by Constitution; Sin, unless in Conjunction with Chap. 11. Nature, could not pass from him to us, neither could we, without a Nature conveyed from him, have been members of him: It did therefore appertain to his Headship to convey a Nature to us; but Christ was an Head not by Nature, But above it by Divine Conftitution; he was not to convey Naturals to us, but fuper-naturals; fince the Fall, Righteousness was not to pafs to us, in Conjunction with Nature; Nature was to be from one Head, and Righteousness from another; we were to be made Members of Christ, not by communication of Nature, but of Grace; it therefore did not appertain to his Headship to communicate Nature to us, yet was his Headship as potent to convey Righteousness to us, as Adam's was to convey fin; the Divine Conftitution made him fuch an Head, that his Satisfaction might become ours for our Juftification: thus much touching this Argument drawn from the Headfhip of Chrift.

Fourthly, Thofe Scripture phrafes of being purged, fprinkled, cleansed, washed, justifyed in the Blood of Chrift, notably import two things, the one, that Justification is in a fignal manner attributed to Chrift's Blood, as Sanctification is to the Spirit; the other, that Chrift's Blood juftifies by way of Application: but neither of these can stand, if that Blood be only a meritorious caufe, not the first, how can Juftification,be fignally attributed to it; when as a meritorious cause, it no lefs impetrates Sanctification than Justification? nothing fingular is done by it in the one more than in the other; not the fecond, how can it justifie by Application, when as a meritorious cause, it operates only by impetration? You

Chap. 11.

will fay, Chrift's Blood is applyed in the effect, in a pardon: Lanfwer, thofe Scripture phrafes before quoted, fhew, that the Blood it felf is applyed to us; how else is it faid, that we are purged, cleanfed, fprinkled, washed in it? unless it be applyed to us, the phrafes,how emphatical foever, feem to be improper: furely a fatisfaction must in its own nature be a justifying matter against the Law, next to an abfolute conformity to the Law. Nothing is or can be more justifying against it then a fatisfaction; when God hath provided a plenary fatisfaction to justifie us, how may we think, that it is not it self applyed to us actually to juftifie us, or that fomething less than it felf should do it? the Scripture fets forth this Application on both hands, on our part it is applyed by Faith, We receiving the Atonement, Rom. 5. 11. and Chrift, being a propitiation through Faith in his Blood, Rom. 3.25. and on God's part by Imputation, we being made the Righteousneß of God in him, 2 Cor. 5.21. and the Righteousneẞ of God being upon us, Rom. 3.22. I cannot tell how to think, that fuch an excellent juftifying matter, as Chrift's Satisfaction is, fhould be provided for us, and yet not applyed to us, according to the terms of the Gofpel: a pardon is, as I take it, upon the fatisfaction not meerly made but applyed; for it is given to Believers only: if the fatisfaction be it felf applyed, then that is our Righteonfness against the Law; if it be applyed in the effect, that is, in a pardon, then the pardon is the very application, and not a pardon upon a fatisfaction applyed; or if there be a pardon upon a fatisfaction applyed, there will be a pardon before a pardon; a pardon in the application, and a pardon upon it; if the fatisfaction be it felf applyed, then it may precede a pardon,,

pardon, and a pardon may be upon it; but if it be ap- Chap. 11. plyed only in the effect, in a pardon, then it cannot precede a pardon, no more then a pardon can precede it felf: You will fay, a pardon is not upon a fatisfaction applyed, but is the very application. To this I answer, the Learned Mr. Gataker faith, remissio est Fuftificationis efficacis confequens neceffarium; and the worthy Mr. Bradshaw faith, culpa remiffio accuratè confiderata neque totum neque pars Juftificationis exiftit, fed contingens tantùm Juftificationis effectus: I conceive, the application of Christ's Justifying Blood, is in order of Nature antecedent to remiffion; under the Law, firft the Atonement was made, and Blood sprinkled, and then there was forgiveness; under the Gofpel, firit Chrift's Blood is applyed and fprinkled upon us, and then there is remiffion; Chrift is a propitiation through Faith in his Blood, faith the Apostle, Rom. 3.2.5. and then he adds, To declare his Righteousness for the Remiffion of fins: Chrift's Blood is first applyed, and then remiffion follows upon I fay, it follows upon it, but it is no more the fame with it under the Gofpel, then forgiveness under the Law was the fame with the fprinklings and purifyings by the Blood of the Sacrifices; when in Scripture there is attributed to Chrift's. Blood, purging, washing, fprinkling, cleanfing from Sin, and to a pardon, covering, blotting out, taking away, and cafting away of Sin, I cannot imagine that both these are the fame, as if Chrift's Blood did not by it self do away Sin, but only impetrate that it might be done away in a pardon; I take it, these are distinct, first that Blood in the fence herein after declared,frees us à culpâ, and then the confequent pardon frees us à pana..

- Chap. i 1.

Fifthly, If Chrift's Righteoufnefs be Imputed to ús, not in it seif, but in its effect only, that is, a pardon, then Juftification, as to the Law,wholly confifts in a pardon; on the other hand, if Juftification do not ftand in a pardon, then it stands in the Imputation of Chrift's Righteousness to us: in this great point I fhall offer feveral things.

First, The Scripture must be the great Rule to judge of Juftification by, there I find that we are juftified by Chrift's Blood, that we are made righteous by his Obedience; but that we are juftified by a Pardon, I find not. There I read that Chrift is made to us Righteoufnefs, that we are made the Righteoufnefs of God in him; but, not that an Immunity from punishment is a Righteousness. I know many Learned Divines take Juftification and Pardon to be one and the fame, but I fhall confider the chief Scriptures which look that way; The first is Rom.4.There the Imputation of Righteoufnefs, Ver.6. and the remiffion of fin,Verf. 7. and 8. feem to be the very fame; the quotation of the 32. Pfalm feems to make it clear to answer to this. I fhall confider the fcope of the Apostle: He doth in the third Chapter lay down this Conclufion, That we are justified by Faith, Ver. 28. and in the fourth Chapter he lays · down this, That we are not justified by Works, Ver. 4. that is, perfect Works, fuch as Man may glory in, fuch as might make the reward of debt. Abraham himself could not reach fuch a Juftification: this is proved by two things; the one is this, Abraham's Faith was counted to him for Righteousness, therefore he was not justified by Works: For Faith is not Works. The other is this, A juftified Man is a pardoned one, therefore he is not justified by Works;

for

for perfect Obedience leaves no room at all for a Par- Chap. 11. don. Touching the first, I fhall firft confider what was the object of Abraham's Faith, and then how Faith is counted for Righteoufnefs: The primary object of Abraham's Faith was Chrift; for the Apoftle in the third Chapter fpeaks of the Faith of Chrift; and in the fourth, where the fame Difcourfe of Juftification is continued, the object cannot in any reason be varied. Abraham is fet forth as a great pattern of believing, and he can hardly be fo to Christians, if his Faith had not for fubitance the fame object with theirs. The Scripture fore-feeing that God would juftifie the Heathen through Faith, preached before the Gospel unto Abraham; faying, In thee fhall all Nations be bleffed, Gal.3.8. That Abraham's Faith and ours might have the fame object, God took care,that a Gofpel, dio, Evange a Bleffing, Chrift fhould be fet before him: lizandi verbum peculiariter his Eyes were fo far opened, that he could confervatum eft Doctrine fee Chrift's day,and in a kind of Triumph reconciliatione,Bez. in loc. de Gratuita per Chriftum of Faith, rejoyce at it, 1 Joh. 8. 56. "Tis

true, our Faith, as having more of Evangelical light in it, is more explicite than Abraham's was; Abraham's was in the Meffiah in univerfali, in more general terms; ours is in him in particulari, in propria formâ, in a fatisfying atoning Messiah, in his Blood and Righteoufnefs; nevertheless (this being but a gradual difference according to gradual Light) our Faith and Abraham's are for fubftance the fame and center in one object; and Chrift's Righteoufnefs and Satisfaction, though not fo clearly known to Abraham, as to us, was no lefs imputed to him than to us, there being the fame way of Juftification by Impu...... ted righteoufnefs for him as for us. Chrift being the

object

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