« הקודםהמשך »
dience and perfea bolines, and bis satisfadion, is so imputed to me, estbe proprietaries, as if we our felves bad done it, and offered it : not by an after donation in the effe&s, but by Ibis ftria inputation in it felt.
Conts. I be contrary Trutb is at large opened before, and in wy confeffion.
Christs far sfaction, and the merit of his whole ob:dience, is as eff Qual for our pardon, juftification and salvation, as if Believers th mfelves had performed it ; and ir is imputed to shem, in that it was done for their fakes, and suffered in their Acad, and the fruits of it by a free Covenant or donation given chem. But 1. God is not miltaken, to judge that we obeyed or fufcred when we did not. 2. God is no lyar, to say, we did it, when he knowoch that we did it nor. 3. It wc WGBC nos tbe adors and sufferers, it is not posible chai wc should be made the natural subjeås of the Accidents of anothers body, by any puration, climation or mis judging wharfucvcr; no nor by any donation neacher. It is a contradi&tion, and therefire an impossibility that the fame individual Allions and Paffions, of which Chrilts humane nature was the agent and subjca lo many hundred years ago, and have themselves now no existence, fhould in ibemselves, I say, in themselves, be made yours now, and you be the subject of the fame accidents. 4. Therefore they can no otherwisc be given to us, but 1. By a true estimation of the reasons why Chritt underwent them, viz. for our fakes as aforesaid. 2. And by a donation of the effects or fruits of them, viz. pardoning, and justifying, and saving us by them (on the terms chosen by the Donor himself, and put into bis Teftament or Covenant) as certainly (but not in the fame manner as if we had donc and fuffered them our selves. 5. If Chrift had suffered in our person seputatively in all rcfpe&ts, his fuff rings would not have rcdccmcd us : Becausc wc arc finitc worms, and our fuffering for fo Ahort a cime, would not have been accepted inficad of Hell sufferings. Bet the person of the Mediator made them valuable. 6. God DCVer made any such Covenant with us that he will justific us, and ulc us just as he would have donc, if we had our felves perfc&tly obeyed and fatisfied.] They that take on them to thewo fuch a Promifs, muft foc that no wiss man cxirine ic.
7. God hath both by his Covenant , and his Works, ever fince confuted that opinion; and hath not dealt with us as he would have done, if we had been the reputed doers and fufferers of it all our selves. For he hath made conveyance of the Benefits, by a pardoning and juftifying Liw, or Promise ; and he giveth us additional pardon of renewed fins as we act them, and he addech obrestnings in his Low or Covenant; and he in. A&tcth 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 huve ufed uis, if we had been perfc&ly innocent, and had fully satisfied for our fins our felves
. 8. All men would have had prefemei PO fion of Glory, if God had fo reputed us the perfect moriters of it. For his Juftice would no more have delayed our reward, then denyedir. 9. All that are saved would have equal degrees of bolines and bappiness, as well as of righteow/ness, because all would cqually be reputed the perfe&fulfill its of the Law. And as no penalty could ever be justly inflicted on them here ; fo'no degree of glory could be dcayed th:m hereafter for their lin, or for waar of perfcâ righrcossncls. fo. The opinion of this kind of imputation, is a most evidene contra: diation in ic self. For he that is imputatively a jstwfier for að bis own fin, is therein supposed to bs a fianer: And he shit is imputatively a perfect innocent fulf ter of ab, Law, is thereby supposed to need no fatisfaction to Juftice for his fia, as being imputatively no figner. 11. By this all Chrifts Sacrifice and Corisfa&tion is made a work of needless supererrogation; you unjul, or rather impossible. For if we perfcAly obeyed in him, he could not suffer for our disobedience. 12. Hereby pırdon of fin is utterly denyed: for he thu is reputatively no finner, hath no sin ro pardon.
If they say that God did firft inputs the fatisfaction for fin, then there was no room after for the impuration of perfect obedience. We cannot feign God to receive all the debt, or soflid all the penalty, and then to say, now I'will cltcem the one that never didft deserve ic.
If they say that he doth neither impute the obedience or the foffering to us fimply, and to all cffcats, but in textum ad boc, or fecundum quid only: so that we thall be pardoned for his
fuffering, and then judged worthy of Heaven for his obcdience: this is but to come up towards the truth before you are aware, and to confess that acither of them is given us in it felf, but in the effects, as being is felf paid to God to procurc thosc cffc&ts.
But withall, the matter must be vindicated from their unfound inventions, and it muâ be said, that Christ dyed not only for our sins of commission, but of omission allo; and that he that is pardoned both his fins of commission and om Nion, is. free from the punifhment both of sense and loss ; yca and is reputed as onc that dever culpably omitted any duty; and consequently fell short of no reward by such omission : so that there remaineth no more necessity of Rightcoulacís in order to a reward where the pardon is perfe&, save only (N. B.) to procure us that degree of reward which must be fuperadded to what we forfeited by our fin; and which we never by any culpable omiffion deserved to be denyed. And thus much we do not deny that somewhat (even Adoption) which is mors than meer Pardon and Juftification must confer on us. But withall, as wc hold not that the Sun muli bring light, and somewhat else muft firk banilh darkness; that one thing mun curc death, and another caufc life; that fatisfa&ion mult procure the pardon of fins of omiffion and commiffion, as to the pæna denini do fenfus, and make us cftcored and used as no finners, and then imputed obcdicnce must give us right to that icward, which the pena demni, deprived us of ; To(N. B.) wo maintain that Cbrifts sufferings have merited our cternal salvation, and our Juftification and Adoption ; and thuc his obedience hath mcrired our forgiveness of fin : And that both 80 together, the racrit of the one and of the other, to procura all that we receive, and that the effc As are not parcelled out as they have devised : Though yet we believe that Chrifts fufforings were paid to God, as for our fins, to satisfic Juftice, and that in thc Pafive Obedience, it is firit fatisfactory, and then and chcrcforc meritorious, and in the a&tive it is mccrly meri, toriom.
13. And the maintainers of the contrary opinion, belides all the forementioned cvils, could never agree how much of Chrifts Righteousness must b: in their senle imputed : lome
holding only the paflive ; a second fort che adive and paffive; a third Core, che habitual, active and passive; a fourth fost, the divine, the habitual, the active and the paslive.
But of all ghese things 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 confutation.
Errour 3. Ibat no one shall suffer pobose fins lay on Cbrift, and were suffered for by him.
Contr. Many fucb mal fuffer the forer punishment, fur finning against tbe Lord ibat bought them, and treading under foot tbc blood of I be Covenant, oberewirb obey were fo far sanctified, as to bew people by obeir opon Covenant separated to God, Heb.10,25,26. Heb. 6.4,5,6.2 Pet. 2.2. Heb.4.1. & 2. 3.& 12. 29.
Errour 4. Ibat no godly man (fay lome (or Eloet perfor, though ungodly (fay others) i cver punished by God, because Cbrift Suffered olibeir punishment bimself
. Contr. Every godly man is cbaftened of God, and all cbaftilement is a fatberly correcting, punishment : And many justified perfons are punished to their final lof, by the senyal of forfeited degrees of grace, and consequently of glory, Heb. 12:7,8,9,10: 1 Cor. 11. 32. i Thel. 5. 19. Ephcl. 4. 30. But fad experience is too full a proof. Sce my Confeffion. Errour
Ibat God were unjust if be laid any degree of punishment on those that Cbrift died for; or (liy others) on the justi fied; because he should punish one fin iwice.
Contr. It is certain, ibat God punishatb the Justified in some degree (much were obe Elect kofore converfion) and it is certain Ibat God is not unjust. Therefore it is certain that the ground. of this accusation is falfci for it was not our deferved punislament it fell, or the same wbicb was due in tbe true sense of obe Law which Chrilt endured: but it was the punishment of a voluntary sponsor, which was the equivalens, and not the idem thar was due; and did answer the ends of the Law, but notafulfil the meaning of the threatning in which threatacd the finnes himself, and not another for him : secing then it was a faris. faction, or sacrifice for fin, which God rcccived for an actone. ment and propitiation, and not a solution or suffering of the finner himself in the sense of the Law; the charge of injudice os God is groundless
And no man can have more right to Chrifts fufferings or bencfirs, than he himself is willing to give: And it is not his own wil (inco whosc hands all power and judgement is committed) that we should b: subject to ao punishment bccause he suffered for us.
Errour 6. Tbat tbe Ele& are justified from eternity (fay some) or from Chrifts deatb before Ibey were born (say others) or before tbey believed (fay others.)
Against this I have said coough in many Volumes herctofore.
Errour 7. That Feitb juftifietb only in tbe Court of our own Consciences, by making us to knopp but we were juftified befors.
Against this allo I have faid enough elsewhere.
Errour 8. That fiøs to come, not yet committed, are pardoned in our first Juftification.
Contr. Sins to come are no fins: and no fins bave no adwal pardon: but only tbe certain remedy provided, wbieb wil per. don tbeir fins as soon as they are capable.
Errour 9. Juftification is not a making us juft, but a sentence pronouncing w juft.
Contr. Juftification is • word of so many fignifications, tbas be obat dorb not firt tel wbat lee minnerb by it, I not be capable of giving or receiving fatisfadion,
And here once for all, I mult intreat the Reader that loveth not confusion and crrour, to distinguish of these foveral forts of Juftification, as the chief which we ure to note,
Juftification is either publick by a Governour, or private by an equal or meer Difcrver: Juftification is by God, or by Man. Juftification by God is either as he is Law giver, and above Lies, or as he is Judge according to his Laws: la the hift way God maketo us jut; by bis Ad of Oblivion, or pardoning Law, or Covenant of Grace. In the second refpc& God doch two whics jaftike and forgive : 1. As a determining Judge: 2. As the Exccutioner of his Judgement. In the former rcfpe&t God doth two whics fittific us : 1. By offrening us juft. 2 By publick fostexcing us poft. As Executioner, hac wseib us as juk, and as to judged.
I pofs by here purpofely all Chrifis Jurifcution of us by way