1. As to the former of these, namely, that which is inconsistent with the doctrine of justification by Christ’s righteousness. This is maintained by those who plead for justification by works; and consequently, they say, that we are justified by faith, and all other graces; which they call the conditions of our justification in the sight of God; and indeed to be justified by faith, according to them, is little other than to be justified for faith: whether they reckon it a meritorious condition or no, they must own it to be a pleadable condition; otherwise it would have no reference to justification; and if it be taken in this sense, our justification depends as much upon it, as though it had been meritorious. This is the account which some give of justification; and to prepare the way for this opinion, they suppose, that the terms of salvation, in the gospel, which are substituted in the room of those which were required under the first covenant made with Adam, are faith, repentance and sincere obedience, instead of perfect; and that God in justifying a penitent, believing sinner, pursuant to the performance of these conditions, declares his willingness, that there should be a relaxation of that law which man was at first obliged to obey; and accordingly, that sincerity is demanded by him instead of perfection, or substituted in the room of it; this they call the new law, or others style it a remedial law: so that instead of being justified by Christ’s yielding perfect obedience, or paying the out-standing debt, which we were obliged, by reason of the violation of the first covenant, to pay, we are to be justified by our own imperfect obedience.