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dience and perfed bolineß, and bis satisfaction, is so imputed to M, * tbe proprietaries, as if we our felves bad done it, and (offered it : nor by an aferr donation in the offcats, but by sbis ftrid imputation in it fel.

Conts. I be consrary Truil is at large opened before, and in my confefion.

Christs far sfaction, and the merit of his whole ob:dience, is as cffc Qual for our pardon, juftification and falvation, as if Believers in mfelves had performed is; and it is impured to them, in that it was done for their fakes, and suffered in their Acad, and the fruits of it by a free Corcoant or donation given them. But 1. God is not miltaken, to judge that we obcyed or fudered when we did not. 2. God is no lyar, to Say, we did it, when he knowcch that we did it not. 3. It we WGEC not tbe adors and sufferers, it is not poffible char wc should be made the natural subjeås of the Accidents of anothers body, by any putation, citimation or mis judging wharfucver; no nor by any donation noucher. It is a contradiction, and therc

. fire an impossibility that the fame individual Alions and Palo fions, of which Chrifts humane nature was the agent and subjcá lo many hundred years ago, and have themidlves now no existence, should in i bemselves, I say, in themselves, be made yours now, and you be the fubje& of the fame accidents. 4. Therefore they can no otherwisc be given to us; but 1. By a true estimation of the reasons why Chrift underwent them, viz. for our lakcs as aforesaid. 2. And by a donation of the cffects or fruits of them, viz. pardoning, and justifying, and saving us by them (on the ccims chosen by the Donos himself, and put joto bis Teftament or Covenant) as cerrainly (but not in the same manner) as if we had donc and suffered then our selves. 5. If Chrift had suffered in our person reputatively in all rcfpe&ts, his fuff rings would not have redeemed us : Bccaufc we are finite worms, and our fuffering for fo short a time, would not have been accepted inficad of Hell fufferings. Bet the person of thc Mediacor made them valuable. 6. God BCVer made any such Covenant with us that he will justific us, and ulc us just as he would have donc, if we had our selves perfc&ly obeyed and satisfied.] They that take on them to thew fuch a Promift, mult fic that no wissezian cxirgine ic.

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7. God hath both by his Covenant , and his Works, ever fince confuted that opinion ; and hath not dealt witb w as he would have doae, if we had been the reputed doers and fufferers of it all our selves. For he hath made conveyance of the Benefirs, by a pardoning and juftifying Low, or Promise ; and he giveth us additional pardon of renewed fins as we ađ them, and he addeth obrestnings in his Liw or Covenant; and he in A.&cth penalties ; yea fome that are very grievous, even the with-holding of much of his Spirits help and grace; all which are inconfiftent with that conceit; nor would he lo hive ufd us, if we had been perfcAlly innocent, and had fully satisfied for our fins our selves. 8. All mea would have had present PD-Fron of Glory, if God had fo reputed us the perfect meriters of it. For his Juftice would no more have delayed our reward, then denyedir. 9. All that are saved would have equal degrees of boliness and beppiness, as well as of righteow/ness, because all would equally be reputed the perfe&fulfill ts of the Law. And as no penaley could ever be justly inflicted on them here ; lo no degree of glory could be dcayed th:m hereafter tor their fin, or for wlot of perfe&t righteousness. 10. The opinion of this kind of imputation, is a most evidene contrte diction in it felf. For he that is imputatively a Satisfier for al bir own fin, is therein supposed to be a fianer: And he thit is imputatively a perfect innocent fulf ter of er Law, is thereby fupposed to need no farisfaction to Juftice for his fia, as bring imputarively no lioner. 11. By this all Chrilts sacrifice and fatisfaction is made a work of needless supererrogation; yaa unjuft, or rather impossible. For if we perfc&ly obeyed is him, he could not fuffer for our disobedience. 12. Hereby pırdon of fin is utierly denyed: for he thu is reputatively no finner, hath no lin lo pardon.

Is they say that God did firft inputs the fatisfaction for fin, then there was no room after for the imputation of perfect obedience. We cangor feign God to receive all the debt, or jofli&t all the penalty, and then to say, now I will cstcem chce one that never didft deserve ic.

If they say that he doth neither impute thc obedience or the firfering to us fimply, and to all cffces, but in textum ad bos, or fecundum quid only: so that we chall be pardoned for his

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fuffering, and then judged worthy of Heaven for his obcdience : this is but to come up towards the truth bclore you are aware, and to confess that ocither of them is given us in it felf, but in the effects, as being ic felf paid to God to procurc thosc cffcats.

But withall, the matter muft be vindicated from their unfound inventions, and it mul be laid, that Christ dyed not only for our sins of commission, but of omission allo; and that be that is pardoned both his fins of commission and om fion, is free from the punishment both of sense and loss; yca and is reputed as onc that dever culpabiy omitted any duty; and consequently fell short of no reward by such omission : so that cherc remaineth no more necessity of Righteousness in order to a reward where the pardon is perfe&, fave only (N. B.) to procure us that degree of reward which mult bc fuperadded to what we forfeited by our fin; and which we never by any culpable omission deserved to be denyed. And thus much we do not deny that somewhat (even Adoption) which is more than meer Pardon and Juftification mult confer on us. But witha!), as we hold not that the Sun muli bring light, and somewhat else must firf banish darkness; that one thing mult curc death, and another cause lise ; that fatisfa&tion mult procure the pardon of fins of omiffion and commiffion, as to the pana demni da fenfus, and make us cftcored and used as no finners, and then imputed obcdicace must give us right to thar scward, which the pena domni, deprived us of; fo(N. B.) wo maintain that Cbrifts fmferings have merited our cternal salvation, and our Juftification and Adoption ; and that his obedience hath mcrited our forgiveness of fin : And that both 80 together, the racrit of the one and of the other, to procure all that we seccive, and that the cffc&ts are not parcelled out as they have devised . Though yet we believe that Chrifts fufferings were paid to God, as for our fins, to satisfic Juftice, and that in thc Pafive Obedience, it is firlt satisfactory, and then and chcrcforc meruorious, and in the active it is mecily merie toriom.

13. And the maintainers of the contrary opinion, besides all the forcmentioned evils, could never agree how much of Chrifts Righteousness multi b; in chcir fenfs imputed : lome

holding holding only the paflive; a second fort che ađive and pallive; a thịrd fori, che habitual, active and passive; a fourth fost, the divine, thc habitual, the active and the passive.

But of all çhese shings, there is so much written againk them, by Cargius, Urfinus, Olevian, Piscator, Parens, Sculetus, Alitrdius, Wendeline, Camero, Bradshaw, Gataker, and many more, that I need not to add any more for confulation.

Errour 3. Ibat no one shall suffer pobose Sins lay on Chrift, and were suffered for by him.

Contr. Many fuco mal fuffer the forer punishmene, fur fisning agairft tbe Lord ibat bought them, and treading under foot the blood of the Covenant, woberewirb obey were fo far sanctified, as to be s people by obeir own Covenant separated to God, Hcb.10,25,26. Heb. 6.4,5,6.2 Per. 2.2. Heb.4.1. & 2. 3. & 12. 29.

Errour 4. Ibat no godly man (fay lome (or Eloet person, t bougb ungodly (fay others) in ever punished by God, because Cbrift suffered elibeir punishment bimself.

Contr. Every godly man is cbaftened of God, and all chetifement is a fatberly correcting, punishment : And many justified perfons are punished to their final loff

, by the senyal of forfeited degrees of grace, and consequently of glory, Heb. 12:7,8,9,10. i Cor. 11. 32. i Thel.5.19. Ephef: 4.30. But sad experience is too full a proof. See my Confeffion.

Errour 5. Ibat God were unjust if be laid any degree of punishment on those sbat Cbrist died for; or (liy others) on the justin fied; because he should punish one fin iwice.

Contr. Le iscertain, ibat God punishab the fuftified in some degree (mucb esere the Elect before converfion) and it is certain Ibat God is not unjust. Thercfore it is certain that the ground of this accusation is false i for it was not our defervedpunillment: it fell, or the same wbicb was due in tbe true sense of tbe Law which Chrilt endured : but it was the punilhment of a volua.: tury sponsor, which was the equivalens, and not the identher was due; and did answer the ends of the Law, but notafulfil the meaning of the threatnings, which threatned the finnes himself, and not another for him : fecing then it was a faris. faction, or sacrifice for fin, which God recived for an actone. ment and propitiation, and not a solution or suffering of the finner himlelfin the lease of the Law; the charge of injudice QR God is groundlelos .

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And no man can have more right co Chrifts sufferings or benefits, chan he himself is willing to give: And it is not his own will into whosc hands all power and judgement is committed) that we should b: subject to no punishment be. cause he suffered for us.

Errour 6. Tbst tbe Elea are justified from eternity (fay fome) or from Chriffs deatb before Ibey were born (say others) or before tbey believed (lay orhers.)

Against this I have said coough in many Volumes herctofore.

Errour 7. That Faitb juftifietb only in tbe Court of our own Consciences, by making us to know that we were justified before.

Against this also I have faid enough elsewhere.

Errour 8. That fræs to come, not yet committed, are per doned in our firf Juftification.

Contr. Sins to come are no fins: and no fins bave no adwal pardon i but only tbe certain remedy w provided, wbich wil per. don tbeir fins as soon as they are capable.

Errour 9. Juftification is not a making us just, but æ fentence pronouncing w juft.

Contr. Juftification is a word of so many fignifications, tbat be tbat dorb not firft tel wbabe mianerb by it, will not be capable of giving or receiving satisfadion.

And here once for all, I muft intreat the Reader that loveth not confufion and crrour, to distinguish of these foveral forts of Juftification, as the chief which we are to note.

Juftification is either publick by a Governour, or private by an cqual or meer Discorser : Justification is by God, or by Man. Juftification by God is either as he is Low.giver, and above Liw, or as he is Judge according to his Lows: Ig the hrft way God maketo us juft; by bis Ad of Oblivion, or pardoning Law, or Covenant of Grace. In the second refpc&t God doth two waics jaftibe and forgive: 1. As a determining Judge: 2. As the Exccutioner of his Judgement. In the former resped God doth two whics justific us :

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1. By offreining usjut. 2 By publick fintencing us Mift. As Exceutioner, he wseib us as jujt, and as to judged. I pls by here purpofely all Chrifis Juhifcution of us by way

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