The Doctrine of Justification by Faith

These things are plain in the divine method of our Justification, and the order of our Duty prescribed in the Gospel; as also in the experience of them that do believe. Wherefore considering the necessity of legal Repentance unto Believing, with the sanctification of the Affections exercised therein by Faith, whereby they are made Evangelical, and the nature of Faith as including in it a principle of universal conversion unto God, and in especial of that Repentance, which hath for its principal motive the Love of God, and of Jesus Christ, with the Grace from thence communicated, all which are supposed in the Doctrine pleaded for, the necessity of true Repentance is immovably fixed on its proper Foundation.

These things are plain in the divine method of our Justification, and the order of our Duty prescribed in the Gospel; as also in the experience of them that do believe. Wherefore considering the necessity of legal Repentance unto Believing, with the sanctification of the Affections exercised therein by Faith, whereby they are made Evangelical, and the nature of Faith as including in it a principle of universal conversion unto God, and in especial of that Repentance, which hath for its principal motive the Love of God, and of Jesus Christ, with the Grace from thence communicated, all which are supposed in the Doctrine pleaded for, the necessity of true Repentance is immoveably fixed on its proper Foundation.

3. As unto what was said in the Objection concerning ⟨p. 302⟩Christs suffering in the Person of the Elect, I know not whether any have used it or no, nor will I contend about it. He suffered in their stead; which all sorts of Writers ancient and modern so express, in his suffering he bare the Person of the Church. The meaning is what was before declared. Christ and Believers are one mystical Person, one spiritually animated Body, Head and Members. This I suppose will not be denied; To do so, is to overthrow the Church and the Faith of it. Hence what he did and suffered is imputed unto them. And it is granted that as the Surety of the Covenant he paid all our Debts, or answered for all our faults; and that his Righteousness is really communicated unto us. Why then say some, there is no need of Repentance, all is done for us already. But why so, why must we assent to one part of the Gospel unto the exclusion of another? Was it not free unto God to appoint what way, method and order he would, whereby these things should be communicated unto us? nay upon the supposition of the design of his Wisdom and Grace, these two things were necessary.