bear both the Place of a Sentence and a Condition which is needfull to reconcile these two Opinions R. 1. By Condition they mean not a Condition properly in a Law or a foederal Sence as we use the Word in Bargains between Man and Man for the Civilians inform me these three Properties make a Condition 1. Potestative that it be in the Parties Power to perform 2. Casualty in it self and to the other Party uncertain 3. Causal in that it bear a Valuable Consideration The Law will not suffer a Man to injure himself so far or another to deceive him as to get a Title to an Estate of two or three hundred Pounds per Ann. for an hundred Guineas But the Apol. informs us that This Condion is neither in our Power 2. Nor Uncertain 3. Nor Meritorious therefore not a Condition properly Nay further tho' the Gospel be a Law and this Law is the Condition of the Covenant yet it is not a Legal Condition Therefore it must be in a Physical or Logical Sence if not in a Law Sence and a Necessary Connection is enough for the one viz. Logical as if a Man be Reasonable he is capable of Learning and if capable of Learning he is reasonable and Priority enough for the other as that Wood must be laid to the Fire before it can be burnt And this Opinion is very agreeable with Condition in this Sence for there is not only a Necessary Connexion between Faith Repentance and Justification but there is a Priority the Covenant of Grace partakes more of Orderliness it is Order'd in all things than of Conditionalness for the Foundation is before the Relation the Sign before the Signification the Gift of Faith and Repentance is before its Connotation of our Pardon or being receiv'd into Favour Nay further there is not only the Gift of Faith but the exercise of this Grace as mix'd with our Faculties and become a Duty in order of Nature antecedent to this Connotation or Signification of our being now brought under Divine Favour because the way of Communicating this Gift is by Calling speaking immediately to the Soul and representing spiritual Ideas making us behold as in a Glass the glorious Image of the Lord discovering unseen and hoped for things as before and after both is further explained and the Gift cannot be without this exercise by which God and the Soul unite and mutually apprehend one another In short thus That this Gift may not only be long unperceiv'd by the Receiver but that it cannot Signifie untill in Exercise tho' as a Gift it doth signifie There is but one thing more that Justification and Glory are suspended upon these Duties of Faith and Repentance R. Either by Suspension he means no more but Necessary Consequential so we Agree and I do not find his Arguments will prove more For a Testament is fully as proper a Title that gives Name to the whole Bible as Covenant or Bargain and Civilians say the If used in Testaments which is so frequent in Scriptures is a demonstrative If that doth not Suspend but Design the thing Promised and some certain Time or Manner of Conveyance If he understand it a Legal Suspension it 's the same with a Legal Condition which he has deny'd before for Conditio est dispositionis suspensio ex eventu incerto ei opposito and has an Obliging Influence on the Promiser and Conferrs a Title of Right to the Benefit promised I might Conclude this with some Testimonies out of the Fathers but though I find Phrases to answer my Purpose I find the Style sometimes Loose and Oratorical and sometimes they Design another thing which I wish a late Author had minded who Attempts to prove the New Law out of the Fathers when Daille who was better acquainted with them says It 's in vain to make them Judges in many of the Controversies between us and the Papists and yet this Authour would bring them to Prove a more Nice Point become a very late Question In what sense the Law is New thoro the Gospel or the Gospel may be call'd a Law I shall only instance his first Citation out of Justin Martyr p. 228. c. and I am willing to be judged by any of the Subscribers that will take the Pains to read it if Justin intends any thng more than the recommending the Christian Constitution and proving it preferable to the Mosaical For he says This New Law is Posterior to Moses his Law but the Apologist's New Law has been ever since the Fall of Adam He says this New Law is Christ and his Testament Any may see he took Law in no strict Sense when he calls Christ and his Testament a Law he calls it a Testament Eight times in that Page and nigh Seventy times in that Dialogue and seldom I think not above Four times a Law without the Explicatory word Testament added yet I think this Opinion will help to wrest the Fathers out of the Papists Hands The Fathers use the Words Justifie and Sanctifie often promiscuously for making Just and Holy The common Answer by Protestants is the Fathers use the Word according to its Grammatical Signification not Forensical Use To which the Papists answer Then they were not acquainted with that sense This affords another for we may say to Sanctifie is to Justifie in the same Sense that Christ says This Bread is my Body that is a Sign of it And so we may understand the Fathers Est or Is Metonymically for est Signum and we may find enough among their Writings to shew that all the Parts and Degrees of Sanctification are Signs of Justification which doth sufficiently shew that tho' this Phrase is New that the Gift of the Holy Spirit in order to our Sanctification stands in the room and place of a Justificatory Sentence yet the Sense is not for it is the Sign yea the spiritual Initiating Sign of our being in Covenant with God This is the Covenant I will make with them I will pour out my Spirit on them Being in Covenant is a Relative Blessing as well as Justification and they are inseparable Now says the Lord my giving my Spirit imports this I take thee to be one of my People I avouch thee this Day to be mine The Prince's Proclamation of Pardon to a Rebel or the Judges Justificatory Sentence of a Person suspected accused imprison'd is the first Authoritative Signification of the Governments Favour So what is the first Sign of Divine Favour must stand in the place of a Justifying or Pardoning Sentence but these absolute Blessings that are proper to the Elect of Faith and Repentance are the first Intimations of Divine Governments receiving us into Favour therefore the Gift of them is the Absolving Sentence A third Propos'd Head was the Time of our Justification which being meant of the first Act necessarily follows from the former Proposition to be neither later nor sooner than the first Moment of our Conversion
1. It is a Righteousness from God as the Author of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it 's expressed in the third of the Philippians it is the Gift of his Grace the Contrivance of his Wisdom and the Effect of his Power It is the Gift of his Grace Rom. 5.17 Much more they which receive abundance of Grace and of the Gift of Righteousness 2 Tim. 1.9 It is a Grace given us in Christ before the World began but is now made manifest By this Righteousness of God Death is abolished and Life and Immortality brought to light God that so loved the World as to give his Son for them gave all things with him and this none of the least of the Gifts which is as freely given as any other for we are Justified freely by his Grace It is also a Fruit of the depth of the Riches of the Knowledge of God the Angels stand amazed at the Contrivance the most Sagacious of them would have been non-plus'd if asked by what Righteousness a Sinner could be justified It 's one of those things God hath prepared that neither Eye hath seen nor Ear heard nor ever Heart considered it is also an Effect of Infinite Power what Power less could have united Divine and Humane Nature in one Person What Power less could have made a Virgin Conceive What Power less could have brought a Clean thing out of an Unclean and Caused one to be born of a Woman and partake of Humane Flesh and Blood and yet be Sinless It is a kind of Generation none can declare What Power less could have done that great Work and Service he was appointed by this Law The Angels that excell in Strength being all put together could never have performed a thousand part of it the restoring of all things to their Primitive Beauty and Order What Power less could bear the Burden of Guilt the weight of one Sin is an intolerable burden to a Soul No Man were able to stand if God should mark Iniquity but this sure Foundation Stone bore the guilt of the whole World but never did yield nor give way did neither shrink split or flinch he is a tried Stone and found to be a sure Foundation he could rise again from the Grave notwithstanding the weight of this Grave-stone of Guilt 2. It 's the Righteousness of God Subjectively because the Righteousness of that Person who is God as the Blood of the Humane Nature is called the Blood of God to feed the Church of God which he hath purchased with his own Blood All the Works of his Person by Reason of their Conformity to the Mediatorial Law are called Righteousness Rom. 10.3 Have not submitted themselves unto the Righteousness of God for Christ is the end of the Law So we see the Righteousness of God is the Righteousness of Christ ◠Person in whom the Law gained all its ends for he obeyed all its Precepts he suffered all its Threatnings and he purchased all its Promises too 3. It 's the Righteousness of God in Opposition to all Humane Righteousness it 's his in Opposition to our own he is Jehovah our Righteousness not Adam's or Mans Righteousness 4. It is the Righteousness which alone God can accept a Sinner for he cannot be Just and yet justifie a Guilty Person for any other Righteousness but this he is the Lamb that takes away the Sins of the World This was the Sacrifice God was well pleased with God is pleased with the Sacrifices of a broken Spirit for part of Duty being Sincere but for no part of the price This is my Beloved Son in whom I am well pleased Isa 42.21 The Lord is well pleased for his Righteousness sake Act. 13. For all that Believe by him are justified from all things By the Obedience of one many are made Righteous Rom. 5.19 Secondly It is without Law 1. As to its Existence obliging us it was not directed or regulated by Ceremonial Judicial or Moral Law for tho' it may be call'd the Natural Law of a Mediator because one cannot be a Mediator without performing such Duties yet it 's distinct from any other Law Moral or Natural taken in its whole Latitude these are distinguish'd as a part from the whole 2. It was manifested without the Law now for tho' the Ceremonial did represent it that Dispensation was at an end it was now more perspicuously Taught the Moral never taught it 3. We are interested in it without Law we cannot be interested in any other Righteousness without obeying the Law Directing and Commanding it but we are interested in this by Believing Thirdly It is witness'd to by the Law and Prophets Isa 2.2 Out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Prucknerus thus This is the Law of Faith Rom. 3.27 The Hearing of Faith Gal. 3.2 The Word of Faith Rom. 10.8 This is the Gospel the Gospel is the Narration of all Christ has done for us with the offer of it to us and all he did was ordered by the Mediatorial Law and therefore is called a Law Hackspanus thus Jalkut on this place says All the Consolations which God is to give to Man shall arise out of Sion for it is said Out of Sion shall go forth a Law Hence the Jews did expect their Salvation as well as we and they bear Testimony that it is no new Law but a new Doctrine and the Text it self calls it the Word of the Lord from Jerusalem to wit that Word which was the Subject of the Apostolical Sermons which Rom. 1. was the Gospel Another Testimony we have from the 19th Psalm where it is said The Law of the Lord is Perfect Converting the Soul that by this is meant the Apostolical Doctrine may be seen from Rom. 10.18 where it 's cited that it was Prophesied their sound should go to the Ends of the Earth that the Gospel Light should be as Vniversal as that of Sun and Moon The Papists pretend to prove the Corruption of the Original Text because what the Hebrews calls Lines both the Version of the Seventy and the New Testament translated Sound their sound went unto all the Earth but in Sence they are agreeable For the Sun and Moon have their Course by Lines which Lines do Tipifie the Travels of the Apostles and their Followers or the spreading of a Voice by Lines in the Air Bellarm. Capell and Grot. think the Word was formerly read Kolam and by Corruption turned into Kavam but the Masora Marks it to be an once read Word whereas Kolam by their marks is read fifteen times As the Prophets bare Testimony to this Law so they do to its Righteousness Jer. 23.6.33.16 This is the Name whereby he shall be called The Lord our Righteousness Abravanel reads thus This is the Name whereby the Lord shall call him to wit the Messias our Righteousness wherein he grants the Office of the Messiah but denies his Divinity but the Accent joining Lord and
true I am under a Guilt and made a Curse but I call thee to Witness from whose sight nothing is hid that the least of 'em is not mine not the smallest Sins of Folly and Infirmity I restored that which I took not away I never contracted the debt I paid others robbed thee of thy Glory and the World of its Harmony and Beauty but I have restored it all again thô they were mine by Imputation they were never mine by Inherency 4. He has Divine Approbation bearing Testimony that he did so tho' he was condemned in the Flesh yet he was Justified in the Spirit 1 Tim. 3.16 The Deity justifi'd what Man condemn'd Isa 50.8 He is near that justifieth me who will contend with me All the Miracles wrought by him were Divine Testimonies but especially his Resurrection Rom. 1.4 And declar'd to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead Then he was visibly discharg'd out of the Prison of the Grave having satisfi'd Divine Justice and paid the Price of Redemption to the utmost demand Never was there such a Miracle as a Man having the Iniquity of us all laid upon him and yet compleatly give Satisfaction and receive an Acquittance He was rais'd again for our Justification all the Elect virtually rose in him Hence Eph. 1.19 it is reckon'd one of the greatest Effects of Divine Power that ever was 5. By this Work he receives the Title of a Servant and Surety 1. He was a Servant Isa 49.6 It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob his Service is describ'd to Enlighten the Gentiles to be a Salvation to the ends of the Earth c. It was hard Service Soul Travel Isa 53. It was great Service to bring them that sate in Darkness to the Glorious Light of Heaven and the Chain'd Prisoners to the Liberty of the Sons of God 2. He was a Surety and this is evident from the other Title Heb. 7.22 By so much was Jesus made a Surety of a better Testament 6. His Service bears all the Denominations due and Properties that a Law uses to what is regulated by it It 's call'd Work I must work the works of him that sent me it was to him a Law of Works tho' to us a Law of Faith Obedience Rom. 5.29 By the Obedience of one shall many be made Righteous and Righteousness often his temper of Mind under it is call'd fear Heb. 5.7 And was heard in that he fear'd and Phil. 2. The Form of a Servant 7. The Rule of his Life and Offices is call'd a Law Gal. 4.4 He was made under the Law and Command Joh. 10.18 This Commandment have I receiv'd of my Father He was under the Mosaical Law He was Circumcis'd He was under the Evangelical for He was Baptiz'd He was under the Moral for He was Holy Harmless and Vndefil'd He was under the Sanction of that Law as well as its Precept Gal. 3.13 Christ hath redeem'd us from the Curse of the Law being made a Curse for us And all this was but a part of his Subjection to the Mediatorial Law There is a Noble Criticism on 2 Sam. 7.19 The English has it thus And is this the Manner of Man O Lord God But it may be translated thus This is the Law of the Man the Lord God as Dorscheus says on the 2d Psal O Wonderful O all together wonderful Law by which God and Man should be united and according to which an unexpected Divine Dispensation should make that this should be the Prerogative of some individual of the Posterity of David that he should be the Lord God! Oseander inferrs a Reason out of the Context the sence of which he renders thus I understand thee to have spoken of that Messiah whose Law requires that he should be God and Man And it does not want Reason for what is said in the 12 13 14. vers agrees best to this Messiah for it is spoken of a Seed that should rise up after his Death which should proceed out of his Bowels but Solomon was both Born and set upon the Throne before David died yea 't is particularly noted in the 19. ver That this Prophesie was of his House a great way off Secondly It is said vers 13 16. That this Kingdom should endure for ever which is expounded Psal 89.7 by the Duration of the Sun Moon and Heaven Thirdly He shall be to me a Son vers 14. he notes his peculiar Subject as Psal 2.7 12. Heb. 1.5 Gods first born Psal 89.28 This is the Interpretation of Calovius Gerard Thilo and Piscator Secondly As to the Nature of this Law and its Righteousness 1. For the Law it differs much from any other Law 1. In Subject Meer-man and God-man differ very far 2. In the Precept the principal thing it requires is Suffering Joh. 10. I have Power to lay down my Life this Commandment have I receiv'd of my Father Suffering is but in Case of failure in other Laws to make them obey annex'd by Sanction to the Law 3. In the Work it is the greatest Work that ever was commanded by Law Isa 61.1 To bind up the broken-hearted to proclaim Liberty to the Captive and open the Prison-doors to them that are bound Act. 3.21 To restore all things to reconcile such Enemies as a Holy God and his Creature become his Enemies to Justifie the Guilty Adopt Aliens to turn an Hell into a Heaven an extensive Work Earth Heaven and Hell he is to be employ'd about he is to Rehead or Recapitulate all things which are in Heaven and Earth a Work of the greatest Trust ever any was in Isa 22.14 They shall hang upon him all the Glory of his Fathers House the Off-spring and Issue All Vessels hang on that Nail that is a Glorious Throne to his Fathers House 4. In that it has no Legal Sanction no Threatnings there was no need of any since he was so sufficient and faithful nor no possibility for the greatest Penalty was the Duty of the Precept 5. The Promises a Name above every Name at his Name every knee must bow Angels Adore and Worship him he is at the Right Hand of the Throne of God 2. * There is a Distinction of Christs Righteousness by Divines us'd 1. Into Divine Righteousness as he is God his has no Law but the Divine Nature to act becoming 〈◊〉 Official proper to the Office of the Mediator 3. Is â—carious common to Men 〈◊〉 Men and therefore shall 〈◊〉 treated under the Head of â—â—putation but I think both â—ay be Comprehended under 〈◊〉 Law of Faith As to the Works or Righteousness of this Law Rom. 3.21 22. It is describ'd to be 1. Righteousness of God 2. Without the Law 3. Witness'd to by the Law and Prophets 4. It is by Faith As to the first Character of it it is on a fourfold account the Righteousness of God