The Doctrine of Justification by Faith

However there is a notion of legal uncleanness, where there is no inherent defilement. So the Priest who offered the Red Heifer to make Atonement, and he that burned her, were said to be unclean, Numb. 19.7, 8. But hereon they say, that Christ dyed and suffered upon the special Command of God, not that his Death and Suffering were any way due upon the account of our sins; or required in Justice, which is utterly to overthrow the satisfaction of Christ.

Wherefore the design of this distinction, is to deny the Imputation of the guilt of our sins unto Christ, and then in what tolerable sense can they be said to be imputed unto him, I cannot understand. But we are not tied up unto Arbitrary distinction, and the sense that any are pleased to impose on the terms of them. I shall therefore first enquire into the meaning of these words, guilt and guilty, whereby we may be able to judge of what it is, which in this Distinction is intended.

Wherefore the design of this distinction, is to deny the Imputation of the guilt of our sins unto Christ, and then in what tolerable sense can they be said to be imputed unto him, I cannot understand. But we are not tyed up unto Arbitrary distinction, and the sense that any are pleased to impose on the terms of them. I shall therefore first enquire into the meaning of these words, guilt and guilty, whereby we may be able to judge of what it is, which in this Distinction is intended.

The Hebrews have no other word to signify guilt or guilty but [Greek or Hebrew]. And this they use both for sin, the guilt of it, the punishment due unto it, and a Sacrifice for it. Speaking of the guilt of Blood, they use not any word to signify guilt, but only say [Greek or Hebrew] it is Blood to him. So David prays deliver me [Greek or Hebrew] from Blood, which we render Blood-guiltiness,