Man
made
Righteous
BY
Christ's
Obedience
.
Being
two
SERMONS
AT
Pinners-Hall
.
With
Enlargements
,
&c.
Also
some
REMARKS
ON
Mr.
Mather's
Postscript
,
&c.
By
DANIEL
WILLIAMS
.
LONDON
,
Printed
for
I.
Dunton
at
the
Raven
in
the
Poultry
,
1694.
IN
a
Paper
signed
by
G.
Griffith
,
T.
Cole
,
N.
Mather
,
I.
Chancy
,
R.
Trail
,
Ri.
Taylor
;
and
since
Printed
by
Mr.
Chancy
.
Neonom
.
Vnmask'd
,
pa.
3.p.96
.
they
Charge
me
:
He
teacheth
,
That
the
Righteousness
of
Christ
is
imputed
only
as
to
effects
,
with
a
purchase
of
a
Conditional
Grant
,
viz.
this
Proposition
,
He
that
believeth
shall
be
saved
.
Gospel-truth
,
p.
39.
My
words
there
are
these
:
The
difference
is
not
4.
Whether
Christ
by
his
Righteousness
merited
for
all
the
Elect
that
they
should
in
his
time
and
way
,
be
certainly
partakers
of
its
saving
Effects
;
and
did
not
only
purchase
a
Conditional
Grant
of
those
Effects
,
viz.
that
Proposition
,
He
that
believeth
shall
be
saved
.
5.
Nor
whether
besides
those
Effects
being
made
ours
,
the
very
Righteousness
of
Christ
is
imputed
to
True
Believers
,
as
what
was
always
undertaken
and
designed
for
their
Salvation
,
and
is
now
as
effectual
to
their
actual
Pardon
and
Acceptance
to
Life
;
yea
,
is
pleadable
by
them
as
their
Security
;
and
is
as
useful
to
their
Happiness
,
as
if
themselves
did
and
suffered
what
Christ
did
.
All
these
I
affirm
,
p.
39
,
40.
Can
any
thing
be
more
contrary
:
They
say
I
affirm
what
I
do
expresly
deny
;
and
that
I
deny
what
I
expresly
affirm
.
Mr.
M.
saith
,
my
damning
Error
is
:
He
is
one
that
makes
Vnion
to
Christ
;
our
having
this
Righteousness
upon
us
,
and
our
being
justified
by
it
,
to
be
given
us
in
way
of
Reward
,
of
something
done
by
us
.
My
only
words
to
which
he
twice
refers
are
these
,
Gospel-benefits
are
no
reward
of
Debt
;
and
yet
they
are
given
in
a
way
of
Reward
;
the
Benefits
are
given
not
for
our
Faith
,
yet
upon
Believing
;
not
upon
it
as
a
meriting
Consideration
,
yet
upon
it
,
as
that
the
presence
whereof
is
made
necessary
by
the
Gospel
,
this
having
required
Faith
,
and
confined
the
Benefit
to
him
that
Believes
,
Defence
of
Gospel-Truth
,
p.
25.
These
and
other
Imputations
I
have
spoke
to
.
You
see
,
I
say
only
Benefits
indefinitely
;
the
thing
done
by
us
here
,
is
only
Believing
:
In
way
of
Reward
,
is
only
a
performance
of
a
Gospel-promise
,
made
to
encourage
and
move
Sinners
to
Believe
.
To
the
READER
.
It
is
fit
that
God
(
whose
we
are
)
should
use
us
to
his
own
Purposes
,
however
unagreeable
to
our
Inclinations
the
Work
is
,
or
Mysterious
the
Design
of
Providence
be
at
present
.
I
am
sure
Peace
is
my
delightful
pursuit
,
though
unreasonable
Men
force
me
to
Debates
,
as
part
of
my
Employ
.
The
several
Books
written
,
and
Sermons
studiously
preached
for
Antinomianism
,
had
not
engaged
my
Pen
at
first
,
if
the
Leaven
had
not
spread
to
the
open
Censure
of
the
usefulest
Ministry
as
legal
,
the
Hazard
of
the
Souls
,
and
Peace
of
our
Congregations
,
and
the
common
Reproach
of
the
Dissenters
.
When
a
Testimony
by
Gospel-Truth
stated
was
published
,
I
resolved
to
cease
any
further
Progress
in
this
Affair
,
being
assured
it
was
sufficient
to
inform
such
as
were
not
given
up
to
those
Delusions
,
against
which
only
it
was
designed
.
But
Mr.
Chancy's
Notorious
Misrepresentation
of
my
Principles
,
necessitated
my
Defence
of
Gospel-Truth
,
when
his
Billingsgate
Language
would
have
been
wholly
slighted
.
Since
then
he
hath
published
three
Books
unworthy
of
my
regard
,
being
he
was
resolved
to
persist
in
mistaking
the
Matters
in
Debate
,
and
must
argue
in
a
way
I
was
sure
the
Iudicious
would
Contemn
;
and
only
such
Simple
ones
be
confirmed
thereby
,
who
had
no
List
or
Patience
to
read
an
Answer
.
He
was
followed
by
one
Mr.
Edwards
,
a
Man
even
of
far
less
Iudgment
and
equal
Violence
,
two
Pages
of
whose
Book
assured
me
,
that
reading
furth●
,
was
only
to
view
an
Emblem
of
Hell
,
viz.
Hot
Fire
and
thick
Darkness
.
His
Name-sake
,
the
Learned
Author
of
Crispianism
Unmask'd
,
treated
his
Answer
thereto
,
with
the
same
due
Pity
as
I
have
done
.
The
War
among
the
Angels
also
was
written
with
an
Air
of
such
Falshood
and
Profaneness
,
as
cautioned
any
from
answering
it
,
who
had
not
the
like
Freedom
to
form
an
Antinomian
Prayer
.
That
Vnchristian
Spirit
all
these
Men
discover
,
is
convictive
that
Christ
employs
them
not
.
The
Fury
and
Arts
of
the
Promoters
and
Abetters
of
their
new
Gospel
(
without
Precepts
or
Threatnings
)
appearing
a
publick
Damage
,
as
they
unseasonably
divided
the
Nonconformists
,
rendred
me
Industrious
to
allay
the
Heats
;
but
I
soon
found
that
such
as
opposed
the
Union
at
first
,
would
not
quit
the
occasion
they
had
framed
,
to
keep
up
a
Faction
opposite
thereto
.
Hence
,
though
we
got
them
to
Subscribe
with
us
an
Agreement
in
Doctrines
,
and
therein
we
mutually
engaged
to
be
at
Peace
,
and
not
expose
each
other
;
it
was
not
three
Weeks
e'er
new
Books
were
published
,
and
their
Pulpits
(
without
any
Provocation
on
our
parts
)
filled
with
the
former
Railings
,
reckoning
,
it
seems
,
themselves
at
Liberty
,
because
they
judged
we
thought
our selves
obliged
by
our
Subscriptions
to
be
silent
.
I
,
for
the
Publick
Good
,
connived
at
this
,
and
at
Mr.
Cole's
violent
Censures
and
Misrepresentations
of
our
Iudgment
at
Pinners-Hall
near
twelve
Months
,
without
the
least
return
;
till
at
last
,
in
a
Sermon
there
,
he
proclaimed
,
That
Gospel-Truth
stated
,
was
just
the
Case
of
the
Parable
of
the
Pharisee
.
I
thought
it
my
Duty
,
to
shew
in
my
next
Turn
,
in
the
calmest
words
,
that
Gospel-Truth
stated
,
agreed
in
nothing
with
the
Pharisee
;
and
was
quarrelled
with
only
because
it
urged
the
Imitation
of
the
Publican
in
his
Penitent
Humiliation
as
necessary
to
Forgiveness
(
which
that
Brother
constantly
exclaims
against
)
and
I
urged
the
Necessity
of
an
end
to
Contentions
.
I
medled
not
again
,
and
forbore
exposing
his
Mysterious
Nonsence
,
which
his
Books
as
well
as
Sermons
ministred
sufficient
Advantage
for
;
though
,
alas
,
he
and
his
Party
(
I
know
not
why
)
judge
once
Vindicating
our selves
from
false
Aspersions
,
is
an
intolerable
Crime
in
me
,
when
his
frequent
,
and
weak
as
well
as
passionate
Outcries
,
are
very
Iustifiable
,
even
though
he
still
Imputes
to
us
what
we
Abhor
.
For
some
time
we
were
quiet
,
and
it
was
my
hope
we
should
continue
so
;
but
Mr.
Mather
,
the
great
Enemy
to
the
Union
,
finding
he
could
no
longer
instigate
others
to
blow
the
Flames
,
finds
an
occasion
to
get
into
Pinners-Hall
,
upon
the
Sickness
of
one
of
the
six
Lecturers
;
and
there
,
as
he
owneth
in
his
Preface
,
studiously
and
of
purpose
renews
the
Debate
.
Mr.
B.
and
I
were
oft
as
good
as
named
by
him
,
and
the
very
Body
of
our
Ministers
arraigned
as
Socinians
,
and
by
him
charged
as
holding
Soul-destroying
Errors
,
if
there
be
,
or●
ever
were
,
any
in
the
World
:
Enemies
to
Christ's
Righteousness
at
Heart
,
worse
than
Papists
;
with
the
like
envenomed
Reproaches
.
And
with
the
rest
of
his
Stuff
,
he
under
the
Pain
of
Damnation
,
required
the
People
to
believe
,
that
Christ's
Incarnation
was
no
part
of
his
Humiliation
,
and
every
Believer
was
as
Righteous
as
Christ
in
Equality
;
and
not
in
Similitude
only
with
other
things
,
which
the
following
Tract
insists
on
.
These
he
had
oft
in
his
own
place
preached
,
and
long
endeavoured
to
make
our
Ministry
hateful
to
his
Hearers
;
yet
that
I
was
silent
under
:
But
serious
Thoughts
of
the
Design
,
and
Tendency
of
his
open
Attempt
at
Pinners-Hall
,
forced
me
in
my
next
Turns
in
that
Lecture
,
to
preach
the
Principal
Heads
of
the
following
Sermons
,
which
I
enlarged
in
four
Discourses
at
my
own
place
.
Yet
I
had
that
regard
to
Peace
,
that
as
I
forbear
all
Indecent
Reflections
,
so
I
took
no
notice
that
any
one
asserted
what
I
determine
against
;
and
had
never
published
them
,
except
that
he
had
Printed
his
,
and
that
with
the
Scandalous
Name
he
intends
us
to
be
called
hereafter
by
,
viz.
Semi-Socinian
.
Sober
Men
justly
cry
out
against
these
Debates
,
but
I
appeal
to
their
Consciences
,
where
the
Blame
must
be
laid
?
Can
we
be
Faithful
to
Christ
,
to
our
Ministry
,
to
Souls
that
need
our
help
,
or
to
our
own
Name
,
as
Ministers
,
if
we
lye
down
with
these
Calumnies
and
Misrepresentations
?
Though
did
they
only
plead
for
their
own
Whimsies
,
I
should
for
Peace
disregard
them
;
but
to
make
it
their
daily
work
to
Prejudice
the
People
against
the
Faithfulest
Ministry
,
and
run
them
into
Confusion
of
Mind
for
a
Factions
sake
,
calls
I
think
for
an
Industrious
Opposition
.
If
you
ask
what
in
us
is
it
they
so
exclaim
against
,
I
answer
,
It
's
1.
That
though
we
own
Christ's
Righteousness
is
truly
imputed
to
us
,
yet
we
deny
that
God
esteems
us
to
have
done
and
suffered
what
Christ
did
.
2.
Though
we
own
that
God
requires
nothing
of
us
to
be
a
meriting
legal
Righteousness
,
or
Atonement
for
Sin
;
yet
we
say
,
that
God
in
a
way
of
governing
Grace
,
requires
some
Duty
to
be
performed
on
Man's
part
(
to
which
he
enableth
us
)
whereupon
he
applies
to
us
the
Beneficial
Effects
and
Fruits
of
Christ's
Righteousness
,
according
to
the
respective
Gospel
Promises
;
and
thereby
incourageth
us
to
those
Duties
;
governs
our
Fears
and
Hopes
:
And
that
's
the
Heart
of
the
Controversie
,
for
they
think
no
Duty
,
as
a
Duty
is
ordained
,
a
means
to
any
Benefit
:
They
own
no
Law
but
the
Law
of
Works
,
which
admitted
nothing
short
of
perfect
sinless
Obedience
:
And
because
we
cannot
perform
that
,
as
the
Meriting
Condition
of
Life
in
the
Adjustment
of
Iustice
;
therefore
Men
must
do
nothing
,
as
a
Condition
of
enjoying
any
Benefits
in
Christ's
Right
,
by
the
Adjustment
of
Grace
in
a
way
of
Authority
:
Since
we
cannot
be
wholly
Sinless
,
it
's
all
as
one
whether
we
are
Sincere
or
no.
3.
We
own
that
it
is
Faith
alone
is
the
receiving
Condition
of
Iustification
;
yea
I
add
,
That
it
's
the
only
express'd
Condition
of
the
Imputation
of
Christ's
Righteousness
in
order
to
Pardon
;
but
all
is
in
vain
,
because
we
say
that
Repentance
is
necessary
to
our
actual
Pardon
.
Mr.
M.
falsly
pretends
,
that
their
Notions
are
the
Truth
in
the
Churches
Possession
since
the
Reformation
.
But
I
have
proved
the
contrary
by
many
Quotations
in
my
Defence
of
Gospel-Truth
;
and
the
very
I●dicious
and
Learned
Apology
of
the
Subscribers
of
my
Book
hath
added
a
greater
Number
.
I
will
of
Hundreds
I
could
produce
,
give
two
Testimonies
,
Mr.
Perkins
's
Order
and
Causes
of
Salvation
,
&c.
Cap.
36.
Quest.
Whether
is
Justifying
Faith
commanded
in
the
Law
?
Ans.
It
is
commanded
in
the
Law
of
Faith
,
namely
the
Gospel
,
but
not
in
the
Law
of
Works
,
that
is
,
in
the
Moral
Law
,
Rom.
3.27
.
The
Reasons
are
these
.
1.
That
which
the
Law
revealeth
not
,
that
it
commandeth
not
;
but
the
Law
is
so
far
from
revealing
Justifying
Faith
,
that
it
never
knew
it
.
2.
Adam
had
fully
before
his
Fall
written
in
his
Heart
the
Moral
Law
,
yet
had
he
not
Justifying
Faith
which
apprehended
Christ
.
He
then
proceeds
to
answer
the
Objections
against
the
Gospel
being
a
Law
.
Mr.
Anth.
Burgess
in
his
Doctrine
of
Justification
,
Part
1.
P.
161.
denies
that
Repentance
is
in
a
Man
,
as
a
Sign
only
that
God
hath
Pardoned
.
But
saith
,
We
must
go
further
,
and
say
,
it
's
the
Means
and
Way
which
God
hath
appointed
antecedently
to
Pardon
,
so
that
where
this
goeth
before
,
the
other
followeth
after
.
This
he
proves
by
six
Arguments
,
and
the
Book
was
Printed
at
the
Desire
of
the
London
Synod
.
Calvin
oft
owneth
the
Gospel
to
be
a
Law
,
and
in
his
Commentaries
on
Jonas
,
Cap.
3.10
.
P.
359.
saith
,
Forgiveness
is
Free
,
and
yet
as
oft
as
God
proposeth
Forgiveness
to
Sinners
,
this
Condition
is
still
added
therewith
,
viz.
That
they
Repent
.
He
gives
the
Reasons
of
it
,
and
calls
it
a
Law
,
by
which
God
so
commands
Repentance
in
order
to
Pardon
,
though
not
as
a
Cause
of
Pardon
.
I
have
in
this
Book
endeavoured
to
put
the
Doctrine
of
Iustification
in
a
plain
Light
;
though
I
wonder
why
our
Brethren
still
say
,
I
mean
what
is
quite
contrary
to
what
I
say
.
I
suppose
it
's
because
they
have
so
long
thought
and
represented
some
of
our
Principles
contrary
to
what
they
be
,
that
they
cannot
think
it
possible
that
they
should
be
what
indeed
they
are
;
or
at
least
they
will
suspect
us
Fools
and
Lyars
,
rather
than
seem
to
own
that
they
could
be
so
long
mistaken
.
I
request
therefore
,
that
if
Mr.
M.
will
reply
to
me
,
he
would
cite
my
words
fully
,
and
give
the
Page
as
I
have
done
,
for
hitherto
my
own
words
would
have
put
their
Calumnies
to
Shame
;
Him
,
while
God
spares
me
,
I
will
attend
to
.
He
saith
,
That
he
is
not
far
from
the
place
,
where
the
Weary
are
at
Rest
,
and
the
Wicked
cease
from
Troubling
.
I
wish
him
Repentance
of
the
Wound
he
hath
injustly
given
so
many
,
fitter
to
serve
their
Generation
than
him
or
me
;
and
whilst
he
is
spared
(
which
I
desire
for
Service
may
be
long
)
that
he
may
be
less
unwearied
in
hindring
and
breaking
that
Blessed
Union
which
promised
so
much
Good
;
though
I
am
sorry
he
boasts
of
his
own
Quietness
,
whilst
he
createth
Broils
,
and
Disquiet
to
so
many
;
some
known
to
us
both
,
he
'll
meet
in
Glory
,
who
were
comforted
by
the
above
Consideration
,
whilst
less
able
to
bear
up
under
his
Assaults
,
than
by
Grace
I
have
been
long
strengthened
to
do
.
Nevertheless
,
whilst
Conscience
binds
me
to
some
Sharpness
against
his
Attempt
to
destroy
so
many
Ministers
,
as
to
what
's
more
valuable
than
their
Lives
:
I
do
from
my
Heart
forgive
him
,
and
would
rejoyce
to
find
him
convinced
of
his
Mistake
and
Misrepresentation
of
our
Principles
,
that
we
might
peaceably
concur
in
promoting
the
Kingdom
of
Christ
and
our
common
Good
,
and
not
be
the
Scorn
of
such
as
Glory
in
our
Weakness
.
Reader
,
It
's
worth
thy
notice
,
that
there
is
more
Safety
in
our
way
,
than
in
the
contrary
,
for
we
trust
in
Christ's
only
Righteousness
for
all
those
Things
and
Vses
it
is
appointed
to
,
even
for
Satisfaction
to
Iustice
,
the
Pardon
of
all
our
Sins
and
Defects
,
the
Acceptance
of
our
Persons
and
all
Performances
,
the
Merit
of
all
Good
,
yea
,
and
our
Legal
and
Prolegal
Righteousness
,
renouncing
every
Grace
and
Work
of
ours
to
any
of
these
Purposes
;
and
this
is
all
they
pretend
.
But
if
it
prove
,
that
Christ
never
intended
his
Righteousness
to
be
instead
of
true
Faith
and
Repentance
,
Sincere
Love
to
God
and
Men
,
and
Perseverance
in
True
Holiness
and
Fruitfulness
.
And
that
Christ
will
judge
us
according
to
these
,
as
things
he
required
to
our
actual
enjoying
of
promised
Benefits
in
his
Righteousness
.
They
who
pursue
and
by
Grace
have
these
,
will
be
safer
than
such
as
neglect
them
;
yea
,
Mr.
M.
owneth
,
P.
67.
Such
are
thy
bounden
Duties
,
and
God
will
Damn
thee
for
neglecting
them
.
It
were
easie
to
shew
how
these
Men
contradict
each
other
as
well
as
themselves
,
but
I
forbear
exposing
them
.
That
the
Fa●her
of
Light
and
Love
would
guide
all
of
us
into
the
way
of
Truth
and
Peace
,
is
the
unfeigned
Prayer
of
Thy
Servant
in
the
Kingdom
,
and
Patience
of
Christ
,
Daniel
Williams
.
THE
Errata's
are
such
as
may
easily
be
Corrected
.
Any
who
consider
what
Men
I
have
to
deal
with
,
will
excuse
my
frequent
Repetitions
,
and
sometimes
less
accurate
words
,
as
object
for
subject
,
when
I
would
most
plainly
distinguish
between
Justifying
Righteousness
,
with
its
Causes
,
and
the
Person
partaker
of
it
.
SERMON
I.
Of
Christ's
Obedience
.
Rom.
5.
the
last
part
of
the
19th
Verse
.
So
by
the
Obedience
of
One
shall
many
be
made
Righteous
.
THE
Text
represents
to
us
,
First
,
A
saving
Priviledge
and
Dignity
,
Made
Righteous
.
It
supposes
us
Unrighteous
,
ere
we
are
made
Righteous
;
and
so
subject
to
the
Curse
,
till
we
are
Absolved
,
as
well
as
Disobedient
to
the
Gospel
while
Unconverted
.
The
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
oft
,
though
not
always
,
denotes
an
act
of
Authority
,
as
Mat.
25.21
.
Luk.
12.14
,
42.
Act.
6.3
,
&c.
thus
it
s
properly
enough
applicable
to
the
Matter
before
us
.
We
are
constituted
Righteous
Juridically
,
and
all
other
Benefits
included
here
in
the
term
Righteous
,
are
Authoritatively
Conferred
;
and
this
according
to
a
Divine
enacted
Constitution
:
of
which
hereafter
.
Secondly
,
The
sole
procuring
Cause
of
our
being
made
Righteous
;
It
s
by
the
Obedience
of
One
:
This
One
is
the
Lord
Jesus
.
He
alone
was
capable
to
make
fallen
Men
Righteous
by
his
Obedience
,
and
it
s
by
his
Obedience
that
Sinners
are
constituted
Righteous
.
Mercy
prompted
the
recovery
of
miserable
Man
;
Wisdom
contrived
this
,
as
a
way
sufficient
,
effectual
,
and
congruous
,
to
that
End
:
God
,
as
our
Judge
and
Ruler
,
admitted
and
accepted
this
,
and
in
his
adjusted
way
applies
it
for
our
Pardon
and
Adoption
.
Faith
is
the
Moral
Instrument
or
Condition
of
that
Application
,
the
Gospel
Promise
is
the
express
Sign
of
the
Divine
Will
,
or
the
Instrument
whereby
God
doth
apply
it
:
But
the
different
Interest
of
each
of
these
prevents
not
the
appropriation
of
all
the
Causal
Merit
to
this
Obedience
.
God
justifies
,
regenerates
,
and
saves
,
but
it
s
with
an
Eye
to
this
,
as
the
only
procuring
Cause
.
Thirdly
,
The
Subject
actually
partaker
of
this
Blessing
,
Many
;
they
are
Men
and
not
Devils
;
Fallen
Men
and
not
Innocent
;
Many
and
not
simply
few
;
nor
yet
all
;
though
it
s
for
final
Impenitency
and
Unbelief
that
any
of
the
Sons
of
Men
remain
Condemned
:
These
many
are
equal
to
the
number
of
Godly
Believers
in
all
Ages
.
Fourthly
,
The
futurity
and
certainty
of
many
being
made
Righteous
;
both
which
the
Future
Tense
imports
.
Shall
be
made
Righteous
;
it
notes
Futurity
.
With
respect
to
the
effect
of
Adam's
Sin
it
's
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
were
made
Sinners
.
That
Guilt
is
entailed
on
all
his
Seed
,
and
Filth
derived
to
them
as
soon
as
they
subsist
;
yea
its
true
,
they
were
all
Offenders
,
and
Corrupted
in
Adam
as
being
Seminally
in
him
:
But
by
Christs
Obedience
it
s
affirmed
many
shall
be
made
Righteous
;
i.
e.
when
it
is
applied
and
not
before
.
The
Elect
since
Christs
time
remain
Unrighteous
whilst
Unbelievers
,
notwithstanding
that
Christs
Obedience
is
long
since
finished
;
as
well
as
all
Believers
before
Christs
coming
were
made
Righteous
by
this
Obedience
,
tho'
it
was
not
then
actually
performed
,
Heb.
11.14
,
15.
The
Reason
of
both
is
the
same
,
viz.
That
we
are
made
Righteous
,
not
immediately
in
the
moment
of
Christs
Obeying
,
nor
meerly
on
the
Acts
done
;
but
upon
Gods
applying
this
to
us
by
the
Word
of
his
Gospel
,
and
Work
of
his
Spirit
:
Therefore
believing
Abraham
was
made
Righteous
many
Ages
before
Christ
Obeyed
,
Rom.
4.22
.
And
the
Elect
Corinthians
were
unjustified
all
the
time
of
their
Infidelity
,
though
Christ
had
finished
his
Work
before
,
1
Cor.
6.11
.
The
Gospel
Promise
confers
Righteousness
for
Justification
on
all
Believers
,
and
none
but
Believers
;
tho'
Christs
Obedience
be
that
,
for
which
alone
,
when
they
believe
,
any
are
justified
.
This
Righteousness
is
offered
to
all
Hearers
on
the
terms
of
the
Gospel
▪
Its
designed
Infallibly
for
all
the
Elect
;
but
neither
offer
nor
design
constitutes
any
Man
Righteous
.
There
must
be
another
act
,
(
even
imputation
)
and
that
terminates
on
no
other
object
but
the
Believer
.
2.
The
Words
denote
certainty
,
q.
d.
many
shall
eventually
be
made
Righteous
by
it
.
A
may
be
made
Righteous
,
if
they
will
believe
,
is
a
Mercy
to
Mankind
above
Devils
:
But
a
meer
may
be
is
too
low
a
reward
for
Christ
,
and
incongruous
to
an
Obedience
so
Astonishing
.
Strange
were
it
that
the
Lord
of
Life
should
Die
for
Sinners
,
and
it
remain
contingent
,
whether
any
of
them
should
Eternally
speak
his
Praises
,
or
be
happy
by
his
Merits
.
But
my
Text
is
an
unerring
Prediction
,
which
will
be
still
accomplishing
till
Christs
shall
Judge
the
World
:
His
Seed
he
shall
see
,
whom
by
his
knowledge
he
will
justifie
,
Is.
53.11
.
He
will
not
violate
the
Gospel
Constitution
by
justifying
the
Unbelievers
,
because
he
is
Elected
;
but
the
Elect
shall
believe
that
they
may
be
justified
by
his
Obedience
.
The
Eternal
Counsel
shall
be
executed
in
the
way
enacted
by
Governing
Grace
.
5.
The
Redditive
Note
,
which
refers
to
the
first
clause
in
the
Text
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
:
The
Apostle
had
said
,
As
by
the
Disobedience
of
one
,
many
were
made
Vnrighteous
;
So
,
&c.
He
principally
intends
hereby
to
affirm
,
That
by
Christs
Obedience
all
his
Regenerate
Seed
shall
as
certainly
be
made
Righteous
,
as
Adam's
Natural
Seed
were
made
Sinners
by
his
Disobedience
:
Christs
Obedience
is
as
effectual
to
the
one
,
as
Adam's
Disobedience
was
to
the
other
.
Adam
is
said
to
be
the
Figure
of
Christ
,
v.
14.
They
were
two
publick
Persons
in
this
respect
.
All
Men
were
made
Sinners
by
Adams
fall
,
all
Men
that
ever
are
made
Righteous
are
made
so
by
Christ's
Obedience
.
This
is
the
main
scope
of
the
Apostles
reasoning
,
in
the
Parellel
between
the
First
and
Second
Adam
;
but
he
intends
not
to
infer
a
Similitude
in
all
things
between
Christ
and
Adam
,
who
in
so
many
things
differ
:
Nay
,
in
this
Chapter
you
have
sundry
instances
of
that
difference
given
.
Doct.
By
the
Obedience
of
Iesus
Christ
,
GodMan
our
Redeemer
,
many
shall
be
made
Righteous
.
Good
News
to
a
lost
World
;
that
thô
we
are
undone
as
Adam's
Posterity
,
yet
help
is
laid
on
Christ
,
who
is
mighty
to
save
,
Psa.
89.19
.
There
's
a
way
to
rescue
us
out
of
the
Pit
wherein
is
no
Water
,
Zech.
9.11
.
and
to
release
us
from
that
Slavery
,
which
as
to
any
thing
in
our
power
or
purchase
must
have
Eternally
continued
.
But
what
comfort
doth
it
Minister
to
Sinners
?
That
the
Gospel
Proclaims
,
a
way
to
be
made
Righteous
on
its
terms
,
a
way
to
be
made
Obedient
to
those
terms
;
and
a
certainty
that
many
of
us
Apostates
,
Forlorn
Wretches
,
shall
infallibly
be
made
Righteous
in
that
way
.
Nor
doth
it
a
little
contribute
to
our
Joy
,
that
it
is
by
Christ's
Obedience
all
this
is
effected
,
this
gives
the
strongest
security
,
and
must
infer
the
benefits
to
be
exceeding
glorious
,
when
the
Price
is
so
invaluable
,
which
was
paid
by
him
who
is
Wisdom
it self
.
Yea
,
we
,
since
Christ's
Resurrection
,
have
the
advantage
above
the
Old
Testament
Saints
,
that
we
know
more
o●
the
Obedience
and
the
Person
rendring
it
than
they
did
,
yea
,
and
that
is
finished
:
Even
all
is
actually
done
by
him
,
which
the
offended
Law-giver
exacted
,
as
Satisfactory
for
the
Injury
done
to
governing
Justice
by
Sin
,
or
meritorious
of
our
Blessedness
,
and
of
our
right
to
all
saving
Benefits
.
Well
might
the
Angel
be
the
Herald
of
such
News
as
Luke
2.10
,
11.
I
bring
you
good
tidings
of
great
Ioy
,
which
shall
be
to
all
People
,
for
unto
you
is
born
this
Day
a
Saviour
,
which
is
Christ
the
Lord
.
Should
I
insist
on
every
part
of
the
Doctrine
,
the
Discourses
would
exceed
the
number
I
intend
.
I
shall
therefore
confine
my self
to
what
naturally
fall
under
these
Enquiries
.
1
Q.
What
is
the
Obedience
of
Christ
,
by
which
many
shall
be
made
Righteous
?
2
Q.
What
is
it
to
be
made
Righteous
by
the
Obedience
of
Christ
?
1
Q.
What
is
the
Obedience
of
Christ
,
by
which
many
shall
be
made
Righteous
?
A.
All
that
Christ
did
or
suffered
in
Obedience
to
the
Will
of
God
for
the
Salvation
of
Sinners
,
either
in
a
way
of
Satisfaction
or
Merit
.
It
's
sum'd
up
in
the
Solemn
Prayer
for
Believers
,
Iohn
17.4
.
I
have
glorified
thee
on
Earth
;
I
have
finished
the
Work
thou
gavest
me
to
do
.
The
Words
indeed
have
the
same
anticipation
as
is
in
the
Lord's
Supper
,
this
is
my
Body
broken
for
you
,
thô
he
was
not
actually
Crucified
.
So
here
I
have
finished
the
Work
,
i.e.
I
am
just
upon
it
;
and
all
was
performed
in
a
way
of
Obediential
Subjection
,
q.d.
It
's
what
thou
gavest
me
to
do
for
the
Display
of
thy
Glory
obscur'd
by
Sin
and
the
maintaining
that
Glory
in
all
the
Blessings
thy
goodness
inclined
thee
to
bestow
on
Sinners
.
The
Word
in
my
Text
expressing
Obedience
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
exactly
answers
to
those
Words
of
Christs
,
Isa.
50.56
.
He
hath
opened
mine
Ear
and
I
wa●
not
Rebellious
,
neither
turned
a●ay
my
Back
.
I
gave
my
Back
to
the
Smiters
,
I
shall
reduce
to
a
few
Propositions
,
what
I
think
Explicative
of
this
point
.
1
Pro.
God
is
essentially
just
.
Ps.
5.4
,
5.
He
hath
no
pleasure
in
Wickedness
,
Jer.
51.56
.
Nah.
2.3
.
From
the
Essential
Justice
of
God
it
is
,
that
there
are
Laws
of
Nature
,
as
well
as
Positive
Laws
.
Here
the
first
necessity
of
Satisfaction
for
Sin
,
or
the
certain
punishment
of
Sinners
have
their
rise
,
thô
it
s
ratified
by
the
Veracity
of
God
,
when
threatnings
are
promulgated
by
him
.
God
admits
no
Violation
hereof
in
any
of
his
Ordinations
,
but
accommodates
them
thereto
;
and
provides
for
the
Glory
thereof
in
all
the
Revelations
of
his
Will
,
and
Dispensations
of
his
Providence
.
2
Pro.
God
was
pleased
eminently
to
reveal
the
Glory
of
his
Governing
Justice
in
the
Covenant
of
Works
with
Innocent
Man
.
It
's
true
,
his
Holiness
appeared
in
the
precept
,
as
a
rule
of
ma●ners
;
and
it
was
of
goodness
that
God
would
expresly
Covenant
with
Man
by
promising
any
reward
for
Obedience
,
and
encrease
his
Defence
against
Sin
,
by
pronouncing
the
threatning
.
He
might
have
left
Man
to
that
meer
Light
which
Nature
afforded
,
and
proceeded
only
according
to
that
absolute
Dominion
which
he
had
over
Man
,
as
his
Creatour
and
Owner
.
But
it
pleased
God
to
take
on
him
the
relation
of
a
Governor
,
to
which
he
had
a
right
from
his
Dominion
.
As
a
Governor
he
Enacts
the
Law
of
Works
,
and
displays
his
Justice
in
Constituting
the
rule
,
whereby
he
would
Reward
and
Punish
.
Justice
held
the
Ballance
in
adjusting
the
Threatning
and
Reward
,
or
this
Constitution
were
not
a
Law
of
Works
,
but
a
Law
of
Grace
;
yea
,
Obedient
Man
had
not
been
rewarded
for
his
Obedience
,
but
for
somewhat
else
;
which
is
contrary
to
Rom.
10.
●
.
Moses
describeth
the
Righteousness
which
is
of
the
Law
,
that
the
Man
that
doth
these
things
shall
live
by
them
,
where
he
infers
that
a
Man's
Obedience
had
been
his
right
to
Life
,
to
which
add
Rom.
4.4
.
Now
to
him
that
worketh
is
the
reward
not
reckoned
of
Grace
but
of
Debt
.
The
Reward
would
not
only
have
been
sure
from
the
truth
of
God
,
(
which
Gospel
Blessings
are
)
but
due
from
the
Covenant
as
formally
Legal
;
it
was
to
be
a
Reward
strictly
Legal
;
as
being
proportioned
and
connected
by
governing
Justice
;
which
adjudged
the
Duty
to
be
done
would
honour
Justice
,
and
answer
the
ends
of
Government
,
to
the
proportion
of
the
Reward
,
which
was
promised
for
that
duty
.
Were
it
not
thus
,
Governing
Justice
had
no
concern
in
the
Law
of
Works
,
as
to
the
premiant
part
of
the
Sanction
,
but
must
be
confined
to
the
punitive
part
alone
.
It
must
adjust
the
Threatned
Evil
in
case
of
Sin
,
but
not
the
Reward
in
case
of
Obedience
.
Had
Justice
been
so
unconcerned
in
the
rewards
,
Divine
goodness
might
even
in
that
Law
of
Works
,
have
promised
the
Reward
,
without
requiring
any
duty
as
the
Condition
;
and
consequently
▪
there
were
no
absolute
necessity
of
Christs's
meriting
glory
for
us
:
his
meer
atonement
for
Sin
being
as
much
as
would
answer
Governing
Justice
,
which
did
not
adjust
the
reward
,
but
the
threatning
against
Sin
only
;
whereas
the
reward
was
inserted
and
proportioned
of
meer
free
goodness
.
This
would
also
weaken
the
main
argument
for
the
necessity
of
the
imputation
of
Christ's
Active
Obedience
,
for
our
title
to
Glory
;
for
if
Governing
Justice
made
not
Man's
Obedience
a
meriting
condition
of
Glory
▪
but
that
the
Reward
was
of
meer
Grace
in
that
Constitution
,
It
's
no
Violation
of
Justice
,
that
we
have
Glory
as
pardoned
Sinners
;
thô
Obedience
be
not
imputed
to
us
.
Let
us
then
entertain
thoughts
of
the
Law
becoming
that
account
.
The
Law
is
holy
,
just
,
and
good
.
Holy
in
its
precepts
and
prohibitions
,
Just
in
its
Sanction
,
and
good
in
its
use
and
tendency
.
3
Pro.
Man
by
Sin
injur'd
the
Relative
or
Reputative
glory
of
Governing
Justice
,
and
cas●
contempt
on
God's
Government
,
and
thereby
became
Subject
to
the
C●●se
,
forfeited
all
right
to
the
Reward
,
yea
became
utterly
incapable
of
recovering
that
right
by
the
Covenant●
of
Works
,
Rom.
25
●
8.
Iudgment
cam
on
all
Men
to
Condem●●on
,
and
Rom.
3.20.23
.
All
〈◊〉
sinned
and
●●me
sho●
of
the
glory
of
God●
Yea
,
Rom.
5
,
12●
D●at●
.
passed
〈◊〉
all
Men
〈◊〉
t●●●
all
h●ve
〈…〉
4
Pro.
That
the
Glory
of
Governing
Justice
might
not
suffer
by
the
saving
of
Sinners
,
there
must
be
a
Satisfaction
for
the
Offence
they
committed
,
and
a
Meritorious
Price
for
the
good
to
be
dispensed
to
them
.
Gods
Government
must
not
be
Arraigned
before
Angels
or
Men
,
as
weak
;
Nor
would
the
Justice
of
God
seem
an
approver
of
Rebellion
,
by
admitting
Sin
to
pass
unpunished
;
nor
admit
such
an
occasion
of
Disobedience
to
his
Government
.
By
Satisfaction
,
I
mean
that
which
fully
vindicates
the
Reputative
Glory
of
Justice
so
injur'd
by
Sin
,
and
secures
the
ends
of
Government
.
By
Merit
,
I
intend
,
that
which
Governing
Justice
adjudged
proportionable
to
the
Benefit
to
be
conferred
on
the
Sinners
.
5
Pro.
Sinners
being
utterly
incapable
for
this
,
God
,
our
Lawgiver
,
did
Ordain
and
Admit
Christ
,
with
his
Consent
,
to
be
the
Redeemer
and
Saviour
of
lost
Sinners
,
by
making
Satisfaction
for
Sin
,
and
Meriting
the
forfeited
Blessings
,
and
much
greater
for
them
,
H●b.
3.2
.
he
was
appointed
.
This
was
an
act
of
the
Lawgiver
as
above
the
Law
,
but
it
was
not
by
the
Law
of
Works
:
Yea
,
God
dispensed
with
the
Law
of
Works
in
admitti●g
Christs
Sufferings
and
Obedience
to
be
Satisfactory
and
Meritorious
for
Offendors
.
That
Law
knew
no
vicarious
Obedience
or
Punishment
;
The
Soul
that
Sins
must
Di●
,
●●d
n●●
another
for
it
,
was
the
Language
of
the
Law
.
Divine
Grace
and
Sovereignty
●er●
exert
themselves
to
answer
the
E●ds
of
the
Law
,
by
substituting
a
Saviour
of
lost
Souls
.
6
Pro.
It
was
in
the
Covenant
of
Redemption
,
wherein
it
was
adjusted
and
agreed
what
should
be
thus
Satisfactory
and
Meritorious
;
and
so
effectual
to
save
Sinners
,
Is.
53.10
,
11
,
12.
Ps.
40.6
,
7
,
8.
Ze●h.
6.13
.
Ioh.
17.4
.
The
Parties
in
this
Covenant
are
the
Father
and
Spirit
,
on
the
one
part
;
and
the
Son
on
the
other
.
Whatever
Christ
suffered
in
time
,
and
all
the
Obedience
he
yielded
,
were
terms
proposed
to
him
,
and
accepted
by
him
.
In
that
Volume
were
Recorded
what
his
Work
and
Rewards
were
to
be
;
and
of
the
later
the
Salvation
of
his
Members
is
a
part
.
What
he
herein
submitted
to
,
he
became
obliged
as
an
act
of
Faithfulness
to
perform
.
Whatever
was
herein
promised
him
,
he
had
a
right
to
receive
,
and
did
accordingly
Claim
.
By
this
Compact
,
he
agreed
to
be
a
Subject
and
Servant
;
and
hence
the
Law
of
Mediation
did
Commence
as
Binding
.
By
this
Compact
his
Obedience
and
Sufferings
became
a
Satisfaction
that
otherwise
had
been
Uneffectual
.
Satisfaction
imports
a
Refuseableness
antecedently
to
an
Agreement
;
And
hence
we
may
perceive
,
that
though
what
Christ
paid
was
a
●ull
equivalent
,
yet
it
was
not
in
all
things
the
same
in
kind
,
as
Man
was
obliged
to
.
True
,
Justice
took
care
that
all
was
inserted
into
this
Covenant
,
as
Christs
Work
,
which
was
necessary
to
the
Reparation
of
its
Glory
;
And
hence
the
great
Essentials
of
the
Law
of
Works
were
inserted
,
as
Articles
to
be
performed
by
Christ
,
viz.
Sinless
Obedience
a●
a
Man
,
which
is
the
Sum
of
the
Precept
,
and
Death
the
substance
of
the
Threatning
;
and
these
to
be
done
and
suffered
in
the
Human
Nature
.
Nevertheless
some
things
in
the
Threat
were
incompetent
to
him
;
as
Spiritual
Death
,
the
Hatred
of
God
,
&c.
Many
Precepts
were
not
agreeable
to
his
Circumstances
,
all
which
were
omitted
:
Nay
,
many
things
,
which
the
Law
of
Works
never
injoyn'd
on
Men
,
were
necessary
to
be
done
by
the
Redeemer
,
and
therefore
were
superadded
.
From
this
Covenant
ariseth
the
immediate
Obligation
of
Christ
to
all
his
Obedience
,
as
well
as
the
Rule
and
Measure
of
it
;
And
from
this
his
Title
to
all
the
Reward
,
much
of
which
the
premiant
Sanction
of
the
Law
of
Works
never
contained
,
and
could
never
give
a
right
to
.
No
doubt
,
that
in
this
Covenant
were
adjusted
the
terms
of
the
application
of
Redemption
to
Men
,
which
the
Gospel
Covenant
doth
enjoyn
;
which
,
I
suppose
,
the
Assembly
mean
,
when
they
join
the
Covenant
of
Redemption
,
and
the
Gospel
Covenant
together
;
and
say
,
it
was
made
with
Christ
as
the
second
Adam
:
But
they
cannot
intend
,
that
Christ
obliged
himself
to
perform
Personally
all
the
Terms
of
the
application
of
his
purchased
Benefits
to
us
,
as
he
did
the
Terms
of
the
Impetration
of
those
Benefits
:
He
bound
not
himself
to
Repent
and
Believe
for
us
,
tho'
he
did
to
Die
for
us
;
yea
,
and
as
Surety
of
the
Gospel
Covenant
he
engaged
,
that
the
Elect
should
Repent
,
Believe
,
and
Persevere
▪
But
yet
the
Benefits
should
be
applied
to
Men
upon
their
Personal
Believing
;
and
they
are
required
by
the
Gospel
so
to
Believe
,
and
become
themselves
federating
parties
in
the
Gospel
Covenant
.
This
runs
throughout
the
Assemblies
Confession
and
Catechisms
.
As
when
they
say
,
Faith
is
required
by
the
Covenant
,
as
a
Condition
to
Interest
us
in
Christ
large
Catechism
,
Q.
32.
And
they
say
,
Q.
153.
That
we
may
escape
the
Wrath
and
Curse
of
God
due
to
us
,
by
reason
of
the
Transgression
of
the
Law
,
God
requireth
of
us
,
Repentance
towards
God
,
and
Faith
towards
our
Lord
Jesus
,
and
the
diligent
use
of
outward
means
,
whereby
Christ
communicates
to
us
the
Benefits
of
his
Mediation
.
You
have
the
same
in
the
lesser
Catechism
;
And
they
oft
tell
us
of
Promises
made
to
Graces
,
&c.
by
which
,
and
much
more
,
its
plain
that
Conditions
are
required
of
Men.
7
Pro.
Satisfaction
being
to
be
made
for
innumerable
Sins
committed
,
and
not
only
forfeited
●●essings
,
but
even
greater
to
be
Merited
,
and
that
for
many
;
the
Obedience
of
Christ
must
exceed
what
the
Law
of
Works
injoyned
on
Mankind
,
as
the
condition
of
its
Reward
.
What
was
necessary
from
every
single
Man
for
himself
,
could
not
by
Legal
Justice
be
sufficient
from
one
Man
for
all
others
that
omitted
it
:
Now
the
Law
required
Obedience
to
its
Precepts
from
every
single
Man
.
That
could
not
Merit
the
Reward
for
Sinners
which
was
but
necessary
to
an
Innocent
Mans
Title
to
the
Reward
:
But
what
the
Law
requir'd
was
necessary
to
Innocent
Mans
obtaining
the
Reward
,
though
he
had
not
Sinned
before
:
That
which
was
by
Governing
Justice
adjudged
but
proportionable
to
a
less
Reward
,
could
not
Merie
a
greater
Reward
:
But
whatever
the
Law
of
Works
required
,
was
but
proportioned
to
its
lesser
Rewards
.
Lesser
I
call
them
,
though
I
allow
them
to
be
an
Eternal
Felicity
in
another
World
,
yet
these
were
not
Union
with
Christ
,
nor
such
a
degree
of
Conformity
to
his
Glory
,
&c.
much
less
did
they
include
the
Rewards
promised
to
Christ
for
his
Obedience
,
as
a
Name
above
every
Name
,
all
Iudgment
and
Authority
,
with
many
more
,
all
which
are
the
Reward
of
Christs
Obedience
.
As
to
Expiation
of
Sin
by
Punishment
for
Reconciliation
with
the
offended
God
,
the
Law
enjoins
no
such
Duty
,
nor
hinted
such
a
thing
.
It
s
Threatning
was
Eternal
Death
As
Eternal
,
Eternity
was
an
ingredient
into
the
Misery
of
every
Sinner
,
and
can
be
removed
by
nothing
but
the
Law-givers
dispensing
therewith
,
upon
Considerations
equally
Vindicating
the
Glory
of
Justice
,
as
this
Eternity
of
Sinners
Torments
would
do
:
And
it
must
be
equivalent
not
only
to
the
Eternal
Woe
of
one
Offender
,
but
at
least
of
all
those
Sinners
who
escape
it
.
Consider
these
and
the
like
Things
,
and
see
if
the
Law
of
Works
(
which
all
Men
were
perfectly
to
Obey
)
did
injoyn
all
that
Obedience
which
Christ
was
to
yield
,
as
the
condition
of
his
Reward
,
of
which
Man●
Salvation
is
but
part
;
especially
when
it
s
a
Reward
adjusted
by
strict
Governing
Justice
,
abating
nothing
of
the
Meriting
Price
thereof
.
I
mention
these
Things
to
let
you
see
the
danger
of
confining
Christs
Obedience
to
the
idem
of
what
the
Law
injoyned
on
Man
,
or
promised
to
him
.
Alass
we
should
be
infinite
Loosers
thereby
,
we
could
expect
at
best
no
mo●e
Happiness
than
what
the
Law
of
Works
promised
.
Nay
,
I
think
a
P●●demption
of
Sinners
in
a
way
of
Justice
,
would
be
more
exceptionable
than
some
Persons
think
,
who
dare
much
,
because
they
see
too
little
.
A
Suretiship
of
Christs
confined
to
what
the
Covenant
of
Works
includes
,
would
be
an
uncomfortable
Doctrine
.
But
the
Obedience
of
Christ
was
not
only
super-equivalent
to
all
that
Man
was
to
do
by
the
Law
,
but
equal
to
all
the
Reward
promised
in
the
Covenant
of
Redemption
.
The
Dignity
of
his
Person
,
the
Things
he
did
and
suffered
,
and
the
Inten●ness
of
his
Obedience
:
His
Unobligedness
to
do
or
suffer
these
,
but
on
the
acco●●t
of
Glorifying
God
by
satisfying
for
Sin
,
and
opening
a
way
for
exerting
Grace
to
Sinners
,
with
many
more
,
concur
to
Aggrandize
his
Obedience
:
Of
this
more
elsewhere
.
Obj.
Will
not
the
Dignity
of
his
Person
let
in
all
Happiness
to
us
by
a
Suretiship
in
the
meer
Covenant
of
Works
?
Ans.
No
,
but
ye●
I
ask
,
Where
doth
the
Law
of
Works
require
this
Dignity
in
the
Person
Obeying
?
Or
,
How
can
it
put
such
a
value
on
what
it
requir'd
not
?
And
how
can
it
impure
that
Dignity
to
us
which
it
never
exacted
?
And
if
it
could
,
Where
are
many
of
those
fore-mentioned
Rewards
promised
in
its
Sanction
,
and
if
they
be
not
so
included
,
How
can
that
Covenant
convey●●
Right
to
them
?
God
hath
better
contrived
for
his
own
Glory
,
and
for
our
Good
,
for
which
we
should
for
ever
Praise
and
Adore
him
.
He
hath
taken
the
Essentials
of
the
Law
into
the
Covenant
of
Redemption
,
and
added
these
to
other
superadded
Articles
;
Promising
Christ
a
Seed
,
and
their
utmost
Felicity
,
as
also
Rewards
to
himself
in
the
Humane
Nature
,
if
he
performed
these
Articles
.
These
Christ
undertook
,
and
performed
to
a
title
.
And
what
Christ
hereby
acquired
,
he
is
dispencing
in
a
Gospel
way
of
Grace
,
and
yet
of
Government
;
and
Blessed
be
his
Name
,
he
is
our
Surety
,
that
we
shall
not
violate
the
Terms
of
the
Gospel
Covenant
;
and
a
Witness
for
God
,
that
we
shall
obtain
the
good
promised
in
the
said
Covenant
.
8
Pro.
Our
Redeemer
did
fully
vindicate
the
Glory
of
Governing
Justice
from
the
injury
offered
by
Sin
,
and
caused
his
Government
by
his
Obedience
to
appear
venerable
,
notwithstanding
all
the
Forgiveness
and
Blessings
which
Grace
should
bestow
in
Christs
Right
upon
any
Sinners
.
Forgiveness
is
a
Mercy
which
the
Devil
foresaw
not
;
and
besides
,
according
to
Gods
Methods
with
himself
,
he
could
hardly
suspect
it
possible
,
because
he
knew
God
would
n●●
reflect
on
his
own
Justice
or
Purity
,
nor
prostitute
his
Glory
as
a
Governor
,
nor
hazard
the
ends
of
Government
by
Pardoning
Delinquents
:
He
therefore
tempted
Man
with
confidence
of
his
final
Ruin
,
if
persuaded
to
Trangress
;
A
Satisfaction
by
an
equivalent
he
understood
not
:
But
infinite
Wisdom
Triumphed
over
Satans
Wiles
▪
and
spoiled
his
Glorying
over
his
Captive
Prey
.
God
●●●ds
a
way
of
Forgiveness
without
Tempting
any
to
offend
the
more
;
and
appeareth
exactly
just
whilst
yet
he
shews
as
much
Pardoning
Mercy
as
the
Offendors
needed
;
yea
,
makes
Sin
appear
more
Awful
,
and
his
Government
more
Sacred
,
by
the
Satisfaction
on
which
he
Pardoned
,
than
in
the
Punishment
of
all
that
had
Transgressed
.
Rom.
3.26
.
To
declare
at
this
time
his
Righteousness
,
that
he
might
be
Iust
,
and
the
Iustifier
of
him
which
believeth
in
Iesus
.
In
v.
25.
The
Apostle
had
affirmed
,
That
the
Pardon
of
Sins
committed
before
Christs
coming
was
on
the
account
of
Christs
Propitiation
,
as
well
as
of
those
since
.
He
adds
,
That
in
the
Propitiation
whereby
any
Sins
were
remitted
,
God
appeared
Righteous
whilst
he
Pardoned
;
though
he
justifies
the
Believer
,
yet
he
appears
Gloriously
just
in
that
Propitiation
whereupon
he
justifies
.
9
Pro.
The
Lord
Jesus
thus
Glorified
God
as
he
satis●ied
and
Merited
,
by
perfectly
Obeying
the
Will
of
God
;
and
by
the
whole
of
his
Humiliation
,
especially
in
offering
up
himself
an
Atoning
Sacrifice
by
Death
upon
the
Cross.
His
Active
and
Passive
Obedience
concurred
in
the
whole
of
Redemption
.
1.
He
perfectly
Obeyed
the
Will
of
God
.
Whatever
was
adjusted
as
his
Duty
he
performed
;
He
made
the
Authority
of
the
Law-giver
manifest
,
and
exemplified
the
perfect
Purity
of
the
Law
;
He
was
habitually
Holy
without
defect
and
blemish
;
and
actively
Obedient
to
the
extent
and
spirituality
of
the
Precept
.
Heb.
7.26
.
He
was
Holy
,
harmless
,
and
undefiled
,
separate
from
Sinners
:
He
fulfilled
all
Righteousness
,
Mat.
3.15
.
not
refusing
Obedience
to
the
Institution
Ministred
by
Iohn
the
Baptist
:
He
fulfilled
the
Moral
Law
;
yea
observed
the
Ceremonial
Law
,
and
filled
up
every
Relation
wherein
he
stood
:
He
not
only
did
what
we
are
to
do
;
but
whatever
act
of
Obedience
was
consistent
with
his
Circumstances
:
He
pleaded
no
Exemption
because
of
his
Dignity
;
nor
waved
any
thing
as
too
mean
or
difficult
.
An
accurate
observance
of
the
Divine
Will
ran
,
as
a
constant
Line
,
through
his
whole
Life
,
according
to
the
various
opportunities
presented
to
him
;
And
every
Act
of
his
Obedience
was
filled
with
that
Love
,
Zeal
,
and
Alacrity
,
as
might
prescribe
Instruction
to
the
highest
Angels
;
and
convince
them
,
how
just
,
meet
,
good
,
and
excellent
a
thing
the
profoundest
Obedience
is
,
when
God
in
Flesh
was
thus
Observant
.
Thus
he
made
the
Law
honourable
,
and
thereby
the
Lawgiver
,
Is.
42.21
.
2.
He
was
Humbled
,
and
suffered
the
utmost
punishment
,
which
Justice
required
,
and
God
proposed
for
the
expiation
of
Sin
.
He
was
Incarnate
,
and
therein
emptied
himself
,
Phil.
2.7
.
He
was
a
Man
of
Sorrows
,
as
if
they
made
up
his
Constitution
,
and
was
acquainted
with
Grief
,
even
with
the
inwards
of
it
,
as
his
Familiar
,
Is.
53.3
.
He
endured
reproach
,
so
as
to
cry
out
,
they
have
broken
my
Heart
,
Ps.
65.20
.
So
low
was
he
brought
,
as
to
express
his
Estate
by
those
Words
,
I
am
a
Worm
,
and
no
Man
,
Ps.
22.6
.
He
was
beholding
to
others
for
Necessaries
,
Luc.
8.3
.
which
seems
felt
by
him
in
the
commoness
of
that
passage
with
him
,
it
s
more
Blessed
to
give
than
to
receive
,
Acts
20.35
.
He
received
Comfort
by
the
Ministry
of
Angels
,
Matt.
4.11
.
Luc.
22.43
.
How
oft
was
he
Blasphemed
,
Mock'd
by
Men
,
grieved
by
his
Followers
,
and
deserted
by
his
Friends
?
His
Blood
was
often
shed
,
at
Circumcision
,
when
Stoned
,
Whipp'd
,
Crowned
with
Thorns
,
Crucified
,
and
at
last
his
Heart
Blood
let
out
,
Iohn
19.34
.
Oh!
the
direful
Agony
which
so
amazed
him
;
Forced
Clots
of
Blood
,
and
rendred
him
Sorrowful
even
to
Death
.
God
hid
his
Face
from
him
:
A
Death
in
the
manner
of
it
,
accursed
,
as
well
as
shameful
,
he
tasted
and
endured
.
He
lay
in
the
Grave
for
a
time
,
after
he
had
thus
wade●
through
a
Sea
of
Blood
,
Shame
and
Terrour
.
Alas
!
Who
can
tell
what
he
underwent
,
whose
Resentments
of
all
must
give
them
a
weight
beyond
our
conjecture
?
One
so
Glorious
to
be
thus
Debased
,
one
so
near
to
God
to
be
thus
Deserted
,
&c.
How
astonishing
a
sight
was
it
to
see
Christ
hang
upon
a
Cross
?
The
purposes
designed
by
it
must
be
answerable
to
the
wonder
,
and
so
we
shall
acknowledge
,
when
we
understand
the
Justice
and
Purity
of
God
,
the
Evil
of
Sin
,
the
Harmony
of
Divine
Government
,
the
value
of
Pardon
,
and
Eternal
Life
,
the
Honour
of
the
Mediatour
,
and
the
influence
of
his
Obedience
on
Myriads
of
Angels
.
At
present
we
see
the
Pardon
of
Sin
made
consistent
with
Justice
.
Our
Lord
endured
that
Punishment
of
Sin
,
that
God
might
be
Glorious
,
whilst
the
Believing
Sinner
escapes
.
By
this
,
God
declared
the
Righteousness
of
his
Government
,
whilst
he
Glorified
his
Grace
in
saving
Transgressors
:
Christs
being
Obedient
even
unto
Death
,
Honoured
the
Law
above
all
that
Men
could
perform
in
their
best
Condition
:
yea
,
sets
it
above
Contempt
,
when
the
Penitent
is
forgiven
his
greatest
Enormities
:
So
that
God
as
our
Governor
,
receives
such
Glory
by
Christs
Subjection
,
as
it
suffers
nothing
by
the
Impunity
and
Happiness
of
all
who
are
saved
.
Yea
,
A
Dying
Christ
is
more
fit
to
Awe
every
one
against
Rebellion
,
and
dispose
to
the
exactest
Obedience
than
any
other
Consideration
.
For
the
further
clearing
of
this
Point
,
I
shall
propose
three
Enquiries
.
1
Enq.
Were
Christ's
Sufferings
a
part
of
the
Obedience
of
Christ
whereby
we
are
made
Righteous
?
Ans.
The
Sufferings
of
Christ
were
a
part
of
the
Obedience
of
Christ
,
whereby
we
are
made
Righteous
.
No
Precept
could
try
his
Obedience
more
,
than
that
he
should
make
his
Soul
an
Offering
for
Sin
.
Herein
he
outdid
the
Loyalty
of
all
Beings
;
for
the
proof
of
this
Point
,
I
shall
give
you
some
further
Evidence
,
that
Christs
Sufferings
were
a
part
of
his
Obedience
.
1.
Whatever
was
endured
by
Christ
was
injoyn'd
on
him
in
a
way
of
Authority
,
upon
supposition
he
would
be
Redeemer
.
He
agreed
to
be
a
Subject
and
Servant
:
He
learned
whât
Obedience
was
,
even
by
what
he
endured
;
Heb.
5.8
.
and
still
acknowledged
an
Authority
over
him
as
Mediatour
,
This
Commandment
I
have
received
of
the
Father
's
John
10.18
.
Not
as
I
will
but
as
thou
wilt
;
were
his
Words
;
when
the
Human
Nature
hinted
so
much
Reluctancy
,
as
expressed
the
Cup
to
be
truly
bitter
,
Mat.
26.29
.
2.
Christ's
Sufferings
were
endured
by
him
in
a
way
of
Obedience
,
he
obeyed
in
whatever
he
endured
.
Isa.
50.5
,
6.
The
Lord
God
hath
opened
my
Ear
,
and
I
was
not
Rebellious
,
I
gave
my
Back
to
the
Smiters
.
&c.
Mat.
26.42
.
He
shews
the
most
Obediential
regard
,
Thy
Will
be
done
.
Phil.
2.8
.
He
was
Obedient
unto
Death
.
The
Law
of
Mediation
injoin'd
it
,
his
Will
exerted
its
true
consent
,
even
giving
up
the
Ghost
.
3.
The
efficacy
of
Christ's
Sufferings
much
depended
on
their
being
acts
of
Obedience
,
had
they
been
against
his
Will
,
or
had
he
Repented
after
he
had
first
agreed
,
Men
had
fail'd
of
Salvation
.
Heb.
10.9.10
.
Lo
I
come
to
do
thy
Will
,
O
God
.
By
the
which
Will
we
are
Sanctified
,
through
the
Offering
of
the
Body
of
Iesus
Christ
,
one
for
all
.
The
Will
of
God
appointing
and
accepting
this
Atonement
,
and
the
Will
of
Christ
obeying
and
freely
performing
what
was
appointed
,
are
that
we
are
Saved
by
.
The
Obedient
Heart
of
Christ
,
in
all
gives
a
Power
thereto
.
Hence
there
s
a
Stress
laid
on
his
Voluntariness
in
his
Work
;
He
gave
Himself
.
Gal.
14.
Tit.
2
14.
And
he
offered
Himself
.
Heb.
7
,
27.
He
testified
this
in
being
the
Priest
,
that
offered
himself
,
as
well
as
the
Sacrifice
that
was
offered
.
These
being
such
amazing
instances
of
Obedience
,
tended
much
to
glorify
Gods
Government
,
how
sacred
is
that
Authority
,
and
how
binding
are
its
mandates
●
When
the
Son
of
God
in
Flesh
will
observe
them
,
even
when
they
require
such
Sufferings
to
be
endured
and
submitted
to
.
These
are
harder
precepts
than
Angels
or
Men
were
ever
called
to
obey
,
and
therefore
how
chearful
should
they
be
in
observing
such
Commands
,
as
be
less
humbling
and
difficult
;
especially
when
the
Authority
of
Gods
precepts
are
founded
in
his
absolute
Dominion
over
them
?
But
Christ
could
be
under
no
Law
,
till
by
his
own
consent
,
he
was
willing
to
be
a
Subject
.
I
infer
then
,
that
if
Christs
Sufferings
were
a
part
of
his
Obedience
,
then
we
are
made
Righteous
thereby
,
or
we
are
made
Righteous
by
only
some
part
of
his
Obedience
,
which
I
suppose
you
'l
not
affirm
.
2.
Christ's
Sufferings
are
a
part
of
Christ's
meriting
Righteousness
,
this
will
both
prove
that
they
are
part
of
Christs
Obedience
,
and
that
we
are
made
Righteous
thereby
.
Unless
any
should
surmize
,
we
are
made
Righteous
by
some
what
of
Christs
,
besides
his
Obedience
;
or
,
that
his
meriting
Righteousness
doth
not
conduce
to
make
us
Righteous
.
That
Christs
Suffering
are
apart
of
his
Righteousness
,
might
be
demonstrated
many
ways
,
as
First
,
They
were
part
of
the
condition
whereupon
Christ
had
a
right
to
Mens
Pardon
and
Salvation
.
Isaiah
53.11
12.
Second
,
Christ
pleads
and
interceeds
in
the
virtue
of
his
Sufferings
.
1
Iohn
2.1
,
2.
Third
,
We
are
justified
by
his
Blood
.
Rom.
5
9.
Four
,
They
are
meritorious
of
what
blessings
we
receive
,
but
these
things
will
be
insisted
on
in
the
third
Enquiry
.
2.
Enquiry
.
Was
Christ's
Incarnation
a
part
of
his
Humiliation
?
Ans.
Christs
Incarnation
was
a
part
of
his
Humiliation
.
To
argue
this
point
with
evidence
,
I
must
mind
you
,
that
the
subject
of
this
proposition
must
be
taken
as
it
naturally
lieth
,
I
would
think
it
of
no
use
to
you
,
and
in
it self
a
vain
question
to
ask
;
had
Christ
assumed
our
Nature
in
another
State
than
it
is
since
the
Fall
,
or
had
Christ
become
incarnate
in
another
manner
,
than
by
being
Conceived
in
the
Womb
of
the
Virgin
;
Whether
then
his
Incarnation
had
been
a
part
of
his
Humiliation
?
thô
I
know
some
Popish
Schoolmen
ungroundedly
affirm
,
that
Christ
would
have
taken
our
nature
into
union
with
him
,
if
Adam
had
not
fallen
,
and
so
there
would
not
have
been
that
place
for
his
Humiliation
,
yet
I
think
not
hard
to
prove
,
that
for
the
Eternal
word
to
become
Incarnate
in
any
manner
,
would
have
been
a
great
Humiliation
;
and
there
must
have
been
somewhat
that
would
have
rendred
it
so
,
or
he
would
not
have
assumed
our
Nature
.
But
we
have
nothing
to
do
with
such
Chimaeras
,
Christ
was
Incarnate
,
he
hath
assumed
our
Nature
,
the
Word
of
God
tells
us
,
in
what
manner
he
assumed
it
,
and
to
what
ends
,
and
in
what
State
.
Therefore
we
must
in
our
Question
speak
of
Christs
Incarnation
as
it
was
,
and
not
as
it
was
not
,
and
which
ever
way
it
be
decided
,
every
one
must
confine
his
Conceptions
according
as
the
Subject
in
the
Question
is
Stated
,
unless
they
will
deceive
others
and
themselves
.
I
shall
offer
these
Reasons
to
prove
,
that
Christs
incarnation
was
a
partt
of
his
Humiliation
.
1
R.
The
Word
of
God
in
express
Terms
affirms
this
,
Phil.
2.7
.
But
made
himself
of
no
Reputation
,
and
took
upon
him
the
form
of
a
Servant
,
and
was
made
in
the
likeness
of
Men.
Let
us
for
the
better
apprehending
the
force
of
this
Text
,
consider
,
1.
The
Context
.
2.
The
Words
in
the
Verse
.
3.
The
Objection
that
can
be
offered
to
enervate
it
from
V.
8.
For
if
the
Context
tend
to
prove
that
Christs
Incarnation
was
a
part
of
his
Humiliation
,
and
the
text
in
plain
Words
affirm
it
,
and
there
be
nothing
in
the
whole
against
it
,
the
Proof
must
be
express
;
only
let
me
give
you
the
7
verse
as
it
is
in
the
Original
,
which
by
our
translation
is
Darkened
.
Christ
emptied
Himself
,
taking
on
him
the
force
of
a
Servant
,
being
made
in
the
likeness
of
Men.
1.
Le
ts
consider
the
Context
,
The
Apostle
had
commanded
Self-denial
,
Charity
,
and
Humility
,
ver.
3
,
4.
This
charge
he
inforceth
by
Christs
example
ver.
5.
Let
this
mind
be
in
you
which
was
in
Christ
Jesus
;
lhat
he
might
give
this
instance
,
the
greater
Advantage
.
1.
He
shews
the
glorious
dignity
of
Christ
as
God
.
ver.
6.
Who
being
in
the
form
of
God
,
thought
it
no
Robbery
to
be
equal
with
God
.
He
was
equally
glorious
,
he
that
assumed
our
Nature
,
and
suffered
in
it
,
was
as
excellent
and
the
Beams
of
his
Glory
as
Illustrious
,
as
God
himself
;
being
of
one
Essence
and
Nature
with
God
,
and
having
no
other
Nature
besides
his
Divine
.
2.
He
then
proceeds
to
tell
them
,
how
this
Glorious
One
humbled
and
debased
himself
,
v.
7.
of
which
presently
;
and
thereby
lets
them
see
,
how
meet
it
was
,
that
they
should
not
grudge
at
denying
themselves
,
or
being
the
most
lowly
and
humble
when
Christ
,
so
infinitely
more
Glorious
,
was
content
to
become
so
low
and
mean
,
as
to
take
our
Nature
,
and
suffer
in
it
.
You
see
the
Context
requires
,
that
whatever
is
affirmed
in
this
seventh
Verse
must
refer
to
Christ's
Debasement
,
or
it
cannot
answer
the
plain
scope
of
the
Apostles
Reasoning
;
which
is
,
to
perswade
Men
to
be
Self-denying
,
from
this
Example
of
Christ's
humbling
himself
.
2.
The
words
of
the
seventh
Verse
are
next
to
be
considered
,
He
made
himself
of
no
reputation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
is
the
first
Expression
,
if
you
regard
the
derivation
of
the
word
,
it
amounts
to
this
;
He
rendered
himself
such
,
as
if
his
Perfections
and
Glory
were
vain
or
useless
.
The
word
is
consonantly
translated
,
1
Cor.
9.15
.
Make
[
my
glorying
]
void
.
It
's
render'd
by
Tertullian
,
Se
Exhausit
.
&c.
Of
all
,
made
himself
nothing
:
By
Beza
,
Quasi
ex
omni
seipsum
ad
nihil
redegit
.
Zanthius
raiseth
it
higher
,
Se
Evacuavit
omni
g●oria
&
aequalitate
cum
patri
:
He
emptied
himself
of
all
Glory
,
and
Equality
with
the
Father
.
Indeed
who
can
comprehend
the
utmost
of
this
Examinition
.
Now
these
words
must
refer
to
his
Incarnation
,
as
what
let
in
,
and
made
him
●●pable
of
all
the
subsequent
Sufferings
.
The
next
words
are
,
He
took
on
him
the
form
of
a
servant
;
or
taking
on
him
the
form
of
a
Servant
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Wherein
was
this
?
I
answer
,
In
taking
our
Nature
.
For
by
assuming
this
Nature
,
he
became
God's
Servant
,
and
subject
to
his
Authority
,
as
if
not
his
own
Master
,
thô
a
Servant
to
Man
he
never
was
.
He
that
was
in
the
form
of
God
,
that
is
truly
so
,
was
in
the
form
of
a
Servant
,
that
is
truly
so
;
that
is
the
sense
the
next
words
confirm
,
and
was
made
(
or
being
made
)
in
the
likeness
of
Man
.
Not
likeness
,
in
opposition
to
the
reality
of
the
Humane
Nature
;
but
a
conformity
in
Nature
,
and
the
natural
Operations
thereof
:
He
assumed
our
very
Humane
Nature
.
I
hope
then
the
plain
order
and
import
of
the
words
appear
to
be
this
:
The
Lord
Iesus
did
greatly
empty
and
humble
himself
in
taking
our
Nature
,
by
the
very
assumption
of
which
Nature
,
he
was
a
Servant
.
And
lest
you
should
think
,
that
by
being
a
Servant
is
meant
some
Servile
Debasement
after
he
assumed
this
Nature
,
and
not
his
meer
Incarnation
,
the
Apostle
explains
it
yet
more
;
Being
made
in
the
likeness
of
a
Man
,
is
added
after
the
form
of
a
Servant
.
Nay
,
lest
any
one
should
deny
his
Incarnation
to
be
part
of
his
Humiliation
,
by
inverting
the
order
of
the
words
:
He
proceeds
,
v.
8.
And
being
found
in
habit
or
fashion
as
a
man
,
he
humbled
himself
:
q.
d.
Being
thus
emptied
and
debased
in
taking
our
Nature
,
and
being
to
observance
in
a
State
common
with
other
meer
Men
,
he
went
on
to
undergo
those
sensible
Sufferings
,
which
his
Humane
Nature
rendred
him
capable
of
enduring
.
Which
leads
me
,
3.
To
the
Objection
from
v.
8.
Being
found
in
fashion
as
a
man
,
he
humbled
himself
,
becoming
obedient
unto
death
,
even
the
death
of
the
cross
.
Whence
may
be
objected
,
That
his
Humiliation
is
confined
to
his
dying
in
the
Humane
Nature
,
after
he
had
assumed
it
.
A.
Christ's
Dying
was
a
great
part
of
his
Humiliation
,
but
that
doth
not
argue
that
it
was
all
his
Humiliation
.
Christ's
Death
,
and
lying
in
the
Grave
,
finished
his
Humiliaiton
;
but
it
doth
not
follow
,
that
was
the
beginning
of
it
.
His
Incarnation
did
begin
it
,
thô
he
proceeded
to
Consummate
it
by
obeying
unto
Death
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Emptying
himself
,
which
is
ascribed
to
his
Incarnation
,
doth
as
truly
express
an
Humiliation
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
Humbled
:
Yea
,
the
former
denotes
a
far
greater
Humiliation
,
as
to
the
significancy
of
the
word
.
To
conclude
this
;
I
cannot
conceive
,
how
the
Apostle
could
more
expresly
assert
,
that
Christ's
Incarnation
was
a
part
of
his
Humiliation
;
nay
,
he
seems
to
lay
a
very
great
stress
upon
it
;
and
variously
expresseth
Christ's
assuming
our
Nature
,
as
that
wherein
the
Wonder
consisted
most
.
Oh
that
he
,
who
had
a
Glory
shining
equally
with
the
Father
,
should
so
submit
to
the
with-holding
of
it
,
as
to
be
made
a
Man
.
Let
me
mind
you
,
that
the
Socinians
will
thank
any
Man
that
denies
the
sense
I
give
of
this
Text.
2.
R.
Christ
did
in
his
very
Incarnation
,
in
obedience
to
God's
Command
,
voluntarily
submit
to
the
concealing
and
suspending
of
his
manifestative
Glory
,
that
he
might
be
capable
to
suffer
the
utmost
Punishments
he
had
engaged
to
endure
.
This
Argument
will
appear
in
greater
strength
,
if
we
consider
it
in
its
several
Parts
.
1.
By
shewing
what
a
concealing
and
suspending
of
Christ's
Manifestative
Glory
there
was
in
his
very
Incarnation
.
2.
That
submiting
and
enduring
this
in
obedience
to
God
,
and
for
the
Ends
he
thus
assumed
our
Nature
,
was
truly
a
Degree
of
Humiliation
.
3.
I
shall
answer
an
Objection
that
may
be
offered
against
the
Son
of
God
being
capable
of
being
humbled
.
1.
There
was
a
great
suspending
and
concealing
of
Christ's
Manifestative
Glory
in
his
very
Incarnation
.
Our
Nature
was
taken
as
an
obscuring
Vail
,
and
in
the
manner
of
Assuming
it
,
that
Vail
was
exceeding
thick
;
which
will
appear
in
these
Things
:
1.
Christ
was
conceived
in
a
Woman's
Womb
,
there
was
he
confined
the
usual
time
;
he
was
born
,
he
s●ent
part
of
his
time
in
the
unactive
state
of
Infancy
and
Childhood
.
He
was
capable
of
growing
in
knowledge
,
Luke
2.52
.
This
points
to
the
manner
of
his
Incarnation
;
and
is
there
no
conc●alment
of
his
Glory
herein
,
no
laying
it
aside
?
Oh
for
God-Man
to
be
at
any
time
unactive
as
an
Embrio
,
or
Child
in
the
Womb
!
for
him
to
be
born
of
a
Woman
,
for
him
to
pass
through
the
Incapacities
of
Infancy
,
and
the
like
necessary
Consequences
of
the
manner
of
his
Incarnation
!
Sure
here
's
a
Suspension
of
Glory
.
Eve
was
formed
in
a
way
more
Glorious
.
Whereas
the
Apostle
notes
it
of
Christ
,
that
he
was
made
of
a
woman
made
under
the
law
,
Gal.
4.4
.
2.
Christ
in
his
very
Incarnation
assumed
the
Humane
Nature
when
in
a
low
State
,
yea
after
the
Fall
,
and
subject
to
many
Effects
of
that
Fall
.
It
was
not
a
Glorious
Body
,
a
Spiritual
Body
,
a
Body
cloathed
with
Immortality
;
but
a
Body
subject
to
Hunger
,
Thirst
,
Weariness
,
yea
Death
it self
.
The
Apostle
leaves
a
Remark
on
this
,
2
Cor.
5.16
.
Thô
we
have
known
Christ
after
the
Flesh
,
yet
know
we
him
so
no
more
.
Further
,
what
a
Vail
was
it
,
that
he
assumed
our
Nature
after
Man
had
sinned
,
after
he
was
condemned
,
and
part
of
the
Sentence
executed
:
Yea
,
there
was
need
of
an
extraordinary
way
of
Generation
to
prevent
the
propagation
of
Guilt
,
and
Defilement
to
him
;
our
Lord
was
subject
to
Grief
,
Fear
,
Trouble
,
Temptations
from
without
,
&c.
and
the
same
Infirmities
as
we
fallen
Men
are
,
Sin
only
excepted
,
Heb.
4.15
.
And
was
all
this
no
Humiliation
;
his
meer
Incarnation
was
his
assuming
a
Body
,
in
the
frame
and
habit
whereof
these
Infirmities
had
actual
place
,
and
not
a
Body
exempted
from
these
:
He
was
in
the
likeness
of
sinful
flesh
,
Rom.
8.3
.
3.
The
Apostle
includes
Christ's
Incarnation
in
his
Inferiority
below
Angels
:
Heb.
2.9
.
We
see
Iesus
,
who
was
made
a
little
lower
than
the
Angels
for
the
suffering
of
death
,
&c.
Thô
his
Exaninition
in
assuming
our
Nature
be
not
all
,
yet
it
is
a
great
part
of
his
Minoration
▪
as
taking
a
Nature
below
the
Angelical
:
Thô
he
could
soon
raise
it
above
Angels
when
he
had
assumed
it
,
and
finished
his
Work
therein
;
and
hence
some
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
a
little
while
.
But
it
's
plain
,
that
the
Humane
Nature
in
it self
is
below
the
Angelical
;
and
therefore
in
taking
this
lower
Nature
,
he
was
so
far
Humbled
,
and
went
so
far
further
from
his
Glory
.
2.
Christ's
receding
from
his
Glory
,
in
taking
our
Nature
in
this
state
,
and
after
this
manner
in
obedience
to
God
,
and
for
the
ends
for
which
he
assumed
such
a
Body
,
was
truly
a
degree
of
Humiliation
.
That
Christ
should
become
Man
,
was
one
Article
submitted
to
by
him
,
Heb.
10.5
.
It
was
a
Debt
,
Heb.
2.16
,
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
was
Incarnate
;
and
that
in
the
very
described
manner
,
that
he
might
be
capable
of
enduring
those
full
effects
of
Sin
;
that
he
might
tast
Death
for
every
Man
,
be
Tempted
,
and
the
like
.
Had
not
he
assumed
our
Flesh
,
he
was
not
capable
of
enduring
these
;
yea
,
had
he
not
assumed
our
Nature
in
an
humbled
State
,
and
submitted
to
a
Vail
on
his
Glory
,
the
World
would
have
been
dazled
with
his
Brightness
above
the
Sun
's
;
and
none
durst
have
blasphemed
or
assaulted
him
.
But
our
Lord
was
thus
Incarnate
,
his
Humane
Nature
was
in
this
humbled
Condition
,
and
not
in
an
exalted
State
when
he
assumed
it
,
and
begun
not
to
be
humbled
afterwards
;
he
laid
by
his
Glory
when
he
put
on
our
Flesh
in
his
Conception
;
and
therefore
,
Iohn
17.5
.
he
prays
,
Glorifie
me
with
that
glory
which
I
had
with
thee
before
the
world
began
.
And
the
Apostle
reckons
it
as
a
degree
of
his
Humiliation
;
Gal.
4.1
.
Made
of
a
woman
made
under
the
law
.
Yea
,
I
think
it
might
be
demonstrated
,
that
the
Lord
's
quitting
the
Display
of
his
Divine
Glory
in
his
Conception
,
Birth
,
and
the
whole
time
of
his
Life
,
was
the
greatest
degree
of
his
Humiliation
.
And
what
can
exclude
his
Incarnation
,
especially
in
such
a
manner
,
from
being
a
part
of
Humiliation
,
unless
this
following
Objection
;
for
it
was
in
a
way
of
Obedience
,
his
Glory
obscured
,
and
this
to
abasing
Purposes
.
Obj.
How
could
the
Divine
Nature
be
humbled
?
A.
It
was
the
Eternal
Word
,
or
the
Second
Person
that
was
humbled
,
as
far
as
his
Incarnation
obscured
his
Glory
in
the
way
above
described
.
1.
The
Divine
Nature
essentially
considered
,
could
neither
be
humbled
,
nor
exalted
;
nothing
can
add
to
,
or
take
from
it
.
2.
Neither
could
the
Divine
Nature
feel
or
resent
Sufferings
in
the
same
manner
as
the
Humane
Nature
;
it
was
not
capable
of
Passion
.
3.
Yet
the
Eternal
Word
was
capable
of
laying
aside
his
Manifestative
Glory
,
of
subjecting
himself
to
do
so
in
obedience
to
the
Father
,
and
persuant
to
his
Covenant
Undertaking
,
and
to
make
himself
capable
of
drinking
the
whole
of
the
Cup
,
by
being
cloathed
with
such
Flesh
,
and
that
in
a
manner
so
obscuring
of
his
Glory
.
It
's
more
strange
,
that
this
should
be
questioned
by
such
who
ascribe
to
Christ
Acts
properly
Mediatorial
before
his
Incarnation
.
3.
R.
Christ
,
for
his
very
Incarnation
among
other
things
received
Authority
as
a
Reward
;
Iob.
5.27
.
He
hath
given
him
authority
to
execute
judgment
,
because
he
is
the
son
of
man
.
If
you
say
,
he
was
not
capable
of
such
a
Gift
but
as
the
Son
of
Man
,
even
that
argues
a
degree
of
Humiliation
;
that
the
Person
to
whom
all
was
due
by
virtue
of
his
Divine
Essence
,
should
assume
another
nature
to
be
capable
of
this
as
a
Gift
.
But
the
words
express
his
being
the
Son
of
Man
to
have
a
Causality
,
"
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Authority
is
a
Reward
for
his
Incarnation
,
among
other
things
:
And
if
this
be
rewarded
,
it
must
come
within
the
compass
of
his
Humiliation
;
for
all
Christ's
Meritorious
Acts
come
under
the
consideration
of
his
being
humbled
,
and
the
Acts
of
his
exalted
State
are
not
properly
Meritorious
.
I
might
add
other
Reasons
,
as
from
the
dependant
State
to
which
Christ
became
subject
,
by
assuming
our
Nature
;
and
from
the
way
how
the
Glory
of
Christ's
Person
added
to
value
the
Sufferings
of
the
Humane
Nature
,
&c.
But
I
think
what
is
already
offered
is
sufficient
.
Obj.
If
Christ's
Incarnation
was
a
part
of
his
Humiliation
,
then
he
is
in
a
state
of
Humiliation
in
Heaven
.
A.
1.
Christ's
continuing
in
the
Nature
assumed
when
he
hath
exalted
it
,
may
not
be
a
part
of
his
Humiliation
,
and
yet
his
assuming
that
Nature
was
a
part
of
his
Humiliation
.
The
Act
of
Assumption
is
one
thing
,
remaining
United
is
another
:
The
Nature
in
a
humble
State
,
as
it
was
when
he
was
Incarnate
,
is
one
thing
;
that
Nature
in
a
perfected
glorious
State
,
as
it
is
now
in
Heaven
,
is
another
.
Christ
doth
not
in
Heaven
assume
our
Nature
Denovo
;
but
remains
United
to
that
Nature
which
he
assumed
in
the
Womb
:
And
the
state
of
this
Nature
is
now
Glorious
,
whereas
he
took
our
Flesh
when
it
was
Inglorious
.
A
Prince
may
humble
himself
in
marrying
an
ignoble
,
deformed
,
sickly
Beggar
;
and
yet
it
will
not
follow
he
humbleth
himself
still
,
because
he
lives
with
her
as
a
Wife
,
especially
if
he
hath
ennobled
,
beautified
,
healed
,
and
enriched
her
.
2.
Saying
;
That
Christ's
Humane
Nature
is
exalted
in
Heaven
,
is
an
acknowledgment
,
that
Christ
was
humbled
in
taking
our
Nature
in
the
manner
and
condition
he
assumed
it
in
.
Would
Christ's
Body
be
in
an
exalted
State
,
if
it
were
in
the
form
it
had
in
its
first
Conception
?
Yet
so
it
was
in
the
moment
of
Incarnation
.
Were
it
exalted
if
still
to
be
Born
?
Yet
so
it
was
.
Would
he
be
in
an
exalted
State
,
if
still
an
Infant
or
Child
?
Yet
this
was
necessary
from
the
manner
of
Christ's
Incarnation
.
Would
this
Nature
be
exalted
,
if
still
subject
to
Weariness
,
Pain
,
Grief
,
Hunger
,
Shame
,
Temptation
,
and
Death
?
Yet
such
was
the
frame
and
habit
of
it
when
he
assumed
it
.
This
vast
difference
in
the
state
of
Christ's
Body
in
Heaven
,
and
when
he
became
Incarnate
,
may
convince
us
that
Christ
humbled
himself
in
assuming
it
;
unless
you
will
suppose
it
was
first
a
Glorious
Body
,
i.
e.
when
he
took
it
,
and
after
he
assumed
it
,
it
was
deprived
of
that
Glory
,
and
humbled
,
and
then
again
exalted
:
But
such
Conceits
I
pass
by
.
3.
I
might
add
,
Thô
the
exalted
Body
of
Christ
be
now
a
more
fitted
Medium
,
whereby
the
Divine
Glory
is
exerted
and
manifest
,
and
also
the
Glorious
Purposes
attained
by
the
Hypostatical
Union
continued
,
do
compensate
it
;
Nevertheless
the
Human
Nature
is
in
a
sense
at
present
some
Vail
upon
the
Glory
of
Christ
,
as
the
Eternal
Word
,
notwithstanding
the
Exaltation
of
the
Humane
Nature
;
1
Cor.
15.28
.
But
these
things
are
so
beyond
our
comprehension
,
that
an
humble
Reverence
doth
best
set
Limits
to
our
Thoughts
.
But
what
hath
been
insisted
on
,
without
enlarging
on
this
,
may
suffice
to
give
us
juster
Thoughts
of
our selves
as
Men
,
at
least
so
as
not
to
furmise
,
it
was
no
Act
of
Humiliation
in
the
Lord
of
Glory
to
become
Man
,
by
being
Conceived
and
Born
;
for
him
to
be
a
Child
,
to
assume
Flesh
subject
to
Weariness
,
Pain
,
Sorrow
,
Faintness
,
Temptation
,
Death
,
&c.
for
the
Creator
of
the
World
to
assume
to
a
Personal
Union
with
himself
,
the
lowest
sort
of
intelligent
Creatures
;
and
for
the
Lord
of
Glory
to
become
a
Subject
and
Servant
.
I
shall
conclude
this
Point
,
by
giving
you
the
Westminster
Assemblies
Judgment
;
Less
Catech.
Q
27.
Wherein
did
Christ's
Humiliation
consist
?
A.
Christ's
Humiliation
consisted
in
his
being
born
,
and
that
in
a
low
condition
made
under
the
Law
,
&
c.
You
see
that
they
thought
Christ's
being
bo●●
was
a
part
of
his
Humiliation
.
And
not
only
the
Miseries
that
followed
his
being
born
,
nor
the
Low
Condition
wherein
he
was
born
.
〈◊〉
tech.
Q.
46.
The
Estate
of
Christ's
Humiliation
,
was
that
low
condition
wherein
he
for
our
sakes
emptying
himself
of
his
Glory
,
took
upon
him
the
form
of
a
Servant
in
his
Conception
,
and
Birth
,
Life
,
Death
,
and
after
his
Death
till
his
Resurrection
.
Q.
47.
Christ
humbled
himself
in
his
Conception
,
in
that
being
from
all
Eternity
the
Son
of
God
in
the
Bosom
of
the
Father
;
he
was
pleased
in
the
fulness
of
Time
to
become
the
Son
of
Man
,
made
of
a
Woman
of
a
low
Estate
,
and
to
be
born
of
her
with
divers
Circumstances
of
more
than
ordinary
Abasement
.
You
see
his
very
becoming
the
Son
of
Man
;
and
his
Conception
whereby
he
was
Incarnate
,
were
Parts
of
Christ's
Humiliation
.
3.
Enq.
Did
Christ
by
his
Death
and
Sufferings
merit
any
thing
,
and
that
for
us
?
A.
Christ
by
his
Death
and
Sufferings
merited
,
yea
even
saving
Blessings
for
us
.
I
shall
,
1.
Premise
somewhat
that
may
tend
to
clear
this
.
2.
I
shall
prove
the
Thing
I
affirm
.
1.
Let
this
be
premised
:
Christ's
Death
and
Sufferings
may
be
conceived
of
,
first
as
Satisfactory
,
and
then
Meritorious
.
On
the
other
hand
,
Christ's
active
Obedience
is
to
be
conceived
,
as
first
,
fit
to
be
Meritorious
,
and
then
Satisfactory
.
The
reason
of
the
former
is
this
:
Had
not
Christ's
Death
and
Sufferings
been
for
to
make
satisfaction
,
God
had
not
admitted
them
,
or
delighted
therein
,
as
the
merit
of
any
Benefits
;
nay
,
God
would
have
looked
at
them
with
dislike
,
in
stead
of
accounting
them
a
meet
Price
of
Blessings
.
The
reason
for
the
later
is
;
That
had
not
Christ's
Active
Obedience
been
perfect
,
and
so
fit
to
merit
,
it
could
not
satisfie
,
or
be
a
recompense
for
Man's
Disobedience
,
by
vindicating
the
injured
Glory
of
God's
righteous
Government
.
Imperfect
Obedience
had
tempted
Creatures
to
offend
,
instead
of
atoning
God
for
the
Offence
.
2.
I
shall
prove
,
that
Christ's
Death
and
Sufferings
did
merit
greatly
,
and
that
for
us
.
Short
Hints
will
suffice
to
confirm
a
Position
to
plain
.
1.
R.
That
for
which
Christ
was
rewarded
,
both
as
to
himself
,
and
as
to
us
,
did
truly
merit
,
and
that
for
us
.
But
Christ
was
rewarded
,
both
as
to
himself
and
us
,
for
his
Death
and
Sufferings
.
That
Christ
was
rewarded
for
his
Death
and
Sufferings
as
to
himself
,
is
past
Question
,
Phil.
2.9
.
Wherefore
God
hath
highly
exalted
him
,
and
given
him
a
name
above
every
name
.
The
Covenant
of
Redemption
adjusteth
this
;
Christ
claimeth
this
oft
as
of
Right
,
and
the
Father
is
oft
said
to
perform
it
as
of
Justice
.
That
Christ
was
for
his
Death
and
Sufferings
rewarded
as
to
us
,
is
as
evident
.
All
the
saving
Benefits
we
receive
are
part
of
Christ's
Reward
,
and
dispensed
as
such
:
Isa.
53.11
,
12.
He
shall
see
of
the
travel
of
his
soul
,
and
shall
be
satisfied
,
by
his
knowledge
shall
my
righteous
servant
justifie
many
,
for
he
shall
bear
their
iniquities
.
Therefore
will
I
divide
him
a
portion
with
the
great
,
and
he
shall
divide
the
spoil
with
the
strong
,
because
he
hath
poured
out
his
soul
unt●
death
,
&c.
I
shall
presently
instance
the
Saving
Blessings
,
which
we
receive
for
the
Sufferings
of
Christ
,
as
the
procuring
Ca●se
thereof
.
2.
That
which
is
the
Price
of
our
Redemption
,
did
merit
for
us
;
but
Christ's
Death
and
Sufferings
were
the
Price
of
our
Redemption
,
&c.
1
Cor.
6.20
.
For
ye
are
bought
with
a
price
.
1
Pet.
1.18
,
19.
Ye
were
not
redeemed
with
corruptible
things
,
but
with
the
precious
blood
of
Christ
,
&c.
Acts
20.28
.
To
feed
the
Church
of
God
,
which
he
hath
purchased
with
his
own
blood
.
You
cannot
doubt
but
that
by
which
we
are
redeemed
and
bought
did
merit
;
the
just
God
was
a
detainer
of
us
as
guilty
Offenders
,
until
Christ
by
Death
made
reparation
to
his
Glory
.
3.
That
which
is
part
of
the
Righteousness
of
Christ
,
for
which
we
are
justified
,
did
merit
for
us
.
But
Christ's
Death
and
Sufferings
are
part
(
at
least
)
of
the
Righteousness
of
Christ
for
which
we
are
justified
,
&c.
Rom.
5.9
.
We
are
justified
by
his
blood
.
It
's
by
this
Blood
as
the
procuring
Cause
,
this
was
the
Propitiation
:
Hence
his
Blood
is
said
to
cleanse
us
,
1
Iohn
1.7
.
I
hope
you
will
not
doubt
,
that
that
of
Christ
,
for
which
we
are
justified
,
is
at
least
a
part
of
Christ's
Righteousness
.
4.
If
Christ's
Poverty
merited
Riches
for
us
,
then
his
Sufferings
merited
for
us
;
but
Christ's
Poverty
merited
Riches
for
us
:
2
Cor.
8.9
.
For
ye
know
the
grace
of
our
Lord
Iesus
Christ
,
that
thô
he
was
rich
,
yet
for
your
sakes
he
became
poor
,
that
ye
through
his
poverty
might
be
rich
.
He
was
Owner
of
all
Things
,
but
for
a
time
he
quitted
as
it
were
his
Claim
,
to
acquire
Treasures
for
us
,
who
has
forfeited
all
:
He
had
not
a
Cottage
of
his
own
to
lay
his
Head
in
,
that
he
might
purchase
Mansions
for
us
.
5.
That
in
the
Virtue
whereof
Christ
intercedes
for
,
and
gives
out
the
saving
Blessings
we
receive
,
did
merit
for
us
;
but
it
's
in
the
Virtue
of
his
Death
and
Sufferings
that
Christ
intercedes
for
,
and
gives
out
the
saving
Blessings
we
receive
.
He
is
entred
into
the
holy
place
,
Heb.
9.12
.
Into
heaven
it self
,
v.
24.
There
he
presents
the
Offering
he
had
finished
on
Earth
;
that
is
,
in
the
Virtue
thereof
he
claims
,
and
expects
the
Blessings
promised
thereto
,
and
merited
thereby
:
The
dispensing
thereof
is
committed
to
him
;
and
each
of
them
is
given
to
us
,
and
received
by
us
,
in
the
express
Virtue
of
that
Offering
.
I
shall
enumerate
some
,
and
shew
that
each
is
assigned
to
Christ's
Death
and
Sufferings
:
Col.
1.14
.
In
whom
we
have
redemption
through
his
blood
,
even
the
forgiveness
of
sins
.
Which
Blood
was
shed
for
the
remission
of
sins
,
Matth.
26.28
.
Eph.
1.7
.
We
have
redemption
through
his
blood
.
Heb.
13.
12.
Wherefore
Iesus
,
that
he
might
sanctifie
the
people
with
his
own
blood
,
suffered
without
the
gate
.
Reconciliation
is
owing
to
the
same
cause
:
Col.
1.21
,
22.
Now
hath
he
reconciled
in
the
body
of
his
flesh
through
death
to
present
you
holy
,
&c.
Yea
,
eternal
Life
the
sum
of
all
promised
good
is
granted
on
the
same
account
:
Heb.
9.15
.
That
by
means
of
death
for
the
redemption
of
their
transgressions
that
were
under
the
first
Testament
,
they
which
are
called
might
receive
the
promise
of
eternal
inheritance
.
Can
you
suppose
that
we
have
Remission
,
Sanctification
,
Peace
,
and
an
eternal
Inheritance
for
Christ's
Death
and
Sufferings
,
and
that
his
Intercession
for
these
and
other
Blessings
is
in
the
Virtue
of
his
Blood
,
and
yet
his
Death
merited
not
these
.
6.
I
might
add
,
Heb.
10.14
.
He
hath
by
one
offering
perfected
for
ever
them
that
are
sanctified
:
Which
must
not
only
prove
,
that
Christ's
Death
and
Sufferings
merited
for
us
,
but
that
all
saving
Blessings
are
under
their
Influence
,
as
the
meritorious
Cause
thereof
.
Object
.
Christ's
Death
and
Sufferings
were
but
the
paying
of
a
Debt
,
and
therefore
merited
nothing
.
1.
A.
Was
not
our
Obedience
a
Debt
?
Yea
it
was
so
more
properly
than
our
Sins
or
Punishment
.
Sins
are
metaphorically
called
Debts
,
but
they
are
not
Things
we
owe
to
God
,
but
are
the
neglect
of
that
Obedience
which
we
do
owe
to
God
,
and
so
oblige
us
to
Punishment
.
Punishments
are
called
a
Debt
,
not
as
what
God
owes
to
us
as
a
Debt
,
or
we
to
him
,
but
as
what
we
are
obnoxious
to
●or
Disob●dience
,
if
God
is
pleased
to
inflict
them
:
But
yet
he
is
not
so
obliged
to
Punish
us
;
as
to
exempt
him
from
a
Pardoning
.
Right
in
the
way
his
infinite
Perfections
will
adjust
.
If
the
Objection
then
will
prove
,
that
Christ's
Death
merited
nothing
,
because
it
was
the
payment
of
a
Debt
;
the●
it
will
more
follow
,
that
Christ's
Active
Obedience
merited
nothing
;
for
that
's
as
much
at
least
the
paying
of
a
Debt
,
yea
more
properly
.
The
Confusion
which
this
word
Debt
hath
induced
weak
Men
into
,
especially
as
a
Pecuniary
Debt
,
in
the
Doctrine
o●
Satisfaction
,
I
shall
afterwards
be
necessitated
to
speak
to
.
2.
A.
Christ's
Death
and
Sufferings
were
Acts
of
Obedience
in
Christ
,
and
so
they
merited
.
Our
undergoing
of
Punishment
would
have
been
no
Act
of
Obedience
in
us
,
but
an
involuntary
enduring
of
Vengeance
:
It
was
not
by
a
Divine
Precept
made
our
Duty
,
but
by
the
Sanction
rendred
due
to
us
.
There
was
a
Threatning
whence
it
must
be
endured
,
but
no
Commandment
that
made
our
being
Punished
an
Obediential
Act
in
us
.
Is
it
an
Act
of
our
Obedience
to
die
a
Spiritual
Death
,
or
to
be
hated
and
abhorred
by
the
Lord
?
Yea
,
Is
being
eternally
Damned
a
Duty
performed
to
God
by
the
Tormented
?
But
whatever
our
Lord
Jesus
suffered
,
was
obedientially
and
voluntarily
endured
:
It
was
God's
Commandment
to
him
,
and
in
him
an
Act
of
the
highest
Obedience
to
God
;
he
pleased
God
therein
.
Ioh.
10.17
.
Therefore
doth
the
father
love
me
,
because
I
lay
down
my
life
.
He
was
obedient
unto
death
,
Phil.
2.8
.
His
willing
subjection
to
God's
Authority
and
Design
herein
,
was
that
which
gave
Life
and
En●rgy
to
his
Sufferings
.
Truly
Christ's
Dying
was
the
highest
Act
of
Obedience
,
and
what
we
call
his
Active
Obedience
,
yields
no
Instance
that
equalleth
this
.
It
followeth
then
,
that
if
Christ's
Obedience
could
mer●●
,
then
his
Death
and
Sufferings
merited
,
because
they
were
strictly
Acts
of
Obedience
:
His
very
ensuring
them
was
Obediential
.
3.
A.
Thô
Death
was
due
to
us
as
Sinners
,
yet
Death
was
not
due
to
Christ
,
but
as
it
was
to
be
Satisfactory
and
Meritorious
.
It
was
thus
proposed
to
him
by
the
Father
,
and
thus
consented
to
by
Himself
.
He
was
to
bear
it
as
a
Punishment
for
the
satisfaction
of
Governing
Justice
,
and
to
merit
the
Pardon
of
Sinners
;
his
Sufferings
were
a
Pardoning
Price
.
He
had
committed
no
Crime
,
and
therefore
deserved
no
Punishment
,
nor
needed
any
Pardon
.
But
he
was
willing
to
bear
the
Punishment
of
our
Crimes
,
that
thereby
he
might
merit
our
Forgiveness
,
in
a
way
consistent
with
the
Perfections
of
God
,
and
conducive
to
the
Glory
of
Divine
Government
.
Hence
,
Is.
53.5
.
The
chastisement
of
our
peace
was
upon
him
.
It
on
him
was
a
Chastisement
for
our
Peace
,
as
it
s
designed
End
.
True
it
was
for
Sin
,
or
it
had
not
been
necessary
,
nor
yet
a
Punishment
,
but
yet
it
was
to
purchase
our
Salvation
,
or
he
had
not
submitted
to
it
.
4.
A.
The
immediate
Efficacy
and
Operation
of
Christ's
Sufferings
upon
us
,
are
as
they
be
Meritorious
.
Christ's
Death
must
be
satisfactory
to
God
,
or
he
would
not
have
accounted
it
Meritorious
of
Peace
to
us
;
nor
granted
us
Benefits
on
the
account
thereof
.
Provoked
Justice
,
and
the
Injury
to
Divine
Government
by
Sin
,
stood
in
the
Sinner's
way
,
yea
stood
in
the
way
of
all
Merit
for
good
to
us
.
There
must
be
a
Propitiation
for
Sin
to
God
;
and
this
being
made
to
God
,
it
's
accepted
as
a
Ransom
and
Price
by
him
,
and
so
it
operates
on
the
Sinner
in
a
way
of
Merit
consequential
of
that
satisfaction
we
are
redeemed
by
Christ's
Blood
as
a
Redeeming
Price
;
we
are
saved
by
it
as
Meritorious
of
Salvation
:
Thô
it
was
also
offered
as
an
Atonement
,
and
supposed
to
be
so
,
ere
Life
could
be
granted
to
Men
for
the
sake
thereof
.
5.
A.
It
were
a
great
Reflection
on
the
Father
,
and
upon
Christ
,
as
well
as
destructive
to
Sinners
,
to
suppose
,
that
Christ
by
his
Death
and
Sufferings
merited
nothing
for
us
.
God
is
strangely
represented
,
if
he
will
have
his
innocent
Son
die
for
Sinners
,
and
yet
his
Death
not
be
allowed
Meritorious
of
the
Release
of
Sinners
.
We
conceive
not
of
Christ
according
to
his
Wisdom
,
that
he
would
make
his
Soul
an
Offering
for
Sin
,
and
not
thereby
purchase
the
Release
of
Sinners
in
his
way
.
And
as
to
the
concern
of
Sinners
,
What
avails
it
them
,
that
Christ
died
to
honour
Justice
,
if
their
Pardon
,
Adoption
,
and
Glory
,
be
not
merited
thereby
?
If
we
should
conceive
that
Christ
died
for
us
,
and
yet
thereby
merited
not
that
we
should
not
die
,
but
live
;
it
would
infer
,
that
Christ's
Satisfaction
did
no
more
than
make
it
consistent
with
God's
Glory
to
save
Believers
,
but
not
certain
that
God
would
save
those
that
believe
.
I
say
,
Believers
,
because
Christ
died
to
purchase
Salvation
absolutely
for
none
but
them
that
would
believe
:
Thô
he
purchased
Faith
for
the
Elect
,
(
whereby
their
Happiness
is
as
sure
,
as
if
absolutely
purchased
,
)
and
the
serious
Offers
of
Salvation
on
the
Terms
of
the
Gospel
for
all
Men
that
hear
the
Gospel
.
I
hope
these
Considerations
will
induce
you
to
conclude
,
that
the
Death
and
Sufferings
of
Christ
are
Meritorious
of
saving
Blessings
for
us
.
Thô
I
grant
,
Christ's
Active
Obedience
was
Meritorious
,
yea
and
in
a
very
proper
sense
Satisfactory
too
;
yet
if
it
were
necessasary
,
(
which
it
is
not
,
)
that
we
must
confine
the
Merit
of
Salvation
to
either
his
Active
or
Passive
Obedience
,
I
should
esteem
it
abundantly
safer
to
confine
it
to
his
Passive
Obedience
;
as
Olevian
,
Piscator
,
Windelin
,
Gataker
,
Pitcairn
,
and
many
of
our
greatest
Divines
,
have
done
.
I
shall
contract
the
Application
of
what
you
have
heard
,
and
leave
the
Improvement
of
such
Inferences
as
these
to
your
Minds
.
1.
How
great
and
awful
an
Evil
is
Sin
!
Besides
the
Defilement
which
it
brings
,
the
Debasement
of
our
Rational
Nature
by
it
,
and
that
Obnoxiousness
to
Punishment
which
attends
it
,
we
have
seen
how
contrary
it
is
to
the
Holy
Nature
of
God
,
and
what
an
Injury
to
the
Glory
of
his
Government
.
This
is
that
Provocation
which
Essential
Justice
required
,
an
Atonement
for
,
and
the
Wisdom
of
God
,
saw
necessary
to
punish
in
the
most
awful
manner
in
his
very
Son
.
What
an
Offence
was
that
,
which
when
his
boundless
Grace
made
him
willing
to
forgive
,
yet
his
other
Perfections
would
not
admit
to
pass
unpunished
▪
that
the
Government
of
God
might
receive
no
damage
by
Man's
Impunity
?
The
Agony
and
Death
of
our
Redeemer
as
convincingly
testifie
the
Evil
of
Sin
,
as
the
Howlings
of
the
Damned
,
yea
in
many
respects
far
more
.
This
is
that
of
which
without
blood
there
is
no
remission
,
Heb.
9.22
.
Yea
for
which
the
Blood
of
Christ
alone
was
a
fit
Propitiation
,
1
Ioh.
2.2
.
The
Blood
of
him
alone
that
was
God
could
wash
it
out
of
God's
Books
,
and
fetch
its
Stain
out
of
our
Consciences
.
Whatever
Wonder
is
displayed
in
the
method
of
Redemption
,
proclaims
the
Odiousness
and
Disorder
of
Sin
.
Let
us
then
humbly
bewail
our
past
Offences
,
wonder
that
we
can
make
a
Mock
of
Sin
,
be
in
Distress
till
our
Pardon
be
sealed
to
us
,
watch
and
be
afraid
of
all
Sin
for
the
future
,
and
be
restless
whiles
this
worst
of
Evils
hath
any
room
in
our
Hearts
,
or
advantage
to
break
out
in
our
Lives
.
2.
The
Governing
Justice
of
God
is
strictly
exact
,
and
his
Authority
sacred
;
God
is
infinite
in
Mercy
,
but
not
to
the
least
Detriment
of
Justice
;
he
bare
a
good
Will
to
the
Elect
,
but
will
not
eclipse
his
Throne
in
forgiving
them
.
He
will
be
just
even
when
he
Pardons
,
Rom.
3.25
.
His
Son
must
obey
in
our
Nature
,
if
we
neglect
or
fail
to
obey
;
his
Son
must
die
in
our
Flesh
,
if
we
offend
,
and
yet
obtain
Remission
.
Angels
irremediably
perish
for
their
Rebellion
,
having
no
God
in
their
Nature
to
atone
for
them
.
If
sinful
Man
escape
,
it
's
by
a
Satisfaction
made
by
Christ
in
their
Nature
as
their
Sponsor
,
Heb.
2.14
,
16.
More
of
this
afterwards
.
Let
us
reverence
his
Laws
,
tremble
at
his
Threats
,
submit
to
all
he
Prescribes
,
and
serve
him
with
Reverence
and
godly
Fear
,
for
our
God
is
a
consuming
fire
,
Heb.
12.28
,
29.
3.
How
amazing
is
the
Love
of
the
Father
,
in
giving
his
Son
for
us
,
and
as
astonishing
is
the
Love
of
Christ
in
giving
himself
for
us
!
The
Indignation
of
God
against
Sin
,
and
the
Love
of
God
to
Sinners
,
contend
in
this
Instance
.
God
takes
occasion
to
display
his
Love
,
while
he
vindicates
the
Honour
of
his
Justice
:
Rom.
5.8
.
But
God
commendeth
his
love
towards
us
,
that
whiles
we
were
yet
sinners
,
Christ
died
for
us
.
He
doth
herein
not
only
assure
us
of
his
Love
,
but
gives
to
Angels
and
Men
an
instance
of
the
Infiniteness
of
that
Love
of
his
.
By
this
,
beyond
any
other
,
he
proclaims
how
much
he
can
love
.
Can
you
question
it
,
when
you
consider
him
so
provoked
by
Sin
,
when
you
weigh
the
Dignity
and
Dearness
of
his
Son
to
him
,
the
humble
State
he
was
to
enter
into
,
and
the
astonishing
Miseries
he
was
to
endure
in
that
State
;
and
this
for
vile
Worms
,
and
careless
resolved
Enemies
.
Well
might
the
Apostle
say
,
Herein
is
love
,
not
that
we
loved
God
,
but
that
God
loved
us
,
and
sent
his
son
to
be
the
propitiation
for
our
sins
,
1
Joh.
4.10
.
Alas
!
all
Creatures
love
to
God
is
not
worth
the
name
of
Love
,
in
comparison
with
his
Love
to
us
.
How
should
this
aggravate
our
Unkindness
,
raise
our
admiring
Thoughts
,
heighten
our
Esteem
,
unite
our
Hearts
to
him
,
render
him
the
Object
of
our
supreme
Delight
,
and
render
our
Obedience
to
his
Commands
exact
and
pleasing
,
yea
join'd
with
the
greatest
Zeal
for
his
Glory
,
and
Serviceableness
to
his
Interests
.
The
Father's
Love
must
not
be
overlook'd
,
which
too
many
are
guilty
of
,
by
representing
him
to
their
M●●ds
as
only
exacting
Satisfaction
from
Christ
,
not
minding
that
he
provided
and
gave
Christ
to
make
that
Satisfaction
.
Our
blessed
Redeemer's
Love
is
alike
unaccountable
;
he
was
not
ignorant
of
what
attended
his
Undertaking
when
he
subscribed
it
,
he
knew
all
the
Abasement
of
his
humble
State
;
he
understood
all
the
bitter
Ingredients
of
the
Cup
,
how
deep
every
Nail
in
the
Cross
was
to
pierce
,
what
Impressions
Divine
Wrath
would
make
,
and
what
an
Eclipse
his
own
vailed
Glory
would
occasion
.
But
yet
his
Love
was
sufficient
to
take
on
him
all
this
weight
,
and
carry
him
through
the
utmost
of
his
Undertaking
.
His
Kindness
was
not
quenched
by
floods
of
Sorrow
,
nor
his
Heart
changed
when
he
felt
the
most
;
with
the
bitter
Cup
in
his
hand
he
embraced
them
,
for
whose
sake
he
was
to
drink
it
.
Ioh.
13.1
.
When
Iesus
knew
that
his
hour
was
come
,
having
loved
his
own
,
he
loved
them
to
the
end
.
What
care
took
he
of
them
?
What
allowance
did
he
make
for
the
weakness
of
their
Flesh
?
How
kindly
doth
he
assure
them
of
Eternal
Mansions
with
that
Pathetick
Accent
,
If
it
were
not
so
,
I
would
have
told
you
?
Joh.
14.1
.
How
earnestly
did
he
pray
for
them
?
Ioh.
17.
How
soon
doth
he
visit
them
without
upbraiding
their
sad
Desertion
?
&c.
Yea
our
blessed
Jesus
retains
the
same
affectionate
Heart
towards
us
in
Heaven
,
after
all
he
endured
on
Earth
:
He
ever
lives
to
make
intercession
for
us
,
Heb.
7.25
.
as
if
that
were
the
very
business
and
end
of
his
Living
.
How
precious
should
Christ
be
to
us
,
to
us
to
live
should
be
Christ
,
his
Dominion
we
should
acknowledge
,
and
obey
his
Law
;
who
so
dearly
bought
his
Government
,
Rom.
14.9
.
Let
us
be
entirely
resigned
to
him
,
and
with
joy
endure
the
utmost
for
his
Name
;
for
we
are
redeemed
by
his
Blood
.
Be
careful
and
studious
to
imitate
him
,
as
what
expresseth
our
Esteem
of
him
,
and
most
answers
the
great
Ends
of
his
Undertaking
:
Rom.
8.29
.
Tit.
2.14
.
4.
That
sorer
Punishment
denounced
in
the
Gospel
against
such
as
neglect
Salvation
by
Christ
,
is
exceeding
just
.
Heb.
10.29
.
Of
how
much
sorer
punishment
suppose
ye
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
son
of
God
,
and
hath
counted
the
blood
of
the
covenant
wherewith
he
was
sanctified
an
unholy
thing
?
&c.
It
's
equal
they
die
in
their
Sins
,
notwithstanding
the
Remedy
,
since
they
refuse
it
;
and
that
the
Wrath
of
God
abide
on
them
,
who
despise
his
Reconciling
Love
.
But
that
's
not
all
,
the
Gospel
proportions
its
Threatnings
to
the
aggravated
Sins
of
Unbelief
and
Impenitency
;
that
we
will
not
come
to
Christ
,
for
the
Life
he
purchased
by
his
Death
,
is
worse
than
our
first
forfeiture
of
Life
.
By
this
we
trample
on
Christ
as
odious
,
and
esteem
his
Blood
profane
and
vile
.
We
spurn
at
the
tenderest
Bowels
,
and
contemn
the
riehest
Grace
.
We
approve
of
our
Apostacy
,
and
hug
our
Chains
.
We
downright
tell
God
to
his
face
,
I
chuse
to
be
Damned
,
rather
than
be
saved
by
Christ
.
Can
any
think
it
strange
,
that
their
Fall
should
be
the
lower
,
their
Flames
the
hotter
,
and
the
Reflections
of
a
tormenting
Conscienee
more
penetrating
.
It
's
in
flaming
fire
Christ
will
take
vengeance
on
such
as
obey
not
the
Gospel
,
who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
The
Blow
intended
for
such
,
is
too
great
for
a
created
Instrument
to
give
,
therefore
it
will
be
immediate
by
the
Presence
of
the
Lord
;
yea
it
will
be
so
awful
,
as
shall
make
the
Power
of
God's
Arm
glorious
in
inflicting
it
.
Marvelous
is
the
Instance
by
which
God
intends
to
glorifie
any
Attribute
;
sore
will
be
that
Misery
by
which
God
will
get
Eternal
Glory
to
the
strength
of
his
Power
,
in
making
Wretches
miserable
.
Oh!
tremble
at
Gospel
Vengeance
,
and
credit
Gospel
Threatnings
,
lest
you
feel
them
,
and
thereby
Christ
not
only
become
useless
,
but
also
terrible
to
you
?
What
will
your
case
be
,
when
he
shall
avenge
his
despised
Blood
,
and
execute
that
which
is
the
condemnation
!
Joh.
3.19
.
And
know
,
O!
obstinate
Sinner
,
thy
Ruine
is
as
sure
,
as
it
is
dreadful
.
Heb.
2.3
.
How
shall
we
escape
,
if
we
neglect
so
great
a
salvation
?
There
's
no
possibility
of
escaping
,
thy
own
awaken'd
Mind
being
Judge
.
Hath
God
a
dearer
Son
to
give
for
thee
?
Will
God
be
a
Liar
,
and
Perjured
for
thy
sake
?
Can'st
thou
hope
for
this
,
as
thou
must
,
since
he
hath
so
often
declared
,
yea
sworn
,
that
the
impenitent
Unbeliever
shall
never
enter
into
his
Rest.
Undo
not
thy self
by
Hopes
,
without
any
Word
of
God
for
them
,
yea
so
expresly
against
his
Word
,
which
so
many
thousands
already
feel
the
certainty
of
.
Obey
the
Gospel
for
Salvation
thou
must
,
or
its
sorer
Vengeance
thou
shalt
Eternally
undergo
.
5.
The
Faith
and
Joy
of
a
sincere
Christian
are
well
grounded
,
notwithstanding
his
many
Offences
,
and
great
Forfeitures
.
Our
Sins
are
many
and
great
,
can
God
forgive
them
?
I
am
exceeding
unworthy
,
how
shall
God
deal
with
me
as
his
Child
,
or
admit
my
wearing
a
Crown
of
Glory
?
Can
I
expect
this
,
or
have
any
joyful
hopes
concerning
it
?
Truly
these
are
necessary
Challenges
,
if
the
Price
of
Salvation
be
unknown
.
But
consider
,
O
Soul
!
that
thy
Pardon
and
Eternal
Glory
are
purchased
by
the
Obedience
of
the
Son
of
God
in
our
Nature
,
and
secured
to
thee
by
the
Covenant
made
and
ratified
in
the
Virtue
of
Christ's
Blood
.
Thy
Sins
have
not
dishonoured
God
above
the
Glory
which
redounds
to
him
by
the
Sufferings
and
Merits
of
thy
Redeemer
.
That
was
done
and
suffered
by
Christ
,
which
in
the
Balance
of
Justice
more
than
compensates
whatever
is
to
be
forgiven
thee
,
or
is
promised
to
thee
.
No
Perfection
of
God
is
aggrieved
by
any
thing
the
Gospel
grants
to
the
Persons
it
designeth
:
Art
thou
a
godly
Believer
,
thô
a
weak
one
?
Even
thou
mayest
rejoyce
in
God
through
our
Lord
Iesus
Christ
,
having
now
received
the
atonement
,
Rom.
5.11
.
Having
answered
the
first
Ques●●on
,
What
is
the
Obedience
of
Christ
,
by
which
we
are
made
Righteous
?
I
come
to
the
second
Question
.
SERMON
II.
2
Q
What
is
it
to
be
made
Righteous
by
Christs
Obedience
?
A.
THere
's
hardly
a
word
in
Scripture
of
so
various
acceptations
as
the
word
Righteousness
.
But
I
shall
confine
my self
to
what
the
Spirit
of
God
designeth
principally
in
the
Text.
To
be
made
Righteous
by
Christ's
Obedience
is
;
1.
To
be
made
free
from
Condemnation
,
as
if
we
had
not
sinn'd
,
and
to
be
entitled
to
Acceptance
with
God
and
Eternal
Glory
,
as
if
we
had
kept
the
whole
Law
:
and
both
for
the
sake
of
Christ's
Righteousness
imputed
to
Penitent
Belie●ers
for
Pardon
and
Adoption
.
It
is
not
to
be
made
Men
that
never
sinned
,
for
that
's
impossible
;
nor
to
be
esteemed
Men
that
personally
kept
the
whole
Law
,
for
that
were
false
;
both
which
blessedness
by
Pardon
doth
demonstrate
;
our
forgiveness
shews
our
disobedience
.
2.
By
the
Merits
and
Spirit
of
Christ
to
be
made
obedient
to
the
Gospel
,
at
least
in
those
things
which
Christ
hath
graciously
appointed
to
be
the
Conditions
of
our
actual
Enjoyment
of
saving
Benefits
,
as
the
effects
of
Christ's
sole
Righteousness
.
In
the
first
sense
we
are
made
Righteous
in
our
Justification
,
which
is
a
forensick
act
;
and
infers
a
relative
change
of
our
State
from
Guilty
to
Pardoned
,
from
Non-Accepted
to
Accepted
,
and
from
being
void
of
Right
to
have
a
Right
to
the
Eternal
Inheritance
.
In
the
sense
of
the
second
particular
,
we
are
made
Righteous
partly
in
our
Effectual
Vocation
,
and
partly
in
our
Progressive
Sanctification
and
Perseverance
.
This
is
by
the
efficiency
of
the
Spirit
of
Christ
enclining
and
enabling
us
to
the
performance
of
the
respective
Gospel
Conditions
;
he
enableth
us
to
Believe
for
Justification
,
to
Repent
for
Pardon
,
to
Persevere
in
Faith
and
True
Holiness
for
the
possession
of
Eternal
Glory
.
Both
these
are
by
the
Obedience
of
Christ
.
His
Satisfaction
and
Merits
have
a
causual
influence
on
both
,
though
these
effects
be
produced
in
a
different
manner
.
We
must
not
limit
our
being
made
Righteous
by
Christ's
Obedience
,
below
our
being
made
Sinners
by
Adam's
Disobedience
;
as
far
as
Adam
made
us
Sinners
,
so
far
Christ
makes
us
Righteous
,
or
the
reddition
is
improper
:
We
are
as
truly
absolved
by
Christ's
Obedience
,
as
we
were
made
guilty
by
Adam's
Disobedience
;
And
we
are
as
truly
Regenerated
by
Christ's
Obedience
,
as
we
were
Depraved
by
Adam's
Disobedience
.
In
the
first
we
are
made
free
from
the
Curse
of
the
Law
due
to
us
as
Sinners
;
in
the
later
we
are
preserved
from
being
impenitent
ungodly
Infidels
,
to
whom
the
Gospel
doth
not
give
a
freedom
from
the
Curse
;
but
leaves
such
under
the
Law
's
Sentence
,
yea
denounceth
greater
punishments
against
them
.
By
the
first
we
have
a
full
Righteousness
to
stand
before
God
in
,
notwithstanding
the
exactness
of
the
Law
of
Innocency
,
and
all
our
Faults
and
Defects
.
By
the
second
we
are
render'd
the
Objects
or
Subjects
of
that
full
Righteousness
according
●o
the
Gospel
promise
,
which
is
the
Instrument
whereby
God
bestows
it
.
But
hereof
more
fully
in
due
place
.
I
shall
insist
most
on
the
first
point
.
1.
To
be
made
Righteous
by
Christ's
Obedience
,
is
to
be
made
Free
from
Condemnation
as
if
we
had
not
Sinned
,
and
to
be
Entitled
to
Acceptance
with
God
and
Eternal
Glory
,
as
if
we
had
kept
the
whole
Law
;
and
both
for
the
sake
of
Christ's
Righteousness
,
imputed
to
Penitent
Believ●●s
for
Pardon
and
Adoption
.
I
can
in
the
shortest
way
Comprehend
the
Nature
and
Parts
of
this
Particular
by
the
following
Propositions
.
1
Pro.
All
Men
are
unrighteous
by
nature
,
Rom.
3.10
.
There
is
none
righteous
,
no
not
one
.
We
are
all
Transgressors
,
and
therefore
each
is
liable
to
Vengeance
,
Rom.
3.19
.
All
the
world
is
become
guilty
before
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
might
have
arrested
,
and
Executed
Judgment
upon
all
of
us
.
When
Innocency
ceased
,
the
Sentence
of
the
Law
took
place
;
and
obnoxiousness
to
Misery
inevitably
followed
.
This
includes
a
forfeiture
of
Right
to
Happiness
by
the
Law
of
Works
;
Be
sure
,
if
it
condemns
us
by
its
Threats
,
it
cannot
reward
us
by
its
Promise
;
Disobedience
putting
us
past
a
possibility
of
perfectly
obeying
,
which
was
the
Condition
of
its
Reward
.
Therefore
by
the
deeds
of
the
law
shall
no
flesh
living
be
justified
,
for
by
the
law
is
the
knowledge
of
sin
,
Rom.
3.20
.
God
can
never
speak
peace
by
it
to
the
Sinner
,
nor
acquit
the
Offender
,
because
by
it
he
condemns
for
the
least
Sin
,
and
promiseth
Life
to
none
but
the
perfectly
Obedient
.
By
this
Law
Sin
is
not
only
known
to
be
Sin
,
but
Sin
is
known
to
bring
Damnation
,
and
to
bar
us
from
Happiness
.
Hence
,
though
Christ's
Obedience
was
perfect
according
to
the
Law
,
yet
it
is
not
by
the
Law
that
God
pronounceth
the
Believer
just
,
but
by
the
Gospel
.
Righteousness
comes
not
by
the
Law
,
Gal.
2.21
.
No
Man
is
justified
by
the
Law
,
Gal.
3.11
.
Exh.
Be
affected
with
that
Unrighteous
State
,
wherein
you
all
once
have
been
,
and
the
Impenitent
still
remain
.
Is
it
a
small
thing
to
have
been
Rebels
against
the
holy
Law
of
your
Maker
?
Can
you
make
a
light
account
of
being
under
the
Curse
,
which
comprehends
the
utmost
Misery
?
Gal.
3.10
.
This
as
a
flaming
Sword
keeps
thee
from
the
Tree
of
Life
,
and
with
irresistible
power
binds
Vengeance
on
thee
,
whilst
thou
art
Christless
.
Divine
Wrath
points
to
thee
,
as
the
Obnoxious
Person
,
and
in
the
mean
time
thou
hast
no
Claim
to
God's
Favour
,
no
Title
to
God
or
any
Saving
Blessing
.
In
this
State
the
best
of
you
once
were
,
Eph.
2.12
.
And
what
Grace
was
it
,
that
ref●ued
you
out
of
this
extremity
?
Who
can
enough
adore
it
?
But
what
is
the
stupidness
of
such
among
you
,
that
can
quietly
sleep
in
an
Unrighteous
State
;
yea
,
so
long
despise
and
refuse
Deliverance
from
it
?
Hell
is
your
due
every
moment
,
and
should
you
die
in
this
condition
,
as
you
may
without
farther
warning
;
neither
the
Mercy
of
God
,
nor
the
Merits
of
Christ
,
will
prevent
Eternal
Torments
.
2
Pro.
God
is
so
Righteous
and
Jealous
of
the
Glory
of
his
Government
,
that
his
richest
Mercy
admits
the
Pardon
of
no
Offender
,
nor
Saving
Benefits
to
such
as
in
the
least
fail
in
their
Obedience
,
but
on
the
account
of
a
Righteousness
at
least
exactly
adequate
to
what
strict
governing
Justice
did
enjoin
and
prescribe
.
It
must
be
a
Righteousness
of
Obedience
as
perfect
as
the
Law
Precept
required
of
Men
;
it
must
be
a
Righteousness
of
Satisfaction
,
by
bearing
a
Punishment
equivalent
to
what
the
Law
Threatning
denounced
against
Sinners
.
And
because
this
Law
in
its
Precepts
and
Threats
was
a
Law
to
Men
,
and
they
were
Men
that
transgressed
,
therefore
Justice
required
that
the
Obedience
should
be
yielded
,
and
the
Punishment
suffered
by
and
in
the
Humane
Nature
.
Hence
even
the
Son
of
God
must
take
our
Flesh
,
if
he
would
be
a
Redeemer
:
The
Satisfaction
must
yield
as
much
glory
to
Justice
,
as
the
Sin
forgiven
did
injure
it
.
The
Merit
must
be
proportioned
in
the
Scale
of
Justice
to
the
Benefit
to
be
conferr'd
,
and
that
upon
Offenders
,
which
render'd
what
was
appointed
to
Christ
,
to
be
above
what
the
Law
required
of
Men.
Of
which
I
have
spoken
somewhat
already
,
and
shall
have
reason
again
to
enlarge
.
Rom.
3.26
.
His
Righteousness
is
declared
,
and
he
appears
just
,
when
the
Justifier
of
him
that
believes
in
Jesus
.
Sin
must
be
condemned
in
the
flesh
of
Christ
by
his
dying
a
Sacrifice
for
it
,
that
the
righteousness
of
the
law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
spirit
,
Rom.
8.34
.
Exh.
Adore
the
Authority
and
Justice
of
God
,
notwithstanding
Pardoning
Mercy
.
The
Atonement
speaks
it
,
neither
is
it
debased
by
all
the
Displays
of
Grace
.
We
are
as
subject
to
God
,
as
if
he
had
never
spared
us
,
and
he
is
still
as
just
,
as
if
all
Mankind
were
to
be
damned
.
If
you
despise
his
Dominion
,
you
shall
find
the
edge
of
his
Sword
,
if
you
reject
the
Atonement
,
the
Severity
of
his
Justice
will
instance
it self
upon
you
.
See
then
that
you
provoke
not
the
Lord
to
jealousie
.
Deut.
29.20
.
3
Pro.
No
Grace
,
nor
Act
of
the
best
Saint
can
be
a
Satisfaction
for
the
least
Fault
,
or
a
Righteousness
Meritorious
of
the
least
Benefit
.
All
Saints
have
sinned
,
yea
Sins
and
Defects
adhere
to
their
best
Duties
.
Our
exactest
actions
cannot
atone
for
a
past
Crime
,
because
they
are
no
more
than
what
's
at
present
due
from
us
.
Imperfect
Duties
cannot
merit
,
because
they
are
not
in
the
estimate
of
governing
Justice
proportioned
to
the
lowest
Benefit
.
A
Reward
of
Debt
can
be
to
none
below
him
,
that
never
sinned
and
perfectly
obeyeth
,
Rom.
4.4
.
though
a
Reward
of
Grace
is
promised
to
the
Upright
,
Ps.
50.11
.
When
we
have
done
all
we
now
can
do
,
we
are
unprofitable
Servants
,
and
by
the
Law
of
Works
,
the
iniquity
of
our
holy
things
were
enough
to
bring
us
under
condemnation
.
Exh.
See
your
need
of
a
greater
Righteousness
than
your
own
,
and
submit
to
the
way
of
its
application
.
Rom.
10.3.4
.
For
they
being
ignorant
of
Gods
righteousness
,
and
going
about
to
establish
their
own
righteousness
,
have
not
submitted
themselves
to
the
righteousness
of
God
.
They
not
knowing
the
Righteousness
which
God
had
contrived
,
and
appointed
for
the
Salvation
of
fallen
Man
,
proudly
thought
they
could
by
a
tale
of
Works
,
made
up
with
operous
costly
Sacrifices
,
merit
Life
at
the
hands
of
God
;
and
by
this
conceit
they
despised
a
Crucified
Christ
as
needless
,
refused
to
believe
in
Christ
for
Justification
by
his
Merits
,
and
went
on
in
Impenitency
,
as
above
the
necessity
of
Pardon
by
his
Blood
.
Which
Impenitent
persisting
in
rejecting
of
Christ
was
their
non-submission
to
the
Righteousness
of
God
.
Oh
the
danger
of
a
Heart
too
proud
,
and
a
Will
too
stubborn
to
stoop
to
Christ
and
his
Gospel
!
Alas
our
own
Garments
are
too
scant
for
a
covering
and
unless
we
accept
of
a
whole
Christ
,
we
shall
be
naked
,
notwithstanding
the
largeness
of
his
Robe
.
His
Stripes
will
not
heal
us
,
if
we
return
not
unto
this
Shepherd
and
Bishop
of
our
Souls
,
1
Pet.
2.24
,
25.
A
Righteousness
to
procure
Acceptation
,
or
Merit
Life
,
we
cannot
work
out
,
but
blessed
be
God
,
Christ
is
the
end
of
the
Law
for
Righteousness
to
every
one
that
believeth
,
Rom.
10.4
.
The
end
of
the
Ceremonial
Law
,
is
what
the
Tipes
signified
:
The
end
of
the
Law
of
Works
,
as
being
the
scope
and
issue
of
it
;
for
if
it
had
been
perfectly
obeyed
by
Man
,
right
to
Impunity
,
and
its
Reward
,
was
the
utmost
which
that
Law
could
confer
on
Innocent
Man
.
And
blessed
be
God
,
Christ
hath
by
his
Obedience
merited
both
these
;
and
all
that
will
truly
believe
,
shall
in
Christ's
Right
be
Entitled
to
both
;
tho'
for
any
thing
wrought
by
them
,
they
could
never
attain
either
Impunity
or
Glory
.
If
you
peruse
v.
5.
to
the
11.
you
will
find
,
that
God
hath
put
us
past
all
solicitousness
concerning
the
sufficiency
and
certainty
of
a
Christ
,
who
hath
a
fullness
of
Righteousness
for
the
Salvation
of
Sinners
:
But
the
thing
incumbent
on
us
to
be
sollicitous
about
,
is
,
that
we
comply
with
the
Gospel
,
that
we
may
be
saved
by
his
Righteousness
.
V.
10
,
11.
If
thou
shalt
confess
with
thy
mouth
the
Lord
Iesus
,
and
believe
with
thy
heart
,
thou
shalt
be
saved
;
for
with
the
heart
man
believeth
unto
righteousness
,
and
with
the
mouth
confession
is
made
to
salvation
.
Without
these
,
neither
his
coming
to
Dye
,
nor
his
Resurrection
from
Death
,
will
avail
us
to
Salvation
Oh!
then
accept
of
Christ
,
and
yield
up
your selves
to
him
,
and
to
a
due
and
faithful
Confession
of
him
,
as
your
Lord
and
Iesus
.
4.
Prop.
Jesus
Christ
,
by
the
gracious
Dispensation
of
God
,
as
our
Law-giver
,
was
admitted
,
and
in
our
Nature
did
so
fully
answer
the
demands
of
Governing
Justice
,
as
that
to
its
own
very
Glory
,
it
admits
the
Grace
of
God
to
exert
it self
in
forgiving
Believing
Sinners
,
and
in
conferring
on
them
Saving
Benefits
in
the
Righteousness
of
Christ
.
It
was
not
so
small
a
matter
,
as
most
account
it
,
to
bring
Justice
and
Pardoning
Mercy
to
consist
;
to
honour
the
Government
of
God
,
and
save
Believing
Sinners
,
who
before
were
Sentenced
to
Dye
.
But
having
spoken
to
some
part
of
this
Proposition
in
my
former
Discourse
,
I
shall
reduce
it
to
these
Particulars
,
which
I
shall
briefly
hint
at
.
1.
It
was
in
our
Offending
Nature
that
Christ
answered
the
Demands
of
Justice
,
tho'
it
was
not
in
our
Person
.
Rom.
8.3
.
God
sent
his
Son
in
the
likeness
of
sinful
flesh
.
If
without
this
it
had
been
possible
to
vindicate
the
Government
of
God
in
general
,
yet
without
assuming
our
Nature
,
it
would
not
have
been
a
Vindication
of
the
Government
of
God
over
Men
in
particular
;
the
Sufferings
had
not
been
a
satisfaction
for
Human
Offences
,
as
Human.
2.
Nothing
was
abated
to
Christ
that
Governing
Justice
exacted
;
the
Substantials
of
the
Law
were
inserted
into
the
Rule
of
his
Active
and
Passive
Obedience
,
and
Justice
adjusted
his
Work
to
his
Wages
.
There
's
no
Common
nor
Special
Benefit
promised
,
or
given
,
on
the
account
of
his
Obedience
to
any
,
but
the
value
of
his
Obedience
is
proportionable
thereto
,
tho'
yet
the
Benefits
much
exceed
what
Adam
forfeited
;
and
therefore
his
Obedience
must
transcend
what
was
injoined
Man
by
the
Law
of
Works
.
3.
Gods
Government
and
Justice
were
not
only
Vindicated
by
Christs
Obedience
,
but
greatly
Honoured
.
Oh!
the
lustre
cast
on
Gods
Laws
hereby
!
Never
did
the
Authority
of
Gods
Precepts
appear
so
Royal
,
as
when
God
in
Flesh
so
accurately
obeyed
them
;
even
to
that
of
Dying
for
Sinners
.
Never
was
the
awfulness
of
Gods
Penal
Sanctions
discovered
,
as
in
the
Tears
,
Sweats
,
Agony
,
and
Blood
of
his
Glorious
and
Beloved
Son
.
There
's
no
instance
of
the
Riches
of
Gods
Praemiant
Sanction
,
as
in
the
Rewards
which
our
Saviour
received
.
How
Exalted
is
his
Human
Nature
above
Angels
!
And
how
great
are
his
Rewards
in
his
Members
!
Yea
,
no
Blessing
given
to
lost
Man
,
but
it
's
on
his
account
.
What
an
attesting
Eccho
have
you
,
Ioh.
12.28.27
.
Father
,
glorify
thy
Name
.
Then
came
there
a
voice
from
heaven
,
saying
,
I
have
both
glorified
it
,
and
will
glorify
it
again
.
Christ
spake
his
part
when
he
had
inspected
the
united
force
of
Terrors
just
besetting
him
:
Now
is
my
soul
troubled
:
Father
,
save
me
from
this
hour
;
but
for
this
cause
came
I
unto
this
hour
.
q.
d.
As
heavy
as
it
presseth
,
as
awful
as
it
is
,
yet
Father
glorify
thy
Name
;
abate
nothing
that
will
make
for
thy
Honour
,
however
my
Flesh
trembleth
,
and
my
Soul
is
distressed
:
Be
thou
great
,
however
low
I
must
be
brought
:
Spare
not
for
my
crying
,
so
as
to
abate
whatever
tends
to
make
thy
Authority
Sacred
,
and
Justice
Exact
.
The
Father
Answers
,
I
have
persued
the
Interest
of
my
Glory
hitherto
in
thy
Debasement
,
Poverty
;
Contempt
,
Sorrows
,
Shame
,
Temptations
and
Torments
,
which
are
now
just
a
finishing
;
my
Sword
is
giving
its
utmost
blow
;
and
then
I
will
be
Glorious
in
Exalting
and
Rewarding
thee
:
I
'll
get
my
Remunerative
Justice
as
great
a
Name
in
thy
Triumphs
,
as
my
Punitive
Justice
hath
acquired
in
thy
Debasements
.
So
Christ
explains
it
,
v.
31
,
32.
Now
shall
the
prince
of
this
world
be
judged
,
and
when
I
am
lifted
up
,
I
'll
draw
all
men
to
me
.
4.
Tho'
all
was
fulfilled
by
Christ
when
appointed
to
it
,
yet
it
was
by
a
gracious
Dispensation
of
God
,
as
Law-giver
,
that
Christ
was
allowed
to
work
this
Righteousness
for
the
Salvation
of
Sinners
.
The
Law-giver
is
above
the
Law
;
and
tho'
the
Law
knew
no
Sponsor
,
whose
Obedience
should
procure
Pardon
,
and
save
the
Guilty
;
alius
was
aliud
in
its
accounts
:
Noxa
Caput
sequitur
is
its
Language
:
The
Punishment
must
fall
on
the
Sinner
,
it
could
appoint
no
other
to
bear
it
,
and
imputing
to
the
Sinner
what
another
endureth
,
is
above
its
Dialect
.
Yet
God
,
the
Law-giver
,
had
not
signified
his
whole
Will
by
the
Law
of
Works
,
he
had
reserved
a
Prerogative
whereby
he
could
secure
the
Glory
of
his
Government
,
and
spare
the
Rebel
;
satisfy
Justice
,
and
not
destroy
the
Sinner
;
and
be
as
glorious
in
forgiving
as
in
punishing
.
To
him
the
satisfaction
was
made
,
and
by
him
accepted
,
Heb.
10.7
.
And
hence
the
Sinner
is
not
free
,
as
soon
as
the
satisfaction
was
made
,
but
it's
when
,
and
on
what
terms
the
Law-giver
and
Sponsor
would
adjust
;
yea
,
and
the
release
comes
to
the
Sinner
as
a
forgiving
Act.
Exh.
Adore
the
Wisdom
and
Grace
of
God
.
Oh!
what
Grace
that
would
transfer
the
punishment
!
What
Wisdom
that
contrived
a
way
to
place
it
so
,
that
God
should
be
satisfied
,
and
yet
his
Grace
be
free
!
The
Sinner
saved
,
and
yet
not
tempted
to
Rebel
!
The
Sufferer
repaid
in
Glory
,
suited
to
what
he
did
and
endured
!
The
Redeemed
kept
Humble
as
Pardoned
,
tho'
the
Pardon
was
granted
on
a
valuable
Price
!
The
Gift
so
bestowed
,
as
to
exert
Authority
,
and
necessitate
Diligence
!
And
yet
nothing
done
on
the
Receivers
part
to
purchase
the
Gift
,
or
to
Rob
Grace
of
its
Glory
:
it
s
comprehensively
expressed
,
Eph.
1.7
,
8.
In
whom
we
have
redemption
through
his
blood
,
the
forgiveness
of
sin
according
to
the
riches
of
his
grace
;
wherein
he
hath
abounded
towards
us
in
all
wisdom
and
prudence
.
5
Prop.
The
righteousness
of
Christ
in
all
respects
is
perfect
and
compleat
,
yet
Christ's
Righteousness
is
variously
denominated
from
those
different
respects
.
However
variously
we
conceive
thereof
,
it
s
every
way
perfect
,
it
's
chargeable
with
no
defect
,
nor
subject
to
any
challenge
.
1.
It
's
perfect
,
if
you
consider
it
as
a
meer
conformity
to
the
preceptive
part
of
the
Moral
Law
,
in
which
respect
it
's
the
same
as
Holiness
.
He
was
holy
,
harmless
,
and
undefiled
,
separate
from
sinners
,
Heb.
7.26
.
He
was
habitually
Holy
above
Adam
;
yea
,
above
Angels
;
none
so
full
of
grace
and
truth
as
he
,
Joh.
1.14
.
No
Mind
so
▪
filled
with
light
,
in
actu
primo
,
even
from
the
very
●●nning
;
no
Heart
so
inlaid
with
the
Divine
Image
,
and
enflamed
with
Love
as
his
;
he
had
the
Spirit
without
measure
,
Ioh.
3.34
.
He
had
no
taint
of
evil
in
his
Constitution
,
in
the
Womb
he
was
that
Holy
thing
,
Luk.
2.35
.
And
when
the
Tempter
assaulted
him
with
the
most
Skilful
violence
,
he
had
nothing
in
him
,
Ioh.
14.30
.
He
super-eminently
obeyed
to
an
Iota
all
that
was
required
of
him
,
or
competent
to
his
Person
,
and
this
without
any
defect
in
the
manner
,
and
to
the
utmost
extent
of
the
Precept
.
Thus
compleatly
Holy
was
Christ
,
which
Holiness
went
into
the
matter
of
his
Righteousness
,
and
is
often
called
so
;
he
gave
God
his
utmost
due
,
as
a
Holy
Law-giver
.
2.
It
was
a
perfect
Righteousness
,
as
the
performed
condition
of
the
Reward
promised
him
in
the
Covenant
of
Redemption
.
Whatever
was
promised
to
Christ
,
either
for
himself
or
Members
,
was
promised
upon
certain
conditions
;
some
of
which
were
a
due
undergoing
of
the
bitterest
Sufferings
threatned
in
the
Law
of
Works
,
others
were
included
in
that
of
his
Active
Obedience
.
A
Penal
Sanction
in
case
of
his
failure
,
had
no
room
in
the
Law
of
Mediation
,
because
of
the
impossibility
of
his
Non-performance
,
and
therefore
a
right
to
Impunity
is
of
as
little
concern
;
but
Christ's
Active
and
Passive
Obedience
,
became
formally
a
compleat
Righteousness
,
as
what
he
did
and
suffered
,
was
an
exact
fulfilling
of
the
condition
of
the
Reward
in
the
Sanction
.
He
took
our
Nature
,
he
made
his
Soul
an
Offering
for
Sin
,
he
Honou●
the
Law
,
he
Glorified
God
,
he
did
all
the
●●rk
,
which
was
given
him
to
do
,
and
drunk
the
Dregs
of
the
Cup
,
which
was
appointed
him
to
Drink
:
He
fulfilled
all
Righteousness
,
Mat.
3.15
.
Even
all
that
for
which
he
was
to
be
Exalted
,
or
his
Seed
made
Happy
;
nothing
was
omitted
by
him
,
or
abated
to
him
.
3.
This
Righteousness
of
Christ
,
as
the
performed
condition
of
the
Reward
,
was
a
Federal
Righteousness
,
above
what
was
to
be
Man's
Righteousness
by
the
Law
of
Works
;
which
could
not
be
,
but
that
the
conditions
consented
to
by
Christ
in
the
Covenant
of
Redemption
,
were
other
,
and
greater
than
what
were
required
of
Adam
by
the
Covenant
of
Works
.
I
shall
give
you
a
few
of
many
instances
of
Conditions
,
appointed
to
Christ
in
the
Covenant
of
Redemption
,
above
what
the
Law
of
Works
required
.
The
Law
of
Works
did
not
require
the
Person
Obeying
or
Suffering
,
to
be
the
Eternal
Son
of
God
in
our
Nature
,
but
the
Covenant
of
Redemption
required
this
;
should
I
Name
no
more
,
this
would
fully
prove
the
point
.
But
I
add
,
The
Law
of
Works
did
not
exact
an
Obedience
above
what
Innocent
Adam
was
able
to
perform
,
but
the
Covenant
of
Redemption
did
this
:
And
Christ
so
obeyed
in
our
Nature
,
(
not
needlessly
)
as
must
fill
the
Angels
with
admiration
to
see
themselves
outdone
.
The
Covenant
of
Works
did
not
exact
Punishment
even
to
Death
,
from
the
same
Person
as
still
yielded
perfect
Obedience
,
but
the
Covenant
of
Redemption
did
this
.
The
Law
of
Works
did
not
require
,
or
appoint
a
vicarious
Punishment
or
Obedience
from
a
Sponsor
for
others
,
but
limited
both
to
the
Persons
originally
subject
to
the
Law
,
whereas
the
Covenant
of
Redemption
appointed
this
.
The
Law
of
Works
did
not
command
the
Sufferings
of
any
,
as
a
Reconciling
Propitiation
,
but
the
Law
of
Mediation
did
this
.
My
reason
for
that
is
,
The
Law
of
Works
did
,
by
its
Threats
,
denounce
Vengeance
against
Sin
;
But
this
was
not
by
a
Precept
upon
Obedience
whereto
,
the
Sufferer
could
Merit
Peace
and
Reconciliation
,
whereas
the
Law
of
Mediation
appointed
Christs
Death
for
a
Propitiatory
Offering
,
and
in
Dying
he
yielded
the
highest
Act
of
Obedience
to
a
Precept
,
Ioh.
14.31
.
And
this
to
make
Reconciliation
,
Heb.
2.17
.
Col.
1.20
.
The
Covenant
of
Works
did
,
as
a
condition
of
Impunity
and
Reward
,
injoin
Obedience
to
no
Law
,
but
-
that
which
Adam
was
under
,
viz.
the
Law
of
Works
,
and
the
Positive
one
,
Prohibiting
the
Eating
of
the
Tree
of
Knowledge
of
Good
and
Evil
:
But
the
Covenant
of
Redemption
required
Obedience
to
the
Ceremonial
Law
,
&c.
The
Law
of
Works
appointed
no
more
Obedience
than
Governing
Justice
,
as
such
,
had
suited
to
the
Rewards
of
that
Covenant
:
But
as
the
Covenant
of
Redemption
had
far
higher
Rewards
,
so
it
ordained
suitable
conditions
.
The
Law
of
Works
appointed
no
Obedience
after
Sin
,
as
a
Meritorious
condition
of
obtaining
forfeited
Benefits
,
but
the
Covenant
of
Redemption
did
this
.
We
may
easily
perceive
,
that
the
conditions
prescribed
to
our
Redeemer
,
much
differ'd
from
those
the
Law
of
Works
required
;
and
since
Christ
fulfilled
all
these
,
his
federal
Righteousness
exceeds
that
which
the
Law
of
Works
prescribed
.
If
you
ask
,
why
Christ's
Righteousness
must
thus
exceed
what
the
Law
of
Works
ordained
?
I
Answer
:
It
's
because
it's
a
greater
thing
to
Redeem
an
Offender
,
than
to
continue
an
Innocent
Persons
Right
to
Impunity
:
And
it
's
more
to
Purchase
greater
Blessings
for
one
that
hath
forfeited
all
good
,
than
it
is
to
continue
lesser
Blessings
,
tho'
with
some
addition
to
one
that
hath
not
forfeited
.
Yea
,
and
Reconciliation
is
more
difficult
than
maintaining
Peace
before
any
Enmity
.
4.
Christs
Righteousness
was
perfect
,
as
it
was
his
adjudged
just
right
to
the
Rewards
promised
him
,
for
performing
the
foresaid
Conditions
.
The
dueness
of
the
Reward
to
Christ
in
a
way
of
strict
Justice
is
his
Righteousness
.
Ius
ad
premium
,
it
was
to
him
a
Reward
of
Justice
and
not
of
Grace
,
because
Justice
proportioned
the
Conditions
to
the
Reward
,
and
the
Reward
to
the
Conditions
;
if
it
were
not
so
,
governing
Justice
never
glorified
or
discover'd
it self
in
the
dispensing
of
Rewards
.
To
finish
this
Point
,
consider
1.
The
Reward
to
which
Christ
hath
a
Right
includes
all
that
was
promised
to
Christ
or
to
others
,
on
the
account
of
his
Satisfaction
and
Merits
.
Not
only
that
he
should
be
exalted
,
and
have
a
name
above
every
name
,
P●●●
.
2.8
.
with
whatever
Glory
or
Homage
which
was
to
be
render'd
to
him
as
a
Saviour
.
But
it
comprehends
all
by
the
Father
promised
,
and
by
himself
bequeathed
to
his
Members
;
as
Justification
,
Adoption
,
the
Sanctifying
Spirit
,
Perseverance
,
and
Eternal
Glory
to
his
Regenerate
Seed
.
As
also
Regeneration
and
Faith
to
all
the
Elect
,
that
they
may
be
raised
to
be
a
Seed
to
him
,
and
united
with
him
.
2.
The
Lord
Jesus
was
solemnly
adjudged
to
have
performed
all
the
Conditions
,
and
to
have
a
Legal
Right
to
all
this
Reward
.
His
Righteousness
was
adjudged
he
was
justified
as
foretold
,
Is.
50.8
.
God
by
Voice
declared
this
,
but
it
was
more
manifest
in
his
Resurrection
,
and
yet
more
in
his
Solemn
Enthroning
in
the
Heavens
,
where
he
sits
at
Gods
right
hand
,
Heb.
8.1
.
Yea
,
he
had
Authority
given
him
to
execute
his
own
Right
,
Ioh.
5.27
.
Exh.
Rejoyce
and
Glory
in
the
Perfection
of
Christs
Righteousness
.
You
see
that
in
all
respects
it's
compleat
.
The
Law
of
Redemption
prescribed
,
as
became
Gods
Essential
Justice
to
propose
:
To
these
Governing
Justice
annexed
a
due
Reward
,
upon
performing
the
Conditions
;
the
perfectly
Holy
Jesus
had
a
right
to
all
the
Reward
,
and
was
solemnly
adjudged
to
have
performed
the
Conditions
,
and
to
have
that
Right
to
the
Reward
.
His
Right
is
founded
in
a
full
performance
of
the
Conditions
,
which
includes
a
full
Conformity
to
the
Law
of
Works
,
yea
,
and
what
far
exceeds
it
.
In
this
then
we
may
glory
,
there
's
no
blot
in
his
performance
,
there
's
no
flaw
in
his
right
.
Can
Sinners
need
anymore
than
this
applied
?
for
it
will
serve
to
all
the
purposes
it
's
designed
to
.
Oh!
Christian
honour
it
,
by
laying
the
stress
of
thy
Hopes
and
Comfort
on
it
,
and
clearing
thy
Interest
in
it
above
all
good
;
it
answers
guilt
,
weakness
,
yea
,
thy
want
of
all
things
except
that
,
without
which
it
cannot
be
applied
to
thee
;
nor
its
effects
attained
,
viz.
a
Penitential
Faith
.
When
thy
Body
rotteth
in
the
Grave
because
of
Sin
,
thy
Spirit
will
be
safe
,
and
Eternally
live
on
the
account
of
this
Righteousness
,
Rom.
8.10
.
thou
mayest
chearfully
venture
thy
Soul
upon
it
.
6
Pro.
The
Lord
Jesus
is
,
and
always
will
be
,
possessed
of
this
Righteousness
in
his
own
Person
.
In
the
Lord
have
I
Righteousness
and
Strength
,
Is.
45.14
.
with
respect
to
this
it
's
said
,
our
Redemption
is
in
Christ
,
by
which
we
are
justified
,
Rom.
3.24
.
The
Meriting
Acts
are
over
,
as
Acts
,
but
the
Merit
never
ceaseth
.
His
Sufferings
are
past
,
but
the
Righteousness
acquired
thereby
remains
;
it
's
not
only
their
Vertue
simply
that
continues
,
but
the
Righteousness
or
Right
founded
thereon
abideth
.
He
hath
a
Right
to
Faith
for
all
the
Elect
who
are
yet
uncalled
;
he
hath
a
Title
to
Pardon
for
all
True
Believers
;
he
hath
a
Right
to
Eternal
Glory
for
all
Persevering
Saints
.
There
is
our
Right
best
secured
.
It
is
for
the
Righteousness
that
is
in
Christ
that
we
are
acquitted
and
adopted
,
and
on
it
,
as
in
him
,
we
must
still
depend
.
Exh.
Sinners
and
Saints
,
look
to
Christ
as
having
in
him
a
full
Righteousness
.
Let
this
Commend
him
to
thy
Acceptance
and
Trust.
Sinners
,
you
need
him
on
this
very
account
to
answer
for
your
Unrighteousness
;
all
his
Offers
and
Calls
should
have
power
with
you
from
this
very
motive
,
he
hath
a
perfect
Righteousness
;
it
were
else
in
vain
to
believe
in
him
,
it
were
to
no
purpose
to
repent
and
turn
to
him
;
were
not
he
by
this
Righteousness
mighty
to
save
thee
,
an
answer
to
his
Call
might
not
be
expected
.
But
know
with
assurance
,
that
he
is
a
Fountain
deep
enough
for
thy
Uncleanness
,
Zech.
13.1
.
The
Son
of
Righteousness
hath
healing
under
his
Wings
,
Mal.
4.1
.
and
peace
and
glory
in
his
power
.
You
may
trust
the
Promises
,
by
which
the
Gospel
allureth
you
to
Christ
,
for
as
amazing
as
the
Good
is
which
they
contain
,
they
are
by
his
Righteousness
,
Yea
and
Amen
,
2
Cor.
1.20
.
but
take
care
of
separating
his
Person
from
his
Righteousness
,
you
must
accept
of
him
,
as
a
whole
Christ
,
if
you
hope
for
good
by
his
Righteousness
;
and
your
Faith
must
be
directed
to
him
in
a
firm
dependance
,
and
entire
subjection
,
or
he
'll
be
to
you
as
unuseful
,
as
if
he
had
not
this
fullness
of
Righteousness
.
7
Pro.
All
Graces
and
Saving
Benefits
are
dispensed
to
Men
in
the
Righteousness
of
Christ
.
By
his
Satisfaction
he
render'd
it
consistent
with
the
Perfections
of
God
to
visit
blind
Souls
with
his
light
,
and
surprize
the
dead
with
spiritual
life
;
on
Christs
account
the
Spirit
descends
to
strive
with
the
rebellious
,
and
awake
the
sleepy
.
His
Regenerating
Influences
are
the
effects
of
Christs
Merits
,
he
acts
as
the
Spirit
of
Christ
.
I
do
not
mean
,
that
Christ's
Righteousness
is
imputed
to
Men
in
order
to
the
working
of
Faith
in
them
,
as
it
is
in
order
to
Pardon
;
you
may
as
well
say
it
's
imputed
to
Men
in
order
to
the
preaching
of
the
Gospel
to
them
,
for
that
's
an
effect
of
Christ's
Righteousness
;
but
these
are
the
result
of
a
Divine
Constitution
,
wherein
Christ
is
acknowledged
,
but
no
right
in
Men
supposed
.
The
first
Grace
is
absolute
,
and
an
arbitrary
act
,
as
to
any
claim
the
Sinners
hath
.
Though
Christ
hath
a
right
to
the
Elects
being
brought
to
believe
,
yet
he
transfers
not
his
right
to
the
Elect
,
who
till
they
believe
are
not
united
to
him
,
and
so
are
Aliens
to
his
Righteousness
.
But
God
hath
an
Eye
to
the
Merits
of
Jesus
in
all
his
Grants
and
Gifts
from
first
to
last
,
from
the
least
to
the
greatest
.
When
he
forgives
Sin
,
it
is
a
rendring
to
us
what
is
purchas'd
by
Christ's
Blood
,
Eph.
4.32
.
It
is
a
giving
forth
of
what
he
hath
bought
:
We
are
made
Kings
and
Priests
as
a
proper
Reward
to
Christ
,
and
a
Testimony
to
his
Righteousness
.
Exh.
Say
of
every
Saving
Benefit
,
and
of
all
Graces
,
This
I
receive
,
because
the
Lord
Iesus
hath
a
full
Righteousness
.
The
Heavens
had
been
Brass
as
to
Vital
Influences
,
but
for
this
;
The
Word
had
been
a
dead
condemning
Letter
,
but
for
this
;
My
Sins
had
been
eternally
sealed
up
among
his
Treasures
,
Pledges
of
his
Love
to
my
Soul
I
had
never
found
,
my
Prayers
would
have
been
excluded
audience
,
Christian
Hopes
and
Comforts
I
had
not
intermeddled
with
,
but
that
Christ
is
Righteous
,
yea
,
perfectly
so
.
But
because
his
Righteousness
is
great
,
I
have
found
Healings
when
Wounded
,
Strength
when
Weak
,
my
Prayers
have
had
frequent
Audience
;
God
hath
not
refused
me
Communion
with
himself
,
mine
Iniquities
are
removed
as
a
Cloud
,
I
joy
in
Gods
Favour
,
I
glory
in
his
Fullness
,
and
have
lively
Hopes
to
be
ever
with
him
.
Should
not
that
be
owned
by
us
in
all
,
which
is
the
Consideration
upon
which
all
is
given
.
8
Pro.
The
Righteousness
of
Christ
is
differently
applied
,
and
operative
,
as
the
Gospel
distinguisheth
the
promised
Benefits
with
respect
to
the
various
Conditions
of
such
,
who
are
the
Persons
described
in
the
Promises
.
For
Explication
of
this
note
,
1.
The
Gospel
Promises
distinguish
the
Benefits
that
come
by
Christ
,
and
describe
the
Objects
of
each
.
The
Promises
are
various
,
and
those
are
all
Gospel
Promises
that
are
made
to
fallen
Man
,
for
Christ's
sake
.
To
be
a
Promise
to
fallen
Man
,
and
not
Gospel
,
to
be
for
Christ's
sake
,
and
not
a
Gospel
Promise
,
are
in
the
nature
of
the
thing
impossible
.
The
variety
of
the
Promises
is
obvious
,
and
the
Persons
to
whom
they
are
made
not
alike
described
.
Some
are
made
to
one
Grace
,
some
to
another
Grace
;
some
on
one
Condition
,
some
on
another
.
Justification
is
promised
to
the
Believers
,
Pardon
to
the
Penitent
,
Mar.
1.4
.
Returns
of
Prayer
to
him
that
prays
frequently
,
and
in
Faith
,
Iam.
5.16
.
Glory
to
the
Persevering
Saint
,
Gal.
6.9
.
Abundant
Glory
,
or
Reaping
liberally
to
him
that
sows
liberally
,
that
is
,
who
is
abundant
in
fruitfulness
,
2
Cor.
9.6
.
He
that
hungers
after
Righteousness
shall
be
filled
,
and
the
like
,
Mat.
5.2
.
Each
of
the
Promises
are
made
in
Christ's
Right
;
They
are
but
an
Inventory
of
Christ's
Claim
;
Nay
,
they
were
made
with
respect
to
his
Merits
;
If
God
could
make
a
Promise
of
Saving
Benefits
to
Sinners
without
an
Eye
to
Christ's
Satisfaction
,
as
the
Consideration
of
making
that
Promise
,
I
doubt
it
will
go
too
far
to
prove
,
that
he
may
perform
that
Promise
without
an
Eye
to
his
Satisfaction
.
The
same
Objection
will
not
lie
against
a
meer
.
Decree
or
Purpose
to
give
such
Benefits
in
and
by
Christ
,
for
this
Purpose
gives
no
Man
right
to
the
Benefit
,
but
the
Promise
doth
give
a
right
;
and
to
suppose
a
Sinners
Right
without
respect
to
Christ's
Righteousness
,
seems
to
weaken
the
necessity
of
his
Satisfaction
and
Merits
,
who
is
given
to
be
a
Covenant
,
Is.
42.6
.
i.
e.
for
his
sake
this
Covenant
is
made
,
and
by
him
confirmed
and
executed
.
But
how
ever
various
the
Promises
are
,
they
grant
in
his
right
,
they
be
Christ's
Legacies
,
they
are
bequeathed
by
his
Testament
,
and
therefore
argue
that
the
respective
Blessings
contained
therein
,
are
his
proper
Goods
,
given
out
by
the
Promises
as
his
Donative
Instrument
,
and
upon
terms
which
the
Fathers
and
he
thought
fittest
to
prescribe
,
as
rendring
the
State
of
the
Receivers
such
as
they
judged
most
subservient
,
to
infinitely
wise
,
and
holy
purposes
.
3.
It
's
Christs
Righteousness
that
exerts
it self
,
and
operates
,
in
conferring
the
Benefits
included
in
these
various
Promises
;
this
empties
it self
in
all
those
Channels
,
and
influenceth
by
each
of
those
means
;
the
Blessing
conferred
is
a
display
of
his
Merits
as
the
procuring
Cause
,
whatever
power
the
thing
is
effected
by
,
or
way
it
's
effected
in
:
Christ's
Righteousness
is
applied
in
Pardon
,
in
Adoption
,
in
the
Perseverance
of
Penitent
Believers
,
Gal.
3.16
.
This
is
applied
in
the
Answer
of
every
Prayer
;
this
is
as
truly
in
all
additional
degrees
of
Grace
in
some
Saints
,
as
in
any
measure
in
every
Saint
;
yea
,
in
the
augmented
degrees
of
Glory
,
as
in
a
State
of
Glory
.
Hence
it
's
past
doubt
,
that
unless
we
say
some
Spiritual
and
Heavenly
Benefits
are
given
not
by
,
or
for
Christs
Righteousness
,
or
that
his
Righteousness
may
be
equally
applied
,
and
yet
not
produce
equal
effects
,
then
we
must
conclude
,
the
Righteousness
of
Christ
is
not
in
the
same
degree
applied
unto
all
,
to
whom
it
yet
may
be
applied
to
saving
purposes
.
It
is
applied
to
no
true
Believer
,
but
that
it
secures
to
him
a
Deliverance
from
Hell
,
an
acceptance
of
his
Person
and
Duties
,
Perseverance
in
Faith
,
and
the
Kingdom
of
Heaven
at
last
;
But
are
all
as
greatly
beloved
as
Daniel
,
as
mighty
with
God
as
Moses
,
or
Iacob
?
Had
he
that
was
Ruler
of
five
Cities
as
great
Glory
,
as
he
that
was
made
Ruler
of
ten
Cities
,
Luk.
19
,
17
,
19
,
24.
Comp.
Mat.
25.28
.
and
surely
the
very
preheminence
in
these
respects
is
owing
to
the
Righteousness
of
Christ
applied
,
Rev.
1.5
.
Exh.
Be
careful
and
industrious
to
be
the
described
objects
of
the
several
benefits
you
desire
,
according
as
the
Promises
describe
the
Persons
and
to
whom
they
are
made
,
yet
expect
each
benefit
by
Christ's
Righteousness
,
when
you
are
the
described
objects
of
those
benefits
according
to
the
Gospel
Ordination
.
In
vain
do
you
expect
the
benefit
promised
,
if
you
are
not
the
Persons
to
whom
the
Promise
grants
it
,
for
the
Promise
doth
as
truly
exclude
the
wrong
Person
from
its
Blessing
,
as
it
assures
it
to
the
right
Person
.
But
by
what
doth
the
Promise
describe
you
to
be
the
Person
it
speak
of
?
It
's
not
by
your
Name
,
but
by
your
Character
,
even
your
being
such
a
one
as
Christ
declares
by
the
Promise
,
he
will
give
the
Benefit
to
.
Would
you
be
filled
?
be
then
one
that
hungers
after
Righteousness
:
Would
you
be
pardoned
for
Christs
sake
?
see
that
you
be
Penitent
Believers
;
for
it
's
to
such
only
Christs
Righteousness
is
promised
to
be
applied
for
Pardon
.
Would
you
reap
plentifully
?
then
sow
plentifully
;
for
if
you
be
of
them
that
sow
sparingly
,
God
doth
not
say
it
to
you
,
that
you
shall
reap
plentifully
2
Cor.
9.6
.
The
like
I
may
say
of
every
other
Promise
that
is
Conditional
,
for
therein
God
moves
us
to
duty
by
Benefits
;
he
induceth
us
to
what
we
are
more
backward
,
by
what
we
more
esteem
and
desire
;
Election
knows
our
Names
,
the
Promises
appoints
our
Qualifications
:
And
do
not
think
thou
canst
plead
Christs
Righteousness
to
obtain
the
Good
promised
,
if
thou
art
not
such
a
one
as
the
Promise
describes
;
for
in
making
these
Promises
,
Christ
hath
fixed
the
way
how
the
Effects
of
his
Righteousness
shall
be
dispensed
;
and
by
these
he
requires
us
to
guide
our
Expectations
,
or
they
do
not
answer
the
end
of
his
Publication
of
them
.
But
when
thou
art
,
by
the
Grace
and
Spirit
of
Christ
,
the
characterized
Man
to
whom
the
Promise
belongs
,
expect
the
Blessing
as
the
Effect
of
Christs
Righteousness
,
and
not
of
thine
own
;
the
Promise
had
not
been
made
to
thee
but
for
that
;
it
is
in
his
right
the
Blessing
is
conferred
,
whenever
any
partake
thereof
,
which
adds
Sweetness
as
well
as
Certainty
thereto
:
The
Spirit
frames
the
Vessel
,
but
Christ
affords
the
Oyl
.
By
the
Operation
of
the
Holy
Ghost
thou
art
rendred
the
designed
Object
of
the
Promise
,
but
look
to
Christ
as
Procurer
of
the
Good
which
the
Promise
is
to
convey
:
But
more
of
this
hereafter
.
9
Pro.
In
and
by
the
Righteousness
of
Christ
,
they
that
sincerely
believe
,
are
,
upon
Gods
pardoning
of
them
,
as
free
from
Condemnation
,
as
if
they
had
never
sinned
;
and
accepted
and
entitled
to
eternal
Glory
,
as
if
they
had
kept
the
whole
Law
,
Rom.
8.1
.
There
is
no
Condemnation
to
them
that
are
in
Christ
Iesus
,
who
walk
not
after
the
Flesh
but
after
the
Spirit
.
These
are
in
that
State
wherein
the
Curse
is
restrained
from
arresting
them
:
Yea
,
they
are
Heirs
,
joynt
heirs
with
Christ
,
Rom.
8.17
.
the
Gospel-Covenant
is
their
Charter
of
right
,
which
is
secured
by
the
Death
of
Christ
,
the
Oath
of
God
,
and
Sacramental
Seals
.
The
Death
of
Christ
is
to
be
considered
,
not
only
as
what
purchased
the
Covenant-Blessings
,
of
which
I
have
spoken
before
,
but
also
as
what
ratifies
the
Covenant
to
our
Faith
;
by
Death
its
irrevocable
as
a
Testament
;
and
it
must
be
sure
,
or
the
Lord
of
Glory
had
never
died
to
secure
the
ends
of
it
;
his
Death
is
too
great
a
thing
to
admit
a
doubt
of
the
certainty
of
that
Charter
,
by
which
the
Effects
of
that
Death
are
granted
;
Christians
being
thus
free
,
and
thus
accepted
and
entitled
,
proclaims
them
Righteous
.
Exh.
Be
comforted
notwithstanding
your
Faults
and
Weaknesses
,
whilst
your
Hearts
are
upright
in
God's
Covenant
.
What
is
not
a
just
Challenge
to
the
Sincerity
of
thy
Faith
,
ought
not
to
make
thee
conclude
thy self
Accursed
,
or
quit
thy
hopes
of
Glory
:
Failings
may
cause
Mournings
that
we
are
so
Imperfect
,
when
they
ought
not
to
perplex
us
as
if
we
were
in
a
lost
Condition
.
The
same
Mouth
that
delivered
the
Curse
against
Sinners
in
the
Law
,
hath
published
Forgiveness
,
and
applied
Redemption
to
Believers
(
though
Sinners
)
by
the
Gospel
,
Gal.
3.13
,
14.
If
your
Faults
be
objected
,
Christ
hath
answered
them
:
If
the
Weakness
of
Graces
be
objected
,
Christ
hath
made
up
that
:
If
the
Greatness
of
Gospel-Benefits
be
objected
,
it
's
Christ
hath
purchased
them
;
and
they
are
bestowed
not
for
thy
Graces
,
but
for
Christ's
Obedience
,
though
it
be
to
such
as
even
thou
art
,
if
a
sincere
Penitent
,
that
they
are
given
;
for
the
Gospel-Rule
doth
only
appoint
the
Persons
who
receive
the
Benefits
,
but
not
ordain
us
to
make
the
Satisfaction
for
the
Sin
to
be
pardoned
,
or
to
purchase
the
Glory
to
be
received
.
Wilt
thou
not
let
Christ
appoint
his
own
Legatees
to
his
own
Bequeathments
?
and
rejoyce
in
the
Gifts
,
whilst
thou
art
the
Person
to
whom
he
declares
they
belong
?
If
he
had
promised
Heaven
to
a
meer
Sinner
as
such
,
thou
oughtest
as
a
Sinner
to
expect
it
with
Joy
.
But
he
hath
promised
it
to
all
believing
Saints
,
however
imperfect
;
and
must
not
thou
with
Comfort
look
for
it
,
and
not
quit
thy
hopes
,
till
thou
cease
to
be
a
believing
Saint
?
Yea
,
he
hath
ministred
further
to
thy
Joy
,
That
he
will
influence
thy
Soul
by
his
Warnings
against
Apostasie
,
by
Sacraments
,
and
by
constant
Supplies
;
so
that
thou
shalt
Persevere
.
10
Pro.
Christians
become
thus
Righteous
upon
believing
,
by
the
Righteousness
of
Christ
imputed
to
them
in
their
Justification
,
and
by
the
continuance
of
this
Imputation
they
remain
Righteous
.
Upon
our
first
believing
we
are
justified
,
Rom.
3.29
.
and
there
is
a
constant
Imputation
of
Christ's
Righteousness
to
the
Believers
for
his
continued
Justification
.
Did
Men
cease
to
be
Believers
,
God
would
cease
to
impute
the
Righteousness
of
Christ
to
them
.
Did
God
cease
to
impute
Christ's
Righteousness
,
Men
would
cease
to
be
justified
;
and
did
we
cease
to
be
justified
,
we
should
be
subject
to
Condemnation
.
But
blessed
be
God
he
will
cause
the
true
Believer
to
persevere
in
Faith
,
and
so
he
shall
remain
in
a
justified
State
.
God
will
preserve
the
Habit
of
Faith
,
enable
him
to
frequent
Acts
of
Faith
,
and
still
prevent
damning
Infidelity
;
he
will
keep
thee
from
a
prevailing
distrust
and
rejection
of
Christ
as
a
Saviour
,
Luke
22.32
.
and
from
reigning
Disobedience
to
him
as
thy
Lord
.
I
shall
explain
this
great
Truth
of
Justification
by
the
imputed
Righteousness
of
Christ
,
which
may
be
conceived
of
according
to
the
following
Heads
.
1.
There
is
a
making
us
Righteous
,
as
it
is
a
giving
a
Believer
a
right
to
Pardon
,
Absolution
from
the
Curse
,
Adoption
and
Acceptance
,
which
is
by
imputing
the
Righteousness
of
Christ
to
the
Believer
.
We
must
be
made
Righteous
before
a
just
God
can
pronounce
us
so
,
or
deal
with
us
as
such
;
there
must
be
a
right
to
Pardon
e're
God
will
Pardon
;
this
right
to
Pardon
is
given
by
God's
imputing
to
us
the
Righteousness
of
Christ
;
and
the
effect
of
that
imputing
Act
seems
to
be
the
first
Consideration
in
the
Change
made
in
our
State
as
justified
.
For
the
better
apprehending
of
this
,
you
may
remember
I
have
before
informed
you
,
that
Christ's
Righteousness
may
be
considered
:
(1)
As
the
full
Performance
of
the
Conditions
of
the
Covenant
of
Redemption
,
which
included
a
full
Conformity
to
the
Law
of
Works
;
yea
,
and
mor●
.
(2)
An
adjudged
Right
to
the
promised
Reward
,
for
his
performance
of
those
Conditions
.
Now
both
these
are
imputed
to
the
Believer
in
this
first
Consideration
,
Of
giving
a
Believer
a
right
to
Pardon
,
&c.
1.
The
Righteousness
of
Christ
,
as
it
was
the
Performance
of
the
Conditions
of
our
Salvation
,
is
mediately
imputed
to
the
Believer
.
God
adjudgeth
,
that
what
Christ
did
and
suffered
for
the
actual
Remission
of
Sinners
,
was
really
done
and
suffered
for
us
,
it
belongs
to
us
,
we
are
the
designed
Objects
of
that
actual
Remission
,
to
procure
which
for
us
,
that
Obedience
was
rendred
,
Iohn
3.16
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whoever
believeth
on
him
should
not
perish
,
but
have
everlasting
Life
.
Here
we
see
that
God
gave
his
Son
to
do
and
suffer
what
he
did
,
that
Believers
thereby
might
not
Perish
but
eternally
Live
.
Now
by
Grace
bein●
Believers
,
that
we
may
have
a
right
not
u●
Perish
,
but
Live
,
we
have
what
the
Son
●
given
,
did
and
suffered
,
reckoned
and
accounte●
to
us
:
God
looks
on
what
Christ
did
as
don●
for
us
,
and
esteems
us
Believers
,
them
whom
his
Son
did
that
for
;
and
therefore
by
his
gracious
Ordination
we
are
the
very
Persons
tha●
have
a
right
to
Pardon
of
those
Sins
,
for
whic●
we
were
liable
to
Perish
,
and
excluded
from
Life
.
I
say
,
Christ's
very
Performance
of
the
Conditions
,
is
imputed
mediately
in
this
manner
;
If
one
give
me
my
Liberty
,
which
he
voluntarily
purchased
for
me
at
a
dear
Rate
,
he
mediately
gives
me
what
he
paid
for
my
Ransom
,
though
immediately
I
receive
my
Liberty
,
and
a
right
thereto
;
whereas
the
redeeming
Price
was
paid
to
my
Detainer
,
in
whose
hands
I
was
Captive
.
So
it
was
to
God
that
Christ
made
Satisfaction
,
and
yielded
the
Meriting
Price
;
yet
it
is
applied
and
reckoned
so
to
the
Believer
,
that
he
receives
the
same
Blessings
thereby
,
as
if
himself
had
rendred
it
;
because
it
was
for
his
Title
to
those
Benefits
that
it
was
rendred
by
Christ
.
Yea
,
by
this
Imputation
it
becomes
his
Security
for
all
saving
Benefits
,
and
pleadable
with
God
by
him
,
with
respect
to
what
is
purchased
for
Believers
thereby
,
as
if
he
had
endured
and
performed
the
things
Christ
did
.
Since
God
adjudgeth
he
is
the
Person
in
whose
stead
Christ
died
,
and
obeyed
,
that
even
he
might
be
entitled
to
Life
and
not
die
,
1
Thess.
5.10
.
Who
died
for
us
,
that
we
should
live
by
him
.
We
have
hereby
the
Benefits
of
his
Death
,
and
his
Death
to
secure
those
Benefits
,
yea
,
and
as
the
Foundation
of
our
right
to
those
Benefits
.
Hence
we
are
said
to
have
Redemption
and
Forgiveness
by
his
Blood
,
Eph.
1.7
.
By
Christ
we
have
now
received
the
Atonement
,
Rom.
5.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Reconciliation
:
And
herein
the
Blood
which
did
reconcile
is
applied
,
it
being
shed
and
accepted
to
be
a
Propitiation
through
Faith
therein
,
Rom.
3.25
.
The
Virtue
of
this
Blood
still
remains
,
though
the
Act
of
shedding
is
long
since
past
;
and
that
very
Act
of
shedding
,
is
still
so
referred
to
in
the
Communication
of
the
Benefits
to
such
for
whom
it
was
shed
,
that
it
is
still
called
a
Blood
of
sprinkling
,
Heb.
12.24
.
not
now
sprinkled
as
material
Blood
on
us●
but
as
it
speaks
those
better
things
for
us
in
Christ's
Intercession
,
and
to
us
in
the
Promises
,
and
as
we
come
to
it
by
believing
therein
as
our
Security
in
all
we
receive
;
it
being
shed
for
us
,
that
we
might
have
a
right
to
Pardon
thereby
,
as
the
procuring
cause
.
It
was
given
to
God
as
a
Satisfaction
;
't
is
given
to
us
as
Christ's
Blood
triumphing
in
our
Peace
.
Though
God
doth
not
adjudge
that
Believers
made
Satisfaction
by
it
as
their
Blood
,
yet
he
accounteth
it
that
which
is
actually
satisfactory
for
them
,
being
designed
and
accepted
to
be
so
;
and
therefore
they
are
therein
adjudged
to
be
entitled
to
Pardon
.
In
the
same
manner
I
might
speak
of
Adoption
,
&c.
but
one
Instance
sufficeth
.
By
this
you
see
that
Christ's
Righteousness
,
as
it
is
his
Active
and
Passive
Obedience
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Performance
of
the
Legal
Conditions
o●
Life
and
Pardon
,
is
applied
in
the
manner
it
is
truly
capable
of
being
applied
:
Here
the
Vertue
and
Merit
of
it
is
displayed
and
operative
;
the
designed
end
of
it
is
obtained
;
God
expresly
acknowledgeth
and
rewardeth
it
,
in
what
he
bestows
;
it
's
owned
and
relied
on
by
the
Believer
as
the
Price
of
Peace
,
and
Merit
of
all
Good
;
it
's
made
the
Souls
Security
and
Plea
,
as
to
all
its
Hopes
and
Enjoyments
,
Rom.
5.18
.
2.
The
Righteousness
of
Christ
,
as
it
is
his
adjudged
right
to
his
Seeds
Pardon
,
Absolution
from
the
Law
Curse
,
Acceptance
and
Adoption
is
immediately
imputed
to
Believers
as
his
Regenerate
Seed
,
and
Members
of
his
Mystical
Body
.
This
right
is
esteemed
,
yea
,
made
theirs
,
they
have
not
meerly
the
Benefits
given
them●
but
they
are
invested
in
Christ's
right
to
those
Benefits
;
Christ's
Righteousness
is
Ius
adjudicatum
ad
praemium
,
he
acquired
a
right
to
the
Reward
,
and
it
was
adjudged
that
he
had
that
right
,
upon
his
perfect
Obedience
he
was
justified
.
Now
part
of
the
Reward
was
,
That
all
the
Elect
should
become
his
Actual
Seed
,
and
made
Believers
:
Also
,
That
all
his
Actual
Seed
,
even
Believers
,
should
be
Forgiven
,
Absolved
,
Adopted
,
&c.
Christ
hath
as
great
a
right
to
this
,
as
to
be
exalted
;
yea
,
it
's
part
of
his
Glory
.
This
right
he
carried
into
Heaven
with
him
,
this
right
he
pleads
in
his
Intercession
,
not
as
what
is
to
be
tried
and
argued
anew
,
but
what
is
already
adjudged
;
yet
it
's
still
to
be
executed
,
and
the
Blessings
he
hath
that
right
to
,
are
to
be
dispensed
.
Believers
therefore
are
not
only
pardoned
,
yea
,
not
only
have
●●ey
a
right
to
Pardon
,
by
the
Promise
of
Pardon
to
Believers
,
but
they
have
Christ's
right
to
that
Pardon
,
even
his
adjudged
right
that
Believers
shall
be
pardoned
▪
This
Righteousness
is
communicable
more
immediately
,
than
the
very
Acts
are
whereby
that
right
was
acquired
;
it
's
transferred
to
them
,
but
without
an
Alienation
from
Christ
.
This
is
included
in
that
Gift
of
Righteousness
,
Rom.
5.17
.
and
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Rom.
5.18
.
His
Obedience
must
be
supposed
to
lose
its
Efficacy
;
and
his
Title
be
reversed
,
if
his
living
Members
fail
of
Pardon
,
Isa.
53.11
.
one
Article
in
his
Covenant
,
as
his
reward
,
being
,
that
,
By
his
knowledge
shall
my
righteous
Servant
justifie
many
,
for
he
shall
bear
their
Iniquities
.
It
may
be
you
will
better
apprehend
the
whole
by
this
familiar
Instance
.
A
Person
purchaseth
a
Thousand
Pounds
a
Year
for
a
valuable
Price
,
and
hath
by
Covenants
a
legal
sure
Title
thereto
;
he
that
purchased
gives
me
by
a
Deed
of
Gift
,
Twenty
Shillings
a
Year
of
that
Estate
,
to
hold
in
dependance
on
him
and
his
Title
;
mediately
he
gives
me
the
Purchase-Money
of
this
Gift
,
immediately
he
gives
me
this
part
of
the
Estate
,
and
his
Title
for
my
Security
,
without
which
I
should
possess
precariously
.
It
's
a
Title
by
Purchase
,
as
to
him
that
gave
it
me
;
it
comes
to
me
by
Gift
,
for
I
paid
him
nothing
for
it
;
nor
can
I
be
said
to
pay
the
Seller
,
though
I
have
by
Gift
the
Title
for
my
Security
,
which
he
that
gave
it
me
acquired
by
his
Payment
;
yet
still
in
dependance
on
him
who
paid
all
,
hath
the
main
of
the
Estate
,
and
is
possessed
of
the
original
Covenants
as
in
himself
.
This
answers
our
case
,
excepting
that
God
is
as
truly
said
to
give
us
all
,
as
Christ
himself
can
be
said
to
give
us
all
;
God
having
given
his
own
Son
to
redeem
us
,
and
purchase
all
for
us
.
I
need
not
apply
this
Parallel
more
than
to
tell
you
,
that
as
Christ
acquired
our
Pardon
and
Acceptance
,
so
we
have
his
very
right
thereto
to
secure
us
;
the
whole
is
exemplified
in
2
Cor.
5.21
.
Christ
was
made
Sin
for
us
,
who
knew
no
Sin
,
that
we
might
be
made
the
Righteousness
of
God
in
him
.
Christ
was
made
Sin
,
not
esteemed
the
Committer
of
the
Fact
,
or
as
filthy
by
it
,
but
he
stood
liable
and
obliged
to
the
Punishment
of
it
,
and
became
the
Sacrifice
for
it
,
which
is
often
in
Scripture
called
Sin
.
This
Obligation
to
bear
the
Punishment
is
Reatus
poenae
,
or
if
you
call
it
Reatus
culpae
quoad
poenam
,
it
's
much
the
same
,
though
not
so
safe
:
Yet
in
this
Christ
is
not
charged
as
if
he
committed
the
Sin
;
so
we
are
made
the
Righteousness
of
God
in
him
,
that
is
,
We
have
given
us
that
right
of
Christ
to
what
was
promised
him
for
Believers
;
and
which
was
contrived
and
appointed
by
God
to
be
the
way
of
our
Salvation
;
the
Debitum
poenae
for
our
Sins
became
his
,
the
Debitum
praemii
for
his
Obedience
becomes
ours
.
But
we
no
more
paid
the
Purchase
of
that
Right
or
Title
,
than
Christ
did
commit
the
Sins
,
the
Punishment
whereof
he
obliged
himself
to
undergo
;
he
was
made
Sin
,
i.
e.
obliged
to
die
a
Sacrifice
for
Sin
;
to
which
answers
,
that
we
are
made
Righteous
in
him
,
i.
e.
invested
in
his
Right
,
for
obtaining
the
Blessings
promised
to
him
for
us
in
the
Covenant
of
Redemption
;
and
promised
to
us
for
his
sake
in
the
Gospel
Covenant
,
when
we
believe
.
Herein
I
have
stated
the
first
thing
included
in
Justification
,
and
upon
this
the
rest
depend
:
Hereby
we
are
made
Righteous
in
Christ's
Righteousness
:
Though
we
be
not
personally
Innocent
,
yet
Christ's
Righteousness
,
which
fully
answered
the
Law
,
is
judicially
applied
,
so
as
to
give
us
a
sure
right
to
be
dealt
with
,
as
to
Eternity
,
as
if
we
had
been
Innocent
and
Perfect
,
which
is
what
we
principally
need
;
and
as
much
as
we
are
capable
of
,
considering
we
are
Sinners
,
and
that
we
did
not
provide
the
Ransom
,
nor
substitute
him
that
became
so
.
2.
God
hereupon
actually
forgives
,
adopts
,
and
gives
the
Earnest
of
Glory
to
Believers
thus
invested
in
the
Righteousness
of
Christ
,
and
on
the
account
of
that
Righteousness
.
This
is
Executive
Justification
in
part
,
and
indeed
all
Benefits
peculiar
to
the
Members
of
Christ
,
are
conferred
in
a
way
of
Execution
hereof
;
unless
as
we
may
consider
,
such
Benefits
as
follow
Pardon
and
Adoption
,
to
refer
to
Justification
,
as
including
an
additional
Right
resulting
from
Gods
pardoning
and
adopting
Acts.
The
reason
why
I
add
this
,
is
,
that
Pardon
gives
a
Right
to
impunity
,
and
Adoption
gives
a
Right
to
the
Privileges
of
Children
;
and
so
with
respect
to
Forgiveness
and
Adoption
,
a
Believer
may
be
called
Righteous
,
and
frequently
in
Scripture
is
called
so
,
though
inclusively
of
Christ's
Righteousness
,
because
it
's
for
that
we
are
so
forgiven
and
adopted
.
Forgiveness
is
of
so
great
importance
in
Justification
,
that
upon
the
account
hereof
we
are
said
to
be
Blessed
:
Yea
,
it
's
put
frequently
for
the
whole
of
Justification
,
Rom.
4.6
,
7
,
8.
it
's
so
in
the
Lord's
Prayer
,
Luk.
11.4
.
yea
,
it
's
so
put
in
our
Creed
.
3.
God
judicially
sentenceth
the
Believers
thus
made
partakers
of
Christ's
Righteousness
,
and
thereupon
pardoned
and
adopted
,
to
be
them
who
have
a
Right
to
Impunity
,
Favour
,
and
Glory
;
and
accepts
them
as
such
,
notwithstanding
all
challenges
and
accusation
,
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
Charge
of
Gods
Elect
?
It
is
God
that
justifieth
,
who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
;
who
is
even
at
the
Right
Hand
of
God
,
who
also
maketh
intercession
for
us
.
This
doth
not
only
obviate
the
Accusation
of
Persecutors
,
against
such
as
are
chosen
to
suffer
;
but
it
answers
all
Challenges
against
every
Believer
,
gathered
out
of
the
World
by
the
Spirit
,
pursuant
to
God's
Eternal
Election
;
for
against
the
unconverted
Elect
,
God
himself
hath
much
to
Charge
;
and
he
lays
it
to
their
Charge
by
his
Law-condemning
Sentence
.
But
as
to
the
Converted
,
here
's
a
general
defiance
,
and
a
large
enumeration
of
what
tend
to
their
defence
.
God
justifies
them
,
and
this
for
the
sake
of
Christ's
Death
;
and
that
the
Death
of
him
who
is
risen
,
and
being
risen
is
enthroned
,
and
being
enthroned
intends
their
Security
by
his
Intercession
.
It
's
true
,
if
they
be
charged
to
have
been
sinners
,
they
must
own
it
as
a
true
Charge
:
But
what
then
,
must
they
Dye
for
their
Sin
?
No
:
God
declares
they
are
pardoned
,
and
this
upon
a
Righteousness
more
then
adequate
to
the
Law
of
Works
;
and
they
have
no
lower
a
safety
from
their
Guilt
,
than
Christ's
Title
;
who
died
,
that
Believing
Sinners
might
not
Dye
,
but
Live
.
Indeed
,
if
the
Charge
be
,
That
these
are
not
Believers
,
then
God
Acquits
them
another
way
,
of
which
hereafter
.
This
is
Sentential
Justification
,
which
is
Virtual
now
,
and
will
be
solemnized
at
the
great
Day
.
4.
It
is
the
Gospel
whereby
God
justifieth
us
as
his
Instrument
;
God
in
his
his
Word
,
having
declared
that
he
will
Iustifie
him
that
Believes
,
Rom.
3.30
.
and
that
we
are
justified
by
Faith
,
Rom.
5.1
.
and
Commanding
us
to
Believe
with
a
Promise
,
That
we
shall
be
Justified
if
we
Believe
.
He
doth
by
this
very
Declaration
of
his
Will
,
Justifie
the
Believer
.
This
promise
effects
what
it
includes
,
assoon
as
the
Object
is
answerable
to
the
Tenure
of
the
Promise
.
By
this
he
Imputes
Christ's
Righteousness
to
the
Convert
,
and
so
makes
him
Righteous
;
declares
him
Righteous
,
and
treats
him
as
Righteous
,
in
,
for
,
and
by
Christ's
Righteousness
;
and
this
assoon
as
he
Believes
.
There
needs
no
more
to
express
it
now
,
than
this
Word
of
his
Mouth
;
unless
as
we
may
add
the
Sacramental
Seals
,
and
also
such
influences
and
acts
of
Power
,
whereby
such
Benefits
are
conferred
as
are
Executive
of
the
Justifying
Sentence
;
and
so
far
are
a
Divine
Declaration
of
our
State
as
Justified
.
5.
The
Object
of
God's
Justifying
Act
,
is
the
living
humbled
,
converted
Believer
;
who
by
Faith
cometh
to
,
accepteth
of
,
and
rusteth
in
Christ
as
an
entire
Saviour
.
The
promise
of
this
Mercy
being
to
such
,
yea
,
confined
to
such
;
and
Unbelievers
declared
to
have
God's
Wrath
abiding
on
them
,
especially
when
this
Gospel
is
that
Word
of
the
Lord
whereby
we
are
Justified
,
Gal.
3.22
.
Ioh.
3.36
.
and
8.24
.
Rom.
10.4
.
We
must
then
Believe
;
but
it
is
not
Faith
,
unless
it
be
a
coming
to
,
accepting
of
,
and
trusting
in
a
Christ
;
it
is
not
a
Christ
,
if
he
be
not
a
whole
Saviour
.
When
will
we
Believe
,
if
we
be
not
convinced
and
humbled
?
How
can
we
Believe
,
if
we
be
not
quickned
by
the
Spirit
?
Yea
,
of
what
sort
of
Faith
is
it
,
if
we
are
not
purposed
in
our
Heart
to
turn
from
all
Sins
,
Self
and
Idols
to
Christ
,
and
to
God
by
him
?
Which
turning
is
oft
the
Word
,
by
which
the
Spirit
oft
expresseth
Faith
it self
,
Ezek.
18.21
,
30.1
Pet.
2.25
.
Acts
26
,
18.
By
what
is
said
,
you
may
Answer
the
main
Enquiries
that
occur
to
your
Mind
concerning
Justification
:
Qu.
Who
Justifies
us
?
Ans.
God
as
our
Ruler
.
Qu.
What
doth
God
do
for
us
,
or
on
us
,
when
he
Justifies
?
Ans.
1.
He
Imputes
Christ's
Righteousness
to
us
,
whereby
we
have
his
Right
to
our
Pardon
,
Absolution
,
&c.
2.
He
actually
forgives
,
absolves
,
and
adopts
us
in
Christ's
Right
,
and
for
the
sake
of
his
Obedience
.
And
by
this
forgiveness
,
absolution
and
adoption
,
he
further
gives
us
a
Right
to
Impunity
,
the
in-dwelling
Spirit
,
Perseverance
,
and
Eternal
Glory
.
3.
He
pronounces
us
free
from
all
Accusation
and
Challenges
that
would
import
a
present
liableness
to
Eternal
Death
,
or
bar
to
Eternal
Glory
;
we
having
Christ's
Righteousness
,
and
thereby
our
Pardon
,
Absolution
from
the
Curse
,
and
our
Adoption
for
our
Plea
and
Defence
.
Qu.
What
is
our
State
by
being
thus
Justified
?
Ans.
We
are
accepted
with
God
,
free
from
Eternal
Condemnation
,
and
entitled
to
Life
,
as
if
we
had
not
sinned
,
but
kept
the
whole
Law
to
this
time
.
Yea
,
we
have
some
greater
Benefits
than
we
forfeited
,
as
Union
with
Christ
,
the
in-dwelling
Spirit
,
and
Perseverance
,
whereby
we
are
secured
from
forfeiting
Eternal
Life
for
the
future
.
Qu.
By
what
Instrument
or
Sign
of
his
Will
,
doth
God
Justifie
us
?
Ans.
By
the
Gospel-promise
.
Quest.
Whom
doth
God
Justifie
?
Ans.
The
true
Believer
,
(
whether
he
know
himself
to
be
so
or
no
)
and
no
others
.
Yea
,
God
in
Justifying
a
Man
,
doth
as
far
declare
him
to
be
a
Believer
,
as
he
declares
him
to
be
Justified
.
Qu.
When
doth
God
Justifie
a
Sinner
?
Ans.
Assoon
as
he
is
a
Believer
,
and
not
before
;
such
being
the
Object
on
whom
the
Justifying
Act
doth
terminate
,
according
to
the
Promise
.
1
Exh.
See
that
your
Faith
be
True
,
and
then
may
you
rejoice
in
a
Justified
State
.
A
f●lse
Faith
will
leave
you
condemned
as
certainly
,
as
if
you
had
no
Faith
:
And
a
false
Faith
too
many
have
been
satisfied
with
;
Simon
believed
,
but
yet
had
neither
Part
nor
Lot
in
this
matter
;
because
his
Heart
was
not
right
with
God
,
and
he
was
in
the
Gall
of
Bitterness
,
and
Bonds
of
Iniquity
,
Acts
8.13
,
21
,
23.
Be
then
solicitous
that
your
Faith
be
right
;
see
that
it
be
unfeigned
and
true
:
True
for
its
principle
,
even
from
Regeneration
;
True
for
its
Nature
,
a
fiducial
Consent
;
or
such
a
Trust
in
Christ
,
and
in
God
by
him
,
as
receive
a
whole
Christ
:
True
for
its
Concomitants
,
that
no
saving
Grace
be
wanting
;
True
for
its
Operativeness
and
Effects
,
that
it
works
by
Love
,
purifies
the
Heart
,
and
makes
you
persevere
in
sincere
Obedience
,
and
holy
Fruits
.
All
this
is
necessary
to
the
Faith
the
Gospel
calls
Saving
;
since
God
will
Judge
your
Faith
,
and
you
by
it
.
2
Exh.
Be
not
satisfied
meerly
with
Believing
,
or
talking
,
that
there
is
a
full
Righteousness
in
Christ
;
but
submit
to
God's
way
of
Imputing
it
;
else
you
'll
be
no
better
nor
safer
by
it
.
Thousands
are
damned
as
Unrighteous
,
though
Christ
hath
a
full
Righteousness
.
It
is
not
from
a
defect
in
Christ's
Righteousness
;
no
,
nor
because
God
fails
to
impute
it
to
such
whom
he
hath
promised
it
to
:
Whence
then
?
It
's
because
they
do
not
savingly
Believe
,
and
turn
to
Christ
.
The
Gospel
is
God's
Will
,
as
to
the
way
of
the
Application
of
Christ's
Righteousness
;
and
if
that
be
not
obeyed
we
are
lost
,
2
Thes.
1.8
.
Gal.
3.1
.
Heb.
5.9
.
Unbelief
,
is
Disobedience
to
the
Gospel
,
and
will
destroy
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
Disobedience
,
is
oft
render'd
Unbelief
,
Rom.
11.30
,
32.
Heb.
4.11
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Unbelieving
,
Acts
14.2
.
and
17.5
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
Believe
,
Heb.
3.18
.
The
work
of
the
Ministry
is
to
call
and
perswade
sinners
to
comply
with
the
Gospel
,
with
an
Assurance
,
that
such
as
refuse
not
,
shall
be
Justified
by
Christ
;
and
they
who
persist
to
refuse
,
shall
perish
notwithstanding
the
Grace
of
God
,
and
Righteousness
of
Christ
,
Mat.
23.37
.
Acts
13.38
,
46.
Having
thus
insisted
on
this
Proposition
,
I
am
led
thereby
to
this
Question
:
Quest.
Are
Believers
as
Righteous
as
Christ
in
equality
;
Or
,
Are
they
equally
Righteous
as
Christ
?
Answ.
Believers
are
not
equally
Righteous
as
Christ
.
Sincere
Christians
are
in
some
respect
as
truly
Righteous
as
Christ
;
but
yet
that
is
not
to
be
equally
Righteous
as
Christ
.
Hence
many
chuse
to
say
,
we
are
as
Righteous
as
Christ
aeque
,
but
not
aequaliter
.
Yea
,
though
one
assert
an
Identity
in
the
Righteousness
,
yet
that
will
not
argue
an
Equality
.
It
s
one
thing
to
have
the
same
Righteousness
,
it
s
another
thing
to
have
it
in
the
same
measure
.
The
Light
in
the
Air
is
the
same
as
in
the
Sun
;
but
yet
it
is
in
a
greater
degree
in
the
Sun
than
in
the
Air.
Obj.
1.
We
are
equally
Righteous
as
Christ
with
respect
to
his
Suretiship
Righteousness
.
Answ.
I
shall
1.
give
you
my
Thoughts
concerning
Christ's
Suretiship
.
2.
Prove
that
we
cannot
on
this
account
,
nor
any
other
,
be
truly
said
to
be
as
Righteous
as
Christ
in
equality
.
This
Term
Suretiship
Righteousness
,
is
no
Scripture
expression
,
no
more
,
nor
so
much
as
the
word
Condition
.
I
say
not
so
much
;
for
if
you
consider
Luke
14.26
,
27
,
32
,
34.
You
'll
find
Condition
used
exactly
in
the
sense
objected
against
by
some
,
ver.
32
,
33.
Or
else
,
whiles
the
other
is
yet
a
great
way
off
,
he
sendeth
an
Ambassage
,
and
desireth
Conditions
of
Peace
.
So
likewise
,
Whosoever
he
be
of
you
,
that
forsaketh
not
all
that
he
hath
,
cannot
be
my
Disciple
;
and
ver.
26
,
27.
Whosoever
doth
not
bear
his
Cross
and
come
after
me
,
cannot
be
my
Disciple
,
ver.
26.
If
any
Man
come
after
me
,
and
hate
not
Father
and
Mother
,
&c.
Our
blessed
Lord
doth
in
these
Verses
propose
what
is
necessary
to
Christian
Discipleship
,
without
which
we
cannot
be
saved
.
He
pitcheth
on
such
things
as
were
hardest
to
Flesh
,
as
what
his
very
Followers
must
be
judged
by
:
To
inforce
and
improve
which
,
he
pitcheth
on
two
Parables
.
By
the
first
Parable
he
adviseth
Men
to
consider
well
the
Terms
or
Conditions
of
Christianity
,
before
they
engage
in
the
Profession
of
it
,
lest
they
be
ashamed
,
ver.
28
,
29
,
30.
By
the
second
he
confirms
the
first
,
and
adds
,
how
necessary
it
is
to
consent
to
these
Conditions
,
as
hard
as
they
be
;
for
we
are
in
a
State
of
Enmity
,
and
foolishly
persist
therein
,
since
we
are
unable
to
defend
our selves
against
God
,
when
his
Vengeance
approacheth
;
and
therefore
't
is
our
Wisdom
in
the
time
of
his
long-suffering
,
to
submit
to
the
Conditions
of
Peace
,
Luke
19.42
.
This
is
more
applied
in
the
next
words
:
So
likewise
whosoever
he
be
of
you
,
&c.
How
is
this
redditive
so
properly
used
,
or
the
Parables
applied
,
if
taking
up
our
Cross
,
following
Christ
,
hating
Father
and
Mother
,
and
persevering
,
are
not
Conditions
of
our
true
Discipleship
,
and
consequently
of
Salvation
by
Christ
?
Unless
we
may
be
at
Peace
,
and
be
saved
without
being
Christ's
Disciples
.
But
what
need
I
Digress
,
when
the
Assembly
,
and
all
valuable
Divines
,
use
the
word
in
our
sense
.
Yea
,
the
Gospel
so
oft
speaks
Conditionally
;
if
thou
Confess
,
Rom.
10.
I
return
to
what
I
affirmed
,
viz.
That
Suretiship
Righteousness
is
no
Scripture
Expression
.
Surety
I
know
is
once
used
,
and
but
once
as
to
Christ
;
the
word
Righteousness
is
oft
used
;
but
Suretiship
Righteousness
is
a
new
Word
,
of
Humane
Original
,
and
I
am
sure
,
not
consonant
to
Scripture
sense
,
as
it
's
used
to
infer
an
Equality
of
Righteousness
between
Christ
and
us
.
Having
premised
this
,
I
will
shew
you
First
,
What
I
grant
concerning
Christ's
Suretiship
:
Secondly
,
Tell
you
what
I
deny
according
to
plain
Scripture
.
1.
The
things
that
I
grant
are
these
:
1.
Christ
is
the
Surety
of
the
Gospel-Covenant
for
all
his
actual
Seed
;
yea
for
the
Elect
,
as
far
as
it
includes
the
promise
of
the
first
Grace
,
Heb.
7.22
.
He
is
engaged
that
they
shall
grow
in
Grace
,
persevere
,
and
keep
Covenant
with
God
,
and
not
turn
away
finally
or
totally
from
him
:
He
doth
not
bind
himself
to
improve
for
us
,
or
persevere
in
performing
the
Conditions
of
this
Covenant
for
us
;
but
that
we
shall
do
it
:
Yea
,
he
is
Surety
to
see
the
ends
of
the
Covenant
pursued
,
as
to
God's
part
;
that
he
will
forgive
us
,
be
our
God
,
&c.
Not
that
God's
Truth
or
Ability
need
a
Surety
:
But
the
weakness
of
our
Faith
is
answer'd
by
such
a
Support
;
for
which
end
God
Sweareth
,
and
appointeth
Covenant
Seals
,
so
doth
he
condenscend
to
our
infirmity
.
2.
Christ
hath
undertaken
in
the
Covenant
of
Redemption
,
that
he
would
make
Satisfaction
to
Justice
for
us
,
and
Obey
the
whole
Will
of
God
,
bring
actually
into
the
Gospel-Covenant
all
the
Elect
,
by
causing
them
to
Believe
;
and
that
he
would
bring
each
of
the
Elect
to
Eternal
Glory
in
a
way
of
Faith
and
Holiness
;
of
which
before
.
But
you
must
not
hence
infer
,
that
Christ
engaged
to
repent
for
us
,
or
Believe
in
himself
for
us
;
which
to
do
,
would
suppose
him
a
sinner
,
and
to
need
a
Mediatour
.
He
was
a
real
Sponsor
,
engaging
to
do
all
that
belonged
to
him
.
3.
Christ
accordingly
died
in
our
Nature
,
and
that
not
only
for
our
good
,
but
in
our
stead
;
nostro
loco
;
We
were
liable
to
Die
,
he
stept
in
and
Died
,
that
we
might
not
Die
;
who
otherwise
might
have
Died
,
but
now
Live
by
his
Dying
for
us
.
He
was
a
proper
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
gave
his
Life
for
ours
;
yea
,
and
this
to
vindicate
the
Glory
of
God
in
exempting
us
from
Death
.
He
also
Obeyed
for
us
,
not
indeed
to
exempt
us
from
Obeying
,
(
for
by
it
we
are
brought
to
Obey
instead
of
Rebelling
)
not
only
to
be
a
holy
Offering
and
Example
.
But
that
the
want
of
our
perfect
Obedience
might
not
exclude
us
from
Acceptance
and
Heaven
;
and
that
by
his
Obedience
and
Sufferings
,
he
might
acquire
for
all
his
Members
a
Title
to
Happiness
in
his
Right
,
and
not
to
be
merited
by
any
Work
or
Obedience
of
their
own
.
That
the
Lord
Jesus
did
suffer
properly
in
our
stead
,
is
plain
in
Scripture
,
Mark
10.45
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
Ransom
for
,
or
instead
of
many
.
Compare
Matt.
2.22
.
it
's
said
1
Tim.
2.6
.
he
gave
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Ransom
in
the
room
of
all
:
He
was
typified
in
the
Sacrifices
,
whose
Lives
were
given
up
instead
of
theirs
,
for
whom
they
were
offered
;
and
he
is
oft
called
a
Sacrifice
:
Neither
is
it
to
be
doubted
,
but
he
actively
obeyed
in
our
stead
in
the
sense
above
given
;
yea
,
and
hath
excluded
also
the
Necessity
and
Place
of
our
Obedience
for
the
Impetration
of
any
Saving
Benefits
.
Thus
far
the
Word
of
God
directs
us
to
call
Christ
either
Surety
,
Sponsor
,
Representative
,
&c.
2.
The
thing
that
I
deny
is
,
That
Christ
by
his
Obedience
,
made
Atonement
or
merited
for
us
,
as
a
proper
Pecuniary
Surety
in
the
Law
of
Works
.
The
thing
is
far
otherwise
,
for
Christ
suffered
and
obeyed
as
a
Principal
and
Sole
Undertaker
,
and
not
as
a
Surety
,
that
supposed
us
Principals
in
that
Undertaking
.
He
bound
himself
to
God
,
to
give
his
Life
by
dying
in
our
stead
to
save
ours
;
but
he
never
was
bound
in
one
Bond
with
us
,
that
he
should
do
so
.
I
shall
give
you
a
few
Reasons
of
many
.
1
R.
God
never
proposed
it
to
fallen
Sinners
to
make
Atonement
for
their
Sins
,
and
by
Merit
recover
eternal
Life
,
which
they
had
forfeited
.
Where
is
the
Law
or
Covenant
whereby
God
proposed
this
to
Sinners
as
their
Duty
,
and
a
way
for
their
recovery
?
By
the
Law
of
Works
it
was
impossible
,
and
a
Contradiction
:
The
Gospel
condemns
a
Thought
of
it
,
as
contrary
to
the
whole
Scope
of
it
:
The
Compact
between
the
Father
and
Son
was
not
a
Law
or
Covenant
proposed
to
Sinners
for
their
Performance
of
the
Conditions
thereof
.
Now
a
Money-Surety
is
bound
to
no
more
than
the
Principal
is
bound
to
do
.
If
I
am
not
obliged
to
pay
a
Hundred
Pounds
,
neither
is
my
Surety
bound
to
pay
a
Hundred
Pounds
.
Obj.
You
'll
say
by
the
Law
we
were
bound
to
obey
the
Law
perfectly
,
or
to
die
for
it
.
Ans.
Yes
,
To
obey
was
your
Duty
,
to
die
was
the
Penalty
if
you
disobey'd
.
But
1.
You
were
not
bound
to
die
though
you
obey'd
perfectly
;
but
Christ
was
bound
to
obey
,
and
Suffer
though
he
obey'd
.
2.
Were
you
bound
when
you
did
Sin
,
and
suffer
the
Penalty
to
obey
afresh
in
a
way
of
Merit
of
forfeited
Blessings
?
But
Christ
suffered
,
and
yet
obey'd
to
Merit
forfeited
Blessings
,
and
more
.
3.
Were
you
bound
to
suffer
as
your
Duty
,
and
that
in
a
way
of
Propitiation
to
reconcile
the
offended
God
by
it
,
as
an
Act
of
Obedience
?
Yet
Christ
engaged
in
this
manner
.
4.
Were
you
bound
by
the
Law
,
that
the
Son
of
God
should
assume
your
Flesh
,
and
therein
obey
and
suffer
?
Yet
thereupon
depends
the
Satisfaction
and
Merit
of
the
Obedience
yielded
;
thence
is
the
Value
of
the
Acts
done
and
Sufferings
endured
●
it
were
not
a
Payment
without
that
,
for
Dying
and
Obeying
too
,
would
not
serve
to
Save
Sinners
,
if
it
were
not
the
Son
of
God
in
our
Nature
did
both
;
This
goes
into
the
Price
and
Payment
:
Could
Men
have
done
it
,
it
had
been
no
Payment
,
supposing
but
one
Sin
before
.
So
that
in
this
very
respect
Christ
was
bound
to
redeem
you
by
paying
a
Million
in
the
value
of
his
Person
;
and
the
same
Actions
and
Passion
as
done
and
suffered
by
you
,
would
not
have
been
one
Penny
in
value
;
and
is
he
but
your
pecuniary
proper
Surety
when
he
is
bound
for
a
Million
,
and
you
not
for
a
Penny
,
as
in
Redemption
Work
?
5.
You
are
supposed
fallen
,
and
the
Covenant
of
Works
broken
,
e're
Christ
undertakes
to
pay
any
thing
;
And
can
the
Bond
be
the
same
,
when
the
Parties
are
changed
,
the
Conditions
so
changed
on
both
parts
,
even
the
Creditors
and
Debtors
too
,
the
former
granting
other
things
,
the
latter
paying
greater
things
;
the
first
in
the
Rewards
,
the
latter
in
the
Duties
?
Is
it
the
same
Bond
,
and
you
Principals
,
when
transacted
without
your
Privity
,
your
Consent
not
given
,
the
Terms
not
exacted
from
you
,
and
unless
to
reproach
you
,
not
possible
to
be
proposed
to
you
;
God
knew
you
and
himself
too
well
,
to
propose
to
you
,
that
if
you
will
make
your
Souls
an
Offering
for
Sin
,
and
perfectly
keep
my
Law
,
I
will
then
receive
you
again
into
Favour
:
Yet
this
would
change
the
Bond
:
Or
if
you
would
be
thought
Principals
in
the
Covenant
of
Redemption
,
it
must
thus
be
proposed
to
you
:
If
you
will
procure
and
send
the
Son
of
God
to
take
your
Flesh
and
die
,
and
obey
the
Law
for
you
,
then
I
will
be
reconciled
to
you
:
Had
he
been
thus
in
your
disposal
,
and
he
had
done
it
at
your
disposal
,
you
might
claim
at
the
rate
as
some
do
.
But
though
God
gave
his
Son
,
and
his
Son
gave
himself
to
redeem
you
,
yet
you
never
gave
him
;
no
,
nor
were
engaged
to
give
him
,
as
the
Condition
of
your
Recovery
.
These
and
many
other
Considerations
should
lead
us
to
conclude
,
that
Redemption
Work
was
proposed
only
to
Christ
in
the
Covenant
of
Redemption
,
and
that
he
was
Principal
and
Sole
Undertaker
,
as
well
as
the
Sole
Performer
,
and
of
the
People
there
was
none
with
him
,
Isa.
63.3
.
He
alone
undertook
to
satisfie
Justice
,
that
we
might
be
redeemed
;
he
alone
engaged
the
whole
Impetration
Work
,
and
to
find
the
Merit
of
our
Happiness
.
Though
part
of
his
Obedience
was
that
we
were
obliged
to
do
(
yet
not
for
Redemption
at
all
)
nevertheless
his
Obligation
to
do
it
was
not
as
our
Money-Surety
,
but
by
a
voluntary
Sponsion
he
entred
into
a
Bond
that
depended
not
upon
our
Consent
or
Performance
,
and
by
which
we
have
no
Claim
,
but
at
his
and
the
Fathers
Pleasure
;
it
was
us
he
was
to
Buy
,
but
it
was
he
alone
stood
obliged
to
Pay
:
He
engaged
to
die
for
us
,
but
that
is
not
engaging
for
us
as
Principals
,
that
he
would
die
;
a
thing
which
we
never
were
obliged
to
.
He
did
not
engage
we
should
not
Sin
,
nor
if
we
sinned
,
that
we
should
make
satisfaction
;
but
he
engaged
that
he
would
satisfie
God
,
that
we
might
not
die
for
our
Sins
;
even
one
Christ
for
all
of
us
,
once
to
die
instead
of
our
eternal
Death
.
2
R.
Were
Christ
a
proper
pecuniary
Surety
in
his
Death
and
Obedience
,
there
would
be
no
room
for
God's
Forgiving
us
any
Sin
,
or
giving
us
any
Mercy
as
of
Free
Gift
,
unless
he
forgave
us
more
than
Christ
satisfied
for
,
or
bestowed
what
he
did
not
merit
.
This
is
evident
,
for
if
my
Surety
be
bound
with
me
to
a
Creditor
for
a
Thousand
Pounds
;
if
my
Surety
pay
,
as
my
Surety
,
this
Thousand
Pounds
,
the
Creditor
forgives
me
nothing
,
I
pay
him
all
.
So
as
to
Merit
:
If
I
buy
a
Jewel
for
an
Hundred
Pounds
,
and
give
Bond
for
it
,
with
a
Surety
bound
with
me
for
that
Sum
;
if
my
Surety
shall
pay
that
●undred
Pounds
,
can
the
Seller
be
said
to
give
me
that
Jewel
?
No.
I
in
a
Law-sense
paid
him
,
because
my
Surety
did
it
.
Whereas
the
Gospel
lays
the
Stress
of
our
Felicity
upon
Forgiveness
,
Rom.
4.8
.
Acts
13.38
.
And
though
Justice
do
not
suffer
,
as
having
received
Glory
by
Christ
,
yet
that
is
not
to
exclude
Forgiveness
,
but
to
make
way
for
Forgiveness
,
in
a
Consistency
with
his
Perfections
.
And
further
,
God
no
more
sells
us
any
Blessing
,
notwithstanding
Christ's
Merits
,
than
Christ
sells
them
to
us
:
Whereas
he
must
sell
all
Benefits
,
and
forgive
no
Faults
,
if
he
be
considered
as
a
Creditor
,
and
Christ
our
Money
Surety
.
Obj.
God
may
be
said
to
forgive
us
,
being
he
admitted
Christ
to
be
a
Pecuniary
Surety
,
though
we
pay
by
him
.
Ans.
That
goes
a
very
little
way
towards
Forgiveness
;
yea
,
and
to
refuse
it
in
Money-Matters
,
is
hardly
admittable
by
the
Rules
of
Equity
:
It
sounds
low
,
to
hear
a
Creditor
say
,
You
were
bound
to
me
for
a
Thousand
Pounds
,
which
I
was
paid
by
one
that
I
allowed
to
be
your
Surety
;
and
because
I
would
take
it
from
you
by
him
,
I
forgave
it
you
,
though
I
got
from
you
legally
by
your
Surety
,
every
Farthing
of
your
Debt
.
This
is
not
Forgiving
;
and
such
a
Change
,
whilst
the
very
Debt
in
kind
is
paid
,
is
not
an
Abatement
.
Obj.
God
procured
Christ
to
be
our
Surety
,
and
therefore
he
forgave
us
.
Ans.
In
Solution
of
Money
this
will
not
amount
to
Forgiveness
:
If
one
owes
me
Ten
Pounds
,
for
which
I
cast
him
in
Prison
;
and
finding
him
Insolvent
,
do
I
forgive
him
;
if
I
get
one
that
wisheth
him
well
to
pay
it
for
him
,
I
befriend
him
,
but
am
paid
all
my self
,
even
by
him
in
his
Surety
,
without
forgiving
.
I
know
nothing
more
Suspicious
to
be
an
Error
,
than
what
tends
to
overturn
the
Doctrine
of
the
Forgiveness
of
Sins
,
which
is
the
great
Support
of
a
poor
Sinner
;
and
of
this
the
Notion
of
strict
Money-Suretiship
,
whereby
we
paid
all
to
God
,
is
guilty
;
whereas
if
you
consider
God
as
Ruler
,
and
Christ
as
Mediator
,
making
Satisfaction
for
Criminals
,
by
enduring
Punishment
in
their
stead
,
we
avoid
all
the
Difficulties
which
that
of
Money-Debts
perplex
the
Work
of
Redemption
with
.
The
Socinians
main
strength
lies
in
Objections
from
Sin
,
being
as
a
Money-Debt
,
and
Christ's
Death
being
the
Payment
of
a
Debt
,
even
the
Idem
.
This
is
perceived
,
and
therefore
denied
by
our
best
Authors
against
the
Socinians
,
as
Lubbertus
,
Essenius
,
Turretin
,
Owen
,
Stillingfleet
,
&c
,
3
R.
Were
Christ
a
proper
Pecuniary
Surety
in
the
same
Law
of
Works
with
them
,
then
every
Believer
would
be
entitled
to
the
same
Reward
as
Christ
is
entitled
to
;
yea
,
and
as
much
or
more
than
Christ
.
This
is
evident
,
for
if
I
Covenant
with
another
,
that
in
Consideration
of
my
paying
a
Thousand
Pounds
,
I
shall
enjoy
such
an
Estate
of
Fifty
Pounds
a
Year
:
I
have
a
Surety
engaged
with
me
for
the
Payment
of
that
Money
;
I
by
my
Surety
pay
the
Thousand
Pounds
;
upon
which
I
have
the
Legal
Right
to
that
Estate
rather
than
my
Surety
;
but
at
most
my
Surety
can
have
a
Right
to
no
more
than
that
Fifty
Pounds
a
Year
in
common
with
me
by
those
Covenants
:
〈◊〉
here
be
other
Covenants
between
me
and
〈◊〉
,
wherein
I
engage
to
repay
him
that
or
m●●e
,
in
those
Covenants
he
is
not
my
Surety
,
but
a
distinct
Party
.
Hence
it
follows
,
that
we
are
entitled
to
be
exalted
over
all
,
and
have
a
name
above
every
name
to
see
our
Seed
,
to
be
regarded
as
Saviours
,
at
least
to
be
Satisfiers
to
God
for
our selves
,
and
our
own
Redeemers
in
Law-sense
.
Obj.
Christ
paid
all
Personally
,
and
not
we
,
and
therefore
he
hath
peculiar
Rewards
and
Honour
.
Ans.
The
Principal
and
Surety
is
one
Legal
Person
,
and
therefore
if
the
Law
reckon
we
satisfied
in
Christ
,
the
Reward
promised
on
that
Satisfaction
is
common
to
us
with
Christ
:
The
Law
gives
the
Honour
as
it
receives
the
Tribute
,
and
distributes
the
Recompence
as
it
estimates
the
Obedience
:
One
Person
in
Law
,
made
up
of
us
and
Christ
,
alike
obeyed
in
Law-sense
;
and
then
one
Person
in
Law
,
made
up
of
him
and
us
,
must
be
alike
rewarded
;
as
we
are
reckoned
to
do
all
,
so
we
are
adjudged
to
have
a
Right
to
have
all
due
upon
that
doing
.
I
shall
say
more
of
this
presently
.
4
R.
If
Christ
be
a
strict
Pecuniary
Surety
,
I
think
it
will
be
impossible
to
confute
many
very
erronious
Opinions
,
which
naturally
are
deduced
therefrom
.
What
can
be
said
against
our
being
Justified
actually
before
we
believe
?
For
if
we
satisfied
the
Law
in
Christ
,
How
can
our
Justification
be
suspended
till
we
believe
,
unless
there
be
some
other
Law
?
The
Law
acquits
us
as
soon
as
the
Condition
is
performed
by
us
.
Obj.
We
do
not
apply
Christ
to
our selves
before
Faith
.
Ans.
1
.
But
God
,
by
the
Law
,
applies
him
to
us
,
if
we
have
satisfied
it
;
and
he
hath
applied
him
already
,
in
making
him
our
Money-Surety
,
the
Law
will
execute
it self
whether
we
apply
or
no.
2.
When
the
Conditions
are
performed
by
us
,
it
's
against
the
Law
to
deny
us
the
Reward
;
or
at
least
to
continue
us
under
its
Curse
a
Moment
;
yea
,
or
to
injoyn
any
Terms
on
us
,
for
possessing
the
Reward
,
besides
its
own
Conditions
,
which
are
fulfilled
by
us
:
The
laying
of
Guilt
on
our
Persons
any
time
is
unjust
.
Obj.
We
are
not
Christ's
Seed
till
we
Believe
.
Ans.
All
will
not
own
that
;
but
if
we
ever
satisfie
in
Christ
,
it
must
be
when
he
satisfied
;
it
is
not
to
be
done
now
,
when
the
Act
of
Performing
the
Atonement
,
and
Paying
the
Debt
,
is
over
:
Can
we
,
by
becoming
his
Seed
now
,
be
esteemed
to
pay
what
he
paid
so
many
Years
since
,
if
we
did
not
pay
it
then
?
Or
can
he
be
our
Money-Surety
,
by
whom
we
pay
now
when
he
hath
done
paying
,
and
not
then
when
he
was
paying
.
Obj.
He
being
given
by
God
to
be
our
Surety
,
and
not
appointed
by
us
to
die
,
God
may
suspend
giving
us
the
Benefits
of
his
Death
,
until
we
Believe
.
Ans.
If
God
made
him
a
strict
Money-Surety
with
us
in
the
Law
of
Innocence
,
he
either
did
change
the
Law
,
or
precluded
himself
from
a
Right
of
suspending
the
Benefits
,
at
least
the
Restauration
of
his
Image
,
and
Freedom
from
the
Reign
of
Sin
,
the
Curse
and
Wrath
of
God
,
till
we
Believe
;
for
the
Law
is
changed
,
if
it
say
thou
shalt
be
Free
from
the
Dominion
of
Sin
,
and
the
Guilt
thereof
,
but
not
till
thou
Believe
in
Christ
,
though
thou
hast
already
legally
performed
all
the
legal
Conditions
:
If
it
be
not
changed
,
it
immediately
entitles
to
the
Reward
,
and
must
be
violated
,
if
at
least
any
Punishment
lie
upon
the
perfect
Performer
of
the
Conditions
;
for
it
's
a
punishing
us
after
the
Debt
is
legally
paid
by
us
.
Now
though
there
is
hardly
a
Truth
more
plain
in
the
Word
of
God
,
than
that
The
Wrath
of
God
abides
still
upon
all
Vnbelievers
,
notwithstanding
Christ's
Death
;
yet
you
see
how
this
Notion
of
Money-Suretiship
shakes
it
.
I
might
instance
others
,
as
we
ought
not
to
confess
our
Sins
,
nor
pray
for
Forgiveness
;
God
afflicts
only
from
Sin
,
but
not
for
Sin
at
all
;
God
will
Judge
and
Justifie
us
only
by
the
Law
of
Works
,
and
we
are
Saved
by
that
Law
:
If
God
charge
us
with
Sin
,
we
may
charge
him
with
Unrighteousness
.
David
was
as
acceptable
to
God
,
whilst
he
murthered
Vriah
,
as
when
he
obeyed
God
most
:
God
requires
nothing
from
us
,
to
escape
his
Wrath
and
Curse
for
Sin
;
we
must
not
propose
any
Benefit
to
our selves
by
any
Duty
,
or
acting
of
Grace
;
nor
are
we
the
better
a
Jot
by
them
.
These
and
the
like
,
spring
from
this
very
Opinion
,
That
we
satisfied
the
Law
fully
,
and
perfectly
obeyed
it
in
Christ
,
as
a
pecuniary
Surety
with
us
in
that
Law
,
To
say
nothing
of
the
advantage
the
Socinians
have
thereby
.
These
things
may
Caution
us
in
our
Conceptions
,
especially
when
the
considering
of
Christ
as
a
Pecuniary
Surety
of
the
Law
of
Works
,
paying
Debts
to
a
Creditor
,
is
not
necessary
to
any
one
Gospel
End
;
neither
the
Glory
of
Christ
,
the
Government
of
God
,
the
Salvation
of
the
Elect
,
the
Spiritual
Comfort
of
Believers
,
or
promoting
of
Holiness
:
All
which
are
more
clearly
subserved
by
this
word
as
Surety
of
the
New
Covenant
,
joined
with
other
words
frequently
used
by
the
Holy
Ghost
,
as
Mediator
,
Redeemer
,
Saviour
,
Ransomer
;
and
the
whole
Oeconomy
of
Redemption
plainly
stated
thereby
.
5
R.
Christ's
being
a
strict
Money-Surety
,
would
be
a
very
great
loss
to
us
:
If
he
be
our
Surety
in
the
Covenant
of
Works
,
then
we
can
have
no
Claim
to
any
Benefit
but
what
the
Covenant
of
works
promiseth
;
whereby
we
shall
lose
Union
with
Christ
,
the
in-dwelling
Spirit
,
and
whatever
degree
of
Glory
is
to
be
expected
by
Christ
,
above
what
Adam
was
to
enjoy
in
case
he
had
not
fallen
;
of
which
I
have
spoken
before
.
The
reason
is
,
if
I
have
a
Surety
in
a
Bond
,
wherein
I
have
certain
Immunities
upon
paying
a
Sum
of
Money
,
if
my
Surety
pay
that
Money
,
I
can
thereby
have
a
Right
to
no
more
Immunities
than
that
Bond
contains
.
6
R.
Christ
where
he
is
called
a
Surety
,
was
a
Surety
of
the
better
Testament
;
and
therefore
not
of
the
Law
of
Works
;
which
enjoined
Obedience
,
and
inflicted
Death
on
sinners
,
Heb.
7.22
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sometimes
rendred
Testament
,
sometimes
Covenant
;
and
well
it
might
be
rendred
a
Legal
Disposition
:
But
call
it
which
you
will
,
this
Testament
or
Covenant
of
which
Christ
is
Surety
here
,
cannot
be
the
Covenant
of
Works
.
It
was
not
the
Covenant
that
obliged
us
to
die
for
Sin
,
or
perfectly
Obey
in
a
way
of
Merit
that
here
he
is
called
Surety
of
.
Is
the
Law
of
Works
that
better
Covenant
or
Testament
?
Or
must
Christ
be
a
Surety
for
us
in
the
Covenant
of
Works
,
because
he
is
Surety
of
the
better
Covenant
,
which
is
not
the
Covenant
of
Works
?
If
you
doubt
whether
this
better
Covenant
be
not
the
Covenant
of
Works
,
consider
the
whole
Context
.
This
better
Covenant
is
opposed
to
the
Iewish
Covenant
,
as
the
Priesthood
of
Christ
is
opposed
to
the
Levitical
Priesthood
;
which
Priesthood
of
Christ
the
Apostle
proved
to
be
higher
and
better
than
the
Levitical
,
by
many
Arguments
:
As
Christ
was
a
Priest
after
the
Order
of
Melchisedeck
,
who
was
greater
than
Abram
or
Levi
;
He
succeeded
the
Levitical
Priesthood
,
as
it
was
unable
to
attain
the
great
Ends
of
Priesthood
.
His
Priesthood
is
unchangeable
,
because
he
ever
lives
;
and
those
Priests
were
Mortal
.
Christ
was
made
Priest
by
an
Oath
,
they
without
an
Oath
.
And
to
add
no
more
,
Christ
was
Surety
of
a
better
Testament
,
which
is
again
expressed
Heb.
8.6
.
He
is
the
Mediator
of
a
better
Covenant
,
or
Testament
;
and
ver.
7.
If
the
first
Covenant
had
been
faultless
,
there
had
been
no
place
for
a
second
.
The
better
Covenant
or
Testament
in
Chap.
8.6
.
must
be
the
same
as
this
better
Testament
or
Covenant
in
this
Chap.
7.22
.
the
word
there
and
here
is
the
same
.
And
there
you
have
a
full
Account
what
this
better
Covenant
is
:
It
's
the
New
Covenant
,
wherein
forgiveness
of
sin
,
among
other
Blessings
,
is
promised
,
Heb.
8.9
,
to
13.
At
most
it's
the
Covenant
of
Grace
as
in
the
last
Edition
.
Of
which
Covenant
,
but
on
different
Accounts
,
Christ
is
called
the
Mediator
,
the
Surety
,
the
Testator
;
And
the
betterness
of
this
Edition
of
the
Covenant
,
is
founded
on
the
betterness
of
Christ's
Priesthood
;
who
by
his
Blood
purchased
it
with
all
its
Benefits
,
confirmed
it
by
his
Death
;
and
by
his
intercession
secures
the
great
ends
of
it
.
q.
d.
By
how
much
he
had
a
better
Priesthood
,
By
so
much
he
was
made
a
Surety
of
a
better
Testament
,
Heb.
7.22
.
and
repeats
it
Heb.
8.6
.
He
hath
obtained
a
more
excellent
Ministry
,
By
how
much
also
he
is
the
Mediator
of
a
better
Covenant
;
which
was
established
upon
better
Promises
.
Was
this
the
Covenant
of
Works
?
Surely
no
;
for
the
Law
of
Works
pronounced
the
Curse
,
this
the
Blessing
.
The
Law
of
Works
bindeth
guilt
;
this
Assures
us
that
God
will
be
merciful
to
our
unrighteousness
,
and
our
sins
and
iniquities
he
'll
remember
no
more
.
The
Law
of
Works
is
a
killing
Letter
:
By
this
Covenant
,
of
which
Christ
is
Surety
,
God
writes
his
Law
in
our
Hearts
;
and
is
to
us
a
God
,
and
we
to
him
a
People
.
Yea
,
●●rseverance
is
secured
.
Our
Lord
Jesus
is
a
Surety
of
this
blessed
and
better
Covenant
;
he
will
see
it
kept
by
all
the
parties
;
he
undertakes
to
have
its
Ends
accomplished
,
and
it
fulfilled
.
Believers
shall
persevere
;
New
Testament
Saints
shall
generally
have
freer
Access
to
God
,
Fear
and
Know
God
more
,
and
be
Holier
than
Old
Testament
Saints
.
Yea
,
I
grant
all
the
Elect
shall
be
brought
into
this
Covenant
,
and
be
saved
by
it
.
As
Mediator
of
this
Covenant
,
he
died
for
the
Redemption
of
Transgressions
,
even
those
under
the
first
Testament
,
viz.
Before
his
Incarnation
,
which
were
pardoned
on
the
prospect
of
it
.
And
by
his
Death
he
purchased
,
that
his
Called
might
receive
the
Promise
of
the
Eternal
Inheritance
,
Heb.
9.15
.
As
Testator
he
bequeaths
,
and
disposeth
by
and
according
to
this
Gospel
Testament
what
he
acquired
by
his
Obedience
,
even
to
a
Bloody
Death
;
and
by
that
Death
this
Testamentary
Disposition
is
irrevocable
.
As
Surety
he
undertakes
that
his
Testament
,
(
which
is
also
God's
Covenant
with
us
)
shall
be
fulfilled
,
even
on
our
parts
,
and
also
unto
us
.
And
this
the
Apostle
directly
applies
to
Christ's
ever-living
and
interceding
,
as
what
fitted
him
for
it
,
and
whereby
he
executeth
this
Suretiship
.
Wherefore
he
is
able
also
to
save
them
to
the
uttermost
who
come
unto
God
by
him
,
seeing
he
ever
liveth
to
make
intercession
for
them
,
Heb.
7.24
,
25.
Many
Testaments
are
unfulfilled
,
because
the
Testastor
being
Dead
,
cannot
see
to
the
Execution
of
them
,
and
so
the
Legatees
are
wronged
;
but
Christ
ever
lives
and
attends
to
the
fulfilling
his
Testament
,
which
is
the
same
with
God's
Covenant
,
with
respect
to
wh●●●
as
God's
Covenant
,
he
still
intercedes
,
as
well
as
ever
lives
:
You
'll
find
this
Apostle
Lodge
the
height
of
the
Security
of
Christians
against
,
and
from
Condemnation
,
upon
this
Intercession
of
Christ
,
Rom.
8.34
.
Who
is
he
that
Condemneth
,
it
's
Christ
that
Died
,
yea
,
rather
is
risen
again
,
who
is
even
at
the
Right
Hand
of
God
;
who
also
maketh
Intercession
for
us
.
He
ascribes
our
Safety
to
his
Living
and
Interceding
rather
,
and
more
than
to
his
meer
Dying
;
for
though
by
his
Death
he
acquired
and
bequeathed
Absolution
,
&c.
for
his
Seed
;
yet
it
's
by
his
Living
again
and
Interceding
,
he
secures
,
and
sees
his
Seed
possessed
of
that
Absolution
,
and
all
other
Blessings
.
And
if
we
consider
that
this
Covenant
mentioneth
here
,
rather
Benefits
promised
to
his
Seed
,
than
Conditions
of
any
Benefits
as
required
either
of
him
or
his
Seed
:
He
seems
to
be
pointed
at
here
more
directly
a
Surety
,
to
see
God's
Promises
made
good
to
his
Seed
,
than
that
their
New
Covenant
Engagements
shall
be
made
good
by
his
Seed
;
though
it
's
a
great
Truth
,
he
is
a
Surety
on
our
part
,
that
we
shall
keep
Covenant
,
or
we
should
soon
undo
our selves
.
I
think
then
it
's
past
Contradiction
,
That
the
Covenant
Christ
is
Surety
of
in
this
place
,
(
which
is
the
only
place
he
is
called
Surety
)
is
the
Gospel
Covenant
;
and
if
so
he
can
,
even
as
a
Money
Surety
,
hereby
be
bound
with
us
to
no
more
than
what
we
are
engaged
to
do
and
suffer
by
this
Gospel
Covenant
.
It
's
true
,
by
the
Covenant
of
Redemption
,
he
was
engaged
to
suffer
Death
in
the
Humane
Nature
for
Satisfaction
;
and
this
in
our
place
,
and
also
to
Obey
the
whole
Law
,
and
both
for
the
Salvation
of
his
Seed
.
But
in
that
Covenant
he
was
Principal
;
for
God
never
obliged
us
to
Redemption-Work
,
either
by
our selves
,
or
by
any
other
;
and
therefore
Christ
herein
is
what
the
Civilians
call
ex
promissor
:
He
is
obliged
alone
,
though
he
acts
for
another
.
But
how
strange
is
it
,
that
from
Christ's
being
a
Surety
of
the
New
Covenant
or
Testament
,
Men
should
conclude
,
that
Christ
is
a
Money-Surety
of
the
Covenant
of
Works
;
and
as
such
,
paid
all
our
Old
Covenant
Debts
,
as
Debts
;
and
that
altogether
in
Kind
,
and
so
as
we
are
accounted
to
pay
that
Debt
,
and
merit
Life
by
that
very
Covenant
,
yea
and
damn
all
that
will
not
say
as
they
say
,
though
to
say
so
,
makes
either
Christ's
Obedience
or
his
Suffering
needless
,
all
Forgiveness
impossible
,
all
Gospel-terms
of
Application
of
Christ's
Merits
Unjust
;
a
suspension
of
a
Right
to
those
●enefits
for
any
time
Injurious
,
a
Right
in
Men
to
Equal
Rewards
with
Christ
Inviolable
;
all
remains
of
Displeasure
on
,
and
the
Reign
of
Sin
in
the
unconverted
Elect
,
matter
of
just
Complaint
against
God
;
and
a
Claim
to
any
greater
Blessings
than
the
Law
of
Works
promised
,
Impossible
.
I
might
further
argue
this
Point
by
other
Considerations
,
as
its
Inconsistency
with
Christ's
being
a
Mediator
,
he
being
a
Party
;
also
with
Christ's
being
a
proper
Redeemer
of
Sinners
any
more
than
of
himself
;
yea
,
it
excludes
the
True
Gospel
Imputation
of
Christ's
Righteousness
in
our
Justification
upon
Believing
;
as
having
no
Righteousness
of
Christ's
given
us
;
for
it
was
Legally
in
us
as
much
as
in
him
,
we
having
Legally
performed
the
Conditions
as
much
as
him
;
and
so
we
need
not
look
out
of
our selves
for
Righteousness
,
though
our
Surety
did
the
Acts
from
whence
that
Righteousness
resulted
;
yet
the
Law-Right
was
in
us
as
well
as
in
him
;
with
many
other
.
All
that
I
aim
at
by
insisting
on
this
Point
,
is
to
guide
your
thoughts
to
true
apprehensions
of
the
Doctrin
of
Satisfaction
,
and
secure
you
against
the
Vulgar
Mistakes
and
Dangerous
Notions
that
are
gathered
from
the
abusive
straining
of
the
word
Surety
.
Whereas
if
you
consider
God
as
Rector
,
Sinners
as
Criminals
,
Sin
as
a
Crime
,
making
Sinners
liable
to
the
Curse
according
to
the
Law
;
which
Law
must
be
Honoured
in
the
Satisfaction
of
Justice
,
and
Vindication
of
Divine
Government
.
And
the
Lord
Jesus
on
the
Law-givers
proposing
it
,
freely
undertaking
,
and
promising
in
the
Covenant
of
Redemption
to
submit
to
●●e
Obligation
of
bearing
the
punishment
due
to
;
and
in
the
Stead
of
those
Sinners
;
this
Punishment
being
to
be
endured
in
the
Humane
Nature
,
and
of
equal
Weight
;
yea
,
in
many
things
,
of
the
same
Kind
with
what
they
were
to
endure
:
And
the
Law-givers
promising
to
Christ
for
his
enduring
this
Punishment
,
and
perfectly
Obeying
his
Will
,
a
great
and
certain
Number
that
should
certainly
Believe
in
him
;
and
that
all
Believing
on
him
,
should
in
his
Righteousness
be
Pardoned
,
Adopted
,
Sanctified
,
and
Eternally
Saved
in
a
way
of
Faith
and
persevering
Holiness
,
to
his
Glory
:
And
that
Sinners
should
have
an
Offer
of
these
Benefits
on
the
Terms
of
the
Gospel
Covenant
;
and
the
Benefits
to
be
dispensed
assuredly
in
that
Gospel
Way
,
&c.
I
say
,
in
this
manner
every
thing
is
Consistent
;
and
with
these
Limitations
,
the
Terms
Sponsor
,
Mediator
,
Surety
,
and
Redeemer
,
are
Proper
and
Consistent
.
I
proceed
to
the
Second
Point
,
viz.
To
prove
that
we
are
not
Equally
Righteous
as
Christ
;
and
shall
have
occasion
to
shew
,
we
are
not
so
as
to
his
Suretiship
Righteousness
.
1.
We
are
not
Equally
Holy
as
Christ
;
this
is
a
Conformity
to
the
Divine
Image
and
Will
,
and
is
called
Righteousness
.
Have
we
an
Habitual
Holiness
in
a
measure
comparable
to
his
?
Or
can
we
pretend
to
that
Purity
of
Heart
and
Life
,
or
that
exalted
Obedience
to
the
Will
of
God
which
he
rendered
?
Our
Hearts
must
condemn
such
a
Thought
;
nay
,
Angels
dare
not
be
Rivals
with
him
therein
;
much
less
can
we
,
whose
Defects
are
so
manifest
,
and
Defilements
are
so
many
,
Iob
40.4
.
He
is
our
Example
proposed
,
but
in
what
can
we
imitate
him
in
Equality
?
Mal.
11.29
.
2.
It
is
not
true
that
we
performed
the
Conditions
of
Redemption
and
Life
Equally
with
Christ
.
I
suppose
,
they
mean
this
by
Suretiship
Righteousness
,
who
chuse
that
word
.
They
think
,
that
because
a
Principal
may
be
said
in
Law
to
pay
to
the
Creditor
the
very
same
Money
as
the
Surety
pays
,
and
in
Law
equally
with
the
Surety
;
therefore
all
Sinners
for
whom
Christ
Died
and
Obeyed
,
did
then
Equally
Die
and
Obey
as
Christ
himself
;
or
as
others
,
whe●
they
believe
God
doth
account
that
they
Died
and
Obeyed
Equally
with
Christ
,
and
in
Law
Sense
they
fully
answered
the
Law
of
Works
;
and
they
are
Justified
by
that
very
Law
,
being
truly
and
legally
Innocent
by
the
Satisfaction
they
have
made
,
and
Obedience
they
as
one
Legal
Person
with
Christ
yielded
:
And
so
they
are
Righteous
as
Christ
,
not
in
Similitude
,
but
in
Equality
.
But
though
I
grant
that
the
Righteousness
of
Christ's
,
for
which
we
are
Justified
,
be
a
Righteousness
adequate
to
the
Law
,
yea
;
supra-legal
,
as
well
as
in
substance
truly
Legal
;
yet
I
deny
that
to
be
a
Suretiship
Righteousness
,
in
a
sense
that
can
infer
us
Equally
Righteous
as
Christ
.
1
R.
I
have
fully
proved
that
Christ
was
not
a
Money-Surety
with
Sinners
or
Believers
in
the
Law
of
Works
,
though
he
Died
in
their
stead
,
and
his
Death
secured
their
Release
and
Happiness
,
because
the
Law-giver
in
the
Covenant
of
Redemption
admitted
and
promised
this
,
and
the
Gospel
doth
proclaim
this
,
and
assure
Christians
that
they
shall
be
treated
as
Believers
;
yea
,
and
as
if
themselves
had
Obeyed
and
Satisfied
,
viz.
As
to
all
the
Blessings
promised
to
Believers
.
But
all
this
doth
not
infer
,
that
we
paid
the
Price
of
Heaven
,
that
we
Legally
endured
the
Wrath
of
God
;
there
's
no
Suretiship
that
amounts
to
this
,
and
therefore
no
Suretiship
Righteousness
that
connotes
it
.
Christ
was
not
our
Money-Surety
in
the
Law
of
Works
,
in
performing
the
Law
of
Redemption
,
and
therefore
we
cannot
be
said
to
do
and
suffer
what
Christ
did
,
Equally
with
him
;
nor
consequently
,
to
be
as
Righteous
as
he
in
Equality
.
Obj.
Christ
was
made
under
the
Law
,
to
Redeem
them
that
were
under
the
Law
;
that
we
might
receive
the
Adoption
of
Sons
,
Gal.
4.4
,
5.
Ans.
1.
I
might
shew
how
the
Context
doth
confine
to
the
following
sense
,
viz.
Christ
was
made
under
the
Jewish
Law
,
as
delivered
Four
Hundred
Years
after
the
Promise
,
which
could
not
give
Life
,
nor
the
Spirit
;
under
which
Law
the
Jewish
Believers
were
shut
up
,
and
it
their
Schoolmaster
,
and
they
as
Servants
in
Bondage
under
the
Elements
of
this
World
,
i.
e.
The
Ceremonies
;
and
far
from
the
designed
Liberty
of
adopted
Sons
.
But
Christ
was
made
under
this
Law
to
Redeem
and
Rescue
those
Jewish
Believers
from
this
Bondage
,
and
to
bring
the
Gentiles
as
well
as
they
,
and
at
one
instant
with
them
,
to
the
Gospel
Freedom
and
Liberty
;
called
the
adoption
of
Sons
;
even
a
Liberty
from
the
Jewish
Yoak
and
Bondage
,
which
many
were
still
fond
of
.
Consult
Chap.
3.
and
4.
In
this
sense
it
's
not
the
Law
of
Innocency
,
as
a
proper
Covenant
of
Works
that
's
meant
by
the
Law
under
which
Christ
was
made
.
The
Law
of
Innocency
or
Works
,
had
not
in
it
these
Ceremonies
Ordinances
;
and
the
like
.
2.
I
grant
,
that
Christ
in
taking
our
Nature
,
became
a
Servant
,
and
subject
to
the
Law
of
Innocency
,
to
its
Precepts
,
and
its
Punishments
,
as
a
Mediator
,
according
to
the
Terms
adjusted
in
the
Covenant
of
Redemption
.
3.
But
how
follows
it
,
that
because
he
obliged
himself
in
the
Covenant
of
Redemption
,
that
he
would
be
in
our
Nature
subject
to
the
Law
for
our
Redemption
;
that
therefore
he
was
such
a
Surety
in
what
he
did
,
as
that
we
Legally
did
what
he
did
;
and
that
in
the
Estimate
and
Sentence
of
that
Law
as
a
Law
of
Works
.
It
's
so
far
from
concluding
this
,
that
it
concludes
the
contrary
;
we
did
it
not
because
he
did
it
;
he
did
it
to
Redeem
us
,
we
were
to
do
it
to
prevent
the
need
of
Redemption
;
and
had
we
done
it
,
there
had
been
no
room
for
his
doing
of
it
:
And
Obeying
alone
would
have
serv'd
our
turn
before
Sin
,
and
neither
our
obeying
nor
suffering
have
served
the
turn
after
Sin
.
Further
,
4.
Christ
did
not
then
become
a
Surety
or
Undertaker
to
Die
for
us
,
by
being
made
under
the
Law
;
but
he
was
made
under
the
Law
,
because
he
had
undertaken
to
Die
for
us
:
His
very
being
made
under
the
Law
of
Works
,
was
but
a
performance
of
a
previous
Engagement
to
to
the
Law-giver
;
this
being
one
Article
in
the
Covenant
of
Redemption
,
That
he
should
take
our
Nature
,
be
a
Servant
under
the
Law
,
and
make
his
Soul
an
Offering
for
Sin
,
Heb.
10.9
.
Isa.
53.
Can
any
infer
then
,
that
because
Christ
was
made
under
the
Law
,
in
performance
of
his
Prior
Engagement
to
Redeem
lost
Sinners
,
to
which
Engagement
these
Sinners
were
never
obliged
,
that
therefore
these
Sinners
did
truly
do
and
suffer
whatever
Christ
did
and
suffered
to
Redeem
and
Save
them
?
It
's
true
,
but
for
Sinners
,
and
the
Law
,
and
Divine
Justice
,
Christ
needed
not
to
enter
into
any
Obligation
that
he
would
be
under
the
Law
,
and
Die
for
Sinners
,
and
Obey
to
make
the
Law
Honourable
.
But
what
is
this
to
make
us
Principals
in
that
Bond
,
whereby
h●
became
obliged
to
come
under
the
Law
,
and
Die
for
us
?
The
Law
is
Honoured
,
and
Justice
Satisfied
,
but
not
by
us
,
though
for
us
;
because
he
stood
alone
obliged
by
his
Bond
to
Honour
the
Law
,
and
Satisfie
Justice
.
It
was
not
from
any
Obligation
the
Law
of
Works
had
upon
him
,
that
he
become
obliged
to
be
a
Subject
;
or
if
he
became
a
Subject
,
that
he
must
Die
whilst
he
was
an
Innocent
Person
:
Nor
was
it
the
Law
of
Works
that
gave
him
a
right
to
his
Reward
,
if
he
should
Obey
and
Die
;
this
Law
never
promised
his
Death
would
be
a
Ransom
for
all
,
and
he
be
Glorious
as
a
Redeemer
;
the
Law
of
Works
hath
nothing
of
this
;
Christ
had
to
do
with
a
higher
Law
before
he
submitted
to
this
:
A
Law
wherein
he
was
Principal
,
transacting
without
us
,
though
for
our
Recovery
.
I
'll
give
you
an
instance
,
There
is
a
Law
made
,
that
he
that
Commits
High
Treason
shall
Die
,
a
Thousand
Persons
Commit
High
Treason
in
various
degrees
,
and
are
Condemned
:
But
the
Law-giver
,
or
absolute
Supreme
Ruler
,
makes
a
Law
,
that
if
such
a
great
Monarch
will
become
his
Subject
,
and
Die
to
Expiate
this
Treason
,
those
Condemn'd
Traitors
shall
be
forgiven
,
and
released
in
such
a
time
and
way
as
is
agreed
between
the
Law-giver
and
this
Monarch
:
This
Monarch
becomes
a
Subject
,
and
Dieth
to
Expiate
the
Treason
,
and
deliver
the
Traitors
.
Now
here
the
Law-giver
is
satisfied
,
the
End
of
the
Law
is
answered
;
the
Monarch
Dies
in
the
stead
and
place
of
the
Traitors
;
and
they
in
a
fit
time
and
way
are
released
.
But
yet
they
cannot
be
said
to
Die
,
nor
pay
a
Ransom
for
their
Lives
;
much
less
to
say
,
that
they
paid
as
much
as
the
Monarch
.
2
R.
We
did
not
equally
with
Christ
,
perform
the
Legal
Conditions
of
Redemption
,
otherwise
,
we
equally
vindicated
the
Honour
of
Divine
Justice
as
Christ
did
;
we
purchased
the
Spirits
Operation
and
Faith
equally
with
Christ
;
we
redeemed
our selves
,
and
bought
the
Church
with
Christ's
Blood
equally
,
as
Christ
did
;
all
which
are
notoriously
false
.
The
ground
of
the
Consequence
is
this
,
He
that
equally
performs
that
by
which
a
thing
is
effected
or
procured
,
doth
equally
effect
or
procure
that
thing
:
Therefore
if
we
performed
that
equally
with
Christ
,
by
which
the
Honour
of
Divine
Justice
is
vindicated
,
we
did
equally
honour
Divine
Justice
:
If
we
paid
the
Price
of
our
Redemption
,
and
that
whereby
Faith
and
the
Church
is
bought
,
in
equality
with
Christ
,
we
did
redeem
our selves
,
and
buy
Faith
and
the
Church
equally
with
Christ
;
the
performed
Conditions
being
the
Ransom
and
Price
.
3
R.
If
we
performed
the
legal
Conditions
equally
with
Christ
,
we
then
are
entitled
equally
with
Christ
,
to
all
his
Rewards
proposed
to
Christ
upon
those
Conditions
.
The
ground
of
the
Consequence
is
this
,
Whatever
is
proposed
and
promised
upon
any
Conditions
,
is
equally
due
to
all
who
equally
perform
those
Conditions
.
Therefore
if
Christ
is
to
have
a
Name
above
every
Name
,
and
all
Judgment
and
Authority
committed
to
him
,
for
Obeying
the
Law
and
Dying
;
then
if
we
have
equally
with
Christ
so
Obeyed
and
Died
,
we
are
to
have
a
Name
above
every
Name
,
&c.
4
R.
If
we
performed
the
legal
Conditions
in
equality
with
Christ
,
then
we
have
an
equal
Share
in
whatever
contributed
to
make
Christ's
Sufferings
and
Obedience
Satisfactory
and
Meritorious
;
and
so
the
Influence
of
the
Divine
Nature
,
into
the
value
of
all
the
performed
Conditions
,
was
equally
ours
,
as
it
was
Christ's
.
The
reason
of
the
Consequence
is
this
,
Whatever
is
essential
to
the
performed
Conditions
,
must
be
equally
ascribed
to
all
that
equally
performed
those
Conditions
;
and
none
of
you
will
doubt
,
that
it
was
not
sufficient
to
Redeem
Sinners
,
that
the
meer
Acts
were
done
,
and
the
Sufferings
endured
;
but
that
they
were
to
be
done
and
suffered
by
him
that
was
habitually
Holy
to
Perfection
;
yea
,
by
him
that
was
the
Son
of
God
,
in
our
Nature
,
the
value
resulted
from
the
Dignity
of
his
Person
:
Had
he
not
been
the
Son
of
God
,
he
could
not
make
Satisfaction
for
Sin
by
his
Obedience
.
It
then
unavoidably
follows
,
That
if
we
equally
obeyed
and
satisfied
with
Christ
,
then
we
are
accounted
legally
to
have
the
Dignity
of
the
Divine
Nature
in
what
we
performed
,
and
that
in
equality
with
Christ
;
a
thing
the
Law
never
obliged
Innocent
Man
to
,
and
a
thing
too
great
to
be
assumed
by
Sinful
Wretches
.
What
need
I
more
Arguments
to
prove
,
that
we
did
not
equally
with
Christ
perform
the
legal
Conditions
?
Though
we
have
the
same
Right
to
a
Freedom
from
Condemnation
and
to
Eternal
Glory
as
if
we
had
,
only
we
are
excluded
from
that
Carnal
Pride
,
in
saying
we
did
it
legally
our selves
,
and
engaged
against
Idleness
and
Security
in
our
Obedience
to
the
Terms
of
the
Application
of
what
Christ
hath
performed
:
If
we
dare
not
pretend
that
we
satisfied
Justice
,
vindicated
the
Honour
of
God's
Government
,
purchased
the
Spirit
of
Grace
and
Faith
,
and
redeem●●
our selves
,
yea
,
and
the
whole
Church
in
equality
with
Christ
:
If
we
abhor
pretending
to
the
same
Glory
and
Authority
,
which
belongs
to
Christ
as
Redeemer
,
in
equality
with
him
:
If
we
tremble
at
pretending
to
have
an
equal
Share
with
Christ
,
in
the
Dignity
and
Value
of
his
Obedience
,
from
the
Glory
of
his
Divine
Person
as
the
Son
of
God
;
we
must
renounce
this
Conceit
,
that
we
equally
performed
the
Conditions
,
the
Reward
whereof
is
our
Redemption
and
Salvation
;
and
therefore
should
renounce
,
that
we
are
equally
Righteous
as
Christ
.
The
Performance
of
these
Conditions
being
the
legal
Righteousness
of
Christ
,
and
that
for
which
we
are
Justified
and
Saved
;
but
not
to
be
equally
ascribed
to
us
and
Christ
;
and
for
any
Pretence
to
it
from
its
being
a
Suretiship-Righteousness
,
you
have
seen
there
is
no
Suretiship
of
that
kind
,
as
will
infer
that
we
performed
whatever
Christ
performed
,
or
suffered
what
Christ
suffered
for
our
Redemption
,
much
less
equally
with
him
.
Though
I
might
stop
here
,
for
it
's
the
Righteousness
of
Christ
,
as
it
was
the
Performance
of
the
legal
Conditions
,
which
is
intended
by
Suretiship-Righteousness
,
in
respect
of
which
we
are
said
to
be
equally
Righteous
with
Christ
;
yet
I
will
proceed
further
.
3.
It
is
not
true
,
that
we
are
equally
Righteous
as
Christ
,
as
he
is
Righteous
,
with
respect
to
his
Right
to
the
Reward
,
upon
his
performing
the
Conditions
thereof
.
If
any
thing
would
afford
a
Shadow
for
the
Assertion
,
this
is
likeliest
to
do
it
,
though
alas
the
thing
intended
is
of
a
higher
Nature
,
even
the
Performance
of
the
Condition
it self
;
but
yet
even
in
this
lower
Sense
it
is
ungrounded
.
By
the
Reward
,
I
mean
what
was
promised
Christ
for
himself
or
others
,
in
Consideration
of
what
he
was
to
do
and
suffer
.
I
shall
briefly
give
you
some
considerable
Differences
between
Christ's
Right
to
the
Reward
,
and
our
Right
,
even
though
it
's
in
Christ's
Right
we
obtain
all
Saving
Blessings
.
1.
Christ's
Right
was
by
his
own
Purchase
,
but
we
have
a
Right
by
Gift
,
and
do
receive
every
Benefit
as
the
Effect
of
his
Purchase
:
He
bought
a
Pardon
for
Penitent
Believers
by
his
own
Blood
;
He
graciously
gives
Believers
this
Pardon
secured
by
his
Title
.
Is
there
nothing
peculiarly
honourable
to
Christ
distinct
from
us
?
Sure
,
he
hath
the
Glory
of
the
Purchase
and
of
his
Beneficence
,
whilst
we
have
reason
of
humble
Gratitude
,
as
needing
,
and
of
Gift
receiving
this
,
though
he
makes
it
safe
to
us
,
Rev.
1.5
,
6.
2.
Christ
is
Righteous
,
as
the
Subject
in
whom
Righteousness
inheres
and
formally
is
;
but
Believers
have
it
by
Imputation
,
and
hold
all
in
dependance
on
it
as
in
Christ
.
The
Purchase
is
peculiar
to
him
,
and
the
Right
resulting
therefrom
,
never
alienable
from
his
Person
;
though
it
be
so
transferred
,
as
to
be
the
Plea
and
Security
of
Believers
,
for
what
is
promised
to
them
:
Though
it
be
upon
them
,
it
is
in
Christ
,
Rom.
3.22
.
Sure
,
here
is
somewhat
of
a
distinct
Ground
,
as
to
the
Degree
,
Reason
and
Manner
of
Denomination
;
Subjectively
Righteous
,
and
Imputatively
Righteous
:
Also
Originally
and
Independantly
Righteous
,
and
Dependantly
Righteous
,
have
not
a
Sound
of
equality
.
The
Moon
that
borrows
its
Light
from
the
Sun
,
and
depends
on
the
Sun
for
Light
,
is
not
equally
Light
as
the
Sun
,
though
it
have
the
same
Light
.
Believers
use
and
apply
themselves
daily
to
this
Righteousness
as
it
is
in
Christ
,
that
they
may
be
dealt
with
according
to
it
.
3.
Christ
had
nothing
Forgiven
him
,
and
needs
no
Forgiveness
;
but
Believers
are
Forgiven
much
,
and
oft
need
Forgiveness
,
and
are
taught
by
Christ
daily
to
pray
for
it
;
yea
,
much
of
their
Happiness
and
Hope
lies
in
God's
Forgiving
them
,
Luke
11.4
.
Rom.
4.7
,
8.
Is
there
a
full
Equality
between
him
that
is
Happy
by
Pardon
,
yea
,
is
often
pardoned
actually
after
he
is
Justified
and
most
Righteous
?
And
him
that
never
needed
a
Pardon
for
himself
,
yea
,
in
whose
Right
that
Pardon
is
granted
when
so
often
needed
.
Alas
!
Believers
have
their
Right
to
Blessedness
maintained
by
God's
frequently
Forgiving
their
Sinful
Forfeitures
:
Without
this
Forgiveness
they
would
soon
be
liable
to
Misery
,
and
to
be
dealt
with
as
Unrighteous
:
And
are
such
equally
Righteous
as
Christ
?
4.
It
were
intollerably
Arrogant
,
for
Believers
to
Plead
with
God
,
as
they
might
justly
do
,
if
they
were
equally
righteous
as
Christ
:
Dare
they
say
,
Lord
we
need
no
Pardon
from
thee
,
thou
forgivest
us
nothing
;
I
legally
paid
the
utmost
Farthing
by
perfectly
Obeying
and
Suffering
too
.
I
will
that
this
and
that
be
done
for
me
,
Iohn
17.24
.
thou
art
unjust
to
me
,
as
well
as
to
my
Surety
,
and
not
only
Unfaithful
if
I
am
denied
.
Would
this
sound
Conscientiously
any
more
than
Decently
,
Have
Believers
a
Right
pleadable
on
this
Head
of
Iustice
?
And
yet
Christ
is
so
Righteous
that
he
can
plead
so
of
Right
:
Can
they
be
in
equality
Righteous
,
whose
Claim
is
so
Different
?
5.
We
are
not
dealt
with
as
if
we
were
equally
Righteous
with
Christ
,
and
yet
God
is
not
Vnjust
nor
Vnfaithful
therein
.
Believers
have
much
Sin
in
their
Hearts
,
frequent
Offences
they
commit
,
they
want
much
of
God's
Image
,
their
Graces
are
very
Weak
and
Imperfect
,
the
Spirit
of
God
oft
grieved
by
them
,
and
for
it
abates
his
Influences
;
God
is
provoked
frequently
,
and
therefore
hides
his
Face
,
and
rebukes
them
in
Displeasure
;
yea
,
leaves
them
under
Temptations
.
To
say
nothing
of
other
Penal
Corrections
,
as
Poverty
,
Cursed
Relations
,
Death
and
the
Fears
of
it
;
yet
in
all
God
is
Righteous
,
even
when
these
are
inflicted
for
Sin
;
nay
,
a
great
part
of
them
is
Sin
in
them
,
though
the
with-holding
of
more
Grace
is
Righteous
in
God
,
and
oft
repeated
as
Penal
;
yea
,
indeed
,
all
remains
of
Sin
in
our
Hearts
,
are
the
Penal
Effects
of
our
first
Apostasie
,
not
yet
removed
by
Divine
Grace
.
Can
any
Man
consider
this
and
say
,
Believers
in
this
case
are
equally
righteous
as
Christ
?
Hath
he
no
more
a
right
to
his
present
exalted
State
,
than
we
have
to
our
present
Freedom
,
from
the
Effects
of
our
Apostasie
?
Or
are
we
equally
righteous
,
when
all
these
things
are
justly
left
upon
us
?
Had
we
a
right
to
be
at
present
Free
from
all
Sin
and
Trouble
,
to
be
immediately
made
fully
conformable
to
Christ
,
sure
we
should
arrive
thereto
even
now
?
And
if
we
have
not
a
right
to
a
present
Freedom
from
these
Evils
,
and
Enjoyment
of
the
opposite
Good
,
we
cannot
be
now
righteous
equally
with
Christ
:
A
present
right
to
Freedom
from
Sin
hereafter
,
is
even
in
that
an
Inequality
to
Christ's
right
,
who
is
entitled
to
a
present
Freedom
from
all
that
is
Humbling
or
Afflictive
,
and
never
was
subject
to
Sin
it self
.
6.
Christ
hath
a
right
to
much
more
Good
than
we
shall
ever
enjoy
,
or
have
a
right
to
:
Believers
have
not
now
,
no
nor
ever
shall
have
,
a
right
to
a
Reward
equal
to
the
Redeemer's
Crown
;
He
will
receive
a
Homage
as
Redeemer
;
His
Humane
Nature
possesseth
a
Glory
beyond
all
created
Beings
:
Now
can
they
be
equally
righteous
with
Christ
in
matter
of
right
,
who
have
a
right
to
no
more
than
what
is
abundantly
short
of
his
?
It
is
unaccountable
to
denominate
one
righteous
from
the
Greatness
or
Largeness
of
right
,
and
conclude
them
equally
righteous
who
have
so
unequal
a
Right
,
as
to
the
Greatness
of
the
Things
they
are
entitled
to
,
of
which
this
Head
speaks
;
and
in
what
so
differenceth
the
Nature
of
their
right
,
as
applied
to
them
,
of
which
before
.
Christ
hath
given
us
in
his
right
many
Blessings
which
begin
the
Felicity
he
intends
to
compleat
hereafter
,
according
to
our
various
Capacities
to
receive
;
but
he
hath
not
transferred
to
us
his
right
to
the
Salvation
of
Millions
,
to
Dominion
of
Angels
,
to
give
out
the
Fruits
of
his
own
Righteousness
as
he
pleaseth
;
and
many
such
Prerogatives
that
never
belong
to
Believers
.
I
might
add
,
We
are
not
so
Solemnly
adjudged
righteous
as
Christ
is
,
and
that
makes
an
Inequality
:
And
our
righteous
State
is
sustained
by
a
constant
Intercession
of
Christ
in
his
own
right
;
but
I
think
enough
is
said
,
to
conclude
this
Point
;
for
if
we
are
not
equally
Holy
as
Christ
,
nor
have
equally
performed
the
legal
Conditions
with
Christ
,
nor
have
an
equal
right
to
the
Rewards
promised
on
those
Conditions
as
Christ
,
nor
are
equally
adjudged
righteous
by
God's
solemn
Sentence
as
Christ
was
;
Where
is
the
least
Shadow
of
doubting
,
that
Believers
are
not
as
righteous
as
Christ
in
equality
?
No
,
not
as
to
Suretiship-righteousness
,
or
in
any
other
proper
Sense
.
Obj.
If
my
Surety
paid
my
Debt
,
I
am
as
Free
from
my
Creditor's
Arrest
as
if
I
never
owed
him
any
thing
;
I
can
tell
him
I
legally
paid
him
all
,
and
he
cannot
charge
me
,
&c.
and
therefore
I
am
as
Righteous
as
Christ
.
Ans.
The
Improperness
of
calling
God
Creditor
,
and
Sin
Debts
,
otherwise
than
Metaphorically
,
I
have
spoken
to
:
The
Socinians
have
such
an
Advantage
by
it
,
that
all
Men
who
understand
the
true
way
of
opposing
them
,
quit
these
Terms
:
But
,
1.
Such
as
make
this
Objection
,
and
urge
it
to
prove
that
Believers
are
as
righteous
as
Christ
,
must
confine
our
Righteousness
as
a
right
only
to
Impunity
,
and
not
extend
it
to
positive
Good
as
eternal
Glory
is
:
And
is
it
not
strange
,
to
affirm
Christ
by
his
Death
only
paid
a
Debt
,
but
merited
nothing
;
and
yet
argue
we
are
as
righteous
as
Christ
,
meerly
because
our
Debt
is
paid
,
which
is
by
his
Death
:
What
is
not
Christ's
Active
Obedience
a
part
of
his
Righteousness
?
If
it
be
,
then
notwithstanding
our
Impunity
by
the
Payment
of
our
Debt
,
Christ
is
more
righteous
than
us
,
as
having
the
Merit
of
his
Active
Obedience
.
2.
But
it
is
so
far
from
true
,
that
the
Believer
paid
God
all
his
Debt
,
that
it
is
true
he
paid
God
not
one
Penny
of
his
Debt
,
neither
by
himself
,
nor
by
Christ
as
a
Money-Surety
.
Christ
made
Satisfaction
to
God
the
injured
Law-giver
,
as
a
Pri●cipal
Undertaker
to
save
us
in
his
way
;
but
the
Believer
never
made
any
Satisfaction
to
God
for
the
least
Sin
,
as
I
have
fully
proved
:
And
therefore
it
's
gross
arguing
,
that
I
am
as
righteous
as
Christ
,
because
I
paid
all
my
Debt
,
when
I
paid
nothing
,
but
was
forgiven
all
.
3.
The
Believer
is
contracting
new
Debts
every
day
,
and
were
it
not
for
a
renewed
Washing
or
Pardon
by
Christ's
Blood
still
applied
,
he
would
be
subject
to
new
Arrests
,
Ier.
36.3
.
Psalm
51.9
.
Matt.
6.12
.
Is
it
well
argued
then
,
I
am
as
righteous
as
Christ
,
because
I
would
daily
run
my self
into
Prison
;
but
that
I
have
a
Pardon
oft
repeated
in
the
Virtue
of
his
Righteousness
.
4.
Though
Pardon
in
Christ's
right
will
keep
a
Believer
out
of
Hell
,
yet
he
is
unacquainted
with
the
Word
and
the
Dealings
of
God
with
Believers
,
that
think
they
feel
none
of
the
bitter
Fruits
of
Sin
,
and
several
Arrests
of
Displeasure
for
Sin
,
Rev.
3.19
.
Ames
3.2
.
Eternal
Condemnation
is
the
soarest
but
not
the
only
Effect
of
Sin
:
Is
it
a
part
our
Freedom
that
our
Lusts
are
so
strong
?
That
the
Image
of
God
is
so
little
restored
,
God
so
much
dishonoured
and
offended
still
by
us
,
&c.
will
this
reasoning
perswade
you
?
Because
I
shall
be
kept
by
Christ's
Righteousness
out
of
Hell
,
therefore
I
am
as
righteous
as
Christ
,
though
still
subject
to
many
Penal
Effects
of
Sin
;
and
know
not
how
much
greater
I
may
yet
be
subject
to
.
5.
Doth
the
Plea
formed
in
this
Objection
,
fit
the
Mouth
of
any
true
Believer
?
Lord
I
do
not
now
need
thy
Forgiving
me
any
thing
;
nor
ever
was
indebted
to
thee
for
abating
me
ought
;
I
bore
the
Punishment
legally
before
I
offended
,
and
paid
the
Debt
before
I
contracted
it
:
Be
but
just
towards
me
,
and
I
fear
no
Advantage
thou
canst
have
against
me
:
Let
me
be
and
do
what
I
will
or
can
,
I
am
out
of
thy
reach
;
I
have
in
the
eye
of
thy
Law
suffered
what
can
be
inflicted
;
nay
,
I
am
as
righteous
as
Christ
himself
,
and
that
in
equality
,
therefore
thou
mayest
as
well
and
as
much
be
offended
with
him
as
with
me
;
yea
,
may'st
as
justly
deny
him
the
Reward
of
his
Obedience
,
as
deny
me
any
part
of
that
Reward
;
for
I
performed
the
Conditions
in
the
Eye
of
the
Law
as
much
as
he
,
and
have
a
right
equal
to
his
;
I
am
equally
righteous
with
him
.
Are
these
the
Apprehensions
of
an
humble
broken
Heart
?
These
things
are
as
unreasonable
,
as
if
Millions
of
Persons
were
liable
to
die
for
Robbery
,
and
the
King
and
his
only
Son
should
agree
,
that
the
Son
should
die
in
the
room
of
these
Millions
of
Criminals
,
that
they
,
owning
humbly
his
Kindness
,
might
be
released
and
honoured
,
and
the
Son
to
have
the
Glory
of
being
their
Redeemer
,
and
have
Homage
done
him
as
such
.
Would
it
not
appear
strange
,
if
one
of
these
should
,
after
his
escape
by
the
Prince's
Death
,
say
to
the
King
,
I
owe
you
nothing
for
my
Life
,
I
paid
you
in
your
Son
's
dying
for
me
:
And
to
say
to
the
Son
,
I
have
done
and
●uffered
as
much
in
the
Eye
of
the
Law
,
to
●ave
my
Life
,
as
you
did
,
and
deserved
it
as
much
as
you
;
and
have
as
much
Honour
due
●o
me
for
dying
in
you
,
as
you
have
for
dying
for
us
Millions
,
the
King
and
the
Law
look
on
me
,
and
all
should
judge
me
as
Just
a
Man
as
your self
.
I
doubt
such
a
Man
might
for●eit
his
Claim
to
Freedom
for
want
of
humble
Thankfulness
,
and
for
denying
the
King's
Son
●he
Glory
of
being
his
Redeemer
.
Exh.
With
Sobriety
of
Mind
keep
an
hum●le
Sense
of
your
distance
from
Christ
,
under
●he
highest
Privileges
he
advanceth
you
to
:
●dore
his
Grace
,
that
through
his
Blood
you
●re
Righteous
as
pardoned
Believers
,
but
●read
comparing
with
him
:
He
will
,
and
it's
〈◊〉
he
should
,
In
all
things
have
the
Preheminence
,
Col.
1.18
.
and
sure
to
be
more
righteous
than
us
in
all
respects
,
is
one
of
those
things
:
What
can
be
a
tenderer
part
of
his
●rerogative
?
11
Pro.
Neither
Faith
,
nor
any
Work
of
Believers
are
any
Righteousness
,
that
have
any
Share
or
Place
with
Christ's
Righteousness
in
Justification
,
as
this
is
before
described
:
Our
Graces
do
neither
make
Atonement
,
nor
merit
Pardon
of
the
least
Sin
,
or
the
conferring
of
the
lowest
Benefit
:
No
Acts
of
ours
are
a
jot
of
our
Righteousness
,
or
right
to
Pardon
,
or
Glory
in
a
way
of
Justice
:
Justice
could
not
allow
them
that
place
,
they
being
Imperfect
,
and
the
Actions
of
Sinners
:
God
hath
no
Eye
to
our
Works
,
as
any
procuring
cause
of
his
imputing
Christ's
Righteousness
,
or
of
his
Pardoning
,
Absolving
or
Accepting
us
.
Reader
,
Because
my
Enlargement
on
this
Head
is
long
,
that
it
may
be
better
comprehended
,
I
shall
divide
it
into
several
Heads
.
1.
I
have
already
told
you
,
that
Justification
is
that
Act
of
God
,
whereby
he
imputes
Christ's
Righteousness
to
a
Believer
,
and
thereupon
Pardons
,
Absolves
from
Condemnation
,
Accepts
and
Adopts
him
,
whereby
he
hath
a
right
to
Glory
,
and
sentenceth
him
one
free
from
Condemnation
,
as
if
he
had
not
sinned
;
and
an
Heir
of
Glory
,
as
if
he
had
obeyed
the
whole
Law
:
This
is
to
make
us
Righteous
as
in
Justification
.
2.
In
Justification
thus
considered
,
the
Righteousness
of
Christ
is
that
which
is
regarded
by
God
,
and
influential
into
all
,
as
the
only
Merit
,
and
procuring
cause
;
his
Obedience
Active
and
Passive
,
is
the
only
legal
Consideration
on
which
God
Pardons
,
Absolves
,
Adopts
,
or
gives
a
right
to
Glory
;
yea
;
it
is
Christ's
very
Right
,
wherein
God
doth
Pardon
,
Absolve
,
&c.
3.
Justification
,
as
including
these
Benefits
,
stands
entire
,
as
to
its
causes
,
antecedently
to
a
Believer's
Interest
therein
;
it
's
a
Blessing
purchased
by
Christ
;
it
's
offered
to
Sinners
,
and
included
in
the
Promise
;
a
Justifying
Righteousness
,
wherein
or
whereby
a
Sinner
is
to
be
pardoned
and
entitled
to
Glory
,
is
not
to
be
wrought
out
by
Men
,
it
's
already
fulfilled
by
Christ
;
and
these
Effects
of
it
are
lodged
in
the
Gospel
,
as
Christ's
Deed
of
Gift
,
with
his
Title
,
To
be
applied
to
all
that
are
made
Partakers
thereof
.
4.
To
be
Justified
Actually
,
is
to
be
made
Actual
Partakers
of
a
Gospel-right
to
these
Immunities
and
Privileges
in
Christ's
Righteousness
,
as
it
is
imputed
to
us
by
God
,
in
the
Applicatory
Sentence
of
the
Gospel-Promise
.
We
have
for
Christ's
Obedience
a
right
to
Pardon
,
&c.
given
us
,
and
thereupon
are
pardoned
,
and
to
be
dealt
with
and
defended
as
such
.
5.
God
in
and
by
the
Gospel
hath
described
and
determined
who
shall
be
thus
actually
Justified
,
and
this
by
descriptive
Qualifications
;
they
are
Sinners
condemnable
by
the
Law
(
hence
called
Ungodly
,
Rom.
4.5
.
)
but
not
Unbelieving
Impenitent
Sinners
;
for
God
Justifies
none
but
whom
by
the
Gospel
he
promiseth
to
Justifie
.
Now
if
the
Gospel
promised
Justification
to
all
Sinners
as
such
,
or
to
all
Impenitent
Unbelieving
Sinners
,
then
all
Sinners
,
all
Impenitent
Unbelieving
Sinners
,
would
be
Justified
as
soon
as
they
are
such
,
and
cease
to
be
Justified
when
they
cease
to
be
Unbelieving
Impenitent
Sinners
.
But
God
,
by
his
Word
,
hath
positively
declared
,
that
such
he
will
not
Justifie
whilst
they
are
such
,
but
leaves
them
under
Condemnation
,
and
the
Wrath
of
God
abides
on
them
,
Iohn
3.38
.
God's
purpose
of
a
better
State
for
any
,
doth
not
prevent
their
being
at
present
in
this
worser
State
;
it
is
his
Justifying
Act
that
changeth
their
Condition
from
a
liableness
to
Condemnation
,
to
a
Right
to
Impunity
from
destructive
Evils
:
As
it
was
his
condemning
Act
which
altered
their
State
from
a
Right
to
Impunity
,
to
an
Obnoxiousness
to
ruin
;
this
Condemning
Act
was
by
the
Law
,
that
Absolving
Act
is
by
the
Gospel
.
6.
Therefore
whatever
God
by
his
Gospel
makes
necessary
in
a
Person
whom
he
promiseth
to
Justifie
,
all
that
,
and
nothing
but
that
,
is
absolutely
necessary
in
the
Person
who
shall
be
Justified
.
I
do
not
speak
of
what
is
necessary
in
a
Person
after
he
is
Justified
,
but
what
is
necessary
in
him
on
whom
God's
Justifying
Act
doth
terminate
:
We
may
judge
what
is
made
necessary
in
the
Person
to
be
Justified
;
Thus
:
Whoever
God
promiseth
to
Justifie
,
as
described
by
any
Personal
Character
,
such
as
a
Believer
,
&c.
whatever
God
promiseth
Pardon
to
,
as
Repentance
,
whatever
is
contrary
to
that
,
for
which
he
declareth
that
he
will
,
notwithstanding
Gospel-Grace
,
continue
the
Sentence
of
Condemnation
on
Sinners
,
and
deny
them
Mercy
.
As
when
he
saith
,
If
the
Wicked
turn
not
he
shall
die
;
thereby
Conversion
is
necessary
.
By
these
Rules
we
may
know
what
kind
of
Person
he
must
be
,
whom
God
by
his
Gospel
doth
Justifie
;
God
will
not
deny
it
to
whom
the
Gospel
promiseth
it
;
he
cannot
by
the
Gospel
grant
it
to
him
whom
he
declares
he
will
deny
it
to
;
yea
,
on
whom
he
still
more
binds
Condemnation
.
7.
Faith
in
Christ
hath
a
peculiar
Aptness
,
and
is
more
especially
honoured
in
the
first
Application
of
God's
Justifying
Act
upon
a
Christian
,
though
nothing
can
be
wanting
which
God
hath
made
necessary
in
him
whom
he
will
Justifie
.
This
acknowledgeth
Christ
and
his
Righteousness
,
and
by
it
we
return
to
him
,
as
the
way
to
the
Father
,
Heb.
7.25
.
and
own
his
Authority
,
which
is
the
Reward
of
his
Mediation
,
Iohn
5.23
.
This
is
our
conjugal
Consent
,
and
Band
of
Union
,
on
our
part
,
with
Christ
as
our
Husband
,
Head
and
entire
Saviour
,
2
Cor.
11.2
.
it
includes
all
of
that
regard
,
which
is
appropriated
to
Christ
as
Redeemer
;
and
therefore
we
are
said
to
be
Justified
by
Faith
,
and
not
by
any
other
Grace
,
as
I
remember
Rom.
5.1
.
But
yet
Forgiveness
,
and
pardoning
Mercy
,
is
promised
to
other
things
,
especially
to
Repentance
,
and
we
are
called
to
repent
,
with
this
Promise
,
That
our
Sins
shall
be
forgiven
upon
it
;
and
we
turn
to
God
,
that
we
may
receive
Remission
,
of
Sin
,
Acts
26.18
.
Luke
13.3
.
When
I
have
considered
that
we
are
said
still
to
be
Justified
by
Faith
,
and
yet
Repentance
is
so
absolutely
required
to
the
Pardon
of
Sin
;
I
have
been
apt
to
think
,
that
the
Spirit
of
God
seems
to
instruct
us
,
that
Justification
in
the
first
part
of
it
,
viz.
The
Imput●●●
Christ's
Righteousness
,
and
investing
us
in
his
right
to
Pardon
,
and
other
Blessings
,
is
especially
applied
to
Faith
;
and
yet
our
enjoying
actual
Pardon
upon
our
Investiture
in
Christ's
right
,
is
promised
to
Repentance
:
As
if
God
would
ascribe
the
first
Application
of
Christ's
Righteousness
to
that
Grace
,
which
more
especially
acknowledgeth
the
Redeemer
,
whose
Righteousness
it
is
,
by
which
we
are
Justified
;
and
yet
,
that
Sin
which
is
Treason
against
God
,
should
not
be
forgiven
,
even
for
Christ's
sake
,
without
Repentance
;
wherein
God
is
more
especially
acknowledged
as
our
God
and
rightful
Law-giver
;
whence
the
Sum
of
our
Ministry
is
made
Repentance
towards
God
,
and
Faith
towards
the
Lord
Jesus
,
Acts
20.21
.
If
there
be
any
weight
in
this
(
which
I
only
offer
to
Consideration
)
then
Faith
is
more
especially
made
the
Condition
of
the
first
part
of
Justification
,
viz.
The
Application
of
Christ's
Righteousness
.
And
yet
Repentance
also
made
the
express
Condition
of
the
second
part
of
Justification
,
viz.
Actual
Pardon
(
that
great
Privilege
possessed
by
us
)
with
a
right
to
what
this
Pardon
entitleth
to
:
Hereby
the
Dignity
of
the
Law-giver
,
and
the
Honour
of
the
Redeemer
are
distinctly
provided
for
in
the
Justification
of
a
Sinner
;
yea
,
the
Gospel-order
is
preserved
,
for
by
Christ
we
come
and
return
unto
God
,
whom
we
had
by
Sin
forsaken
.
Yet
remember
,
that
Repentance
is
still
a
Concomitant
of
Faith
,
whatever
Priority
,
as
an
exprest
Condition
,
I
assign
to
it
;
for
no
utterly
Impenitent
Person
can
put
forth
an
Act.
of
Saving
〈◊〉
Justifying
Faith
.
8.
Our
Blessed
Lord
exerts
a
Governing
Authority
in
a
way
of
Grace
,
or
Grace
in
a
way
of
Governing
Authority
,
in
the
appointing
and
requiring
what
he
makes
necessary
in
the
Person
to
be
Justified
.
He
commands
Men
to
believe
,
with
a
Promise
that
they
shall
be
Justified
if
they
do
believe
,
which
is
the
Scope
of
the
Gospel
:
He
plainly
threatens
all
that
will
not
believe
,
that
they
shall
not
be
Justified
if
they
continue
in
Unbelief
,
Iohn
3.18
,
36.
He
hath
appointed
Ministers
to
use
the
Blessing
of
a
Justified
Estate
,
as
a
Motive
to
Mens
Believing
,
or
coming
to
Christ
.
Thus
it
is
as
to
Repentance
in
order
to
Pardon
,
&c.
here
's
the
Authority
of
a
Law-giver
,
yet
the
Grace
of
a
Redeemer
;
here
's
a
Law
in
the
obliging
Power
of
the
Command
,
and
the
certain
Connexion
between
the
Duty
and
the
promised
Benefit
;
and
yet
here
is
Grace
,
meer
Grace
in
the
Adjustment
of
the
Sanction
,
as
to
the
Matter
it
contains
,
and
Merit
it
refers
to
.
This
,
as
to
us
,
is
Governing
Grace
,
and
not
Governing
Iustice
;
it
's
not
Justice
that
adjusts
the
Benefit
,
with
respect
to
the
Duty
,
as
Meritorious
thereof
;
here
's
nothing
as
of
Debt
to
us
for
Believing
,
yet
a
certainty
of
being
Justified
upon
Believing
;
here
's
no
Pardon
as
a
Debt
for
repenting
,
yet
a
Pardon
sure
upon
repenting
.
Divine
Justice
was
honoured
in
Christ's
fulfilling
the
Law
of
Works
,
where
God
displayed
Justice
in
Government
;
yea
,
it
's
honoured
with
respect
to
Christ
,
in
God's
giving
all
Benefits
in
Christ's
right
,
and
as
Christ's
proper
Reward
.
But
as
to
us
it
's
of
Grace
,
that
a
Believer
should
be
thus
sure
to
be
Justified
:
But
though
Grace
be
thus
advanced
in
the
Matter
given
,
yet
here
's
Authority
expressed
in
the
manner
of
giving
;
and
Divine
Government
maintained
according
to
the
present
State
of
redeemed
Sinners
:
Some
Obedience
shall
be
yielded
,
though
perfect
Obedience
is
become
impossible
;
there
shall
be
the
Reins
of
a
Sanction
on
our
Necks
,
though
the
Sanction
of
the
Law
of
Works
hath
and
must
condemn
us
,
if
Christ
relieves
not
from
it
:
Fear
and
Hope
in
us
shall
not
be
useless
to
us
,
though
we
were
by
the
Fall
,
in
a
Case
,
as
to
our selves
,
utterly
desperate
;
and
as
to
Election
,
and
Christ's
Undertaking
,
eventually
Safe
:
There
shall
be
a
Law
of
Faith
to
Judge
and
Save
us
by
,
though
we
daily
Transgress
the
Law
of
Works
,
and
by
every
Transgression
are
liable
to
the
Curse
,
Rom.
3.27
.
Gal.
3.10
.
I
might
,
had
I
time
,
easily
prove
what
I
have
asserted
,
and
give
you
the
great
Usefulness
of
this
Point
,
that
the
Gospel
,
by
which
the
Blessings
of
Christ
are
dispensed
,
is
a
Law
,
or
a
Display
of
Grace
,
in
a
way
of
Authority
and
Government
;
but
I
'll
only
glance
:
1.
Hereby
the
Gospel
is
said
to
be
obeyed
and
disobeyed
,
Rom.
10.16
.
2
Thess.
1.8
.
2
Cor.
9.13
.
2.
Men
become
culpable
as
Rejecters
of
its
Benefits
,
Acts
13.38
,
41
,
48.
3.
All
Gospel-Benefits
become
fit
and
strong
Motives
in
Gospel-Duty
,
Acts
2.38
.
4.
The
Benefits
are
Suspended
Infallibly
till
the
Conditions
be
performed
,
Luke
13.3
.
5.
They
that
obey
the
Gospel
,
may
be
sure
of
the
promised
Benefits
,
and
know
how
to
try
their
Interest
and
conclude
it
,
Heb.
5.9
.
6.
The
Gospel-Blessings
may
be
truly
offered
to
all
,
and
all
charged
to
accept
of
them
,
by
complying
with
the
Conditions
,
Acts
13.38
.
7.
The
Conditions
hereby
are
described
,
stated
,
urged
,
and
not
left
uncertain
,
1
Cor.
13.2
.
8.
A
Rule
of
Judgment
is
hereby
fixed
,
whereby
God
is
justified
in
Saving
some
and
Damning
others
,
who
yet
had
the
very
same
Offers
,
Invitations
,
and
Calls
,
Rom.
2.16
.
9.
They
that
disobeyed
the
Gospel
,
are
justly
liable
to
sorer
Punishments
and
Vengeance
,
than
would
have
fallen
on
them
for
their
first
Apostasie
,
Matt.
11.24
.
10.
Here
is
an
apt
means
to
excite
Diligence
,
Watchfulness
,
Faith
,
Repentance
,
and
Holiness
;
and
to
prevent
Sloath
,
Despair
,
Presumption
and
Disobedience
.
I
appeal
to
the
Consciences
of
Men
,
whether
fallen
Men
are
liker
to
be
governed
by
telling
them
,
You
are
under
no
Law
but
the
Law
of
Works
,
which
requires
all
Graces
and
Duties
alike
,
and
all
to
be
done
perfectly
without
Sin
,
or
you
must
eternally
Perish
;
though
,
it
's
true
,
if
God
please
to
justifie
you
by
Christ's
Righteousness
,
then
you
have
legally
fulfilled
this
Law
,
and
you
are
justified
by
it
,
and
you
shall
go
to
Heaven
.
But
God
requires
no
Duty
or
Care
on
your
part
,
in
order
to
be
Justified
by
Christ's
Righteousness
;
nor
doth
he
command
you
to
act
any
Grace
,
with
a
Promise
of
any
Benefit
upon
that
Act
;
nor
threaten
you
with
any
Damage
,
whatever
Sin
you
commit
;
so
that
you
have
Faith
as
a
Sign
,
but
not
a
Condition
of
your
Pardon
;
nor
ought
you
to
obey
any
Command
,
as
a
means
of
Good
to
you
,
but
only
in
Gratitude
,
that
Christ
hath
done
all
for
you
.
Or
else
this
way
:
God
hath
set
down
this
Authoritative
Rule
,
to
give
Sinners
the
Beneficial
Fruits
of
Christ's
Death
,
and
commands
you
to
obey
it
;
that
though
you
are
Lost
,
yet
if
you
believe
and
repent
you
shall
be
pardoned
;
if
not
,
the
Wrath
of
God
will
abide
on
you
:
Turn
to
God
and
you
shall
Live
,
i●
not
you
shall
Die
:
Fight
the
good
Fight
,
if
you
overcome
you
shall
be
Crowned
,
and
reap
if
you
faint
not
;
but
if
you
draw
back
,
God
will
have
no
Pleasure
in
you
:
Be
Fruitful
,
for
if
you
be
Barren
you
are
nigh
to
Cursing
,
and
your
end
is
to
be
Burned
:
Use
your
Talents
,
for
if
you
improve
them
God
will
reward
you
with
greater
Blessedness
;
but
if
you
hide
them
in
a
Napkin
,
you
shall
for
your
Unprofitableness
be
cast
into
the
Lake
that
burns
with
Fire
and
Brimstone
:
Subdue
your
Lusts
,
for
if
Sin
reign
in
you
,
you
shall
Die
;
but
if
you
Mortifie
the
Deeds
of
the
Flesh
,
you
shall
Live
,
&c.
O
then
attend
the
means
of
Grace
,
look
to
Christ
,
be
earnest
with
God
,
watch
and
strive
as
for
your
Lives
:
Whether
,
I
say
,
is
liker
to
Influence
Men
to
the
Design
of
Redemption
and
Obedience
to
God
,
the
first
or
this
last
?
And
I
am
sure
this
last
is
the
way
God
chuseth
,
for
it
's
his
Words
;
though
we
are
not
by
this
way
excluded
from
adding
Arguments
that
may
also
excite
Gratitude
:
But
are
not
these
words
of
Authority
,
the
Dictates
of
a
Ruler
,
and
yet
not
the
Law
of
Works
,
which
promiseth
nothing
of
Good
to
the
Imperfect
,
and
bindeth
Death
for
the
lease
Sin
?
9.
The
Gospel
enjoineth
nothing
on
Men
for
the
impetration
or
purchasing
of
Justification
,
or
any
other
Benefit
;
but
that
they
may
receive
Justification
,
and
every
Benefit
,
as
the
Effect
of
Christ's
Merits
.
Christ
hath
Bought
all
by
his
Obedience
,
and
by
the
Gospel
prescribeth
the
way
how
he
in
his
own
right
will
give
what
he
hath
acquired
.
As
the
Gospel
is
his
Testament
,
he
describeth
his
Legatees
;
as
it
's
God's
Covenant
,
our
Consent
to
it
is
necessary
to
it's
Blessings
.
10.
The
use
of
Faith
in
order
to
Justification
is
,
that
it
renders
the
Sinners
the
ordained
Objects
of
God's
Justifying
Act
and
Gift
;
according
to
his
own
Gospel
Rule
,
Justification
brings
the
Righteousness
by
which
we
are
pardoned
;
but
God
promiseth
to
Justifie
him
that
hath
Faith
,
and
saith
he
will
not
Justifie
him
that
hath
not
Faith
:
Doth
not
Faith
distinguish
him
that
hath
Faith
from
another
that
hath
not
Faith
?
And
doth
not
God
declare
he
will
deal
very
differently
with
him
that
hath
Faith
,
and
him
that
hath
no
Faith
;
he
'll
justifie
the
one
,
and
still
condemns
the
other
:
And
it
's
the
same
as
to
any
other
Condition
of
any
other
promised
Benefit
:
The
Condition
is
not
that
for
which
the
Benefit
is
given
,
but
it
renders
the
Man
the
Person
to
whom
God
hath
promised
to
give
that
Benefit
in
Christ's
right
.
11.
All
endeavours
after
Faith
,
are
endeavours
after
Justification
;
and
all
neglects
of
Faith
are
neglects
of
Justification
.
This
is
plain
,
for
if
the
Object
of
God's
Justifying
Act
be
the
Believer
,
then
whatever
tends
to
make
him
a
Believer
,
tends
to
bring
him
into
a
Justified
State
;
and
whatever
tends
to
hinder
him
to
Believe
,
tends
to
keep
him
out
of
a
Justified
State
.
It
's
the
same
as
to
all
other
Promises
made
to
any
Grace
or
Duty
;
though
all
the
Promises
are
made
and
performed
in
Christ's
right
.
Yet
when
he
describes
the
person
by
any
Grace
●
Duty
who
shall
receive
the
good
promised
,
we
pursue
that
good
promised
,
by
following
after
that
Grace
or
Duty
to
which
the
Promise
refers
.
Therein
we
look
to
Christ's
Righteousness
with
just
Hope
,
when
we
look
to
him
in
his
Promise
,
and
follow
that
which
he
hath
assured
the
Fruits
of
his
Righteousness
upon
.
12.
God
now
doth
,
and
will
hereafter
more
solemnly
Judge
Mens
Faith
,
and
Men
by
their
Faith
,
as
far
as
he
hath
made
that
Faith
necessary
to
any
Blessing
.
1.
God
says
in
his
Gospel
,
I
will
in
and
for
Christ's
Righteousness
forgive
him
that
Believes
,
and
no
other
;
yea
,
all
unbelievers
shall
be
still
condemned
,
because
they
believe
not
,
Ioh.
3.16
,
19.
Christ's
Righteousness
shall
not
be
applied
to
them
for
Pardon
.
And
,
2.
If
the
Gospel
hath
described
what
this
Faith
in
Truth
is
,
and
warned
us
of
all
false
Faith
as
vain
and
insufficient
to
our
pardon
,
Iam.
2.14
,
17.
Gal.
5.6
.
if
those
two
things
be
true
.
Can
you
imagin
1.
That
God
doth
make
no
Judgment
of
that
Faith
,
whether
it
be
true
or
false
?
Are
all
sorts
of
Faith
alike
in
his
Account
〈◊〉
Dead
Faith
and
a
Living
,
a
feigned
Faith
,
●●d
an
unfeigned
Faith
?
Doth
he
give
and
execute
the
Pardon
without
any
regard
to
their
being
such
Believers
as
his
Gospel
appoints
?
Surely
he
that
says
be
watchful
,
and
strengthen
the
things
that
are
ready
to
Die
,
for
I
have
not
found
thy
Works
perfect
before
God
,
Rev.
3.2
.
doth
distinguish
between
the
Faith
the
Promise
is
made
to
,
and
the
Faith
which
the
Promise
is
not
made
to
;
nay
,
which
he
threatens
as
Hypocritical
.
2.
Or
can
you
think
that
God
makes
no
Judgment
concerning
a
Man's
Interest
,
or
no
Interest
in
the
promised
Pardon
,
with
any
regard
to
his
having
true
Faith
,
or
his
not
having
it
?
The
Question
is
not
,
What
Righteousness
that
Pardon
is
founded
on
;
for
that
is
Christ's
,
and
the
Pardon
connotes
it
;
but
the
Question
is
,
Is
this
or
that
Man
the
Person
to
whom
God
hath
promised
to
give
that
Pardon
?
Doth
it
by
that
Promise
belong
to
this
Believer
,
or
that
Unbeliever
?
I
ask
then
,
Will
not
God
Judge
this
Man
by
having
true
Faith
,
to
be
the
very
Man
the
Pardon
by
that
Promise
belongs
to
,
and
that
the
Pardon
doth
not
belong
to
the
other
Man
for
want
of
true
Faith
;
nay
,
that
because
he
hath
not
Faith
,
he
is
subject
to
the
threatnings
denounced
against
Unbelievers
?
God's
present
dealings
with
Souls
according
to
his
Gospel
is
a
kind
of
virtual
Sentence
,
but
at
the
great
day
he
will
solemnly
judge
according
to
the
Gospel
,
Rom.
2.16
.
Mat.
25.
The
Work
of
that
day
will
be
,
to
Sentence
Mens
Faith
true
or
false
,
upon
full
evidence
of
its
truth
or
falshood
,
and
to
convince
the
World
that
God
hath
pardoned
all
Believers
,
and
none
but
Believers
;
and
to
condemn
publickly
all
Unbelievers
,
and
solemnize
before
all
,
the
happy
State
of
those
pardoned
Believers
.
The
Case
is
the
same
as
to
every
other
Grace
or
Duty
to
which
God
hath
promised
any
Benefit
in
the
Gospel
.
As
far
as
God
makes
any
Duty
a
necessary
Condition
of
any
Benefit
by
the
Gospel
,
he
will
Judge
us
according
to
that
Duty
;
and
if
we
totally
want
it
,
that
Benefit
will
be
with-held
:
He
that
did
not
repent
,
shall
be
denied
the
blotting
out
of
Sins
at
that
day
,
Acts
3.19
.
13.
Hence
Men
can
be
said
to
be
Justified
by
Faith
as
a
sort
of
Work
,
no
otherwise
than
thus
:
That
Christ
adjudgeth
a
Man
to
be
a
Believer
who
is
so
,
and
his
Faith
a
true
Faith
;
and
that
he
is
to
be
dealt
with
as
a
true
Believer
according
to
the
Gospel
Promise
.
Justification
in
this
sense
,
is
quite
another
thing
than
Justification
by
Christ's
Righteousness
,
or
by
Faith
as
it
connotes
that
Object
.
This
is
not
Pardoning
,
Absolving
,
and
Accepting
a
guilty
undone
Sinner
,
which
must
be
upon
a
Righteousness
adequate
to
the
Law
,
and
satisfying
to
Justice
;
no
,
no
:
It
is
but
a
determination
of
a
particular
Cause
,
viz.
He
is
a
true
Believer
,
and
not
an
unbelieving
Hypocrite
;
and
yet
it
is
of
great
importance
to
our
main
Cause
,
being
that
God
hath
said
,
Christ's
Righteousness
shall
be
imputed
to
none
but
the
true
Believer
:
And
if
we
must
be
judged
whether
we
be
Believers
or
no
,
we
must
be
sentenced
to
be
Believers
or
Unbelievers
;
and
if
we
be
sentenced
to
be
Believers
,
we
are
so
far
justified
by
Faith
as
a
sort
of
Work
;
and
if
our
Faith
be
tried
by
our
Words
,
or
other
Works
,
our
Faith
is
justified
by
those
Words
and
Works
,
and
we
are
Justified
as
to
this
Cause
in
trial
by
those
Words
and
Works
,
i.
e.
We
are
adjudged
not
to
be
Vnbelievers
;
nor
to
be
meerly
such
Believers
whose
Faith
was
not
evidenced
by
such
Words
and
Works
,
Mat.
12.37
.
Iam.
2-17
,
21
,
25.
The
matter
is
the
same
as
to
any
thing
the
Gospel
indispensibly
requireth
,
and
concerning
which
we
must
be
judged
.
14.
In
the
like
manner
Faith
can
be
called
our
subordinate
Righteousness
,
no
otherwise
than
as
it
is
the
performed
Condition
which
the
Gospel
requireth
in
the
person
,
whom
God
promiseth
to
Impute
the
Righteousness
of
Christ
to
for
Justification
,
or
actual
Forgiveness
and
Absolution
.
It
is
not
the
legal
Righteousness
;
the
Law
would
Condemn
any
Man
,
notwithstanding
his
Faith
,
if
he
had
not
Christ's
Righteousness
Imputed
to
him
:
It
is
not
the
Righteousness
that
is
Imputed
for
Justification
,
as
that
in
the
right
whereof
Pardon
and
Acceptance
is
promised
,
or
stands
.
It
is
not
the
Merit
that
God
regards
,
either
in
making
or
applying
the
Promise
:
It
is
not
a
Righteousness
by
Acceptilation
,
(
which
the
Socinians
call
it
)
that
is
,
it
is
not
reckoned
instead
of
a
Legal
or
Perfect
Righteousness
,
which
were
to
exclude
Christ's
Satisfaction
,
and
set
it
instead
of
his
Righteousness
:
It
is
not
a
Righteousness
that
makes
up
Christ's
Righteousness
,
or
at
all
serves
to
the
same
End
.
It
's
not
a
Righteousness
by
or
for
which
God
justifies
us
,
i.
e.
God
doth
not
Pardon
or
Accept
us
for
this
.
But
Christ
having
a
full
Righteousness
,
and
promising
to
Impute
it
for
Justification
to
all
that
will
Believe
sincerely
and
requiring
and
commanding
Sinners
to
Believe
in
him
,
with
this
Promise
,
That
if
they
will
Believe
,
they
shall
be
justified
by
his
Righteousness
;
and
if
they
Believe
not
,
they
shall
not
be
justified
by
his
Righteousness
,
but
Die
in
their
Sins
,
notwithstanding
the
full
Righteousness
that
is
i●
him
,
and
the
Offers
made
to
them
.
I
say
,
a
far
as
this
Promise
gives
a
Believer
a
right
to
the
promised
Benefit
;
his
Faith
is
that
upon
which
he
receives
that
right
,
and
so
far
the
Gospel
makes
him
Righteous
by
his
Faith
,
i.
e.
He
is
the
Man
whom
the
Gospel
assures
that
Benefit
to
;
which
it
gives
the
Unbeliever
no
right
to
,
but
directly
excludes
him
.
So
that
this
Faith
is
no
Righteousness
that
is
any
part
of
Justification
,
which
is
the
Benefit
promised
;
and
subsists
entirely
in
its
own
Causes
:
But
what
Righteousness
it
is
depends
wholly
on
the
Authority
,
Tenure
and
Truth
of
the
Gospel
,
as
the
instrument
whereby
God
applies
Christ's
Righteousness
to
us
for
our
Justification
.
If
the
Gospel
doth
not
promise
to
Justifie
one
that
hath
true
Faith
,
though
it
be
imperfect
,
then
indeed
Faith
is
no
Condition
,
nor
at
all
a
Conformity
to
the
Gospel
,
as
defining
the
Condition
;
and
if
the
Gospel
doth
not
by
its
Pormise
or
Sanction
,
give
any
Right
to
the
Benefit
promised
upon
performing
the
Condition
,
then
indeed
Faith
must
not
be
called
a
subordinate
Righteousness
.
But
if
the
Gospel
assures
to
every
true
Believer
,
Justification
by
Christ's
Righteousness
,
then
true
Faith
is
the
performed
Condition
;
and
thereupon
the
Gospel
gives
him
an
infallible
Title
;
yea
,
this
Gospel
is
his
Title
by
God's
gracious
will
to
his
partaking
of
Justification
by
Christ's
Righteousness
;
yea
,
to
the
Imputation
of
Christ's
Righteousness
for
Justification
;
but
still
it
's
Christ's
Righteousness
that
justifies
,
and
only
that
;
though
it
be
thus
assuredly
applied
to
him
that
believes
.
15.
Faith
it self
,
much
less
any
other
Grace
or
Work
,
is
not
the
Righteousness
,
or
any
Part
of
the
Righteousness
wherein
a
Believer
is
accepted
,
pardoned
,
or
glorified
,
or
stands
in
before
the
Justice
of
God
;
or
is
it
pleadable
against
the
Law
of
Works
,
or
Charge
of
Sin
.
It
's
Christ's
Righteousness
alone
that
pleads
for
Believers
in
all
these
respects
;
this
answers
the
Law
,
and
for
this
we
are
released
from
the
Curse
.
By
this
Righteousness
our
Pardon
and
Heaven
were
purchased
,
and
for
it
they
are
given
:
That
there
is
a
Pardon
,
that
there
is
a
Glory
for
fallen
Man
,
is
owing
to
Christ
,
and
that
Believers
have
those
given
to
them
,
is
also
in
Christ's
Right
,
though
his
Gospel
assures
them
to
Believers
.
Yea
,
it
's
for
Christ's
Righteousness
that
the
Spirit
works
Faith
in
any
Person
.
Faith
puts
in
no
Claim
of
Merit
,
nor
can
it
stand
before
governing
Iustice
,
nor
admit
a
Trial
before
God
as
Creator
,
as
what
entitles
any
to
his
Rewards
.
But
to
the
Praise
of
divine
Grace
and
Wisdom
,
our
blessed
Redeemer
will
own
true
Faith
as
that
which
he
hath
ordained
to
be
a
Means
of
investing
us
in
his
blessed
Righteousness
,
and
what
renders
a
Sinner
certain
of
the
Fruits
of
his
Merits
.
The
Believer
hath
a
Right
by
the
Gospel
to
plead
all
Christ's
Obedience
as
the
Security
of
his
Pardon
and
Glory
;
and
he
hath
the
Gospel
to
plead
as
what
gives
him
,
upon
his
believing
,
a
Right
to
use
that
Plea
.
What
Christ
hath
done
answers
all
the
Benefits
,
Christ's
Gospel
applies
what
Christ
hath
so
done
,
and
gives
the
Benefits
for
it
.
Faith
is
the
Condition
of
the
Person
to
whom
the
Gospel
applies
Christ's
Righteousness
,
and
gives
the
Benefits
.
But
is
not
that
,
for
which
any
thing
is
given
,
or
by
which
it
's
purchased
:
It
determineth
the
Legatees
in
Christ's
Testamentary
Absolution
and
Gifts
,
which
he
bequeaths
to
Believers
,
and
confines
to
them
therein
?
Exh.
1.
Be
watchful
that
you
set
no
Grace
,
Duty
or
Work
of
yours
into
the
Place
of
Christ's
Righteousness
.
Do
not
think
any
thing
you
do
answers
the
LAw
of
Works
,
or
any
way
proportioned
to
governing
Justice
.
Dread
a
Thought
that
any
thing
is
due
to
thy
best
Duty
,
as
of
Debt
,
Rom.
4.4
,
5.
Whatever
seem
to
be
good
Works
are
wholly
vain
,
highly
provoking
to
God
,
affronting
to
Christ
,
and
Snares
to
your selves
,
if
you
think
they
are
a
Christ
,
or
instead
of
a
Christ
to
you
:
And
this
you
are
guilty
of
,
if
you
think
you
hereby
attone
for
your
Sins
,
or
merit
Glory
at
the
Hand
of
governing
Justice
;
will
you
rob
Christ
of
his
Glory
,
who
satisfied
for
all
your
Sins
,
and
purchased
all
Blessings
alone
;
and
who
freely
gives
you
but
the
Fruits
of
his
own
Purchase
,
whatever
Terms
he
insists
on
for
the
dispensing
of
his
Gifts
in
a
Way
most
honourable
to
himself
,
and
profitable
to
you
?
Exh.
2.
Yet
do
not
thrust
your
Graces
or
Duties
out
of
the
Place
,
where
Christ
by
the
Gospel
Promises
hath
set
them
.
He
knew
what
was
consistent
with
his
Honour
,
and
that
it
would
not
be
injurious
thereto
,
to
insist
upon
Terms
of
the
Application
of
his
Righteousness
,
and
the
Communication
of
the
Fruits
thereof
in
a
way
of
governing
Grace
;
though
as
Sovereign
Proprietor
,
he
gave
the
Power
to
perform
those
Terms
:
He
thinks
not
himself
debased
by
giving
out
his
Acquests
as
a
Priest
upon
his
Throne
,
or
erecting
a
Gospel
Kingdom
as
a
Redeemer
of
lost
Man
,
which
the
Gospel
Dispensation
is
generally
called
as
if
of
purpose
to
secure
the
Gospel
Law
,
Mat.
4.23
.
1
Cor.
15.24
.
Search
carefully
whether
the
Spirit
of
God
hath
wrought
in
you
the
Conditions
of
the
Benefits
of
the
Gospel
Covenant
.
These
are
necessary
to
your
actual
obtaining
of
any
Benefit
promised
to
them
respectively
;
and
you
expect
those
Benefits
without
God's
Promise
,
yea
,
against
God's
Word
,
if
you
neglect
to
act
the
Grace
the
Promise
is
made
to
.
On
the
other
hand
you
distrust
God's
Promise
in
not
assuredly
expecting
the
Benefit
for
Christ's
Sake
,
when
you
have
the
Graces
to
which
the
Promise
is
made
.
The
Gospel
doth
not
deceive
us
when
it
encourageth
to
Duty
by
Benefits
,
as
Rev.
22.14
.
Blessed
are
they
that
do
his
Commandments
,
that
they
may
have
Right
to
the
Tree
of
Life
,
Rom.
10.9
.
If
thou
confess
with
thy
Mouth
,
and
believe
with
thy
Heart
thou
shalt
be
saved
.
Be
thou
faithful
unto
Death
,
and
I
will
give
thee
a
Crown
of
Life
.
Will
Christ
fail
to
do
what
his
Mouth
hath
uttered
,
though
he
display
his
Grace
in
giving
us
that
Assurance
upon
such
Duties
?
Christ's
Righteousness
will
be
applied
in
making
good
every
Gospel
Promise
:
How
unsavory
then
is
it
for
any
one
to
say
,
that
all
your
Obedience
avails
no
more
to
justifie
you
than
your
worst
Sins
?
It
's
true
,
no
Duty
is
our
Righteousness
for
which
we
are
justified
;
but
it
's
as
true
,
that
the
Obedience
and
great
Duty
of
Faith
signifies
more
to
our
Justification
than
that
worst
Sin
of
Unbelief
;
for
Christ's
Righteousness
will
never
be
applied
to
us
for
our
Justification
,
unless
we
believe
;
and
if
we
believe
,
we
shall
certainly
be
justified
by
Christ's
Righteousness
.
Oh
Sirs
!
Woe
to
us
at
the
last
Day
,
if
we
are
found
to
have
nothing
but
the
vilest
Sins
,
and
no
Graces
or
Duties
,
for
then
will
God
judge
us
by
the
Gospel
,
whether
we
are
believers
or
unbelievers
,
Obedient
or
Disobedient
to
the
Gospel
,
Godly
or
Wicked
,
Precious
or
Vile
,
see
Rom.
2.6
.
to
13.
And
Be
not
deceived
,
God
is
not
mocked
,
whatsoever
a
Man
soweth
that
shall
he
reap
,
Gal.
6.7
.
We
may
have
Boldness
in
the
Day
of
Iudgment
,
because
as
he
is
,
so
are
we
in
this
World
,
1
Joh.
4.17
.
Little
Children
let
no
Man
deceive
you
,
He
that
doth
Righteousness
is
Righteous
,
1
Joh.
3.7
.
whatever
Christ
,
by
his
Gospel
,
promiseth
upon
any
Duty
,
we
follow
after
that
in
being
earnest
with
God
in
Christ
for
Ability
to
do
that
Duty
;
and
if
by
Grace
we
are
enabled
thereto
,
we
may
rejoyce
in
God's
Truth
,
and
be
sure
that
in
the
Righteousness
of
Christ
,
he
will
perform
that
Promise
to
us
;
whereas
if
we
neglect
the
Duty
,
we
wickedly
presume
to
expect
that
Blessing
,
and
abuse
and
prophane
the
Name
of
Christ
and
his
Righteousness
,
in
thinking
that
we
may
have
that
Blessing
by
his
Righteousness
,
though
we
impenitently
persist
in
our
Neglects
.
The
Reason
is
this
,
Christ
in
his
Gospel-promises
hath
declared
how
the
Effects
of
his
Righteousness
shall
be
dispensed
to
Men
,
and
designeth
thereby
to
govern
our
Hopes
and
Fears
now
,
and
to
judge
us
at
the
last
Day
.
2.
The
second
Sense
,
wherein
we
are
made
Righteous
by
Christ's
Obedience
,
I
should
now
insist
on
,
but
I
have
already
declared
what
may
inform
you
somewhat
thereof
,
nor
have
I
room
to
pursue
it
;
only
let
me
hint
,
1.
That
Faith
,
Repentance
,
Holiness
,
&c.
are
a
Real
Righteousness
;
they
are
oft
called
so
by
the
Holy
Ghost
,
and
Men
are
denominated
Righteous
thereby
:
Nay
,
these
are
called
Righteousness
,
and
Men
said
to
be
Righteous
,
with
respect
to
those
abundantly
oftner
,
than
on
the
account
of
the
imputed
Righteousness
of
Christ
,
1
Iohn
3.7
.
1
Tim.
1.9
.
1
Pet.
4.18
.
Rom.
6.13
,
16
,
&c.
2.
All
our
Inherent
Righteousness
is
owing
to
Christ's
Obedience
,
and
to
effect
it
,
was
one
of
the
Principal
Designs
of
Redemption
:
The
Impunity
of
Sinners
is
a
lower
Design
than
the
Restoration
of
the
Divine
Image
to
depraved
Man
,
Tit.
2.14
.
Eph.
4.20.24.13
.
He
purchased
our
Graces
,
and
mainly
attends
to
the
Mortifying
of
Sin
,
and
perfecting
the
Holiness
of
his
Members
;
and
will
at
last
present
them
to
the
Father
,
fit
for
his
delight
,
Eph.
5.27
.
3.
The
Oeconomy
of
Redemption
is
such
,
that
the
Holy
Ghost
is
to
have
a
great
hand
in
Saving
Sinners
;
especially
in
applying
Christ's
Righteousness
to
Men
,
and
communicating
the
Effects
thereof
.
Hence
1
Cor.
6.11
.
We
are
justified
in
the
Name
of
the
Lord
Iesus
,
and
by
the
Spirit
of
our
God
.
The
Father
gives
the
Redeemer
,
the
Redeemer
pays
the
Price
of
Redemption
,
the
Holy
Spirit
applies
the
Price
.
The
Father
gives
his
Son
to
obey
for
Righteousness
,
the
Son
by
Obeying
acquireth
the
Righteousness
,
the
Spirit
quickens
and
works
Faith
in
the
Sinner
,
whereby
he
becomes
the
Person
Justified
by
his
Righteousness
,
according
to
the
Gospel-rule
of
its
Application
,
which
Rule
was
joyntly
enacted
by
Father
,
Son
,
and
Spirit
.
It
's
as
dangerous
to
exclude
the
Holy
Ghost
from
an
Efficiency
in
framing
Sinners
for
the
participating
of
Blessings
in
Christ's
Right
,
as
it
is
to
exclude
Christ
from
the
sole
Impetration
.
Many
little
think
,
what
a
Dishonour
and
Offence
they
are
to
the
Holy
Ghost
,
in
denying
an
Authoritative
Connexion
between
Duties
and
Benefits
,
and
allowing
him
no
hand
in
making
them
the
Objects
to
whom
Gospel
Benefits
are
appropriated
by
its
Sanction
:
The
Language
of
such
to
the
Spirit
is
,
We
are
without
any
Operation
of
thine
on
us
,
the
Persons
entitled
to
all
Benefits
:
Christ
hath
not
only
a
Right
to
all
these
Blessings
,
but
we
also
are
fully
and
constantly
invested
in
that
Right
,
without
any
dependance
on
thee
,
or
Obligation
to
thee
;
though
we
own
thou
workest
some
of
those
things
after
we
have
a
full
Right
to
them
;
and
because
we
have
that
full
Right
,
yet
we
are
at
no
time
indebted
to
thee
,
for
any
ways
rendring
us
the
Persons
to
whom
that
Right
is
applied
or
belongs
;
the
vilest
Wretch
in
Hell
oweth
thee
as
much
Thanks
on
that
account
.
I
would
tremble
to
hold
a
Principle
,
whereof
this
is
the
Native
Language
;
when
I
see
that
though
the
Promises
are
made
in
Christ's
Right
,
and
the
Benefits
contained
in
them
are
his
Purchase
;
yet
as
they
require
Conditions
in
such
as
shall
be
Partakers
of
Christ's
Right
to
those
Benefits
,
to
the
Glory
of
the
Son
,
and
of
the
Father
who
gave
his
Son
;
so
there
is
a
wise
Contrivance
for
the
Honour
of
the
Holy
Ghost
also
,
as
it
is
he
who
enableth
Men
to
perform
those
Conditions
,
for
a
Gospel-Interest
in
those
Benefits
.
A
REPLY
TO
Mr.
Mather's
Postscript
.
I
Shall
first
consider
the
Errors
Mr.
M.
chargeth
me
with
,
and
then
his
Defence
of
his
own
.
The
Errors
he
loads
with
no
lighter
Epithets
than
Damning
and
Blasphemou●
.
Terms
agreeable
to
his
long
known
Temper
and
Charity
:
He
introduceth
his
Charge
with
an
Ecee
,
This
is
he
,
he
is
the
Man
:
Would
he
infer
that
I
am
the
only
Man
?
No
,
the
body
of
Divines
,
except
Antinomians
,
affirm
as
I
do
:
And
in
his
Preface
it
's
his
Moan
,
the
Number
is
so
great
.
Is
it
that
I
am
the
Man
that
eminently
defend
these
?
Alas
,
I
can
shew
him
Volumes
of
the
Dead
,
and
many
are
yet
Alive
,
whose
Defence
of
my
Positions
is
so
Nervous
,
as
renders
mine
truly
Inconsiderable
,
as
his
Opposition
thereto
Contemptible
.
Sure
then
it
's
either
to
leave
a
Mark
,
that
his
Factious
Design
may
more
succeed
;
or
to
point
me
the
Person
designed
by
him
in
his
Sermons
,
Page
22.64
.
in
words
indeed
too
blunt
for
a
Man
of
his
own
Sagacity
to
need
another
Comment.
Yet
after
all
his
labour
to
make
the
Man
sure
,
he
hath
assigned
the
Charge
so
falsly
,
that
an
Ingenuous
Reader
will
sooner
charge
him
for
a
base
Trick
in
his
Insinuations
,
than
me
the
Patron
of
the
Opinions
he
would
ascribe
.
1
Charge
.
He
is
one
that
makes
Vnion
to
Christ
,
our
having
this
Righteousness
upon
us
,
and
our
being
Iustified
by
it
,
to
be
given
us
in
way
of
Reward
of
something
done
by
us
.
Reply
.
My
words
which
he
refers
to
here
and
Page
46.
are
these
,
Gospel-Benefits
are
no
Reward
of
Debt
,
and
yet
they
are
given
in
a
way
of
Reward
:
The
Benefits
are
given
not
for
our
Faith
,
yet
upon
Believing
;
not
upon
it
as
a
Meriting
Consideration
,
yet
upon
it
,
as
that
the
Presence
whereof
is
made
necessary
by
the
Gospel
,
this
having
required
Faith
,
and
confined
the
Benefit
to
him
that
believes
.
If
a
Man
saith
,
I
'll
give
you
a
Thousand
Pounds
if
you
will
come
to
my
House
and
fetch
it
.
It
is
not
a
Free
Gift
,
though
the
Poor
Man
must
come
if
he
will
have
it
,
and
the
Giver
is
yet
bound
by
his
Promise
to
give
it
if
he
come
,
and
not
bound
to
give
it
if
he
refuse
to
come
?
Defence
of
Gospel-Truth
,
P.
25.
These
are
my
very
words
he
pretends
to
mention
,
and
no
where
in
my
Books
can
he
find
the
least
shadow
for
more
.
You
see
,
1.
I
mention
only
Gospel-Benefits
,
and
not
Union
with
Christ
or
Justification
.
2.
It
's
Faith
only
which
I
mention
,
and
not
something
done
by
us
,
by
which
he
would
insinuate
,
that
other
good
Works
are
meant
.
3.
I
say
it
's
upon
Believing
,
and
not
for
Faith
;
upon
it
not
as
a
Meriting
Consideration
;
but
upon
it
as
that
the
Presence
whereof
is
made
necessary
by
the
Gospel
.
Doth
not
this
sound
lower
than
his
Reward
of
something
done
by
us
?
Vpon
it
as
a
thing
present
,
and
of
it
as
a
thing
Meriting
,
are
very
different
.
4.
The
occasion
of
my
using
these
words
was
this
,
to
prove
that
God
by
the
Gospel
,
injoyns
Faith
as
a
Condition
of
our
having
those
good
things
which
yet
he
freely
gives
;
and
that
Christ
shews
his
governing
Authority
in
his
displays
of
Grace
;
and
excites
to
Duties
by
Motives
from
Benefits
freely
given
;
and
that
Gospel-Conditions
have
no
Merit
of
Condignity
or
Congruity
.
And
5.
I
laid
the
Vmbrage
of
the
way
of
Reward
wholly
on
the
Gospel-Promise
,
and
not
upon
the
least
Dignity
of
the
Act
done
.
God
who
is
our
Ruler
,
commands
Faith
,
and
promiseth
,
as
a
Motive
to
Faith
,
the
Benefits
purchased
by
Christ
as
good
things
.
Here
's
the
whole
of
this
Damning
Error
,
as
far
as
he
could
justly
call
it
mine
.
And
by
this
time
you
'll
discern
as
little
Danger
to
me
by
my
Opinion
,
as
to
him
by
his
False
and
Malicious
Attempt
to
expose
my
Ministry
,
and
Person
,
not
to
say
truth
it self
;
yea
,
and
the
generality
of
Ministers
and
Christians
,
who
will
not
stoop
to
him
as
Dictator
.
2.
I
shall
descend
into
the
Merit
of
the
Cause
truly
stated
,
which
is
resolved
into
two
Questions
.
1
Q.
When
may
a
Benefit
be
said
to
be
given
in
a
way
of
Reward
,
when
yet
it
is
not
in
a
way
of
Debt
,
or
Merit
,
or
a
Reward
for
the
thing
done
?
Ans.
A
thing
is
thus
given
in
a
way
of
Reward
,
when
a
Benefit
is
given
in
a
way
of
Encouragement
of
something
required
,
yea
,
or
desired
to
be
done
,
however
small
or
unvaluable
the
thing
done
is
,
or
however
great
the
Benefit
is
.
If
you
say
to
your
Child
,
If
you
'll
make
a
Bow
and
Thank
me
,
I
'll
give
you
such
an
Estate
:
When
you
give
him
such
an
Estate
upon
his
so
Bowing
and
Thanking
,
you
do
give
it
him
in
a
way
of
Reward
:
It
's
a
Gift
,
because
that
Bow
and
Thanks
deserve
not
that
Estate
;
it
's
yet
given
in
a
way
of
Reward
,
since
you
promised
it
in
a
way
of
Encouragement
to
his
Bow
and
Thanks
.
Indeed
all
Gospel-Conditions
are
but
a
meet
receiving
of
the
Benefits
.
2
Quest.
Whether
God
doth
give
Gospel-Benefits
in
a
way
of
Encouragement
to
our
performing
of
any
Gospel-Duties
?
Ans.
Can
any
one
read
the
Bible
and
not
cease
to
doubt
,
that
the
Scope
of
it
were
vain
in
its
Proposals
and
Promises
,
if
the
thing
be
otherwise
.
For
1.
Are
not
the
Promises
of
the
Gospel
Motives
to
Duty
,
Acts
13.19
.
Repent
and
be
converted
,
that
your
Iniquities
may
be
blotted
out
.
Matt.
11.28
.
Come
unto
me
and
I
will
give
you
rest
.
Is
the
blotting
out
Iniquities
no
Encouragement
to
Repentance
?
Nor
Rest
an
exciting
Motive
to
a
weary
Souls
coming
to
Christ
?
2.
Is
it
a
Dishonour
to
Christ
,
to
perform
his
Promise
in
the
way
and
to
the
full
ends
that
he
makes
that
Promise
?
Doth
be
use
the
Benefit
as
a
Motive
,
but
not
dispense
it
in
a
way
shewing
his
Approbation
of
the
Duty
whereto
the
Motive
was
Influential
?
Especially
when
his
Actual
Performance
of
his
Promise
to
some
,
is
an
Encouragement
to
all
others
;
as
it
's
a
Ratification
of
his
word
,
so
it
's
urged
,
Heb.
6.12
.
That
y●
be
not
Sloathful
,
but
Followers
of
them
,
who
through
Faith
and
Patience
inherit
the
Promises
.
He
would
have
us
to
this
day
be
Diligent
,
Believing
,
and
Patient
:
What
is
his
Motive
?
Even
this
:
Others
that
were
so
,
yea
,
upon
being
so
,
do
now
in
Heaven
inherit
the
promised
Good
:
Through
Faith
and
Patience
they
inherit
.
3.
Doth
not
God
frequently
express
his
regard
to
the
Duty
performed
,
as
what
he
encourageth
and
shews
his
Approbation
of
,
in
applying
the
Benefit
he
promised
hereupon
.
Ezekiel
18.27
,
28.
If
the
wicked
Man
turneth
,
&c.
Because
he
considereth
and
turneth
away
from
all
his
Transgressions
that
he
hath
committed
,
he
shall
surely
live
,
he
shall
not
die
.
Matt.
25.34
,
35.
Come
ye
Blessed
,
&c.
For
I
was
an
hungred
and
ye
gave
me
Meat
,
&c.
Verse
23.
Well
done
Good
and
Faithful
Servant
,
thou
hast
been
Faithful
over
few
things
,
I
will
make
thee
Ruler
over
many
things
.
4.
How
oft
are
Gospel-Benefits
called
a
Reward
in
Scripture
?
Col.
3
,
23
,
24.
Whatsoever
ye
do
,
do
it
●eartily
,
as
to
the
Lord
.
Knowing
that
of
the
Lord
ye
shall
receive
the
Reward
of
the
Inheritance
:
for
(
or
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
you
serve
the
Lord
Christ
.
Col.
2.18
.
Let
no
Man
beguile
you
of
your
Reward
;
as
falling
from
the
Truth
would
have
done
.
1
Cor.
3.14
,
15.
If
any
Man's
work
abide
,
he
shall
receive
the
Reward
,
&c.
Verse
8.
Every
Man
shall
receive
his
own
Reward
,
according
to
his
own
Labour
.
Nay
we
are
downright
Infidels
,
and
next
to
Atheists
,
who
deny
God
is
,
if
we
do
not
believe
that
he
is
a
Rewarder
of
them
that
diligently
seek
him
,
Heb.
11.6
.
5.
The
humblest
Saints
that
abhorred
Merit
most
,
have
been
encouraged
to
their
Duty
by
the
promised
Benefit
,
and
expected
to
receive
it
in
this
way
of
Reward
that
I
contend
for
:
Gal.
6.9
.
Let
us
not
be
weary
in
well
doing
,
for
we
shall
reap
if
we
faint
not
.
1
Cor.
9.17
,
23
,
24
,
25
,
26
,
27.
If
I
do
this
thing
willingly
I
have
a
Reward
.
This
I
do
for
the
Gospels
sake
,
that
I
may
be
partaker
thereof
.
So
run
that
you
may
obtain
:
We
strive
to
obtain
an
incorruptible
Crown
.
I
therefore
so
run
not
as
uncertainly
,
&c.
6.
How
oft
are
Christians
called
worthy
of
the
Benefits
(
in
a
Gospel-sense
)
and
that
with
respect
to
their
Graces
and
Perseverance
?
Matt.
22.18
.
They
which
were
bidden
were
not
worthy
,
because
they
rejected
Christ
.
Matt.
10.11
,
13.
If
the
House
be
worthy
,
let
your
Peace
come
upon
it
:
That
is
,
as
v.
11.
who
would
accept
the
Message
:
In
which
respect
the
Refusers
of
Christ
are
called
unworthy
of
Everlasting
Life
,
though
Forgiveness
had
been
tendered
to
them
,
Acts
13.38
,
46.
so
Rev.
3.4
,
5.
Thou
hast
a
few
Names
,
which
have
not
defiled
their
Garments
,
and
they
shall
walk
with
me
in
white
,
for
they
are
worthy
.
He
that
overcometh
,
the
same
shall
be
cloathed
in
white
Raiment
,
and
I
will
not
blot
out
his
Name
,
but
I
will
confess
his
Name
before
my
Father
,
and
before
his
Angels
.
A
Persevering
Freedom
from
Pollution
in
Doctrine
and
Practice
,
is
the
very
thing
that
the
Promise
refers
to
,
in
the
Persons
thus
encouraged
;
for
the
fifth
Verse
prevents
Mr.
M's
perverting
of
the
fourth
:
Though
Christ's
Righteousness
is
supposed
to
this
,
and
all
other
Promises
,
and
the
Reward
is
in
his
Right
,
yet
it
's
to
all
that
overcome
,
and
not
to
others
;
and
it
's
on
Christ's
account
,
that
such
that
are
Faithful
can
be
esteemed
Worthy
;
but
it
's
the
Faithful
,
and
not
the
Vnfaithful
,
that
in
him
are
so
esteemed
Worthy
.
7.
I
have
oft
thought
what
these
Men
think
of
Christ
,
that
he
alone
can
give
nothing
to
his
Followers
in
a
way
of
Reward
,
nor
propose
any
thing
to
his
Enemies
,
as
an
encouraging
Inducement
to
become
his
Disciples
:
It
seems
he
cannot
outbid
Satan
,
the
World
,
and
Flesh
,
least
he
make
his
Followers
Merit-mongers
.
8.
As
strange
is
it
,
how
they
that
credit
these
Confused
Men
,
can
ever
come
to
any
grounded
Hopes
or
Assurance
of
an
Interest
in
any
Gospel-Benefit
.
Can
they
hope
without
a
Promise
?
That
's
vain
.
But
what
's
the
Promise
to
them
without
an
Interest
?
No
more
than
to
such
as
never
shall
enjoy
it
,
which
are
very
many
.
Then
how
is
it
theirs
?
Whereby
have
they
an
Interest
rather
than
others
,
since
God
offers
the
promised
Benefits
to
those
others
as
well
as
them
?
If
they
say
,
I
am
a
Believer
,
and
those
others
are
not
so
;
I
a
Believer
shall
have
these
Benefits
for
Christ's
sake
,
but
those
others
shall
not
,
because
they
are
still
Unbelievers
;
and
so
Christ's
Righteousness
shall
not
be
applied
to
them
for
an
Interest
in
these
Benefits
,
according
to
these
Promises
.
Alas
,
hereby
they
fall
into
the
Error
which
Mr.
M.
calls
Damnable
;
they
expect
the
Benefit
in
a
way
of
Reward
upon
being
Believers
rather
than
Unbelievers
,
9.
The
Ministry
is
by
these
Wild
Notions
reduced
to
a
Dead
unapt
thing
;
take
away
Encouragement
to
Conversion
and
Godly
Perseverance
,
from
the
Benefit
promised
thereto
,
and
the
Dangers
they
escape
thereby
;
And
who
will
mind
their
telling
their
Story
as
they
call
it
?
10.
Nay
they
Confound
all
Men
in
their
Serious
Endeavours
;
they
call
Men
to
believe
in
Christ
;
and
tell
them
,
as
Mr.
M.
in
case
they
do
so
,
his
Righteousness
will
be
upon
them
;
that
seems
an
Encouragement
,
so
far
well
.
Ay
,
but
take
heed
,
for
if
you
expect
that
upon
your
believing
God
,
will
apply
Christ's
Righteousness
to
you
,
that
's
Damnable
,
and
not
Consistent
with
Faith
.
So
you
must
Pray
,
Mourn
,
and
Reform
:
But
you
must
not
rejoyce
in
it
,
or
look
for
any
thing
upon
it
,
saith
Mr.
M.
that
's
Destructive
.
Poor
Paul
,
Our
rejoycing
is
this
,
the
Testimony
of
our
Conscience
,
that
in
Simplicity
and
Godly
Sincerity
,
we
have
had
our
Conversation
in
this
World
,
2
Cor.
1.12
.
And
Paul
brings
many
under
Mr.
M's
Damning
Sentence
,
it
's
our
rejoycing
.
Yet
'
I
would
chuse
to
be
in
their
case
above
any
Men●
,
who
talk
of
Faith
and
Christ
if
they
neglect
this
.
What
shall
People
do
in
this
Wood
?
It
's
Impossible
to
Serious
Men
,
it
's
Injurious
to
Christ
and
his
Promises
,
not
to
look
for
that
promised
Good
,
upon
doing
what
he
moves
us
to
by
his
Promises
.
But
yet
Mr.
M.
and
Party
assure
you
are
Damned
if
you
do
it
.
The
Spirit
saith
,
In
keeping
God's
Commands
there
is
a
great
Reward
,
Psalm
19.
11.
Mr.
M.
tells
you
there
is
none
.
Rev.
22.14
.
Blessed
are
they
that
do
his
Commands
,
that
they
may
have
right
to
the
Tree
of
Life
.
Mr.
M.
saith
,
you
are
gone
if
you
expect
it
.
Christ
saith
,
Luke
21.36
.
Watch
and
Pray
always
,
that
ye
may
be
accounted
worthy
to
escape
all
these
things
that
shall
come
to
pass
,
and
to
stand
before
the
Son
of
Man
.
Mr.
M.
tells
you
,
he
thinks
it
Inconsistent
with
Faith
to
do
so
.
11.
They
effectually
strike
at
Christ's
Government
in
one
of
the
Principal
Means
he
hath
pitched
on
to
administer
it
by
in
our
present
State
;
for
with
them
it
's
Damnable
to
be
excited
to
Duty
,
by
hope
of
any
good
upon
Obedience
;
or
by
fear
of
missing
that
Good
if
we
obey
not
:
And
so
in
Truth
Promises
and
Threats
are
Nullities
,
as
to
God's
Government
.
Hence
Mr.
M.
resolves
all
the
Reasons
of
Obedience
,
into
Motives
of
what
God
hath
done
for
us
,
Page
70.
Indeed
they
are
Motives
,
but
they
are
not
the
only
Motives
,
nor
the
chief
Motives
that
God
makes
use
of
;
nor
what
are
fittest
to
impress
Mankind
,
yea
,
or
Christians
,
whilst
they
be
so
Imperfect
and
encompassed
with
S●ares
.
We
see
they
restrain
not
Wrath
,
Malice
,
Faction
,
&c.
in
too
many
.
How
dare
Men
say
,
Is
it
Damning
to
submit
to
such
Arguments
,
which
God
so
often
useth
,
from
future
Rewards
and
Punishments
;
because
he
sometimes
moves
us
from
past
Privileges
or
present
Decencies
?
Yea
,
though
you
should
add
the
Authority
of
the
Precepts
,
whilst
you
divest
them
of
all
Promises
and
Threatnings
,
to
invigorate
Mens
Compliances
therewith
:
We
say
,
Frustra
est
praecipere
quod
impune
potest
negligi
.
Christ
saith
Iohn
13.17
.
If
you
know
these
things
,
happy
are
you
if
you
do
them
.
John
12
,
48
,
He
that
rejecteth
me
,
and
receives
not
my
words
,
hath
one
that
judgeth
him
;
the
word
that
I
have
spoken
,
that
shall
judge
him
.
Gal.
6.7
,
8.
Be
not
deceived
;
God
is
not
mocked
:
what
a
Man
soweth
,
that
shall
he
reap
.
For
he
that
soweth
to
the
Flesh
,
shall
of
the
Flesh
reap
Corruption
:
but
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reap
Life
Everlasting
.
I
might
transcribe
the
greatest
part
of
the
Bible
to
prove
this
.
12.
They
dreadfully
Contradict
themselves
in
all
the
profitable
Sermons
they
preach
.
Mr.
M.
saith
it
's
a
Damnable
Error
in
me
,
to
say
that
God
gives
any
Benefit
in
a
way
of
Reward
or
Encouragement
upon
Believing
,
though
not
as
a
Debt
,
or
as
if
Faith
merited
ought
;
yea
,
and
it
's
in
and
for
Christ's
Righteousness
that
it
is
given
.
Yet
hear
himself
Page
68.
Oh
get
Faith
,
see
that
you
Believe
,
for
in
this
way
it
will
come
to
pass
,
that
the
Righteousness
of
Christ
shall
be
upon
you
.
If
a
Man
should
ask
him
,
Doth
God
command
me
to
believe
?
Ans.
Yes
.
But
doth
God
by
you
perswade
me
to
believe
by
this
Argument
,
That
Christ's
Righteousness
shall
be
upon
me
?
Ans.
Yes
sure
,
or
it
's
a
meer
Delusion
.
Q.
Well
,
but
shall
I
have
it
upon
my
Believing
?
A.
Yes
,
it
is
in
this
way
.
But
will
it
be
upon
me
if
I
believe
not
?
Ans.
No
,
I
have
told
you
Page
66.
Your
Souls
shall
go
down
into
Hell
.
Qu.
Do
you
intend
that
I
may
tell
my
own
backward
Heart
,
If
thou
wilt
believe
,
thou
shalt
have
an
Interest
in
this
Blessed
Righteousness
;
and
so
urge
the
Worth
of
this
,
and
the
Necessity
of
Believing
,
upon
my
Soul
?
I
suppose
Mr.
M.
must
here
suspend
:
But
if
I
ask
,
may
I
expect
assuredly
,
when
I
am
through
Grace
enabled
to
believe
,
that
upon
this
God
will
put
the
Righteousness
of
Christ
upon
me
;
and
make
good
the
word
wherein
he
caused
me
to
hope
,
viz.
That
if
I
did
Believe
,
the
Righteousness
of
Christ
should
be
upon
me
?
Here
Mr.
M.
by
his
Principle
must
cry
out
,
O
No
,
this
is
to
follow
a
Soul-destroying
Error
,
if
there
be
any
in
the
World
.
Page
46.
But
,
Sir
,
I
will
not
plead
my
Faith
as
any
Merit
,
but
only
plead
the
Promise
God
is
pleased
to
make
to
my
Faith
,
and
rely
on
that
word
now
that
I
have
Faith
Mr.
M.
yet
that
's
Damnable
,
for
then
it
comes
in
a
way
of
Reward
.
Then
I
ask
again
,
If
that
be
Damnable
,
Pray
why
did
you
use
this
Motive
in
the
name
of
Christ
to
perswade
me
to
believe
?
How
could
it
be
a
Motive
to
Faith
,
if
I
was
not
to
expect
it
upon
believing
?
And
if
I
was
to
expect
it
before
I
believed
,
in
case
that
I
would
believe
,
Why
may
not
I
expect
it
now
that
I
do
believe
?
I
know
not
what
Answer
Mr.
M.
will
make
,
unless
1.
It
's
something
done
by
Man
:
Or
2.
God
will
be
still
at
liberty
to
perform
,
or
not
perform
,
the
Benefit
,
though
he
did
promise
it
:
Or
3.
He
will
not
perform
it
in
the
way
he
promised
it
;
that
is
,
He
promised
it
as
an
Encouragement
to
you
if
you
would
believe
,
but
he
will
not
accomplish
it
as
an
Encouragement
now
tha●
you
do
believe
;
nor
seem
so
much
to
approve
of
your
Faith
.
The
first
were
Silly
,
because
it
was
,
a
Man
was
perswaded
to
do
this
,
eve●
to
believe
(
for
I
hope
it
's
a
Humane
Act
,
though
by
the
Spirits
Power
.
)
The
second
is
,
to
impeach
the
Truth
of
God's
Word
.
The
third
is
,
a
weak
Foppery
;
as
if
it
were
a
Dishonour
to
God
to
give
the
Benefit
in
the
way
he
chose
to
use
it
,
as
a
Motive
to
the
Duty
;
especially
when
,
as
Mr.
M.
owneth
,
it
's
by
the
Gospel-word
that
God
puts
this
Righteousness
on
us
;
which
is
the
very
same
Word
whereby
he
urgeth
this
Benefit
,
as
a
Motive
to
Man's
Believing
.
If
I
again
ask
,
Why
Mr.
M.
would
by
this
Motive
,
thus
perswade
Sinners
to
Believe
?
He
would
,
I
hope
,
say
,
This
is
the
way
God
hath
ordained
to
convert
them
to
the
Faith
.
But
why
dare
he
Preach
thus
,
when
it
implies
what
he
calls
a
Damning
Error
,
or
else
it
's
a
meer
Mockery
?
I
'll
answer
for
him
,
He
had
a
mind
to
venture
a
Contradiction
,
rather
than
be
wholly
useless
to
those
People
,
whom
he
designed
to
frighten
from
the
Ministry
of
others
as
Damnable
,
that
he
and
his
Party
might
be
more
considerable
.
Reader
,
Would'st
thou
know
whence
comes
this
Confusion
?
I
'll
tell
thee
it
is
,
Because
they
consider
not
1.
That
though
the
Gospel
be
not
a
Law
,
wherein
Governing
Justice
displays
it self
in
the
Adjustment
of
Benefits
to
the
Duty
;
yet
therein
there
is
a
Governing
Authority
in
a
way
of
Grace
,
suitable
to
the
State
of
Men
,
in
the
dispensing
of
the
Fruits
of
Christ's
Death
.
2.
That
a
Reward
of
Grace
is
quite
another
thing
than
a
Reward
of
Debt
.
3.
That
all
Gospel-Benefits
are
given
in
Christ's
Right
,
and
are
the
Effects
of
his
Righteousness
applied
to
all
that
partake
of
them
.
4.
That
all
Gospel-Precepts
and
Promises
do
Authoritatively
appoint
and
describe
the
Persons
that
are
Par●●kers
of
Benefits
for
the
sake
of
Christ's
Righteousness
but
not
their
own
;
and
not
put
Men
on
purchasing
these
Benefits
.
5.
Yet
these
do
fully
distinguish
them
that
shall
partake
of
the
Benefits
,
from
others
that
shall
not
partake
of
them
:
The
Gospel
doth
hereby
fix
a
certain
Rule
of
Judgment
,
and
doth
infallibly
direct
Mens
Hopes
,
Fears
and
Expectations
:
Also
it
governs
Mens
Endeavours
after
Graces
and
Duties
,
as
the
certain
Means
,
on
our
part
,
of
coming
at
the
respective
Benefits
,
graciously
promised
in
and
by
Christ
,
to
or
upon
those
Graces
or
Duties
.
But
these
things
I
have
before
largely
insisted
on
.
This
Damning
Error
comes
to
no
more
at
last
than
this
,
The
Gospel-Covenant
is
Conditional
,
not
as
to
the
first
Grace
,
but
as
to
the
subsequent
,
Benefits
;
and
so
that
God
requires
us
to
believe
and
repent
,
that
we
may
escape
the
Wrath
of
God
;
and
that
there
are
Promises
made
to
Graces
:
All
which
the
Assembly
of
Divines
in
plain
words
assert
;
therefore
how
many
are
und●●
Mr.
M's
Condemnation
.
Nay
,
it
's
well
if
〈◊〉
was
Innocent
,
when
he
Prefaced
Mr.
〈◊〉
Book
called
,
The
Blow
at
the
Root
;
for
there
all
that
I
assert
in
this
Point
is
affirmed
.
2
Charge
.
He
is
the
Man
that
makes
the
State
of
Believers
to
be
undecided
,
and
in
Suspence
during
this
Life
.
This
is
my
Second
Damning
Error
.
Reply
.
He
is
very
unfair
in
wording
this
,
who
would
not
infer
either
1.
That
I
affirm
,
that
all
true
Believers
are
not
in
a
State
of
Salvation
.
Or
2.
That
an
Elect
Person
that
is
brought
to
believe
Savingly
will
Apostarize
,
and
Eternally
Perish
.
3.
Or
that
a
Believer
,
during
this
Life
,
may
not
be
assured
of
his
Eternal
Happiness
.
But
he
knows
in
his
Conscience
,
that
I
do
often
,
in
the
plainest
words
,
assert
the
contrary
to
each
of
these
:
Take
a
few
Instances
out
of
my
Book
;
I
affirm
that
we
are
Justified
the
same
Moment
as
we
truly
believe
in
Christ
,
and
the
Blessing
is
not
Suspended
for
any
time
longer
:
And
an
Elect
Person
once
Justified
,
shall
,
by
Christ's
Care
,
be
kept
in
a
Iustified
Stated
.
Gospel-Truth
stated
,
p.
104
,
105.
Again
I
affirm
,
That
Assurance
is
attainable
in
this
Life
,
as
the
Effect
of
Faith
,
Page
74.
I
affirm
that
a
Penitent
Believer
shall
be
Saved
,
if
he
die
before
he
hath
time
for
further
Obedience
.
Again
,
The
Essential
Blessings
of
the
Gospel
,
become
the
Inheritance
of
a
Believer
as
soon
as
he
is
united
to
Christ
,
Page
125
,
126.
Do
not
say
the
Elect
Believer
will
not
fall
away
,
I
think
the
same
;
yet
is
it
the
less
true
,
that
even
he
should
Perish
,
if
he
fall
away
?
Nay
,
Doth
not
God
by
these
Threats
,
contribute
to
keep
hi●
〈◊〉
Apostasie
?
P.
138.
See
Defence
,
P.
9.
2.
I
'll
give
thee
the
Ground
upon
which
he
wordeth
this
Charge
.
P.
55.
I
said
the
Reason
why
I
use
the
word
Condition
,
is
,
because
it
best
Suits
with
Man's
Relation
to
God
,
in
his
present
Dealings
with
us
,
as
Subjects
in
trial
for
Eternity
.
And
P.
136.
How
unsuitable
is
it
,
to
the
present
State
of
Mankind
,
that
Christ
should
govern
us
without
Promises
and
Threatnings
.
He
is
a
King
and
we
are
his
Subjects
;
and
we
are
1.
his
Subjects
in
a
State
of
trial
for
another
World
.
2.
We
have
great
Remains
of
Sin
within
us
,
and
Temptations
without
us
.
These
are
the
places
that
give
him
the
greatest
Umbrage
:
Now
where
is
here
that
a
Believer's
Case
is
undecided
?
3.
Let
us
briefly
examine
where
the
very
true
Difference
between
him
and
me
consists
;
for
certainly
ther●
is
one
,
though
he
thinks
it
the
best
Defence
of
his
own
Opinion
,
to
misrepresent
mine
,
or
else
he
had
gained
little
by
calling
it
Damning
.
The
Difference
is
not
1.
Whether
all
true
Believers
are
in
a
State
of
Salvation
.
2.
Whether
they
shall
Persevere
.
3.
Whether
it
be
by
the
Influences
of
Christ
,
through
the
Spirit
,
that
they
do
Persevere
.
4.
Nor
whether
the
Influences
of
the
Spirit
and
Perseverance
,
and
the
Certainty
of
their
Salvation
thereupon
,
be
the
Effects
of
Christ's
Righteousness
,
and
purchased
by
his
Obedience
.
All
these
I
affirm
:
But
the
real
Difference
is
,
1.
Whether
God
require
Believers
to
Persevere
in
Faith
and
Holiness
,
as
the
means
of
their
continuing
in
a
State
of
Salvation
?
2.
Whether
it
be
a
blameably
legal
Fear
,
to
be
Solilicitously
Cautious
in
resisting
Temptations
,
and
striving
in
Christ's
Strength
to
Persevere
,
least
we
Eternally
Perish
?
3.
Whether
if
a
Man
have
once
believed
,
yet
if
he
should
fall
under
the
reigning
Dominion
of
Sin
and
Corruption
,
he
ought
to
suspect
that
he
is
not
in
a
State
of
Salvation
?
These
three
I
affirm
,
and
Mr.
M.
denies
,
or
I
can
make
nothing
of
his
words
,
which
thou
must
joyn
together
.
P.
50.
If
thou
hast
indeed
believed
with
the
Faith
of
the
Operation
of
God
,
and
they
Conscience
knows
it
,
thou
mayst
then
conclude
assuredly
,
That
whatever
thy
Sins
have
been
,
or
whatever
thy
Defects
and
Corruptions
now
be
,
yet
this
Righteousness
of
God
is
upon
thee
;
thou
hast
it
and
dost
stand
in
it
.
Reply
.
The
Faith
is
an
Act
past
;
the
Conclusion
is
at
present
whatever
a
Man's
Corruptions
be
;
the
only
Evidence
of
the
past
Faith
is
●he
Knowledge
of
Conscience
which
is
not
Infallible
.
And
by
the
way
I
can
prove
,
That
by
his
Opinion
,
as
that
first
Act
is
before
Regeneration
,
so
no
other
,
or
after-Act
of
Faith
,
is
necessary
to
continue
our
Justified
State
.
Again
,
He
exposeth
such
,
P.
63.
as
hold
that
we
stand
in
it
(
this
Righteousness
)
by
our
own
Faith
.
And
P.
64.
their
Continuance
in
Obedience
,
and
the
not
failing
of
their
Faith
,
is
one
of
the
Privileges
of
their
State
,
and
the
Effect
and
Fruit
of
their
having
this
Righteousness
of
Christ
upon
them
,
and
not
the
Means
or
Cause
thereof
.
You
see
the
not
failing
of
Faith
,
is
not
so
much
as
the
Means
of
our
continuing
to
have
this
Righteousness
on
us
;
for
of
its
first
being
on
us
,
he
makes
Faith
a
Cause
,
P.
51
,
52.
I
need
not
shew
how
oft
he
calls
all
Fears
about
this
Perseverance
in
our
State
Legal
.
I
have
not
time
to
argue
these
,
therefore
shall
only
touch
on
each
.
1.
God
doth
require
Believers
to
Persevere
in
Faith
and
Holiness
,
as
a
Means
of
their
Continuance
in
a
State
of
Salvation
,
Rom.
11.20
,
22.
Because
of
Vnbelief
they
were
broken
off
,
and
thou
standest
by
Faith
.
Be
not
high-minded
,
but
fear
.
Towards
thee
,
goodness
,
if
thou
continue
in
his
goodness
:
otherwise
thou
shalt
be
cut
off
.
2
Cor.
1.24
.
By
Faith
ye
stand
,
How
Conditionally
is
it
proposed
,
Col.
1.22
,
23.
Now
to
present
you
Vnblameable
in
his
sight
:
If
ye
continue
in
the
Faith
,
and
be
not
moved
away
from
the
Hope
of
the
Gospel
.
Here
our
Unreprovableness
and
Reconciliation
in
the
Body
of
Christ's
Flesh
,
through
Death
,
as
to
Continuance
,
is
stated
on
this
,
If
you
continue
in
the
Faith
,
Heb.
10.35
to
39.
Now
the
Iust
shall
live
by
Faith
:
but
if
any
Man
draw
back
,
my
Soul
shall
have
no
Pleasure
in
him
.
But
we
are
not
of
them
that
draw
back
to
Perdition
;
but
of
them
that
believe
to
the
Saving
of
the
Soul
.
It
's
by
Faith
we
live
;
this
Believing
is
to
Salvation
,
as
drawing
back
is
to
Perdition
.
How
many
are
the
Promises
of
Salvation
to
Perseverance
,
and
Threatnings
of
Death
against
Apostasie
:
And
these
uttered
to
Believers
?
Yea
,
are
a
great
Means
of
their
Perseverance
which
Divine
Wisdom
hath
appointed
.
Obj.
Christ's
Righteousness
upon
us
keeps
our
Faith
.
Ans.
And
yet
keeping
our
Faith
through
God's
Power
,
keeps
that
Righteousness
upon
us
to
Salvation
,
1
Pet.
1.5
.
And
know
that
Christ's
Righteousness
is
applied
in
Correspondence
with
the
Gospel-Rule
:
It
is
not
upon
the
Apostate
to
give
him
a
Right
to
Salvation
,
but
upon
the
Persevering
Believer
:
It
is
on
the
Believer
for
his
present
Right
,
but
it
is
in
Christ
for
to
be
still
applied
to
the
Persevering
Believer
for
his
continued
Right
.
Obj.
The
Believer
will
not
fall
away
.
Ans.
It
is
not
naturally
Impossible
,
but
it
's
by
Grace
that
he
shall
not
fall
away
.
But
then
God's
Helps
and
Means
must
be
used
by
him
,
of
which
these
Cautions
are
not
the
least
;
and
the
Connexion
between
Apostasie
,
and
the
loss
of
Salvation
,
is
never
the
less
true
,
and
so
Mr.
M's
Principal
never
the
less
false
,
for
if
ever
he
draw
back
,
my
Soul
shall
have
no
Pleasure
in
him
,
and
truly
you
may
as
well
infer
that
Faith
is
not
necessary
to
our
justification
at
first
,
as
that
Perseverance
is
not
necessary
to
our
continuing
so
.
For
it
was
as
sure
of
the
Elect.
even
before
they
believed
that
they
should
be
justified
:
It
's
sure
of
the
Believer
,
before
he
persevere
,
that
he
shall
be
saved
.
But
yet
,
if
Faith
be
necessary
to
the
first
,
so
Perseverance
is
by
as
express
Testimony
,
necessary
to
the
last
.
2.
It
is
not
blamably
legal
Fear
,
for
Believers
to
be
sollicitously
cautious
in
resisting
Temptations
,
and
s●riving
in
Christ's
Strength
to
persevere
,
and
this
lest
they
eternally
perish
.
hold
fast
that
which
thou
hast
that
no
Man
take
thy
Crown
,
Rev.
3.10
.
was
a
fit
Means
to
beget
Care
in
holding
fast
.
Heb.
4.1
.
is
a
Caution
the
Apostle
comprehends
himself
in
.
Let
us
fear
,
left
a
Promise
being
left
us
,
any
of
us
should
seem
to
come
short
of
it
,
any
appearing
challenge
from
within
themselves
was
matter
of
Fear
,
for
on
Christ's
Part
there
's
no
Suspicion
.
It
's
a
divine
Charge
,
Phil.
2.13
.
Workout
your
own
Salvation
with
Trembling
and
Fear
;
not
only
begin
it
so
,
but
so
work
it
out
.
Nay
,
in
no
span
of
Time
on
this
side
the
Grave
is
the
best
Saint
exempted
.
Pass
the
Time
of
your
sojourning
here
in
Fear
,
and
the
Reason
is
,
If
you
call
upon
the
Father
,
who
,
without
respect
of
Persons
,
judgeth
according
to
every
Man's
Work
,
1
Pet.
1.
17.
These
Men
now
tell
us
,
There
is
no
judicial
Process
of
Believers
,
no
Judgment
by
a
Gospel-rule
:
It
will
not
be
asked
you
what
Sin
you
have
committed
or
forsaken
,
or
Duty
you
have
omitted
,
or
Good
you
have
done
;
but
are
you
in
Christ
?
As
if
these
were
of
no
Use
to
determine
whether
we
are
in
Christ
truly
or
no
,
and
as
if
a
Privilege
were
the
proper
matter
of
a
Judicial
Trial.
Mr.
M.
may
know
whose
these
are
.
Oh
Christians
!
Is
our
Race
as
yet
run
,
our
Fight
already
fought
,
or
our
Dangers
past
?
Are
we
still
in
Via
,
or
in
Termino
.
3.
A
Man
that
hath
once
believed
if
he
should
fall
under
the
reigning
Power
of
Sin
and
Corruption
,
ought
to
suspect
that
he
is
not
in
a
State
of
Salvation
.
Rom.
8.
13.
If
ye
live
after
the
Flesh
ye
shall
die
,
but
if
ye
mortifie
the
Deed
of
of
the
Flesh
by
the
Spirit
ye
shall
live
,
was
a
Truth
directed
to
all
the
Saints
at
Rome
;
and
let
me
tell
you
,
the
Dominion
of
Sin
is
a
more
sure
Evidence
that
Men
are
now
out
of
a
State
of
Salvation
,
than
the
Knowledge
of
their
Consciences
that
they
formerly
believed
,
is
of
their
ever
being
in
a
State
of
Salvation
:
For
this
may
be
a
mistaken
Knowledge
,
but
the
other
is
the
divine
Word
.
These
Conceits
are
obviated
,
Ezek.
33.
13.
when
I
say
to
the
righteous
,
he
shall
surely
live
,
if
he
trust
to
his
own
Righteousness
,
and
commit
Iniquity
,
all
his
Righteousness
shall
not
be
remembred
,
but
for
his
Iniquity
that
he
hath
committed
he
shall
surely
die
for
it
.
i.
e.
If
because
he
began
to
do
well
,
and
because
he
hath
done
so
for
a
Time
,
he
ventures
to
give
up
himself
to
a
Course
of
Sin
,
he
shall
certainly
perish
for
it
.
This
is
the
plain
Sense
of
the
Place
,
notwithstanding
Mr.
M.
forced
Perversion
of
it
against
our
expecting
any
Benefit
upon
performing
any
Duty
.
The
Apostle
Paul
thought
not
himself
above
this
Rule
,
1
Cor.
9.11
,
24.
I
keep
my
Body
under
lest
when
I
have
preached
to
others
:
I
my self
should
be
a
Cast-away
.
What
a
damning
Sentence
would
Mr.
M.
pass
on
Turretin
,
Perkins
,
Mr.
Anthony
Burgess
,
and
most
of
our
old
Divines
,
who
jointly
assert
,
That
if
David
had
died
before
he
had
repented
of
the
Murther
of
Vria
,
he
had
been
damned
?
Nay
,
that
comfortable
Text
,
Rom.
8.1
.
brands
his
Position
,
there
's
no
Condemnation
to
them
that
are
in
Christ
,
Who
walk
not
after
the
Flesh
but
after
the
Spirit
;
whence
it
's
evident
,
That
if
they
now
walk
after
the
Flesh
they
shall
be
condemned
,
at
least
from
its
being
inconsistent
with
their
present
being
in
Christ
,
whatever
they
think
of
their
former
believing
.
I
will
not
retort
damning
on
Mr.
M's
Opinion
;
yet
to
such
Souls
who
credit
his
Notion
,
That
whatever
thy
Corruptions
now
be
,
if
thy
Conscience
know
that
thou
hast
believed
formerly
,
they
Salvation
is
safe
.
I
must
in
pity
say
thou
mayest
eternally
perish
by
it
.
For
thou
canst
not
judge
now
it
was
a
true
saving
Act
,
but
according
to
the
Sentence
of
Conscience
;
and
they
Conscience
may
be
mistaken
,
yea
,
if
thy
Corruptions
now
have
Dominion
over
thee
,
and
continue
so
,
God
warns
thee
,
Let
no
Man
eeceive
you
with
vain
Words
,
for
these
things
the
Wrath
of
God
comes
upon
the
Children
of
Disobedience
,
Eph.
5.6
.
3
Charge
.
And
whether
he
do
not
in
Truth
disown
the
Imputation
of
our
Sins
unto
Christ
,
and
of
his
Righteousness
unto
us
:
It
is
like
,
if
he
live
,
the
World
will
see
more
fully
,
for
he
hath
given
such
pregnant
Indications
thereof
,
as
do
amount
to
at
least
,
just
Cause
of
Iealousie
.
Repl.
1.
Is
it
come
so
low
as
a
Jealousie
now
?
When
he
was
one
that
under
his
Hand
affirmed
thus
of
me
.
He
teacheth
that
the
Righteousness
of
Christ
is
imputed
only
as
to
Effects
,
with
a
Purchase
of
a
Conditional
grant
,
viz.
This
Proposition
,
He
that
believeth
shall
be
saved
,
and
they
cite
for
it
,
though
in
contrary
Words
.
Gospel
Truth
,
p.
39.
where
my
Words
are
these
.
I
affirm
,
That
Christ
,
by
his
Righteousness
,
merited
for
all
the
Elect
,
that
they
should
,
in
his
Time
and
Way
,
be
certainly
Partakers
of
its
saving
Effects
,
and
did
not
only
purchase
a
conditional
Grant
of
those
Effects
,
viz.
That
Proposition
,
He
that
believeth
shall
be
saved
.
And
besides
,
these
Effects
being
made
ours
,
the
very
Righteousness
of
Christ
is
imputed
to
true
Believers
,
as
what
was
always
undertaken
and
designed
for
their
Salvation
,
and
is
now
effectual
to
their
actual
Pardon
,
and
Acceptance
to
Life
,
yea
,
is
pleadable
by
them
as
their
Security
,
and
is
as
useful
to
their
Happiness
,
as
if
themselves
had
done
and
suffered
what
Christ
did
.
Reader
,
were
these
Men
duly
tender
or
honest
when
they
pervert
Words
●o
plain
,
and
ascribe
to
me
what
is
as
directly
contrary
to
my
Words
as
yea
and
no.
They
say
I
affirmed
what
I
do
deny
,
and
that
I
denied
the
very
thing
I
affirmed
:
But
the
Turn
could
not
be
served
without
these
Methods
.
3.
The
Ground
of
Jealousie
I
'll
give
,
and
judge
you
how
just
it
is
.
1.
I
did
affirm
that
Christ
did
bear
the
Punishment
of
our
Sins
,
yea
,
and
he
bare
the
Guilt
of
our
Sins
,
which
is
that
respect
of
Sin
to
the
threatning
of
the
Law
,
whereby
there
is
an
Obligation
to
bear
the
Punishment
of
Sin
.
But
I
denied
that
Sin
it self
,
as
to
its
Filth
and
Fault
,
was
transacted
on
Christ
,
and
that
Christ
was
made
and
accounted
by
the
Father
the
very
Transgressor
,
the
Adulterer
and
Blasphemer
.
Gospel-Truth
p.
10
,
11.
Here
's
my
Crime
,
for
Mr.
M.
hath
oft
preached
up
the
later
.
2.
I
affirm
as
thou
seest
of
the
Imputation
of
Christ's
Righteousness
;
but
my
Fault
is
,
that
I
deny
that
God
accounts
that
we
legally
died
and
obeyed
,
that
we
made
Satisfaction
to
God
,
though
I
grant
that
Christ
died
for
us
,
yea
,
in
our
Place
and
stead
.
3.
I
have
,
through
the
Goodness
of
God
,
lived
to
declare
,
in
this
Book
,
enough
to
confute
his
Prophesie
,
and
his
Opinion
too
;
though
I
think
he
should
pray
for
a
more
calm
and
charitable
Spirit
before
he
pr●tend
to
Predictions
concerning
his
Brethren
.
4.
Will
he
repent
of
his
rigid
censorious
Slander
?
For
I
'll
here
declare
that
I
assent
to
his
own
Words
,
p.
18.
By
imputed
I
mean
,
that
it
(
Christ's
Righteousness
)
is
looked
on
by
God
as
belonging
to
us
,
in
order
to
our
being
judicially
dealt
with
according
to
the
Merit
thereof
.
This
I
have
oft
affirmed
,
but
it
's
far
short
of
what
elsewhere
he
strains
it
too
.
4
Charge
.
The
Son
of
God
was
united
to
an
Embrio
,
which
is
a
Piece
of
ignorant
Blasphemy
.
Repl.
My
Words
were
;
Oh!
For
God-Man
to
be
at
any
time
unactive
as
an
Embrio
,
or
Child
in
the
Womb
,
for
him
to
be
born
of
a
Woman
.
I
said
not
that
the
Son
of
God
was
united
to
an
Embrio
,
unactive
as
an
Embrio
is
another
thing
:
And
I
'll
●●ing
him
twice
Ten
to
oppose
his
two
Witnesses
.
But
had
I
said
it
,
where
is
the
Blasphemy
,
when
the
divine
Nature
I
hope
was
united
to
Christ's
dead
Body
in
the
Grave
as
all
grant
.
And
very
many
say
,
that
the
divine
Nature
was
united
to
the
Flesh
before
it
was
organized
or
animated
,
of
whom
Turretin's
Instit.
Theol.
p.
372.
Etsi
anima
infundi
non
potuit
in
Corpus
.
nisi
jam
organizatum
,
&c.
Non
sequiter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
potuisse
carnem
statim
sibi
unire
cum
Opus
ejus
non
possit
aut
praesente
aut
absente
,
anima
sibi
coarctari
.
Pierson
and
Multitudes
are
Blasphemers
with
this
bold
Man
.
But
,
(
supposing
that
though
the
Virgin
conceived
by
the
Power
of
the
Holy
Ghost
,
and
went
her
usual
Time
,
and
that
Christ
was
like
other
Children
,
and
the
Faetus
had
Matter
and
Nourishment
ministred
thereto
by
the
Virgin
,
who
conceived
by
the
Power
of
the
Spirit
.
)
Yet
,
that
the
Divine
Person
was
not
united
to
the
Flesh
before
it
was
animated
:
But
are
not
many
Phisicians
so
ignorant
as
to
judge
the
Soul
is
united
to
the
Body
unorganized
;
and
if
so
,
either
the
humane
Nature
of
Christ
had
a
separate
Subsistence
from
the
Divine
Person
,
which
is
false
,
or
the
Divine
Person
assumed
it
when
the
Body
was
unorganized
.
But
it
's
a
Theme
not
fit
for
me
to
pursue
,
who
must
confess
my
Ignorance
therein
in
Comparison
of
Mr.
M.
who
can
tell
us
how
the
humane
Nature
of
Christ
leans
on
the
God-head
in
the
Son
,
and
hath
the
eternal
Power
of
the
Deity
clasping
about
it
,
and
holding
it
in
that
Vnion
,
p.
63.
May
not
this
seraphical
,
yet
very
dull
Author
,
call
what
he
please
in
this
Point
a
Piece
of
ignorant
Blasphemy
,
whatever
greater
Divines
,
or
skilful
Phisicans
say
to
the
contrary
.
5
Charge
.
Because
I
would
wash
off
all
his
Dirt
at
once
,
I
'll
give
you
one
Charge
out
of
his
Book
that
he
forgets
in
his
Postscript
,
though
it
hath
been
their
best
Tool
.
viz.
That
I
lick
up
Bellarmin's
Vomit
in
my
Exposition
of
Phil.
3.8
,
9.
Repl.
This
is
as
true
as
the
rest
,
for
when
I
expounded
that
Text
,
I
plainly
affirmed
,
tha●
1.
We
are
justified
by
Christ's
imputed
Righteousness
only
.
2.
That
all
Holiness
compared
with
winning
Christ
,
is
to
be
esteemed
as
Dung
.
3.
The
best
thing
in
us
is
vile
,
compared
with
Christ's
Righteousness
.
And
indeed
if
that
Text
speaks
only
of
Justification
,
and
that
the
Apostle
designes
to
oppose
his
own
Righteousness
to
Christ's
,
then
his
own
and
ours
are
as
unfit
as
Dung
to
be
found
in
.
4.
But
I
then
judged
(
and
still
do
)
that
the
Apostle
there
designed
to
proclaim
the
Preferrableness
of
Christianity
to
Judaism
,
and
what
was
Pharasaical
,
yea
,
or
self-invented
:
And
therefore
,
as
he
enumerates
all
the
Dignities
of
Judaism
,
so
he
ascribes
to
Christ
the
whole
Glory
of
his
entire
redeemed
State
,
shewing
that
not
only
his
Justification
,
but
his
Sanctification
too
came
from
and
by
Christ
;
both
which
were
of
a
diviner
Nature
,
as
well
as
appointment
,
than
what
he
arrived
to
whiles
he
was
a
Stranger
to
Christ
,
and
therefore
expected
and
pressed
after
a
Perfection
therein
,
whiles
he
despised
all
Things
,
Priviledges
and
Attainments
which
stood
in
Competition
with
Christ
:
Yea
,
was
glad
he
had
lost
them
all
for
Union
with
him
;
a
Perseverance
in
whom
with
higher
Communications
from
him
was
the
very
main
Aim
of
his
Life
and
Endeavours
.
I
am
sure
this
Sense
best
agrees
with
the
Context
,
and
is
far
enough
from
Bellarmin's
Sense
,
neither
want
I
Reasons
sufficient
to
prove
it
had
I
room
,
yea
,
my
Exposition
of
that
Text
is
so
far
from
militating
against
Justification
by
Christ's
Righteousness
,
that
it
proves
it
strongly
.
2.
I
come
now
to
consider
Mr.
M's
Defence
of
his
own
Errors
.
He
confines
them
to
two
.
Saying
,
I
kept
Silence
as
to
more
.
When
others
read
this
Book
they
'll
see
a
greater
Number
,
though
it
seems
he
could
not
perceive
them
when
he
read
my
Notes
;
and
hath
left
out
of
his
printed
Sermons
many
obnoxious
Passages
;
yet
he
'll
meet
with
his
Suretiship
Righteousness
,
the
Debtor
being
as
clear
as
the
Surety
,
P.
24.
With
his
limiting
so
far
Christ's
Merit
to
his
active
Obedience
,
p.
13.
With
his
Position
,
that
all
Graces
of
the
Spirit
are
Effects
of
our
being
justified
,
and
not
at
all
the
Means
thereof
,
p.
32.
That
all
our
Obedience
avails
no
more
to
our
Justification
than
our
worst
Sins
,
p.
71.
Though
he
ascribes
a
Causality
to
Faith
,
that
the
Crown
of
Glory
is
due
to
us
in
Justice
,
p.
12.
Even
a
remunerative
Justice
is
exerted
to
us
,
p.
15.
&c.
But
let
us
take
what
he
thinks
most
concerns
him
,
the
first
whereof
is
,
that
Christ's
Incarnation
was
no
Part
of
his
Humiliation
.
1.
He
grants
the
Point
which
ought
to
be
the
real
Question
.
2.
He
sets
up
for
his
Chimera
with
a
false
State
of
the
Question
and
its
Terms
.
1.
He
tells
us
if
you
take
Incarnation
largely
,
as
Christ's
taking
our
Nature
and
the
common
sinless
Frailties
of
it
,
together
with
his
being
in
the
Form
of
a
Servant
,
and
made
under
the
Law
:
I
know
not
why
it
should
be
denied
to
be
a
Part
of
his
Humiliation
.
p.
73.
Reply
.
Well
Christ's
taking
our
Nature
is
granted
by
him
to
be
Part
of
this
large
Sense
:
And
who
can
fairly
exclude
the
rest
out
of
the
Subject
of
this
Question
?
Was
Christ's
Incarnation
Part
of
his
Humiliation
?
Did
not
Christ
assume
our
Nature
with
these
Frailties
,
and
in
the
Form
of
a
Servant
?
Is
our
Question
concerning
an
Ens
Rationis
,
i.e.
supposing
Christ
had
taken
our
Nature
without
taking
the
Form
of
a
Servant
,
which
was
next
to
impossible
;
or
without
its
sinless
Frailties
which
were
then
natural
to
it
;
and
not
under
the
Law
which
was
the
next
End
of
taking
it
?
What
would
it
have
been
then
,
i.
e.
if
it
had
been
what
it
never
was
,
nor
never
would
have
been
,
whatever
some
Popish
Schoolmen
talk
,
is
that
to
be
the
Subject
of
this
Question
?
Is
this
meant
by
Incarnation
?
Whereas
,
as
it
indeed
was
,
or
as
Christ
was
incarnate
,
and
the
only
way
he
was
incarnate
,
Mr.
M.
grants
it
was
Humiliation
,
and
so
he
fairly
yields
the
Cause
.
But
where
will
you
hold
him
?
In
a
few
Lines
,
he
drops
the
Form
of
a
Servant
,
as
not
so
proper
a
Part
of
Christ's
Humiliation
,
because
Christ
in
his
Exaltation
hath
still
the
Form
of
a
Servant
:
Well
recalled
because
so
soon
;
but
it
is
to
get
creditable
Company
in
his
oversight
,
for
he
chargeth
the
Apostle
with
the
same
Slip
,
Humiliation
,
&c.
Which
the
Apostle
calls
taking
on
him
the
Form
of
a
Servant
,
or
rather
being
made
under
the
Law
:
Between
which
there
may
be
conceived
some
Difference
,
for
Christ
is
still
God's
Servant
,
&c.
p.
73.
It
's
well
the
Apostle
added
this
in
another
Place
.
But
what
gains
our
Author
by
this
Halt
.
1.
Either
he
engageth
against
him
,
Phil.
2.7
.
where
the
Form
of
a
Servant
is
Part
of
Christ's
Exaninition
(
and
note
that
the
best
Authors
esteem
Christ's
taking
the
Form
of
a
Servant
for
his
very
Incarnation
,
and
not
any
humbling
Circumstances
consequential
of
it
)
or
else
Mr.
M.
answers
himself
,
and
his
poor
Argument
too
,
and
sure
that
's
convictive
:
For
if
Christ
was
humbled
in
taking
on
him
the
Form
of
a
Servant
,
though
he
keeps
the
Form
of
a
Servant
in
his
exalted
State
,
then
Christ
might
be
humbled
in
assuming
our
Nature
,
though
he
keeps
that
Nature
in
his
exalted
State
.
2.
Yea
,
I
think
one
may
follow
him
to
Gal.
4.
4.
For
if
there
the
Apostle
more
properly
mentions
Christ's
Humiliation
,
and
instanceth
Christ's
being
made
under
the
Law
,
yet
he
fails
not
to
join
therewith
Christ's
being
made
of
a
Woman
,
to
share
in
the
Humiliation
with
his
being
made
under
the
Law
:
It
would
seem
Mr.
M.
thinks
the
Apostle
had
better
served
his
Purpose
,
if
not
written
more
accurately
,
had
he
set
made
under
the
Law
in
the
room
of
taking
the
Form
of
a
Servant
in
Phil.
2.
7.
But
it
will
be
no
otherwise
,
yet
he
sits
not
down
with
it
;
for
after
all
his
mending
and
winding
in
vain
,
to
confine
all
Christ's
Humiliation
to
his
being
made
under
the
Law
;
he
hesitates
and
will
be
halving
that
too
.
And
therefore
tells
us
,
He
is
not
new
under
the
law
as
he
was
in
the
Days
of
his
Flesh.
Then
the
Whole
of
Christ's
being
under
the
Law
is
not
a
Part
of
his
Humiliation
;
it
must
be
confined
to
an
As
he
was
in
the
Days
of
his
Flesh
:
And
what
's
all
this
Toil
for
?
You
'll
presently
see
,
it
's
to
keep
all
Humiliation
within
the
Compass
of
the
Curse
;
as
he
had
before
,
P.
7.
All
the
while
Christ
was
in
a
State
of
Humiliation
,
he
was
under
the
Curse
.
A
Point
which
that
difficult
Text
Gal.
3.13
.
will
never
prove
,
as
to
the
whole
time
.
Let
us
now
review
what
he
hath
brought
his
first
State
of
the
Question
to
,
which
promised
so
well
primo
intuitu
,
we
have
lost
Christ's
taking
our
Nature
,
which
was
never
intended
;
we
have
lost
the
Form
of
a
Servant
,
as
what
is
still
retained
in
Heaven
;
we
have
lost
all
that
's
included
in
being
under
the
Law
,
except
as
it
was
in
the
days
of
his
Flesh.
2.
It
's
time
to
see
what
use
he
'll
make
of
all
this
,
and
how
he
supports
his
Chimaera
by
a
further
false
Explaining
of
the
Terms
of
the
Question
;
and
this
he
doth
by
confining
Humiliation
to
what
is
far
less
than
it
truly
is
;
and
making
Incarnation
to
be
such
an
abstracted
thing
as
it
never
was
nor
possibly
could
be
.
1.
Humiliation
is
fulfilling
the
Law
,
either
in
the
Precept
or
the
Curse
of
it
,
P.
75
as
before
,
P.
7.
he
confined
it
to
being
under
the
Curse
.
Reply
.
The
Disjunctive
may
help
,
otherwise
he
hath
given
so
hard
a
Definition
of
Humiliation
,
by
making
it
convertible
with
the
Curse
,
that
it
would
sound
ill
to
ascribe
it
to
the
Eternal
Word
,
unless
on
the
account
of
our
Flesh
already
Assumed
;
yea
,
or
so
as
our
Author
intends
by
the
Curse
:
But
the
best
of
it
is
,
this
is
Gratis
dictum
;
but
where
is
the
Proof
,
that
's
a
thing
he
seldom
mindeth
;
that
he
saith
it
,
is
enough
to
bring
you
under
his
Damning
Sentence
if
you
deny
Assent
.
But
1.
There
is
a
very
great
part
of
Christ's
Humiliation
as
the
Son
of
God
,
which
is
no
part
of
the
Humbling
Curse
as
upon
the
Son
of
Man
:
His
Exaninition
,
or
laying
aside
of
his
Glory
,
is
Humiliation
in
the
account
of
the
Holy
Ghost
;
and
this
was
true
of
the
Son
of
God
,
as
to
his
very
Assuming
our
Flesh
,
abstructed
from
its
Humbling
Circumstances
,
as
I
have
fully
proved
.
Is
it
strong
Reasoning
then
,
because
the
Humiliation
of
Christ
hath
more
parts
than
one
;
therefore
that
which
is
not
that
one
part
of
it
,
is
no
part
at
all
of
it
?
2.
Christ
did
assume
our
Nature
in
Obedience
to
a
Law
,
even
that
of
Mediation
;
to
which
he
had
subjected
himself
as
our
Sponsor
;
this
also
I
have
proved
.
And
sure
if
Obedience
to
the
Law
of
Works
,
as
he
grants
,
would
render
the
Incarnation
a
part
of
Humiliation
,
Why
will
not
Obedience
to
another
Law
,
especially
from
him
who
owed
no
Obedience
but
for
our
Redemption
,
and
by
his
own
Consent
.
3.
Mr.
M.
will
hazard
his
ill-jumbled
Hypothesis
of
Suretiship
,
unless
he
'll
grant
,
that
supposing
the
Son
of
God
would
be
a
Redeemer
of
Man
,
the
very
Law
of
Works
required
his
Incarnation
:
If
so
,
then
Mr.
M.
hath
allowed
,
that
it
must
be
a
part
of
Humiliation
in
his
own
proper
Sense
.
4.
Yea
,
I
know
a
Notion
of
his
that
must
fall
;
that
supposing
the
Compact
between
the
Father
and
Son
,
antecedent
to
the
Incarnation
,
the
Son
stood
obliged
to
Assume
our
Nature
with
its
Frailties
;
and
that
because
it
was
our
Nature
whom
he
was
to
Redeem
,
and
because
it
was
in
that
State
by
our
Sins
,
which
he
had
obliged
himself
to
expiate
.
Yea
,
5.
Upon
his
being
thus
obliged
,
Millions
of
Sinners
were
Pardoned
and
Saved
before
his
Incarnation
;
and
therefore
he
stood
charged
with
their
Concerns
,
so
as
to
be
obliged
to
Satisfie
for
their
Sins
,
and
that
in
their
Nature
(
for
out
of
their
Nature
would
not
serve
.
)
Put
these
two
last
together
,
and
we
shall
come
,
even
with
Mr.
M's
own
good
liking
,
to
our
Point
,
viz.
That
Humiliation
doth
properly
predicate
of
the
Incarnation
strictly
taken
:
Yet
I
suspect
it
will
hardly
go
down
:
Why
?
Because
Mr.
M.
is
so
very
fond
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Filth
of
Sin
being
on
Christ
,
that
he
cannot
think
Christ
humbled
sooner
,
or
longer
,
than
he
can
with
some
tolerable
Decency
call
Christ
the
very
Murtherer
,
Adulterer
,
Blasphemer
,
&c.
which
hath
too
frequently
Preached
;
and
in
his
Book
P.
14.
he
a
little
washeth
,
by
saying
,
He
put
on
the
Sinners
Garments
;
and
our
Guilt
,
our
Sins
,
were
upon
him
.
(
Crispian
Phrases
,
which
for
some
end
or
other
he
still
likes
to
Consecrate
.
)
With
him
the
true
Model
is
,
Christ
must
be
as
Unrighteous
as
Sinners
,
that
Sinners
may
be
as
Righteous
as
Christ
;
and
our
Saviour
cannot
be
humbled
till
he
be
a
Sinner
,
nor
Sinners
happy
till
they
be
Saviours
.
Here
is
the
Arcanum
,
whatever
be
the
Pretence
.
2.
The
next
Term
he
dissecteth
and
strictly
garbleth
,
is
Incarnation
:
It
is
strictly
his
dwelling
in
Flesh
,
comprehending
under
it
both
the
Act
of
Assumption
,
and
the
Relation
or
Vnion
effected
thereby
,
between
the
Humane
Nature
so
Assumed
,
and
the
Person
of
the
Son
of
God
.
Reply
.
If
one
should
ask
him
,
How
the
dwelling
in
Flesh
comprehends
under
it
the
Act
of
Assumption
,
which
is
supposed
to
it
as
much
as
entring
into
an
House
,
is
to
a
Man's
abode
in
it
,
I
know
not
what
Answer
he
will
make
,
unless
that
the
Son
of
God
repeats
the
Act
of
Assumption
as
long
as
he
dwells
therein
,
by
that
which
he
calls
The
Divinity
clasping
the
Humanity
,
P.
63.
If
one
should
again
demand
,
Why
he
leaves
out
all
that
is
proper
to
real
Dwelling
?
Since
there
might
be
Assumption
,
and
Relation
,
though
it
had
ceased
the
next
Moment
.
I
judge
he
must
answer
,
Pardon
my
improper
Speaking
,
in
making
that
the
Principal
Thing
,
which
nothing
of
what
I
speak
saith
any
thing
to
.
But
if
he
should
answer
,
by
dwelling
in
Flesh
:
I
do
intend
,
Christ's
still
remaining
in
our
Nature
,
and
only
suppose
to
it
the
Act
of
Assumption
,
and
the
Relation
effected
thereby
.
I
reply
,
That
this
is
the
Grossest
Fallacy
;
for
Christ's
continuing
in
our
Nature
,
is
remaining
Incarnate
,
and
not
formally
Incarnation
;
which
is
the
Term
in
the
Question
.
And
the
Design
of
this
Fallacy
,
is
to
change
the
Question
for
the
sake
of
an
Argument
that
he
greatly
wants
;
since
the
Question
thereby
would
be
,
Is
the
Son
of
God's
continuing
in
our
Nature
,
a
part
of
his
Humiliation
?
And
is
any
so
Foolish
as
to
say
,
That
this
is
the
same
Question
,
as
was
the
Son
of
God's
Incarnation
a
part
of
his
Humiliation
?
Where
the
Term
Incarnation
is
the
very
Assuming
our
Flesh
into
Relation
and
Union
;
and
is
so
far
from
being
comprehended
in
the
Son
of
God's
still
dwelling
in
Flesh
,
that
it
is
supposed
thereto
,
yea
,
as
its
Cause
;
yea
,
and
doth
not
so
much
as
connote
it
,
but
as
he
assumed
it
to
dwell
in
it
for
ever
:
Such
Juggling
it
seems
is
necessary
.
But
the
main
Enquiry
I
now
come
to
,
viz.
Whereby
was
the
Act
of
Assumption
?
How
did
the
Son
of
God
take
our
Flesh
into
Union
to
his
Divine
Person
?
Was
this
in
and
by
his
Conception
?
To
this
Mr.
M.
answers
.
Mr.
M.
P.
74.
Christ's
Incarnation
is
one
thing
,
his
Conception
another
;
by
the
one
he
became
Man
,
by
the
other
he
became
the
Son
of
Man
:
The
former
implies
only
his
Participation
of
the
Nature
;
the
other
,
together
with
the
Nature
,
the
Manner
and
Way
of
his
partaking
it
,
though
in
Christ
they
did
Concur
and
Coexist
.
Reply
.
It
seems
then
being
Man
,
and
being
the
Son
of
Man
,
differ
;
and
that
so
far
,
as
humbled
and
unhumbled
:
But
did
not
the
Son
of
God
become
Man
by
becoming
the
Son
of
Man
?
If
so
,
then
he
was
humbled
by
becoming
the
Son
of
Man
,
but
again
unhumbled
by
becoming
Man
.
He
saith
,
They
Coexisted
.
What
as
two
Separate
things
?
No
:
He
tells
you
it's
as
a
Thing
,
and
the
Way
and
Manner
of
that
Thing
therewith
.
But
to
the
loss
of
his
Fancy
,
he
will
find
that
the
Thing
hath
its
being
,
by
what
he
calls
the
Way
and
Manner
of
that
Thing
;
for
the
Son
of
God's
Incarnation
was
by
his
Conception
,
as
the
Means
and
Cause
of
it
;
and
therefore
if
he
was
humbled
by
his
Conception
,
he
was
humbled
by
his
Incarnation
too
;
for
he
became
Incarnate
by
being
Conceived
.
He
tells
us
,
They
did
Concur
as
well
as
Coexist
in
Christ
:
What
meaneth
he
?
Did
Christ's
being
Man
,
as
by
Incarnation
,
concur
to
make
him
the
Son
of
Man
by
Conception
;
as
his
being
the
Son
of
Man
by
his
Conception
,
did
concur
to
make
him
a
Man
,
or
Incarnate
.
i.
e.
He
took
Flesh
as
a
Man
,
that
he
might
be
Conceived
,
as
much
as
he
took
Flesh
by
being
Conceived
.
At
last
finding
,
upon
a
long
rolling
in
his
Mind
,
that
if
to
be
Conceived
was
to
be
Humbled
,
the
Son
of
God
then
must
be
Humbled
by
becoming
Incarnate
.
He
leaves
this
Profane
Cant
,
and
tries
what
he
can
make
of
granting
,
There
was
an
Abasement
in
the
Manner
of
his
Conception
,
but
not
in
his
being
Conceived
.
But
as
I
think
he
can
never
part
them
,
so
I
have
elsewhere
proved
,
That
his
being
Conceived
is
●he
greater
Debasement
;
and
there
was
nothing
in
the
Manner
of
it
Debasing
,
but
as
supposing
the
Thing
it self
was
so
.
Alas
,
What
is
this
or
that
Humane
Circumstance
compared
with
God's
taking
our
Flesh
?
And
what
are
the
Circumstances
?
Mary
,
though
no
Rich
Woman
,
was
of
David's
Line
,
a
Free
Woman
,
and
a
Virgin
.
Yet
let
's
hear
his
Reason
since
he
seldom
offers
any
.
The
Humane
Nature
was
really
related
to
Mary
,
as
to
its
Cause
,
for
she
Conceived
him
,
yet
she
was
not
a
Cause
either
of
his
Incarnation
or
of
his
Humiliation
.
Doth
he
intend
that
Mary
was
not
the
Cause
of
the
Son
of
God's
Will
to
be
Incarnate
,
and
so
Humbled
?
But
that
is
not
the
Point
,
and
none
doubt
it
.
But
I
ask
,
Was
not
Mary
the
Cause
of
the
Humane
Nature
,
as
it
was
Christ's
Humane
Nature
?
And
did
not
it
become
his
Humane
Nature
,
as
he
was
Conceived
of
her
,
by
the
Efficiency
of
the
Spirit
?
Well
therein
,
and
so
far
,
she
was
the
Cause
of
his
Incarnation
:
And
if
she
was
not
the
Cause
of
his
Humiliation
,
Pray
whence
was
the
Abasement
in
the
Manner
of
his
Conception
,
which
Mr.
M.
just
now
affirmed
?
I
dare
not
pretend
to
seek
out
any
,
least
in
naming
the
word
Embrio
,
he
should
call
it
a
piece
of
Ignorant
Blasphemy
.
Mr.
M.
after
all
his
Superfine
Distinctions
,
of
Christ's
Assuming
our
Nature
being
another
Thing
than
his
Conception
;
the
Thing
,
and
the
Manner
of
the
Thing
,
(
though
that
Manner
was
a
Cause
of
it
)
the
Conception
,
and
the
being
Conceived
;
being
Self-conscious
that
he
had
offered
no
Arguments
fit
to
Proselite
any
,
his
Admirers
not
being
able
to
understand
them
;
and
such
as
could
guess
at
what
they
did
signifie
,
being
sure
to
despise
,
if
not
abhor
them
;
he
comes
down
to
offer
a
Proposal
from
his
own
Choice
.
For
my
own
part
,
I
would
chuse
to
refer
Christ's
Conception
to
the
Things
that
made
him
allied
in
Blood
to
us
,
and
so
fit
to
act
as
our
Surety
,
rather
than
to
his
actual
performing
the
Work
of
Suretiship
,
as
antecedently
standing
in
that
Relation
to
us
,
P.
75.
Reply
.
Designeth
he
by
this
,
to
leave
others
to
chuse
for
themselves
,
without
a
Damning
Sentence
?
That
's
unlike
the
Heighth
and
Heat
of
the
Man
:
But
what
can
we
make
of
this
Jargon
,
as
connected
with
what
past
before
?
Was
not
Eve
allied
in
Blood
to
Adam
,
though
she
was
not
Conceived
a
Daughter
of
Man
or
Woman
?
And
therefore
Christ
might
have
been
allied
without
Conception
.
Again
,
was
not
Christ
allied
in
Blood
to
us
by
his
Incarnation
,
which
he
saith
is
another
thing
than
Christ's
Conception
?
It
seems
by
our
Author's
words
,
That
his
abstracted
Incarnation
was
Christ's
taking
the
Humane
Nature
or
Flesh
,
but
not
Specifically
our
Humane
Nature
or
Flesh
:
Or
was
his
Assuming
the
Humane
Nature
,
as
distinct
from
Conception
,
an
Assuming
a
Humane
Soul
not
allied
to
our
Souls
,
as
he
is
allied
to
us
in
Blood
by
Conception
,
and
he
doth
here
confine
it
thereto
?
Here
we
meet
with
another
Distinction
,
sufficient
to
argue
him
still
a
Designing
Man
,
but
not
a
very
Distinct
or
Discerning
one
:
Here
's
a
Humane
Nature
,
and
yet
not
a
Humane
Nature
allied
to
us
;
a
Humane
Flesh
and
Blood
,
and
not
a
Flesh
and
Blood
allied
to
ours
.
By
Christ's
Incarnation
he
took
a
Humane
Nature
,
a
Flesh
and
Blood
,
not
allied
to
us
:
By
Conception
he
became
allied
to
us
in
Flesh
and
Blood
,
and
in
Nature
too
,
unless
he
hath
it
in
his
Mind
,
that
Christ
hath
not
a
Humane
Soul
allied
to
ours
.
Those
words
also
are
very
uncertain
,
Antecedently
standing
in
that
Relation
to
us
.
Doth
he
mean
that
Christ
was
not
related
to
Men
as
their
Surety
before
his
Incarnation
?
How
then
were
all
the
Saints
Saved
before
his
Coming
?
Or
is
it
that
the
Son
of
God
did
not
perform
any
Suretiship-Act
in
Assuming
our
Nature
,
or
being
Conceived
?
If
so
,
then
he
had
not
undertaken
to
Assume
our
Nature
before
he
took
it
;
though
all
that
he
did
or
suffered
(
had
it
been
possible
)
would
not
have
availed
us
,
unless
so
done
and
suffered
in
our
very
Nature
:
And
can
you
suppose
he
engaged
not
that
as
a
Surety
or
Sponsor
,
without
which
nothing
had
been
Payment
?
Or
doth
he
intend
that
Christ
wa●
not
allied
to
us
in
Blood
before
his
Conception
?
It
's
true
,
and
yet
as
true
,
That
he
was
allied
to
us
in
Blood
by
his
very
Incarnation
,
as
well
and
as
soon
as
by
his
Conception
:
Christ
did
not
Assume
a
Humane
Nature
before
nor
otherwise
,
than
as
he
was
by
his
Conception
allied
to
us
in
Blood
,
and
Soul
too
:
At
last
we
are
gotten
out
of
this
Labyrinth
,
made
up
of
nothing
but
ripe
blown
Thistles
.
His
Authorities
,
when
examined
,
avail
him
little
,
I
have
but
room
to
examine
one
,
yet
he
is
at
the
Front
of
them
.
Ames
,
Medulla
,
Cap.
20.
P.
94.
Humiliatio
est
qua
subditus
est
justitiae
Dei
,
ad
illa
omnia
perficienda
,
&c.
The
Humiliation
(
of
Christ
as
Mediator
)
is
that
whereby
he
was
subject
to
the
Justice
of
God
for
finishing
all
those
things
which
were
required
for
Man's
Redemption
,
Phil.
2.8
.
Here
he
confineth
Humiliation
to
one
part
,
viz.
a
subjection
to
Justice
,
(
not
Authority
)
and
this
to
finishing
(
not
beginning
)
what
was
necessary
to
the
Redemption
of
Man
;
which
by
the
Text
he
quotes
,
refers
to
his
Death
or
Passion
on
the
Cross
,
of
which
besure
he
was
not
capable
as
God
.
But
that
he
confined
not
all
Christ's
Humiliation
to
this
which
excludes
his
Incarnation
,
is
not
evident
;
for
the
next
words
are
,
Humiliatio
ista
non
fuit
,
&c.
that
Humiliation
was
not
properly
of
the
Divine
Nature
or
Person
,
considered
in
themselves
,
but
of
the
Mediator
God-Man
:
Therefore
the
Assumption
of
the
Humane
Nature
simply
and
in
it self
considered
(
non
est
Humiliationis
hujus
pace
)
is
not
a
part
of
this
Humiliation
.
That
Humiliation
,
and
of
this
Humiliation
do
indicate
,
that
he
had
an
Eye
to
somewhat
else
that
might
be
called
by
this
Name
Humiliation
;
at
least
it
doth
not
prove
that
Christ's
Incarnation
was
not
a
part
of
any
Humiliation
of
the
Son
of
God
,
because
it
was
not
a
part
of
this
Humiliation
Dr.
Ames
limits
it
to
this
part
,
Mr.
M.
concludes
against
any
other
.
Our
Author
at
last
,
having
bungled
so
at
Demonstration
,
he
falls
to
suspicion-work
,
which
I
confess
his
Talent
renders
him
much
more
expert
in
;
as
if
thinking
no
Evil
,
were
no
part
of
Charity
;
or
at
least
,
want
of
Charity
were
no
Challenge
to
Faith
.
But
what
hath
his
Jealous
Head
brought
forth
,
after
so
oft
tumbling
the
word
Conception
?
Even
this
his
own
Doctrin
of
Imputation
is
lost
,
if
Christ's
Incarnation
be
a
part
of
his
Humiliation
:
Well
,
it
's
a
point
I
never
thought
of
before
;
and
it
's
a
comfort
to
me
,
the
Gospel
Doctrin
of
Imputation
will
suffer
nothing
,
but
be
availed
thereby
;
I
hope
to
find
much
more
of
Christ
imputed
to
me
as
done
for
me
,
than
what
I
was
personally
obliged
to
do
by
the
Law
,
or
was
esteemed
legally
to
perform
;
though
I
own
as
well
as
Mr.
M.
that
Christ
died
in
my
stead
;
yea
,
and
so
obeyed
too
,
as
you
'll
see
in
this
Book
.
But
with
him
,
farewell
all
Christ's
Obedience
or
Humiliation
,
if
we
did
not
legally
do
and
endure
all
the
very
same
;
and
if
so
,
he
must
take
his
leave
of
the
greatest
part
of
the
price
of
Redemption
,
viz.
the
value
given
to
all
Christ's
Obedience
by
the
Divine
Nature
;
for
I
hope
the
Law
never
required
that
in
Man's
Obedience
.
And
since
he
lays
such
stress
on
his
point
of
the
Incarnation
being
no
part
of
Humiliation
,
let
us
Appeal
to
Competent
Judges
,
Phil.
2.6
,
7
,
8.
Christ
Iesus
,
who
being
in
the
form
of
God
,
thought
it
no
robbery
to
be
equal
with
God
:
but
▪
be
emptied
himself
of
his
Glory
,
taking
on
him
the
Form
of
a
Servant
,
being
made
in
the
Likness
of
Man
:
And
being
found
in
Fashion
as
a
Man
,
he
humbled
himself
,
and
became
obedient
unto
Death
,
even
the
Death
of
the
Cross.
I
have
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
emptied
himself
of
his
Glory
,
and
left
out
the
two
Copulatives
which
are
not
in
the
Original
.
The
main
Matter
is
reducible
to
these
.
1.
Is
emptying
himself
of
his
Glory
any
Humiliation
?
I
answer
,
it
signifies
more
Humiliation
,
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
rendred
humbled
,
Vers.
8.
The
Word
is
as
much
as
rendring
all
Glory
and
Honour
vain
or
void
,
so
used
1
Cor.
9.15
.
2.
Is
the
Son
of
God's
Incarnation
intended
by
the
Apostle
when
he
saith
he
made
his
glorying
void
?
It
is
certainly
and
eminently
so
.
For
1.
The
Nominative
Case
to
this
Verb
,
is
confined
to
the
second
Person
not
incarnate
,
he
being
in
the
Form
of
God
,
&c.
He
,
even
he
so
considered
,
before
he
was
God-Man
emptyed
himself
,
or
made
his
glorying
void
as
to
Manifestation
,
wherein
could
this
properly
be
so
but
in
becoming
incarnate
,
for
whatever
Debasement
followed
after
his
Incarnation
referred
to
him
as
the
Effect
of
thus
emptying
himself
.
2.
The
whole
7.
Vers.
is
confined
to
his
Incarnation
as
I
have
fully
proved
,
he
emptied
himself
being
made
in
the
Likeness
of
Man
.
P.
24
,
25.
&c.
Vers.
8.
being
found
in
Fashion
as
a
Man
,
is
that
which
lets
in
what
followed
his
Incarnation
,
though
but
one
eminent
Instance
be
given
.
The
Assembly
of
Divines
,
Larg
.
Cat.
Q.
47.
Christ
humbled
himself
in
his
Conception
,
in
that
being
from
all
Eternity
the
Son
of
God
,
he
was
pleased
in
the
Fulness
of
Time
to
become
the
Son
of
Man
,
made
of
a
Woman
of
a
low
Estate
,
and
to
be
born
of
her
,
with
divers
Circumstances
of
more
than
ordinary
Abasement
.
To
wrigle
himself
out
of
this
which
he
subscribed
,
he
doth
,
I
suppose
,
use
●he
former
Shifts
.
But
to
add
no
more
,
Doctor
Owen's
Expos.
on
the
Hebrews
,
Chap.
3.
Vers.
2
,
3.
P.
21.
This
glorious
one
humbled
himself
into
the
Form
of
a
Man
,
of
a
Servant
,
unto
Death
,
the
Death
of
the
Cross
,
Phil.
25.6
,
7
,
8.
You
see
his
Comment
on
this
Text.
Reader
,
judge
now
of
the
Confidence
and
small
Tenderness
of
this
Man
that
should
have
a
very
peculiar
Eye
to
this
Opinion
of
his
when
he
told
his
Hearers
,
P.
38.
So
shall
it
go
with
your
Souls
,
so
will
God
deal
with
every
one
of
you
as
you
receive
or
reject
those
Truths
of
his
:
A
thing
he
calls
a
damning
Error
in
me
when
I
say
so
but
of
Mens
being
penitent
godly
Believers
.
The
second
Point
to
be
marked
is
,
That
Believers
are
as
righteous
as
Christ
in
Equality
,
as
to
Suretyship-Righteousness
.
For
that
's
the
Point
.
He
saith
little
here
for
it
;
and
I
have
said
enough
in
this
Book
against
it
;
therefore
a
few
words
will
serve
.
His
Authors
Rhetorical
Sayings
are
more
reconcilable
to
Truth
than
his
Position
.
Mr.
Bradshaw
affirms
,
That
Pardon
without
the
rigid
Imputation
of
the
Active
Obedience
,
serves
to
all
saving
Purposes
.
But
I
'll
dismiss
this
with
these
Remarks
.
1.
He
builds
his
whole
Notion
upon
a
Suretiship-Righteousness
,
and
never
proves
Christ
to
be
any
such
Surety
as
will
at
all
infer
,
that
we
are
as
Righteous
as
he
on
that
account
.
I
have
carefully
weighed
what
he
hath
written
;
and
find
what
he
saith
for
it
,
pag.
10
,
is
,
that
he
is
called
a
Surety
,
Heb.
7.
22.
I
grant
it
,
and
he
'll
find
,
I
have
proved
that
Christ
is
there
called
only
a
Surety
of
the
Gospel
Covenant
;
and
therefore
can
,
as
mentioned
in
that
place
,
be
engaged
to
no
more
thereby
,
than
what
that
Covenant
includeth
.
Though
yet
I
grant
,
that
other
Scriptures
prove
,
that
Christ
undertook
to
be
the
end
of
the
Law
for
Righteousness
,
and
died
in
our
place
or
stead
,
&c.
of
which
I
have
insisted
at
large
.
And
if
this
will
not
serve
,
he
adds
his
All
:
He
who
is
obliged
to
pay
anothers
Debt
,
or
any
part
of
it
,
is
properly
,
and
in
strictness
his
Surety
.
Repl.
But
not
always
so
,
as
that
the
Principal
can
be
said
to
pay
that
Debt
as
m●●h
as
he
,
nor
be
as
just
as
he
,
nor
be
said
to
be
immediately
released
upon
his
payment
,
&c.
For
if
a
Friendgoes
to
a
Creditor
,
and
promiseth
to
pay
part
of
a
Prodigals
Debt
,
agreeing
together
,
that
upon
sundry
terms
,
and
in
a
fit
time
,
and
by
degrees
the
Prodigal
shall
be
acquitted
and
released
;
yea
,
and
that
his
Debt
shall
be
remitted
to
him
in
a
way
of
forgiveness
by
the
very
Creditor
,
and
he
still
be
bound
to
certain
Services
thereby
;
I
hope
all
the
former
daring
assumptions
are
prevented
,
and
yet
the
subsequent
Surety
engaged
to
pay
part
of
the
Prodigal's
Debt
.
Should
not
Mr.
M.
p.
10.
forbear
saying
,
that
holy
Mr.
Baxter
wrangles
and
rejects
this
Counsel
of
God
against
himself
,
and
cites
the
place
where
Mr.
B.
argues
this
point
,
and
offer
no
better
proof
.
But
that
's
their
way
,
he
shall
Reason
,
and
they
'll
do
their
work
by
meer
Reproaches
,
and
cursed
Censures
.
2.
He
p.
75.
saith
,
That
Christ's
Resurrection
,
Ascension
and
Intercession
,
are
not
imputed
to
Believers
:
Yet
all
the
proof
he
brings
for
an
Eternal
Legal
Union
between
the
Elect
and
Christ
,
and
their
being
one
Person
in
Law
,
is
,
That
they
are
said
to
be
in
him
in
his
reviving
,
rising
from
the
Dead
▪
and
sitting
in
heavenly
places
with
him
,
p.
59.
●●hat
what
in
one
place
is
the
instance
and
ground
of
Legal-Surety-Imputation
,
in
the
other
is
excluded
from
being
imputed
:
I
hope
those
phrases
will
by
his
followers
,
not
again
be
pleaded
for
Suretiship-Imputation
.
3.
How
dogmatically
spoken
is
it
,
p.
76.
That
if
it
be
the
same
Righteousness
in
which
Christ
and
we
stand
,
he
and
we
are
so
far
as
that
Righteousness
makes
Righteous
,
equally
Righteous
?
Repl.
But
Sir
,
he
and
we
come
not
alike
by
it
;
and
we
depend
on
it
as
in
him
for
all
;
he
stands
not
in
it
so
as
to
need
forgiveness
,
which
we
do
;
yea
,
that
forgiveness
is
oft
repeated
to
us
after
we
are
made
Righteous
:
He
is
by
it
entitled
to
much
more
than
we
are
,
&c.
of
which
elsewhere
.
And
since
he
infers
an
Equality
from
a
Sameness
,
let
me
ask
,
are
we
as
spiritual
as
Christ
?
And
yet
it
's
the
same
Spirit
that
is
in
Christ
and
in
us
.
Are
we
as
much
beloved
by
God
as
Christ
our
Mediator
is
?
And
yet
Ioh.
17.
26.
Thou
hast
loved
them
as
thou
hast
loved
me
,
that
the
Love
wherewith
thou
hast
loved
me
may
be
in
them
:
Here
's
As
and
the
Same
Love
,
yet
it
were
Impudence
to
pretend
to
be
loved
equally
.
Yea
,
Vers.
22.
The
Glory
which
thou
gavest
me
I
have
given
them
:
Here
's
the
same
Glory
,
but
must
we
be
as
glorious
as
Christ
in
Equality
?
Alas
!
Do
not
we
see
that
the
same
Guilt
of
a
Fact
may
lie
upon
many
,
and
yet
all
not
be
guilty
in
the
same
Degree
?
Judge
then
,
what
an
Air
of
Assurance
doth
this
short-sighted
Man
breathe
forth
in
the
next
Words
.
I
can
hardly
think
any
Man
is
so
forsaken
of
common
Vnderstanding
as
to
deny
it
:
Because
he
cannot
give
convincing
Light
,
he
'll
threaten
us
into
it
by
calling
us
mad
,
and
had
he
thought
th●●
would
have
sent
more
open
Mouths
after
us
,
he
would
have
given
us
that
Term
instead
of
Semisaciniane
,
Men
that
hold
damning
blasphemous
Errors
,
and
what
not
.
But
any
Man
that
intimately
knew
Mr.
Baxter
(
whom
he
loads
with
these
Titles
as
well
as
others
)
and
Mr.
M.
would
not
be
long
concluding
which
had
more
Understanding
,
Truth
,
Love
to
God
and
Man
,
Publick-spiritedness
,
Godliness
,
Integrity
,
and
whatever
makes
a
Gospel-spirit
and
the
Image
of
Christ
upon
a
Man
;
to
say
nothing
of
Humility
,
good
Nature
.
Freedom
from
Envy
and
Malice
,
&c.
Yea
,
God
blessed
him
,
more
to
the
real
Conversion
of
Souls
than
a
hundred
Mr.
Mather's
;
notwithstanding
his
charging
him
with
rejecting
the
Counsel
of
God
against
himself
.
P.
10.
And
to
hold
pernicious
,
Soul-destroying
Errors
;
for
it
's
him
,
whose
Words
he
puts
in
a
broken
Light
.
P.
46.
4.
He
very
oddly
evades
the
Charge
of
the
Assembly
.
Confess
.
Chap.
26.
A.
3.
viz.
This
Communion
which
the
Saints
have
with
Christ
,
doth
not
make
them
in
any
wise
Partakers
of
the
Substance
of
his
God-Head
,
or
to
be
equal
with
Christ
in
any
respect
;
either
of
which
to
affirm
is
impious
and
blasphemous
:
This
Place
I
cited
,
but
would
not
repeat
the
Words
at
Pinners
Hall
.
To
this
he
tells
us
,
P.
76.
This
must
be
taken
in
a
limited
Sense
,
&c.
for
taken
absolutely
it
will
not
hold
,
Believers
are
Menequally
with
Christ
,
&c.
Rep.
True
,
for
he
hath
almost
told
us
,
we
are
hail
Fellows
with
Christ
,
he
was
not
humbled
in
being
a
Man
,
nor
is
he
dishonoured
in
our
being
as
righteous
as
he
.
He
saith
,
P.
7.
Christ's
Incarnation
may
as
justly
be
said
to
be
a
Part
of
his
Exaltation
as
of
his
Humiliation
:
But
though
they
intend
not
the
being
of
a
Man
in
what
they
so
severely
brand
,
yet
they
mean
nothing
if
they
exclude
what
is
so
great
a
Perfetion
of
Christ
as
his
Righteousness
is
,
when
they
fix
Blasphemy
on
saying
we
are
equal
with
Christ
in
any
respect
,
they
must
think
his
Righteousness
such
a
Prerogative
,
that
who
will
equal
Christ
in
this
,
may
next
ask
of
him
his
Kingdom
also
,
and
Mr.
M.
hath
given
us
a
Handle
for
that
upon
our
very
being
as
Righteous
as
Christ
.
For
,
P.
25.
He
at
large
shews
that
Christ
hath
two
Titles
to
Glory
,
a
natural
one
,
and
an
accumulated
one
,
viz.
An
acquired
Title
as
our
Surety
;
and
if
you
ask
what
Glory
that
is
you
'll
find
,
P.
56.
It
's
that
special
Revenue
of
Glory
and
Praise
which
the
Father
,
who
began
his
Son
from
Eternity
,
and
loving
him
with
an
infinite
Love
designed
him
.
Now
then
,
if
Christ's
Title
to
all
his
acquired
Glory
be
his
Suretiship
Righteousness
,
and
as
to
that
we
are
as
Righteous
as
he
in
Equality
,
what
can
hinder
us
not
only
to
have
that
very
same
Title
to
Heaven
and
Glory
as
Christ
hath
as
he
is
our
Sponsor
!
But
I
say
what
can
hinder
Believers
Claim
and
Title
to
the
very
same
high
Throne
in
Heaven
,
and
the
very
same
Degree
of
Glory
,
as
Christ
,
as
their
Surety
hath
a
Title
to
,
since
Christ
hath
it
?
For
that
very
Righteousness
which
they
have
as
much
of
as
he
himself
,
and
that
God
gives
,
or
rather
pay●
them
all
of
remunerative
Justice
;
and
that
they
are
one
mystical
Person
with
Christ
all
which
this
modest
Author
affirms
,
P.
55.
Reader
●●●ge
,
is
this
no
other
Equality
than
in
being
Men
as
well
as
Christ
?
5.
Though
he
talks
so
much
of
Suretiship
Righteousness
,
he
gives
an
uncertain
Sound
of
that
Bond
wherein
Christ
and
Believers
come
into
that
legal
Oneness
.
1.
One
while
he
was
constituted
a
Surety
in
that
Covenant
between
God
and
him
.
P.
10.
Thereby
there
was
a
legal
Vnion
,
and
this
Vnion
was
from
everlasting
,
and
it
was
of
supercreation
Grace
,
and
perfected
in
the
Transaction
between
God
and
Christ
.
P.
50
,
60.
Reader
know
;
That
I
grant
there
was
a
Covenant
of
Redemption
beforetime
,
and
that
therein
Christ
undertook
to
redeem
and
save
elect
Sinners
,
&c.
But
yet
I
deny
,
that
by
that
Covenant
Christ
and
the
Elect
were
eternally
one
legal
Person
,
or
that
he
is
their
Surety
in
such
a
Sense
,
as
will
render
them
legally
esteemed
to
do
and
suffer
all
that
Christ
did
pursuant
to
that
Covenant
;
or
that
thereby
they
are
as
Righteous
as
he
:
Thou
wilt
find
my
Arguments
in
this
Book
,
at
present
it
's
enough
to
say
,
we
were
never
Principals
in
that
Covenant
,
and
therefore
Christ
could
not
be
such
a
Surety
.
The
thing
insisted
on
in
that
Covenant
was
Redemption
Work
,
and
the
Salvation
of
Sinners
,
as
fallen
;
but
the
redeeming
and
saving
of
Sinners
,
or
our selves
as
Sinners
,
was
never
proposed
to
us
as
our
Duty
;
it
was
inconsistent
and
impossible
to
our
State
as
fallen
;
and
with
his
Leave
,
as
it
looks
strange
the
Elect
should
have
two
legal
Heads
at
once
,
viz.
Christ
and
Adam
,
so
if
Christ
and
Men
were
eternally
one
legal
Person
,
I
doubt
it
may
as
well
be
proved
that
Christ
legally
broke
the
Law
in
the
Elect's
breaking
it
,
as
the
Elect
kept
the
Law
in
Christ's
keeping
it
:
Well
,
thus
far
,
here
's
a
Surety
without
a
Principal
,
and
a
Work
or
Debt
which
none
was
ever
bound
to
,
but
him
that
is
called
a
Surety
in
a
Sense
that
many
must
be
said
to
do
and
pay
as
much
as
he
.
2.
Another
while
Christ's
Name
was
put
into
the
original
Bond
in
which
we
by
the
Law
and
Covenant
of
our
Creation
were
bound
,
P.
10.
He
told
us
before
he
was
constituted
a
Surety
in
another
Bond
,
viz.
The
Eternal
Compact
;
if
so
,
then
his
Name
is
put
into
this
Bond
,
in
performance
of
his
antecedent
Suretiship
,
and
not
made
a
Surety
by
putting
his
Name
in
this
Bond
;
then
it
follows
,
that
what
he
doth
pay
of
this
Bond
can
be
said
to
be
paid
by
us
no
otherwise
than
according
to
the
Nature
of
his
Suretiship
in
the
former
Bond
,
wherein
we
have
seen
he
was
principal
and
sole
Undertaker
,
I
am
glad
by
this
that
I
need
not
argue
with
him
,
that
if
Christ
was
a
pecuniary
proper
Surety
with
us
in
the
Covenant
of
Works
,
then
it
was
either
absolutely
or
disjunctively
:
if
absolutely
,
that
he
would
keep
it
,
then
we
were
not
Parties
at
all
engaged
.
If
disjunctively
,
viz.
That
either
we
or
he
would
keep
it
,
then
it
was
never
broken
,
for
he
hath
kept
it
,
and
his
Obedience
,
without
any
Suffering
sufficed
to
fulfill
it
,
&c.
But
Mr.
M.
granting
,
and
that
truly
,
that
Christ
was
constituted
Surety
in
the
Covenant
of
Redemption
prevents
my
insisting
on
such
things
,
Only
still
note
,
as
I
have
elsew●ere
proved
,
that
Christ
being
made
under
the
Law
(
which
he
means
by
putting
his
Name
in
the
Bond
)
was
the
Effect
of
Christ's
Suretiship
.
3.
Yet
inconsistently
enough
,
P.
14.
Christ
was
made
our
Surety
,
his
Name
was
not
only
put
into
the
Covenant
of
Works
,
but
into
it
as
a
broken
Covenant
.
Here
all
is
ruffled
again
,
and
how
shall
we
unriddle
it
?
He
was
but
now
constituted
a
Surety
in
the
eternal
Bond
,
but
he
is
here
made
a
Surety
in
the
broken
Bond
:
He
that
distinguished
between
assuming
our
Nature
and
being
conceived
,
no
doubt
,
will
find
some
Difference
between
constituted
a
Surety
,
and
made
a
Surety
;
for
that
he
must
do
or
he
contradicts
himself
.
Well
,
I
grant
that
Christ
came
in
our
Nature
to
obey
the
Law
we
had
broken
,
and
bear
the
Punishment
we
had
deserved
,
and
answer
the
End
of
the
Law
which
we
had
frustrated
.
But
this
will
not
make
him
such
a
Surety
in
this
broken
Bond
,
as
shall
make
us
legally
accounted
to
do
all
,
and
suffer
and
answer
all
,
and
be
as
righteous
as
he
that
did
it
,
though
it
be
in
his
very
Righteousness
that
we
are
saved
,
notwithstanding
we
have
failed
in
all
this
.
For
I
ask
when
he
put
his
Name
in
this
broken
Bond
?
Sure
not
before
it
was
broken
,
then
he
was
Surety
before
:
Again
,
when
he
did
put
his
Name
,
did
,
he
do
it
to
the
same
very
purpose
as
we
were
originally
bound
,
viz.
that
we
might
live
by
our
Innocency
and
Obedience
as
our
Righteousness
?
No
,
it
was
to
redeem
us
from
the
Effects
of
our
own
Disobedience
.
Did
he
engage
that
we
should
do
and
suffer
what
would
be
a
Price
of
our
Redemption
and
Salvation
?
No
,
he
was
to
do
it
himself
in
his
own
legal
Person
,
I
say
legal
,
because
the
divine
Dignity
of
his
Person
gave
the
legal
,
yea
,
supralegal
Value
in
God's
Account
to
what
he
did
and
suffered
;
for
one
meer
Man's
doing
and
suffering
what
the
meer
Law
injoined
,
would
not
have
satisfied
for
Millions
,
and
the
broken
Bond
it self
did
not
require
a
divine
Person
's
obeying
any
more
than
the
whole
Bond
did
,
though
the
Attainment
of
its
Ends
did
so
.
Again
,
if
Christ's
Suretiship
was
so
limited
within
this
broken
Bond
,
than
as
he
was
bound
to
do
and
suffer
no
more
than
it
required
,
so
neither
he
nor
we
are
entitled
by
that
Obedience
to
any
more
than
this
broken
Bond
at
first
covenanted
to
give
:
Yea
further
,
Mr.
M.
faith
,
P.
57.
The
elect
were
constituted
(
at
first
)
under
another
Head
,
and
under
another
Covenant
,
which
had
nothing
in
it
of
Christ
and
his
Righteousness
,
either
to
be
brought
in
for
them
,
or
to
be
applied
to
them
.
Reply
.
But
if
Christ's
Righteousness
be
no
higher
than
that
Covenant
did
require
before
it
was
broken
,
the
Righteousness
of
perfect
Adam
had
been
as
great
as
Christ's
:
And
if
the
unbroken
Covenant
was
the
same
as
the
broken
Bond
,
How
should
the
unbroken
Covenant
neither
have
nor
require
any
Righteousness
of
Christs
,
and
yet
the
broken
Bond
measure
and
limit
Christ's
Righteousness
,
and
Sentence
us
legally
Righteous
for
it
.
But
if
,
as
Mr.
M.
saith
,
the
Covenant
with
Adam
and
the
Elect
was
another
Covenant
from
the
broken-Bond
;
then
we
are
not
under
the
Covenant
requiring
what
at
first
it
injoyned
,
and
being
federating
Parties
only
in
the
first
,
and
subjected
to
Penalty
only
by
it
as
it
's
broken
:
Here
's
no
Obedience-work
for
a
Surety
,
nor
place
for
a
proper
Surety
in
bearing
the
Penalties
.
But
I
have
elsewhere
enlarged
,
and
therefore
conclude
,
That
such
Confusion
about
the
Suretiship
should
abate
Mens
regard
to
his
Censures
,
against
such
as
will
not
own
he
himself
knows
not
what
,
and
proveth
none
sees
how
.
6.
I
find
after
all
,
that
this
Equality
of
Righteousness
between
Christ
and
us
,
is
not
so
much
from
Legal
Union
,
or
Judicial
Imputation
,
but
from
a
Coalescence
of
Believers
into
one
mystical
Person
with
Christ
by
Vital
Union
.
Thus
p.
55.
Between
our
believing
and
our
being
justified
,
there
comes
in
our
Coalescing
into
one
mystical
Person
with
Christ
by
this
Vital
Vnion
,
and
our
having
his
Righteousness
upon
us
unto
the
Iustification
of
Life
;
and
so
our
being
justified
is
not
the
next
or
immediate
effect
of
our
Believing
,
&c.
Here
indeed
;
if
I
understand
what
one
person
is
,
he
may
well
argue
we
are
as
Righteous
as
Christ
;
for
we
are
Christified
with
Christ
,
not
in
Name
,
or
on
Account
of
his
undertaking
,
or
his
being
the
Head
of
the
Church
as
his
mystical
Body
:
But
as
being
one
mystical
Person
,
opposed
to
a
Legal
Person
,
than
by
pointing
at
any
Believer
,
you
may
avoid
the
danger
of
Ioh.
8.24
.
If
you
believe
not
that
I
am
he
,
you
shall
die
in
your
sins
.
Mr.
M.
may
rise
higher
than
that
we
are
as
Right●●us
as
Christ
,
and
say
we
are
as
Holy
as
Christ
,
as
Honorable
as
Christ
,
as
Wise
as
Christ
;
and
so
interpret
his
proof
,
1
Cor.
1.30
.
Nay
,
are
we
not
assumed
into
a
Personal
Union
with
the
Eternal
Word
,
as
the
Humane
Nature
of
Christ
is
;
which
I
think
is
unavoidable
,
unless
Christ
hath
more
Persons
than
one
?
Besides
,
his
being
a
legal
Person
,
which
he
opposeth
this
mystical
Person
to
.
And
that
he
means
something
like
this
,
hear
him
p.
60.
It
's
called
a
Vital
Vnion
,
because
in
effecting
it
;
there
is
a
Vital
Touch
,
as
I
may
say
,
between
Christ
and
us
,
and
a
clasping
each
on
other
.
Compare
this
with
P.
63.
The
Humane
Nature
of
Christ
leans
on
the
Godhead
in
the
Son
,
and
hath
the
Eternal
Power
of
the
Deity
clasping
about
it
,
and
holding
it
in
that
Vnion
,
&c.
The
Eternal
Power
of
the
Godhead
in
Christ
(
and
not
so
much
the
strength
of
any
created
Principle
of
Grace
in
us
)
holding
our
Hearts
unto
him
,
and
causing
them
for
ever
to
live
upon
him
.
Can
you
find
much
difference
,
though
he
pretend
a
Disproportion
?
The
Awfulness
of
the
Subject
restrains
me
from
exposing
this
affected
Cant
,
which
is
the
only
Gospel
with
these
Men
,
because
its
Mystery
,
i.
e.
unintelligible
Nonsence
fitted
to
a
Rosocrucian
or
Behemist
:
It
is
not
enough
that
Christ
is
the
Author
of
all
in
us
,
and
the
Securer
of
all
promised
Good
to
us
;
and
that
he
condescended
to
confirm
this
,
and
comfort
our
Souls
by
such
gracious
Instances
of
a
Mystical
Union
,
as
that
between
Vine
and
Branches
,
Head
and
Members
,
Husband
and
Wife
;
yea
,
that
the
same
Spirit
dwells
in
Christ
and
us
,
each
of
which
inform
and
assure
to
us
,
the
Blessing
designed
to
be
signified
thereby
,
but
not
whatever
our
Profane
Fancies
may
wrest
a
Metaphor
,
or
force
an
Expression
to
.
Must
Men
strain
it
to
one
Person
,
whereby
Christ's
Prerogatives
and
our
Vile
Defects
are
in
common
to
Christ
and
us
?
Is
this
to
let
Christ
in
all
things
have
the
Preheminence
?
Col.
1.
18.
The
Scriptures
needed
not
so
many
Metaphors
to
represent
to
us
the
several
Benefits
we
have
by
Union
with
Christ
:
This
one
would
have
served
for
all
,
yea
,
far
exceeded
all
;
only
that
one
Person
would
consist
but
with
few
of
them
,
nay
with
none
;
Head
and
Members
do
not
make
one
Person
,
but
one
Body
;
yea
,
one
Spirit
in
Christ
and
us
doth
not
make
one
Person
,
unless
you
'll
make
the
Holy
Ghost
to
be
an
animating
Soul
to
the
Body
,
and
so
be
the
chief
constitive
part
of
the
whole
Person
:
What
will
a
deluded
vain
Fancy
expose
Men
to
at
last
?
Exceptions
against
some
more
Passages
in
Mr.
M's
Book
.
I
Have
been
already
engaged
to
hint
at
some
,
yet
among
many
obnoxious
enough
,
let
's
consider
some
more
of
his
Stamina
.
1.
That
God
hath
ordained
Christ
to
do
all
with
God
for
the
Elect
,
and
that
he
shall
be
a●●
from
God
to
them
,
&c.
All
,
I
say
,
that
in
this
ruined
Condition
they
need
to
bring
them
to
that
heighth
of
Happiness
,
&c.
P.
56
,
58.
Reply
.
If
he
had
meant
only
that
Christ
was
to
do
all
with
God
in
a
way
of
Satisfaction
,
Impetration
,
Merit
,
or
Intercession
,
it
were
true
;
but
as
he
words
it
,
it
may
be
very
Erronious
;
and
it
is
to
Scrue
an
Error
he
doth
thus
express
it
.
Hence
,
because
he
finds
Repentance
and
Faith
are
so
necessary
to
our
Salvation
,
he
hath
in
his
Pulpit
endeavoured
to
inform
Men
how
Christ
repented
,
and
that
he
repented
for
us
;
and
though
he
doth
not-publish
it
in
this
Sermon
as
he
did
elsewhere
,
That
Christ
believed
for
us
;
yet
you
'll
see
presently
,
how
much
he
endeavours
to
convince
us
that
he
did
so
;
for
if
he
believed
whilst
humbled
,
it
was
for
us
,
and
it
's
imputed
to
us
,
as
he
oft
in
this
Book
affirms
.
Had
I
Mr.
M's
liberty
,
what
would
I
call
this
Error
;
for
though
it
's
in
Christ's
Strength
and
Grace
that
we
Repent
,
Believe
,
turn
to
God
,
and
do
good
Works
;
yet
if
we
do
not
these
as
our
Personal
Acts
,
Misery
will
be
our
Portion
.
If
you
(
not
I
)
believe
not
,
you
shall
die
in
you
Sins
,
John
8.
24.
Except
you
(
not
I
)
repent
,
you
shall
all
perish
,
saith
Christ
,
Luke
13.
3.
I
say
,
Except
your
Righteousness
(
not
mine
)
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
you
shall
in
no
case
enter
into
the
Kingdom
of
Heaven
,
Matt.
5.20
.
Had
Mr.
M.
been
an
Auditor
,
he
had
not
said
,
Lord
thou
understandest
not
the
Gospel
;
it
's
thou
art
to
do
these
things
,
this
is
the
deep
Counsel
of
God
,
however
legally
thou
speakest
:
He
might
as
well
say
,
it
's
thou
Christ
shall
perish
,
as
thou
Christ
art
to
repent
.
2.
Faith
is
a
prime
and
principal
part
of
our
Being
,
conformable
to
the
Image
of
Christ
,
&c.
He
is
the
first
Pattern
and
original
Copy
of
Believing
,
P.
62
,
63.
Reply
.
Is
Christ's
Faith
the
Pattern
of
Faith
in
Christ
?
I
remember
somewhere
Dr.
Goodwin
speaks
of
God's
trusting
Christ
till
he
was
Incarnate
;
and
of
Christ's
trusting
the
Father
since
the
time
of
his
Sufferings
:
Yea
,
we
may
easily
grant
that
Christ
believed
God's
Promise
;
and
,
as
a
Man
,
depended
and
relied
on
God's
Power
and
Truth
.
But
this
is
no
other
Faith
than
Adam
in
Innocency
acted
,
than
the
Law
of
Works
directed
to
.
By
this
account
we
may
think
better
of
the
State
of
Pagans
than
most
do
;
for
without
Gospel-Revelation
they
may
believe
in
God
,
trust
him
,
and
depend
on
him
.
But
what
is
this
to
the
account
the
Scripture
gives
of
Faith
in
Christ
?
Did
Christ
come
to
himself
as
a
Saviour
?
Did
he
receive
himself
as
a
Crucified
Redeemer
?
Did
he
eat
his
own
Flesh
,
and
drink
his
own
Blood
for
Eternal
Life
?
Did
he
plead
his
own
Merits
,
and
rely
on
his
own
Righteousness
for
Pardon
,
and
restored
Peace
?
Did
he
consent
to
be
married
to
himself
?
Did
he
look
to
himself
for
Healing
?
Or
to
use
Mr.
M's
account
of
Faith
in
this
very
Page
,
Did
he
go
out
of
himself
unto
himself
for
all
?
Yea
,
take
part
of
his
Description
of
Faith
in
Christ
,
p.
39
,
40.1
.
The
Subject
of
Faith
is
the
Heart
of
a
convinced
broken-hearted
Sinner
,
&c.
The
very
Nature
of
Faith
,
and
the
acting
of
the
Soul
in
it
,
is
such
as
doth
imply
and
include
a
Sight
and
Sense
of
Sin
and
Misery
,
and
a
lively
heart-influencing
Conviction
of
utter
Helplesness
in
a
Man's
self
,
and
unworthiness
to
be
helped
by
God
,
&c.
Reader
,
Doth
Christ's
Faith
in
the
Nature
of
it
,
imply
a
Sense
of
utter
Helplesness
and
Unworthiness
in
himself
,
or
of
his
Sin
and
Misery
?
The
Reason
he
gives
for
Justling
out
such
as
Abram
,
and
setting
up
Christ
for
the
original
Copy
of
believing
in
himself
is
this
,
The
Humane
Nature
of
Christ
lives
and
subsists
in
the
second
Person
,
leaning
on
the
Eternal
Deity
of
the
Son
of
God
,
it
hath
its
Subsistence
in
the
Bosom
of
the
Godhead
,
&c.
and
hath
the
Eternal
Power
of
the
Deity
clasping
about
it
,
P.
63.
The
Apostle
did
not
know
this
Faith
,
when
he
said
that
Charity
was
greater
than
Faith
:
Well
,
as
Sublime
as
this
Reason
seems
to
be
,
I
will
venture
to
say
,
This
is
not
that
Faith
in
Christ
which
the
Gospel
requires
of
Sinners
.
1.
I
will
give
you
a
Reason
of
Mr.
M's
,
which
besure
is
none
of
the
best
,
P.
7.
Christ's
dwelling
in
our
Nature
is
no
part
of
the
Punishment
of
Sin
,
for
then
the
Divine
Nature
only
is
punished
,
and
not
the
Humane
at
all
,
nor
the
Person
.
It
's
a
bad
one
for
what
he
brings
it
,
since
that
Assuming
the
Nature
and
dwelling
in
it
differ
,
and
I
have
answered
it
before
,
and
it
needs
a
great
Allowance
to
keep
it
from
.
But
if
the
Sufferings
or
Acts
of
only
one
Nature
be
not
the
Sufferings
or
the
Acts
of
the
Person
of
Christ
;
then
the
acting
of
Faith
of
the
one
Nature
on
the
other
Nature
,
is
not
acting
of
Faith
upon
the
Person
of
Christ
;
and
consequently
not
Gospel-Faith
,
which
is
to
be
acted
on
the
Person
of
Christ
;
here
the
Humane
Nature
believes
;
but
that
is
not
with
him
;
Christ
that
believes
,
it
believes
on
the
Divine
Nature
,
and
that
with
him
is
not
Christ
who
is
believed
on
:
What
now
is
become
of
Christ's
Believing
even
by
his
own
Reasoning
?
2.
The
Object
of
Faith
in
Christ
,
is
God-Man
Mediator
,
a
Crucified
Christ
,
&c.
but
the
Deity
of
the
Son
of
God
abstractedly
considered
,
is
not
God-Man
Mediator
,
&c.
Truly
if
our
Gospel-Faith
is
specified
by
this
,
I
see
not
the
need
of
Christ's
Incarnation
or
Death
,
yea
,
or
regard
thereto
.
3.
This
leaning
,
and
especially
to
the
purposes
assigned
to
this
Act
of
Christ's
Humane
Nature
,
is
not
all
that
which
is
Essential
to
the
Faith
in
Christ
which
the
Gospel
requires
.
But
why
should
I
Scribble
the
little
Paper
left
?
It
's
like
the
Reasons
he
gave
for
Christ's
Repenting
,
viz.
The
reproaches
of
them
that
reproached
thee
,
are
fallen
upon
me
;
and
he
was
a
Man
of
Sorrows
,
and
acquainted
with
Grief
.
3.
He
plainly
discovers
his
Mind
to
be
,
that
Faith
is
an
Act
of
the
Soul
whilst
spiritually
dead
and
unregenerate
,
P.
61.
He
joins
with
such
as
say
,
Faith
is
the
means
and
way
of
our
being
made
spiritually
alive
,
rather
than
our
acting
Life
,
as
being
already
brought
into
a
state
of
Life
,
as
the
Bodies
Clasping
hold
on
the
Soul
by
the
animal
Spirits
,
which
are
Corporeal
things
,
is
rather
the
means
of
Life
,
than
an
act
of
Life
,
&c.
P.
62.
Suppose
that
the
principle
of
Grace
begotten
and
created
in
us
in
Regeneration
contain
in
it
the
Habit
of
Faith
,
which
I
will
not
now
call
in
question
:
Yet
&c.
P.
32.
All
our
new
Obedience
,
and
all
the
Graces
of
the
Spirit
comprized
under
that
one
word
Love
,
are
the
Effects
and
Fruits
of
our
being
justified
.
P.
60.
In
Vnion
(
by
Faith
which
is
the
cause
of
this
Union
)
we
are
brought
immediately
into
a
state
of
Spiritual
Life
,
first
Relative
,
then
Qualitative
,
&c.
Repl.
Here
,
with
the
Arminians
,
he
denieth
the
habit
of
Faith
necessary
to
the
actings
of
Faith
:
He
is
contrary
to
the
Assembly
of
Divines
,
who
tell
us
,
That
God
in
effectual
Vocation
,
takes
away
the
Heart
of
Stone
,
and
gives
a
heart
of
Flesh
,
renewing
their
Wills
,
and
by
his
power
determining
them
to
that
which
is
good
,
and
effectually
drawing
them
to
Jesus
Christ
,
Conf.
Cap.
10.
A.
1.
&
Q.
2.
Man
is
altogether
Passive
therein
,
until
being
quickned
by
the
holy
Spirit
,
he
is
thereby
enabled
to
answer
this
Call
,
and
to
embrace
the
Grace
offered
,
and
conveyed
in
it
.
Large
Cat.
A.
73.
Faith
justifies
a
sinner
in
the
sight
of
God
,
not
because
of
those
other
Graces
which
do
always
accompany
it
,
or
of
good
Works
that
are
the
fruit
of
it
.
Here
we
see
,
that
there
is
a
quickning
regenerating
Work
and
Change
on
the
Heart
and
Will
,
in
order
to
the
Act
of
Faith
;
and
that
there
is
no
Faith
unaccompanied
at
any
time
by
other
Graces
,
and
that
by
good
works
they
intend
not
such
Graces
,
&c.
Did
not
Mr.
M.
tell
us
,
p.
60.
that
in
effecting
our
Vital
Vnion
,
there
is
a
Vital
touch
as
I
may
say
between
Christ
and
us
,
and
a
Clasping
on
each
other
.
Is
there
a
Vital
Touch
before
Life
,
or
a
Clasping
while
we
are
Dead
?
Doth
the
Mind
see
Christ
whilst
it
's
Blind
,
or
the
Will
embrace
him
whilst
it
's
morally
dead
,
impotent
,
unperswaded
,
and
averse
?
Do
we
consent
to
Christ
,
and
Covenant
with
him
,
whilst
Satan
,
Sin
and
Enmity
Reign
in
our
Faculties
;
or
open
the
Door
to
Christ
whilst
these
keep
the
Keys
?
God
,
saith
the
natural
Man
,
receiveth
not
the
things
of
God
,
because
they
are
spiritually
discerned
,
1
Cor.
2.14
.
but
Mr.
M.
saith
,
yea
,
it
's
while
they
are
natural
that
they
see
Christ
and
close
with
him
:
Here
's
a
knowledg
of
an
ignorant
Mind
;
here
's
a
coming
and
receiving
without
Life
.
Here
's
a
Faith
the
Gospel
Covenant
never
promiseth
;
for
it
's
not
included
in
God's
Writing
his
Laws
in
the
Heart
.
The
whole
stress
of
Salvation
is
laid
by
him
on
an
Act
of
a
dead
unregenerate
sinner
,
and
Men
are
justified
while
the
Soul
is
not
turned
from
darkness
to
life
,
nor
from
the
power
of
Satan
unto
God
,
Acts
26.
18.
it
were
worth
asking
h●m
,
whose
Act
this
Act
of
Faith
is
?
It
's
not
a
Humane
Act
,
unless
you
can
suppose
the
Mind
and
Will
can
Act
without
any
Vital
Principle
,
yea
against
it's
own
prevailing
Principle
:
Here
then
must
be
a
force
,
and
unactiveness
too
in
our
very
acting
;
and
it
's
a
strange
Clasping
of
what
we
hate
and
abhor
.
I
doubt
here
may
come
in
again
Christ's
believing
for
us
.
However
,
he
must
think
1.
That
our
Faith
after
we
are
alive
,
is
either
a
Faith
specifically
distinct
from
that
which
justified
us
,
or
it
's
still
an
Act
not
effected
by
a
regenerate
Principle
,
but
is
somewhat
either
below
Life
,
or
above
Man
,
even
when
he
is
spiritualized
,
he
seems
to
bid
at
both
:
His
Simile
is
for
the
first
;
the
Spirits
,
which
he
saith
are
Corporeal
,
Clasp
about
the
Soul
for
Life
;
so
it
seems
our
Faith
is
a
dead
thing
always
,
never
made
Life
or
Living
;
any
more
than
those
Spirits
are
made
Soul
;
otherwise
it
loseth
its
Clasping
meetness
,
as
they
would
do
in
ceasing
to
be
Corporeal
.
Yet
other
times
he
makes
it
look
like
a
Divinity
Clasp
about
us
.
2.
I
do
now
see
a
little
why
the
Man
is
so
against
God's
giving
us
any
saving
Benefit
in
any
way
of
Reward
,
though
not
of
Debt
:
It
's
because
Faith
is
the
only
thing
ordained
(
not
required
)
as
a
Physical
means
on
our
part
;
and
this
is
so
low
a
thing
,
that
a
dead
sinner
may
act
;
or
so
sublime
,
as
not
to
be
a
Humane
Act.
3.
Again
,
I
see
why
he
doth
still
confine
our
Justification
to
the
end
,
to
the
first
Act
of
Faith
;
yea
,
and
deny
the
immediate
influence
of
Faith
on
our
Justification
;
for
if
you
should
bring
it
among
Duties
,
or
to
be
under
the
Notion
of
a
Duty
,
all
is
spoiled
:
No
,
it
must
be
a
meer
Physical
Band
of
Union
,
not
enjoined
by
God
as
our
Ruler
,
but
appointed
as
the
Corporeal
Spirits
for
Ligaments
.
I
dare
not
touch
the
Philosophy
part
of
that
,
lest
if
I
name
Embrio
,
he
should
Curse
me
anew
.
4.
I
know
now
at
last
,
why
he
thought
me
a
Pelegian
,
(
the
selfish
reason
why
he
writ
it
to
London
I
knew
long
since
)
because
I
in
a
Printed
Sermon
put
the
Act
of
Faith
after
spiritual
Life
;
it
seems
I
should
have
said
with
him
,
That
in
Vnion
with
Christ
as
one
mystical
Person
(
which
is
by
the
efficient
causality
of
Faith
)
we
are
brought
into
a
state
of
Spiritual
Life
,
Relative
in
our
Iustification
and
Adoption
,
and
then
and
thereupon
Qualitative
,
&c.
p.
60.
His
Proofs
for
Faith
before
Life
,
because
Christ
promiseth
Life
upon
believing
,
are
contemptible
;
as
if
further
spiritual
Life
,
and
Pardon
,
and
Eternal
Glory
,
be
not
Life
as
well
as
Hell
is
Death
,
'
and
some
sinners
twice
dead
.
4.
The
Faith
he
so
much
insists
on
,
hath
not
all
the
Essentials
of
a
saving
Faith
.
I
know
many
Worthy
Men
distinguish
between
Faith
quae
justificat
,
and
qua
justificat
;
and
no
doubt
the
Soul
hath
an
especial
respect
to
Christ
as
Priest
,
and
his
Righteousness
in
order
to
Justification
.
But
our
Discourse
is
of
the
Faith
quae
justificat
.
What
that
Faith
is
,
he
tells
us
p.
62.
Faith
is
a
going
out
of
our selves
unto
Christ
for
all
.
And
p.
40.
The
Hearts
acting
towards
this
Object
in
its
believing
,
is
most
properly
in
a
way
of
trust
,
and
dependance
,
and
affiance
.
Rep.
1.
We
have
just
seen
,
it
wants
a
Vital
Principle
as
it
is
the
Act
of
an
unregenerate
dead
Soul
.
Now
this
brings
it
,
in
the
Judgment
of
most
Divines
,
to
be
no
saving
act
at
all
,
no
saving
Faith
,
because
the
Act
of
a
Natural
and
Dead
Sinner
.
2.
I
need
not
mention
that
it
is
no
obediential
Act
:
And
note
,
That
when
our
Divines
deny
that
Faith
is
not
Imputed
as
an
Act
of
Believing
,
or
as
an
Evangelical
Act
of
Obedience
;
they
say
,
it
's
not
as
such
imputed
as
our
justifying
Righteousness
,
which
I
grant
.
But
they
positively
affirm
,
that
the
Faith
by
which
Christ's
Righteousness
becomes
imputed
,
is
an
Act
of
evangelical
Obedience
,
Confess
.
Chap.
11.
A.
1.
Again
,
3.
I
will
not
insist
how
far
the
Assent
of
this
Faith
is
limited
,
as
to
its
Object
as
well
as
its
Nature
.
4.
I
do
grant
,
That
by
Gospel-faith
we
trust
in
,
and
depend
on
Christ
as
our
only
Saviour
;
and
that
by
it
we
go
out
of
our selves
to
Christ
for
all
Attonement
,
Merit
,
Causality
of
Acceptance
of
all
we
do
,
and
Strength
and
Grace
to
enable
us
to
all
.
5.
Yet
,
see
how
much
more
the
Assembly
includes
in
saving
Faith
,
Confess
.
Chap.
14.
A.
2
:
By
this
Grace
(
Faith
)
a
Christian
believeth
to
be
true
,
whaever
is
revealed
in
the
Word
for
the
Authority
of
God
himself
speaking
therein
,
and
acteth
differently
upon
that
which
each
particular
Passage
thereof
containeth
,
yielding
Obedience
to
the
Commands
Trembling
at
the
Threatnings
,
and
embracing
the
Promises
of
God
for
this
Life
,
and
that
which
is
to
come
;
but
the
principal
Acts
of
saving
Faith
are
accepting
,
receiving
,
and
restin
upon
Christ
alone
for
Justification
,
Sanctification
,
and
eternal
Life
.
6.
His
Faith
w●nts
the
receiving
of
Christ
,
if
not
wholly
,
yet
as
a
Prophet
and
Lord
:
Whereas
true
Faith
receives
Christ
Iesus
the
Lord
,
Col.
2.6
,
7.
Here
's
no
yielding
up
our selves
to
our
Redemer's
Conduct
,
no
Dedication
of
our selves
to
him
as
our
Owner
.
Guide
and
Ruler
,
nor
Consent
or
Engagement
or
Purpose
of
Heart
to
do
so
:
Whereas
Gospel-Faith
is
such
a
Trust
of
and
on
Christ
,
as
includes
a
yielding
up
our selves
to
him
,
to
be
saved
by
him
in
his
way
;
as
he
sets
down
the
Terms
,
viz.
To
deny
our selves
,
take
up
his
Cross
,
be
his
Followers
and
Disciples
,
Isa.
44.5
.
Luke
19.14
,
27.
Rom.
6.13.16
.
Luke
14.26
,
27
,
33.
Ier.
30.21
.
8.
Here
's
no
purpose
of
Heart
to
renounce
the
World
,
Flesh
and
Devil
,
who
are
Christ's
Rivals
and
Competitors
;
to
whom
we
before
,
did
yield
up
our selves
,
1
Pet.
3.21
.
Io.
5.44
.
Faith
is
a
strange
Conjugal
Consent
,
wherein
the
Wife
promiseth
no
Duty
or
Loyalty
;
only
expects
all
to
be
done
for
her
.
Obj.
If
we
trust
and
lean
on
Christ
we
shall
do
these
.
Ans.
1.
It
's
as
true
if
we
do
these
,
we
shall
and
do
lean
on
Christ
;
and
by
that
rule
may
as
well
call
these
Faith
,
and
leave
out
that
.
2.
It
is
not
a
saving
Trust
in
Christ
that
doth
exclude
these
,
or
is
without
them
.
This
is
plain
,
because
the
Act
of
Gospel-Faith
is
oft
expressed
by
these
as
well
as
by
Trust
;
and
a
Sentence
of
Condemnation
lies
still
upon
a
Soul
that
wants
these
,
and
is
under
the
power
of
their
contraries
,
We
will
not
have
this
Man
to
Reign
over
us
,
was
the
Language
of
Unbelief
;
and
for
this
they
were
subject
to
Death
,
Luke
19.14
,
27.
3.
The
Scriptures
tell
us
of
instances
of
a
Trust
and
Leaning
,
that
proved
destructive
for
want
of
these
other
things
;
and
certainly
will
prove
so
to
all
others
,
Mic.
3.11
.
The
Priests
teach
for
hire
,
and
the
Prophets
divine
for
money
,
yet
they
will
lean
upon
the
Lord
and
say
,
is
not
the
Lord
among
us
,
none
evil
can
come
upon
us
?
No
doubt
,
the
Foolish
Virgins
had
a
degree
of
Trust
in
Christ
;
but
were
lost
for
want
of
Oil
,
though
they
looked
for
so
much
from
him
.
4.
As
he
wordeth
it
,
and
joineth
it
in
other
places
;
it
looks
to
be
a
meer
Contemplative
Act
,
which
as
a
Man
unregenerate
doth
with
him
perform
,
so
a
Carnal
Man
may
do
it
for
indulging
his
Sloath
and
Carelesness
,
q.
d.
I
will
now
and
then
apply
to
this
Meditation
,
Christ
shall
do
all
for
me
,
I
trust
him
to
do
so
,
and
therefore
I
am
safe
,
though
I
do
no
more
;
yea
▪
I
shall
be
damned
if
I
strive
to
do
any
thing
else
as
a
means
of
obtaining
saving
Benefits
,
though
it
be
in
Christ's
Righteousness
that
I
expect
all
.
We
are
warned
Mat.
7.21
.
Not
every
one
that
crieth
Lord
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
.
but
he
that
doth
the
Will
of
my
Father
;
and
this
was
to
enforce
that
Charge
,
Enter
in
at
the
strait
Gate
.
5.
He
ascribes
too
much
to
Faith
,
as
imperfect
,
dead
,
and
unholy
a
thing
as
he
makes
it
;
even
more
than
I
dare
for
a
World
ascribe
to
that
which
is
the
true
Gospel-Condition
.
P.
51.
There
is
between
our
Believing
and
this
Righteousness
being
upon
us
,
a
reference
of
Causality
.
Repl.
We
must
be
destroyers
,
and
be
destroyed
,
for
saying
God
requires
Faith
,
suspending
Pardon
till
we
believe
;
and
by
his
Promise
,
securing
it
to
us
when
we
believe
,
though
we
expresly
deny
all
Causal
Influence
,
and
confine
the
Condition
to
the
meer
Frame
of
the
Object
;
and
do
leave
Justification
in
all
its
Causes
entire
,
as
the
Benefit
to
be
given
in
Christ's
Right
to
him
that
is
a
Believer
.
Yet
our
Accuser
,
Witness
and
Judge
,
can
innocently
cry
up
a
Causality
,
a
real
and
proper
Causality
;
a
mediate
Causality
of
Justification
,
an
immediate
Causality
of
Union
with
Christ
,
which
is
the
greater
benefit
.
P.
52.
My
short
Legs
can
follow
these
small
strides
.
It
's
a
Cause
of
Justification
;
but
how
?
By
more
than
that
Rule
,
causa
causae
est
causa
causati
.
Faith
is
a
Cause
of
Vnion
,
that
Union
is
a
Cause
of
Christ's
Righteousness
being
upon
us
,
and
that
Righteousness
being
upon
us
is
the
Cause
of
Justification
;
and
so
Faith
is
an
influential
Cause
of
Justification
.
If
you
go
forward
with
what
Justification
is
the
Cause
of
,
and
what
that
is
also
a
Cause
of
,
Faith
is
a
Cause
of
even
as
much
,
and
in
the
same
sort
as
it
is
of
Justification
;
and
if
you
go
backward
to
the
next
Cause
of
Faith
,
and
to
the
Cause
of
that
,
and
even
all
that
is
the
Cause
of
Justification
,
as
much
,
and
in
the
same
sort
as
Faith
is
.
And
what
kind
of
Cause
is
Faith
in
all
?
It
's
always
with
him
a
Phisical
Cause
,
a
natural
touch
and
clasping
.
Yet
P.
52.
he
saith
,
it
's
by
God's
Constitution
and
Ordination
;
hopeful
words
;
but
he
soon
throws
it
o●●
of
●
moral
Causality
again
and
brings
i●to
the
Corporeal
Spicies
Clasping
about
the
Soul
.
Here
's
a
Covenant-Consent
,
without
an
Act
considered
as
any
way
Moral
;
a
strange
thing
to
any
Man
of
Sense
,
who
must
know
,
that
Acts
are
considered
only
as
Moral
Acts
in
every
Covenant
.
6.
He
accounts
all
Performance
of
any
Duty
with
an
Expectation
of
any
Saving
Benefits
as
Morally
connected
therewith
,
to
be
in
a
legal
Manner
and
Spirit
,
from
legal
or
old
Covenant
Principles
,
and
unto
old
Covenant
Ends
,
&c.
P.
28
.
Compare
p.
71.
Reply
.
I
have
fully
proved
,
that
though
nothing
done
by
us
is
the
Righteousness
wherein
we
stand
before
a
Just
God
,
or
the
Merit
of
any
Good
,
or
Atonement
for
Sin
,
or
instead
of
a
legal
Righteousness
:
Yet
there
is
in
the
Gospel
a
Display
of
Authority
,
though
in
a
way
of
Grace
,
and
a
Rectoral
way
fixed
for
giving
out
the
Effects
of
Christ's
Obedience
in
his
Righteousness
,
as
Benefits
encouraging
to
Duty
:
And
in
that
way
we
must
expect
them
to
the
Glory
of
God's
Truth
and
Promises
,
and
we
wickedly
Presume
in
expecting
them
otherwise
;
and
hereby
Obedience
to
Christ
and
the
Righteousness
of
Christ
are
not
opposed
,
nor
old
Covenant
ends
pursued
.
Mr.
M.
saith
P.
49.
Faith
hath
no
Influence
,
no
not
so
much
as
in
a
way
of
Instrumentality
to
confer
upon
us
a
Right
and
Title
to
Christ's
Righteousness
;
all
the
Influence
that
Faith
hath
,
is
to
our
actual
Possession
of
it
.
I
grant
1.
That
Faith
is
not
our
Justifying
Righteousness
.
2.
That
Christ
hath
merited
the
Elect
shall
have
it
.
3.
That
it
is
the
Gospel-Promise
is
our
Title
and
Charter
;
yea
,
4.
I
deny
all
Causal
Influence
to
our
Possession
.
But
as
to
him
who
ascribes
to
Faith
a
Causality
,
I
would
ask
1.
Doth
not
the
Gospel
adjust
by
its
Promise
,
that
it
is
the
Believer
it
will
invest
in
this
Possession
of
Righteousness
.
2.
Doth
not
this
Promise
entitle
a
Believer
to
this
Possession
,
and
bar
the
Unbeliever
.
3.
Doth
Faith
then
no
way
affect
our
Right
or
Title
to
the
Possession
thereof
?
Doth
it
not
render
us
the
Persons
whom
it
so
entitleth
thereto
?
And
is
this
nothing
,
though
it
be
not
the
Righteousness
for
which
we
are
Justified
as
legal
Obedience
was
to
be
?
7.
He
ventures
too
far
in
making
the
Crown
of
Glory
and
Justification
to
be
Effects
of
Remunerative
strict
Iustice
as
to
us
,
which
is
untrue
,
notwithstanding
Christ's
Righteousness
is
imputed
to
us
.
P.
12
,
13
,
15.
Among
many
other
Expressions
of
this
kind
,
he
saith
,
It
is
the
Constitution
of
God
,
that
all
the
Saving
.
Good
and
Blessing
which
shall
be
given
us
,
shall
be
given
not
only
by
Free
Grace
,
but
by
the
Hand
of
Justice
.
Reply
.
If
he
mean
only
that
the
Consideration
upon
which
all
Saving
Good
was
granted
,
is
a
Righteousness
that
answered
strict
Justice
:
I
grant
it
.
But
to
say
(
which
he
seems
fully
to
intend
)
that
the
Righteousness
of
Christ
is
so
impured
to
us
,
as
that
Benefits
are
actually
conferred
on
us
in
a
way
of
Remunerative
Justice
as
to
us
,
I
deny
,
and
say
it
is
a
Thousand
Fold
worse
than
they
whom
he
Condemns
durst
ever
have
a
thought
of
.
I
own
also
it
's
a
Reward
of
Justice
to
Christ
,
that
Believers
should
be
Justified
and
Glorified
:
But
Justification
and
Glory
are
given
of
meer
Grace
to
those
Believers
,
though
in
a
Gospel
way
of
Government
:
They
cannot
plead
,
Now
Lord
I
have
Christ's
Righteousness
on
me
,
I
have
a
Claim
to
these
,
as
a
Debt
or
Reward
due
to
me
from
Remunerative
Justice
:
For
though
Christ
give
the
Crown
in
his
own
Right
,
and
his
Right
to
secure
that
Crown
;
yet
he
reserves
the
Claim
of
Justice
to
his
own
Person
,
and
we
must
accept
of
all
even
at
God's
Hand
of
Gift
.
Sinners
shall
not
have
the
Saviour's
Plea
in
themselves
,
though
he
will
plead
it
for
their
Good
.
There
is
more
Spiritual
Pride
in
this
kind
of
Talk
than
many
imagine
;
●he
Gift
of
God
is
Eternal
Life
,
even
when
he
gives
it
;
and
not
only
as
to
antecedent
Causes
,
we
look
for
the
Mercy
of
Christ
to
Eternal
Life
,
Iude
21.
and
it
's
still
for
Christ's
sake
we
must
intreat
and
expect
,
and
not
for
our
own
,
nor
for
any
thing
as
it
's
ours
,
whatever
be
the
Effect
of
the
Imputation
of
Christ's
Righteousness
on
us
.
8.
That
which
he
calls
telling
a
Story
to
us
of
the
deep
Counsels
of
the
Wisdom
and
Grace
of
God
,
how
this
Righteousness
is
upon
us
,
from
its
first
and
highest
Original
,
is
in
several
things
an
unsafe
Account
;
and
greatly
to
the
Dishonour
of
Father
,
Son
and
Spirit
.
Some
parts
of
it
I
have
already
considered
,
I
now
shall
briefly
observe
these
things
,
1.
He
strikes
at
the
Essential
Glory
of
the
Son
of
God
.
2.
He
describes
the
Fall
of
Man
very
Dishonourable
to
God
.
3.
He
much
mistakes
-
what
is
most
properly
the
Glory
of
God
.
4.
He
leaves
out
Man's
Acknowledgment
of
the
Holy
Spirit
in
the
Work
of
Salvation
.
1.
Mr.
M.
strikes
at
the
Essential
Glory
of
the
Son
of
God
:
Before
I
prove
this
,
I
would
premise
,
1.
The
Son
of
God
as
second
Person
in
the
Trinity
,
is
equal
to
the
Father
in
Essence
and
Glory
,
though
he
be
of
the
Father
,
as
to
the
Mode
and
Manner
of
Subsistence
.
Hence
he
hath
the
same
Divine
Perfections
and
Glory
.
2.
Whatever
is
ascribed
to
Christ
,
before
he
assumed
the
Humane
Nature
,
must
be
such
as
is
consistent
with
his
Divine
Nature
as
the
Son
of
God
,
and
proper
thereto
.
3.
Nothing
is
added
to
the
Divine
Nature
,
as
in
Christ
by
its
Union
to
the
Humane
Nature
,
besides
relation
to
that
Humane
Nature
.
4.
The
Person
of
the
Son
of
God
was
compleat
,
before
he
assumed
the
Humane
Nature
;
and
therefore
the
Humane
Nature
is
no
Constitutive
part
of
the
Second
Person
;
but
,
as
Dr.
Ameswell
saith
,
is
only
as
an
Adjunct
.
If
Mr.
M.
mean
more
,
it
's
horridly
Dangerous
,
when
he
saith
P.
8.
The
Humane
Nature
belongs
to
the
Constitution
of
Christ's
Person
as
he
now
is
.
And
looks
the
worse
for
his
words
P.
7.
Christ's
dwelling
in
our
Nature
,
is
no
part
of
the
Punishment
of
Sin
,
for
then
the
Divine
Nature
only
is
punished
,
and
not
the
Humane
at
all
,
nor
the
Person
.
As
if
what
terminated
on
one
Nature
only
,
did
not
terminate
on
Christ's
Person
;
and
by
the
same
Rule
,
the
Acts
confined
to
one
Nature
,
as
their
Principle
,
are
not
the
Acts
of
his
Person
,
unless
they
be
the
Acts
of
both
Natures
.
5.
Since
the
Incarnation
we
frequently
meet
with
a
Personal
Communication
of
Properties
;
what
is
proper
to
either
of
the
two
Natures
;
is
ascribed
to
Christ
as
God-Man
,
as
Christ
died
,
&c.
6.
Yet
there
is
neither
a
Transfusion
or
Communication
of
the
Properties
of
one
Nature
to
the
other
;
nor
must
we
ascribe
to
his
Person
any
thing
in
any
manner
that
would
tend
to
the
Confusion
of
the
two
Natures
.
7.
All
the
Glory
or
Humiliation
that
can
be
justly
ascribed
to
the
Son
of
God
as
such
,
cannot
infer
any
Change
in
or
Addition
to
him
,
and
must
be
confined
to
what
is
Manifestative
and
Relative
:
His
Glory
may
appear
more
,
but
cannot
be
added
to
;
it
may
be
obscured
,
but
it
cannot
be
really
diminished
.
8.
Hence
whatever
Addition
of
real
Glory
or
Afflictive
Suffering
belongs
to
Christ
,
it
is
with
respect
to
his
Humane
Nature
.
This
was
only
capable
of
Rewards
,
of
being
Exalted
,
of
being
Deferred
,
of
God's
hiding
his
Face
and
Dying
.
I
shall
now
evidence
,
that
Mr.
M.
strikes
at
the
Essential
Glory
of
Christ
as
the
Eternal
Son
of
God
.
1.
He
makes
Christ
,
as
the
Eternal
Son
of
God
,
capable
of
an
Addition
to
his
real
Glory
as
God
,
P.
56.
God
the
Father
from
Eternity
,
begat
his
Son
,
the
Second
Person
in
the
Trinity
,
and
loving
him
with
an
infinite
Love
,
designed
a
special
Revenue
of
Glory
,
and
Honour
,
and
Praise
unto
him
,
as
from
all
his
Creatures
in
their
Kind
and
Way
,
so
more
eminently
from
and
in
a
certain
Number
of
Mankind
,
&c.
The
End
and
Vpshot
,
and
last
Issue
that
all
his
Counsels
about
them
comes
to
,
is
this
,
That
they
may
be
brought
to
the
Acknowledgment
of
the
Son
of
God
,
&c.
P.
61.
You
see
how
the
grand
Original
Design
of
God
,
to
bring
in
a
Revenue
of
singular
Honour
,
and
Praise
,
and
Glory
to
his
Son
Christ
,
is
brought
about
,
&c.
I
shall
presently
repeat
more
:
Let
's
consider
,
1.
It
's
plain
he
intends
the
Son
of
God
as
such
;
It
's
he
as
begotten
from
Eternity
;
he
as
the
Second
Person
in
the
Trinity
;
it
's
he
as
loved
with
an
infinite
Love
;
yea
,
from
being
so
infinitely
beloved
as
God's
Eternal
Son
,
the
Contrivance
had
its
Rise
.
The
Design
in
the
Vpshot
is
,
That
he
might
be
acknowledged
to
be
that
Son
of
God
.
It
cannot
be
meant
,
that
this
Additional
Glory
might
be
designed
for
him
as
foreseen
Mediator
,
or
as
in
Flesh
;
for
this
Design
is
the
first
step
;
and
this
Glory
of
the
Son
,
is
the
Original
of
all
the
Contrivance
:
He
was
,
pursuant
to
this
purpose
,
made
a
Mediator
and
legal
Head
;
and
he
tells
us
,
to
confirm
this
,
That
for
this
end
of
bringing
a
Revenue
of
Glory
unto
his
Son
,
in
the
Salvation
of
the
Elect
,
God
ordained
that
he
shall
do
all
with
God
for
them
,
and
he
shall
be
all
from
God
unto
them
;
which
is
his
second
step
;
and
therefore
what
is
subsequent
to
this
in
Intention
,
cannot
be
before
the
other
;
his
Office
and
Incarnation
are
but
means
to
this
end
:
So
that
no
Doubt
can
remain
,
that
Christ
is
in
this
Design
considered
as
the
Eternal
Son
of
God
.
2.
Let
's
weigh
how
he
describes
the
Glory
intended
:
It
's
an
especial
Revenue
of
Glory
and
Honour
:
It
's
a
Revenue
of
singular
Honour
and
Glory
,
somewhat
that
made
him
more
Glorious
than
he
was
as
the
Son
of
God
;
nay
,
it
was
his
being
acknowledged
to
be
the
Son
of
God
;
which
is
the
Vpshot
of
the
Design
about
him
;
as
if
though
he
were
Son
before
,
yet
he
would
not
have
been
acknowledged
to
be
the
Son
of
God
,
without
this
added
Revenue
of
Glory
.
2.
He
makes
the
eternal
Son
of
God
,
considered
as
to
his
Divine
Nature
,
to
be
for
a
while
under
the
Frowns
and
Displeasure
of
God
.
3.
He
makes
the
eternal
Son
of
God
as
God
,
to
be
capable
of
an
acquired
Right
,
superadded
to
his
natural
Right
,
even
to
his
essential
Glory
as
God
;
and
also
of
an
acquired
Right
to
that
Love
,
which
he
enjoyed
as
the
Son
of
God
in
the
Divine
Nature
before
he
was
the
Son
of
Man
.
Take
his
Words
,
p.
25
,
26.
'T
is
true
,
Christ
hath
another
Title
and
Right
to
the
Love
of
God
and
unto
Heavenly
Glory
,
viz.
by
the
Prerogative
of
his
Birth
I
mean
his
Eternal
Generation
as
he
is
the
only
begotten
Son
of
God
:
But
though
he
was
rich
,
yet
such
is
his
Grace
,
that
for
our
Sakes
he
became
poor
,
he
consented
(
not
to
forego
his
Title
)
but
for
a
Time
to
forego
the
actual
Enjoyment
of
the
full
Fruit
and
Benefit
of
it
.
He
was
contented
to
lay
aside
his
Glory
for
a
Time
,
and
to
dwell
here
below
on
Earth
,
under
the
Frowns
and
Displeasure
of
God
his
Father
,
untill
he
should
fully
,
to
the
utmost
Farthing
,
have
paid
our
Debt
,
but
then
he
was
to
be
restored
and
raised
up
to
the
Enjoyment
of
his
Father's
Love
,
and
Heavenly
Glory
,
in
the
Virtue
of
that
forementioned
double
Right
or
Title
,
viz.
both
as
the
Son
of
God
by
Nature
,
and
as
also
having
discharged
all
the
Debt
of
the
Elect
as
their
Surety
.
This
latter
being
accumulated
and
superinduced
upon
the
former
,
and
therefore
being
not
a
Natural
but
Acquired
Title
.
1.
You
see
that
it
is
the
eternal
Son
of
God
,
considered
as
to
his
Divine
Nature
which
was
under
God's
Frowns
and
Displeasure
;
for
it
was
only
as
to
that
Nature
his
Person
was
the
Subject
of
God's
Love
before
his
Incarnation
,
and
it
was
that
Love
he
alone
could
be
restored
and
raised
to
,
which
he
had
before
his
Incarnation
,
and
there
could
not
be
a
restoring
and
raising
to
the
Enjoyment
of
this
Love
as
to
this
Nature
,
unless
that
he
was
under
the
Frowns
and
Displeasure
of
his
Father
as
to
his
Divine
Nature
.
For
,
whatever
Nature
he
enjoyed
the
Love
of
God
in
,
before
he
did
forego
the
Enjoyment
of
it
,
and
to
the
Enjoyment
of
which
he
was
raised
and
restored
,
must
be
the
Nature
he
endured
those
Frowns
and
Displeasure
in
,
which
are
opposed
to
the
actual
Enjoyment
of
that
former
Love
.
He
tells
us
that
he
did
forego
the
actual
Enjoyment
of
this
Love
,
and
so
dwelt
under
his
Father's
Frowns
here
below
on
Earth
;
therefore
it
must
be
as
to
his
Divine
Nature
he
did
forego
the
Enjoyment
of
that
Love
and
Glory
:
And
consequently
,
as
to
that
Nature
he
endured
the
opposite
Frowns
;
since
that
he
had
not
enjoyed
that
Love
in
his
Humane
Nature
before
he
dwelt
on
Earth
.
2.
It
's
as
plain
that
he
makes
the
eternal
Son
of
God
,
as
to
his
Divine
Nature
,
to
have
a
superadded
Right
to
that
essential
Glory
from
God
which
he
had
a
former
natural
Right
to
:
For
the
Glory
he
enjoyed
before
his
Incarnation
,
was
his
essential
Glory
as
the
Son
of
God
;
and
it
was
his
essential
Glory
he
had
a
Natural
Right
to
.
Again
,
he
had
no
Glory
in
his
Humane
Nature
before
he
was
Man
,
to
be
restored
to
;
therefore
the
Glory
he
had
an
acquired
Right
to
,
being
a
Glory
to
which
he
was
restored
and
raised
,
must
be
his
essential
Glory
enjoyed
only
by
the
Divine
Nature
:
He
could
be
restored
to
the
actual
Enjoyment
of
no
Glory
,
but
what
he
actually
had
before
he
affirmed
our
Flesh
,
and
could
not
be
restored
to
any
Glory
which
he
had
not
till
he
assumed
our
Flesh.
The
Matter
is
the
same
as
to
the
Love
that
his
Father
bare
to
him
as
his
Eternal
Son
;
for
it
's
the
Love
he
was
restored
to
the
Enjoyment
of
,
which
Christ
is
said
by
Mr.
M.
to
have
an
acquired
superadded
Right
to
;
which
must
be
no
other
than
he
was
the
Object
of
before
his
Incarnation
;
yea
,
he
tells
them
it
's
that
very
love
and
glory
which
was
due
to
him
by
Privilege
of
Birth
,
that
he
had
this
superadded
Title
to
;
yea
,
even
that
which
he
did
not
forego
his
Title
to
,
though
he
did
forego
the
actual
Enjoyment
of
for
a
while
;
and
to
this
he
was
restored
in
the
Vertue
of
this
double
Right
;
so
he
tells
us
Christ
was
rich
,
yet
he
became
poor
:
How
poor
?
By
foregoing
the
actual
Enjoyment
of
the
full
Fruit
and
Benefit
of
it
,
which
he
enjoyed
before
:
The
Meaning
of
the
Place
he
refers
to
is
,
that
though
the
Son
of
God
was
Maker
and
Heir
of
all
things
;
yet
,
as
to
his
Humane
Nature
,
he
was
in
a
necessitous
suffering
Case
.
But
hence
Mr.
M.
infers
,
that
Christ
,
as
the
Son
of
God
,
did
forego
the
actual
Enjoyment
of
the
full
Fruit
of
his
Inheritance
,
which
he
fully
possessed
before
,
and
in
that
respect
was
poor
:
This
is
plainly
his
Sense
,
for
he
speaks
of
his
being
rich
as
he
was
antecedently
to
his
Incarnation
,
as
to
Enjoyment
as
well
as
Title
;
and
as
to
Riches
he
did
not
forego
his
Title
to
,
as
he
was
the
Son
of
God
;
and
yet
the
full
Benefit
of
those
very
Riches
he
was
so
entitled
to
as
Son
of
God
,
he
did
forego
the
actual
Enjoyment
of
;
whereas
he
might
as
well
say
he
did
forego
the
Enjoyment
of
all
the
Benefits
as
any
,
and
of
his
Title
as
of
the
Enjoyment
,
all
being
alike
possible
to
the
Son
of
God
;
who
still
enjoyed
that
whole
Inheritance
to
the
full
(
as
Son
of
God
)
as
he
enjoyed
it
by
his
Title
before
he
was
the
Son
of
Man
,
to
forego
the
Manifestation
and
the
actual
Enjoyment
differ
as
to
his
Glory
.
And
as
to
Riches
,
it
's
one
thing
for
the
Human
Nature
to
want
,
for
the
Divine-Nature
to
abate
any
Enjoyment
of
what
it
was
entitled
to
,
is
quite
another
thing
.
A
poor
God
is
a
wild
Phrase
.
Obj.
Had
Christ
,
as
our
Redeemer
,
a
Right
to
no
Glory
as
a
Reward
?
Ans.
1.
Yes
,
to
a
Glory
and
Riches
as
to
his
Humane
Nature
.
But
,
2.
that
was
not
a
Restauration
of
what
the
Son
as
God
enjoyed
before
his
Incarnation
;
but
a
Glory
and
Riches
granted
as
to
his
Humane
Nature
which
fully
commenced
upon
his
Exaltation
,
though
eternally
decreed
.
And
to
both
indeed
there
was
a
Title
from
the
Union
of
the
Human
Nature
to
the
Divine
Person
;
and
also
as
a
Reward
of
what
was
suffered
and
done
in
the
Human
Nature
.
3.
The
utmost
Glory
belonging
to
or
received
by
Christ
as
acquired
,
was
of
another
kind
than
what
belonged
to
him
as
God
,
and
which
he
enjoyed
before
the
Incarnation
.
The
●ne
is
dependant
,
the
other
independant
;
the
one
is
Creature
Glory
,
though
above
Angels
,
the
other
is
increated
,
essential
,
and
divine
,
even
the
same
with
the
Father's
.
Obj.
Did
not
Christ
lay
by
his
Divine
Glory
?
A.
1.
He
could
no
more
part
with
it
,
no
,
nor
with
the
Enjoyment
of
it
than
he
could
part
with
his
Divine
Essence
.
2.
He
voluntarily
agree'd
to
have
it
vailed
as
to
Manifestation
for
a
time
;
but
in
the
least
quitted
not
the
Enjoyment
of
it
as
the
Son
of
God
.
3.
The
sensible
Communications
of
it
,
and
of
the
Divine
Favour
were
a
while
much
suspended
from
the
Humane
Nature
:
But
considered
as
the
Son
of
God
,
he
always
alike
possessed
and
perceived
the
Divine
Glory
and
Favour
.
The
Father
could
as
well
be
displeased
with
himself
as
with
his
Son
,
as
he
was
God
.
4.
Hence
,
though
what
Christ
did
and
suffered
,
did
entitle
him
to
the
restoring
of
the
sensible
Enjoyments
of
the
Divine
Favour
to
the
Humane
Nature
,
yet
there
was
no
Place
or
room
for
acquiring
a
Right
to
any
sencible
Communications
of
Love
,
Riches
or
Glory
to
him
,
as
Son
of
God
:
For
they
were
never
suspended
,
they
were
essential
to
him
;
and
to
suppose
an
acquired
Right
were
to
make
that
Love
and
Glory
dependant
,
and
bring
them
within
a
Creatures
State
;
whereas
you
may
see
Christ
in
his
humbled
State
,
still
when
he
speaks
as
the
Son
of
God
,
asserting
his
Title
and
Possession
in
Equality
with
the
Father
,
yea
,
to
be
the
fame
,
Ioh.
16.15
.
Ioh.
5.18
,
19
,
26.
Ioh.
1.18
.
Reader
,
judge
how
he
honoureth
Christ
;
I
could
tell
him
what
Names
the
Ancient
Church
gave
to
such
a
Heresie
,
but
I
better
like
that
he
gives
to
my
Opinion
causlesly
,
the
name
of
Blasphemy
,
than
that
I
should
give
so
just
a
Cause
,
though
I
met
with
a
Man
so
●ld
,
as
should
hope
it
was
only
ignorant
.
The
Son
of
God
as
God
,
capable
of
an
addition
of
real
Glory
;
and
be
the
Object
of
God's
Frowns
and
Displeasure
,
and
capable
of
parting
with
the
enjoyment
of
God's
Favour
,
and
the
Glory
and
Riches
he
had
before
he
was
Incarnate
;
and
that
he
could
have
an
acquired
Right
to
that
Essential
Glory
and
Love
,
and
Riches
,
superadded
to
his
natural
Right
thereto
,
are
such
Positions
as
should
make
a
Man
to
tremble
how
he
ventures
afterwards
to
meddle
beyond
his
depth
.
My
concern
for
these
things
prevents
my
using
the
advantage
Mr.
M.
gives
me
.
2.
He
describeth
the
Fall
of
Man
in
a
manner
very
dishonourable
to
God
:
1.
He
makes
it
a
designed
necessary
means
resolved
on
,
to
bring
to
the
Son
of
God
that
Revenue
of
Honour
and
Praise
which
the
Father
had
before
designed
for
him
:
This
is
fully
expressed
by
him
in
his
Model
of
the
eternal
Decrees
.
The
1.
Step
is
the
Design
of
that
Revenue
of
Glory
to
the
Son
.
2.
Step
is
Christ's
being
to
do
all
for
the
Elect
with
God
for
them
,
&c.
3.
Is
making
a
Man
innocent
.
4.
Is
the
Fall
of
Man
.
5.
The
double
Union
issuing
in
legal
and
mystical
Persons
.
6.
Faith
is
the
Means
of
mystical
Union
.
7.
This
Faith
in
its
Nature
,
is
to
rest
on
Christ
for
all
,
P.
58
,
59
,
60.
The
thing
I
infer
is
,
that
the
Fall
being
the
Fourth
Step
,
must
needs
be
not
a
thing
supposed
to
the
Fathers
Design
of
the
Revenue
of
Glory
to
Christ
;
by
some
mens
acknowledging
him
to
be
the
Son
;
for
that
's
first
in
order
resolved
,
and
then
the
Fall
appointed
(
not
over-ruled
)
as
a
necessary
means
thereto
;
as
that
by
which
he
was
to
obtain
this
Glory
,
and
without
which
he
must
have
gone
without
it
,
and
been
limited
to
the
privilege
of
his
Birth
.
Therefore
he
tells
us
,
P.
58.
The
Fall
of
the
Elect
into
a
state
of
Sin
and
Death
,
and
Wrath
may
seem
somewhat
remote
from
the
point
in
hand
.
But
it
is
not
;
for
hereby
a
Door
is
opened
to
the
Son
of
God
to
step
in
,
and
do
all
with
God
for
them
that
in
this
ruined
condition
they
need
,
&c.
So
that
as
Christ
speaks
of
the
blindness
of
him
,
Ioh.
9.3
.
that
it
was
that
the
works
of
God
might
be
made
manifest
in
him
;
we
may
say
this
of
the
Fall
of
the
Elect
,
it
was
in
the
Counsel
of
God
designed
to
this
end
,
that
the
depths
of
the
riches
,
the
knowledge
of
God
might
be
manifest
in
them
;
and
as
Christ
speaks
of
Lazarus
his
sickness
and
dying
,
it
was
not
to
death
,
&c.
So
must
we
say
of
this
falling
of
the
Elect
into
a
state
of
spiritual
death
in
sin
and
trespasses
;
it
is
not
unto
Death
for
ever
.
but
for
the
Glory
of
God
,
that
the
Son
of
God
might
be
Glorified
in
recovering
them
.
Repl.
I
am
sure
the
Son
of
God
did
not
need
any
such
Glory
;
he
had
been
as
happy
,
and
perfectly
Glorious
as
now
he
is
,
though
Man
had
stood
.
2.
It
seems
very
unagreeable
to
the
purity
and
goodness
of
God
to
design
the
breaking
of
his
own
Laws
,
the
destroying
of
the
greatest
part
of
mankind
,
the
defacing
of
his
own
Image
,
the
gratifying
of
the
Devil
in
the
sin
and
misery
of
Men
,
such
dishonour
to
his
own
Name
,
&c.
and
this
as
a
necessary
means
to
Glorifie
his
Son
;
to
Decree
the
permission
of
the
Fall
,
and
so
to
over-rule
it
to
good
ends
,
is
another
thing
.
4.
By
this
Model
it
was
as
impossible
for
Man
to
have
stood
,
or
for
the
mo●●
of
Mankind
to
have
avoided
Sin
and
Eternal
Ruin
,
as
it
was
for
Man
to
have
hindred
God
to
give
to
his
Son
that
special
Revenue
of
Glory
as
he
designed
for
him
;
which
I
think
would
be
a
greater
ease
to
the
damned
than
their
Consciences
will
feel
,
or
the
Pleadings
of
God
with
Men
will
import
.
5.
It
greatly
abates
that
admiring
and
thankful
regard
to
God
and
our
Saviour
,
which
the
Scriptures
always
direct
us
to
:
For
if
Mr.
M's
Model
be
right
,
it
was
Love
to
the
Son
of
God
that
brought
Men
to
need
a
Saviour
,
and
not
Love
to
Sinners
that
enclined
God
to
give
his
Son
,
and
the
Son
to
give
him-self
,
to
be
a
Saviour
,
Ioh.
3.16
.
The
utmost
which
this
Model
can
rise
to
is
,
that
since
God
resolved
for
the
Glory
of
his
Son
,
that
all
should
fall
into
a
state
of
Sin
and
Death
,
and
Wrath
,
that
thereby
some
of
them
might
be
to
his
Glory
,
they
were
ordained
to
be
some
of
those
;
which
indeed
is
a
mercy
,
but
not
so
greatly
displaying
of
Divine
Pity
,
Love
and
Grace
,
as
the
word
represents
it
.
Therefore
6.
to
suppose
Man
foreseen
as
fallen
and
self-ruined
,
and
thereupon
a
Saviour
ordained
to
recover
,
and
actually
save
a
certain
number
of
these
:
And
for
this
to
be
in
his
suffering
Nature
to
be
rewarded
,
and
eternally
exalted
,
receiving
the
Praises
of
his
saved
ones
,
fully
answers
the
Account
the
Scripture
gives
of
the
Oeconomy
of
Redemption
,
Rev.
1.5
,
6.
Man
is
supposed
thus
fallen
in
all
the.
Texts
which
Mr.
M.
cites
for
God's
Design
of
a
Revenue
of
Glory
to
his
Son
from
the
Elect
,
Eph.
1.3
,
4
,
5
,
6.
We
are
chosen
in
Christ
;
in
what
State
?
You
'll
see
that
by
the
Nature
of
the
Blessings
we
are
to
obtain
by
him
,
to
be
holy
,
who
were
by
the
Fall
unholy
:
To
be
without
Blame
before
him
in
Love
,
who
were
so
reproveable
and
hateful
to
the
Adoption
of
Children
;
who
had
by
Sin
lost
our
natural
Birthright
,
and
become
Aliens
;
accepted
in
the
Beloved
,
to
the
Praise
of
the
Glory
of
his
Grace
,
who
had
made
our selves
unacceptable
and
Condemnable
in
the
Eye
of
Justice
,
Redemption
in
him
,
and
Forgiveness
of
Sin
according
to
the
Riches
of
his
Grace
,
who
had
enslaved
our selves
,
committed
Sin
and
were
incapable
to
redeem
our selves
,
make
Atonement
,
or
merit
our
Recovery
:
And
then
he
addeth
,
Vers.
8.
That
in
all
this
he
abounded
towards
us
in
all
Wisdom
and
Prudence
.
Amazing
Wisdom
!
To
find
a
Way
to
sanctifie
the
depraved
,
justifie
the
blamable
,
love
the
hateful
,
adopt
the
alien
,
accept
the
vile
and
unworthy
whom
Justice
condemned
,
redeem
the
captive
,
and
forgive
the
guilty
Sinner
:
Here
's
Work
for
all
Wisdom
,
and
Prudence
to
abound
,
much
more
than
it
was
to
resolve
first
to
glorifie
the
Son
of
God
,
and
then
find
out
a
Way
for
it
by
designing
to
make
Men
fall
into
Misery
and
Death
,
that
he
might
come
to
this
Glory
by
it
.
Look
into
Vers.
9.
and
you
'll
see
that
according
to
what
I
have
shewen
to
be
the
Apostle's
Model
,
he
concludes
this
is
the
Counsel
of
God's
Will
and
his
Purpose
in
himself
,
even
to
recover
by
Christ
Sinners
,
thus
in
his
Eye
fallen
and
miserable
.
The
same
Sense
is
plain
in
Rev.
5.11
,
12.2
Thess.
1.10
.
Eph.
4.13
.
I
confess
,
when
I
consider
some
Mens
Temper
I
am
at
a
Loss
whether
they
are
led
,
by
what
themselves
are
,
to
think
of
God
as
so
cruel
and
far
from
Goodness
;
or
that
the
strange
Representations
of
God
,
which
they
believe
,
do
form
them
to
what
they
think
is
his
Resemblance
,
Would
any
Divine
else
dare
to
preach
that
God
took
the
Sin
of
Adam
and
squeezed
out
the
Quintessence
of
it
,
into
the
Humane
Nature
,
to
propagate
to
the
World
.
And
God
took
delight
to
see
the
Wicked
Sin
;
as
one
that
sets
Rats-bane
to
kill
Rats
,
looked
through
the
Key-hole
with
delight
to
see
the
Rats
eating
the
Rats-bane
,
knowing
it
would
kill
them
;
so
God
looked
at
the
Wicked
through
his
Fingers
with
Pleasure
,
to
see
them
Sinning
,
knowing
it
would
destroy
them
.
And
the
Spirit
of
God
striving
with
Sinners
,
did
Enlighten
them
,
Reform
them
,
&c.
But
why
did
he
thus
strive
with
many
whom
he
did
resolve
he
would
never
Save
?
It
was
that
they
might
be
brought
to
those
higher
Degrees
of
Torments
in
Hell
,
which
he
had
fore-ordained
them
to
.
As
Iudas
went
to
his
own
place
,
that
is
,
to
the
higher
Torments
in
Hell
,
which
God
had
decreed
him
to
,
he
could
not
come
to
this
but
by
falling
from
his
Apostleship
,
he
could
not
fall
from
his
Apostleship
if
he
had
not
been
an
Apostle
,
and
he
could
not
have
been
an
Apostle
if
the
Spirit
of
God
had
not
striven
with
him
.
Mr.
M.
I
suppose
,
hath
not
forgotten
these
unsavory
Passages
,
which
I
do
not
think
I
have
varied
a
word
of
;
at
least
I
am
sure
this
is
the
Substance
,
and
not
aggravated
at
all
,
as
I
have
abundant
Witnesses
to
prove
.
3.
He
mistakes
what
is
the
Glory
of
God
,
as
to
its
principal
Sense
;
this
consists
in
his
Essential
Perfections
as
in
himself
;
yea
,
the
Manifestative
Glory
of
God
,
Father
and
Son
,
is
not
so
much
in
the
Creatures
Acknowledgments
,
as
in
the
display
of
his
own
Perfections
,
in
a
way
commanding
their
Admiration
and
Love
:
Mens
Hosanna's
are
a
poor-thing
comparatively
even
therewith
:
He
made
all
things
for
his
Glory
,
i.
e.
To
express
thereby
his
Wisdom
,
Goodness
,
Power
,
Justice
,
&c.
His
Glory
shines
forth
more
in
the
Impresses
of
his
Excellencies
on
any
Being
,
than
in
their
Thankful
Returns
of
Gratitude
to
him
,
or
Oral
mention
of
his
Praises
:
Men
by
these
do
their
Duty
,
and
contribute
to
their
own
Good
,
but
add
not
to
his
Glory
;
yea
,
his
manifestative
Glory
is
not
hereby
so
promoted
by
those
Men
,
as
by
his
Image
on
them
,
and
his
Authority
acknowledged
by
their
Obedience
and
Good
Works
,
Matt.
5.16
.
God
is
glorified
by
Christ
,
as
Redeemer
in
our
Nature
,
as
his
Government
was
honoured
,
Justice
satisfied
,
his
Hatred
to
Sin
expressed
,
his
Image
restored
,
his
Authority
among
men
acknowledged
,
his
Blessed
Nature
exemplified
in
the
Humane
Nature
and
Behaviour
of
Christ
,
his
Love
and
Mercy
to
Sinners
made
manifest
by
his
Death
:
By
these
I
say
,
much
more
than
that
some
few
Men
do
own
him
to
be
the
Son
of
God
,
yea
,
our
Redeemer
,
even
as
in
our
Nature
is
more
glorified
by
honouring
God
,
vindicating
his
Government
from
Contempt
,
opening
a
way
for
Mercy
,
to
exert
it self
without
Injury
to
God's
Holiness
or
Justice
,
accomplishing
God's
Purposes
and
Promises
,
having
all
Fullness
of
Grace
in
him
,
Authority
and
Judgment
committed
to
him
;
defeating
Satan's
Projects
,
and
breaking
his
Strength
and
Power
even
by
the
Humane
Nature
;
his
giving
his
Spirit
,
restoring
the
Image
of
God
to
a
degenerate
World
,
rendring
Men
subject
to
the
Divine
Laws
,
Imitaters
of
his
Example
,
subject
to
his
Authority
,
2
Thess.
1.10
.
raising
the
Dead
,
judging
the
World
,
his
wise
,
equal
and
effectual
Managing
his
Kingdom
,
&c.
he
is
by
them
honoured
,
I
say
,
far
more
than
in
a
few
Persons
acknowledging
his
Sonship
;
and
being
that
his
Sonship
became
obscured
by
his
dwelling
in
Flesh
,
I
admire
that
Mr.
M.
would
place
the
Vpshot
of
Christ's
acquired
Glory
in
the
Elects
Acknowledgment
of
his
Sonship
;
as
if
he
took
a
Vail
to
do
and
suffer
so
much
,
chiefly
if
not
only
to
buy
off
its
being
a
Vail
.
4.
He
leaves
out
the
Holy
Spirit
,
as
to
the
mention
of
any
G●●●y
designed
to
him
in
the
Oeconomy
of
the
Salvation
of
Sinners
.
Yet
sure
the
Eternal
Spirit
hath
a
Glory
Superior
to
Christ's
Humane
Nature
,
and
a
Right
thereto
Superior
to
Christ's
acquired
Right
.
Yea
,
we
are
Baptised
as
Redeemed
ones
,
into
,
or
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
Matt.
28.
But
with
these
Men
his
Honour
is
little
regarded
,
he
shall
not
have
a
Hand
so
much
as
to
render
some
Sinners
to
be
the
Persons
that
shall
rather
than
others
be
invested
in
Christ's
Right
to
any
Saving
Benefits
according
to
a
Gospel-Rule
.
Though
God
hath
so
wisely
contrived
the
Acknowledgment
of
Father
,
Son
and
Spirit
,
in
the
Saving
of
Sinners
;
the
Father
gives
and
sends
his
Son
to
Redeem
,
the
Son
pays
the
Price
of
Redemption
,
the
Holy
Spirit
applies
it
,
by
rendring
Sinners
the
Objects
of
the
respective
Effects
thereof
,
as
the
Gospel
determines
the
Distribution
of
them
.
His
Notion
of
legal
Union
,
between
Christ
and
the
Elect
from
Eternity
,
as
being
one
legal
Person
,
is
an
unscriptural
Notion
which
I
have
confuted
,
though
I
acknowledge
Christ
from
Eternity
undertook
to
Redeem
and
Save
the
Elect
;
but
that
is
far
from
one
legal
Person
;
being
that
we
are
not
reputed
to
Redeem
or
Save
our selves
,
alike
ungrounded
,
is
one
Mystical
Person
.
It
's
time
to
put
an
end
to
my
Remarks
on
his
Story
made
up
of
Steps
,
which
I
wonder
he
hath
acquired
no
better
Skill
in
relating
,
than
to
represent
the
Counsels
of
God
,
in
a
manner
so
inconsistent
with
,
nay
,
reproachful
to
the
Glory
of
the
Blessed
God
.
9.
I
shall
not
take
notice
of
such
things
as
these
,
all
your
Obedience
to
the
Law
avails
no
more
to
justifie
you
than
your
worst
Sins
;
the
not
failing
of
Faith
is
not
a
means
of
our
continuing
justified
;
Repentance
is
the
effect
of
Pardon
,
and
not
necessary
thereto
.
These
and
the
like
being
already
insisted
on
in
this
Book
and
elsewhere
,
neither
shall
I
demonstrate
as
I
might
;
it
must
be
his
Judgment
,
that
all
our
Sins
are
pardoned
at
once
,
even
past
,
present
,
and
to
come
;
and
that
God
cannot
be
displeased
with
,
or
afflict
Believers
for
their
Sins
,
&c.
10.
He
vainly
supposeth
many
things
possible
to
be
in
Unbelievers
,
which
are
certain
Evidences
of
true
Faith
,
Effects
of
Faith
;
yea
,
they
are
the
Execution
of
the
Consenting
Act
of
Faith
,
and
without
them
(
if
Men
have
time
)
all
his
Faith
is
but
a
Dead
Faith
,
that
will
never
Save
.
I
will
admit
that
no
Act
of
Grace
or
Godliness
can
Save
us
without
Faith
:
But
I
as
positively
affirm
,
That
there
is
no
one
Act
of
real
Grace
or
Godliness
without
true
Faith
;
nor
yet
any
true
Faith
without
Acts
of
other
Graces
.
Why
then
should
he
put
the
Graces
of
the
Spirit
into
a
War
,
and
tell
us
of
mending
our
Ways
and
reforming
our
Lives
and
our
Hearts
too
,
so
as
never
more
to
Sin
,
and
live
as
a
Saint
dropt
down
from
Heaven
,
&c.
yet
they
are
not
Faith
,
and
the
Righteousness
of
Christ
would
not
be
upon
thee
,
P.
67
,
68
,
&c.
Can
Mens
Hearts
be
changed
,
and
their
Lives
thus
reformed
in
Obedience
to
the
Call
of
Christ's
Gospel
,
and
not
accept
of
Christ
,
and
trust
in
him
?
No.
And
I
ask
,
If
any
Man
go
out
of
himself
to
Christ
for
all
,
and
yet
never
repent
,
nor
have
his
Heart
and
Life
changed
,
nor
love
God
:
Would
that
Man
have
the
Righteousness
of
Christ
upon
him
for
Salvation
?
Yet
this
is
as
possible
as
the
other
,
yea
,
and
more
easily
mistaken
:
1
Thess.
1.
from
5.
to
10.
you
'll
see
the
Spirit
of
God
makes
the
things
concur
,
which
Mr.
M.
would
set
at
so
great
an
Opposition
.
To
me
it
's
evident
that
Christ's
Righteousness
extends
it self
through
all
the
Benefits
and
Privileges
of
a
Saint
,
as
the
Sole
Meriting
Cause
,
whatever
be
the
Condition
:
And
all
the
after-gracious
Acts
and
Godliness
of
a
Believer
are
the
Operations
of
Faith
;
they
are
his
first
Conjugal
Consent
executed
,
as
well
as
the
Effects
of
his
Dependance
on
Christ
for
new
Supplies
.
1.
Faith
,
as
it
acts
upward
towards
Christ
,
still
Craves
,
Prays
,
Hopes
,
Trusts
,
Expects
,
with
Affection
Adheres
,
and
renews
Self-dedication
and
Consent
.
2.
As
it
looks
into
the
word
,
it
finds
Motives
,
Excitements
,
Directions
,
&c.
to
urge
and
apply
to
it self
from
invisible
things
realized
.
3.
As
it
acts
under
the
Power
of
both
the
former
,
with
respect
to
External
and
Internal
Effects
,
it
Purifieth
,
Melts
,
Loves
,
Quickens
,
Strengthens
to
Duty
,
and
against
Temptations
,
Comforts
,
Reclaimeth
,
Recovereth
,
Guardeth
,
Watcheth
,
&c.
So
that
our
renewed
Act
of
Repentance
,
Love
and
Fear
,
&c.
our
Godliness
,
Reformation
,
Zeal
,
and
all
sincere
Obedience
,
is
the
Operation
of
Faith
,
and
the
Obedience
of
Faith
:
Faith
is
in
them
,
and
they
are
in
Faith
not
formally
,
but
in
the
way
above
expressed
:
Whence
I
conclude
it
's
a
false
Faith
that
omits
Obedience
to
Christ
in
all
these
,
as
it
is
a
false
Obedience
which
excludes
a
Dependance
on
Christ
in
or
by
any
of
those
.
11.
Mr.
M's
Criminations
of
his
Brethren
are
intolerable
,
becoming
neither
an
honest
Man
,
nor
a
true
Believer
,
and
much
less
a
Gospel-Minister
;
more
wicked
-
Malice
and
Falsehood
hardly
any
Man
can
be
guilty
of
,
than
his
Accusations
and
Insinuations
are
justly
chargeable
with
;
unless
they
proceed
from
real
Ignorance
,
which
Charity
prompts
me
to
hope
.
I
have
instanced
already
how
he
hath
perverted
my
words
;
but
had
he
confined
his
Reproaches
to
me
,
I
should
not
think
my
Resentments
so
fit
to
be
expressed
,
but
he
spares
not
the
Dead
,
he
strikes
at
the
Body
of
our
Usefulest
Ministers
alive
,
and
at
their
Ministry
too
:
Who
or
what
could
excite
any
Man
to
render
the
Labours
of
so
many
Ministers
useless
,
when
so
adapted
to
promote
the
Kingdom
of
Christ
in
the
World
?
Who
will
dare
to
attend
their
Labours
,
or
avoid
being
filled
with
Jealousies
,
Prejudices
,
and
Abhorrence
,
that
believe
this
fiery
Man
when
he
saith
,
They
hold
Soul-damning
Errors
,
if
there
be
any
in
the
World
,
P.
46.
That
they
have
a
Dislike
and
Heart-hatred
of
standing
in
the
Righteousness
of
Christ
imputed
,
and
it
only
,
that
lies
at
the
bottom
in
these
Oppositions
(
to
our
being
as
Righteous
as
Christ
)
P.
76.
and
the
Devil
(
by
them
)
laboureth
to
Forestall
and
shut
up
Mens
Hearts
against
(
what
he
calls
)
the
Blessed
Truths
;
nay
,
his
Malignant
Spirit
riseth
so
high
,
as
to
call
them
oft
Semi-socinians
,
and
studiously
brands
them
with
that
name
(
as
what
he
would
have
them
called
by
)
in
his
Preface
,
as
well
as
Socinians
in
his
Sermons
;
and
that
the
Gospel
of
our
Salvation
is
Craftily
and
Insolently
assaulted
by
them
in
the
very
Vitals
and
Fundamentals
of
it
.
And
this
and
much
more
,
as
an
Apostasie
from
the
Truth
,
he
fixeth
on
Old
and
Young
,
even
many
of
the
rising
Generation
,
not
only
among
Conformists
but
Dissenters
also
.
Reply
.
The
Angel
said
,
The
Lord
rebuke
thee
;
when
he
durst
not
bring
railing
Accusation
,
sure
he
knoweth
not
what
Spirit
he
is
of
,
nor
who
doth
instigate
him
to
these
things
,
any
more
than
Holy
Peter
did
,
whose
Design
was
better
.
After
long
working
at
this
Trade
under
Ground
,
he
proclaims
it
when
he
comes
into
open
Air
,
and
hides
not
his
Spirit
or
his
Purpose
.
I
hope
others
injured
so
deeply
,
will
joyn
with
me
in
forgiving
him
,
and
Praying
for
his
Repentance
,
that
the
Blood
of
Prejudiced
Souls
may
not
be
required
at
his
hands
,
nor
these
Injurious
Reproaches
be
imputed
to
him
.
I
shall
make
a
few
Remarks
on
the
Names
he
give
us
:
1.
He
of
all
Men
seems
least
allowed
to
give
us
any
Name
,
for
we
are
not
the
Children
of
his
Church-Members
,
and
others
he
will
not
Baptise
;
he
pleads
that
the
Ancient
Church
,
called
the
Off-spring
of
Pelagius
his
Heresie
Semi-Pelagians
:
May
therefore
one
that
utterly
denies
a
Catholick
visible
Church
pretend
to
it
;
yea
,
who
thinks
he
ceaseth
to
be
a
Minister
,
when
his
Relation
to
his
particular
Flock
is
at
an
end
.
Nay
,
he
is
of
so
Rash
a
Spirit
,
small
Skill
in
the
Reason
of
Names
;
and
lavishly
disregardful
of
Truth
in
this
Matter
,
that
a
Nick-name
must
be
the
Effect
of
his
giving
any
to
such
as
are
not
of
his
own
Faction
.
2.
He
quits
all
Truth
and
Modesty
,
in
giving
us
the
Name
of
Socinians
or
Semi-socinians
.
He
saith
,
our
Opinions
are
the
Off-spring
of
Socinianism
:
What
meaneth
he
by
Off-spring
?
Is
it
1.
only
that
Socinianism
was
the
occasion
thereof
:
Or
2.
That
they
are
of
the
same
Genuine
Nature
with
Socinianism
.
The
last
is
an
abominable
Slander
,
hatch'd
by
no
good
Spirit
;
1.
The
former
may
be
pretended
,
but
then
an
immediate
Descent
must
be
denied
:
Socinianism
tempted
weak
Men
to
the
opposite
Extream
of
Profane
Antinomianism
:
This
Extream
was
perceived
equally
●atal
to
the
Vitals
of
Practical
Christianity
,
as
Socinianism
;
and
also
to
give
Advantage
to
the
Socinians
by
its
wild
Positions
,
and
weak
Arguments
consonant
thereto
.
Therefore
our
best
Learned
Divines
,
at
once
to
prevent
the
Triumph
of
the
Socinians
,
and
the
growth
of
Antinomianism
,
waved
many
of
those
Terms
which
had
obtained
among
the
Orthodox
in
speaking
of
Christ's
Satisfaction
,
without
any
due
regard
to
either
of
these
fatal
Errors
.
Hence
Dr.
Owen
of
the
Trinity
and
Satisfaction
,
P.
153.
It
appears
from
what
hath
been
spoken
,
that
in
this
matter
of
Satisfaction
,
God
is
not
considered
as
a
Creditor
,
and
Sin
as
a
Debt
,
and
the
Law
as
an
Obligation
of
that
Debt
,
and
the
Lord
Christ
as
paying
it
.
He
then
shews
the
difference
,
and
tells
us
,
God
must
be
considered
as
a
Rector
,
&c.
p.
113.
and
p.
141.
There
is
an
allusion
to
them
(
the
Socinian
Argument
)
to
a
Debt
and
Payment
,
which
is
the
most
improper
expression
used
in
this
matter
.
The
same
you
'll
find
,
Essenius
Triumphus
Crucis
p.
391
,
399.
Turretin
.
Instit.
Theol.
par.
2.
p.
264.
462.
In
like
manner
they
place
Satisfaction
in
an
equivalent
in
many
things
,
and
not
the
same
for
kind
in
all
,
Essenius
p.
340.
Dr.
Stillingfleet
of
Sufferings
of
Christ
,
p.
244
,
245.
Many
more
instances
might
be
given
.
2.
But
our
Principles
are
far
from
being
the
Off-spring
of
Socinianism
,
as
being
of
the
same
Nature
with
it
,
which
he
meaneth
.
They
are
nothing
which
is
properly
Socinian
,
or
condemned
as
such
by
either
Synod
or
Men
of
Learning
:
So
far
are
we
from
being
half
Socinians
.
The
Socinian
Principles
are
summarily
reduced
to
that
of
the
Trinity
,
and
that
of
Christ's
Satisfaction
.
They
deny
the
Deity
of
Christ
as
the
Son
of
God
by
eternal
Generation
:
We
affirm
it
,
they
deny
the
Personality
of
the
Holy
Ghost
,
we
affirm
it
.
The
Malice
of
our
Author
cannot
pretend
to
touch
us
there
.
The
Socinians
deny
that
Christ
died
a
proper
Sacrifice
for
Sin
;
we
affirm
it
.
They
deny
that
Christ's
Sufferings
were
the
Punishment
of
our
Sins
,
we
affirm
it
.
They
deny
that
Christ
satisfied
Divine
Justice
,
or
died
in
our
Place
:
We
affirm
he
satisfied
Justice
,
and
that
Christ
died
in
our
Place
and
in
our
stead
:
He
died
that
we
might
not
die
,
who
were
liable
to
die
:
He
gave
his
Life
for
ours
.
They
say
Christ
died
for
our
Good
,
not
by
way
of
Merit
at
all
strictly
:
We
affirm
that
Christ
properly
merited
all
the
saving
Good
we
enjoy
.
The
Good
they
say
Christ
died
for
is
,
the
giving
us
an
Example
of
Patience
,
confirming
his
Doctrin
,
and
at
highest
,
the
ratifying
the
Covenant
wherein
our
own
Faith
and
Obedience
is
by
Acceptilation
accepted
instead
of
a
perfect
legal
Righteousness
,
and
this
exclusive
of
Christ's
Satisfaction
and
Righteousness
;
and
that
he
attends
to
this
is
what
they
mean
when
they
say
Christ
in
some
sort
may
be
said
to
give
us
Life
.
But
we
affirm
,
that
the
good
Christ
merited
is
Reconciliation
with
God
,
Pardon
of
Sins
,
and
eternal
Glory
,
&c.
as
well
as
that
he
gave
us
an
Example
of
Patience
,
&c.
And
we
truly
affirm
that
we
have
no
Righteousness
that
answers
the
Law
but
Christ's
,
and
that
Christ's
Righteousness
is
imputed
to
us
,
as
that
wherein
we
stand
before
a
just
God
,
and
is
as
available
to
us
for
Salvation
,
as
if
we
had
done
and
suffered
what
Christ
did
;
and
we
renounce
all
our
own
Obedience
and
Works
legal
and
evangelical
as
any
Part
of
that
Righteousness
in
,
or
for
which
we
are
pardoned
,
accepted
,
or
glorified
.
Our
very
Faith
,
and
much
less
our
Repentance
or
other
good
Works
,
is
not
any
merit
or
procuring
cause
of
our
Justification
.
The
whole
use
and
place
we
assign
to
Faith
in
our
Justification
,
and
to
Repentance
in
the
pardon
of
sin
,
is
,
that
they
are
the
things
which
the
Gospel
requireth
in
those
whom
God
will
impute
the
Righteousness
of
Christ
to
for
actual
Pardon
,
and
a
Title
to
Eternal
Glory
;
as
promising
to
impute
Christ's
Righteousness
to
Believers
,
and
actual
Pardon
to
the
believing
Penitent
;
as
also
,
the
possession
of
Glory
to
such
as
persevere
in
Faith
and
Holiness
;
and
all
in
,
by
,
and
for
the
only
Righteousness
of
Christ
,
as
the
sole
meriting
,
enclining
,
and
procuring
Cause
.
Reader
,
judge
between
us
,
yea
,
let
the
searcher
of
Hearts
judge
,
whether
we
are
not
wronged
by
this
Brother
.
I
have
in
this
Book
as
well
as
formerly
,
shewed
,
that
by
Reward
is
meant
no
more
than
an
encouragement
to
a
Duty
established
by
the
Gospel
,
as
a
Law
,
not
whereby
governing
Iustice
enjoineth
us
to
work
out
a
Righteousness
as
our
Title
to
Eternal
Life
;
but
a
Law
,
wherein
Grace
in
a
way
of
Government
,
appoints
Conditions
that
render
us
the
subjects
of
saving
Benefits
,
as
the
Effects
of
Christ's
Righteousness
,
and
to
be
received
and
enjoyed
in
his
Right
.
Again
,
whereas
some
call
Faith
our
subordinate
Righteousness
,
I
have
evidenced
that
they
intend
no
more
than
a
performed
Condition
of
the
Gospel
,
and
no
way
a
Righteousness
of
the
same
kind
,
or
to
the
same
End
or
Purpose
with
Christ's
Righteousness
.
Also
when
any
of
us
say
that
we
are
justified
by
Faith
as
an
Act
,
Justification
is
then
taken
in
quite
another
sense
from
Justification
by
Christ's
Righteousness
;
the
last
being
universal
as
to
our
Persons
and
State
;
the
former
being
only
of
a
particular
Cause
,
viz.
Are
we
Believers
?
and
but
consequently
,
are
we
the
Persons
the
Gospel
promiseth
to
deal
with
as
Believers
?
Also
I
have
shewn
,
that
Justification
is
entire
in
all
its
Causes
;
and
that
Faith
doth
no
more
than
connote
us
the
Objects
or
Subjects
on
whom
this
Justification
is
conferred
by
God
as
a
Benefit
,
or
the
Object
on
whom
the
Justifying
Act
terminates
by
the
Gospel
.
If
these
be
Semisocinian
Principles
,
I
undertake
to
shew
,
that
all
or
most
of
the
noted
Protestant
Confessions
of
Faith
,
and
the
Body
of
our
Protestant
Divines
of
Name
,
yea
,
especially
such
as
have
written
against
Socinianism
,
are
Semisocinian
.
Sure
then
our
Author
either
reads
our
Principles
in
a
false
Glass
,
or
he
knows
no
more
of
Socinianism
,
than
that
it
is
a
scandalous
word
,
and
so
fit
to
brand
those
with
,
whose
worth
,
acceptance
and
usefulness
,
he
beholdeth
with
an
envious
Eye
;
wherein
I
except
my self
.
Mr.
M.
hath
done
more
to
favour
Socinianism
than
all
those
whom
he
accuseth
.
1.
By
calling
such
Semisocinians
,
whose
doctrin
and
Principles
will
approve
themselves
to
most
Men
to
be
Orthodox
.
Many
will
abate
their
prejudice
against
the
real
Socinian
,
as
not
being
so
bad
as
the
word
imported
.
2.
He
falls
in
wholly
with
the
Socinians
,
in
denying
Christ's
Incarnation
to
be
a
part
of
his
Humiliation
,
and
deprives
us
of
the
force
of
one
of
the
greatest
Texts
for
the
Deity
of
Christ
,
Phil.
2.6
,
7.
3.
He
supports
the
Socinian
Cause
,
and
one
of
their
strongest
Topicks
against
the
Satisfaction
of
Christ
;
by
speaking
still
of
God
as
a
Creditor
,
Sin
as
a
Debt
,
the
Law
as
a
Money
Bond
,
Christ
as
a
Money
Surety
;
whereas
all
our
Divines
find
it
impossible
to
defend
that
Doctrin
,
without
denying
this
Metaphor
,
and
therefore
plead
,
that
God
is
to
be
considered
as
a
Rector
,
Sin
a
Crime
,
Sinners
Criminals
,
Christ
a
Sponsor
,
in
consistency
with
his
being
Redeemer
,
Mediatour
,
Saviour
,
Sacrifice
and
Priest
,
&c.
For
if
Sin
were
a
Money
Debt
,
why
could
not
God
forgive
it
without
Satisfaction
,
as
well
as
other
Creditors
do
,
&c.
4.
He
grants
the
absurdity
in
the
sense
objected
by
the
Socinians
,
and
still
opposed
by
our
Divines
,
viz.
That
we
are
as
Righteous
as
Christ
in
equality
;
Turretin
.
Instit.
Theol.
p.
714
,
715.
proves
that
licet
,
&c.
though
we
are
justified
by
Christ's
Righteousness
imputed
,
non
sequitur
nos
non
minus
justos
esse
quam
Christum
;
it
doth
not
follow
that
we
are
no
less
Righteous
than
Christ
:
So
doth
Dr.
Owen
of
Iustif.
p.
509
,
510.
All
our
celebrated
Opposers
of
Socinianism
do
the
same
.
Mr.
M.
may
say
as
well
of
these
as
he
doth
of
us
,
for
denying
it
as
they
do
;
They
have
a
heart-hatred
of
standing
in
the
Righteousness
of
Christ
.
5.
The
Socinians
have
their
whole
Cause
favoured
against
the
Deity
of
Christ
(
or
at
least
the
Arrians
)
by
what
he
asserts
concerning
the
Person
of
the
Son
of
God
.
He
makes
him
such
a
God
as
was
capable
of
a
real
Glory
to
be
added
to
him
,
that
as
God
he
might
be
under
God's
frowns
and
displeasure
;
might
quit
and
forgo
the
actual
enjoyment
of
that
Love
,
Glory
and
Inheritance
,
which
as
Son
of
God
he
was
entitled
to
,
and
possessed
of
before
his
Incarnation
,
(
not
in
a
way
of
manifestation
,
nor
as
to
his
Humane
Nature
,
but
in
reality
,
and
as
to
his
Divine
Nature
,
in
which
alone
he
acted
before
his
Incarnation
)
a
God
capable
of
an
acquired
Right
,
superadded
to
his
natural
Right
to
those
very
Riches
,
Love
,
and
Glory
,
which
he
enjoyed
before
he
was
Son
of
Man
.
And
also
,
that
the
Humane
Nature
belongs
to
the
Constitution
of
the
Person
of
the
Son
of
God
as
it
is
now
,
p.
8.
&c.
Are
not
these
bold
Strokes
,
which
I
have
before
fully
proved
to
be
his
Assertions
?
Though
Charity
binds
me
to
acknowledge
,
that
I
think
he
designeth
not
to
oppose
the
Eternal
Deity
of
the
Son
of
God
,
by
Assertions
so
unsuitable
to
the
Divine
Essence
;
and
so
mistaketh
what
God
is
,
rather
than
who
he
is
.
6.
I
might
add
,
he
blasts
all
the
opposition
made
by
our
best
Authors
against
Socinianism
,
by
branding
even
them
as
Semisocinians
.
To
say
nothing
of
his
representing
the
Doctrin
of
imputed
Righteousness
in
a
manner
not
defensible
,
and
tempting
to
most
Mens
being
Socinians
,
unless
they
have
a
better
Notion
of
it
.
Few
will
believe
,
that
we
did
legally
do
and
suffer
what
Christ
did
;
that
we
are
as
Righteous
as
Christ
;
and
that
the
Gospel
enjoineth
no
Duty
as
a
Condition
on
us
for
obtaining
the
blessed
Effects
of
Christ's
Merits
,
which
be
the
only
ground
of
his
quarreling
thus
hotly
with
us
.
Men
of
his
suspicious
temper
will
judge
,
he
designeth
to
favour
Socinianism
,
by
calling
us
Semisocinians
.
12.
Mr.
M.
Attempts
to
instruct
us
how
to
Preach
,
but
with
an
evil
insinuation
,
and
in
some
things
very
contrary
to
Apostolical
Preaching
.
Thus
your
Teachers
should
instruct
and
lead
you
.
This
is
the
Apostles
direction
to
Titus
,
that
he
should
teach
them
that
have
believed
,
to
be
careful
to
maintain
good
works
;
not
to
teach
and
press
sinners
in
their
Vnbelief
,
to
fall
to
doing
of
good
works
first
,
and
overlook
believing
wholly
,
or
to
postpone
it
after
them
,
p.
69.
Repl.
1.
Which
teacher
of
his
Hearers
doth
teach
any
to
postpone
Faith
,
or
overlook
it
wholly
,
or
delay
it
at
all
?
If
by
Believing
he
means
a
due
accepting
of
a
whole
Christ
,
yea
,
do
not
they
direct
them
to
expect
all
from
God
through
Christ
,
and
look
to
Christ
as
he
in
whom
all
fulness
is
?
But
our
Author
is
one
of
them
who
think
,
Christ
is
never
Preached
,
unless
his
Name
be
mentioned
,
and
that
as
a
Priest
too
.
His
revealed
Truths
,
and
enjoined
Laws
,
&c.
are
not
Preaching
Christ
.
2.
But
may
one
call
Sinners
to
no
Duty
till
they
are
Believers
?
Must
they
not
be
prest
to
examin
themselves
,
pray
,
read
the
Word
,
hear
it
Preached
,
fear
God
,
teach
their
Families
,
love
their
Wives
,
meditate
,
consider
,
strive
with
their
Hearts
,
resist
Temptations
,
believe
the
Scriptures
,
nor
relieve
the
Poor
,
till
they
be
Believers
?
Peter
was
to
learn
of
our
Author
to
Preach
;
for
though
he
knew
Simon
Magus
to
be
in
the
gall
of
bitterness
,
yet
he
bids
him
then
repent
of
this
thy
wickedness
,
and
pray
God
if
perhaps
the
thoughts
of
thy
heart
may
be
forgiven
thee
,
Acts
9.22
.
perhaps
he
'll
say
he
believed
;
true
,
in
such
a
manner
as
I
fear
some
that
pretend
high
to
Faith
exceed
not
.
Paul
gives
such
an
account
of
much
of
his
Ministry
at
first
to
Jews
and
Gentiles
,
Acts
26.20
.
That
they
should
repent
and
turn
unto
God
,
and
do
works
meet
for
Repentance
;
the
Baptist
was
an
ill
Teacher
,
and
Christ's
Sermon
on
the
Mount
,
Mat.
5.
and
Paul's
at
Lystra
,
Acts
14.15
,
16.
needed
Mr.
M's
direction
.
Paul
saith
to
unbelievers
,
We
are
Men
of
like
Passions
with
you
,
(
thus
far
he
'll
agree
)
and
Preach
unto
you
,
that
you
should
turn
from
these
vanities
unto
the
living
God
that
made
Heaven
and
Earth
,
&c.
a
good
Work
is
pressed
before
they
believed
.
Here
Mr.
M.
would
have
told
him
,
you
Paul
should
not
teach
thus
.
But
what
are
his
Reasons
?
1.
They
that
believed
in
God
should
be
charged
to
excel
in
good
works
;
therefore
they
that
believe
not
in
Christ
,
should
not
be
pressed
to
endeavour
to
set
upon
doing
any
good
Work
,
Hos.
5.
4.
They
must
not
so
much
as
frame
their
doings
to
turn
unto
the
Lord
.
2.
A
few
words
after
;
through
Faith
that
Righteousness
will
be
upon
you
;
and
being
upon
you
,
it
will
produce
good
Works
.
Here
it
seems
(
as
I
have
oft
heard
it
urged
)
Ministers
should
not
urge
you
,
nor
you
strive
and
labour
after
good
Works
,
this
Righteousness
will
produce
them
;
but
are
all
that
I
hope
have
Faith
,
so
abundant
therein
,
as
not
to
need
Spurs
?
Do
all
that
pretend
to
it
,
shew
that
they
have
it
by
it's
Fruits
?
and
how
can
we
know
them
?
And
is
its
being
upon
us
the
next
principle
of
good
Works
;
for
though
it
be
the
Meriting
Cause
of
all
as
it
is
in
Christ
,
yet
holy
habits
are
the
next
Principle
with
the
Spirits
influence
:
And
above
all
,
must
we
cease
to
declare
the
whole
Will
of
God
to
all
that
hear
us
,
till
we
know
is
Christ's
Righteousness
upon
them
?
Yea
,
is
it
because
they
are
dead
in
Sin
before
Faith
,
that
we
must
not
press
them
to
repent
,
fear
and
love
God
,
&c.
The
same
reason
will
hold
against
pressing
them
to
saving
Faith
,
which
of
themselves
they
can
as
little
perform
:
And
if
it
be
by
the
Word
that
God
regenerates
our
Hearers
.
Why
may
not
the
Spirit
infuse
Life
,
by
calling
Men
to
Repent
,
&c.
as
well
as
to
Believe
;
and
a
true
Principle
of
Life
will
act
duly
,
though
I
think
not
in
the
same
order
of
discernable
Actings
in
every
Convert
.
But
however
it
's
certain
,
that
if
by
preaching
Repentance
the
Spirit
quickens
a
Soul
,
that
Soul
is
as
sure
to
believe
when
quickned
,
as
it
is
to
repent
when
it
believes
.
And
so
our
Author
makes
but
a
spiteful
Flourish
,
when
he
would
induce
our
Hearers
to
think
we
teach
them
amiss
,
because
we
learn
not
of
him
.
SInce
the
Printing
of
my
Answer
,
to
what
Mr.
M.
calls
my
Second
Damning
Error
,
viz.
That
I
make
the
State
of
Believers
to
be
Undecided
,
and
in
Suspence
during
this
Life
.
I
have
found
the
word
Vndecided
in
my
Gospel
Truth
Stated
,
P.
55.
which
I
then
was
Ignorant
of
,
though
I
cast
my
Eye
on
the
bottom
of
that
very
Page
.
My
words
are
,
The
Covenant
,
though
Conditional
,
is
a
Disposition
of
Grace
;
there
's
Grace
in
giving
Ability
to
perform
the
Conditions
,
as
well
as
in
bestowing
the
Benefits
:
God's
enjoyning
one
in
order
to
the
other
,
makes
not
the
Benefit
to
be
less
of
Grace
,
but
it
is
a
Display
of
God's
Wisdom
,
in
conferring
the
Benefit
suitably
to
the
Nature
and
State
of
Men
in
this
Life
,
whose
Eternal
Condition
is
not
Eternally
decided
,
but
are
in
a
State
of
Trial
;
yea
,
the
Conditions
are
but
a
Meetness
to
receive
the
Blessing
.
But
as
I
have
in
my
Answer
shewed
,
that
I
oft
in
Gospel
Truth
stated
,
affirm
,
That
the
Elect
shall
Persevere
in
Faith
,
and
that
every
true
Saint
is
now
in
a
State
of
Salvation
.
So
I
shall
only
add
,
1.
I
do
not
here
mention
Believers
,
but
Men
in
general
,
yea
,
rather
Unbelievers
.
2.
By
Eternally
decided
any
Man
may
see
,
that
I
had
an
Eye
only
to
God's
Iudicial
Decision
at
Death
,
and
the
more
Solemn
Sentence
at
the
last
Judgment
;
when
we
Die
,
our
Warfare
is
finished
,
and
our
State
,
as
Viatores
,
is
at
an
end
.
3.
What
meaneth
all
the
Scripture
Cautions
(
even
to
Believers
)
such
as
Watch
,
&c.
Pass
the
time
of
your
Sojourning
here
in
Fear
,
&c.
If
all
our
State
be
decided
so
,
while
we
have
many
Years
,
Temptations
,
and
Persevering
Work
before
us
;
as
it
will
be
beyond
the
Grave
:
Alas
how
many
are
long
deceived
by
the
meer
Form
of
Godliness
,
and
they
that
are
Godly
,
are
called
to
Caution
and
Care
,
on
this
very
Consideration
,
that
they
are
to
be
judged
,
1
Pet.
1.17
.
which
were
useless
to
such
as
are
in
termino
,
2
Tim.
4.7
,
8.
Rev.
2.10
.
See
more
in
my
Answer
.
The
Point
of
the
Embrio
was
not
fit
for
my
large
insisting
on
,
or
I
could
have
proved
,
that
an
Embrio
is
not
an
unformed
,
unorganized
Mass
or
Lump
,
&c.
FINIS
.
The
Five
following
Books
have
been
lately
published
by
the
Author
of
this
Discourse
:
Printed
for
John
Dunton
at
the
Raven
in
the
Poultry
.
1.
GOspel
Truth
Stated
and
Vindicated
;
wherein
some
of
Dr.
Crisp's
Opinions
are
considered
,
and
the
opposite
Truths
are
plainly
Stated
and
Confirmed
.
The
Second
Edition
.
2.
A
Defence
of
Gospel-Truth
:
Being
a
Reply
to
Mr.
Chancy
.
3.
The
Vanity
of
Childhood
and
Youth
;
wherein
the
depraved
Nature
of
Young
People
is
Represented
,
and
Means
for
their
Reformation
proposed
:
Being
some
Sermons
Preached
at
the
Request
of
several
Young
Men.
4.
A
Discourse
,
shewing
that
Repentance
of
National
Sins
God
requires
,
if
ever
we
expect
National
Mercies
.
5.
Man
made
Righteous
by
Christ's
Obedience
:
Being
two
Sermons
Preached
at
Pinners-hall
,
with
Enlargements
,
&c.
Also
some
Remarks
on
Mr.
Mather's
Postscript
,
&c.
AN
Essay
upon
Reason
,
and
the
Nature
of
Spirits
.
By
Dr.
Burthogg
.
Heads
of
Agreement
assented
to
by
the
United
Ministers
in
and
about
London
.
The
Fourth
Volume
of
the
Morning
Exercise
.
There
will
also
be
Extant
in
a
few
days
,
The
Second
Volume
of
the
French
Book
of
Martyrs
.
Published
by
her
Majesties
Royal
Priviledge
.
There
is
in
the
Press
,
Remarks
upon
Bishop
King's
late
Book
,
concerning
the
Inventions
of
Men
in
the
Worship
of
God
.
By
the
Reverend
Mr.
Iohn
Boyse
.
Malbranch's
Search
after
Truth
,
will
also
be
published
in
a
few
Weeks
.