TO our loving Brethren in the Lord, Grace and Truth be with you. As I doubt not but that we [...]hall meet another day, with exceed­ [...]ng Joy at the right Hand of Christ, so I desire we may contend as Bre­thren, in a Holy and Reverential [...]ear of God our Father, and for his Truth only: therefore I only desire you to prove your assertion, That Justification, in the sight of God's satis­ [...]ed Justice before Faith, is not accord­ [...]ng to Scripture. And in order thereto, shall propose some Questions, to be [...]swered distinctly, that so we may [...]ome to a right understanding of each [...]ther, and see wherein we do really [...]gree, or disagree; and not continue [...] contend about Words to no pur­ose, if we do mean the same thing, [Page 6]but if not let it come to Light, with­without any under-hand dealing. And I pray God Almighty confound what is not of God, let it lye on which side it is; and I hope I shall trample under foot with abhorrance, whatever I could be convinced of to be contrary to the mind of God; and do sincerely desire to use all the means I can, to attain the clearest discoveries thereof Therefore I shall first explain my mean­ing, concerning God's eternal Justifi­ing Act in his own Breast, Acting in a way of Justice and Grace Jointly in God, yet pure Grace with respect to elect Sinners; preventing them in a way of Grace, from the dreadful ef­fects, that otherways would most ne­cessarily attend their fall in Adam And that he might clear them from the Curse of the Law in a way of Justice Grace puts the Law into a Mediator Hand; and though Grace intended no to prevent the elect from falling i [...] Adam into Sin equally with others yet that Grace might super-abound [Page 7]where Sin abounded; there was a Lamb provided, who by divine ap­pointment, should bear the whole Curse due to Sin, with all the dread­ful effects thereof. This I shall explain in as few, but in as plain words as I can express my self, my meaning is this, there was from all Eternity a fixed im­mutable Will in God, never to punnish Sin, nor to inflict the penalty of the Law up his Elect; his Will was not, to prosecute his right against them in a way of Justice. (1 Thess. 5.9.) but to deal with them as Righteous, in a Me­diator, (a pure act of Grace) by free Imputation (2 Cor. 5.21. Rom. 5.21. Eph. 1.4.) God from all Eternity, did Immutably Will and bequeath eternal Life to his chosen in Christ, through the Blood of the everlasting Testament, ( Mat. 26.28. Heb. 10.10.) It plainly appears in this 10th Chapter to the Hebrews, that it was the Will of God, that Christ should be offer'd up a Sacri­fice to Justice, by the which Will of God, them that he died for were set [Page 8]apart to Life, which I take to be meant by sanctified, because the Apostle is treating of Justification, and Pardon of Sin, by Christ's own offering, as our high Priest; besides it would look strange, to say the Will or Decree of God, that Christ should die for Sinners, should sanctifie us Inherently; when it can hardly be granted, that the Decree should make that Law, Change of per­sons, that Frees the Elect from Curse and Condemnation, and sets Christ un­der it in their room; but I think, Sanctified by God's Will or Decree, is set apart to Life, and through Christ's own offering, as it respects the thing Willed, the Purging away Sin, with respect to its Guilt, and Condemning Power in the sight of Justice: Now God's Will, as a Testament of Grace to Elect Sinners, was an eternal going forth ( Micah 5.2.) by way of Cove­nant Transaction, between the Father and the Son, as distinct parties (though one in essence) and eternal Grace; as it respected the fall and breach of the [Page 9]Law, so likewise it acted from Eternity, in a way of Justice by a Mediator, to stand in the Sinners Law place; so that Justice, as well as Grace, was eter­nally pleased, that elect Sinners should go unpunished, and hereby stand com­pleat, in the unchangeable favour of God; that when the Law was broken by Adam, as a Covenant Head, it should be compleatly answered by a second Man, or Adam, as Mediator, as the elect Head, and surety of a free Testa­ment by Grace; this Decree or immi­nent Act of God's Will, made that Law change of persons, which set Christ as Mediator under the Curse, and Con­demning power of the Law; (which other ways could hot have touched him) and turns the Curse of the Law from the Law-breaking Sinner (which otherways would take hold on all Sin­ners, as such) and so sets him under the sentence of Life, in the Court of Grace, by absolute promise, ( Titus 1.2.) which free and absolute sentence of Life, takes hold on the Persons of [Page 10]God's chosen, as early as the law sen­tence can take hold on the persons of those that have no Mediator ( Rom. 9. 11, 13.) This is the immediate effects of Christ's Mediatorship for the Elect, and the pronounced or declared sen­tence of God's eternal Will; thus with Respect to this eternal Transaction in a Covenant way, we may understand these following Scriptures,( Prov. 8.23. Micah 5.2. Zac. 6.13 Eph. 3.11. 2 Tim. 1.9. 1 Pet. 1.20.) Now whi­ther you will please to call this Immi­nent and Internal Act of God's Will, Justification or not, yet let the thing it self be granted, and so far we shall agree, I desire not to differ about Words, if we mean the same thing; I suppose, you take only the pronounced sentence into Justification; that I own, as it declares the fundamen­tal Act, according to which they stand Just, (if we differ not about the sen­tence it self,) for I reckon, that all sentences of Court, that are according to Justice, are grounded upon some preceding Act, which makes the sen­tence [Page 11]Just. Therefore I shall take in both, because the Righteous Judge of the whole Earth, will never pronounce any Law-breaking Sinner Just; but those which he makes Righteous in a Mediator, according to this Sovereign Act of his Grace; but I take it for grant­ed, that our difference (I mean amongst those that are sound and Orthodox) is not about the matter of our Justi­fying Righteous, nor whither it is God only that Justifies through Christ; nor whether it be by Grace, excluding all manner of Works of the Law wrought in us, or performed by us; even, the Act of believing it self as it is a Work of the Law, (though I could wish that were something better cleared, as well as owned in words.) Therefore I shall pass these things, and come to the very point, and that is, what Act of God it is, that makes over the Righteousness of Christ, as Media­tor to an elect Person; or gives him a Right to that Righteousness in the sight of God. This I take to be fundamen­tally, in the Sovereign Will of God; [Page 12]in that Covenant Transaction, between the Father and the Son, there was a Grant unto our great Covenant-Head, the Lord Jesus; though he were purely God, and had not then assumed our Na­ture, yet he did personally exist, and was a distinct Person from the Father, from Eternity (though of the same Nature and Essence.) And by Virtue of Eternal Co­venant Transaction, he was under an Obligation, from all Eternity, to take our Nature upon him, as Abraham's Seed, with a Special Eye to the Elect, for he pass'd by the Nature of Angels; and though it is true, that he took Flesh, Humane Nature; yet he pass'd by the non-elect, and on the Seed of Abraham he took hold, that is, of all Abraham's Spiritual Seed, as he saith, I and the Children thou hast given me. The Apostle in that Second Chapter to the Hebrews, Quotes that out of Isaiah, and brings it to prove the Covenant Relation that was between Christ and the Elect; and forasmuch as the Chil­dren were partakers of Flesh and [Page 13]Blood, he likewise himself took part of the same; by this Covenant Relation we became Bone of his Bone, and Flesh of his Flesh; as there is one Body, as well as one Spirit; by virtue of this Covenant Relation, the elect only receive Life and quickenings from Christ, as Head of the Covenant of Grace; as the Father gave him to be Head to the Catholick or Universal Church, the whole Body of election, ( Eph. 1.22, 23.) and then it follows, and you hath he quickened, (chap. 2. v. 1.) Thus I have spoke in a few words, something of that Union, from whence flows Communion, which doth not only precede Faith in order of Na­ture, but in order of time also; and by virtue of which, we have the Spi­rit that works Faith (in God's time) from Christ as our anointed Head, but to return, by virtue of this Covenant Transaction, he was likewise under an Obligation to bare all the Sins (by way of charge and Imputation) of all the elect, in his own Body on, [Page 14]the Tree as their Covenant Head and Mediator, so he stood Ingaged, by Covenant Contract, from Eternity, to answer for them, to all the demands of Law and Justice. ( John 10.18.) This Command have I received of my Father, and ( John 12.50.) I know that his Command is Life everlasting. The same Act of God's Grace, that made our Sins to meet on Christ, ( to Death as the wages of Sin,) brought his Mediatorial Righteousness upon the Elect to Life everlasting ( Rom. 5.21. chap. 6 23.) By virtue of this Covenant Transaction, it is made over to God's chosen, by a free Testament of Grace, in the Blood of the New Testament, and comes upon them as a free gift of Righteousness ( Rom. 5.18.) and we have Right to that Justifying Righte­ousness, as held forth in the free and absolute promise, as elect Persons, be­ing chosen in Christ, as the elect head of this his free Testament; and the Testament it self gives Right, and the elect are heirs of promise, as soon as [Page 15]they have a being, (not Natural Heirs by descent, but Heirs by Grace, for what is freer than Gift?) God made his Will in Eternity, and bequeathed E­ternal Life to his adopted Children, that were predestinated to Son-ship, acccording to the good pleasure of his Will, ( Eph. 1.5.) now this Testament of Grace in the Blood of Christ, made known and Revealed by an absolute promise of Life ( Titus 1.2. taken from Gen. 3.15.) this gives them right, and makes them Heirs of the promise of Life; and though the Blessings given in this Testament be in the Sureties Hand, till the time apointed of the Father, to be giving out successively, at the several times appointed, first the Spirit of Faith, and then Sanctification gradually carried on; and at last con­summated in Glory; therefore to make one Blessing thereof to be either Cause or Condition of the Rest, would be very improper, when all are but parts of the same free gift; and that which gave them Right to one, gave them [Page 16]Right to all; that which gave them a Right to Faith, before they did receive it, gave them Right to Justi­fying▪ Righteousness before they had Faith; and that was thefree Testa­ment it self, in the Blood of Christ; then here lieth the Right of elect Persons, as such, to Justifying Righ­teousness in the Will it self, as being by that absolutely settled upon all the Heirs of promise, by two Immutable things, God's Promise and Oath; and add to this the Testator's Blood, and shews all is firm, the elect have an Indefeasable Right, and are Heirs by Grace, though Children of Wrath by Nature, as coming from fallen Adam's Loins. So considered, their State is a State of Wrath, and liable and obnoxious to God's eternal Wrath and Displeasure. That State strictly considered, but the Persons of the elect, in this sinful fallen Estate; [...] are not objects of God's Wrath, but objects of his great Immense God like-Love, even when they are dead in sins, ( Eph. 2.4.) Faith makes [Page 17]not their Persons excepted, though it doth their Services; the exceptation of their Persons in the beloved, is a pure Act of God's Sovereign Will, that will because he will, and will on whom he will. Thus it appears, that the Elect are Heirs by Grace; and the Testament it self, gives them Right to Eternal Life, as the free gift of God by absolute promise, and to have Right to Eternal Life: and all the Blessings of the Testament of Grace, by Blood, and to be under the con­demning Power of the Law, are plain contradictions, as being opposite one to the other. But if any say, they have nothing in present possession; I answer, if they have Right to Justifying Righte­ousness, that is enough to free them from Curse, and Wrath, in the sight of God's satisfied Justice. For there can be no Right, except God counts it so; and if he counts it so, that is enough to Justifie us in his sight; for this Righteousness is without us, and is [Page 18]not communicated, but imputed; and Christ as Mediator is the subject of this Righteousness: but however, the E­lect have a proper Right to Sanctifica­tion, and Glorification before Faith. For there was a Grant to Christ, in the Eternal compact, he performing all old Covenant Conditions, as head and Mediator; which when he had per­formed, he entered into Heaven by his own Blood, having obtained Eter­nal Redemption, ( Heb. 9.12.) what he obtained as our great Executor, and surety of the Testament, was before granted: and he obtained it on the behalf of them for whom it was grant­ed. It pleased the Father to intrust him with all fulness of Grace for the Elect, as their Covenant Head, that so it might be sure to all the Heirs of Pro­mise. The Father hath made it as sure in Christ, the surety of this Testament, as the Eternal God could make it, to speak with Reverence. Thus I have been shewing which way Sinners are [Page 19]made Righteous in a Mediator; and though the Decree produced no imme­diate effect, yet it produced its timely effects at that moment of time; the Law was broken, a Mediator stood Ready, as fore-ordained to step in, and stand in the breach to keep off the flood of Wrath from breaking out up­on the Elect; always remember, the Law was put in the Mediators hand, or else we make strange Work, and set the Law and Promise together by the Ears: when the Law could not give life, it must march off as a Cove­nant of Life or Death to God's chosen. Christ takes it in his own hand, and makes it give way to the Promise. Now I shall come to speak something of the Justifying Sentence, which pronoun­ceth the Elect Righteous in their Co­venant Head and Mediator, as ground­ed upon this preceding Act of Grace, by way of Covenant Transaction be­tween the Father and the Son, which brought our Sins upon Christ, and his [Page 20]Mediatorial Righteousness upon us; and we are wholly passive, both in our being made Righteous by Imputa­tion, (which is an Act of pure Grace in God to Sinners,) and likewise in our being pronounced Just, in that Imputed Righteousness, which is a sentence of Grace, and passeth in the Court of Grace, Life by the free promise. Now in pronouncing the Sentence of Life upon ungodly Law-breaking Sinners, God sits Judge of his own Law, as well as the Elect Sinners Cause; and instead of pronouncing the Sentence of the Law upon the Poor Sinner to Con­demnation, God sits Inthroned upon a Mercy Seat, in the Court of Grace reconciled in a Mediator; in whom Grace and Justice most sweetly agree to pass the sentence of Eternal Life up on the Elect Sinner by absolute promise ( Gen. 3.15. Titus 1.2. 1 John 2.25. This Sentence declares God's Eterna [...] Will, that Christ as Mediator was t [...] die in elect Sinners Place; and they t [...] [Page 21]live by an Act of Sovereign Grace. Thus God, as a righteous Judge, Justi­fieth the Righteous only; that is, pro­nounceth none but such Just, as are so, ( Deut. 25.1.) and yet he Justifies the ungodly, not by dispensing with his Holy Law, or making that void; but in a way of Justice, Magnifying and Honouring his Law, declares an act of Eternal Grace; by virtue of which Act his Elect did stand Righteous in his sight, by Imputation of one Man's Obedience, to answer the Law in their place, as a Covenant Head, opposed to Adam's one Disobedience, who was a figure of this second Adam, which was immediately to take the first Adam's place (with Respect to God's chosen in him,) upon his failoure. And it is Remarkable, that with respect to Christ's Mediatorship, God comes in the cool of the Day, reconciled in him, and sounds the Jubilee Trumpet from Heaven; and pronounced the sentence of Life, in the free promise, upon Adam [Page 22]and all the Womans Seed, (in a better Covenant Head than poor A dam was) when he was recking hot in Re­bellion, and had no Faith. For till the sentence was past, there was no Grace, no Christ, no promise Revealed for fallen Man to lay hold on; and the case must be the same still, for the ob­ject must precede the Act: that is con­versant about that object; and if Life were not revealed in an absolute pro­mise, there were no footing for Faith; for a conditional promise is most pro­perly a Law, He that doth the thing required shall live. Thus Faith is made void, and the free promise of none effect; for the first thing lookt to, must be the condition annex'd to the promise, and then the promise claimed upon that condition. Now suppose Faith be annexed to the Justifying sentence of Life; then Justifying Righteousness, and eternal Life in the free promise, is not the object of Faith; but Faith it self must first be lookt to, and then the [Page 23]promise pleaded upon Faith, as the con­dition of Life; but this is not the Na­ture of Abraham's Faith, that took God upon his word, and staggered not at the promise, nor considered not the unlikeliness, or seeming Impossibilities, but believed God upon his Word, and the object of his Faith was counted to him for Righteousness. Thus it is by Faith, as an empty Hand, or passive Instrument, that receives all in the free promise, as pure Grace, and in no sense, upon Faith, as a condition annex'd to the sentence of Life. Yet I own, that this or that Individual Person, is not declared to be a Justified Person, and free from condemnation; but upon believing as no Individual Person is de­clared to be elected, nor Redeemed, by the Death of Christ, but upon be­lieving. Yet the Scriptures do plainly declare, that some are elected, and them are Redeemed, and what are the ill consequences that follow? if I say, that Justice, doth not charge these Re­deemed [Page 24]ones, (but God is compleat­ly reconciled to them by the Death of Christ) any more than the former. Will it not amount to the same, to say some are ordained to Eternal Life, and Redeemed with the Blood of Christ, as to say, God doth not charge these Redeemed ones; seeing we like­wise affirm, that none know, that they are not under Condemnation, before Believing, and that whoever dies an unbeliever, shall be Damned; except any suppose, that Terrifying Soul with Curse and Condemnation, be the most effectual way to bring them to Faith in Christ; and if so, I am not in their Mind; and I am sure the Gospel ought to be Preached, and Grace pro­claimed. And I think it is the most effectual to propose the Truth, as the object of Faith, which the Gospel doth Reveal for Salvation; God's pardon­ing Grace, in the Blood of Christ, and so Invite Sinners to come to God, as reconciled in the bleeding Sacrifice of [Page 25]his Son Jesus. This it is that offends some that have made the greatest Noise, (and have enfluenced others, which in o­ther words say the same things,) about words; and because they cannot so di­rectly strike at this free Invitation to Sinners, to come directly to Christ, without their Previous Qualifications, (which strikes so directly at their Idol self Righteousness) therefore they are pleased to brand the Doctrine of God's free Justifying Grace with Nick-Names at their pleasure. And I wish that some, which see otherways, be not frightned from owning the Truths they believed, and received in the light of God's Holy Spirit, for fear of being laden with Calumnies, and Reproaches; for it is a trying time, and I do be-believe, that those that are kept close to Christ, in owning the simplicity of the Gospel, shall meet with as great Tri­als as those that have gone before us; for Christ will shake the Earth and the Heavens, and remove those things [Page 26]that are made, and Burn up the Hay, Wood and Stubble. Therefore let every Man take heed what he builds, though upon the foundation of Christ, ( [...] Cor. 3.12.) But to return to the Point in Hand, there be various sen­tences, and in various Courts, where and by which God declares the non-Imputation of Sin to his Elect; and all sentences of Court whatsoever, do but declare God's Act of Grace in that Court where the sentence is pronoun­ced; and the last add final sentence will be at the great Assizes, when Christ will publickly, before Men and Angels, pronounce them blessed. Yet to con­clude with some, that they were not compleatly Justified till then, would be great darkness; so though God in his Word, doth pronounce Believers Justified, yet it will no more follow, that they were not Justified before, than the former; if things be rightly weighed; for this makes Faith a moral Condition of Justification, as hath [Page 27]been shewn already, and also denies Justification, to be by the new Cove­nant, or makes the Covenant of Grace conditional, (and that in a strict sence, denies Faith to be a part of the Cove­nant Blessings,) but that Justification is by the Covenant of Grace. Few do directly deny, and I am as certain, as I am certain that the Scriptures are true, that the first pronounced sen­tence of Life to Sinners, is by that Covenant ( Gen 3.15.) And it is ac­cording to the Tenour of that Cove­nant, for there are but two Cove­nants (or Courts) where the pro­nounced sentence of Life can be sup­posed to pass; but by the works of the Law, No Flesh shall be Justified, ( Rom. 3.20.) then is must be accord­ing to the Tenour of the Covenant of Grace; if that be an absolute promise of Life, then the sentence is an abso­lute sentence, but that is an absolute promise of Life; ( Gen. 3.15. Titus 1.2. 1 John 2.25.) Therefore the sen­tence [Page 28]is an absolute sentence, past in the Court of Grace, upon all the Wo­mans Seed in their Covenant Head, (in direct opposition to the Serpents seed, upon the Serpent and his Seed the Curse takes place, having no Me­diator to make up the breach,) and the promise in, Christ takes hold of the Elect as soon as they have a being ( Rom. 9.13.) Then except it can be proved, that the sentence that passeth upon believing, be according to the Tenour of the Covenant of Grace; it will be in vain for to contend, for that to be the first sentence of Life that is past upon an elect Person. But I deny, That believe in the Lord Jesus and thou shalt have Life, or be Saved, is the Tenour of the Covenant of Grace; it is a part of the New Testament Mini­stry, but not the Tenour of the New Covenant. Then seeing there is no Law given that can give Life, ( Gal. 3.21.) then prove that the Covenant of Grace i [...] conditional, or grant that [Page 29]the [...]otence of Life is absolute; or deny that the Justifying Sentence of Life, passeth according to the Tenour of that Covenant; and then it will lye upon you to prove, by what Co­venant we are Justifyed. But leaving this, that which I desire your answer to, is these following Questions, which I desire you would answer to each particular distinctly, as you tender the Truth, and the Glory of Christ; and respect my good, and the good of others, by clearing up the Truth, that the simplicity of the Gospel may be preserved by God's Special help and protection.