Object. 4. If Christ's Righteousness be imputed to Chap. 11. us, then we are as righteous as Chrift is.

Anf. The Confequence is abfurd, and the Learned Chamier gives this Reason, Fieri non poffe,ut tàm juftus fit, qui inhærenter injuftus; imputativè juftus eft, quàm qui inhærentèr juftus; nam ifte à fe & per fe juftus eft, ille tantùm precariò, id eft, aliundè & in alio; Chrift's Righteoufnefs hath diftinct refpects; as to himself it was the idem, as to us the tantundem; as it was inherent in him, it was Juftifying and Sanctifying too; as it is imputed to us, it is Juftifying only; it was Christ's in the Agency; the glory of it is ours only by Participation; Chrift is the Author of the Satisfa Etion; we are but the Receivers in the quality of Members; it was his in the capacity of a Sponfor, Sa viour, Redeemer, Mediator, Head; it is ours only derivatively, and as participant Members of him.

Object. 5. Imputed Righteousneß is the root of Antitinomianifm,this diffolves the Law, as if it did no longer oblige us to Obedience.

Anf. Chrift's Righteousness is not imputed to us as it is the idem of the Law, but as it is a Satisfaction made thereunto neither was that fatisfaction meant: to diffolve the Law-obligation, fo as that it fhould cease to be a Rule of Holiness in point of Sanctification; but to diffolve it fo, as that the Law fhould demand from Believers no other matter but it self in point of Juftification. Did it ceafe to be a Rule of Holiness in Sanctification; we must all be Antinomians. Did it not cease to demand no more than it felf in Juftification, we must all be undone: its further demand, viz. Perfect Obedience from us in our Perfons being impoffible, Juftification and Salvation must be fo allo. Chrift's Satisfaction was made, that'

we

› Chap. II.

.208.

we might be justifiable against the Law; it is imputed, that we may be actually juftified against it. If the Satisfaction imputed run into Antinomianifm,so doth the Satisfaction made, which is indeed the Socinian Contr.Meifa. out-cry; Quis nexus, quæ copula inter fidem, quâ creditur Chriftum pro nobis Deo pleniffimè fatisfeciffe, & inter bonorum operum ftudium? So Schlictingius; De Ver. Rel. Quid caufæ eft, cur is,qui jatisfactionem iftam perfua1.5.c.22. Jam habens, aliquid, in repellenda à fe impietate, ju ftitiaq; colenda, laboris fibi ponendum exiftimet? So Volkelius: Now what is answered on the behalf of Satisfaction made, viz. That the Law is ftill a Rule of Holiness; that Chrift's Satisfaction is an inflammative to it, that the juft odium of fin is feen in the atoning Blood; that that Blood is fprinkled only upon Believers, with the like; the fame may be as truly answered on the behalf of Satisfaction imputed.

Object.6. If Chrift's Righteousneß be imputed to us, then God fees no fin is in us.

Anf. God fees not fin in us with a vindictive Eye, but with an intuitive one he doth; nay, he cannot but do fo, as long as there is omnifcience in him, and fin' in us; Chrift's Righteoufnefs is imputed to us as it is a Satisfaction; and that supposes us to have been Sinners; elfe what need could there be of a Satisfaction? though the Law were fatisfied in point of Juftification, yet ftill it demands duty in point of San&tification; though that Satisfaction take away the imperfection of our duties and Graces as to the guilt, yet not as to the very being.

Object.7. If Chriff's Righteousneß be imputed to us, there needs no new Obedience in order to Salvation.

Anf The Socinians object this against Christ's Satisfaction; in which notion I take it, that Chrift's

Cont. Meif.

Fol. 138.

righteousness is imputed to us. * Si jàm Deo plenè Chap. II. perfolutum eft, quod ei à nobis plenè debebatur, quid adhuc nos pietate & bonis operibus maceremus? jam nec Deus nos jure punire, nec ab æterna vitâ jure excludere poteft; fo Schlictingius. But Chrift's Satisfafaction may very well stand with our obedience; Chrift fatisfied the Law fo far, as that his righteoufness imputed justifies us against the Law, but not fo far, as that it fhould be our very fanctity and holiness: for then, of imputed, it fhould become fuch as they are, inherent; which is impoffible: in this respect therefore the Law asks obedience from us, every Believer is vrou xpis. Under the Law to Christ, as far under it as it is a rule to our life. Nay, Christ's righteousness is so far from evacuating our obedience, that it is the great foundation upon which the Holy Spirit, the fountain of Holiness, is communicated to us, as it was under the Law in cleanfing the Leper; the holy Oyl was put upon the Atoning Blood, Levit. 14. 17. So it is under the Gofpel in purifying us. Firit, the Blood of Chrift is fprinkled on us by imputation, and then the holy Unction, the Divine fpirit, is poured out upon us: were there no Atoning blood fhed, the Holy Spirit would not fo much as touch upon fallen man: were that Blood not applied to us, the Holy Spirit would never dwell in us as a principle of obedi

ence.

Object. 8. Chrifts righteousness cannot be both the meritorious and material caufe of Juftification, for then it should be both an external and internal cause thereof: Which cannot be.

Anf. We must not here take our measures from reason; it was well faid by one, In Logicis ratio facit Bb b fidem,

In

Chap. 11. fidem, in Theologicis fides facit rationem, Evangelical myfteries, though above the line of humane reason, must be owned in Faith, though the mode of them be inexplicable by us; Chrift's righteousness may be confidered under a double respect, either as it is offered up to God, or as it is applied to men. the first refpect it is common for all, fo far as to render them juftifiable on Gospel terms: In the fecond it is peculiarized to Believers; In the firft it founds the promises of juftification by Christ's blood, in the fecond it executes them, and (which is as easily conceiveable as the other) in the first it is a meritorious caufe of juftification; in the fecond a material.

Having answered thefe Objections, which I look upon as moft material; I fhall conclude as I began, that Chrift's righteousness, as it is a Satisfaction, is fo far imputed to his believing members, as to be the matter of their juftification: The Law in that point can ask no more of them than that fatisfaction; there is enough in that to answer for all their fins.

Thus far I have treated touching our righteoufnefs as to the Law. I now come to fpeak of our righteousness as to the Gofpel; Chrift's righteoufnefs answers as to the Law of works: Faith answers as to the terms of the Gofpel. Do this, or die, was fatisfied by Chrift's righteoufnefs: Believe and live; is answered by Faith. Chriftus eft impletio Legis, Spiritus eft impletio Evangelii: Now here I fhall first fhew the neceffity of this two-fold righteousness; and then the connexion which is between them.

1. There is a neceffity of this two-fold righteouf

nefs.

ness. God at firft made man a holy, righteous crea- Chap. 11. ture; and upon the fall, he fet to his hand a fecond time to lift up man out of the Chains of Sin and wrath, into a state of Grace and Life eternal. God as Creator gave man a Law of perfect obedience fuited to his primitive nature, and as it were interwoven with the principles of it. God as Redeemer gave us a Law of Grace; in which there is as much abatement and condescention to our faln estate, as could comport with his own Holiness and Majesty: In the former God ftood upon the higheft terms of perfect finless obedience; in the latter he comes down to the lowest terms imaginable: He will juftifie and fave every one who by true Faith yields and refigns himself up to the conditions of the Gofpel; where there are diftinct Laws, there muit be distinct righteousnesses to answer them: That which comes up to the condefcending terms of the Gofpel: falls much fhort of the high terms of the Law; That which fatisfies the Law, is a thing of incomparably greater excellency than that which answers to the terms of the Gofpel: There are two distinct charges, or accufations to be supposed; the one, that we are Sinners, fuch as have broken the Law: The other, that we are Unbelievers, fuch as have rejected the Gofpel: Here therefore must be diftinct Plea's; To the First, the Plea is Chrift's Satisfaction to discharge us from the Law: To the Second, the Plea is Faith, which is the condition of the Gofpel. To the charge of final unbelief it is no Plea to fay, that Chrift hath fatisfied; to the charge of being a finner, the Plea doth not confist in Faith it felf; but in its object, viz. Chrift's Satisfaction: The righteousnesses themselves are of different naBbb 2

tures,