from the díference of the Covenants, 399 on which Suppofition all the Truth of the Scripture doth depend. It is one of the very firft notions of Chriffian Re- ligion, that the Lord Chriti was given to as, born to us, that he carne as a Mediator, to do for us what we could not do for our (elves, and not meerly to fuller what we had de- ferved. And here infkead of our own Righteoufnefs, we have the Righteoufnefs of God ; inftead of being righteous in our felves before God, he is the Lord our Righteoufnefs. And nothing but a Righteoufnefs of another kind and na- ture, unto Juftification before God could conftitute an- other Covenant. Wherefore the Righteoufnefs whereby we are juftified, is the Righteoufnefs of Chrift imputed un- to us, or we are Bill under the Law, under the Covenant of Works. It will be Paid that our Perfonal obedience is by none affert- ed to be the Righteoufnefs wherewith we are jufhified before God, in the fame manner as it was under the Covenant of Works. But the Argument (peaks not as unto the manner or way whereby it is fo; but to the thing it felf. If it be fo in any way or manner under what qualifications foever, we are under that Covenant hill. If it be of Works any way, it is not of Grace at all. But it is added, that the differences are Inch as are fufficient to conftitute Covenants effectually diftin& As (t.) The perfect 'briefs obedience was required in the firil Covenant; but in the new, that which is imperfect and accompanied with many fins and failings, is accepted. Anfw. This is gratis dictum, and begs the Queflion. No Righte- oufnefs unto Juftification before God, is or can be accepted', but what is perfect. (2.) Grace is the original fountain and caufe of all our acceptation before God in the neiv Covenant. Anfro. It was fo alto in the old. The Creation of Man in Ori- ginal Righteoufnefs was an effeta of Divine Grace,Benignity,, and Goodnefs. And the reward of Eternal Life in the enjoy- ment of God, was of meer Soveraign Grace ;. Yet what was then,
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