3. On the committing of sin (and it is so with every one that is guilty of sin) man came under an actual obligation unto punishment. This is no more questionable than whether at first he was under an obligation unto obedience. But then the question is, whether the first intention and obligation of the law unto obedience, doth cease to affect the sinner, or continue so, as at the same time to oblige him unto obedience and punishment, both its powers being in act towards him. And hereunto I say,

1. Had the punishment threatened, been immediately inflicted unto the utmost of what was contained in it, this could have been no question. For man had died immediately both temporally and eternally, and been cast out of that state wherein alone he could stand in any relation unto the preceptive power of the law. He that is finally executed, hath fulfilled the law so, as that he owes no more obedience unto it.

But, 2. God in his wisdom and patience, hath otherwise disposed of things. Man is continued a 'viator' still, in the way unto his end, and not fully stated in his eternal and unchangeable condition, wherein neither promise nor threatening, reward nor punishment, could be proposed unto him. In this condition he falls under a twofold consideration. 1. Of a guilty person, and so is obliged unto the full punishment, that the law threatens. This is not denied. 2. Of a man, a rational creature of God, not yet brought unto his eternal end.

3. In this state, the law is the only instrument and means of the continuance of the relation between God and him. Wherefore, under this consideration it cannot but still oblige him unto obedience, unless we shall say, that by his sin he hath exempted himself from the government of God. Wherefore it is by the law, that the rule and government of God over men, is continued whilst they are in statu viatorum :' for every disobedience, every transgression of its rule and order, as to its commanding power, casteth us afresh, and farther, under its power of obliging unto punishment.

Neither can these things be otherwise; neither can any man living, not the worst of men, choose but judge himself whilst he is in this world, obliged to give obedience unto the law of God, according to the notices that he hath of it

by the light of nature or otherwise. A wicked servant that is punished for his fault, if it be with such a punishment as yet continues his being, and his state of servitude, is not by his punishment freed from an obligation unto duty, according unto the rule of it. Yea, his obligation unto duty, with respect unto that crime for which he was punished, is not dissolved, until his punishment be capital, and so put an end unto his state. Wherefore, seeing that by the pardon of sin, we are freed only from the obligation unto punishment, there is moreover required unto our justification, an obedience unto what the law requireth.

And this greatly strengtheneth the argument, in whose vindication we are engaged; for we being sinners, we were obnoxious both unto the command and curse of the law. Both must be answered, or we cannot be justified. And as the Lord Christ could not by his most perfect obedience, satisfy the curse of the law, 'dying thou shalt die;' so by the utmost of his suffering, he could not fulfil the command of the law, Do this and live.' Passion as passion is not obedience, though there may be obedience in suffering, as there was in that of Christ unto the height. Wherefore, as we plead that the death of Christ is imputed unto us for our justification, so we deny that it is imputed unto us for our righteousness. For by the imputation of the sufferings of Christ, our sins are remitted or pardoned, and we are delivered from the curse of the law, which he underwent. But we are not thence esteemed just or righteous, which we cannot be without respect unto the fulfilling of the commands of the law, or the obedience by it required. The whole matter is excellently expressed by Grotius in the words before alleged. 'Cum duo nobis peperisse Christum dixerimus, impunitatem et præmium, illud satisfactioni, hoc merito Christi distincte tribuit vetus ecclesia. Satisfactio consistit in meritorum translatione, meritum in perfectissimæ obedientiæ pro nobis præstitiæ imputatione.'

3. The objection mentioned proceeds also on this supposition, that pardon of sin gives title unto eternal blessedness in the enjoyment of God: for justification doth so, and according to the authors of this opinion, no other righteousness is required thereunto but pardon of sin. That justification doth give right and title unto adoption, accep

tation with God, and the heavenly inheritance, 1 suppose will not be denied, and it hath been proved already. Pardon of sin depends solely on the death or suffering of Christ: In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;' Eph. i. 7. But suffering for punishment gives right and title unto nothing, only satisfies for something; nor doth it deserve any reward; it is nowhere said, Suffer this and live,' but 'Do this and live.”

These things I confess, are inseparably connected in the ordinance, appointment, and covenant of God. Whosoever hath his sins pardoned, is accepted with God, hath right unto eternal blessedness. These things are inseparable, but they are not one and the same. And by reason of their inseparable relation, are they so put together by the apostle, Rom. iv. 6-8. Even as David also describeth the bles sedness of the man, unto whom God imputeth righteousness without works: Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man unto whom the Lord will not impute sin.' It is the imputation of righteousness, that gives right unto blessedness; but pardon of sin is inseparable from it, and an effect of it, both being opposed unto justification by works, or an internal righteousness of our own. But it is one thing to be freed from being liable unto eternal death; and another to have right and title unto a blessed and eternal life. It is one thing to be redeemed from under the law, that is, the curse of it; another to receive the adoption of sons. One thing to be freed from the curse, another to have the blessing of Abraham come upon us; as the apostle distinguisheth these things, Gal. iii. 13, 14. iv. 4, 5. And so doth our Lord Jesus Christ, Acts xxvi. 18. That they may receive forgiveness of sins, and inheritance' (a lot and right to the inheritance) ' amongst them that are sanctified by faith that is in me.' "Apɛoiç aμapriov which we have by faith in Christ, is only a dismission of sin from being pleadable unto our condemnation; on which account there is no condemnation unto them that are in Christ Jesus.' But a right and title unto glory, or the heavenly inheritance, it giveth not. Can it be supposed, that all the great and glorious effects of present grace and future blessedness, should follow necessarily

on, and be the effect of, mere pardon of sin? Can we not be pardoned, but we must thereby of necessity be made sons, heirs of God, and coheirs with Christ?

Pardon of sin is in God, with respect unto the sinner, a free gratuitous act; 'forgiveness of sin through the riches of his grace.' But with respect unto the satisfaction of Christ, it is an act in judgment, For on the consideration thereof as imputed unto him, doth God absolve and acquit the sinner upon his trial. But pardon on a juridical trial, on what consideration soever it be granted, gives no right nor title unto any favour, benefit, or privilege, but only mere deliverance. It is one thing to be acquitted before the throne of a king, of crimes laid unto the charge of any man, which may be done by clemency, or on other considerations; another to be made his son by adoption, and heir unto his kingdom.

And these things are represented unto us in the Scripture as distinct, and depending on distinct causes. So are they in the vision concerning Joshua, the high-priest. Zech. iii. 4, 5. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments.' It hath been generally granted, that we have here a representation of the justification of a sinner before God. And the taking away of filthy garments, is expounded by the passing away of iniquity. When a man's filthy garments are taken away, he is no more defiled with them; but he is not thereby clothed. This is an additional grace and favour thereunto, namely, to be clothed with change of garments. And what this raiment is, is declared, Isa. Ixi. 10. He hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness,' which the apostle alludes unto, Phil. iii. 9. Wherefore, these things are distinct; namely, the taking away of the filthy garments, and the clothing of us with change of raiment; or the pardon of sin, and the robe of righteousness; by the one are we freed from condemnation, by the other have we

right unto salvation. And the same is in like manner represented, Ezek. xvi. 6-12.

This place I had formerly urged to this purpose about communion with God, p. 187. which Mr. Hotchkis in his usual manner attempts to answer. And to omit his reviling expressions, with the crude unproved assertion of his own conceits, his answer is, That by the change of raiment mentioned in the prophet, our own personal righteousness is intended. For he acknowledgeth that our justification before God is here represented. And so also he expounds the place produced in the confirmation of the exposition given, Isa. Ixi. 10. where this change of raiment is called, 'The garments of salvation, and the robe of righteousness;' and thereon affirms, that our righteousness itself, before God, is our personal righteousness, p. 203. That is, in our justification before him, which is the only thing in question. To all which presumptions, I shall oppose only the testimony of the same prophet, which he may consider at his leisure, and which, at one time or other he will subscribe unto. Chap. Ixiv. 6. We are all as an unclean thing, and all our righteousnesses are as filthy rags.' He who can make garments of salvation, and robes of righteousness of these filthy rags, hath a skill in composing spiritual vestments that I am not acquainted withal. What remains in the chapter wherein this answer is given unto that testimony of the Scripture, I shall take notice of, it being after his accustomed manner, only a perverse wrestling of my words unto such a sense, as may seem to countenance him in casting a reproach upon myself and others.

There is therefore no force in the comparing of these things unto life and death natural, which are immediately opposed; so that he who is not dead is alive, and he who is alive, is not dead, there being no distinct state between that of life and death. For these things being of different natures, the comparison between them is no way argumentative. Though it may be so in things natural, it is otherwise in things moral and political, where a proper representation of justification may be taken, as it is forensic. If it were so, that there is no difference between being acquitted of a crime at the bar of a judge, and a right unto a kingdom, nor