Christs satisfaction, and the merit of his whole obedience, is as effectual for our pardon, justification and salvation, as if Believers themselves had performed it; and it is imputed to them, in that it was done for their sakes, and suffered in their stead, and the fruits of it by a free Covenant or donation given them. But 1. God is not mistaken, to judge that we obeyed or suffered when we did not. 2. God is no liar, to say, we did it, when he knoweth that we did it not. 3. If we were not the actors and sufferers, it is not possible that we should be made the natural subjects of the Accidents of another's body, by any putation, estimation or mis-judging whatsoever; no nor by any donation neither. It is a contradiction, and therefore an impossibility that the same individual Actions and Passions, of which Christs humane nature was the agent and subject so many hundred years ago, and have themselves now no existence, should in themselves, I say, in themselves, be made yours now, and you be the subject of the same accidents. 4. Therefore they can no otherwise be given to us, but 1. By a true estimation of the reasons why Christ underwent them, viz. for our sakes as aforesaid. 2. And by a donation of the effects or fruits of them, viz. pardoning, and justifying, and saving us by them (on the terms chosen by the Donor himself, and put into his Testament or Covenant) as certainly (but not in the same manner) as if we had done and suffered them our selves. 5. If Christ had suffered in our person reputatively in all respects, his sufferings would not have redeemed us: Because we are finite worms, and our suffering for so short a time, would not have been accepted instead of Hell sufferings. But the person of the Mediator made them valuable. 6. God never made any such Covenant with us [that he will justify us, and use us just as he would have done, if we had our selves perfectly obeyed and satisfied.] They that take on them to show such a Promise, must see that no wise man examine it. ⟨p. 323⟩7. God hath both by his Covenant, and his Works, ever since confuted that opinion; and hath not dealt with us as he would have done, if we had been the reputed doers and sufferers of it all our selves. For he hath made conveyance of the Benefits, by a pardoning and justifying Law, or Promise;
Christs satisfaction, and the merit of his whole obedience, is as effectual for our pardon, justification and salvation, as if Believers th•mselves had performed it; and it is imputed to them, in that it was done for their sakes, and suffered in their stead, and the fruits of it by a free Covenant or donation given them. But 1. God is not mistaken, to judge that we obeyed or suffered when we did not. 2. God is no lyar, to say, we did it, when he knoweth that we did it not. 3. If we were not the actors and sufferers, it is not possible that we should be made the natural subjects of the Accidents of anothers body, by any putation, estimation or mis-judging whatsoever; no nor by any donation neither. It is a contradiction, and therefore an impossibility that the same individual Actions and Passions, of which Christs humane nature was the agent and subject so many hundred years ago, and have themselves now no existence, should in themselves, I say, in themselves, be made yours now, and you be the subject of the same accidents. 4. Therefore they can no otherwise be given to us, but 1. By a true estimation of the reasons why Christ underwent them, viz. for our sakes as aforesaid. 2. And by a donation of the effects or fruits of them, viz. pardoning, and justifying, and saving us by them (on the terms chosen by the Donor himself, and put into his Testament or Covenant) as certainly (but not in the same manner) as if we had done and suffered them our selves. 5. If Christ had suffered in our person reputatively in all respects, his sufferings would not have redeemed us: Because we are finite worms, and our suffering for so short a time, would not have been accepted instead of Hell sufferings. But the person of the Mediator made them valuable. 6. God never made any such Covenant with us [that he will justifie us, and use us just as he would have done, if we had our selves perfectly obeyed and satisfied.] They that take on them to shew such a Promise, must see that no wise man examine it. ⟨p. 323⟩7. God hath both by his Covenant, and his Works, ever since confuted that opinion; and hath not dealt with us as he would have done, if we had been the reputed doers and sufferers of it all our selves. For he hath made conveyance of the Benefits, by a pardoning and justifying Law, or Promise;
