The meritorious price of our redemption, iustification, &c. Cleering it from some common errors; and proving, Part I. 1. That Christ did not suffer for us those unutterable torments of Gods wrath, that commonly are called hell-torments, to redeem our soules from them. 2. That Christ did not bear our sins by Gods imputation, and therefore he did not bear the curse of the law for them. Part II. 3. That Christ hath redeemed us from the curse of the law (not by suffering the said curse for us, but) by a satisfactory price of attonement; viz. by paying or performing unto his father that invaluable precious thing of his mediatoriall obedience, wherof his mediatoriall sacrifice of attonement was the master-piece. 4. A sinners righteousnesse or justification is explained, and cleered from some common errors. / By William Pinchin, Gentleman, in New-England.

A Discourse touching the Obedeience of Christ to the Moral Law: whether it were done for our Justi∣fication or no, by way of Imputation.

TRADESMAN,

HItherto you have spoken abundantly touching the efficacy of Christs Mediatorial Obedience:* 1.1 But yet you have said no∣thing touching the efficacy of his active Obedience to the Moral Law: And yet you know that sundry learned Divines do teach and affirm, that his obedience to the Moral law was done for us, and that the Father in that respect doth impute it to us, as if it had bin done by us, for our full Atonement and Iustification in his sight.

Divine.

Before I can speak any thing touching Christs Obedi∣ence to the moral law: I must first understand what you mean by this term the moral law.

Trades.

By the term Moral law, I mean the decalogue or ten Commandments: and I call it the Moral law, because every one of those ten commandments were engraven in our nature in the time of Adams innocency.

Divine.

I did imagin that you did take the term Moral law in this sense, but in my apprehension in this sense the term Mo∣ral law is very ill applyed to the ten Commandments,* 1.2 because it makes most men look at no further matter in the ten Command∣ments, but at moral duties only; or it makes them look no fur∣ther but at Sanctified walking in relation to Moral duties.

But the truth is, they are greatly deceived, for the ten Com̄and∣ments do require faith in Christ as wel as moral duties: but faith in Christ was not engraven in Adams nature in the time of his inno∣cency, he knew nothing concerning saith in Christ til after his fal, therefore the ten Com̄andments (in the full latitude of them) were not given to Adam in his innocency, they were not given till af∣ter Christ was published to be the seed of the woman, to break the Divels head-plot. Therefore the ten Commandments do require faith in Christ as well as moral duties.

Mr. Broughton saith that the two Tables doth co••tai•• i•• ••h••m all wisdome both of faith and manners: and in ••••••t•• 〈…〉〈…〉

saith that there is no precept in all the Bible, but it must come within the compass of one or other of the ten commandments, and in this sense our Saivor affirmed to the Scribes that there are but two great Com∣mandments in the Law, (which are the first Table and the Second) and that on these two commandments do hang the whole Law and the Prophets, Mat. 22.40. Hence I reason thus, if the whole Law and the Prophets do hang upon the ten Commandments, as the general heads of all that is contained within the Law and Prophets, then the ten commandments must needs containe in them rules of faith in Christ as wel as moral duties.

And this is further evident by the preface of the ten com̄andments which runs thus, I am Iehovah thy God which brought thee out of the Land of Egypt, hence it may be demanded who that Iehovah was that brought them out of the Land of Egypt? whether was it the Fa∣ther, or the Son, or the Holy Ghost? the answer is, that though the term Iehovah be common to all the three persons, yet in this place it must be applyed to Iesus Christ especially (not excluding the other persons) he is often called Iehovah, as Mat. 4.7. doth expound Deu. 6.16. and HE is that Iehovah that brought them out of Egypt: He it was that first appeared to Moses in the Bush, and that sent Moses unto Pharoah with miraculous power to bring his people out of Egypt, Ex. 3.2. At the first he is called the An∣gel of Iehovah, (the Father) v. 2. But in v. 6. He is called, the God of Abraham; and after this he was called the Angel of Gods pre∣sence that went before his people in the wilderness; Ex. 23.20. and he is also called the Angel that brought them out of Egypt; Num. 20.16. Ex. 14.19. He is that Angel that spake to Moses in mount Sinai, Acts 7.38. and he is also called Iehovah, that went before them in a pillar of a cloud by day, and in a pillar of fire by night: Ex. 13.21. And the Hebrew Doctors do acknowledge that their Redempti∣on from Egypt was by the hand of the Angel the Redeemer, with the power of the great God; as it is said in Ex. 32.11. see also Ains. in Ex. 12.17.

From all these places compared together, it is evident that Christ was that Iehovah that brought them out of the Land of Egypt, and that gave them the ten commandments on Mount Sinai; and so the Apostle Paul saith, that it was HE that spake unto them, whose voice then sh••ok the Earth, Heb. 12.25, 26.

Therefore it was Christ that gave the first Commandment say∣ing, Thou shalt have none other Gods but me, Ex. 20.3. That is to say, thou shalt have none other Gods but the Trinity, and no other Mediator but me alone to be thy Redeemer and Saviour: for there is no other name given under heaven by which we can saved: Acts 4.12.

In like sort Christ in the 2 Commandment doth require obedi∣ence to all his outward worship, and in speciall to all his Leviti∣cal worship, for that was the present outward worship which he commanded at mount Sinai, immediatly after he had given them the ten commandments: and the observation of that worship is especially called the Law of VVorks (though the ten command∣ments must also be included) but the right application of the ty∣pical signification of the levitical worship to the soul, is called the Law of Faith, or the Gospel part of the Law, for all their le∣vitical worship was given on purpose to guide their souls to Christ; therefore faith in Christ must needs be comprised typically under the second commandment: the Tabernacle, the Ark, the Altar, and the Sacrifices, whose blood was sprinkled upon the Altar by the Priest, did teach and typifie how the mediator should make our Atonement by his Mediatorial Sacrifice, all this and much more is comprised under that outward worship, which is command••d by the second Commandment.

The 3 Commandment doth teach holy Reverence to the person of the mediator, because it commandeth reverence to his sanctuary, where his divine nature did reside in the cloud of his presence up∣on the Mercy-seat: Lev. 19.30.

4. Faith in Christ is also typically comprehended under the 4 Commandment, for the Sabbath was not ordained til after Adams fall, nor till he was convinced of his sin, nor til the seed of the wo∣man was promised to break the Divels head-plot; for Adam fell in the very same sixt day in which he was created, and in that very day the Lord did effectually convince him of his miserable condition by his disobediont eating of the forbidden fruit: and in that day also the Lord in great Mercy did set before him an effectual reme∣dy, by promising to him that the seed of the woman should break the divels head-plot: and so through the mighty operation of God, Adam and Eve, were inabled to believe their Atonement through

the mediation of the promised seed; and so by that meanes Adam and Eve that were before dead in corruption and sin, were made alive again through grace; and so the whole creation was made new, perfected and finished by the Redemption in the evening of the sixt day, and then on the seventh day God rested from all his works, because he rested in the Mediator for the perfecting of the creation by the redemption of the promised seed, and he command∣ed Adam to rest on that day both bodily and spiritually. 1. Bodily, from all bodily labor, that so he might spend the whole day in Gods outward worship; 2. That he might rest spiritually, by causing his faith to rest upon the promised seed for his ful redemption: and thus God ordained the first Sabbath that ever was, to be observ'd both as a sanctified sign of resting on Christ, and also as a Sanctified time to be wholy spent in Gods worship, and as a help to us to meditate on our redemption by the promised seed.

Hence it follows by good and necessary consequence from the promises.

1. That the ten commandments do containe in them rules of Faith in Christ as well as moral rules.

2. Hence it is evident that the term moral law, is not a sutable title for the ten commandments; because it doth not sufficiently comprehend under it the scope of the ten commandments, which every general title ought to do.

The Title which our saviour puts upon them is, the two great Commandments on which the whole Law and Prophets do hang: But the most usual fit title is the Ten commandments.

Trades.

I do now percieve that the term moral law is not a ve∣ry suteable Title to be put upon the ten Commandments: neither doth it fully express my own mind and meaning: for when I spake of the obedience of Christ to the moral law, I meant it of his obedi∣ence to the whole law of works: which obedience of his was done for us to this very end, that God the Father might impute it to us as our our righteousness in his sight.

Divine.

I cannot see how the Common Doctrine of imputati∣on can stand with Gods justice: God cannot in justice impute our Saviours legal obedience to us, for our justice, righteousness or justificati••n.

1. Because it is point blank against the conditions of the Legal

covenant so to do;* 1.3 for the legal promise of Eternal life is not made over to us upon condition of Christs personal performance, bu•• upon condition of our own personal performance: I say the law binds every singular person to perform exact obedience by his own natural power, without any help from any surety whatsoe∣ver, or without any supernatural help of faith: for the Condition of the legal promise runs thus: the man that doth these things shall live thereby, Lev. 8.5. Eze. 20.11. Namely that man that doth personally observe the whole law by his own natureal power shall live thereby: and thus the Apostle Paul doth explain the meaning of the Legal condition in Gal. 3.12. The law is not of faith, but the man that doth them shal live in them; he doth plainly exclude faith and such like supernatural helps, as being no part of the conditi∣on of the legal promise, therefore it requires every singular per∣son to perform it by his own natural power; and this is further evident by the curse that is added to every one that continues not in all things that are written in the book of the law to do them, Gal. 3.10. The curse of the law runs thus, if any singular person doth faile but once in the course of his life, though it be but in the least circumstance, he must by the justice of the law be eternally cursed: he and no other for him must dy eternally: therefore he and no other for him must keep the whole law if ever he doth look to be justified in Gods sight by legal righteousness: and therefore it fol∣lows by good consequence, that God cannot in justice justifie any man by imputing to him Christs legal obedience for his justice.

2.* 1.4 It is evident that God never propounded the law of works to the fallen sons Adam, with any intent at all that ever any of the fallen sons of Adam should seek for justification and Atone∣ment in Gods sight by legal obedience, but Gods intent was di∣rectly contrary, for when he propounded the legal promise of life eternal to the fallen sons of Adam, he did propound it upon con∣dition of their own personal obedience, to allure them thereby to search into their own natural unrighteousness by this perfect rule of legal righteousness, which being laid to a mans corrupt nature and waies, will discover to each man (as in a glass) his own un∣just and crooked nature and waies; for the corrupt nature of man is directly contrary to every branch of the ten c••mmandments; and in this respect the Apostle doth tell us, that the law of works

is too weake a means (namely in respect of our corrupt flesh) to bring any man to life and salvation; Rom. 8.3. Rom. 7.14. And therefore when God gave the law of works to the fallen sons of Adam, he intended it to be the Minister (not of life but) of death 2 Cor. 3.7. 1 Cor 15.56. Rom. 3.20. Rom. 4.15. Rom. 7.7.13. Rom. 5.20. Therefore by this law of life God intended cheifly to make the soules of the fallen sons of Adam to be sensible of their own spiritual death in corruption and sin, thereby to provoke our souls to seeke for life some other way, namely by the media∣ti••n of the Mediator promised, neither doth the ceremonial part of this law of workes clense any mans conscience from the guilt of his sin, though the Iews did thereby clense themselves to the purifying of their flesh, Heb. 9.9. Therefore it followes by good consequence, that God did never intend to justifie any corrupt son of Adam by legal obedience done by his own person, nor yet by our Saviours legal obedience imputed as the formal cause of a sin∣ners justice or righteousness.

* 1.53. God cannot in justice justifie a sinner by our Saviours legal obedience imputed, because legal obedience is altogether insuffi∣cient to justifie a corrupt son of Adam from his original sin; for our corrupt and sinful nature did not fall upon us for the breach of any of Moses laws, but for the breach of another law of workes which God gave unto Adam in his innocency (by way of prohi∣bition) in the day thou eatest thereof, thou shalt dy the death, Gen. 2.17. Therefore God cannot in justice impute our Saviors legal obedience to any corrupt son of Adam for his ful and perfect righteousness, because it is altogether insufficient to make a sinner righteous from his original sin.

* 1.64. If Christs legal obedience imputed were sufficient to justi∣fie a sinner from all kind of sin both original and actual, then Christ made his oblation in vain; for it had been altogether need∣less for him to give his soul as a mediatorial sacrifice of Atonement for the procuring of our justice in Gods sight, if his legal righte∣ousness performed by his life had bin sufficient to justifie us from all sin in Gods sight, for if righteousness could have come to sinners by the law, then Christ dyed in vain. Gal. 2.21.

5. Christs legal obedience was but the work of his flesh or of his humane nature, therefore it could not be the procuring cause

of Gods Atonement for our justification;* 1.7 for no obedience is me∣ritorious, but that obedience which was mediatorial: I never heard that the Father required the Mediator to perform legal obedience as a proper condition of his mediators office, nay our saviour him∣self doth testifie, that his flesh (alone considered) doth not profit us to life and salvation, Iohn 6.63. Therefore not his legal obedi∣ence, for that was but the work of his fl••sh or humane nature, and therefore it could not be meritorious to procure Gods Atone∣ment for sinners righteousness.

Many such like absurdities as these the common doctrine of im∣putation doth lead men into.

6. There is great jarring among Divines about the right sta∣ting of the doctrine of Imputation.* 1.8

First, Some affirm that God the Father doth impute Christs legal obedience to sinners as their obedience for their ful and per∣fect justification.

Secondly, Others do affirm that Christs legal obedience impu∣ted, is not sufficient of it self to make a sinner perfectly righteous; and therefore they affirm that God doth impute another kind of Christs righteousness to sinners for their full justification, namely the purity of his nature in his conception and birth, to justifie us from our original sin.

Thirdly, Others go further in the point of imputation, for they do affirm that God doth impute another kind of Christs righ∣teousness to sinners for their full justification, namely his passive obedience, and so by necessary consequence they do make sinners to be their own mediators, because they do make Christs media∣torial obedience to be a sinners obedience by Gods imputation: but I have confuted this kind of imputation in a particular dis∣course about it in the close of this Treatise.

Many such like absurd consequences as these, do often follow at the heels of the common doctrine of imputation: but against, all these ways of imputation, I may well frame this Argument.

The Actions of Christs obedience, neither active nor passive, can be made ours by Gods imputation, no more then our sinful actions can be made his by Gods imputation.

But our sinful actions cannot be made his by Gods Imputation as I have at large proved in the opening of Gen. 2.17.

Therefore neither can the actions of Christs active or passive obedience be made ours by Gods Imputation.

If God do make sinners righteous by the active obedience of Christ imputed, then Christ must perform all manner of acts of obedience for us that God doth require of us, or else God cannot in justice make us perfectly righteous by the active obedience of Christ imputed.

But Christ did not perform all manner of acts of obedience for us that God doth require of us, because he was never married, &c. and yet we have as much need to be made rig••teous in such like actions as in any.

Therefore God cannot in justice make us perfectly righteous by the actions of Christs active obedience imputed.

Trades.

I will not reply to your Arguments as yet, because I de∣sire some further satisfaction touching that distinction which you make between Christs Legal and Mediatorial Obedience: Was it not the Will of God that our Mediator should fulfil all Righteousness for the procuring of our Redemption and Iustification?* 1.9 Why then should not his legal obedience be a part of his mediatorial obedience?

Divine,

It is a necessary thing to observe a right difference be∣tween Christs Legal and Mediatorial Obedience, which I have in part distinguished already; but for your further satisfaction, I will again distinguish b••tw••en them: I grant that God required the Mediator to fulfil all rig••teousness, but yet his obedience to the Law of Works, and his obedience to the Law of Mediatorship, must be considered as done for several ends and uses.

First, God appointed ••he Mediator to fulfil the Law of VVorks, I mean so much of it a•• sell within the compass of his human course of life, not as a proper condition belonging to the Law of Media∣tor-ship (as Mediator) but as true man only, for he was bound to observe the Law of VVorks as he was true man, as much as any other Jew by a native right, as the Apostle sheweth in Gal. 4.4. and the Law of VVorks doth require every Jew to observe it by his own natural power, without any supernatural help from God; therefore Christs legal ••bedience cannot be accounted as a part of his mediatorial obedience; for nothing can be accounted as a part of his mediatorial obedi••nce, but that which he did actuate by the joynt concurrence of both his natures.

Secondly, Though I do make his Legal Obedience to be no more but human obedience, yet I grant that he was thereby qua∣lified and fitted to make his soul a mediatorial Sacrifice; for he could not have bin the Lamb of God without spot, if he had not bin exact in the performance of so much legal obedience as fell within the compass of his human course of life; See Heb. 7.26.

Thirdly, The rewards which his Father did promise unto him for his Mediatorial Obedience, do far exceed the rewards which he doth promise to legal obedience; for I cannot find that ever the Father did promise to reward any mans legal Obedience with such special rewards as he doth promise unto Christs mediatorial obedi∣ence; I will give thee the ends of the earth for thy possession, Ps. 2. and He shall see his seed and prolong his days, when he shall make his soul a Trespass offering: Isa. 53.10. These and many such like re∣wards are promised to the Mediator, not for his legal, but media∣torial Obedience; th••refore we must not confound his legal obe∣dience and his mediatorial obedience together, as the common doctrine of imputation doth very often.

Fourthly, Christ was n••t bound to fulfil personal obedience to every branch of the Law of works (for he had not wife and chil∣dren to instruct, &c.) but he was bound to fulfil every branch and circumstance of the law of Mediatorship, he must not be wanting in the least circumstance thereof; if he had bin wanting in the least circumstance, he had bin wanting in all.

M. Calvin observeth rightly,* 1.10 that some of the actions of Christ were proper to his God-head only, and some of his actions were proper to his human nature only, and some of his actions were common to both his Natures: and this observation (saith M. Calvin) shall do us no small service to assoyl many doubts, if the Reader can but fitly apply it.

It is absurd to affirm that all the Acts of Christs Obedience were Mediatorial, because his person consisted of two Natures; for then his natural actions should be mediatorial as well as any other; you may as well say that all the actions of the Son and of the holy Ghost are the actions of the Father, because they are united into one God-head, as say that the acts of Christs legal obedience were mediatorial, because his person consisted of two natures; but as the actions of each person in Trinity must often be distinguished from

each other in the manner of their working, so must the acts of Christs obedience be distinguished, either according to his divine nature, or according to his human nature, or according to the per∣sonal union of both his natures; for sometimes his natures do work severally, and sometimes jointly.

As for example, all the actions of Christ from his birth until he began to be thirty years of age, must be considered but as natu∣ral, or but as legal acts of obedience; for till he began to be thir∣ty yeers of age, he lived a private life with his Parents, and was subject to them, and learned the Trade of a Carpenter of his Fa∣ther Joseph; and in that respect he was som••times called the Car∣penter, and sometimes the Carpenters son: in all which space he was obedient to his parents as a good son, and he was obedient to the Law of VVorks as a godly Jew, being circumcised; and walked in all the ordinances of Moses without reproofe; but I cannot see how any of these actions can be properly called Mediatorial obe∣dience.

But Secondly when he began to be 30 yeers of age, he did then begin to declare himself to be the mediator; for when he was baptized of John in Iordan, the holy Ghost did light upon him in a visible manner, before all Iohns auditory, and then the Father by his voice from heaven declared that he was the mediator in whom he was wel pleased and immediatly upon this he was led aside from thence (by the holy Spirit) into the wilderness to be tempted and tryed by the divel, whether he would be a faithful Mediator or no: and he continued in the wild••rness in fasting and prayer for forty dayes together, that he might be able by his Mediatorial obe∣dience to breake the divels head-plot in peices: and after this the Father did again anoint him by the Holy Ghost in the time of his transfiguration, for the better inabling him to accomplish his me∣diatorial oblation at Jerusalem; Luke 9.31. and after he was instal∣led into the mediators office at his baptism, he did freely and fre∣quently fall to preaching in their Synagogues, which was the act of his human nature, but yet it was often accompanied with the mi∣racles of his God-head; and this was done to declare his person to be the person of the mediator, and therefore he did not only heal the sick, but also he forgave sins.

This was the progress of the mediator after that he was pub∣likely

installed into his office at his baptism, when he began to be thirty yeers of age.

Thirdly, In the upshot of his life, as soon as he had fulfilled all things that were written of him, he sanctified himself, and fini∣shed his oblation by the joint concurrence of both his natures: and this was the Master-peice of all his mediatorial obedience.

Having thus distinguished the actions of the mediator according to each of his natures, or according to the personal union of both his natures, we may and must rank his acts of obedience accord∣ingly; his obedience to the law of VVorks must be ranked among the actions of his humane nature, and his obedience to the law of mediator-ship must be ranked among his mediatorial actions which he performed by the personal union of both his na∣tures, and by this rule of distinction, I can find no other place for his legal obedience but among his humane acts of obedience; for as he was true man he was made unto the law of VVorks as much as any other Jew was, and therefore he must observe it by his human power.

Trades.

You said one while, that Christ did no mediatorial acts of obedience until he began to be thirty yeers of age: how can that be seeing he was born a Mediator?

Divine.

I did not expresly say that Christ did no mediatorial acts of obedience, until he began to be thirty yeers of age, for I make no question but he did offer up many mediatorial prayers of intercess••on to his Father for the elect in that space, but he did no publike acts of a mediator in all that space: I grant that he took upon him our human nature into the personal union of the media∣tor in the womb of the Virgin, as soon as ever he was conceived by the holy Ghost, and I grant also that some few Godly persons had the knowledge thereof in the time of his infancy by spiritual Revelation, as Mary, Symeon, Anna, and a few others.

But he did not publikely take upon him to do the office of a mediator until the Father did publikely instal him into the me∣diators office when he began to be thirty yeers of age, and then as he was baptized before all Iohns auditory, th•• holy Ghost did light upon him in the visible shape of a Dove, and then the Father testified by an audible voice that he was his beloved son in whom he was well pleased.

It may be you think (as many others do) that Christ began to pay the price of our redemption from the very first beginning of his incarnation, for many affirm that he was conceived by the holy Ghost without any original sin, that so he might thereby justifie us from our original sin; which opinion I have confuted: but the open History of the Evangelists do speak nothing at all of any of his mediatorial actions till he was publikely installed into the office of the mediator at Iohns baptism; and truly his abstaining so long from the doing of any publike mediatorial action, was not without a divine mistery; for the Priests in the Law might not enter into their office to do the publike actions of a Priest, until they began to be thirty yeers of age Num 4.47. In like sort the Father did not instal the mediator to do the publike office of the mediator, until that very age; and then the Father did anoint him with the holy Ghost; Mat. 3.15, 16, 17. By means whereof he re∣ceived power and strength to do the office of the mediator with∣out any turning away back Acts 10 38. As it was foretold by the Prophet Esay, c. 61.2, 3. Esay 11.2, 3.

* 1.11Yea when Christ began to be thirty yeers of age, he was pub∣likely installed into the mediators office by the joint consent of all the Trinity: and so our Saviour doth explain the matter unto Iohn, saying: Thus our desire is (or thus it becometh us) to fulfil all righteousness Mat. 3.14.

Trades.

Do you take this word [Our] to mean the Trinity, seeing most interpreters do understand it only of the joint desire of Iohn and Christ, Christ said thus unto Iohn, it is our desire to fulfil all righ∣teousness?

Divine.

These two terms, first our desire, secondly our fulfil∣ling all righteousness, had need to be explained.

First the term Ʋs, or our desire, cannot be meant of the joint desire of Iohn with Christs desire, for it is plain by the text that Iohn did not desire to baptize Christ according to Christs desire; because he earnestly put him back and forbade him at the present: therefore the term our desire must have relation to some others, namely to the joint desire of all the Trinity; for it was now the joint desire of all the Trinity to instal the Mediator publikely into his office: and the Father had foretold Iohn how he should know the person that should be installed to baptize with the holy Ghost

and fire; saying, upon whom thou shalt see the spirit come down and tarry still upon him, that is he which baptizeth with the holy Ghost: Iohn 1.33. by this foretelling, Iohn might easily understand Christ to mean the Trinity by the term our.

And it is further evident that it was the desire of all the Trinity to instal the mediator publikely before all Iohns Auditory then present. First because the holy Ghost did light upon him in the vi∣sible shape of a Dove, and secondly, because the Son came and stood forth before all that Auditory and accepted that office; and thirdly, because the Father by his voice from heaven did openly testifie that he was his beloved Son in whom he was well pleased.

The second word of the latter sentence to be explained is this, what is meant by the word Righteousness which all the Trinity did now desire to fulfil? The answer is, that they desired to fulfil all that Righteousness which appertained to the Mediators person and of∣fice, at this time they desired to fulfil that part of righteousness which appertained to his publike instalment; for he might not do the office of the Mediator till he was publikely installed.

From the time of his birth hitherto, he did not heal infirmitys, nor forgive sins, neither did he prove his person to be the person of the Mediator by any miracles of his God-head: but as soon as he was publikely installed, then he left his dwelling at Nazareth, and removed his dwelling to Capernaum, for there he must first begin to shew forth the light of his person and office to them of Galilee, to fulfil that light which Esay foretold should arise in Galilee, Mat. 4.13, 14. And from that time forth he did openly declare himself to be the Mediator; saying, the spirit of the Lord is upon me, and he hath anointed me; Luke 4.18. Psa. 45. And so he did for three yeers and a halfe together prove himself to be the Mediator by the works of his God-head; and at last he finished his mediatorial oblation as the Master-peice of all his obedience, and then God did more especially declare him to be the Holy of Holies, by the manner of his death, which was miraculous, and exceeding plea∣sing in the sight of God for the procuring of his Atonement for all believing sinners.

Trades.

Sir I desire now to return again to the efficacy of Christs legal obedience, both hath a great influence into the true form of our justification through Gods imputation: and so saith the Apostle

Paul that the righteousness of the Law might be fulfilled in us, Rom. 8.4. How else can the righteousness of the law be fulfilled in us but by the Fathers imputing of the Mediators legal obedience to us as our Obedience for our justice or Justification?

Divine.

* 1.12You do greatly mistake the Apostles meaning in this text, for the Apostle doth not in this place speak of that part of legal obedience which God requires of every man that lookes to be justified thereby, but in this place he speaks only of that part of righteousness which the Gospel part of the law taught and ty∣pified by their sacrifices of Atonement, which Sacrifices are called Sacrifices of Righteousness, because they taught and typified how Sinners might attain unto Gods Atonement for their full and per∣fect righteousness; namely they taught Sinners how they might obtain the Fathers Atonement by the Mediators sacrifice of Atone∣ment for their ful and perfect righteousness; and this righteousness of the law is in other places of the New Testament called Gods righteousness: the context will not suffer it to be meant of legal Righteousness by the works of the Law; for the former verse runs thus God sent his son in the Similitude of sinful flesh, and for sin con∣demned sin in the flesh. v. 3.

* 1.13Did Christ condemn sin in the flesh by his legal obedience? no, but by his mediatorial obedience only: which may the bettter be discerned by answering these two Questions.

Question, 1. How did God send his Son in the Similitude of sinful flesh?

Answer God sent him in the Similitude of a sinner, or of sin∣ful flesh, by ordaining him to suffer as a Sinful mal••factor in the flesh; for when God promis••d to Adam that the seed of the woman should break the Divels head-plot, then he did also tell the divel in the Serpent, thou shalt pierce him in the foot-soals: Gen 3.15. that is to say, thou Sathan by thy instruments shalt crucifie the seed of the woman as a sinful malefactor; and in this sense God sent his Son in the similitude of sinful flesh.

Question 2. How did God send him for sin? and how did he condemne sin in the flesh?

Answer God sent him for sin, when he sent him to make his soul a sacrifice of atonement for sin, as I have opened the phrase at large in 2 Cor. 5.21. In the first part.

And he condemned sin in the flesh, when he made his flesh or human nature a sacrifice of Atonement for sin; for by that means he procured his Fathers Atonement to all believing Sinners: and therefore there is no condemnation to such sinners. v. 1.

In briefe the meaning of the Apostle lies thus, when God sent his Son to dy as a malefactor in the Similitude of sinful flesh, Christ did at the same time condemn sin, because he did at the same time dy as a mediator and made his soul a mediatorial Sacrifice of A∣tonement for sin; and so he procured his Fathers Atonement to poor sinners: and by this means he condemned sin in the flesh, and made sinners sinless, that is to say righteous.

But this distinction of the double death of Christ I have opened more at large in Gal. 3.13. and in Luke 22.19. and in Ps. 22.15.

Then in v. 4. the Apostle makes application of all this unto us that are in Christ, saying,* 1.14 that the righteousness of the law (name∣ly that righteousness which was taught and typified in the Law by their sacrifices of Atonement) might be fulfilled in us: for the burnt offerings, Sin offerings, and Trespass offerings, did teach and typify to poor believing sinners how they must be made righ∣teous, namely by Gods Atonement; which must be obtained and procured by Christ media••orial Sacrifice of Atonement; there is no other way or means to make a sinner righteous but this way; and in this sense the ceremonial law taught sinners (except wilful sinners) how they might be made righteous or sinless: and there∣fore as soon as ever any sinner had accomplished his sacrifice of A∣tonement he was by the Law accounted a righteous person in Gods sight, and such persons might freely come to the Sanctuary, and feast there before Iehovah with rejoycing and with accept∣ance,

And in this very sense all sacrifices of Atonement are called sa∣crifices of Righteousnes; as in Deut. 33.19. Psal. 4.5. Ps. 51.19.* 1.15 But these sacrifices of Righteousness were but shaddows of good things to come: Heb. 10.1. For the Law made nothing perfect, but the bringing in of a better hope, by which we draw nigh to God, Heb. 7.19. Therefore whensoever any sinner did bring his sacrifice of Righteousness before God, he was thereby directed, how to stir up his faith of dependance upon Christs sacrifice of Atonement, for the procuring of his Fathers Atonement for his full and perfect

righteousness: and in this sense Christ is the end of the Law for Righteousness to every one that believeth: Rom. 10.4. namely, as his mediatorial sacrifice of Atonement was typified by their legal sacrifices, as the procuring cause of his Fathers Atonement, which is a sinners righteousness: And thus Christ himself doth expound the meritorious efficacy of his sacrifice of Atonement, saying thus to his Father, In Burnt Offe••ings and Sacrifices for sin thou hast had no pleasure: Then said I, Lo I come, In the volume of thy book it is written of me, that I should do thy Will O God: He taketh away the first, that he might establish the second: Heb. 10.8, 9. namely, he taketh away all Legal Sacrifices of Righteousness, that he might establish his own Mediatorial Sacrifice of Righteousness; for his sacrifice doth make sinners righteous; namely as it is the merito∣rious procuring cause of the Fathers Atonement (which is a sinners everlasting righteousness) By which VVill (of the Father in send∣ing Christ to be our Sacrifice of Atonement) we are sanctified (or made perfectly righteous or sinless) through the offering of the body of Iesus Christ once for all:* 1.16 Heb. 10.5, 6. So then, the righteous∣ness of the Law that is fulfilled in us, is no other righteousness but the Fathers merciful Atonement, Pardon, and Forgiveness, procu∣ed by Christs mediatorial sacrifice of Atonement.

And thus I think I have fully explained the true nature of a sinners righteousness, justice, or Justification; which I have described to be nothing else but the Fathers merciful Atonement, pardon, and forgiveness, so that I may more fi••ly call a sinners righteous∣ness a merciful justice or righteousness put upon poor believing sinners by Gods Fatherly pardon and Forgiveness, then a strict le∣gal passive righteousness imputed to us from Christs legal obedi∣ence, as our actual righteousness; as the Common doctrine of imputation doth teach.

The Hebrew word Tsedec, which we translate Iustice or righ∣teousness, is often Translated into Greek by the 70. Mercy, Charity, or Almes And in this sense you shall often find it transla∣ted by the 70. very sutable to the true scope of the text; as in Psa. 24.5. Psa. 33.5. Ps. 103.6. Is. 1.27. Dan. 4.27. Dan. 9 7.16. Deu. 24.13. And in other plac••s also; for God doth pro∣mise unto repentant sinners, that Iudgement shall return unto ju∣stice; that is to say, unto mercy through his merciful Atonement and pardon Psa. 94.15.

And indeed the righteousness which God the Father bestowed upon poor believing sinners in making them sinless by his Atone∣ment, is an example of the highest degree of Mercy, Charity, or Almes, that the world can afford; it is a high degree of mercy in man to do justice to the oppressed, Ps. 82.3. Ier. 22.3. Iob 29.12, 13. but it is a far higher degree of mercy in God to reconcile him∣self to his enemies, and to make sinners just and innocent by his merciful Atonement; and in this sense Peter Martyr cals Gods Righteousness or Justice, Gods Mercy; Rom. 3.21. and in this sense the Apostle saith, that God had appointed a day in which he will judge the world in Righteousness, Act. 17.31. tha•• •• saith M. Broughton, He hath appointed a day in which he will favor the world in mercy, and he doth exemplifie his meaning how God doth judge the world in righteousness or in mercy, by Ps. 98.9. and 146.7, 8. Gods justice to believing sinners is his mercy, but his justice to unbelievers is his wrath; and his justice is innumerable waies administred, Ps. 71.15. and 40.5. Elihu telleth Iob, that the Almighty is king of strength, and that we cannot alwaies find out the reason of his corrections, but yet saith he, God doth what he doth out of judgement, and out of plenty of justice, Iob 37.2. M. Broughton on this place saith, that Gods justice to poor humbled sinners, is his mercy: and in ch. 33.23. Elihu telleth Iob, that if a messenger or teacher one of a thousand be sent to such as ly under Gods afflicting hand to teach them their righteousness (M. Broughton cals it Gods mercy) that is to say, to teach them how they may be made righteous or sinless, by Gods merciful Atonement re∣ceived by faith, then God wil have mercy upon such righteous persons and spare them from descending into the pit, saying, I have found a ransom, namely, I have sound satisfaction in Christs sacrifice of A∣tonement, which is the ransom of poor believing sinners from Gods displeasure; and then in v. 26. he shall pray to the puissant, and he shall accept him, and he shall see his face with joy, and he shall restore to man his justice, that is to say, he shall restore to such persons his merciful Atonement, which for the present was hid from their conscience by sin: The Geneva note on v. 26. saith, that God will forgive him his sin, and accept him as just: and the Geneva note on Ps. 130.3. is excellent, and speaketh thus, He declareth that we can∣not be just before God, but by forgiveness of sins, for Gods forgiveness is a part of his merciful Atonement: and Elihu telleth Iob in c. 36.

6, 7. that God yeildeth right to the poor, and with-holdeth not his eyes from the just: M. Broughton calleth it Gods defence and mercy to the poor in spirit: and they are called just, because of their faith in Gods merciful Atonement; and thus the eyes of the Lord are upon the righteous when they cry, Ps. 34, 15. and doth judge them, Ps. 68.5.

Hence it is evident that Gods merciful Atonement, Pardon, and Forgiveness communicated to poor b••lieving sinners, must needs be the formal cause of a sinners righteousness; and in this resp••ct God is stiled a God of pardons, being gracious and merciful: Neh. 9.17. keeping mercy for thousands of them that fear him, forgiving iniquity, trespass, and 〈◊〉〈◊〉: Exod. 34.7. and therefore assoon as the godly do fall into sin, they do pray unto God to be merciful to their iniquities, Ps. 103. Mic. 7.18. Ps. 51, 1. Ps. 86.3.5.13.15, 16. that is to say, they do pray for the renual of his merciful Atonement; and in this respect they do hope and trust in his mercy, Ps. 13.5. Ps. 33. 18.22. Ps. 52.8. Ps. 147.11. and they do also fear him for his mercy, Ps. 130.4.7. and God is called the Father of mercies, 2 Cor. 1.3. so much pitying poor believing sinners (who are called vessels of mer∣cy, Rom. 9.23.) that he doth affect them with bowels of tender mercy: Luk. 1.78. and it is further evident that Gods justice towards poor believing sinners is nothing else but his merciful atonement, because his justice and mercy is often coupled together as terms Synonima, as in Ps. 36.10.56. Ps. 85.10. and indeed I cannot see any other way how a sinner can be made just by the justice of God, but by Gods merciful Atonement; and in this respect the Apostle saith, that the free gift is of many offences to justification, Rom. 5.16. and in v. 17. he cals his free forgiveness, the gift of justice or righteousness; he doth make Gods free and merciful forgiveness, and a sinners righ∣teousness to be all one; so then a sinners righteousness is nothing else but his being made sinless or guiltless by the Fathers merciful Atonement; and this is confirmed by the several terms of Gods merciful Atonement in pardoning and forgiving sin, blotting out and covering sin, bearing and taking away of sin, purging and clensing of sinners, passing over and not imputing sin, and many such like t••rms there are of Gods merciful Atonement: all which do plainly declare that a sinners righteousness is nothing else but his being made sinless by Gods merciful Atonement; and the voice of Gods people when they pray for Gods Atonement runs thus purge me,

purifie me from sin, or make me sinless, so the Hebrew phrase speak∣eth; Ps. 51.7. Ex. 29.36. Num, 8.21. Num. 19.12. Therefore once again I will describe a sinners righteousness thus,

The justice or righteousness of a sinner doth (not ly in his own righteous nature, nor in his own just actions, nor yet in the righte∣ousness of Christ imputed; but it doth) ly only in the Fathers mer∣cyful Atonement, pardon and forgiveness: procured by the medi∣ators sacrifice of Atonement: and conveyed by the Father through the Mediator to every believing sinner as soon as they are in the Mediator by faith.

This doctrine of a sinners righteousness hath ever bin well known and witnessed among the godly in all ages, from the be∣ginning of the world.

1. It is witnessed by the practise of all sacrifices of Atonement before the Law.

2. It is witnessed by the practise of all sacrifices of Atonement under the Law.

3. It is witnessed by the doctrine of the Prophets.

4. It is witnessed by the doctrine of the New Testament.

And it never was so much obscur'd as it hath bin of late days by the common doctrine of Imputation.

1. It is evident that our first parents were wel acquainted with the doctrine of a sinners justification by Gods Atooement, for as soon as ever God had told them that the seed of the woman should breake the divels head-plot, he explained unto them, the manner how the seed of the woman should do it, namely by his media∣torial sacrifice of Atonement, which was represented to Adam by the death of some cleane beast or beasts which God but at with fire from heaven, (and with the skins of those beasts he appoin∣ted our first Parents to cloath themselves) by this means he taught them how the promised seed should make his soul a mediatorial sa∣crifice of Atonement, for the procuring of his Fathers Atonement to make their souls sinless: that is to say righteous; and this me∣diatorial way of Atonement by the promised seed they believed, and thereupon they were made sinless, that is to say perfectly just or righteous.

2. After the flood when Noah offered a sacrifice of atonement, Jehovah smelled a smell of rest; Gen. 8.21. Hence it is evident

that God had no rest in the workes of Creation neither before the flood nor after the flood, until he rested in the media••or, and in his mediatorial sacrifice of Atonement; for Adam fell in the day of his creation, and then God ordained and promised that the seed of the woman should break the divels head plot, and then God rest∣ed on the seventh day, because he had now ••ound out a mediator that should perfect the creation by a redemption: and to that rest∣ing of God in the p••omised seed, the sweet smell of rest which God smelt in Noahs sacrifice did look, the word rest implies that now Gods spirit was quieted, and that he did rest satisfied and well pleased in the sacrifice of Christ, which was thereby typified: confer to this Eph. 52. The Fathers by faith saw Christ Sacrifice.

By this meanes Noah knew and believed that he was made righteous or sinless by Gods mercyfull Atonement, procu••ed by Christs Mediatorial Sacrifice of Atonement.

Yea doubtless all the Fathers could not choose bu•• know that Cains person was rejected, because he wa••ted faith in Gods A∣tonement through the mediators sacrifice of Atonement; and that Abel was righteous in Gods sight, because he had ••aith in G••ds Atonement: and by that means he offered his sacrifice in righte∣ousness: Mal. 3.3. that is to sa••, in faith.

3. When God called Abraham from his idolatrous kindred 1. From Ʋr of the Chaldees; and 2. From Charan to go into the Land of Canaan (which was 430. y••ers before the law was given at mount Sinai, and 2083. yeers after the promise to A∣dam) God was pleased to rene•• his promis•• of the promised seed to Abraham, saying, in thee (that is to say in thy seed Christ) shall all the nations of the earth be blessed. Gen. 12.1.3.

Abraham was twise called, 1. he was called to the Faith, in Gen. 11.31. at Ʋr, with Acts 7.2. and Nehe. 9.7. Therefore he was a justified person in Gods sight at that time, for the God of glo∣ry Jesus Christ appeared to him while he dwelt at Ʋr of the Chal∣dees; Acts. 7.2. No doubt but Jesus Christ did then tell him in what a miserable lost condition he was, and how he should be the seed of the woman that should breake the divels head-plot by his sacrifice of Atonement, and how he should thereby procure his Fathers Atonement to all poor broken-hearted sinners; all which Abraham believed, and so his sins were done away by Gods A∣tonement,

which he received by his faith; and so he was made perfectly just and righteous in Gods sight.

But Secondly, in Gen. 12. God was pleased to call Abraham again from Charan, to go into the Land of Canaan; and then he did promise that the promised seed should come out of his loins in speciall. Gen. 12.3. Thereupon Abrahams faith was increas∣ed and his former justification confirmed by a fresh act of faith: and when God made his promise, he preached the Gospel to Abraham Gal. 3.8.16. if so, then he expounded to him the person of the medi∣ator in both his natures, and how he should in due time dy for the ungodly, and so make his foul a mediatorial sacrifice of Atonement for the procuring of Gods Atonement to al beleiving sinn••rs in al the nations of the world; for such only are the children of Abra∣ham by promise, that imbrace the promised seed by faith as Abra∣ham di••: Gal. 3.29. Rom. 9.8.

And this doct••ine of a sinners justification he represented to Abra∣ham by sacrifi••e either before he came into the Land of Canaa••, or else a•• soon as ever he came into the Land of Canaan, Gen. 12.7. for he Apo••tle doth tell us, that the covenant of God in Christ was confirmed to Abraham: Gal. 3.17. How else was it confirmed but by sacrifice first, and af••erwards by cicumcision, as the seal of that righteousness which ••e had by his faith in G d the Fa••hers A∣tonement procured by that sacrifice of Atonement ••hat was to be made by the promised e••d in the fulness of ••ime Rom. 4.11. he had no other righteousne s to rej••ice in but the forgiven••••s of his sins through the Fathers Atonement, which he received through the Mediator, and did appr••p••iate it to himself by faith.

2. The doct••ine o•• a sinners ju••tification or rig••teousn••ss was abundantly taught under t••e law by t••eir sacrifices of A••onement, namely by their burnt offerings, sin off••rings, and ••re p••ss offerings, in Lev. 1. Lev. 4. Lev. 5. &c. as I have explained their use above.

3. The Doctrine of a sinners Justification or rig••te••us∣ness by the Fathers Atonement is taught and explained by ••he p••o∣phets.

1. The Prophet David saith t••us in the pers••n of C••rist, I have preached thy righteousness to the great congregation Ps. 40.9. what righteousness was it that he by himself and by his o••ficers

preached to the Church of the first born? was it his legal righte∣ousness made theirs by his Fathers imputation? no, the text denys that, and saith that it was such a righteousness as he obtained by his sacrifice of Atonement saying, sacrifice and offering thou didest not desire, &c. Then said I, lo I come, I delight to do thy will O my God; Ps. 40.8. by the doing of which will (saith Paul) we are sancti∣fied from sin or made perfectly righteous: for by the Mediators sa∣crifice of Atonement, Gods Atonement is procured; which is a sinners full and perfect righteousness, and as soon as Christ had ob∣tained this righteousness of God for sinners, then said he in v. 9. I have preached thy righteousness to the great congregation; Christ Preached not his own righteousness, but Gods righteousness to the great congregation.

2. The Prophet Daniel doth emphatically express the true na∣ture of a sinners righteousness in the words of the Angel Gabriel, who was sent unto him to declare two things unto him; the first was, the exact time of Christs death which he knew not before: the second was the efficacy of his death, which he knew before: namely that the Messiah by his should finish Trespass, and end sins; and make reconciliation for unrighteousness and bring in everlast∣ing righteousness Dan. 9.24.* 1.17

But for your better understanding of the Ang••l Gabriels mean∣ing, two qu••stions may be fi••ly moved and answered: 1. How did Christ by his death finish Trespass, and end Sins? Answ. By ma∣king his own soul a Trespass and a Sin-offering: by that means he finished the ceremonial use of all Trespass offerings, and ended the ceremonial use of all sin offerings: and this he accomplished by his death just 490 yeers after the Angel Gabriel had done this message to Daniel: He took away the first sacrifices of the Law, and establish∣ed his own sacrifice in the place of them for ever. Heb. 10.8, 9.

Secondly, How did Christ bring in everlasting Righteousness? Answ. By the same way and means by which he made reconciliati∣on for unri••hteousness; and how must he make reconciliation for unrighteousness? The Angel Gabriel told Daniel, that he should do it by finishing all Trespass offerings, and by ending all Sin offer∣ings, when he made his own soul a Burnt offering and a Sin offering once for all. Heb. 10.5. This was the direct way and means whereby the Messiah made reconciliation for unrighteousness, and

whereby he brought in eternal righteousnes to all believing sinners.

Or thus, Christ purchased or procured such a righteousness of his Father for sinners, as shall last to all eternity, by the same way and means by which he purchased their eternal redemption. But he did not purchase their redemp••ion and freedom from sin by his active legal obedience, but by his active mediatorial obedience, when he made his soul a mediatorial sacrifice of Atonement for the procu∣ring of his Fathers Atonement to poor sinners: compare Heb. 9.12.14. with this Text of Dan. 9.24. therefore Christ purchased and procured such a righteousness for sinners as shall last to all eternity, by no other way or means but by his mediatorial sacrifice of atone∣ment; and ther••fore his Fathers Atonement is a sinners righteous∣ness to all eternity, and so it cannot fail. Isa. 54.14. and 51.6.8.

Thirdly, The new Testament doth also bear witness to this do∣ctrine; 1. Paul the Apostle doth tell us in Rom. 8.4. that the righ∣teousness of the Law (namely that righteousness which was taught and typified by the sacrifices of the Law) might be fulfilled in us, that walk not after the flesh but after the spirit: as I have explained this Text a little before.

Secondly, The Apostle Paul doth in another place confirm this doctrine, saying, God made him to be sin for us (that is to say, God ordained him to be a sacrifice of Atonement for our sins) that we might be made the righteousness of God in him; that is to say, that we might be made righteous or sinless by Gods Atonement, which a sinner receives assoon as he is in him, namely assoon as he is in Christ by faith, for all spiritual blessings do c••me from the Father through the mediator, and are received by faith.

Trades.

You said ere while that Christs Sacrifice of Atonement could procure no other righteousness for sinners but the Fathers Atonement▪ and therefore you say, that Gods Atonement is often cal∣led Gods righteousness; but Moses and Paul do both affirm that God imputed Abrahams Faith to him for righteousness, Gen. 15.6. Rom. 4.3. Now if Abrahams faith was his righteousness, then the Fathers Atonement was not only his righteousness.

Divine,

God imputed Abrahams faith to him for righteousnes, not barely because he believed that the promised seed should pro∣ceed out of his loyns, for our Savior reproved the woman that said unto him, Blessed is the womb that bare thee; Yea rather (saith Christ)

blessed are they that hear the word of God and keep it, Luke 11.47. Hence it may be gathered, that it is possible that Abraham might have believed the tru••h of Gods promise concerning Christ to come out of his loyns, and yet have wanted saving faith.

* 1.18Therefore that faith which Abraham had, and which God im∣puted to him fo•• righteousn••ss, was such a faith as did enable him to receive Gods Fatherly Atonem••nt in and through the m••diati∣on of that seed that was promised to come out of his loyns; for doubtless when God made the promise of the mediat••r to come out of his loyns, he did open and declare unto him how that pro∣mised mediator should procure his Fatherly Atonement for Abra∣hams Righteousn••ss; for God is said to preach t••e Gospel unto Abraham, Gal, 3.8.16. &c. therefore God did open and declare unto Abraham the true nature both of the person and office of the Mediator, in the very same tenor as he had declared the first pro∣mise in Gen. 3. unto him at his first conversion in Gen. 11.31. com∣pared with Acts 7.2, 3. with Neh. 9.7. and God doth test••fie of Abraham when he renewed the said promise unto him, that he did obey his voice, and keep his charge, his commandments, his statutes, and his laws, Gen. 26.5. and that he would teach his children and his houshold after him, to keep the way of the Lord, namely, the way of true Religi••n as well as Justice: therefore God had fully instruct∣ed Abraham in the way of salvation, by the seed that was promised to come out of his loyns: Yea I do verily believe that as often as ever G••d did make any promise to the Fathers, concerning Christ to come out of their loyns (from Adam to the Virgin Mary) he did at the same time preach and declare unto them t••e true na∣ture both of the P••rson and Office of the Media or, how and after what manner he should redeem his people from the guilt of all their sins: and in this sense Zechariah doth blesse the Lord God of Israel, because he had now sent the Seed of the woman (that had bin s•• of∣ten promised to the Father) to visit and redeem his people▪ according as he had spoken by the mouth of all his holy Prophets ever since the world began; Luk. 1.68.70. from this testimony of Zechariah, it is plain that all the holy Prophets from the beginning of the world (even from Adam to the Virgin Mary) did preach and teach from God how the promi••ed seed should redeem his people; they were all preachers of justice or righteousness as well as Noah, 2 Pet. 2.5.

and therefore of old time they had not only Prophets, but divers other learned men also, that did every Sabbath preach the Gospel in every City, that is to say, in every Synagogue or School, which were plentifully erected in every City; Acts 15.21. compared with Heb. 4.2. and with Gal. 3.8. and 1 Pet. 3.19. Acts 10.43.35.

Secondly, This doctrine of a sinners justification and redempti∣on by the promised seed, was daily and familiarly explained unto them by several sacrifices of Atonement, by which they saw (as in a glass) how the Mediator by his sacrifice of Atonement should pro∣cure his Fathers Atonement for their full and perfect redemption and justification.

And thus after this manner Abraham and all the Fathers and faithful (from Adam to the Virgin Mary) knew as well as we do now (and I think better also, because the common doctrine of im∣putation did not blind their eys as it doth ours) how Christ should make his s••ul a mediatorial sacrifice of Atonement for the procu∣ring of his Fathers Atonement for the justification of their own persons, and for the justification of all the Elect in general. And because Abraham believed all this, both in Gen. 11.31. and again in Gen. 12. therefore God imputed that Faith to him for righteousness; for by that faith he apprehended and rec••ived the Fathers Atone∣men••, and applyed it to his own soul as an effectual remedy to acquit him from the guilt of all his sins; and so by that means he became sinless, that is to say, just and righteous in Gods sight.

And in this sense the Apostle Paul doth prove that Abrahams Faith was accounted to him for righteousnes, by a testimony taken from David in Ps. 32. saying, even as David also describeth the bles∣sedness of that man unto whom God imputeth Righteousnes with∣out works, saying, Blessed are they whose iniquities are Forgiven, and whose sins are covered: Blessed is the man to whom the Lord doth not impute sin: Came this blessednes upon the Circumcision only? No, it comes upon any other Country-men as well as upon the Cir∣cumcision, if they have but faith as Abraham had to apprehend and receive the Fathers atonement; by which means their sins are for∣given, covered, and not imputed.

VVhat other reason can any man else render why the Apostle should interlace this testimony in this place, but to describe unto us the true manner how Abrahams faith did make him rig••te••us,

namely because by his faith he did apprehend and receive the Fa∣thers atonement, by which his sins were forgiven, covered, and not imputed.

And thus after this sort the Apostle doth bring in forgiveness of sins, as an effect of justifying faith; for faith is the only instrument of the Spirit, by which sinners come to be united to the Mediator, in and through whose mediation they apprehend and receive the Fathers atonement, pardon, and forgiveness, for their full and per∣fect justification.

This was the only true reason why God imputed Abrahams faith to him for righteousness, namely, because he believed in Gods atonement through the mediation of the seed promised.

And it is further evident that this doctrine of a sinners righteous∣ness by faith, was taught and preached by all the Prophets, as Peter affirmeth; for all the Prophets (saith he) do witnes that through the name of Christ whosoever believeth in him shall receive remissi- of their sins: Acts 10.43.35. that is to say, they shall receive re∣mission of their sins for their justification by the Fathers atonement, procured by Christs sacrifice of atonement.

From all the premises I conclude, that a sinner is justified by faith, no otherwise but as faith is that grace of the spirit whereby a sinner is enabled to apprehend and receive the Fathers merciful atone∣ment by which their sins are forgiven, covered, and not imputed: and because Abraham did thus apprehend and receive the Fathers atonement by faith, through the mediation of the seed promised, therefore God did impute that faith to him for his righteousness.

And to this Tenor the Apostle Paul doth explain the use of faith in the point of a sinners Justification, in Phil. 3.9. and in Rom. 10.4.6.10. with the heart (saith he) man believeth unto righteousness; he doth not say that faith is a sinners righteousness, but that by it a sinner believeth unto righteousness.

And in this sense all sacrifices of atonement are called sacrifices of righteousness, not only as they are the procuring cause of the Fathers atonement for a sinners righteousness, but al••o because they must be offered in righteousness; Mal. 3, 3. that is to say in faith, because poor believing sinners do by faith receive the Fathers a∣tonement for their ful and perfect righteousness.

On the contrary, when Christ doth imprecate his impl••cable

enemies, he saith in Psa. 109.27. let them not come into thy justice; that is to say, let them not have faith to receive thy mercyful A∣tonement for their justification: the like curse is in Iohn 12.39, 40.

And it is further evident that faith doth no otherwise justifie a sinner but as it is that grace or instrument of the spirit whereby a sinner is inabled to apprehend and receive the Fathers atonement, by the Apostles discourse in Rom. 3.21, 22, 23, 24, 25. all which verses I will briefly expound unto you.

The Apostle in these words doth teach us the true nature of a sinners justification.

1. He cals it the righteousness of God▪ he doth not cal it the righte∣ousness of Christ, but the righteousness of God the Father:* 1.19 because the formal cause and finishing act of a sinners righteousnes or justifi∣cation doth come down from God the Father upon all believing sinners: a sinner cannot be made righteous by the works of the Law, as the former verse doth conclude, for by the law men come to know themselves to be sinners: and they that are once sinner••, are for ever sinners in themselves: therefore if ever sinners can be made righteous, they must be made righteous by such a kind of righteousness as it pleaseth God the Father to bestow upon them, and that can be no other righteousness but a passive righteousness, proceeding from Gods merciful atonement, pardon, and forgive∣ness: I have declared thy righteousness to the great congregation: saith Christ to his Father. in Ps. 40.9, 10. he cals a sinners righte∣ousness God the Fathers righteousness: in the former verses he speaks of his own mediatorial sacrifice of atonement for the pro∣curing of his Fathers atonement to all the great congregation; and then in verse 9. he professeth his readyness to declare the true na∣ture of his righteousness to the great congregation: and a sinners righteousness is very often called Gods righteousness, as in Rom. 1.17. Rom. 3.5.21, 22. &c. Rom. 10.3. Psa. 71.2.15, 16.19.24. God there calls it his righteousness; and in Psa. 119.142. Yea all their righteousness is of me saith the Lord: Is. 54.17. And when God sent the mediator of this righteousnes into the world, he saith that righteousness did look down from heaven Ps. 85.11. and yet also this righteousness of God is sometimes called a sinners righte∣ousness, because God the Father doth make it to be a sinners own righteousness as soon as they can get faith to apprehend it and

apply it to their own souls, as the next verse doth declare.

But yet the Apostle doth further describe this righteousness of God in 21. verse, by two other circumstances 1. N••gatively 2. Affir∣matively. 1. Negatively, he saith that this righteousness is with∣out the workes of the Law; he doth plainly affirm that the works of the Law have no influence at all in the point of a sinners justice or justification.

2. He doth affirm that this righteousness of God whereby sin∣ners are made righteous, is such a righteousness as is witnessed by the Law and by the Prophets.

1. It is witnessed by the Law; namely by that part of the Law which did teach and typifie unto sinners how they might be made sinless by Gods Atonement, through their sacrifices of atonement, as the procuring cause thereof: as I have opened the matter more at large already.

2. This doctrine of a sinners righteousness by Gods merciful atone∣ment, is witnessed by the Prophets, as I have already declared in verse 22. Even the righteousness of God which is by faith in Iesus Christ unto all, and upon all that do believe: for their is no dif∣ference.

In these words the Apostle doth declare the instrumental cause or meanes how and after what manner the righteousness of God doth come to be a sinners righteousness; namely by faith in Iesus Christ. 2. He declares the extent of this righteousnes (in the next clause) unto all, and upon all that do believe, whether they be Iews or Gentils.

He doth not say that faith is their righteousness: but that the righteousness of God is theirs by faith: with the heart man believ∣eth unto righteousness. Rom. 10.10. Faith is the way, or it is the instrumental meanes whereby sinners do receive Gods mercyful a∣tonement for their full and perfect righteousness; for as soon as a poor humbled sinner doth believe in Christ, and in his mediatori∣al sacrifice of atonement, he cannot chuse but believe in the Fa∣thers mercyful atonement, Pardon, and Forgiveness, which is a sin∣ners ful and perfect righteousness.

Faith it self is not a sinners righteousness: and therefore it can∣not be accounted a sinners righteousness instead of the righteous∣ness of the law, as some would have it: for if faith were a sinners

righteousness no otherwise but in the place or stead of the righte∣ousness of the law,* 1.20 then faith could not justifie a sinner any further then the law would do; if it could be supposed that a sinner could by any means attain to the righteousness of the law: and then tru∣ly faith would be but a poor righteousness to cover a sinners naked∣ness; for if a sinner could keep the whole law in every circumstance of it from his birth to his death, yet it could not be sufficient to justifie him from his original sin: Therefore it is not a well sea∣soned speech to say, that God hath ordained faith to be a sinners righteousness instead of the righteousness of the law: and yet I do also grant that the law taught sinners how they might be made righteous by faith, therefore I will briefly explain the manner how.

The true manner how the law taught sinners to get righteous∣ness by faith.

When a poor humbled sinner brought his sacrifice of atonement to the priest to be offered for him upon the Altar: he must lay both his hands withall his might upon the head of his sacrifice of atone∣ment: this kind of imposition was ordained by God, to teach and typifie unto sinners how they must by faith rest and depend upon the sacrifice of Christ, as the only meritorious procuring cause of the Fathers atonement for their full and perfect righteousness.

And no mans sacrifice of Atonement did make atonement for him without this imposition, as I have explained the matter in the first part; this act of imposition was a necessary typical action, for it did typify unto sinners, that if they desired to obtain the Fathers a∣tonement, they must receive it and apply it to their own souls by their faith of dependance upon the mediators sacrifice of atone∣ment, as the meritorious procuring cause thereof: And thus after this sort the righteousness of God by faith in Jesus Christ was wit∣nessed by the law.

V. 24. Being justified freely by his grace through the redempti∣on that is in Iesus Christ: in the words the the Apostle laies down the efficient cause of a sinners righteousness or justification, by set∣ting down the principal efficient cause of the meritorious procu∣ring cause of our justification, through the redemption that is in Iesus Christ.

It was the free grace and mercy of God in himself that moved him to ordain Iesus Christ to be the meritorious procuring cause of

our redemption: and therefore also it must needs proceed from his free grace in himself that he doth justifie sinners, or make them sin∣less by his mercyful atonement, pardon and forgivenes.

And thus it pleaseth the Father (of his free grace) to reconcile all things to himself (even) by Iesus Christ Col, 1.20.

V. 25. Whom God hath fore-ordained to be a propitiation (or a sacrifice of Atonement) through faith in his bloud: by his bloud is meant his sacrifice of Atonement, and by faith in his bloud is meant that grace or instrument of the spirit whereby sinners do rest upon Christs sacrifice of Atonement as the procuring cause of Gods atonement for their justification: the Apostle explaines the matter by another sentence in Rom. 5.11. by whom we have received the Atonement: the Apostle doth imply three things in this sen∣tence. 1. That Christ is the mediator by whom sinners do receive. 2. that the main thing which they do receive by him, is the Fa∣thers Atonement. 3. That the means or instrument by which they do receive the Fathers atonement, is the grace of faith; that is the only hand by which the spirit doth inable sinners to receive the Fa∣thers atonement for their full and perfect justification.

V. 25. To declare his rghteousness by passing over sin•• that are past, through the forbearance of God.

1. God declared his righteousnes towards sinners by ordain∣ing Iesus Christ to be a propitiation. 2. By ordaining the grace of faith as the instrument of the spirit whereby poor sinners might be inabled to believe in the mediators propitiatory sacrifice, and to receive through him the Fathers atonements for their righteousnes: 3. By passing over sins that are past: this phrase may well allude to Gods atonement when he sent his Angel to pass over the Israel∣ites houses through the bloud of the Paschal Lamb, which was sprinkled upon their door posts for the procuring of Gods atone∣ment, that so Gods destroying Angel might not kill them, as he did the Egyptians,

And in this sense Nathan the Prophet said unto penitent David: the Lord hath also passed over thy sins, thou shalt not dy: 2 Sam. 12.13. And thus God passed over his sins that were past, through the forbearance of God: and this title of Gods forbearance or long suffering, is one of the attributes of his atonement to poor believing sinners, in Ex. 34.6. and in this sense also David pray∣ed

unto the Father; saying, I beseech thee O Lord, pass over the i∣niquity of thy servant, for I have done very foolishly: 2 Sam. 24.10. 1 Chr. 21.8. and thus Iob prayed to the Father saying, why dost thou not bear my transgression, and pass over mine iniquity? Iob 7.21

Hence it may be concluded, that Gods atonement doth properly respect sins that are past; and therefore as often as Gods people do fall into sin, they must labor to renew their atonement with God: God will have his people to labor for his atonement every day, because they fall into sin every day: and therefore justified persons have need of new justice to their consciences every day; Ps. 130.3, 4. and 143.2. and 51.2.7. And then the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever: Isa. 32.17. Rom. 5.1.

And sundry uses of consolation do belong to all justified persons, First they are blessed, Ps. 32.1, 2. Secondly, they must rejoyce in that condition, Ps. 32.11. Thirdly, there is a reward due to such after their hard tryals, Jam. 3.18. Fourthly, the Lord upholdeth them, Ps. 37.25. Fiftly, they shall inherit the heavenly Canaan, Ps. 37.29. Sixtly, the Lord will bless them with favorable acceptation, Ps. 5.12. Seventhly the Lord will hear them when they cry, Ps. 34.15. Eightly, blessed are they that hunger and thirst after this righteousness, for they shall be filled. Mat. 5.6.

And now for a conclusion I will sum up the doctrine of Justifica∣tion into six heads:

First, The Subject matter of Justification is, Believing sinners of all sorts, both Iews and Gentiles all the world over.

Secondly, The Formal cause of Justification, or of a Sinners Righteousness is, The Fathers Atonement, Pardon, and Forgivenesse.

Thirdly, The meritorious procuring cause of the Fathers atone∣ment for a sinners Justification is, Christs Mediatorial Sacrifice of Atonement.

Fourthly, The next Instrumental means by which a sinner doth receive and apprehend the Fathers Atonement for his Justification is, Faith in Christ.

Fiftly, The only efficient cause of all the former Causes and Ef∣fects is, Gods free grace and mercy in himself.

Sixtly, The End of all is, The glory of Gods free grace and mer∣cy in the believing sinners Justification and Salvation.

New Objections.

Trades.

There doth yet remain some new Objections against your way of Iustification, which I desire to propound unto your considera∣tion out of M. John Forbes his Treatise of Iustification, which was printed at Middelburgh 1616.

He affirmeth that sinners are justified or made righteous by the passive obedience of Christ in his death and satisfaction; which Obe∣dience (saith he) God doth impute unto sinners for their righteousnes, as truly and as fully as if every believing sinner had done the same in his own person; and this he proves by many Arguments.

Divine,

I pray you produce some of his Arguments, that they may be tryed and examined whether there be any weight of truth in them or no.

Trades.

* 1.21He affirmeth in chap. 23. That nothing can be a sinners righteousness, but that only which is made of God to be a sinners righ∣teousness: But (saith he) nothing is made of God to be a sinners righteousness but Iesus Christ alone and his righteousness: and this he proves by 1 Cor. 1.30. where Christ is said to be made of God un∣to us, Wisdom, Righteousness, &c. and in Jer. 23.6. He is called Ie∣hovah our Righteousnes, with other places more. Therefore nothing else can be a sinners righteousnes but Christ and his obedience.

Divine,

The Apostle saith, that Christ was made of God unto us righteousnes, But how? not as the Doctrine of Imputation speak∣eth; but thus, God made him to be our righteousnes in a Media∣torial way, by ordaining him to be the only meritorious procuring cause of his atonement, which is a sinners only righteousnes: Christ is not a sinners righteousnes any otherwise but in a mediatorial way only, as I have often warned.

Christ is called Iehovah our Righteousness; but still it must be understood in a mediatorial way, and no otherwise:

* 1.22First He is called Iehovah, because of his divine nature.

Secondly He is said to be Our Righteousnes, because he did pro∣cure his Fathers atonement for our righteousnes, by his mediatorial sacrifice of atonement; for his sacrifice was a mediatorial sacrifice of atonement, because ••e did offer his humane nature by Iehovah, that is to say, by his Eternal Spirit or God head. Heb. 9.14.

And thus Christ is our righteousness in one respect, the Father in another, and the holy Ghost in another: each Person is a sinners righteousnes in several respects.

First, Christ is called Iehovah our Righteousnes, becaus•• he was made or appointed by God to be the Mediator of our righteou••nes, By his knowledge shall my righteous servant justifie the many: He is called Gods righteous servant,* 1.23 because he knew ••ow to do the ser∣vice of a Mediator for the procuring of our righteousnes; and there∣fore the next clause saith, he shall bear their iniquities: so then the manner how Christ should justifie the many was, by bearing their iniquities: and how else did he bear their iniquities, but by his sa∣crifice of Atonement; for by that means he did procure Gods atonement, whereby they are made sinless, that is to say, just and righteous; and in this sense Christ is said to justifie us with his bloud, Rom. 5.9. that is to say, by his sacrifice of atonement; for thereby he did procure his Fathers atonement, which is a sinners righteous∣ness or justification. So also Christ is called Melchisedec, that is to say, King of righteousnes, and King of Peace; Heb. 7.2. but still it must be understood in a mediatorial way; ••or the Son of man came not to be served (like an ambitious king) but to serve (like a media∣torial king) and to give up his life a ransom for the many: Mat. 20.28. therefore his righteous••es cannot be the formal cause of a sin∣ners righteousness, it is but the procuring cause of the Fathers atone∣ment, which is the only formal cause of a sinners righteousnes.

Secondly, The Father is a sinners righteousness, 1. Efficiently, 2. Formally. 1. Efficiently, because it was his own free grace in himself that moved him to ordain a mediator to procure his atone∣ment, Rom. 3.24. Secondly his atonement so procured must needs be the formal cause of a sinners full and p••rfect righteousness; and in this respect a sinners righteousnes is called the Fathers gift of righteousness, Rom. 5.17. and in v. 16. it is called the free gift of ma∣ny offences to justification; and thus sinners by the free gift of many offences through Gods fatherly atonement, pardon, and forgivenes, are made sinless, that is to say, just and righteous in Gods sight: All their righteousnes is of me saith the Lord, Isa. 54.17.

Thirdly, The holy Ghost also doth make sinners ri••hteous in∣strumentally, by fi••ting, preparing, and qualifying sinners for the Fathers atonement by quickning their souls with the lively grace of faith; by which grace sinners are enabled to go to the mediator for union and communion, by which grace also sinners are enabled to apprehend and receive the Fathers atonement, which he doth offer

and tender unto all poor believing sinners in and through the me∣diator, as soon as the holy G••ost hath united sinners unto the me∣diator by faith; and thu•• the Father doth meet a believing sinner with his atonement in the Mediator; and the believing sinner doth also meet with the Fathers merciful atonement in the mediator; and all this was thus contrived by Gods free grace in himself: It was his free grace to ordain a Mediator, and it was his free grace to ordain the holy Ghost to beget faith in sinners, and by that faith to bring them to the Mediator, that so in him they might receive Gods Fatherly atonement for their full and perfect righteousness; and in this respect faith is called the operation of God, Col. 2.12. and the working of his mighty power, Eph. 1.18, 19. no sinner can come to the Father but by the Mediator, and no sinner can come to the Mediator exc••pt the Father draw him by his Spirit, Iohn 6.44, 45. The Fathers free grace in himself is the efficient cause of all these effects.

Trades.

The former Author doth alledge another Argument, That only must be our righteousnes which filleth all in all things,

But Christ only filleth all in all things, Col. 3.11. and God the Fa∣ther is to be blessed for filling us with all spiritual blessings in Christ Eph. 1.3. Therefore with righteousnes in him.

Divine,

These places of Scripture do prove no more but this, That Christ is the only Mediator, in whom, by whom, and through whom the Father doth bless us with all spiritual blessings: The Fa∣ther of his free grace ordained the Mediator to be a propitiation: Rom. 3.25. therefore Christ must be considered but as a propitiatory sacrifice of atonement for the procuring of his Fathers atonement to poor believing sinners for their righteousnes: Therefore the Fa∣thers Atonement only (and not Christs obedience) must be the for∣mal cause of a sinners righteousnes.

Trades.

The former Author doth also alledge this Argument, Nothing can be the matter of our righteousnes which is not the mat∣ter of our redemption; for we are justified saith the Apostle, freely by his grace through the redemption that is in Iesus Christ Rom. 3, 24. Redemption is in this place interpreted to be remission of sins, which in effect is righteousness. Eph. 1.7. Col. 1.14.

Divine,

It is well that your Author will grant remission of sins to be righteousnes in effect; if remission of sins be a sinner•• righte∣ousness;

then (I pray) consider whose act it is to forgive sins for∣mally: I have already proved it to be the fathers act to forgive sins formally, and not Christs; he doth forgive sins no otherwise but as a Mediator, by procuring his Fathers pardon and forgiveness: Christ indeed is called the Redeemer that shall come from Zion, be∣cause he is the only procurer of our redemption; but its the Father only that must grant our full redemption from all sin, as the formal cause of our redemption and justification, or else poor sinners can never be redeemed from sin, or made righteous any other way.

The like answer I shall return to all his other arguments that he hath laid down in ch. 23. namely, that Christ is but the Mediator, or the meritorious procuring cause of a sinners righteousness: the full forming or stating of a sinner in a righteous condition, is by the Fathers Atonement only.

Trades.

My said author saith in chap. 24. that no other obedi∣ence of Christ, is a sinners righteousness, but his passive obedience only: he doth ty the matter of our Redemption and Iustification, exactly and only to his bloody Sacrifice, and not to his Priest-hood; he doth distinguish between Christ as he is our sacrifice, and as he is our Priest, and then he doth limit the matter of our righteous∣ness to his bloody sacrifice in his human nature only, and doth ex∣clude him as he is our Priest from being any part of our righteous∣ness, yea he doth ty the matter of our righteousness (namely that thing by which a sinner is made righteous) so exactly to his death and blood shed, that he will not have any other part of his obedience which he did either before or after his bloody sacrifice, to be any part of a sinners righteousness.

Divine.

Although your author doth labour to confute the common Doctrine of imputation by Christs active obedience to the law of works, yet he doth labor to maintain the same doctrine of imputation of Christs passive obedience, which is as much erro∣nious from the truth at the other: your author doth affirm that sinners are made righteous by the passive obedience of Christ imputed, but he is put to his shifts to declare it, by a distinction between Christ as he was our Lamb for sacrifice in his human na∣ture, and as he was our priest in his divine nature, for else he did foresee that he should run into an exceeding gross absurdity if he had made any action of Christs God-head or Priestly nature to

have bin a sinners righteousnes by imputation, therefore to avoid that absurdity, he doth place a sinners righteousnes in his passive obedience only, which Christ suffered in his human nature and which he thinks God doth impute to sinners as their passive obedience, as if every beleeving sinner had done the same in his own person for his full satisfaction and perfect righteousnes.

But I have often declared that Christ is a sinners righteousnes, no otherwise but as he is the mediatorial procuring cause of his Fathers At••nement, wher••by sinners are made sinless, that is to say, for∣mally just and righteous: they that will draw in Christ as the formal cause of a sinners righteousnes, do in effect make him the principall efficient also, and so by that means they make the Fa∣ther of an inferior consideration to the Son in the point of a sinners Righteousnes and Redemption, which is a great error.

2. His distinction between Christ as he was our Lamb for sacri∣fice in his human nature, and as he is our Priest in his divine nature, is very ill applyed, because he makes Christs passive obedience to be meritorious and satisfactory, excluding him as he is our Priest: But the truth is, his Priestly nature and action must not be sepera∣ted from his Passive action in his Human nature, they were united as one in the making of his mediatorial sacrifice: therefore I will take occasion hereby once again to declare unto you the efficacy of Christs mediatorial oblation in both his natures, both as he was the Lamb of God, and as he was the Priest.

First, It was a chief part of Christs mediatorial obedience, in that he did assume and take the seed of the woman into the unity of his God-head; by which action he declared himself to be the Mediator.

* 1.24Secondly, Hence it follows, that his passive obedience in his human nature, could not have bin accounted or accepted of God as a mediatorial oblation, if it had not bin offered by his divine Priest∣ly nature; Therefore whole Christ in both his natures must be con∣sidered in his oblation as the meritorious procuring cause of his Fa∣thers Atonement, not only as he was the Lamb for sacrifice, but al∣so as he was our Priest; and this is evident by comparing the type with the anti-type.

First, The high Priest under the Law was a type of the Priestly nature of Christ, and by his Priestly appearing before Iehovah, he

made daily atonement for all Israel, namely by appearing before Iehovah in his Priestly Habit, for he came before Iehovah with a golden plate upon his fore-head, wherein was engraven Holiness to Iehovah, that so by that means he might Bear away the iniquity of the holy things of the Sons of Israel, and procure their favorable ac∣ceptation before Iehovah: Exod. 28.36, 37, 38. Hence it is evident, that the high Pri••st by his Priestly appearing before Iehovah, did procure Gods favorable atonement for all Israel; and this did ty∣pifie t••at Iesus Christ by the holiness of his God-head (which was his Priestly nature, and which was engraven in his Human nature, Heb. 1.3.) did bear the iniquities; that is to say, did make atone∣ment for the iniquities of all Gods true Israel, as well by his God∣head, as by his bloudy sacrifice in his Human nature.

2. All the Priests in general were types of the Priestly nature of Christ, and these Pri••sts in general do procure atonement for all Gods people, not only by the bloud of the peoples sacrifice, but also by their Priestly appearing and communi••n with God in his Sanctuary; as for example, they made atonement for the people by two sorts of sin-offerings.

By the one sort they made atonement for the people with the bloud of their sin-offering, and by the other sort they made atone∣ment for the people without bloud; for none of the bloud ther••of was carryed into the holy place; Lev. 6.30. but the Priests did make atonement for the people only by their Priestly appearing and by their Priestly eating it before Iehovah, Lev. 6.25, 26, 27, 28, 29. for the Priests by their Priestly appearing and eating it be∣fore Iehovah in the holy place, did bear or take away the peoples, sins: See Ains. in Lev. 10.17, 18. Solomon Jarcy saith, That the Priests were they that did eat, and the Owners were they that had the Atonement. And thus the Priests were ordained to be mediators between God and the People. They were ordained by God,* 1.25 and yet they were taken from among men, that they might be touched with their infirmities, Heb. 5.1.4. therefore the Priests had an inte∣rest in both parties; they were for God to the people, and they were for the people to God; for a mediator is not a mediator of one, but he must mediate between two parties: Therefore the Priests must eat the peoples sin-offering in the holy place, to signifie their double interest and communion with both parties, both with God and

with the people; for eating with any signifies communion, as it is demonstrated by Peters vision of eating, he heard a voice from hea∣ven saying, Arise Peter, kill and eat; namely, kill and eat such beasts and fowls at were counted unclean by the Law; which was done to signifie unto him, that he must go to Cornelius house and fami∣ly, who was an unclean Heathen, and have familiar converse and communion with him by eating, see Acts 10.13, 14, 15.28. Hence I infer, that when the Priests did eat the peoples sin-offering in the holy place, they had communion both with Iehovah and with the people in eating their sacrifice, and so they were mediators for the peoples atonement; and this must needs typifie the double interest of the Mediator, which he had in his Priestly nature both with God and with all the Elect, for the procuring of Gods atonement for them.

Thirdly, Christ by his Priestly prayers, or mediatorial prayers, procured Gods Atonement for all the Elect (even before his death) as well as by his bloudy oblation; and this was typified by the sweet Incense which the Priests must burn dayly both morning and Evening upon the golden Altar, Exod. 30.1.8.36. The golden Altar was a type of the divine nature of the mediator, and the sweet Incense burned thereon by the Priests every day, did typifie his daily mediatorial prayers, as well before as after his death; by which means (among others) he procured his Fathers atonement for his Elect Israel. Once a yeer the high Priest made atonement upon the horns of the golden Altar of Incense with the bloud of the sin-offering of Atonements; Exod. 30.10. but all the rest of the yeer the Priests in general made atonement upon the golden Altar with sweet Incense only, without the bloud of any sacrifice of atonement.

And when the Lords anger was poured out upon the murmur∣ing Israelites, Moses bid Aaron take fire from the Altar, and put Incense thereon, and run quickly into the Congregation, to make atonement for them, and Aaron did so, and made atonement for them. Num. 16.46. Chazkuni on this place saith, That the Incense caused death when it was not in the hand of the Priest, but it gave life when it was in the hand of the Priest; for the Priests were anointed and ordained for that service, and so was not Korah and his company, he was a chief Levite, but he was not a Priest, and therefore he might

not burne incense; for it did properly belong to the Priests office to put incense (before Iehovah) in thy nostril (or in thine anger) Deut. 33.10. so then, it is evident that Aarons incense did stay the plague as well as the blood of Davids burnt-offerings did; 2 Sam. 24.5. and as well as the Paschal Lamb did; Ex. 12.23. He. 11.28.

From these tyipcal resemblances we may learn, that Christ our Mediator did procure his fathers Atonement for all the Elect, by more acts of his mediatorial obedience then one, even by his priestly prayers, as well as by the blood of his oblation; in the daies of his flesh he did often perfume the nostrils of his Father with the sweet incense of his Priestly or mediatorial pray∣ers; Ioh. 17. and himself expressed the efficacy of his mediatori∣al prayers for Peters atonement; saying thus to Peter, thou wilt deny me thrice; but I have prayed for thee, that thy faith fail not. Luke. 22.32

4. The living Scape-goat made atonement for the whole church without shedding of any bloud, as well as the Goat that was slain for the peoples sin offering did by the bloud thereof: Lev. 16.10.21, 22. This living Scape-goat did typifie the escaping of Christ from death by the power of his divine nature; it signified also his ascending into heaven, that he might there present the worke of our atonement by his continual intercession; for none of Gods people have the full fruition of Gods atonement, till they come both body and soul into heaven it self: Rom. 8.23.

From all the premises, I think I may well conclude, that your Author is in a great error, to ascribe the whole matter of a sinners righteousness to Christs bloody sacrifice only: neither was his bloo∣dy sacrifice the only procuring cause of his Fathers atonement, but his priestly nature must concur thereto, he made his oblation by his divine nature as wel as by his human; & therfore that action was the Master-peice of his mediatorial obedience, as I have often declared.

Trades.

My said Author doth labor to prove by another very likely argument, that the bloudy death of Christ in his humane na∣ture is the only matter of a sinners righteousness: for in 1 Iohn 1.7. it is said that the bloud of Jesus Christ his Son doth clense us from all sin. Hence he doth frame this argument, if the bloud of Iesus Christ doth clense us from all sin, then it is a needless thing to ad any thing else to it as the matter of our righteousness; for whatso∣ever

doth clense us from all sin, must needs accomplish our full righ∣teousness; &c.

Divine.

The••e words of the Apostle Iohn must not be taken lit∣terally, but in a sign a ive sen••e, 1. by t••e fi••ure Synecdoche & second∣ly by the figure Me••ynomia, fir t the ••loud of Iesus Christ doth clense us from all sin,* 1.26 by the figure Synecdoche; or the Apostle doth not say tha•• his bloud alone without any thing else doth clense us from all sin (as your Author would have him speak) but he names his bloud as a Synecdoche of his death, or as a Synecdoche of his medi∣atorial obedience which at last he sealed with his bloud, when he made his soul a mediatorial sacrifice; and usually the holy scripture doth name one part of a thing for all the parts that are of the same kind; as we may see in the ten commandments, one principal head is named for all the branches that are of the same kind; yea sometimes contrary things do suffer together; and in that case a∣ny one of those actions may by the figure Synecdoche be named for the other; as for example, Christ dyed both as a malefactor and as a mediator at one and the same time; by the figure Synecdoche any one of these actions may be named for the other: and in this s••nse the wooden cross on which he suffered as a malefactor, & his strips which were inflicted upon him as a malefactor, may by the fi∣gure Synecdoche he named for his active mediatorial obedience, be∣cause at the self same time he did not only obey as a patient suffer∣er, but as an active mediator also: and in this very sense his bloud which was shed passively, may be put by the figure Synecdoche for the seperation of his soul from his body which he did actuate by the pow••r of his own God-head: and in this last sense only the bloud of Iesus Christ doth clense us from all sin, namely as it was shed in a mediatorial way, or in that s••nse it was the procuring cause of the Fathers atonement which doth fully clense us from all sin.

2. His bloud is often named by the figure Metynomia as a visi∣ble token of his death: but still his death (I mean the seperation of his soul from his body) must be considered as it was his own active mediatorial death, or as it was his own mediatorial oblation, (all the Tyrants in the world could never have seperated his soul from his body till himself pleased to do it by his own active power) and in this sense as his bloud was a Metynomia of his death, doth clense us from all sin: but still it must be understood mediatorial, for the

passive action was not the formal cause of his oblation. But I wil yet a little further shew you the insufficiency of your argument by a like instance: Isaiah sai••h, that by his stripes we are healed: from hence I will draw this argument.

If the very stripes of Iesus Christ do heal us, then it is an needless thing to ad any thing else to them as the matter of our righteous∣nes; for whatsoever doth heal our souls, must needs accomplish all righteousnes.

But the stripes of Christ do heal us, Is. 53.6. Therefore &c.

And from this consequence another consequence doth follow it close at the heels, namely this, if his stripes do heal us, then his death and oblation was needless.

The like argument may be drawn from the wooden cross whereon Christ suffered as a malefactor; Paul saith, that Christ hath reconciled us to God by his cross: Eph 2.16. therefore no∣thing else is the matter of our reconciliation but the wooden cross on which Christ was crucified.

He placeth the matter (I suppose he means the Form) of a sinners righteousnes in Christs passive obedience imputed to sinners as their obedience for their justification, if he had but pla∣ced it in the Fathers atonement, then he might better have framed his argument thus: if the Fathers atonement doth clense us from all sin, then it is a needless thing to ad any thing else to it as the formal cause of our righteousnes; for whatsoever doth clense us from all sin, must needs accomplish our full righteousnes. He might as wel attribute our justification to the resurrection of Christ as to his death, for the Apostle saith that Christ dyed for our sins and rose again for our justification: but th•• Apostle must not so he understood as if he applyed two distinct blessings unto this two∣fold action of Christ: but the Apostle must be understood thus, namely that Christ dyed and rose again as a mediator for the procuring of the pardon of our sins from his Father, which is a poor believing sinners justification: and in this sense only Christ dyed for our sins, and rose again for our justification: Rom. 4.25. his death had not bin mediatorial, if he had not rose again by his own power; and so it became meritorious to procure his Fathers atone∣ment and pardon, which is a sinners justification.

Trades.

My former Author doth yet labor to prove by another

argument that Christs passive obedience is by Gods imputation made a sinners righteousness; by comparing our union with the first Adam in his disobedience, to our union with the second Adam in his passive obedience.

We are one (saith he) with the first Adam by a natural union, and by that union we did all with him, and in him, disobey Gods commandment in eating the forbidden fruit, and by reason of our natural union with him, God imputed his sinful eating to all men, as if they had eaten it in their own persons.

Even so (saith he) are we one with the Second Adam by a spiritu∣al union compleated by our faith: and by vertue of that union, we did all with him, and in him, satisfie the justice of God in his passive o∣bedience; for by reason of our spiritual union with him, God doth impute his passive obedience to all believers as their obedience: see ch. 24. and also the conclusion of his book.

Divine.

* 1.27I grant that all mankind are one with Adam by a na∣tural union, as proceeding from the same root and fountain of na∣ture; but I fear your Author doth stretch our natural union with Adam unto a personal union (I mean he doth so by consequence) to the end that he might make Adams personal action to be ours by imputation.

Eve was taken out of Adams side, and there was a natural u∣nion, and presently after she was married to Adam, and so there was a matrimonial union; but yet for all this, she was not uni∣ted as one person with Adam, they still remained two distinct persons, and therefore their personal actions must needs be distin∣guished.

As for example, in the case of eating the forbidden fruit; Eves act in eating the forbidden fruit, was her own personal disobedi∣ence; and Adam had not bin made a sinner by it (if he had forborn eating) notwithstanding his natural and matrimonial union with her: on the contrary, Adams act in eating the forbidden fruit was his own personal act of disobedience, and Eve could not have bin corrupted thereby if she had not disobeyed in her own person, not∣withstanding her natural and matrimonial union with Adam: But as soon as both had eaten, both were under the curse of the law by their own personall disobediences; and according to the curse of the law, they both became dead in corruption and sin; and

thereby they procured not only a corrupt nature to themselves, but to all their posterity; and in this respect the Apostle doth compare the efficacy of Christs mediatorial obedience, to the efficacy of A∣dams disobedience; Rom. 5.19.

Adams disobedience had this effect; that it procured a corrupt and sinful nature to himself and to all his posterity, which other∣wise had continued righteous and sinless.

In like sort Christs mediatorial obedience had this effect, that it procured Gods Fatherly atonement and acceptance of all his poste∣rity or seed that should be born of the same promise; Gen. 3.15. for Christ is the father of all the elect, by procuring their new birth, or by procuring their acceptation in the adoption of sons: By one man (saith the Apostle) sin entred into the world, and death by sin, and so death passed over all men, in whom all men have sinned: that is saith the common doctrine of Imputa••ion, in whose person all men have sinned, in eating the forbidd••n fruit (by imputation) as Adam did: this exposition I do not like; but the true meaning of the Apostle lies thus.

By one man sin entred into the world (namely by Adams sin of disobedience, in eating the forbidden fruit sin entered into the world) and death by sin, (namely that spiritual death in corruption and sin which fell upon Adam and his posterity for his sin in eat∣ing the forbidden fruit) and so death (namely the said spiritual death) passed over all men; in whom all men have sinned; that is to say, in whose loines all men have sinned (by receiving from his loines his corrupt nature, which is sin) not whose act of disobedi∣ence in eating the forbidden fruit, all men have sinned in eating the forbidden fruit, for then we must have bin united to Adam as one person with him; but in whom, or in whose loines, all men have sinned, for we drew a corrupt nature from Adams loines which is both sin in it self, and also it is the punishment of Adams sinful eating: and in this sense David doth acknowledge, that he was conceived or warmed in sin; Ps. 51. and this sin and corruption dwelleth in us; Rom. 7.17.

I confess that the doctrine of spiritual union with Christ by faith is a most comfortable doctrine to all true believers, provided we do not corrupt the right m••aning of it by the common doctrine of imputation, as many do, and as your Au••hor doth in particular,

for in p. 47. he cals our spiritual union our unity with Christ, and in pa. 53. (he saith) that we are made the sons of God, by being one in unity with the son of God; by which unity alone (saith he) we are made the sons of God: and in other places he often cals our spiritu∣al union our unity with Christ.

* 1.28This phrase I do not like, for though all believers are one mysti∣cal body with Christ by faith, yet they are not one with him in the personal unity of both his natures: but your Author in effect doth affirm that all believers are one with Christ in the personal u∣nity of both his natures; for he affirmeth, that a believing sinner is made righteous in Gods sight by the passive obedience of Christ, which (saith he) God doth impute to all believers as their righteousnes: but it passeth my understanding to conceive how God in justice can Impute the act of Christs mediatorial sacrifice of atonement to us as our act, unless he do first make us one with Christ in the personal unity of both his natures, (which is a gross absurdity to affirm) for Christ did actuate his oblation by his eter∣nal spirit; and how can the action of the eternal spirit be imputed to us as our act: I see not? neither can I see how any of the acti∣ons of Christ can be imputed to believers as their actions.

You may as well say that the actions of the head ought to be imputed to the hand, or to the foot, as their proper actions; as say the mediatorial actions of Christ are imputed to each several member of his mystical body; I acknowledge that the actions which are done by the head, are done for the good and benefit of each several member of the body, by reason of their natural union with the head, as fully and as effectually as if every member could have done the very same actings of the head.

In like sort our blessed Mediator (as he is the mystical head of al believers in the covenant of grace) did take care to do all and eve∣ry act of mediatorial obedience that might procure his Fathers a∣tonement, for the good and benefit of every member of his mysti∣cal body, as fully and effectually as if every member could have per∣formed those acts of mediatorial obedience themselves: and in this sense God doth impute the efficacy of al Christs mediatorial obedi∣ence to all believers as the only meritorious price for the procuring of his Fathers atonement for them: which atonement of the Father doth comprehend under it our full redemption and freedome from

sin, which is a sinners full and perfect justification; and also it doth comprehend under it, Gods favourable accepting of believing sin∣ners unto the adoption of Sons.

2.* 1.29 This also must be remembred as another sure foundation to the form of our spiritual union with Christ that the holy spirit doth not unite any soul to Christ, until it hath first wrought in that soul the grace of actual believing: he that believeth not on the son shall not see life; Iohn 3.18.36. Christ doth first procure the spirit of his Father, and then he doth take hold on a poor soul by that spirit, and thereby he doth inable that soul to take hold on him again by faith, and so the union is made up; for as there can be no good marriage union made between man and woman but by mutual giving and taking each other, so in like sort there can be no true spiritual mar∣riage union made between Christ and the souls of the el••ct, but by giving and taking each other: Christ doth first take hold of them by his spirit, and at the same time he doth inable them to believe, by which faith he doth inable them to take hold on him again, and then the union is made up: Iohn 15.4, 5. so then, the only grace of the spirit whereby our union with Christ is formed and made compleat, is the grace of faith; Then, and not till then, a soul hath a true personal right and interest in the Fathers atonement, which doth comprehend under it our Redemption, Justification, and Adoption.

3.* 1.30 This also must be remembred as another necessary considerati∣on in the point of our spiritual union, namely that our union with the Mediator by faith doth bring us in a familiar way to be united to his Father as to our father; for we cannot come to the Father by any other way or meanes but by the Mediator; Io. 14.6. for Christ as mediator, is Gods son by ordination; and in that respect he is often called Gods Son and Gods Servant, and so faithful servants are of∣ten called children and sons: and his service was meritorious to pro∣cure God atonement for our Adoption as well as for our Justifica∣tion.

Therefore whensoever the Father doth actually adopt any to be his Children, he doth it by his spirit through the Mediator; and by that spirit he doth inable them to express their Child-like union, by crying unto him Abba, Father; Rom. 8.15. and in this sort the Apostle Iohn. doth teach us to extend our union unto the

Father, saying, hereby we knw that we dwell in him, because he hath given us of his spirit, 1 John 4.13. so then, as soon as ever a believing sinner is united to Christ by faith, he is at the same in∣stant united to his Father also by the spirit of adoption: and thus we come in a familiar way to be united first to the Mediator, and then to his Father as to our father, which is the highest degree of happiness that ever any poor sinner can think on.

Trades.

You make our union with the Father to begin first in the Mediator, but the Apostle James doth tell us, that the Father doth beget us of his own good will; James 1.18. Hence I infer that the Father doth unite us immediately to himself by Adoption, even from Eternity, for he that begets, and they that are begotten of him, are immediatly united.

Divine

The Father begets none (neither from eternity nor in time) without his mean, that is to say, without the Mediator, nor yet without the holy Spirit; and therefore in that respect the holy Spirit is called the seed of God.* 1.31 1 John 3.9.

Hence I infer, that all the persons in Trinity may be truely cal∣ed our Father in the act of our spiritual generation, though in a differing manner.

1. God the Father is our Father efficiently, and in that sense the Apostle Iames saith, that of his own good will he begat us by the word of truth; his meaning is, that the Fathers good will and pleasure was the only efficient cause of our adoption, by ordaining the word of truth as the effectual instrument thereof.

2. The mediator is our Father in the act of our spiritual gene∣ration, because he is the meritorious procuring cause of our new birth; and in this respect he is called our everlasting Father: Isa. 9.6. because he did from everlasting covenant with his Father to make his soul a mediatorial sacrifice of atonement for the procuring of his Fathers atonement to all the elect, not only for the pardon of their sins, but also for their favorable acceptation; that is to say, for their receiving into the favour of children by adoption; and in this sense Christ is called our everlasting Father: namely because he was ordained by the Father to be the procuring cause of our adoption.

The Father from eternity propounded the conditions of his good wil and pleasure to the mediator to this effect: if thou wilt

become the seed of the woman, and if thou wilt break the divels head∣plot by giving thy soul a sacrifice for sin, then (I will reward thee for it) I will prolong thy dayes and thou shalt see thy seed; Is. 53.10. Ps. 22.30. Ps. 45.16. Ps. 89.4. In all these places the elect are cal∣led the seed or the children of Christ the mediator, namely because God gave them to Christ; Heb. 2.13. or elected them unto the ado∣ption of sons in and through the mediator: for he ordained Christ to be the Meritorious procuring cause of their Adoption, Ep. 1.4, 5.

Christ submits to these conditions and saith, sacrifice and offer∣ing thou wouldst not have, but a body hast thou prepared me: then said I, lo I come to do thy will O God; by the doing of which will we are sanctified (or freed from sin, and so made fit to be the chil∣dren of God) by the offering of the body of Iesus Christ once for all, Heb. 10. Ps. 40. Hence it is evident that Christ is our Father, because by his sacrifice of atonement he hath procured his Fathers atone∣ment for our Redemption, Justification, and Adoption; and therefore Moses makes this interrogation, is not he thy Father that hath bought thee? Deu. 32.6. Isa. 64.8.

3. The holy Spirit is our Father also in the first act of our spiri∣tual generation, because he is the principal instrumental cause of our new birth, and therefore he may well be called our Father; for if Paul might truly call himself a Father of souls, because he was a sub-ordinate instrument in their new birth; 1 Cor. 4.15. Then much more may the holy spirit be called our Father, because he is the principal instrumental cause of our new birth: and in this re∣spect our new birth is attributed to water and the spirit; Iohn 3.5.6.8. that is to say, to the word and spirit.

Hence also we may see the reason why our Saviour taught us to pray (not to any one person in the Trinity severally, but) to all the Trinity jointly under the name Father, saying, when ye pray say, O our Father which art in heaven. Mat. 6.9.

2. Hence we may learn that none can make an effectual prayer except he pray to all the Trinity; namely to the Father through the Mediator, by the holy Ghost; to pray to any one person alone is idolatry: and thus each person in Trinity is our Father, and there∣fore all the Trinity must have a hand in our regeneration or ado∣ption.

3. Hence we may also see the reason why the Father doth not

unite a soul to himself immediately by his spiri•• in the first act of our new birth; namely, because he begets not by himself alone, but by and through his means, that is to say by and through the me∣diator: Eph. 2.18. we cannot come unto God any other way but through the mediator; Iohn 14.6. He doth bring us unto God; Heb. 2.10. none else can be saved but those that come unto God by him; Heb. 7.25. Therefore Christ the mediator is the only meritorious procuring cause of Gods favourable acceptation, receiving us into the favor of sons.

* 1.32And now for brevity sake I will explain the point of Adoption in six Heades.

1. The subject matter of Gods Adoption, is reconciled sinners, Eph. 2.16.18. 2 Cor. 5.18, 19. Rom. 5.10. Col. 1.20.

2. The meritorious procuring cause of our adoption, is Christs mediatorial sacrifice of Atonement: for by his sacrifice of atonement he hath procured his Fathers atonement, which doth comprehend under it, not only Gods pardoning mercy for our justi∣fication, but his Fatherly acceptance, by which he doth receive sinners unto the adoption of sons, Gal. 4.4, 5. Heb. 2.10. together with all the other places above cited.

(But your Author denies this, and saith in chap. 19. That adopti∣on doth neither depend upon, nor flow from the death of Christ; but from his personall property of being the Son of God: this assertion doth directly cross the very scope of that scripture, in Gal. 4.5. which makes the death of Christ to be the mediatorial procuring cause of the fathers adoption, yea Christ is the mediato∣rial procuring cause and way of conveyance of every spiritual bles∣sing that the Father bestows upon us. Eph. 1.3.)

3. The formal cause of our adoption, must needs proceed from the Fathers merciful Atonement in receiving sinners into favour, this is the second part of Gods atonement (but your Author in chap. 9. doth greatly blame another learned man, for the dividing the Fathers atonement into Iustification and adoption: he might as well blame our Saviour for dividing the whole law into two great commandments, as blame him for that division; and I think I have already sufficiently justified that division, and yet once more I will do it by and by, in opening the Fathers atonement)

4. The instrumentall means whereby we receive adoption

from the Father, is faith in and through the mediator; and under this instrument of faith, I do comprehend both the word and the spirit; for we cannot be born a new from the death of sin to the life of faith, but by water and the spirit, that is to say, by the word and spirit; Ioh. 3.5, 6.8. Ioh. 1.12. Iam. 1.18. Gal. 3.26. Ioh. 11.25, 26.

5. The efficient cause of all former causes, is the free grace of God in himself; Eph. 1.5. It was his free grace to ordain a media∣tor to procure our atonement and adoption, and it is his free grace to elect a certain number of the fallen Sons of Adam to adoption in and through the mediator, as the only way by whom believing sinners must have access to the Father; Eph. 2.18. Ioh. 14.6. and also it was the free grace of God to ordain the holy spirit to proceed from the Father and the Son, to work the grace of faith in all the Elect, whereby they might receive the fathers adoption in and through the mediator; for the holy spirit doth proceed from the Father efficiently, and from the mediator as the procuring cause of it, and therefore the Father doth send the comforter in Christs name; Ioh. 14.26. and of it Ioh. 15.26. the son doth send the com∣forter from the father as the procuring cause; and thus all the works, both of the son of us, and of the holy Ghost in us, do proceed efficiently from the free grace of God the Father, Eph. 1.15.

6. The end of all these causes and effects, is the glory of Gods free grace in our adoption and salvation.

The Fathers Atonement described, comprehended under its Justification, and Adoption.

These two parts of the Fathers atonement or reconciliation are evident by the effects which all the sacrifices of Atonement under the law did procure to poor believing sinners (for all sacrifices of atonement under the law did typifie Christs sacrifice of atone∣ment) and they procured the fathers atonement, which hath a three fold effect towards poor believing sinners.

1. All sacrifices of Atonement in generall were ordained to procure a savor of r••st unto Iehovah, namely to procure a Sa∣vor of rest to God the father.

2. The sin offerings (which were sacrifices of atonement) were

ordained by God to procure Gods mercifull pardon and forgive∣ness to poor believing sinn••rs, by which means only sinners are made sinless; that is to say, just and righteous in Gods sight.

3. The burnt offerings (which also were sacrifices of Atone∣ment) were ordained by God to procure his favorable acceptation towards poor believing sinners, by receiving them into special fa∣vour as adopted sons.

I will begin with the first principall effect of the mediators sa∣crifice of atonement in procuring the Fathers atonement; and that i••,* 1.33 Gods rest and sweet content in the mediator, and in his mediatori∣al sacrifice; nothing in the whole world can be found wherein God can be said to rest, untill he did first rest in the mediator, and in his mediatoriall sacrifice: God cannot be said to rest neither in the creation, nor in the first s••venth day after the creation, untill he found rest in the mediator; in all things the mediator must have the preheminence; Col. 1.17, 18, 19. in the sixt day of the creati∣on, as soon as God had made man and woman after his own image, God saw every thing that he had made, and lo it was very good: Gen. 1.31. but presently after Satan by his subtil head-plot did draw them both into the sin of disobedient eating, whereby they became dead in corrupt and sinfull qualities, and so the glory of all Gods creation was spoiled; and then God was displeased, grieved, and burthened with their sin, & the evil consequence of it: (for al sin is a grievous burden to God; Amos 2.13. Es. 1.14. Col. 2.23.) And in this regard God could not rest neither in the works of the creation, nor in the first seventh day, until of his great mercy he had manifested his secret counsell from eternity, which was to perfect his creation by the mediator: and for the effecting of this thing to Adam, God was pleased to convince Adam of his sin, and thereby made him see his miserable lost condition; and then he was pleased to pro∣mise unto him that the seed of the woman should break the devils▪ head plot: & he did also teach him the manner how the seed of the woman should break the devils head-plot; namly by teaching him how to offer a Lamb in sacrifice, as a type of that sacrifice of Atone∣ment which Christ the Lamb of God should one day make in the fullness of time (for he was typically slain from the beginning of the world; Rev. 13.8.)

All this was done upon the sixt day, and then G••d rested the

seventh day from all his works, because in the evening of the sixt day, he had declared the Mediator by whom he did finish the cre∣ation: namely by a price of redemption, which was performed by his mediatorial sacrifice of atonement: this was the only true reason of Gods rest in the first seventh day after the Creation.

2. This also was the only true reason why God commanded Adam and his posterity to rest every seventh day from all their bodyly labours, namely first, that it might be a typical sign to them of their resting, and of Gods resting in Christ; and sec••ndly that it might be spent as a sanctified time of rest in the meditation of their redemption by Christ.

And according to this Te••or the Hebrew doctors have a true and a common saying that God rested not until he made his Son heir of all: this (and not the visible works of creation barely con∣sidered) was the true reason why God kept the first Sabbath that ever was as a day of rest, namely because it was the first day where∣in God rested from all his works which he had created, perfected, and established by the Mediator; Gen. 2.3. for the visible creati∣on did not continue perfect one whole day in Adams innocency, as I have explained the matter more at large in my treatise upon the sanctified use of the Sabbath.

3. This also was the only true reason why all sacrifices of atonement were ordained to procure a savor of r••st unto Jehovah.

1. The burnt offerings they were ordained to procure a savor of rest unto Jehovah; Exo. 22.18.25.41. Lev. 1.9. Num. 28.6.8.

2. The sin offerings were ordained to procure a savor of rest unt•• Jehovah; Lev. 4.31. Yea all offerings in general were or∣dained to procure a savor of rest unto Iehovah; Lev. 17.6. Num. 15.3. but the seventy translate it a sw••et savor of rest; which phrase the Apostle Paul doth fo••low, saying, Christ hath given himself for us an offering and a sacrifice to God, for a smell of sweet savor. Ep. 5.2. But the smel of flesh and fat tha•• is broyled in the fire is not a very sweet savor in the nostrils of man: therefore we must not con∣ceive that the sweetness of Christs sacrifice doth ly in his passive sufferings but in his mediatorial ob••dience, when he did by his own power actually give up his soul to God as a mediatorial sacri∣fice, by the joint c••ncurrence of both his natures: this mediato∣rial act of his did make his death to be the most sweet mediatorial

sacrifice that ever God could desire, or that the mediator could per∣form, for the procuring of Gods rest and sweet content: (the phrase of sweet smel is borrowed from men who use to be delighted with sweet savors; Isa. 3.24. Cant. 1.2.) and in this respect as soon as ever the Father had installed the Mediator into his office, he de∣clared his sweet rest and content in the Mediator, saying this is my well beloved Son in whom I delight; Mat 3.17. on the contrary, when God rejecteth a people for their sins he saith, I will not smel the smel o•• your sacrifices of rest: Lev. 26.31.

4. From hence also we may see the true reason why the taber∣nacle and Temple (which did typifie the humane nature of Christ) were called Gods rest, Psa. 132.8.14. 2 Chr. 6.41. not because he needed a house of stone to rest in, for both Esay and Steven do tel us there is no house that any man can build with stone or wood that can properly be called the place of Gods rest; Isa. 66.1. Act. 7.49. but they were only called Gods rest typically, namely to typifie Gods rest in the Mediator: In him God delighteth to dwell for ever, for he is the only procuring cause of his atonement to poor belie∣ving sinners; which atonement of his hath a double effect, namely forgiveness of sins, and receiving into favour.

The first effect of the Fathers atonement thus procured by Christs mediatorial sacrifice towards poor believing sinners is his mercyful pardon and forgiveness.

This was typified and promised to all sacrifices of atonement under the Law, first, it was typified and promised to the sin offer∣ings: they were ordained to procure Gods mercyful pardon and forgiveness to the owners; Lev. 4.20.26.31.35. Secondly the burnt offerings; and thirdly the Trespass offerings were ordained to procure Gods mercyful pardon and forgiveness to poor belie∣ving sinners: Lev. 5.10.13.16.18. Lev. 6.7. Lev. 19.22. Num. 15.25, 26. and See Ains. in Ps. 25.11.

2. The true nature and extent of Gods mercyful forgiveness is of weighty consideration, for it is of a differing nature from le∣gal forgiveness: for legal forgiveness doth no more but barely ac∣quit a man of his fault and so leaves him: but Gods forgiveness is alwaies mixed with his Fatherly love and pitty; as I have opened the nature of it in Ps. 25.18. so that Gods forgiveness d••th com∣prehend under it his receiving of poor believing sinners into special

grace and favor: and in this sense Moses pray'd thus to the Father, Pardon our iniquity and our sin, and take us for thine inheritance: Exod. 34.9. If God did no more but acquit a sinner of the fault, and so leave him, it could not make a man blessed; but Gods for∣giveness doth make a man blessed, Ps. 32.1. therefore his forgive∣n••ss is not only a bare acquittance of the fault, but it doth also com∣prehend under it his receiving of sinners into favor; and yet I do also grant that his receiving of sinners into favor, must be distin∣guish••d as another part of Gods atonement, for cleerer light sake, into the full nature of his atonement.

Thirdly, This also must be remembred, that no other person in Trinity doth forgive sins formally but God the Father only, Mark 2.7. Col. 2, 13. he of his free grace did ordain the Mediator as the meritorious procuring cause of his forgiveness; and there∣fore it is said that he doth forgive us all our sins for Christs sake, Eph. 4.32. somtimes Christ is said to forgive sins; Col. 3.13. but stil we must understand his forgiveness to be in a mediatorial way, and not formally.

And according to Gods promise in the new Covenant, his for∣giveness is of that nature, that it doth make a sinner p••rfectly just or righteous; for the promise runs thus, I will be merciful to their u••righteousness: Heb. 8.12. that is to say, I will make them per∣fectly righteous by my merciful pardon and forgiveness.

The second effect of the fathers atonement procured by the Me∣diators sacrifice of atonement (as it was typified and promised in the law to th••ir sacrifices of atonement) is Gods favorable acceptation in receiving poor sinners into special favor: First God ordained Burnt offerings, that poor believing sinners might find favorable ac∣ceptance into his presence; Lev. 1.4. Secondly, He ordained the sheaf of first fruits to be wav••d or offered before him for his favorable acc••ptation of the whole Church of Israel; Lev. 23.11. and in this respect they are styled, his first fruits, and his first born: Rom. 11.6. Heb. 12.23. Iam. 1.18. Ier. 14.4. Ier. 2.3. Thirdly the High Preist (who was a type of the Mediator) did often present himself b••fore Iehovah with his Golden Plate upon his fore-head, whereon was Holyness to Iehovah: and this appearing of his before Iehovah was to procure his favourable acceptation of the whole Church of Israel; Exo. 28.38.

The Hebrew Ratson, which signifieth Gods favorable or graci∣ous

acceptation, is derived from a word signifying Accept, as the A∣postle in He. 12.6. doth expound Pr. 3.12. and as Mat. 12 18. doth ex∣pound Isa. 42.1. in whom he is well pleased or delighted; See Ains. in Psa. 5.13. and so in him God is well pleased with all believing sinners receiving them into the favor of Sons by adoption.

Fourthly, The godly did alwaies understand the Fathers atone∣ment to comprehend under it his gracious favor to poor believing sinners, and th••refore Araunah said to David when he went to of∣fer a burnt off••ring, the Lord thy God accept thee, 1 Sam. 22.23. he knew we••l enough that burnt offerings were ordained not only to pacifie Gods anger by an acquittance of bare forgiveness, but also to procure his gracious acceptance of poor believing si••ners; and therefore somtimes God did visibly manifest his gracious accep••ance of poor believing sinners, when he did burn their offerings into ash∣es, by sending a fire from heaven to consume them into ashes; Ps. 20.4. 1 King. 18.38. Lev. 9.24. and in this sense Manoahs wife doth interpret that miraculous fire that consumed their offering to signifie, she said thus to her husband, If the Lord would kill us, he would not have accepted a burnt offering at our hands; Judg. 13.20.23. she knew that God accepted them into favor, because he sent a fire from heaven to burn their sacrifice.

God doth not accept of unbelieving sinners, because they want faith in the Mediator, but ass••on as poor sinners is in the Mediator by faith, God doth smell a savor of rest in the Mediators sacrifice of Atonement, and so rec••ives them into special favor; and there∣fore when the Lord did promise to accept his true Israel, he telleth them that they must be presented to him with their savor of rest in the height of his holy Mountain, Ezek. 20.40, 41.

In like sort the Lord did promise to the flocks of Kedar and Ne∣baioh, that they should come with acceptance upon his Altar (that is, with acceptance in Christ) and then I will glorifie the house of my glory: Is. 60.7. alluding hereby to his glorious cons••crating of Mo∣ses Tabernacle, and Solomons Temple; then God did glorifie the house of his glory, because he did then burn their sacrifices with fire from heaven, d••claring thereby his gracious acceptance, Exod, 40.34. 1 Kin. 8.10. Lev. 9.23, 24. see also Is. 56.7. 1 Pet. 2.5. Act. 10.35.

Fiftly, The new Testament doth a••so explain Gods favorable acceptation thus, God hath made us accepted in his beloved, Eph. 1.6. that is to say, God hath ordained the Mediator to be the pro∣curing

cause of our acceptance: and through him we have access by one spirit unto the Father, Eph. 1.18. that is to say, through Christ we have access with acceptance unto the Father, Rom. 5.2. and the Apostle Peter saith thus, Ye are built up a spiritual house, a holy Priesthood, to offer up spiritual sacrifices acceptable to God by Iesus Christ: 1 Pet. 2.5. Mal. 3.3, 4. Hence it is evident, that nothing else bu•• Christ, and faith in Christ the Mediator, can make us acce∣ptabl•• to God; not the bloud of Goats and Buls upon a thousand Mount••ins. Ps. 50. In like sort when Paul had received that liberal bless•••••• ••••om he Philippians, he doth call it a sweet smelling savor, a sacrifice acceptable and well pleasing unto God, Phil. 4.18. he tells th••m ••••••t t••eir gi••t to him was acceptable to God, because it was sent to Paul in and for the Name of Christ; this is the only true r••ason why the Apostle doth call it a sweet smelling savor, and a sacrifice acceptable and well pleasing to God: and this was the true reas••n also why God accepted of Iob's person and prayer for his thr••e friends that had provoked Gods anger by their deceitful and erroneous disputations; namely, because he presented God with a burnt off••ring for them, that is to say, because he did by faith present God with Christs mediatoriall sacrifice of Atone∣ment, typifi••d by his burnt-offerings; Iob 42.8, 9.

And because Gods people are apt to lose the sense of Gods love by their sinful abberrations, ••hey must often go unto God by prayer, & intreat him to turn his face, that is to say, to receive them again into his wonted favour, Ps. 69.16. Ps. 25.16. Ps. 67.1. Num. 6.26.

But on the contrary, when God doth rej••ct the persons of unbe∣lieving and unrepentant sinners; he saith to them thus, Your burnt offerings are not to favorable acceptation; Ier. 6.••0. When they fast I will not hear their cry; when they offer burnt offerings and oblati∣ons, I will not accept them to favor; but will consume them by the sword, by the famine, and by the pestilence: Ier. 14.20.10. Am. 5.22.

And becau••e poor believing sinners do through corrup••ion of na∣ture and Sathans temptations fall daily into sin, therefore God was pleased in great mercy to teach them how they might renew the assurance of these mercies to their souls, either by presenting the Lord with sacrifices of atonement as oft as their peace was broken, or else by presenting the Lord daily with renewed repentance and faith of dependance, or else by daily coming to the Lords Table there to behold Christs mediatorial sacrifice of Atonement as the

procuring cause of Gods Atonement for the better assuring of their justification and Adoption; and whereas I have often times in this treatise made Gods Atonement to comprehend under it our redem∣ption from sin as wel as our justification and A••opti••n; I would have you to take notice that I do not mean that Gods at moment doth contain under it redemption as another distinct p•••••••• dif∣fering from justification; but I make our redemption ••••d freedome from sin by the Fathers Atonement to be all one with our justifica∣tion from sin.

The Fathers Atonement or reconciliation is the top mercy of all mercyes that makes a poor sinner happy.

But the truth is, a sinners Atonement must be considered as it is the work of all the Trinity.

1. The Father must be considered both as the efficient and as the formal cause of a sinners Atonement.

2. The mediator must be considered as the only meritorious procuring cause of the Fathers Atonement Rom. 5.10.

3. The holy Ghost must be considered as the principall instru∣mentall cause of the Fathers Atonement, by working in sinners the grace of faith by which sinners are inabl••d to appr••hend and re∣ceive the fathers Atonement, for their ful redemp••ion, Iustification and Adoption; which spirituall blessings they do receive into their souls as soon as ever they do beleive in Christ,

But this work of the holy Ghost is diversly called or named in Scri∣pture; sometimes it is called effectuall vocation, sometimes it is called Regeneration, or our new birth, sometimes ••u•• first Resurrection, namely from the death of sin, to the life of grace; sometimes it is called our Repentance or Conversion, sometimes Beleiving; some∣times our union with Christ: but no sinner can be united to Christ until he be turned from sin and drawn to Christ by faith, so then faith is the only grace of our union with Christ,

Or thus, The Father must be considered as the efficient cause, the Son as the mediatoriall procuring cause, and the Holy Ghost as the principal instrumentall cause of all spirituall blessings that poor be∣lieving sinners do enjoy, Eph, 1.3,

To conclude, if thou hast gotten any spiritual blessing by any thing that I have said in this treatise, let God have all the glory: Amen.

FINSI

Notes

• * 1.1

  A discourse touching the o∣bedience of Christ to the moral law whe∣ther it were done for our Iustifica∣tion or no, by way of Imputation.
• * 1.2

  The term mo∣ral law is ill ap∣plied to the ten commandments as a general title, because the ten commandments do contain in them rules of faith in C••r••st ••s well as moral rules.
• * 1.3

  God cannot in justice Iustifie any man by the Imputation of Christs active Obedience.
• * 1.4

  God never in∣tended to Iusti∣fy any man by the law of VVorks there¦fore not by Christs legal obedience im∣puted to us for our righteous∣ness.
• * 1.5

  The Imputati∣on of our Savi∣ours legal obe∣dience is altoge∣ther insufficient to make a sin∣ner righteous from his origi∣nal sin.
• * 1.6

  If God imputed Christs legal o∣bedience to sin∣ners for their justification, then Christ made his obla∣••ion in vain.
• * 1.7

  Christs legal obedience was but the work of his flesh or his human na∣ture therefore it was not meri∣torious for our justification if it could be sup∣posed that it had bin impu∣ted to us.
• * 1.8

  The common Doctrine of imputation may well be questio∣ned because di∣vines cannot a∣gree in the right stating of it.
• * 1.9

  It is a necessary thing to distin∣guish between Christs legal & Mediatorial Obedience.
• * 1.10

  See Calv. Insti••. l. 2. c. 14.
• * 1.11

  When Christ be∣gan to be thirty yeers of age he was publikely in∣stalled into the mediators office by the joint con∣sent of all the Trinity.
• * 1.12

  Christs mediato∣rial obedience is often mistaken by the common doctrine of im∣putation, and it is often con∣founded with his legal obedi∣ence.
• * 1.13

  Rom. 8.3, 4.
• * 1.14

  How sinners are made righteous by the righteous∣ness of the Law.
• * 1.15

  Why sacrifices of atonement are called sacrifices of Righteousness.
• * 1.16

  Iustification or the true nature of a sinners righte∣ousness doth ly in the Fathers merciful Atone∣ment and forgiv∣nes••.
• * 1.17

  Vid. Mr Broughton.
• * 1.18

  Abrahams faith was imputed to him for righte∣ousness because by it he did re∣ceive the Fathers atonement for his full and per∣fect righteous∣ness.
• * 1.19

  A sinner right••∣ousnes is called God•• righteous∣ness▪ and why.
• * 1.20

  Faith is not a sin¦ners righteousnes instead of the righteousnes of the Law: but it is a sinners right••∣ousn••s instru∣mentally because it is that grace of the spirit by which sinners do apprehend and re∣ceive the Father•• atonement for their ful and per∣fect righteousnes
• * 1.21

  Christ in his pas∣sive obedience is not a sinners righteousness by Gods imputation
• * 1.22

  Each person in Trinity doth make a sinner righteous, be∣caus•• they do all concur to make a sinner righte∣ous in several respects.
• * 1.23

  Isa. 53.11.
• * 1.24

  Christ is the me∣ritorious procur∣ing cause of his Fathers atone∣ment to poor sin∣ners not only as he is our sacrifice but also as he is our Priest
• * 1.25

  The Levitticall priests were me∣diators.
• * 1.26

  The blood of Chirst by the figure Synecdo∣che doth clense us from all sin.
• * 1.27

  Our natural uni∣on with Adam must be dictin∣guished from u∣nion.
• * 1.28

  Our spiritual uni∣on with Christ must carefully be distinguished and differenced from unity with Christ.
• * 1.29

  Our spiritual u∣nion with Christ is not compleat without faith.
• * 1.30

  Adoption is ne∣ver communicat∣ed to any by the Father untill we be spiritual unit∣ed to the media∣tor by faith. And then by that uni∣on he doth bring us to be united to his Father as to our father: nam••ly it doth bring us to receive the grace of adopti∣on.
• * 1.31

  Each person in Trinity is our fa∣ther in the act of our spiritual ge∣neration
• * 1.32

  The point of a∣doption exp••ain∣ed in six heades.
• * 1.33

  God doth not rest neither in Sabbath sacrifice•• nor Temple, but a•• they are typic••l Sign••s of ••i••••es••∣ing in the Media∣tor.