·Chap. 11. What doth he after,or more, as our head in Juftification?his fatisfaction not being communicated to us, he seems not to be so compleat an Head in Justification,as in Sanctification,to make thisArgument from Chrift's Headship more clear, it will not be amifs to confider fome paffages in that fifth Chapter to the Romans; Wherefore as by one Man fin entred into the World, and Death by Sin, and fo Death paffed upon all Men, for that all have finned, verfe 12. in this and the two following verfes one part of the collation, viz. That of Adam being laid down, where is the midorus collationis? or how is it to be fupplyed? fome Divines think, that it is quite omitted by the Apostle, others conceive it to be couched in those words, Who is the figure of him that was to come, verfe 14. but whether it be the one or the other, furely there must be fomewhat understood on Christ's part as correfpondent to that of Adam, who was a Type of him, Pifcator fupplies it thus, Plena comparatio fic habet quemadmodum per Adam peccatum introiit in omnes homines, & per peccatum mors, eo quod in Adamo omnes peccarunt, fic per Chriftum Juftitia introiit in omnes credentes, & per Juftitiam vita, eo quod in Chrifto omnes credentes pro peccatis fatisfecerunt; he faith, that all Believers fatisfied in Christ, I intend fomewhat more in this point then I fuppofe he did. Yet I would fpeak lefs in words then fo, I think the expreffion, that we fatisfied in him, is not an expedient one, though in Scripture nothing to me seems to found more like an answer to that, partes nuagπv, verse 12. then that Text ägg ös martes àmídavor, 2 Cor. 5. 15. though the Learned Camero faith, in Chrifti morte Ecclefiæ eft veluti fatisfaciens Deo: Yet I wave that expreffion, for it

De Ecclef. fol.224.

feems

feems to import, as if Christ's fatisfaction were in its Chap. 11. full latitude imputed to us: It is as much as I intend, that we as Members of him do in a measure participate of his fatisfaction, fo far, that it is the matter of our Juftification against the Law: Adam's fin is is not communicated to us in the full latitude, but fo far as to make us finners; Chrift's Satisfaction is not communicated to us in the full latitude, but fo far as to make us righteous. But to go on to another paffage in that Chapter, As by one Man's difobedience many were made finners, fo by the obedience of one fhall many be made righteous, Verf. 19. In this famous Text those words (e and, as and so alfo) are to be noted; it is as much as to fay, as it was in the one cafe, fo it is in the other, as Adam's fin was derived upon us, fo alfo is Chrift's Righteoufnefs, if Adam's fin were in fome measure communicated to us to make us finners; then Chrift's Righteousnefs is in fome measure comunicated to us to make us righteous;. we fee, what is the best way to judge how far Chrift's Righteoufnefs is imputed to us, not by comparing. the Imputation of our Sin to Chrift, and the Imputation of Chrift's Righteoufnefs to us, but by comparing the Imputation of Adam's fin to us, and the Imputation of Chrift's Righteoufnefs to us, in that Text (He was made Sin for us, that we might be made the Righteoufness of God in him, 2.Cor. 5. 21.) there is no (as and fo alfo )as there is in the parallel of the two Adams: though I think it hard to fay, that find was Imputed to Chrift only in the effects, for unlefs our fin, as it was fundamentum pænæ, was Imputed. to him, unless it was fo far Imputed, as to render his. fufferings punishments, his fufferings were not penal,. and if not penal, fin was not at all imputed to him;

no,,

Chap. 11.

no, not in the effect: yet if fin was Imputed to him
only in the effect, it follows not, that his Righteouf-
nefs fhould be so only Imputed to us,
the Apostle
faith not, as he was made fin, fo we are made Righte-
oufnefs, there is no (as and fo) in that Text as there
is in the parallel of the Adam's: there is a great dif-
parity in the cases; Sin was not imputed to Chrift
to constitute him a finner, but Chrift's Righteouf-
nefs is imputed to us to constitute us righteous; Sin
was imputed to Chrift, that it might be abforpt and
fwallowed up in his fweet-fmelling Sacrifice; but
Christ's Righteousness is imputed to us, that it may
abide upon us as the matter of our Juftification: We
fee here, in the point of Imputed Righteousness, we
muft take our measures; not from our fin imputed to
Chrift, but from Adam's fin imputed to us: Further,
The word (sav) in the 19. Verse emphati-
cally points out the material caufe of Juftification.
Chrift's Righteousness, as a meritorious caufe, is an
impulfive to God to conftitute us righteous, but to
be an impulfive to constitute is not properly to con-
ftitute, as a meritorious cause it impetrates, that we
fhall be made righteous; but by that Impetration it
doth no more make us righteous, than by the Impetra-
tion of fanctifying Graces it makes us holy: notwith-
ftanding these Impetrations, we are not indeed holy
without thofe Graces, nor are we righteous with-
out a Righteousness: as a meritorious cause it was be-
fore Faith, nay, before the Covenant of Promise, but
then it constituted none righteous. It was for all,
but it constitutes not all: You will fay, As foon as
a Man by Faith hath a capacity, it constitutes him
righteous; How fo? It was a meritorious caufe be-
fore Faith, now it is no more; at the first it procured

that

that Men should be juftified upon Gofpel-terms, and Chap. 11. now what new or fresh act or energy hath it? Indeed there is somewhat more on Man's part, viz. Faith; fomewhat more on God's, viz. Juftifying the Believer. But what is there more on Chrift's the merit is as before, one and the fame, and impetrates Juftification on Gospel-terms for all; on our part there is a difference, one believes, not another; on God's a difference, he justifies one, not another; but Chrift ftands only as a common caufe, his Satisfaction is in communi, and conftitutes no one righteous more than another: He is no more, as it seems, the end of the Law for Righteousness to the Believer, than to the Unbeliever. Now if this be, as it is durus fermo, then it remains that Chrift's Righteousness is by particular imputation made over to Believers, and fo be comes the matter of their Juftification; accordingly the Apostle in Rom.the fifth fpeaks of it, not as a common cause, but as peculiarized to Believers, fuch as receive Grace: He doth not fpeak of what Chrift merited for all, but of what Chrift as an Head communicates to his Members: The scope of the parallel between the two Adams evinces this; it being no other than this, That both of them communicate to those, who are in them. The fum of all is, Adam and Chrift are fet forth by the Apostle as two communicative Heads; if Adam's fin be imputatively ours, fo is Chrift's Righteousness also.

I fhould now pass on to another Reason: But poffibly fome may object, That there is a great difference between the two Heads. We were feminally in Adam, we receive an Humane Nature from him; but we were not feminally in Chrift, we receive not a Nature from him: therefore, though Adam's fin be

Chap. 11. imputatively ours, yet fo is not Chrift's Righteousness. In answer to this I fhall offer feveral things.

First, We receive an Humane Nature from Adam; but is this the only foundation of the Imputation of his fin to us? No, furely: Then all the fins of our Progenitors fhould be as much imputed to us, as the firft fin of Adam was. Which I cannot at all believe; Adam was a moral Head of Holiness and Righteoufnefs to all Mankind, but fince the fall, no Man, no, not Adam himself, was fuch; the fin of Adam is univerfally imputed to all, even to the most holy, but fo are not the fins of other Progenitors; we were not therefore one with Adam only by a Natural union, but by a Divine Constitution.

Secondly, We receive an Humane Nature from Adam; and have we not a Divine Nature from Christ are we not called his Seed? are we not begotten by his Spirit and Word? were we not in a Spiritual fence feminally in his Blood and Merits? how else should any fuch thing as the New Creature, be produced in a lapfed Nature? These things are as proper to make us Parts and Members of Chrift, as an Humane Nature is to make us Parts and Members of Adam; therefore the communication of Righteousness from Chrift must be as full and great, as the communication of fin is from Adam. Bifhop her tells us, That we have a more strict conjunction in the Spirit with Chrift, then ever we had in Nature with Adam, one and the fame Spirit is in Chrift and Believers, but there is not one Soul in Adam and his Pofterity: the communication from Chrift therefore, if answerableto the Union, must be as great, nay greater than that from Adam.

Thirdly, Adam was a Head both by Nature, and

by