to them which stumble at the word, being disobedient, whereunto also they were appointed. The consideration of this should cause all look about them.

8. It is also considerable, that such as will not submit themselves unto this Righteousness of God, have no way to betake themselves unto; no course that they can follow, in order to their Justification, but that, which is peremptorily rejected of the Lord, & condemned in his word; that is, the way of their Owne Works. These Jews, who would not submit themselves unto the Righteousness of God, could fall upon no other course, but the establishing of their own Righteousness: And there is no other way mentioned in Scripture but these two, either by Works, or by Faith; that is, either by the Righteousness of Christ, or by our own Righteousness; hence the Apostle doth always oppose these two to other, & by disputing against the Law, our Works, or our Righteousness according to the Law, he establisheth and confirmeth the true & only way, through the Righteousness of Christ; & by pleading for this, he destroyeth the other, and as there are no third way distinct from both, so there is no commixture of both, to make up a third, in apart agreeing with both: for grace & works cannot agree to gether to make one composition. Rom. 11: 6. So that what ever different Ways, and Modes or Methodes, men excogitate in this matter, if they step aside from the pure way of grace, the way of Justification through the Imputed Righteousness of Christ, they must of necessity close with that way, which is through Works, & against which Paul hath disputed so much, in his Epistles. Now what madness is it, to embrace such a way, in whole, or in part (& if in part, it must also be in whole, for as is said, grace and works will not mixe) against which the Apostle hath argued so much, both in his Epistle to the Romans, & to the Galatians?

9. This way of Justification through the Imputed Righteousness of Christ is the only way to Peace & Reconciliation with God; as the Apostle concludeth Rom. 5: 1. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ. Peace with God standeth only upon this foundation, to wit, Justification by Faith; that is, Justification through the Righteousness of Christ imputed to us by God, & received by faith. People may dream of obtaining Peace & Reconciliation another way; but they will be miserably disappointed, for, as we said above, justice can be no other way satisfied & till justice be satisfied, there is no Reconciliation, no Peace. What a miserable case then are persons in, who will not submit unto this way? They may frame a way to themselves, and be very Zealous in it, as the Jews had a Zeal of God Rom. 10: 2. & be at much expense of duties & toile therein, as the Pharisee, who fasted twice a week, and yet attain to no Peace or Reconciliation with God. All then, who are desirous of this blessed Peace, must choose this way, and close with it heartily, and this should be a strong enducement unto them thereunto. We should remember what Paul said 2 Cor. 5: 18, 19, 21. God hath reconciled us to himself by Jesus Christ & that God was in Christ reconciling the world unto himself, but how was this: See verse. 21. for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. This, even this only, is the way to Peace & Reconciliation with God, and who ever take a way, different from this, or will not cordially close herewith, must resolve to abide in that estate of enmity, whereinto they are by Nature.

10. This way of Justification, as it is the only way of Peace & Reconciliation with God, so it layeth the ground of solid Joy & Rejoyceing in hope of the glory of God & of Glorying in tribulation also, as Paul informeth us. Rom. 5: 1, 2, 3, 4, 5. Being justified by faith, through Jesus Christ, we have through him, access by faith, in to this grace wherein we stand, & rejoice in hope of the glory of God; & not only so, but we glory in tribulations also, knowing that tribulation worketh patience, & patience experience, & experience hope, & hope maketh not ashamed, because the love of God is shed abroad in our hearts &c. Men may, I know, promise to themselves much Peace, Joy and Consolation, in their own false way, & may also deceive themselves, as the Pha • isee did, when he thanked God, he was not like the publican: but how had will the discovery of the deceit and cheatry prove in end? God's way is the only way, that will yield all these desirable things, in truth & reality: and therefore we would do well, to follow this way alone.

11. Moreover this way of Justification will only lay the sure & unfailing foundation of true Holiness and Sanctification, and hence are the most spiritual, convincing & moving Arguments unto the study of holiness, only to be taken; as we see the Apostle clearing it in his Epistle to the Romans Chap 6. & 7. & 8. having laid down, in the preceeding Chapters, as a sure ba. sis thereunto, the only Gospel-way of Justification. Men may think, that the pressing of Justification by our own works should prove the most effectual Mean & Perswasive unto the real study of holiness, & a most infallible Argument to set people awork to follow holiness with all their might: But experience sufficiently proveth that all such, who by their doctrine lay more or less of their weight upon their own works, in their Justification, are so far from outstriping others in the spiritual exercise of true holiness, that for the most part the very contrary is too too manifest: and howbeit Adversaries to Gospel-Justification, through the Imputed Righteousness of Christ, object to the Asserters thereof, that thereby they are Enemies to the study of holiness, & give way to laziness & negligence▪ in that exercise; yet, not only is their alleigance groundless, seeing we press holiness upon the same grounds, that the Apostle doth, who oft times meeteth with this objection, in his way of declaring & pressing the Gospel-way of justification: but also experience showeth, that such as have fled to Christ, for Righteousness, have another way of Communion with God, in all holy conversation; & their walkeing in all the ways of God; hath a spiritual luster & heavenly beauty, being compared with the walk of others, strangers in practice, and in opinion, to the Gospel-way of being Justified through Faith in Christ.

12. Whoso ever reject this truth, and do not accept of this way of justification, through the Imputed Righteousness of Christ, received & leaned to by faith, do interpretativly say as much, as that Christ is dead in vain: for the Apostle tells us Gal. 2: 21. that he did not frustrate the grace of God; for if righteousness come by the Law, then Christ is dead in vain. thereby teaching us, that the crying up of the Law, & the Righteousness thereof, and urging people to seek after a Righteousness, by which they may be justified, in their Obedience to the Law, is a real frustrating of the grace of God, & a declaring that Christ is dead in vain: and consequently, whoever seek after a Righteousness, consisting in their personal obedience to the Law, & will not accept of, nor heartily & practically close with the Gospel-way of justification, through faith in Christ, do really frustrate, so far as in them lieth, all the grace of God, manifested in, & brought to light by the Gospel, where this noble way of recovering sinners is revealed, & more clearly & fully explained, than it was formerly. And it is a saying upon the matter, that Christ hath died in vain: for if he died not to satisfy for sinners, after he had finished his course of Obedience, & so to make up a complete Righteousness, which might answer all the necessities of sinners, lying under the sentence of a broken Law; and having no way, without Christ, to obtain the Crown of life, but by perfect & personal Obedience to the whole Law, which was & is to them utterly impossible: If, I say, Christ died not for this end, he died in vain; & all such, as will not heartily embrace this way, do on the matter say, he died not for this end; & so, as far as they can, they make him to have died in vain.

13. This Consideration might also have force with us, that what Paul taught, as to this matter, he did also practice, & sweetly complye with; thereby casting us a copy, in his own practice: for thus he speaketh Phil. 3: 8, 9. Yea doubtless & I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, & do count them but dung, that I may win Christ, & be found in him, not having mine own Righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness, which is of God by faith. So Gal. 2: 16. knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ &c. If therefore, we would be sure in this matter, we must take this course, which is so corresponding in all points, with the Gospel-doctrine, in this matter. Therefore whoever would expect to have it going well with them for evermore, must resolve upon this course, to be clothed with the Righteousness of Christ, and get on that rob of Righteousness, which is had through the faith of Christ, the Righteousness, which is of God by faith.

CHAP. XVIII.

Some of the duties of such, as live the life of Justification, proposed.

IN the last place, we shall mentione this Use of the Truth, formerly cleared & confirmed, in reference to such as have attained unto this life of justification, through faith, which everyone may readily see, That it is the duty of such, as are made partakers of this life, to beware of such things, as may & will provoke the Lord to anger; & will be unsuitable for them, who are thus graciously advanced to such an high State & Privilege of grace; & to mind such duties, as do most suite such, as are so highly advanced, and so greatly obliged to him, that hath thus called them effectually, by his grace, and hath wrought up their hearts unto a full compliance with the Gospel-contrivance of free grace. Many such particular duties might here be mentioned: but I shall only pointe at a few, to which others may be reduced.

1. Such, as live this life of Gospel Justification, should beware of entertaining thoughts of pride, or of boasting of anything, they have freely and graciously received▪ and particularly, they should guard against boasting in this matter, that they are preferred to others, and brought out of a state of death, when others are left yet to lie thereinto. This whole matter is so contrived, and so wisely framed, that no ground of boasting, either before God, or man, may be left unto Man; but that everyone may celebrate the praise of Free Grace. Therefore Justification is not by works, or by our obedience to the Law; for then the justified man, being justified upon the account of his own works, or of the works of righteousness, which he hath done, should have ground of glorying, though not before God, yet before Men; as having by his own sweating, working & doing, obtained that, which others by their laziness, negligence & not doing, have come short of. Paul tells us this expressly. Rom. 4: 2. If Abraham were justified by works, he hath to glory, but not before God: and this is further confirmed verse. 4. Now to him, that worketh, is the reward not reckoned of grace, but of debt. So that if Justification were by works, Justification itself, & all the Consequences thereof should be due debt unto the worker, and his reward: and so, as the hireling may boast of his labor, when he gets his hire & reward; so the justified man, if justification were by the works of the Law, might boast of his own pains & diligence, as having received but his reward, and that which was due to him of debt, and not of grace. But now, that all mouths may be stopped, & no flesh might glory, or have ground of boasting, in themselves, and before others, the Lord hath contrived a far other way of justification, to wit, by Faith alone, whereby the Man goeth out of himself, renunceth all his own Righteousness, prosesseth himself poor, naked & miserable, & a plain dyvour, and utterly non-solvendo, & layeth hold on a complete & all-sufficient Righteousness, in Jesus Christ; and so hath no ground of boasting or glorying even before men: for it is nothing that is in him; or that he doth, that is that Righteousness, upon the account of which he is Justified; but only the Righteousness of Christ without him. It is not his faith, not his works, nor his Righteousness; but Christ's Righteousness is equally imputed to all believers, to the weakest believer, as well as to the strongest; and so the strongest believer hath no ground of boasting before the weakest. Where is boasting-then? (saith the Apostle Rom. 3: 27.) It is excluded by what Law? Of works? nay; but by the Law of faith.

2. Upon the other hand, let all such glory in the Lord, and in his free grace & gracious workings; Let them say, when they reflect on this matter, not unto us Lord, not unto us, but unto thee be glory, seeing the matter is so contrived, as that all the justified may see, that God may only have the glory of all, & that none ought to share with him; that he alone should wear the crown; & all his glorified ones should most cheerfully cast their crowns down at his feet. But of him (saith the Apostle 1 Cor. 1: 30, 31.) are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, & Sanctification & Redemption: that, according as it is written, he that glorieth, Let him glory in the Lord. Christ is made all things unto & for his people, & they have all of God through him, that no flesh should glory in his presence, as it is said verse. 29. Let all such therefore, as are made partaker of this rich & honorable Privilege, comply sweetly & cheerfully with this design of God, to have God alone exalted, and the mouth of all flesh stopped, that he who glorieth, may alone glory in the Lord.

3. Let such as are thus advanced, mind the great duty of holiness, and of growing in grace, and in the knowledge of Jesus Christ; The way of faith is not to make void the Law, but it doth establish it Rom. 3: 31. as Christ is made of God unto is Righteousness, so is he made Sanctification. As he is Priest to reconcile us to God, and become Righteousness to us, so is he a King to cause us walk in the Lord, & to subdue our spiritual enemies, and so become Sanctification to us. It is the language of the flesh & of corruption, to argue from this Change & advancement unto a liberty to sin. Shall we continue in sin, that grace may abound? will the flesh object. But the Apostle answereth. Rom. 6: 2. &c. God forbid, how shall we, that are dead to sin, live any longer therein? It is repugnant to the nature of that state, whereinto now they are bro • ght, to give way to sin: Therefore the justified should mind what they are called to, & what new grounds, new advantages, new helps, new encouragements they have unto holiness, that they had not before, all plainly & fully set down by Paul Rom. 6. & eise where.

4. How should they commend & cry up the free grace of God, and that love that visited them, when they were lying in their blood, and no eye pitied them. They were ungodly & without strength, yet Christ died for them Rom. 5: 6. and the Lord did justify the ungodly, even them, who had no righteousness of their own, nor nothing to commend them unto him, Rom. 4: 5. Yea where sin abounded, grace did much more abound Rom. 5: 20. Not only had they nothing more then others to commend them unto God, but even they had less, and • et God through free grace set his Love upon the less worthy; for, saith Paul (1 Cor. 1: 26, 27, 28.) ye see your calling, Brethren, how that not many wise men after the flesh, not many mighty, not many noble: but God hath chosen the foolish things of the world, to confound the wise; & God hath chosen the weak things of the world, and things which are despised hath God chosen, and things which are not, to bring to naught things which are. That no flesh should glory in his presence. Should not the thoughts of this raise their wondering, & cause them speak to the commendation of the rich and free grace of God?

5. Let such as are brought into this state of life, wherein they have peace with God, and are reconciled to Him, through Jesus Christ, carry as persons no more strangers unto him, & as foreigners, but as now madenigh by the blood of Jesus; & therefore let such remember, that through him, they have an access by one Spirit unto the Farher, being now fellow-citisens with the Saints, and of the household of God Ephes. 2: 13, 14, 18, 19. Rom. 5: 2. Therefore should improve this advantage, both for their own good and for the good of others; & should exercise communion & fellowshipe with the Father and with his Son Jesus Christ & so walk with him. as agreed with Him, & have their conversation in heaven. Hath the Lord brought them into his household, yea & admitted them to his presence, that they may kiss his hand, & stand before his face continually, in the lower chamber of presence; and should they carry as yet estranged from him? Is He at peace with them, and should they have jealous thoughts of him? Is He reconciled unto them, and should they carry, as keeping up some grudge against Him?

6. Such should account this state, whereinto now they are brought, their only blessedness here below. Even as David (saith Paul Rom. 4: 6, 7, 8.) also describeth the blessedness of the Man, unto whom God imputeth righteousness without works; saying, blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man unto whom the Lord will not impute sin. Here is the poor self-condemned sinners blessedness, that he hath a righteousness imputed to him, who had none of his own, and who thereupon hath his iniquities forgiven, covered, & not imputed. And such as are made partakers of this blessedness, should account it their happiness, that how ever it be with them, as to outward things in the world, yet they are now brought within the Covenant, and are covered with the mantle of Christ's Righteousness and have all their iniquities covered, cast into the midst of the sea, so that they shall never be reckoned upon their score.

7. This should be aground for them of glorying in the Lord, in the hardest condition, they can be into in the world; being thus justified, they should glory in tribulations knowing that they can suffer no loss o • disadvantage thereby, but on the contrary reap much good and advantage; for tribulation worketh in such as are thus justified, and at peace with God, patience, and patience experience, & experience hope, & hope maketh not ashamed, because the love of God is shed abroad in their hearts by the Holy Ghost. Ought they not then to carry under all oppressions, persecutions, hard usages of men, upon the account of owning Christ & his Interest, as persons that are upon the gaining hand, and reaping much spiritual advantage, being now brought through grace into such a state of life? And how would they hereby glorify God in the world?

8. The consideration of their present state of life, should cause them triumph, in the midst of all difficulties & temptations, that they shall meetwith in their way, as knowing, that the life of justification, whereof now they are made partakers, shall continue: and that it shall end in the life of glory; for whom the Lord justifieth, them he also glorifieth. Rom. 8: 30. Who shall then lay anything to the charge of God's Elect? It is God that justifieth: who is he that condemneth? Who shall then separate such from the love of Christ? Shall tribulation, or persecution, or distress, or famine, or nakedness, or peril, or sword? Nay in all these things they are more then conquerors, through him that loved them: Rom. 8: 33, 34, 35, 37. Hear how Paul concludeth that matter for himself & others verse. 38, 32. for I am persuaded, that neither death, nor life, nor angels, nor principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God: which is in Christ Jesus, our Lord. Should not therefore such carry, as persons that cannot be made miserable? How much doth the Apostle insist on this, and clear it from this ground Rom. 5: 9, 10. saying, much more then being now justified by his blood, we shall be saved from wrath through him, for if when we were enemies, we were reconciled unto God, by the death of his Son; much more being reconciled, we shall be saved by his life. And again verse. 21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ, our Lord. There being then a sure ground of confidence & assurance of life & of complete salvation, laid in justification, all such are called to rejoice in hope of the glory of God Rom, 5: 2. And to have confidence in the Lord, that he will perfect what he hath begun & to rest assured, that all they, which receive abundance of grace, & of the gift of righteousness, shall reign in life by one Jesus Christ. Rom. 5: 17.

9. Yea particularly, the consideration of their many sins should not discourage them, or cause them despond: for being now justified, all their bygone sins are pardoned, & shall not be by the Lord laid to their charge again, however the memory of them may humble them, & cause them run to the fountain of the blood of Jesus; & all their future sins shall be pardoned, according the Gospel grounds, & after the Gospel-method, so that they shall not prejudge them of their promised possession of glory and life everlasting. Now the free gift is of many offenses, unto justification Rom. 5: 16. There is a sure way laid down, in the Gospel, whereby all their sins shall be taken away, and the very body of death shall be killed more & more daily, so that they shall not finally perish, what ever Satan, & body of death within shall do, to prejudge them of the promised inheritance. Hence the Apostle inferreth from his foregoing discourse Rom. 8: 1. There is therefore now no condemnation to then, which are in Christ Jesus.

10. Such as are thus justified, should follow the example of Paul Phil. 3: 7, 8, 9. and so account such things less for Christ, which formerly were gain yea & count all things but loss, for the excellency of the knowledge of Christ, Jesus, their Lord, yea & account them but dung, that they may win Christ, and be found in him; Here should their heart & delight be: about this should their whole occupation be, to win and gain Christ more, to know him & the power of his Resurrection and the followshipe of his sufferings, & to be made conformable unto his death verse. 10. that hereby Christ may be their gain, their glory, & their all. How jealous should they be of their deceitful hearts, that nothing be admitted, to share of the glory due to Christ, or to possess any of that room in the heart, that is due to him? He should have the throne, for He is well worthy of it: And whatever cometh in competition with him, be it within us, or without us, should be rejected that He alone may be exalted in our souls.

11. Such as have been made partaker of this royal life of justification, through a Crucified Christ, laid hold on by faith, should labor to keep this doctrine pure both by word & deed, so far as they can, that 〈◊〉 grace of God, that so eminently shineth forth therein, may not be darkened by men's erroneous apprehensions; & that so much the rather, that Satan without & corruption within many, are so far at enmity with this doctrine of the grace of God, that they labor by all means, either more directly, or more indirectly to perver • tit, & to press for a mixture of works upon one consideration, or other, in this matter, which it will not admit: and that because, it is so cross & contrary to the corrupt inclinations of Man, who is so proud of nothing, that he will not be beholden to Christ for less and for more, and for all. We see Paul was most jealous in this matter, and most zealous for the truth, & therefore on all occasions did assert & vindicate it, as we may see especially in his Epistle to the Galatians, where he did so zealously withstand Peter Chap. 2: 14. and immediately did state the question, verse. 16. saying, knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ & not by the works of the Law &c. adding verse. 18. that he for his part, would not build again the things, which he had destroyed, & so make himself a transgressor. Nor would he verse. 21. frustrate the Grace of God.

12. Finally all such, as have by faith laid hold on Christ, & his righteousness, and are by faith justified, and so made partaker of this life through faith in Christ, must resolve to abide in Christ by faith, that life may be preserved, and by new acts of faith daily on Christ, get as it were new breath, that their life may be continued, and thus live continually the life of justification by faith, & by faith take their new sins to Christ, that they may be done away in his blood; for the Righteousness of God is revealed from faith to faith; as it is written, the just shall live by Faith; But of this we are to speak more hereafter.

CHAP. XIX.

Of the Life of Justification, as to its continuance.

WHen it is said, that the just shall live by faith, there is a State pointed forth, & a Condition intimated, that is not momentary, & of short continuance, but such a condition, or change of state is hold forth, as is of a lasting Nature; not only because Life doth connote some permanency, for a longer, or for a shorter time; but chiefly because this Scriptural axiom saith, especially as else where applied by the Spirit of the Lord, that the just▪ or justified man, hath through faith a life, in the worst of times, & that he is made partaker of that privilege of life, which shall prove lasting & continueing, to the end, a life, that is keeptin, fed & nourished by Faith. Having spoken therefore of this life of Justifi on, as begun; that we may more fully explain the nature of it, we must speak a little of it also, as continued.

But first, we must premit some things to show, what that Justification is, of the continuance of which we here speak; and what we do not hereby understand, when we speak of the continuance of the Life of Justification.

1. We do not speak here of Justification, which Antinomians tell us, is from Eternity; for that can be nothing, but God's eternal Purpose to justify; and which cannot more be called Justification, than his eternal purpose to Condemne the Reprobate, & to save the Elect, can be called condemnation & Salvation: and we can no more say, That there was a Justification of any man from Eternity, than that there was a Condemnation, or Salvation of men from eternity; we must distinguish betwixt God's Purposes, & the Effects, which he hath purposed: His purposes are indeed eternal: but the Effects or Events purposed, have their being in time, according to the Season, mean and Method, when & whereby God hath purposed to effectuate them. And sure we are, that Justification, whereof the Scripture speaketh, is a relative change wrought in Man, in time, when and not before, he laith hold on Christ by Faith, according to the tenor of the Gospel.

2. Nor do we mean here, that Justification, which the same Antinomians, call only declarative in this life: for the true Gospel Justification is a real Relative Change, whereby the believer is brought out of a State of Wrath and Judgment: where they were lying under the Curse of the Law, and the sentence thereof, unreconciled to God, and enemies to him, having their sins lying upon then, according to the sentence of the Law, & therefore strangers to God's favoure & countenance, and so without God & without Christ; & brought into a new State of Peace, Pardon, Reconciliation & Friendshipe with God, of which we spoke above Chap. V. We cannot then look upon the Justification, mentioned & explained in the Scriptures, and of which we have hitherto spoken, as a mere Declaration to the believers Conscience of what God did from Eternity; as if the admittance into favoure, and Pardoning of sins, were nothing but his Declaration to their consciences, that they were accepted from eternity, & had pardon from eternity: a notion, sure, that hath no feeting or foundation in the Scriptures.

3. We do not here speak of that, which some call Baptismal Justification, & whereby they say, all Infants baptized are justified; & which they must yield to be such as can & doth meeth with a final & total intercision, yea & amission, as to many; & so be quite of another nature, from that which adult believers partake of, from which there is no final or total Apostasy to be granted, according to the Scriptures. But we own no such Justification of all baptized Infants.

4. Nor yet do we here speak of that, which others, being more wary, must own, as consequentially following upon their opinion of Baptismal Regeneration of all baptized elect infants, to wit, a Baptismal Justification of all baptized elect infants, it being certain, that there can be no Regeneration, without a corresponding Justification: for as such a Regeneration is not clearly revealed in the Scriptures, so, were it granted, no Actual Justification, but only a Seminal & Potential Justification could be hence inferred; because such as the Regeneration is said to be, by such as maintain this opinion, such must the Justification be; but this Regeneration, which is thus owned, is only said to be Initial, Seminal, or Potential, & is distinguished from Actual Regeneration (See D. Burgess of Baptismal Regeneration. pag. 14, 15▪) As concerning the justification of Infants, though we cannot say, that there is no such thing, yet, as the knowledge of the way of the Lord's effectuating it, doth not much concern us; so the Scriptures are spareing in speaking of that Subject; Sure, the Lord hath a way of uniteing their hearts to Christ, and of justifying Regenerating & Saving such of them, as die in their Infancy, & belong to the Election of Grace; though we cannot distinctly understand, & determinatly explain the manner how. It is more of our concernment to inquire after & know the way, how adult persons come to partake of these Privileges.

5. We do not here speak of that Justification, which some call a Justification of the cause, and distinguish from that, which they call, a justification of the person: for that is but the justification of a person falsely accused, as to some particular, as David was frequently accused of many things, by his Adversaries, of which he was Innocent, laying to his charge crimes, he knew not, about which he was in case (as we find he did several times in his Psalms ) to appeal unto God, the righteous Judge, being conscious to himself of no guilt in the particulars alleged, & knowing his own innocence, in the sight of God, who knew all things: Such was the matter of that question, concerning Job's sincerity so much agitated betwixt him, & his friends, in the book of Job, and at length decided in Job's favors, by God himself; for though this was not, concerning one or a few particular acts, but concerning his whole deportment, and concerning his State before God, upon the account of his deportment, and the Lord's dispensations with him; yet it was a justification of his Cause, rather than of his Person; for in the justification of our Persons, we have to do immediately with God, and not with man; and the question was properly about a matter of fact, to wit, whether he had been a real believer, or an hypocrite, though such a matter of fact, as merely concerned his whole State.

6. Nor do we here speak of that justification, even as to our state, which is before men, or in the judgment of men, which oft proceedeth upon mistakes and unsure grounds; as the now-mentioned instance of Job's friends evidenceth: and so varieth, according to the various judgments & apprehensions of men, yea and of the same Man, at several times, according as the grounds, whereupon he judgeth, are to him clear, or dark: Neither is this sentence or judgment of men, who are but fallible, and judge by outward appearance, not being able to see into the heart, and judge how matters are there, always according to truth; even though according to that judgment of Charity, which the Law of God requireth: Nor is it Constant and equable.

7. Nor do we speak of that Justification, whereof the Apostle James speaketh Chap. 2. which is not the justification before God, whereof the Apostle Paul speaketh, in his Epistles; but the evidencing, proving and demonstrating thereof, by effects and works obvious to the eyes of others and demonstrative of the cause; Those I grant will oft admit of an intercision, through Temptation, and the prevalency of Corruption, and so the cause or true justification may, as to this manifestation, he eclipsed, though not in itself.

8. Far less do we here speak, of a groundless, fancied & supposed justification, whether in the apprehension of deluded persons themselves, or of others: for this is no true Justification, but a mere delusion, as to themselves, and a conjecture, as to others: and the sooner this be quite cast away and renunced, the better.

9. Nor do we here speak of that Justification, which is in the court of man's own conscience, or as it is there, and opposed to that Justification, which is in God's court; for it is certaing, this Justification, which is said to be in the court of conscience, is but a manifestation of the other unto the man's conscience, and is sometimes had, & sometimes missed; sometimes it is more clear, sometimes more dark, and therefore can be oft repeated and reiterated, and intended and remitted; yea and some may for a long time if not their whole life time be wholly without it, Walking in darkness without all light, as to this; some may once get a clear sight thereof, and never see more of it, till nigh the landing in eternity, & yet all this while, the Justification, which is in the court of God, remain fixed, invariable, and without any interuption.

10. By Justification here, we mean not that, which some call a Particular justification, and do distinguish it from an Universal Justification: by this understanding an universal pardon of all sins past and committed, and by the other understanding a particular pardon of this or that sin, that is committed, after the man hath been universally pardoned and accepted of God; and now pardoned after a new act of faith in Christ: Though it be needless to debate, whether this Particular Pardon can be called a Justification, or not; yet it is certain, it is not that Justification, whereof Paul speaketh so much, and explaineth, in all its causes, in his Epistles; nor that Justification, which connoteth a change of State before God, and the translation of a person out of an estate of Enmity into an estate of Favor and Friedshipe, in reference to which there must be a juridical sentence, passed in the favors of the man, through the impured Righteousness of Christ, received by Faith: while as this posterior act of pardon of a particular transgression, is rather a Fatherly act pardoning the failing of his Son & receiving him again into his Fatherly embracements.

11. Nor finally, do we here speak of that sentence of Absolution, that shall be pronounced, at the last day; for, howbeit that may be called a Justification; yet it is not that Justification, whereof we are now speaking, & it doth not make such a change in the state of such, as are thereby absolved, as this doth; and therefore, in respect of this, it is rather a public Declaration and Manifestation, before Angels and Men, of their Justification, or being in a Justified state, who shall be adjudged unto eternal life; than any Justification connoteing a change of state, seeing none in that day will be justified but such as have been here partakers of this Justification, whereof we speak, they who have been in heaven will need none, & such as have been in hell will expect none; & none of the living, who have not by faith laid hold on Christ, will hear any other sentence, then, depart from me, ye cursed.

12. The justification then, whereof we here speak, is That change of state before God, which such are made partakers of, as lay hold on Christ by faith, through the Imputation of the Righteousness of Christ, whereby they are brought into an estate of Favor & Reconciliation with God, who were before under his Wrath & Curse; and upon which they have all their iniquities, whereof they are guilty, actually pardoned; are accepted of, as Righteous, and pronounced such through the Surety-Righteousness of Christ imputed to them; and freed from the sentence & Curse of the Law, under which they were lying.

That we may clear the nature of this life of Justification, as to its continuance, we shall lay down these few Propositions.

Propos. 1. Justification denoteth a State, wherein the believer is brought, a real change, as to state: as a man accused of some crime, & keeped in prison till he be tried, & examined by an assise, is really changed, as to his Law state, when cleared by an assise, and pronounced not guilty, and so absolved as to that, whereof he was accused, and set at liberty, he is now a free man, in Law: much more is there a great change in a man's Law-state, when before he was guilty of death, lying bound in fetters, keeped unto the day of execution, and now getteth a free Remission of all, when of a Man of death he is made a free liege, as there is a change in a man's state, and Relation, when he is made an Adopted son, so is there a new state, wherein the sinner is brought, when he is absolved from the sentence of the Law, and declared a Righteous man. Sanctification, Regeneration and Glorification, do all of them hold forth a new real State, whereinto he is brought, who is made partaker thereof; so Justification with Adoption held forth a new relative state, which is also real as real, is opposed to what is false, or imaginary. Hence is it, that a believer is justified even while he is sleeping & not acting faith; as a person remaineth in a married state, though not actually consenting unto the match, the consent once granted enstateth the person in that new Relation.

Propos. 2. This new state of Justification is continueing & permanent; not in this sense, that God reneweth & frequently reiterateth the enstating of them into this new relative state; but in this sense, that once justified always justified; they are fixed & preserved in that state: as Adoption is a permanent state, because once adopted always a child of God. Hence it is called a grace, wherein me stand Rom. 5: 2. It is a state of Reconciliation and Peace wherein we stand. It is no fluctuating state, wherein one may be to day & be out of it tomorrow, and again brought into it. The ground of this sentence is fixed, lasting and permanent, to wit, the Imputation of the Righteousness of Christ: once clothed therewith, never naked or spoiled thereof again; the gifts and calling of God being without Repentance Rom. 11: 29. The foul's union with Christ through faith, is lasting and abiding: once in Him, always in Him, once a member of his mystical body, & married to him, as his spouse, and always so, for he must finally present all such holy & without spot • , or wrinkle, or any such thing Ephes. 5: 27. Faith whereby the knot is made, and the marriage consent is given, remaineth, as to its root and habit, Christ prayeth, that it fail not. Luk. 22: 32. They are keeped by the power of God through faith unto Salvation. 1. Pet. 1: 5. All the arguments proving Perseverance of the Saints, which we cannot here sum-up, do confirm this.

Propos. 3. Hence Justification is a State, that is not Interrupted and broken off, and renewed and reiterated again: as it cannot be quite taken away and annulled: so neither can it be broken off for a time, so as for that time, they should be in a non-justified state: the marriage once made is not broken; the sentence once pronounced is not recalled; sins once pardoned by God, are not laid again to his charge. The Spirit that once spoke peace & said, Son be of good cheer, thy sins are forgiven thee, will not be again, a Spirit of bondage unto fear Rom. 8: 15. If Justification could at any time be th • s interrupted, Adoption behooved to be interrupted with it, and so a child of God behooved to be for that time a child of the devil. The Scripture speaketh not of any such relapse into the state of Nature & Sin. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus & by the Spirit of our God 1. Cor. 6: 11. once brought out of Nature never reduced into that state again: No more new Justification, than new Adoption; once quickened, never again brought into a state of death in trespasses & sins Ephes. 2: 1, 5. for such are then brought into a safe state, being quickened together with Christ; as Christ being raised from the death, dieth no more, death hath no more dominion over him Rom. 6: 9. so they, who are planted with him, in the likeness of his Death and Resurrection, may always reckon themselves dead indeed unto sin, but alive unto God, through Jesus Christ verse. 4, 5, 11. Hence there is no Condemnation to them that are in Christ Jesus Rom. 8: 1. They are not under the Law, but under grace Rom. 6: 14. And this holdeth true, notwithstanding of after-sins; for if after-sins, & remanent sins and corruption, could break of this relation, and make an alteration in this state, no man should be said to be one day in a justified state: for the best of men falleth seven times a day in sin, and no man can say, that he is free of sin: there being no perfection here, there could be no state of Justification, & consequently no state of Adoption, and Reconciliation: if after-sins could break of this Relation, or Relative State, a believer could not be said to be partaker of any of the privileges attending this state, for one day to end. New sins indeed call for new Remissions, but these new Remissions are fatherly pardons, and not such a sentence of absolution, as the person had at first, when translated out of the Rate of Death into Life, for then the person was not a reconciled Son: but now he standeth in a state of Reconciliation and Sonshipe, & his new pardons are the pardons of a Father, granted to a Son; as we see Psal. 89: 30, 31, 32, 33, 34. If his children forsake my Law, and walk not in my judgments; if they break my statutes, & keep not my commendements; then will I visit their transgression with the rod, & their iniquity with stripes: never the less my loving kindness will I not utterly take from him, nor suffer my fatihfulness to fail: my Covenant will I not break, nor alter the thing, that is gone of my lips. So 1 John. 1: 8, 9. If we say, that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, & 2: 1, 2. My little children, these things write I unto you, that ye sin not and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous▪ And he is the Propitiation for our sins. Psal. 103: 3, 8, 9, 12, 13. Who forgiveth all thine Iniquities. The Lord is merciful and gracious, slow to anger & plenteous in mercy: he will not always chide, neither will he keep his anger forever, as far as the east is from the West, so far hath heremoved our transgressions from us: like as a Father pitieth his children, so the Lord pitieth them that fear him. So this state remaineth firm and unbroken, notwithstanding of the various changes, which are in their apprehensions concerning it; these may alter many a time in one day, But the Lord's thoughts are not as our thoughts: nor are his ways as our ways, Isaiah. 55: 8, 9. His sentence & judgment remaineth the same, how alterable so ever ours be. He is in one mind, though we be in many.

Propos. 4. Hence also it is manifest, that Justification is an Instantaneous act; that is, it is not a work, that is carried on by degrees; but a sentence pronounced by the Lord, the Righteous Judge, once for all: Though hereafter they still need renewed pardons, & so, may have moe sins actually pardoned this year, than they had the last year; yet Justification, as relating to their state, is no progressive work: We hear not of a growth in Justification, as we hear of a growth in Sanctification; for as for that word Revel. 22: 11, he that is Righteous, let him be Righteous still, or, let him be justified still 〈 in non-Latin alphabet 〉 will not import a growth or progress in Justification, but a continuance in that state: beside that others read 〈 in non-Latin alphabet 〉 : So Ar. Mont. The complut edition, as also the Syriac & Arabic Versions. This relative change, that is made in Justification, is like the relative change, that is made in Adoption; now the act of Adoption is an Insantaneous act, and not a work, that is carried on by degrees, nor doth it admit of a growth, so that an adopted child of God cannot be more the adopted child of God this year, than they were the last year; though the sense and clear Perception of the one and of the other may & doth admit of degrees, & is not so full & clear always at the first, as it may be afterwards.

Propos. 5. Hence it followeth, That justification is equal in all; that is, that all who are justified, are alike justified; none more than others; as none are more Adopted than others, speaking of these, who are made partaker of the privilege: None can be said to be more a son, than another; so none can be said to be more justified, than another, who is also justified; the Lord's sentence absolveth all equally from all their sins, who believe; and admitteth them all equally into a State of Favoure and Reconciliation; They equally pass from death unto life, they have equally peace with God, they have all an equal imputation of the Righteousness of Christ, or a share therein, none more or less then others, though the faith, which laith hold on the Righteousness of Christ, be not a like strong, in all; for it is faith in the same kind in all, and the promise is to the kind, and not to the measure or degree of faith. It is nowhere said, that we are justified by a faith of such a measure or degree; but by faith; importing that how weak so ever saith be, if it be faith of the right kind, it inte • esseth a soul in Christ, & in his Righteousness, whereupon he is justified. It is true, one may have many moe sins pardoned, than another. Yet both being Pardoned & Justified, they are equally absolved from all, that could be laid to their charge; he that was the greater sinner, is not more liable to the Law, then he who was the least offender; for the sentence of Pardon or Absolution doth equally free both from all hazard of Condemnation; as when two persons are pardoned, the one whereof hath committed many crimes worthy of death, the other but one, they are both equally pardoned, freed from prison, and from the sentence, and set at liberty: So also when two persons are pardoned, the one whereof hath a greater debt remitted, the other a lesser, they are equally pardoned, the one is not more discharged, though discharged of more, than the other, but both are alike discharged of all their debt, & freed from all trouble of Law upon the account of their debt. So in Justification, all who are justified, how great so ever the difference be among them, as to the sins, whereof they were guilty, are alike justified, because alike freed from the accusation and curse of the Law; & alike made partakers of the Privileges of Persons pardoned; have alike interest in the Favoure of God, & Right to glory. As to what difficulty may arise from the consideration of after sins, we shall speak to that afterward.

Propos. 6. The State of Justification is perfect at the first, or Justification is perfect and complete to all ends and uses; This is clear from what is already said: for if Justification be not an act & privilege, that admitteth of degrees, or of increase; and doth not grow more and more daily, it must be perfect at first, or adequate to all ends and purposes, for which it is appointed, or have that perfection that is competent to it. It is true, it is not so perfect, as that it can never be out of sight; or as if the sense & feeling of it might not grow or become greater; nor yet is it so perfect & complete, as it thereby the justified person were freed from all sin, or all the consequences of sin in this life, for it is not hereunto appointed, nor granted for these ends. But in these respects, and for these ends, it is may be said to be perfect. (I) That all their former sins are pardoned, how many & how heinous so ever they have been, for then all their sins are cast into the depths of the sea, Micah. 7: 19. & are not found. Ier. 50: 20. In those days, & in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, & the sins of judah, & they shall not be found, for I will pardon them whom I reserve. He taketh away all iniquity Hos. 14: 2. Then he imputeth no iniqui • y Psal. 32: 2. but covereth & forgiveth sins, without exception. Rom. 4: 7, 8. Thus he redeemeth Israel from all his iniquities Psal. 130: 8. He forgiveth their iniquity, & remembereth their sin no more Ier. 31: 34. Heb. 8: 12. & 10: 17. He cast: all their sins behind his back. Isaiah. 38: 17. Hereby is remission of sins, without any exception. Rom. 3: 25. Mat. 26: 28. Mark. 1: 4. Luk. 3: 3. Act. 2: 33. & 5: 31. & 10: 43. & 26; 18. Eph. 1: 7. Col. 1: 14. He forgiveth all trespasses Colos. 2: 13. and forgiveth all iniquity Psal. 103: 3. (2) These sins once pardoned & blotted out, and cast behind God's back, are not again laid to the charge of the justified persons: once forgiven always forgiven: It is true, Satan may renew the charge, and use false summonds against the Believer; & it is also true, that aftersins may waken fears, & bring old sins again to remembrance, & the Lord may let them see their former debt, not to charge it upon them, but to bring them on their knees, to humble them the more, & to cause them cry for, and seek out new extracts of the Pardon received: yet the sins that God once pardoneth, he never writeth down again upon the score of Believers, as if he had recalled the former pardon granted, for he remembereth their sin no more Ier. 31: 34. Heb. 8: 12. & 10: 17. And for future sins by virtue of their State, they have access to seek for pardon and have ground. (3) The Righteousness of Christ, which is a perfect Righteousness, is fully and perfectly communicated and imputed; so as thereby they become the Righteousness of God in Christ 2. Cor. 5. last. He is their whole Righteousness, in order to Justification, and wholly their Righteousness, as made of God Righteousness unto them. Ier. 23: 6, 1. Cor. 1: 30. And with this Righteousness, they are wholly & perfectly covered, to expect it as found & hid there Phil. 3: 9. & are made Righteous Rom. 5: 19. & 10: 4. (4) They are now wholly Reconciled unto God, and have Peace with Him; and not by halfs, or in some certain respects only, as if in other respects they were still Enemies, or in a state of Enmity: Being justified by faith, they have Peace with God Rom. 5: 1. once they were enemies but now they are reconciled verse. 10. by Christ they have now received the Atonement verse. 11. once alienated & enemies in their minds by wicked works, but now reconciled Col. 1: 21. once a far off but now made near Ephes. 2: 13. the enmity being stain. verse. 16. No more strangers or foreigners now, but fellow citizens with the Saints, and of the household of God verse. 19. Then is the Lord pacified toward them, for all that they have done Ezek. 16: 63. (5) They are compleetly translated, into a new Covenant state, not half the children of Saran, and half the children of God; not half in Nature and half in the state of Grace, not half translated & half not Ephes. 2: 13, 19. Col. 1: 21. not half quickened with Christ, and half not Ephes. 2: 5. They are not now half without Christ, or aliens from the common wealth of Israel, or strangers from the Covenants of promise, &c. Ephes. 2: 12. There is a perfect change, as to their state 1. Cor. 6: 11. (6) They are secured as to final Condemnation, There is no condemnation for them Rom. 8: 1. being believers, they shall not perish, but have eternal life John. 3: 15, 16. He that believeth is not condemned verse. 18. See also John. 3: 36. & 6: 47. They are passed from death unto life John. 5: 24. 1. John. 3: 14. being discharged of all guilt of eternal punishment, which formerly they deserved by their sins. And all this holdeth good, notwithstanding of their after sins; which (as we shall show) do not annul, or make any such breach upon their state of Justification; It is true, these sins must also be Pardoned, & will be Pardoned; but yet when they are pardoned, their Justification, as to their state, is not hereby more perfected, as to these respects formerly mentioned: It holdeth good also, notwithstanding of what shall be at the great day; for that will put no man in a new Justified state, who was not Reconciled to God before. It is true, there will be many additions, as to the Solemnity, Declaration, Consequences & Effects thereof, in that day, but not withstanding hereof the state of Justification here as to what respecteth its grounds & the essential change it maketh, together with the Right, that believers have thereby unto all, that in that day they shall be put in possession of, is perfect, & may be said so to be.

Propos. 7 By what is said, it is manifest, how & in what respects this life of Justification differeth from the life of Sanctification. (1) Sanctification maketh a real Physical change: Justification maketh a Relative change. And thereby they come to have a new State or Relation, unto the Law, & unto God the judge. (2) Sanctification is continueing work, wherein believers are more & more built up daily. Justification is an act of God, or a juridcial sentence, Absolving a sinner, & pronunceing him free of the charge, brought in against him, and not liable to the penalty. (3) Sanctification is a grōwing and increasing work, & admitteth of many degrees; & is usually weak, and small at the beginning: Justification doth not grow, neither doth it admit of degrees; but is full & complete & adequate unto all ends here. (4) Sanctification is ever growing here, and never cometh to full Perfection before death: Justification is perfect & adequate unto all ends; as we shown. (5) Sanctification is not alike in all; but some are more, some are less sanctified: But Justification is equal in all; none being more justified, then others. (6) Some measures & degrees of Sanctification, which have been attained, may be lost again: But nothing of Justification can really be lost; for we are not here speaking of the sense and feeling of Justification, which frequently may be lost; but of Justification itself (7) Sanctification is a progressive work; Justification is instantaneous, as was shown. (8.) Sanctification respecteth the Being, Power & Dominion of • in, in the believer, and killeth, subdueth and mortifieth it: Justification respecteth its guilt & demerit, & taketh away guilt and the obligation to punishment, or obnoxiousness to the paying of the penalty. (9) In justification, a man is accepted upon the account of the Righteousness of Christ, imputed to him; and received by Faith: But in Sanctification, grace is infused, and the Spirit given to perfect holiness in the fear of God. (10) In Justification, there is a right had unto life, and unto the rich recompense of reward, upon the account of the Righteousness of Christ imputed, whence they are said to have passed from death to life: But in Sanctification they are made meet to be partakers of the Inheritance of the Saints in light. (11) Unto Justification nothing is required but faith in Christ, whereby the soul may become united to Him, & have a right to his benefits: But unto Sanctification, all the graces of the Spirit are requisite, and all the exercises of the same; all diligence is required, and an adding of Virtue to Faith, of Knowledge to Virtue, of Temperance to Knowledge, of Patience to Temperance, of Godliness to Patience, of Brotherly kindness to Godliness, & of Charity to Brotherly kindness, 2 Pet. 1: 5, 6, 7.

Propos. 8 Hence it followeth also, thar there is no ground to assert a first & a second Justification, as Papists do, meaning by the first an Infusion of an inward Principle or Habite of Grace, which is no Justification, nor part thereof, but the beginning of Sanctification: and by the Second, another Justification, which with them is an Effect or Consequent of the former, having good work, which flow from the foresaid infused principle of grace & love, for its proper & formal cause. This Justification, they say, is by works, where as the former is by faith; and yet this second, they make to be an Incrementum, an increase of the first; and for this they say, the church prayeth, when she saith, Lord increase our saith, hope & charity. Council, Trid. Sess. 6. cap. 10. whereby we see, this Justification, whereof they say James speaketh, Chap. 2. is manifestly nothing else, but the very growth of Sanctification: and so they know no Justification at all, distinct from Sanctification: wherefore we need say no more against the same, it being Justification, formerly explained, which we treat of, and not of Sanctification, whereof they seem only to speak, when they mentione Justification; and indeed this their Justification, which is true Sanctification, admitteth of various and different degrees; & of this, they may imagine not only a first and a second, but according to the various degrees thereof a third and a fourth yea a Tenth & Twentieth, if they please. The Scripture, it is true, maketh mention of twofold Justification, one by the Works of the Law, & another by Faith: but it asserteth with all, that these are inconsistent, and that no man living can be justified the first way, by the works of the Law. Mr. Baxter, beside the difference he maketh, betwixt Justification as Begun, and as Continued, in reference to the different conditions, required to the one, and to the other, imagineth a twofold Iustifieation, or two Iustifications, or (as he saith against D. Tully pag. 167.) rather two parts of one, yet in his last Reply to Mr. Cartwright pag. 46. he maketh them as distinct, as are the two laws he speaketh of, & the first, he saith, is by God the Creator, the second by Christ the Redeemer and in order to the vindication & clearing of this, he speaketh much of a twofold Righteousness In his writings against Mr. Cartwright pag. 70. giving us several (to the number of thirteen) differences, betwixt them; making the one to consist in out Non-obligation to punishment by the Law of works, because of its dissolution upon Satisfaction made by Christ: to be without us, in the merit & satisfaction of Christ; to be in substance the same with Pardon; to be opposite to that guilt, which sin in general procureth; to be but the tantundem of what the Law required, to justify us from a true Accusation, that we by sin deserve death &c. And the other to consist in our Non-obligation to the far greater punishment; to be within us & done by us, to consist in innocence or notguiltiness; to be opposite to that guilt, which one particular sin procureth; to be the idem required in the new Law; to justify us from a false Accusation, that we have not performed the Conditions of the new Covenant &c. all which to examine is not my present purpose: only I shall say, as to this two sold Justification, that it is an explication of the matter, which we have not in Scripture, which, I judge, should only regulat both our Conceptions & Expressions, in this affaire: and what ever pleasure men may take, to give way to their Luxuriant fancies; yet it will be safest for us to follow the thread of the Word, and to speak of this mystery, according to Revelation, and not according to our Apprehensions: And of all men, I judge, Mr. Baxter should be most averse from creating new Termes, Words & Expressions, in these divine things, who expresseth himself so angry-like (especially in his later writings) in words, which to some may seem to favor little of sob • iety or of modesty, against such as contend about words; when it may be, they are but defending the received orthodox doctrine from his new Notions and Expressions, as being Censorious, dividers, Word-soldiers, & I know not what. But, as to the matter in hand; & in particular, as to this second Iustifica • ion, or rather first (for it is supposed to be first in order of nature, if not in time also) which is founded upon our Innocency, or performance of the Conditions of the new Covenant, Faith, Repentance & New Obedience & so is a declaring of us Righteous because of our inherent Righteousness, I shall only say these few things. 1. That I find not this new Justification explained, expressed, nor so much as hinted by the Apostle, in all his discourses and disputes about this subject, though he hath spoken very much of Justification, and on all occasions did vindicate & clear up the gospel-truth thereanent. If it be said, That all this is sufficiently hinted, & more then hinted by the Apostle, when he tells that Faith is imputed unto Righteousness. I answer. What the proper meaning of this Expression is, shall be shown hereafter, where it shall also be manifested, that the Faith here said to be imputed, is not our act of Faith, but Christ, & his Righteousness laid hold on by faith, or the object of Faith held forth in the Gospel, & received by Faith. And for answer to this, I judge it sufficient to say, That the Apostle is manifestly there speaking of that other Justification, which we own, for the only Justification, hold forth in the Gospel, whereby Remission of sins is had, & Peace with God, through a Righteousness without, & of that Justification, which taketh away all glorying, both before God & man, and wherein God is hold forth to be & laid hold on by Faith as one, that justifieth the ungodly, and of that Justification, which is from the Accusation of the Law; by all which & many other Particulars, observable in the Apostles discourse there, it is undeniable, that he is speaking of that other Justification, which we asserte. If it be said, That all this is sufficiently imported, when Faith is made the Condition of Justification, & we are said to be justified by faith I answer. What way Faith is the Condition of Justification, & is so to be called, shall be seen afterward: only I say, that what the Scripture speaketh of this, can give no ground for a new & distinct Justification, because this new Justification is rather a Justification of Faith, or of the Believer because of his faith, & purely upon the account of his Faith; for it is a sentence of judgment, pronunceing the man to be a Believer, because he is so; & his faith to be right Faith, because it is so; than any Justification of him by faith. Not to mentione this, that together with faith, as the Condition, Repentance & New Obedience is joined; & then there must be a Justification of works, or of the man by, yea & because of works, which cannot be imported by being Justified by faith, because that is always opposed to Justification by works. Beside, that even in men's courts there are not two distinct sentences of the judge, required in deciding of a Controversy, depending upon the clearing of a Condition; one anent the truth, of the Condition, & the other anent the thing depending upon that Condition; but the Condition being instructed to be performed, the one sentence is given out; much less is this requisito here, where we have to do with God, who knoweth whether the Condition be performed, or not; and needeth not, that we instruct the same against the Accusations of Satan, or of the world in order to his information. Moreover, there is but one Accusation here brought in against the man, from the Law, & from the Righteous Judge, to wit. That he is a sinner, & therefore a son of death: & therefore there is but one sentence requisite: for as for that Accusation, that the person hath not performed the Condition of the new Covenant, neither will the Law-giver, or judge, nor can the Law bring it in against a Believer: and what Satan, the accuser of the Brethren, or what a blind or prejudged World, or what a man's own blind & deceitful heart shall or can herein do, is of no consideration, in reference to a Justification, which is before God, & in his sight. But 2. Against this twofold Justification. I would say, that all that is mentioned, concerning Gospel Justification, in Scripture, agreeth but to one, & the very contrary thereof must be attributed to the other new-coined Justification, according to his own explication thereof: the one is by faith, the other is for faith; the one is by faith alone, withour works, the other is because of Faith & Works too; the one is an act of God's free Grace, the other is an act of pure Justice; the one is of a sinner, and of an ungodly person, the other is of a Righteous man, as such, & because such; the one taketh away all boasting and all gloriation even before men; the other not; the one maketh the reward of free grace, the other of due debt; the one is because of a Righteousness without us, the other because of a personal inherent Righteousness; The publicans language, God be merciful to me a sinner suiteth the one best; The Pharisees language, or something like it, God, I thank thee, I am a believer &c. suiteth the other best; In the one the one the man can plead no innocence, in the other he can & must plead himself not guilty, in the one, the sinner must say with David Psal. 143: 2. enter not into judgment with thy servant, for in thy sight shall no man living be justified; in the other, he may and must say, enter into judgment with thy servant, for in thy sight, I shall be justified. Other things or this Nature might be mentioned, but these are sufficient. 3. This New Justification must of necessity be a justification of conscience, or in it, or terminated in it; because it is not before God, or in his sight, where the world, or the deceived heart the chief accusers here, do not compear to accuse, & Satan's accusing them before God can cause no trouble to them, until he come, as an Accuser, before conscience, & give in false summonds there. And therefore it is not the Justification by Faith, treated of in Scripture: as himself proveth in his Confession Chap. 8. pag. 189. &c. 4. This will make way for moe Iustifications, than two; for as faith must be justified so must Repentance, so must also Works, & Perseverance in them to the end: If it be said, that all these make but one complete Condition, & therefore give ground but to one sentence. I answer: Then no man can have this sentence pronounced upon him, to wit, to be one, that hath performed the Condition, until he hath persevered unto the end, & finished his course, & this being the first Justification, at least in order of Nature before the other, a man must be dead before he be justified from the Law, yea or with this Justification: and yet we hear of Justification in this life. Further, this will make way for moe Justifications, upon this account, that it is a declaration of the man to be what he is indeed, & to have what he hath indeed; & so, as hereby though man who hath true saving faith, must be justified upon that account, so the man, that hath but an historical faith, must be justified in so far, in comparison of him, that is a mere infidel, and may plead his own cause, so far, even before God's tribunal; so may the man, that hath but a legal Repentance, in respect of him, that hath none at all; & the man, that performeth Works materially good, though not in a right manner, in comparison of him, that doth not so much, & himself tells us pag. 8, ag. Cartwright of a, 3 sold Accusation, 1. that we are not believers. 2. That we are not true believers, 3. that we are •• lifidians; & that accordingly, there must be several ways of justification, 5, This will lay the ground for God's multiplying, or frequently reiterating of one & the same Justification; for Justification presupposeth always an Accusation, & seeing neither God, nor the Law, will ever accuse a Believer of being no Believer, only Satan, & the world, & his own Misguided Conscience it; now, if the Accusation of these or of Satan alone (as he seemeth to insinuate p. 81. & else where, against Mr. Cartwright ) be enough to lay the foundation of such a Justification, then as oft, as this Accusation is renewed, (& how oft that may be, who can tell?) must the Lord reiterat his sentence of Justification, and pronunce the man a true Believer: and it will not be sufficient to say, that it will suffice if the Lord manifest to the Mansconscience, that he a believer; for why shall that be sufficient now, more than at the first? and if this take away the necessity of reiterating the sentence, it will also say, that there was no necessity for pronuncing the sentence of his being a believer at the first. None need to say, that this same may be alleged against our Justification before God; for the Justification, we only own, is in reference to the Accusation of the Law, & of Justice & of God the Righteous Judge, under whose Curse the sinner lieth, until he be justified, & when he is once justified through faith in Christ, he is no more troubled with their Accusations; for neither God, nor Law, nor Gospel accuse a Believer of being an Unbeleever & under the Curse again, whatever Satan, & his own misguided conscience, or others may do. 6. He groundeth his twofold Justification p. 93. & 94. upon a twofold Covenant with distinct conditions & a twofold Accusation for non-performance of the one, & of the other. But thus, as he shall make us to be justified by the old Covenant of works, & that by the principal justification, an absurdity, that he frequently loadeth our opinion with; so he maketh all the justification which is according to the new-Covenant to be upon & because of our own personal Righteousness; which is also repugnant to the whole Gospel. We do not perform the conditions of the first Covenant, and all the liberation from the Curse of that Covenant, under which we are by Nature, is through the Surety-Righteousness of Christ, imputed to us, & received by faith: and the Gospel or new-Covenant revealeth no other way of Justification to us. As for the distinct accusations, we have said enough already. Neither the Lord, nor his Law do ever accuse a Believer of not being a believer, & as for Satan's or others accusations of this kind, a well informed conscience from the light of the word; & of the Spirit, clearing up the work of faith, in the soul, & the true & real works of a lively faith, will be sufficient to quiet the believer, & stop the mouth of all these Accusers; without the fiction of a new & distinct Justification, whereof the Scripture is silent.

But Mr. Baxter in his last reply to Mr. Cartwright explaineth, the matter far other ways, telling us pag. 46. and forward. That the first justification is by God, as Rector, only by the pure Law of works, as Creator: the other by God in Christ, as Redeemer & Rector of the Redeemed world. The first is conditionally past upon the whole condemned world & that without any condition in man, whether faith or works: & so it is both absolute & conditional. In the first the Father first condemned his Son, as it were (see pag. 52.) & after satisfaction given justified first him, as Sponsor, & then the world for his sake: thus God forgave those all the debt, who yet perish by taking their fellow servant by the throat. Here is a justification both absolute & conditional; Here is pardon & no pardon: Here is a justification of all the Reprobat: Here is a justification of persons not in being & prior to & without all faith. This therefore is not the justification, whereof the Scriptures speak, as himself proveth, in his Confession.

CHAP. XX.

The state of justification remaineth, notwithstanding of after sins, & punishments.

FOr further clearing up of this life of Justification, as to its Continuance, we shall remove two objections, that may seem to stand in the way of the truth, hitherto cleared. For it would seem, that Justification is not such a continueing uninterruptible state, as it was said to be, upon this double account, first. That the sins, which Believers, who are justified, do commit, especially such as are of a more heinous & crying Nature, do break off this state of favoure & reconciliation, seeing they deserve, even the least of them, God's wrath & curse, & so expose the sinner unto the just revenges of God; which seemeth not to be consistent with a state of Justification. And then secondly as their sins deserve God's curse & wrath, so the many sharp & sore afflictions, which they are made to lie under, both are effects of the wrath of God, & fruits of the Curse, & also would say, that that state is such, as can be broken off, or at least, is not perfect, as it was said to be.

Now for clearing of the truth, formerly asserted, & vindicating of the same, from these two Objections, to which all others may be reduced, we shall propose some few things to consideration.

1. None will say, that every sin of infirmity & weakness, which believers commit, doth or can cut them off from the state of justification; for then they should never remain one day to end in that state; for no man liveth, that sinneth not, & the Righteous fall seven times a day; if the Lord should stricklymark iniquity, no man should stand; even the best of their actions are defiled with sin, and they cannot answer for one of a thousand. So that either it must be said, there is no state of justification, or that it is consistent with sin in the justified: Justification, though it take away all the guilt of by paft sins, and free the believer from that obnoxiousness to the wrath & curse of God which they were formerly under; yet it preventeth not all future sins, not doth it put the believer into a perfect sinless state; nay nor doth it kill any one sin, as to its being, but only taketh away the guilt, offensiveness & the obligation to punishment, or the reatus poenae, whereby the sinner is bound over unto the Penalty.

2. As for such sins, as we may suppose, if committed, would ipso facto, as they say, forfeit the transgressor of the state of Justification, & destroy all interest in Christ, in the Covenant of grace, & so transfer them into their former state of Nature, while they were under the Curse; as being sins, inconsistent with a state of Grace & Reconciliation with God; such as the sin against the Holy Ghost, or of full & final Apolstasie: as for such sins, I say, the faithfulness of God, Mediation of Christ, & the Operation of the Spirit of Grace, are, as it were, engaged, to keep the Justified from falling into them; as all the Arguments, proving the perseverance of the Saints, do abundantly evince.

3. Though every sin, being a transgression of the Law of God, which still remaineth in force to oblige the believer, as all others, unto obedience in all points, doth, in its own nature, deserve God's wrath & curse, according to the threatening & penalty of the Law: yet these sins do not annul the state of justification, nor interupt it (1) because notwithstanding thereof, all their former sins, of which they were pardoned, remain pardoned, & do not bring them again under the curse, & their Right to the Inheritance remaineth fi • me, through Jesus Christ. (2) Because all these after sins were virtually pardoned, & their obligation to the suffering of the penalty upon the account of these, virtually removed, in their Justification; for therein was there a legal security laid down & given, that all future sins should not actually bring them under the curse, or into the state of condemnation: & this is much more, than what was before their actual closing with Christ, & being thereby brought into an estate of justification, for though it may be said, there was sufficient security laid-in in the Covenant of Redemption betwixt Jehovah & the Mediator, concerning the Non-perishing of the Elect; Yet this security was hid & under ground, lying in the unchangeable purposes of God; in the Fathers Election of them, & giving of them to the Son to be redeemed; in the Son's undertaking for them, & in due time becoming sin & a curse for them, & so taking on their debt, & making full & complete satisfaction therefore; And this fundamental & remote Right, (as it may be called) could not be pleaded by themselves. But after they have closed with Christ, and are brought into a state of justification, their Right appeareth above ground, and the security is laid open in the Covenant of Grace, whereby they are in case to plead their virtual pardon, to be made actual, & the promises to be made good, according to the Gospel terms, & after the Gospel-method. And thus. 3. Not only doth the law's threatenings speak to them, as showing what de jure only they may look upon us due unto them, & not declaring what shall eventually befall them, or that eventually they shall fall under the eternal curse; for in a sense, that is true even of all the elect not yet justified, as was said; but they have a legal ground & Right in the Covenant of Grace, securing them from Condemnation, & they have accless & ground in Law to plead this Right & so to plead for actual Pardon in the terms, & according to the method of the Gospel: I do not say, that the justified while lying in sin, without making application to Jesus Christ, & acting faith on him, in order to pardon, have ground to plead for actual pardon, for that is repugnant to the Method of the Gospel, requireing new acts of faith, in order to new acts of Pardon, I mean the implicit acts if faith (to speak so) in reference to daily infirmities & unseen sins, & the more explicit acts of faith, in reference to grosser sins, seen & lamented: But they have ground to plead for grace to discover their sins, to humble them for their sins, & to excite their soul to renewed acts of faith in Christ, and thereupon to expect, according to the Gospel method, Remission; and to plead for it, in the merits of Christ, unto which they have a sure Right. Therefore 4. New sins cannor annul the state of justification; because not only are believers secured that de eventu, they shall not come into Condemnation for these sins; but even as to any legal dueness of punishment, that new sins may bring them under, there is a sure & safe remedy at hand, the blood of Christ that taketh away all sin, to which they are called to go that they may wash their souls there by faith, and be clean, & be delivered from guilt.

4. For further clearing of this, we could consider, that there is a difference to be put betwixt Sin, in order to its direful effects, considered in it self, and considered, as it is in the Justified. Though sin, in itself is always mortiferous, and exposeth to the curse and wrath of God, having a malignant demerit constantly attending it: Yet it is not so, being considered, as it is in the justified: for as poison, is always deadly in itself, & working towards death; yet it is not so, as in a person, who hath received a sufficient antidot. Though every act of felony in itself make obnoxious unto death, according to the Law; yet some acts, as committed by one, who can read, will not have that effect: so the believer is antidoted by the Covenant of Grace, that howbeit sin remain still deadly, in its own nature; yet as to him, it cannot produce these effects.

5. Though after sins, in a justified person, may have, before they be pardoned, very sad effects, in reference to Comfort, or comfortable Improvment of their Privileges & Advantages: yet they cannot disinherit them, or put them from their Right: Though leprosy did deprive the leper of the comfortable enjoyment and use of his own house; yet it did not destroy his right: though the miscarriages of the prodigal son did incapacitate him for any present enjoyment of his interest in his Fathers affection; yet they did not destroy his Sonshipe Luk. 15: 17. So though sins, not yet washed away, in such as have been justified, may and will certainly prejudge them of many comfortable Advantages, which they might other ways have; yet they do not take away their Sonshipe, nor their Right to the Inheritance of sones.