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founJ in the Scriptures, in express Terms. But then we have so many sull and clear Testimonies in Scripture, to the Doctrine contained in that Proposition, that there can be no Reason to call the Truth of it into Question. Thus Jer. xxiii. 6. This is the Name iuhereby he shall be called, The Lord our Righteousness.—Rom iii. 25, 26. Whom God hath set forth to be a Propitiation, through Faith in his Woo l, to declare his R :g'teoufness for the Remifim of Sins,to declare at teas Time hii Righteousness; that he might be ju/f, and the Juftifier of him -which

believsth in 'Jesus Rom. v. 18, 19. Theresore

as by the Off*nce of one Judgement came upon all Men to Condemnation : Even f by the Righteousness of one, the free Gift came upon all Men unto Juli' Jication of Lise. For as by one Man s Difobedience, many were made Sinners : So by the Obedience of One, shall many be made righteoui.—Rom. viii. 3, 4. God sending his own Son in the Likeness of sinful Ftejh, and for Sin, condemned Sin in the Flesh, that the Righteousness of the Law might he fulfilled in us.—Rom. x. 4. For Chrif is the End of tit Law for Righteousness, to every one that believeth. —I Cor. i. 30. But of him are ye in Chris} Jesus, who of God is made unto us Wisdom and Righteousness, and Sanflifcation, and Redemption.-^- 2 Cor. v. 21. That -we might be made the Righteousness of God in him

I might have added very many more Texts of Scripture to the same Purpofe: But how can more be needsul, to satisfy any Man, in the Truth of our Justisication by the Imputation of Chrif's Rightetusness, who attentively reads, and impartially weighs these cited Texts, without Prejudice agaisst the Doctrine, or a Biass to fome savourite Scheme I Let it be considered, here we are expressly assured, that Christ is the Lord our Righteousness;

hat'tisby his Righteousness we obtain Remission of iins; that by his Righteousness God is the Justifier if him who believeth in Jesus; that 4y his Righnusncfs we have Justification of Lise; and by his lledience we are made righteous; that by his beng sent for Sin, and condemning Sin, the Righte:usness of the Law is sulfilled ia us; that he is the End of the Law for Righteousness to the Believer; :hatheisof God made unto us Righteousness; and we

are made the Righteousness of God in him. Is it

possible, that the Doctrine I am pleading for should be expressed in plainer and stronger Terms ?—The Word impute, or Imputation, is not indeed found in these Texts; but the Thing intended by it is plainly found there. Let that be allowed, and I stall maintain no Controverfy with you about the Meaning or Use of a Word.—-Let it be allowed, that Christ has sulfilled the Righteousness of the Law for Believers; that his Righteousness is become theirs; that they have thereby Remission of Sins, ate justified before God, and made righteous: Let these Things be owned, and it will not be of lo great Importance, whether you consent to the Propriety of the Word Imputation, in this Case, or not. Now these Things you must allow, or deny the very Language of the quoted Texts; and by allowing theseThings, you will allow all that is intended by those who plead for the Imputation of Christ's Righteousness.—But why must the Word Impute, or Imputation, be found Fault with f Be pleased to read the fourth Chapter to the Romans, and observe how often Righteousness is there said to be imputed to them that believe. Though the Righteousness there said to be imputed is not expressly called the Riiheous>iess os Chris, yet that is sully implied. For it was a Righteousness whereby Abraham was ]ttft\&ed. (v. 2.) A Righteousness without Iftrks.

T (v. 6 ) A (v. 6.) A Righteousness, by which our Sins are cevered, that the Lordwill riot impute them. (v. 6, 7.) A Righteousness, by which God is the Father of ail them that believe. (v. 11.) And a Righteousness, thro' which Abraham had the Promife, that heshsuld he the Heir of the World. (v. 13.)—Now can any Man pretend to a personal Righteousness, which all these Characters are sairly applicable to \ Or can these Character justly be applied to any other, save the Righteousness of Christ only?

I hope, by this Time, you are convinced, that the Scripture is not a Stronger to the Doctrine of Justification hy the imputed Righteousness of Christ. I would therefore, Sir, intreat you to consider, it it of insinite ConP.qucnce, that you yourself be not 1 Stranger to that Faiths by which you may receive this Righteoujnest, may have this imputed to you, and may, in virtue of this, be accepted (your Person and y our sincere Persormances) as righteous before God.

But I have been too tedious in my Answer to yonr first objection, I therefore hasten to consider what you have surther to object against this important Truth.

"Your Author (you tell me) argues, that if Faith {' be imputed for Righteousness, unto the Justifica

tion of a Sinner, then Christ's Obedience can"not be imputed to that End, unless our Faith "and Christ's Righteousness be supposed to be "the same Thing: That there is nothing more e"vident, than. that Faith (which is so often laid "to be imputed for Righteousness, Rom. iv.) is "properly our own personal Righteousness : That "the Word Faith, (n»ri«) signifies Faithfulness,!* "well as believing, and includes evangelical Obedi"ence in the Nature of it: That God deals with "us as moral Agents, and imputes to us the Righ'" tlousness which we personally have, and not ** that which we personally have not."

I take this to be the most plausible, and the most weighty Objection against the Doctrine under Consideration that has ever been made: And it therefore deserves to be distinctly taken Notice of. I shall accordingly endeavour to fhew, that the / aith which is imputed Unto Righteousness (tor fo I think the Words should be rendered': does nor include Obedience in the Nature of it. I lhall proceed to prove, that the Faith which is imputed to Reievers unto their Justification, is not their own personal Righteousness; and then endeavour to make t evident, that if your Constt ufiion of thofe Passages in Rom. iv. were granted, it would make nothing againji the Doctrine of our Justification by the imputed Righteousness of Christ.

I am first to shew, that the Faith which is imputed unto Righteousness, docs not include Obedience in the Nature of it, considering Faith in its Reserence to Justifications (as some express themselves)

in its Office of justifying For, though a true and

lively Faith has its Influence in purifying the Hearts and Lives of Men, and producing Obedience. yet it is of the very Nature of Faith, to exclude all Opinion of Merit in ourselves, to respect the Promise of God's Mercy, and directly send us to Christ for Justification and Acceptance with God, through. his Merits and Righteousness: So that justisying Faith, asfich, does not include in its Nature VVoiks of Obedience.—I need not use many Arguments to prove. this, the Apostle having in the plainest and strongest Tarms declared it. It is the very Scope and Design of the Apostle's Argument in this fourth Chapter to the Romans, to prove, that we are justified by Faith without Works. This was the Argument of the preceeding Chapter, which is confirmed and illustrated in this, by the Examples of Abraham and David: For if Abrala^m were jujiifed by Works, he hath whereof to glory; but not before God: For what faith the Scripture? Abraham believed God, and it was counted unto him sor Righteousness. Now to him that worketh is the Reward reckoned not of Grace, but of Debt. But to h'm that worketh not, but believeth on him that justifi eth the Ungodly, his Faith is counted for Righteousness. Even as David also describesh the Blessedness os the Man unto whom God imputesh Righteousness without Works, Rom. v. 2. 6.

The Apostle is here using a Variety of unanswerable Arguments against the Doctrine I am now impleading. He argues, that if Abraham's Faith had included Works or Obedience in it, he would bavt had whereof to glory. All Workr, all Acts of Obedience whatsoever, are formally our own, being done by ourselves; and therefore may be gloriei of as such; but Abraham had not whereof to glorj besore God; and therefore Abraham's Faith did not include Works of Obedience in the Nature of it, considering it ascountedto him for Righteousness.— He next shews us, that if we had the Benesit of Justification, as a Reward, upon the account of any Works, of any Obedience whatsoever, the Reward would not be of Grace, but of Debt: For by whatever Law, by whatever Covenant-transaction, a Reward becomes due to any Sort of Works or 0bedience, it is however become due, and may be claimed as a Debt, upon the Persormance of such Works or Obedience. Whence it follows, that no Sort of Obedience, either legal or evangelical, can be included in the Nature of a justisying Faith as such, if we are justisied of Grace and not of Debt. -—He shews us, that where Faith is imputed unto Righteousness, it is imputed to him that worketh not, that doeth no Works of Righteousness at all, dependeth upon none at all of his own doing, in

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