imputed to righteousness for that denotes God's Act as Judge in passing the absolving Sentence i. e. thorough the Gift of Faith he conveys a right to that Righteousness which from Eternity was assign'd in the Book of Life to all that shall ever enjoy its blessed Fruits Thus much for the coherent and relative sense of the words as they are subservient and useful to prove that we are not justified by Works I shall now consider them absolutely And I must say this of them so considered that they are as pure Gospel-Language-Expressions as full of encouragement to Sinners and comfort to Penitents as any I know in Scripture Indeed they are not alone for the same Apostle says Historically of himself what he asserts elenctically here of Free-grace 1 Tim. 1.15 viz. That he was a Blasphemer a Persecutor and injurious Person when abundant grace together with Faith and Love prevented him i. e. justifying and sanctifying grace the one in Faith and Love the other in the abundant grace conveyed thorough them and v. 16. he shows this was no singular favour for Christ made a pattern of him to them who should hereafter believe as Artists hang out a piece of their Workmanship to bring in Customers so Christ hangs up Paul for a sign that all who hear the Gospel may count Christ who came to save sinners worthy of Acceptation by all who are sinners The Language of St. Paul's Conversion is the same with that of his Doctrine Grace finds us sinners and makes us righteous and then blessed Neither is Paul the only Pattern Levi is another Mat. 2.14 Sitting at the receipt of Custom serving a Tyrannical Government in its heavy Taxes Christ calls him powerfully and effectually into the service and glory of his Kingdom and makes an Offer to the rest of the Publicans and Sinners That he came not to call the righteous who did repent but sinners to repentance His Office was to be a Physitian to the sick And Zacheus a chief Commissioner is a third who by false Methods had aggravated the Burthen of Tribute and robb'd honest subjects under the Notion of Caesar's due yet Christ tells him salvation is come to his house For that was his constant Employ To seek and to save that which was lost But here we have it doctrinally what is there historically here universally asserted what is there illustrated by Examples and Parables here in strict Logical Terms what is there under Rhetorical Flourishes that when a man is ungodly and without works then Faith is imputed for righteousness Note I shall divide them in these two parts 1st As they set forth the condition of a sinner antecedent to justification 2ly In what method God brings them from that condition into blessedness through an Imputation of Righteousness and imputation of Faith to Righteousness The First Part affords us this Doctrine Doct. That the Object of Justification antecedently to it is a person without works of righteousness an ungodly man When in our blood he bids us live the day of our Enmity was the time of his Love the Condition of our Adamical Nakedness was that he cast the skirt of his beautiful Garments over when aliens he enter'd into a Covenant of Grace with us order'd for the salvation of sinners when in our filthiness he puts his Comeliness on us Ezek. 16. The plain Gospel sence of these Prophetical Figures is To him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness There are three Limitations put on this Text by Inteepreters of differing Opinions from what is the old and common road of them call'd Protestants who usually distinguish the case thus as Altingius consider'd in himself he is ungodly and unrighteous but considered in Christ he is righteous or Dr. Tuckney finds him unrighteous but leaves him not so 1. Some distinguish as to time thus was ungodly not is they reckon some little time before for the exercise of Faith and Repentance before he can be justifi'd A Priority of Order between the Gift of Faith and Justification I willingly grant but a priority of time is pregnant with Absurdities The former doth not serve their turn who make the Exercise of faith and repentance Conditions of justification for it requires no time as the Sun is in no time before its Beams nor the Ring before the relation of Man and Wife Relations result immediately from their foundations but the mind of Man tho' it needs less time for the nimble succesion of its swift thoughts yet time it doth require 2. Man must be regenerate effectually call'd before faith and repentance for the tree must be good before the fruit Now its repugnant to think one regenerate a son of God can be in a state of Condemnation and it 's as inconsistent to think that any are out of a state of Condemnation before a pardon But to suppose any time between regeneration and forgiveness for the exercise of faith and repentance is to suppose a time when we are neither in a state of Condemnation or Justification 3. There is no condemnation to them that are in Christ Now we are united to Christ by a double Cement the Spirit working faith and faith therefore where that Cement is there is no condemnation but pardon 4. The Scripture says We were reconciled when enemies Rom. 5.10 The difficulty here is if this be meant the price for peace paid or the application of it in justification v. 9. shows the latter being now justifi'd by his blood either we are justifi'd at Christ's death which the party denies or else we are enemies when justifi'd and indeed reconciliation signifies a mutual peace the hatred remov'd on on side by pardon and on the other by regeneration a new temper of Mind It is true Col. 1.21 it is said Who sometime were enemies but now are reconcil'd yet that supposes the same time to continue until the reconciliation which Rom. 5.9 says was the time of Justification A 5th Argument is from the oneness of time by Scripture Connexion between regeneration and justification Col. 2.13 You hath he quicken'd together with him having forgiven you all trespasses 2 Pet. 1.3 We are call'd to glory and vertue at once and 1 Pet. 1.3 are begotten again unto an inheritance incorruptible Tit. 3.5 7. 2 Cor. 6. ult A 6th Argument is from Rom. 6. Where the Apostles solution to the objection of Libertines is from the near connection between justifying and sanctifying grace 7. I see nothing in the context to favour this distinction but é contra would overturn the Arguments and Doctrine too A 2d Limitation is from distinction of Laws they own he is an ungodly man a Non worker as to the righteousness of the Law strictly so call'd which requires perfect perpetual and personal obedience who is the Object of Evangelical Justification But they think there is a necessity of a righteousness to another new distinct Law for as Legal
impium de impio pium facit justificatus est ut justus sit Where I cannot omit that the Fathers use the word justifie for making just though the usual Scripture sense is to acquit absolve and the reason is evident from the strict union between them Rom. 6.7 He that is freed from sin says our translation justified says the Original absolv'd or purged says Basil M. deliver'd says Theophilact which still confirms to me that the same grace which sanctifies justifies though in different manners the one by efficiency the other relatively the one by positive influence the other by institution and Aug. p. 1195. shows this to be his sense opus enim gratiae est it s the work of grace i. e. Gratiae donantis et dimittentis pardoning Grace ut moriamur peccato that we dye to sin and indeed the Apostle supposes it Rom. 6.2 How can we that are dead to sin live any longer therein He had been speaking of Justification not Mortification the Apostle supposes it to be one grace that did both and that these two effects are twins of the same birth though not both born one way which may be for an argument to prove that justifying grace finds us Ungodly and Non-workers since sanctifying grace doth And August Tom. 6. in his Book de remissione meritis 't was of Justification as that which comprehends in it Sanctification and Pardon both for his Argument is thus p. 659. c. What way we are justified in Christ that way we are sinful in the first Adam but we are justified in Christ thorough pardon and sanctification Ergo In Adam by guilt and pollution and his Words thus we read They are justified in Christ who believe in him by reason of a secret communication and inspiration of spiritual grace by which every one cleaves to the Lord and is one spirit with him Adam thorough his own sin begot guilty persons and Christ by his grace begets pardon'd persons This was wrote against Pelagius who said We sinn'd only in Adam by imitation And the success is observ'd by Jansenus in his Augustinus p. 103. that he brought Pelagius to own pardoning grace to be free without conditions but not sanctifying grace Great is the blessedness says Pelagius to obtain grace i. e. the grace of remission without the works of the Law and exercise of Repentance for Rom. 11.29 The gifts of God are without repentance He that believes in Christ in that day becomes as he who has fulfill'd the whole Law And the same Author Tom. 3. p. 33. Who knew well Augustines mind and said without that owning of grace which Austins doctrine contains Christian Humility is not attainable having read him all ten times and such Books thirty times says that the grace of remission of sin belongs to the gift of habitual grace not to after actual helping grace which says he my Author delights to call medicinal grace to nature in its sick yea dead state Fewer words are about this grace because Pelagius owns nature guilty but not hurt or wounded by sin and so needed pardon but not grace to regenerate But 2ly A greater than Augustine is here the Spirit of God constantly unites them two and who dare separate them Psalm 32.2 Whose sin is covered and in whose spirit there is no guile The Scriptures the Apostle quotes on the Text Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh 2 Tim. 1.14 Pardoning grace was abundant toward a persecuting Saul together with Faith and Love 2 Pet. 1.3 All things belonging to life eternal and godliness He calls to Glory and Virtue at once by that call are given precious promises Tit. 3.5 By the washing of Regeneration and renewing of the Holy Ghost being justified by his grace Gal. 5.24 They that are in Christ have crucified the flesh with its affections and lusts 2 Cor. 5.27 If any man be in Christ he is a New Creature 2 Cor. 6.11 But ye are sanctified but ye are justified c. I cannot but take Notice of what gave birth and occasion to the Popish Errors who make justification and sanctification one and the same or that the one is the other viz. The Fathers expressions who understood them still of distinct natures but given at once A ring may enrich a Woman by its native value and marry her by legal constitution a King may arm a Man with a Sword and signifie his royal favour by its gift The Grace that doth justum facere doth gratum facere makes him just in himself and signifies his guilt pardon'd and his person accepted in favour 3ly As Humane Testimony and Divine so reason unites them can a man have faith that is justifying and saving and not be regenerate faith and love being the two first branches of the root of Grace the Heart and Head of the New-Creature and can a man be regenerate and not justified can he have the greater priviledge and not the lesser can he be a Son and not a free Subject I might bring a 3d. Argument from the nature of the Subject viz. That before Conversion and Regeneration man can do no spiritual good thing there is no action of ours acceptable to God but thorough Christ which supposes an interest in him and union with him without faith it is impossible to please God the sacrifice the plowing the praying of the wicked is sin and the foundation of it is We are dead in sins and trespasses until the minute that God quickens us Eph. 2.1 and what can come from stinking Carcasses in the graves but savour of death a loathsom smell We cannot have faith until God gives it it s the Gift of God a faith of the operation of God and he gives it thorough Christ Heb. 12.1 Christ is the author and finisher of our faith I know no Commentator that denies his merit to come in for its proper influence to the gift of Faith Can an evil tree bring forth such fruits or a branch not ingrafted in the true vine when we have no spiritual discerning 1 Cor. 2.14 and having our hearts alienated from the Life of God thorough the ignorance that is in us Eph. 4.17 What good can we do Now no gist less then quickning regenerating grace can do this The answer given to this usually by Arminians and men tending that way is that Regeneration Creation Resurrection are but Metaphorical Terms and one thing they fail in likeness is that the one is wrought by degrees the other instantaneous the one is on passive matter that yields according to the power put forth on them but this is on the will of Man that can resist a sufficient grace to bring forth such effects Resp This the Scripture favours not for it says God works to will as well as to be able and it says When we were dead he quicken'd us 2. This was the Pelagian Error that God gave grace to be able but not to
whom he justifies its relative Language should be I justifie thee I pardon or absolve thee for the same Gift may have two Uses as a Ring in Marriage it enriches and it marries the one by its own Inherent value the other by constitution so Faith sanctifies by its own inherent vertue and justifies by impuration 3. It shews us what influence the Holy Ghost has in our justification all the three Person concur in all transient and external Acts and in particular this act is ascrib'd to the Spirit 1 Cor. 6.11 But ye are wash'd but you are sanctifi'd but you are justifi'd in the name of the Lord Jesus and by the Spirit of our God There 's no more reason for derogating justification from the Spirit of God then from derogating sanctification from the Name of the Lord Jesus The verse contains two Blessings Sanctification and Justification two Authors of them the Lord Jesus and the Spirit two ways of Application of their vertue the Merit of the one and the Spiritual Efficiency of the other in name of the Lord Jesus and by the Spirit of God Some think the Spirits Efficiency in Justification is to give the comfort and the knowledge of it but that 's no causality that may come forty years after the effect but this gives an easie solution to the Text the Spirit of God works Faith which entitles to Christ's Righteousness therefore we are justifi'd by the Spirit and may be is called the Spirit of Adoption upon the same account for the Spirit of Faith and Spirit of Prayer are one and the Spirit of Adoption Rom. 8.15 is that whereby we call Abba Father so he may be also call'd the Spirit of Justification by his working justifying faith and this seems to be pointed at 1 Tim. 1.14 The grace of our Lord was exceeding abundant with faith and love There are two Blessings mention'd and both Preventive exceeding grace with faith and love It is not said and Faith and Love to import barely the contemporariness of the Gift of Pardon and Faith but the way of conveyance thus God gave me Faith and Love when I was a Blasphemer and a Persecutor and with Faith or thorough Faith I obtain'd mercy the Grace of our Lord was exceeding abundant in this blessing in giving faith and a pardon thorough faith 4. Christ's justification is a pattern of ours Rom. 4.24 He rose again for our justification 1 Tim. 3.16 He was justifi'd in the Spirit the work of the Spirit in raising him from the Dead was a justifying act upon him in the World he was condemn'd as a meer man and thereby a deceiver saying he was God but Rom. 1.3 He was declar'd to be the Son of God with power by the spirit of holiness in his resurrection His state of Humiliation was status reorum he was in the condition of a guilty man in prisonand judgment Isa 53. He was condemn'd that he might condemn sin in the flesh and that there might be no condemnation to them that are in him he could not be punish'd under God's Government without sin inherent or imputed Isa 50.8 He is near that justifieth me he justified him in his raising him from the dead and setting him at his right hand so condemn'd him in humbling him at the resurrection his justification and vivification was one and the same thing in different relations 1 Pet. 3.18 He was put to death in the flesh but quicken'd by the Spirit when the Spirit quicken'd him he justified him his death was consequently a condemnation not only by man but God as by his determinate counsel under his Government Sydenham and Brinsley say in his resurrection as Attorney he took up the bond of the old Covenant in Court for his Clients John 16. The spirit now in the Gospel bears witness to his righteousness as our Head and Surety because he goes to his Father i. e. witnesses he was justified as our Surety and therefore his resurrection is our acquittance or solution he had never gone to Heaven else 5. No punishment can be justly removed before the Person be justifi'd or absolv'd the removal of our Spiritual Death by the gift of his Spirit is a removal of our greatest punishment therefore it carries absolution in its bosome and by it we may easily answer the Papists who argue our justification and sanctification to be one because the Scripture mentions a relation certainly above a bare connexion of time Rom. 8.1 2. in v. 1. a connexion but in v. 2. some causality This place says Stapleton Ant. p. 625. is a torment to Beza and Calvin but Calvin's Comment frees himself for though he yields inherent holiness to be the sense of the 2d v. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for the influence it has on no condemnation in the v. 1. is thus Non assignari caasam à paulo sed modum quo soâ—vimur à reatu Sanctification contains a way of our being freed from guilt as well as filth of sin I argue against the Papists thus there could be no Argument to prove the one from the other if both were one 2ly This interprets the relation such texts as this and more evidently Tit. 3. 1 Cor. 6. implys between these two twins viz. the same grace sanctifies as a principle of efficiency in the Believer and justifies as a foundation of relation it raises between the Believer and God now let the Papists find one Scripture to torment a Protestant Interpreter with this key in his hand or any advantage to their side who say justification is justification is the ornamental or enriching value of the Ring its marriage vertue or the relation between man and wife 6. The being put in Covenant is also a relative blessing and we are brought thereinto by God's pouring out his spirit on us This is my covenant Heb. 8. There is a very obvious objection against this viz. The Scripture commonly attributes Justification and Pardon to the exercise of Faith Abraham believ'd in God and 't was counted to him for righteousness but this Doctrine about it lays the stress of its justifying vertue on the gift of it and the same objection may be otherways propos'd the Scripture lays the justifying vertue of faith on the object of it it is not a miraculous faith believing I shall be cur'd nor an Historical Faith believing the truth of a particular relation in the Scripture but a Believing on him that justifies the ungodly for justification a believing on him that rais'd up Jesus our Lord from the dead thorough the belief of his being deliver'd for our offences and rais'd again for our justification And 3. The like objections may be rais'd against these Eph. 2.8 That we are sav'd by grace thorough faith and that not of our selves but as the gift of God For we are his Workmanship Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he sav'd us by the washing of regeneration that being
be willing * Jan. Aug. To. 3. lib. 2. c. 9. 3. It would be Grace restoring to Adams condition to be able to do good or evil 4. This distinction of sufficient and efficacious grace Jansenus says Augustine nor none of the Latin Fathers knew nor any general Council ever did determine †To. 3. lib. 2. c 29. About 5 for grace to have its efficacy from the corrupt will of Man is enmity to be the Author of Love from sufficient grace it is not that brings not forth the effect there is nothing else in the will of Man If it be another addition of grace the former was not sufficient and indeed where it s not able to conquer the will of man and bring forth its effect to make man willing it is not But this were to leave the Question about justifying grace and to dispute about sanctifying grace A 4th Argument is from the nature and the kind of justifying acts As to its Original it 's gracious as to its Obiect it 's pardon put these two together a gracious pardon and it supposes the Object under great guilt and misery For 1. Grace is goodness in all its variety and fulness when the Lord proclaims his own graciousness Exod. 34.6 He describes it by abundance of Goodness and Truth tenderness of mercy and longness of suffering and this as the spring of pardoning grace Keeping mercy for thousands forgiving iniquity and transgression and sin Where the person is just by a constituted Law there is no need of such amplifications of Goodness for if it be an easie Law the grace was in making law and not in justifying by the Law 2. Grace is goodness flowing from the Heart of the Giver it s called gratia gratum faciens because it renders the person acceptable and lovely in the sight of God hence it bears the name of Love thorough the Book of Canticles Chap. 8.6 Set me as a seal on thy heart as a seal upon thine arm So is every object of Free-grace his Love is fixed on them and hence the arm of his Power protects them But this Love of Grace is incomparable it s stronger than Death for at once it delivers from a legal and spiritual Death the guilt and the power of sin and him that hath the power of Death that is the Devil as cruel as the Grave that devours all before it The Coals thereof are coals of fire no waters can quench it nor floods drown it And as its full so its free If a man would give all the substance of his house for love it would be utterly contemn'd A 3. Ingredient of grace is mercy pardoning grace and mercy are but different names of the same thing and suppose the Object in a miserable condition Rom. 11.32 God hath concluded them all in unbelief that he might have mercy on all And this mercy is preventing mercy for the Apostle speaking to the very same purpose Rom. 10.20 says I was found of them that sought me not I was made manifest in them that askt not for me And yet farther Rom. 9.11 He shews that all the causes conditions and motives of Mercy are to be sought for in the disposition of the Author and not the disposition of the subject That the purpose of God according to election might stand not of Works but of him that calleth But the Name grace seems to import somewhat higher than all this it speaks exclusiveness of conditions Rom. 3.24 Being justified freely by his grace that is saith the Neat Witsius without any cause or condition 2. It speaks fulness John 1.16 Of his fulness we have received grace for grace Colos 2.10 In him dwelleth all the fulness of the Godhead bodily and ye are compleat in him And it speaks perseverance for the Covenant of Grace contains the sure mercies of David Psalm 89.33 Though I visit their iniquities with stripes nevertheless my loving-kindness will I not utterly take from them It speaks the Object in a most wretched condition Isa 57.1 7. I won't contend for ever neither will I be always wroth though my anger hath an end my mercy hasn't for the spirit would fail before me and the souls which I have made as they cannot convert themselves so they can't bear my endless wrath For the iniquity of his Covetuousness was I wroth and smote him I hid me and was worth and he went on frowardly in the way of his heart A most desperate Condition the easiest law in the world could speak no comfort to him but grace can I have seen his ways and will heal him I will lead him and restore comforts to him Tho' there be no matter in the subject to bring Comfort out of my grace hath a creative power I create the fruit of the lips peace to him that is far off c. Lastly Soveraignity is an ingredient in grace We read of grace upon the Throne a Throne of Grace all pure grace Where the Transactions and Dipensations are according to Law there is no place for over-ruling Soveraignity but this justification is a dispensation from a Throne of Grace and the very end of it is to glorifie that grace verses 16 17. It is of faith that it might be by grace All Laws and transgressions of Laws all Dispensations of Providence and Permissions all Manifestations of other Attributes are for the discovery of the height of this Throne All is for the praise of the glory of his Grace And the whole of this grace receives a lustre in its first preventive act towards a sinner for as he is God of all Grace he calls us into his eternal glory If all the other streams of grace finds us in our sin and guilt elective grace redeeming grace calling and converting grace why should it be supposed or conjectured that pardoning grace doth not find us so to when the very formality of the object is sinfulness The Text tells us t is a covering of sin a not imputing of sin a forgiving of Iniquity a blotting out our transgressions a removing of them from us as far as the East is from the West an act that renders God a Peerless God and therefore supposes our condition worst Who is a God like unto thee Micah 7.18 that pardoneth iniquity and passeth by the transgression of the remnant rf his Heritage he retaineth not his anger for ever because he delighteth in mercy he will turn again he will have compassion upon us he will subdue our iniquities and cast all their sins into the depth of the Sea The only Use that I shall make of this is to linners who are in their Ungodliness and without Works and whose Consciences tells them so the doctrine speaks this to you that you have as great reason and as great encouragement to come to this throne of Grace and to sue out for a pardon in the Name of Christ as any others There was an universal command to the Apostles to preach the Gospel to
and Governour of all the creatures Secondly To pass the Oeconomy of Angels above us let us suppose by the conjunct Counsel of God the Father and this now suppos'd Immanuel existing only in the divine nature but a relative dignity and honour belonging to him as such a person and in such an office which was a glory John 17. Glorifie me with that glory which I had with thee before the foundation of the World viz. To be Lord and end of the Creatures is a great glory all others being made for him Col. 1.16 All things were created for him but now as Mediator and in a state of humiliation he is made a mean and they the end out of the species of men some design'd and chosen to be the more immediate train and fellows of this great Lord and end of all Psal 45.7 They are called Fellows With the oyl of gladness above all thy Fellows We may read the designs and contrivance in Christs intercession for the compleat execution John 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me How they do it we may read Rev. 5.11 12. c. There being elect Angels as well as Men renders this very consistent antecedent to the fall But Thirdly These being in the loyns of Adam and under the common Lot of Man as to their Creature state are permitted to fall with the whole mass of humane nature Elective Grace and Love show'd it self in their redemption but to Angels prevention and their fall gives occasion to a New Work and Office to this Immanuel and New Discoveries of his Love and Grace to these elected fellows John 12.24 Except a corn of wheat fall into the ground and dye it abideth alone but if it dye it bringeth forth much fruit He compares his death to seed says he if I dye not I shall lose all my fellows design'd my Company and Train in heaven will not only be fewer but I shall loose one whole kind of them and that of next kindred to my own nature I will never suffer it I have power over my own Life to lay it down and take it up I am resolv'd to take their burden on my shoulders the curse they are under shall strike thorough my Soul but I will redeem them I will give them a singular evidence of the goodness of their Lord and Master they are to serve On the other hand God the Father with whom I should have begun the God of all Grace that he might manifest it in all its variety and render the difference between the Creature and Creator more lustrious and the degrees and steps of Happiness more numerous and tasteful suffered them permitted them to fall but knew of one among the number a noble elect vessel that could not fall yea that could give satisfaction for their transgression to glorifie his soveraignity in showing what a subject was in his dominion he commands him Psal 40. I come to do thy will thy Law is within my heart And to glorifie his goodness he gives this Lord of all to be their Priest Sacrifice Redeemer and Surety the whole transaction we may read in the Covenant of Redemption Isa 50.20 Psalm 89.3 19 20 27. The Redeemer shall come to Zion This is my Covenant with them my spirit that is upon thee c. shall not depart from thy seed It 's a Covenant with him concerning them I have made a covenant with my chosen one chosen out of the people I have laid help on one that is mighty Zach. 6.13 A Counsel of peace between the Lord of Hosts and the man the branch By vertue of this Covenant the Creditor may pursue him for his voluntary undertaking and Christ may sue out deliverance for his performance therefore it becomes us to carry our petitions first to him that in his right we may be delivered 2. By vertue of this Covenant and that relation that gave foundation to it their arises a most strict union between Christ and us Now the more they are one the more reason for his righteousness to be imputed to us they are one seed Gal. 3.16 29. and to thy seed which is Christ You may pursue any of the Brothers that share of the Fathers estate any of the Members of the body may be punish'd for what another has done We are all Members of one body When a Society would give sufficient ground of Credit they put it in their constitution that you may pursue one for all here thorough the oneness of nature all became Bankerupt thorough Adam but much more united is that Society one in Christ Ruther par 2. p. 251. 1. One and the same legal party the same object of justice he that pursues the surety pursues the Debtor 2. The Debt is one It 's but one Debt that Christ suffer'd for and sinners suffer for 3. The satisfaction or payment is one it cannot be required of the principal debtor what the surety has paid 4. The acceptation is one if he accept of payment from the Surety he cannot pursue the Debtor and the Discharge is one as Christ was deliver'd for our Offences he rose again for our Justification If a sinner was assur'd that he were an elect vessel he might say I have paid all in my surety but as we have the priviledge of minors so have we the folly and therefore are treated as them who have not wisdom to manage their own Estate 3. The Office that Christ was put in thorough this Covenant for us is a just foundation for imputation Heb. 7.22 He was made surety of a better covenant Whatever the word signifies there it is for us as a Priest towards God that he exerts it as to the signification of the word tho' its but this once in the New-Testament yet several times the seventy use it as the proper translation of Gharab which Prov. 6.1 and 17.19 signifieth surety so Gen. 43.9 I will be surety for him let me bear the blame for ever 44.32 Thy servant became surety for the lad The end of suretyship is to be a ground of Trust Dum curant homines ut diligentius sibi cautum sit I have laid help on one that is mighty 2. One becomes so for another by contract if in his own power Fidejussor fit per stipulationem be not thou one of them that strike hands or that are sureties for Debts 3. It legally unites the persons Fidejussor propriè dicitur debitor He was made under the Law Singuli in solidum tenentur each are bound for the whole He was made sin that knew no sin 4. T is of several kinds either it may preceed or follow the Obligation it may either be for debt or for persons indemnity or good behaviour or for performance of condition Isa 36.8 Give pledges I pray thee to my Master the King of Assyria There is something of each of these in Christs