12th ver of that Chapter to the end of it is evidently to prove these two things First That as sin came first into the world by Adam's disobedience and death by sin and did not only seize on him but descended upon all his Posterity even upon them that had not sinned after the similitude of Adam's transgression that is against a Law promulgated as he did he begetting them in his image after his Fall in his apostate state and not in his innocncy So from Christs obedience and satisfaction for sin came righteousness life and salvation In three things the Apostle makes the Feadship of Adam and that of Christ to run parallel First As Adam had a publick Station and stood so related to others that he had power to involve them in his own condition So had Christ Secondly the Effect of Adams sin was Vniversal came upon all The Effect of Christs obedience is so comes upon all that is both upon Jews and Gentiles without distinction which is the grand point the Apostle is all along making good Thirdly the first Adam by his disobedience was the general Author of death Christ the second Adam by obedience is the Great Introducer of life And secondly That there is not and exact equality and even proportion between the Headship of Christ and the Headship of Adam So the Apostle tells us in the 15 and 16 ver But not as the offence so also is the free gift For if through the offence of One Many be dead much more the grace of God and the gift by grace by one man Jesus Christ hath abounded unto many And not as it was by one that sinned so is the gift I or the judgment was by one to condemnation but the free gift is of many offences unto Justification The Advantage lyes much on Christs side in the comparison and that in three respects First Christs spiritual seed Believers are not so like him in degrees of holiness as Adams natural posterity are like him in degrees of sin And yet Life reignes as triumphantly amongst them as Death did over the posterity of Adam Secondly it was one sin of Adam that introduced Death But Christs obedience and the gift brought in by him was not upon the occasion of that or any other one sin but of many is the abundance of grace and procures forgiveness not only for that sin but for all other sins whatsoever that have ensued thereupon And thirdly there is a disparity between Adam and Christ in this and the advantage lyes much on Christs side That one sin one act of disobedience was enough to condemn But more the one act of obedience was requisite to procure our pardon And so although Christ do not save by his obedience so many as Adam condemned by his disobedience yet the second Adam is much more potent then the first because there is much more efficacy required in the Saving of One then there was in the Condemning of Many As the restoring of One dead to life is much harder then the destroying of the lives of many Now How by one mans disobedience were many made sinners Why Adam who had all mankind vertually in himself turning a Rebel and an Apostate his natural state was thereby changed his nature was attainted and became sinful and so fell under the sentence of death and that was included in the penalty threatned In the day thou eatest thereof thou shalt dye Thy Natural state shall be changed and subjected to death And this falling out before he had propagated any of his kind he begat all his posterity in the same sinful Mortal state with himself So the Apostle tells us that in Adam all dye That is he becoming Mortal all were so propagated and Death reigned upon that account So on the contrary by one mans â—â—â—obedience many are made righteous As all meer men sinned in Adam being all in him and undergo the Effects of that sin So all Believers have virtually satisfied for sin in Christ By Christs obedience and satisfaction we come to be pardoned accounted of as righteous and saved But still 't is as an effect of Christs obedience that we come to be made righteous for the Apostle does not say In one mans obedience many shall be made righteous but By one mans obedience as a consequent and Effect of it many shall be made righteous As the effect of one mans disobedience many come to be shapen in iniquity and brought forth in a sinful condemned nature so as by the Effect of one mans obedience many come to be new born and brought forth in a righteous and a saving sfate A third Text insisted on is that in the 3d. chap. to the Philip. ver 9. And be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith To this Text a short Answer will suffice No more is requisite then to read from the 4. v. where the Apostle is discoursing of his Attainments under the Law Though I might sayes he have confidence also in the flesh if any other man thinketh he hath whereof he might trust in the flesh I more circumcised the eighth day c. and so he goes on And in the 7th ver But what things were gain to me those I counted loss for Christ yea doubtless I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith By which it is as plain as words can make it That the righteousness he desires Not to be found in was his own as he was a Jew and a Pharisee And to be found in Christ was no more then to be found ingraffed by Faith into the Christian Church to be found in that righteousness which is of God by faith which is the Gospel-righteousness No sober minded man can imagine the Apostle did not desire to be found in Gospel-righteousness or that by his own righteousness he meant that For 't is that alone can intitle us to the benefits of Christs righteousness And he himself every where so earnestly presseth men to strive for it as indispensably necessary to salvation and rejoyeeth in it telling us what comfort he had took to conling sider that he had fought a good fight had finished his course had kept the faith and that as a reward of so doing a crown of life was laid up for him in Heaven Nor is there any one passage of St. Pauls Epistles against works but 't is very plain from the context he intends the works of the Law and no other For as he opposeth faith to works so he also opposeth faith with Gospel-obedience
or in Judgement Not by infusing a habit for it is evident that both the Hebrew and the Greek Verbs from whence we must fetch the true sense of the Latin and English are Judicial and Forinsical words and arc scarce ever taken throughout the Bible to Juslify by making inherently Just or Just by Infusion The natural and primitive signification of them both is to justifie Legally and Judicially to make just by Plea and in Judgement And in that original sense or in a sense relative to it and derivative from it are the words generally taken in Scripture When either God is said to Justifie man or man is said to justifie God or one man is said to justifie another or one and the same man to justifie himself for all these wayes we read of Justification in Scripture 't is still without any signification of infusing righteousness or making just that way But that which is intended by the word is to make just defensatively declaratively judicially and not qualitively To give some instance of many Rom. 2. v. 13. Not the hearers of the Law but the doers of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be justified That is pronounced and declared Just in judgment In the 11 Chap. of Job v. 2. Should a man full of talk be justified that is should he be defended and acquitted upon that account because he is full of words Shall that be a sufficient Plea for him So when we are told Pro. 17. v. 15. that To justifie the wicked is an abomination to the Lord 't is meant to justifie them by pleading for them and defending them or to justifie them in judgment while wicked For to justifie them in the other sense to make them inherently just and righteous is no abomination to the Lord but a thing he has every where declared himself to be well pleased with In the 8 of the Rom. St. Paul puts this question Who shall lay any thing to the charge of Gods Elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is God that justifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall condemn where by Gods justifying is meant his acquitting and clearing in judgment 'T is evident to be such a justifying as stands in opposition to charging and condemning Of the same import are the words most generally wheresoever we find them used by the Holy Ghost either in the Old or New Testament And this we have acknowledged by many of the Papists on the one hand and some of the Socinians on the other though both of them endeavour to prove that Gods justifying men is not his pronouncing them just and his declaring them so in a judicial way but his infusing of habits and making them in themselves actually and habitually righteous Justification in general may be considered as it may relate to two sorts of men First to righteous and innocent men and Secondly to Offenders Justification in both cases supposeth Charge and Accusation and stands in opposition to Condemnation A Righteous person when he is accused and found faultless that is inherently Righteous and Just he is by his righteousness made evident thereby justified that is declared and approved to be just acquitted and cleared both from accusation and condemnation David hath an expression to this purpose of God Psal the 51. That thou mightest be justified when thou speakest That is be justified by being manifested to be really righteous and just So Good men are sometimes said to be justified by their works that is defended and vindicated against false accusation and charge approved and declared to be just thereby A person so qualified is justified because he appears to be in himself righteous and just not righteous and just because justified Secondly an Offender when he is accused he can be no other way justified that is defended against accusation and acquitted in judgment but by pleading ample and proportionable satisfaction made for an offence and an acceptance of that satisfaction as such and procuring a remission of the offence thereupon 'T is not possible to contrive any other way of Justification in that Case For free and absolute remission of an offence cannot well be called Justification The more freely a man is pardoned without any sort of satisfaction the less he can be properly said to be justified Such a man now is not justified because he is found to be inherently just and without fault but he becomes Just is brought into the state of a just man because he arrives at a Legal Justification and upon satisfaction made obtains an acquitment in judgment Justification in scripture as 't is an act of God relating to Men is ever spoken of in this later way 'T is never meant to excuse or justifie a Sinner from being a sinner but to justifie a sinner supposing him a sinner to the utmost All Gospel-justification being founded upon Satisfaction as the grand fundamental of it But to come more nearly to the Scripture-sense and meaning of Justification by which we are generally told that all Sinners unpardoned are under Divine Wrath and stand Condemned at Gods Bar and that such whom God is pleased in the method of his Grace judicially to pardon and receive into favour he is thereby said to justifie To be justified therefore in Scripture sensee is to be Cleared and Discharged before the Tribunal of God from the Guilt of sin resulting from the breach of his Laws and Absolved from the Punishment due from Divine Justice thereunto This without any obscuring Speculation about the nature of Justification in general is that practical account we find the Scripture to give us of it suitable to its nature as it relates to sinful offending Man for it must still be remembred that Gods justifying in Scripture is his giving sentence with the Guilty party and so we can only be righteous because justified and justified by being pardoned and according to what it Operates and effects upon the subject by which also 't is best understood and becomes most accountable to every Capacity I include not herein the Cause of Justification nor the Condition of it but speak of it in its own proper form and simply in it self considered For had I so done I would after this manner have expressed my self Justification is an act of God whereby he does for the sake of Christs Satisfaction to his Justice upon mens sincere Beliefe of the Gospel account their faith for righteousness pardon their sins and Acquit them in Judgement That this Description I have given of Justification and our being justified is that which ought to be given and the direct account we have of it in Scripture will evidently appear from these four considerations Fist Sin being a transgression of Gods Law and so an Offence accountable for to Him nothing less can justify a sinner then the Supream judgement of God Himself as the Soveraign Lord and Judge of all the Earth The Apostle tells us that in few words It is God that justifies And He does it as an
to put away sin by the sacrifice of himself That was the grand thing typified and intended by the sacrifices to be done and that which our Saviour by his coming actually did do as we are told in the 1st chap. of the same book in that expression When he had by himself purged our sins he sate down on the right hand of the Majesty on high That is When he had fully accomplished that great End for which he came into the world which was to procure pardon of sins he then ascended to his Mediatory Throne and the exercise of that Authority If we look into the Gospel in the 26 of St. Matt. where our blessed Saviour first instituted and solemnly himself administred that Sacrament wherein Himself and all the saving Advantages appurtenant to him are represented and conveyed He there calls his Blood the blood of the New Testament shed for many for the remission of sins Declaring that to be the grand Effect of his purchase and the great attainment of the Gospel from whence all our happiness is derived In the 1st of the Ephes v. 7. the Redemption we have by Christ is called the forgiveness of sin In whom we have redemption through his blood the forgiveness of sins In the 2d of the Acts vers 38. St. Peter there perswades the Jews to embrace the Christian-religion in these words Repent and be baptized for the remission of sins as the great End attainable by the Gospel and all the Institutions of it St. John in the 1st chap. of his 1st Epist tells us that If we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son Cleanseth us from all sin That being the great End of all Gospel faith and obedience to be cleansed from all sin and the in-let to all happiness And 't is that which all the Saints the whole Church unitedly do una voce adore the Mediator for as the grand Effect of his undertaking That he has washed them from their sins in his own blood and thereby made them Kings and Priests unto God and intituled them to all happiness and Glory In a word our Saviour himself summs up and Epitomizeth all those blessings he came to purchase for and confer upon the world and seems to be in the Supreamest exercise of his Mediatory Authority in pronouncing that Benediction Thy sins are forgiven thee Thirdly Whatever other expressions the Scripture makes use of to signifie and represent Justification to us by they all relate to the pardon of sin and give us this sense and signification of it The Scripture expresseth our Justification by three other Terms Sometimes 't is called Redemption sometimes Remission and sometimes Reconciliation And all these have a reference to sin and its forgiveness 'T is called Redemption with respect to that captivity and bondage that is in sin Remission with respect to that guilt and obligation to punishment that is in sin And 't is called Reconciliation with respect to that enmity and opposition to God that is in sin All which we are freed from by the pardon of sin as the great priviledge of a justified state and that wherein it consisteth Fourthly The great Blessing that the Scripture foretold and held forth to the world in the coming of the Messiah and that Covenant of Grace that God would graciously enter into with Mankind was the Remission of sin and blotting out of iniquity Instances of this kind the Scripture abounds with The great effect of Christs coming we are told should be To save his people from their sins and to make reconciliation for iniquity And in divers of the Prophets God declares the Grace of his Covenant to lye per eminentiam in this The pardoning of our iniquities and the remembring our sins no more So St. Peter declares Act. 10.43 To Him give all the Prophets witness that thorough his name whosoever believeth in him shall receive Remission of sins And when God was pleased to make the Attributes of his Mercy and Goodness in an especial manner to pass before Moses and to reveal it to him as it relates to Mankind 't is expressed by That as the Grand and Transcendent Effect of it the pardoning iniquity transgression and sin A third consideration to clear up the truth of this Definition I have given of Justification and which is of great prevailing in the case is this That whenever God pardons any mans sin He looks upon him as a Righteous person does cerstitute him so thereby and deal with him accordingly Where he sees no iniquity there his Countenance is as upon the righteous This I shall make out First from the Reasons of the Thing in it self abstractedly considered that it ought so to be Secondly from plain and positive Scriptures in the case whereby it appears to be Gods ordination that so it should be And thirdly from the Method God is pleased in his wisdom to take in the pardoning and justifying Offenders and the manner of his procedure therein whereby his Righteousness and his Justice become very evident in so doing There be these five Reasons result from the Thing in it self abstractedly considered for the proof of this point First Man in his primary Make was righteous and just that was his Original constitution Sin is but an Accidental Deprivation And therefore when all Sin and Guilt contracted is Legally removed and wholly obliterated 't is but reasonable he should be judg d of by his first state and it falls in naturally so to be Sublata privatione ponitur habitus is a firm Axiom in Logick Not that I am here about to prove that a man is restored barely to the state of Adams Original innocency by the Redemption and Forgiveness of the Gospel for by Gods gracious Ordination we are instated in much more I urge this only to evidence thus much That man being made Righteous and having made himself a Sinner his sin being pardoned and obliterated were there nothing else in the case 't were Just with God to account of him according to what at first he made him Nor can we with any good Reason abstractedly considering him so circumstanced judge of him otherwise then as in a righteous and so happy condition Secondly Remission of all sin is in its own nature constructively and properly enough so called a Righteousness According to that noted saying among the Antient Christians Hominis justicia est Dei Indulgentia He that is chargeable with no offence at Gods Tribunal as he is not that has all his sins both of omission and commission judicially and authoritatively forgiven must needs be Reputed upon even terms with an Observer of the whole Law and have a right to all the advantages appurtenant to an innocent person To want any of them were paena damni and a part of punishment which can have no place where there is no Sin nor Transgression Thirdly Man is a Subject in which
righteousness or unrighteousness do necessarily inhere and to which by virtue of his Constitution and Relation they are inseparably appertaining Just as light and darkness necessarily relate to Aire health and sickness to our bodyes And they are contraryes that expel each other and from a necessity in their own Natures succeed each other in their Existance in such Subjects Air perfectly free from all darkness must of necessity be supposed to be light If a body be free from all sort of sickness it must needs be supposed in perfect health So if a Man be freed wholly from all sort of unrighteousness he ought not nor cannot be otherwise judged of then as a Just and a Righteous person there being no third state imaginable in such cases Fourthly If Gods Pardon of all a mans sin should not ipso facto instate him in a Righteous condition and render him perfectly a Righteous person one of these two things would unavoidably insue Either that there must be some third state of a man that is neither Righteous nor Unrighteous which is in the nature of the thing utterly Impossible to be or else that God might fully pardon an unrighteous man that is a man after his pardon Continuing still so to be and that a man might remain unrighteous and so obnoxious to Punishment miserable and unhappy contrary to what the Psalmist so often sayes That he is blessed that has his sins forgiven after all his sins are Pardoned and he has reaped the whole benefit of Gods Forgiveness To imagine either of which were either extreamly Impious or Foolish or Both. Fifthly The Apostle tells us that All unrighteousness is sin the Scripture carryes us no farther and all sin is some way or other a breach and transgression of some Law Now where all sort of sin is Forgiven both of Omission and Commission a man is in the same state as if he had never offended and if so capable of no charge of sin and so of no charge of unrighteousness and so cannot by strict rules of Justice be otherwise adjudged and accounted of then as a Righteous person Freedom from all unrighteousness which Pardon of all sin necessarily includes does ipso facto constitute a man Righteous and denominate him from the Reason of the thing so to be And the truth is a person whose Fault is remitted and he judicially acquitted upon plenary satisfaction made is in point of true and legal Justification and being accounted Righteous thereupon upon even termes with him that is Accused and Justifyed by being found innocent Because the Rule of Righteousness and Justification is the Law and the Judgement resulting from thence Most especially when we are acquitted at the infallible Tribunal of God according to His righteous Laws The Apostles Question so pregnant Negative may very well be asked If God justify who shall either Charge or Condemn Secondly It appears by several Texts that whomsoever God pardons he reckons as Righteous and is in the Scripture-acceptation said to justify thereby In the 4th of the Rom. where the Apostle is proving that Righteousness and Justification is not by works and merit but by free forgiveness in the Gospel way of Believing he sayes in the 6. ver Even as David also describeth the blessdness of the man to whom God imputeth righteousness without works Here the Apostle gives you Davids sense in his own words and then quotes Davids words saying Blessed are they whose iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord will not impute iniquity By which it is plain past all denyal that imputing righteousness without works and free forgiveness of sin and not imputing iniquity are the same if this be but admitted that St. Paul know how to interpret the words of David In the 2d Epist to the Corinth chap. 5th the Apostle there tells us that God is in Christ reconciling the world unto himself not imputing their trespasses God upon not imputing sin is reconciled Now it upon Not imputing sin He did not account of us as Righteous 't were impossible he should be so Reconciled God cannot be reconciled to any man continuing unrighteous and under the notion of a Sinner In truth Throughout the Scripture all the characters of a righteous person of a Happy and Blessed person are still given to a Pardoned person As all misery was introduced by sin to manifest Gods extream hatred of it So all happiness is attained by the forgiveness of it to tell us of what value Gods forgiveness is and what an inestimable price it cost In the sense of the Gospel which is a Law Enacted that peculiarly provides for the Justification of an Offender a righteous person is a pardoned person to Calvin observes Cum veniam peccatorum fuerimus consecuti Justi habemur coram Deo Instit lib. 3. ch 17. And a pardoned person is a justifyed person and a justifyed person is blessed person Pardon Justification Righteousness Blessedness are inseparably Conjoyn'd The 4th of the Rom. and other Texts are a sufficient Proof of it Thirdly From a due consideration of that Order and Method God is pleased to use in the Pardoning of Sinners ' This truth will be farther manifest and appear to be immoveably sixed upon these two foundations First Every sinner is pardoned upon the soore of such a Satisfaction made as honour and satisfies the Law as much as if it had never been broken or as if being broken the utmost penalty had been inflicted Now such satisfaction is in it self vertually Righteousness and when accepted in judgement is Actually so Secondly Every sinner is in fact pardoned and not before upon the performance of such a Condition as God is pleased by the Covenant of his Grace to account for righteousness and so to accept And that is Believing and being possessed of Gospel-faith Which Faith we are often told is imputed for righteousness Whoever believes is Righteous in the Judgement of the Gospel Law for it is performing the condition required by it on our part to be performed and is our Covenant-Keeping Now whosoever is so Circumstanced in a judicial pardon obtained from the Great and Infallible Judge of all the Earth upon such a satisfaction made and such a Condition performed is certainly well intituled to a Righteous state and condition A Fourth consideration to make good the Definition I have given shall be this Gods Justifying a sinner is as has been said his giving Sentence with the guilty party Now God whose Judgement is ever according to Truth cannot give Sentence with a Guilty person upon the score of Innocency His Justification therefore of such a one consider it which way you will must needs be included in his Forgiveness of him He must of necessity be restored to a righteous condition in a way of pardon and cannot be so upon any other account That which some say That Justifying and bare and absolute Forgiving are in themselves considered two distinct things
act and exercise of his Supream Justice according to that passage Rom. 3. v. 26. That God might be just and the iustifier of him that believeth in Jesus Secondly Gods justifying men stands in opposition to Accusation and Condemnation which we have plainly expressed in the forementioned 8th to the Rom. where the Apostle opposeth Gods justifying to Charging and Condemning Who shall lay any thing to the Charge of Gods elect It is God that justifieth Who is he that condemneth So that if you know what it is to Charge and Condemn you will know what it is to justifie it being naturally evidenced by its Contraries And as Condemnation is the result of a Law so is Justification We stand Condemned by the Law of works and are justified by the Law of faith Now what is it that Mankind is publickly accused of and charged with in Scripture 'T is Sin What is it that men stand condemned for at Gods Bar 'T is Sin And therefore their Justification must needs be a Clearing and Discharging some way or other from it And that which the Scripture every where intends by Justification is the Remission of Sin and Gods acquitting us in Judgment from the Charge Guilt Condemnaâ—ion and Punishment of it This is judiciously observed by Grotius Justificatio ut notum est passim in sacris literis sed maxime in Paulinis Epistolis Absolutionem significat quae presupposito peccatâ— consistit in peccatorum remissione ipso Paul semet clare explicante pr sâ—rtim Rom. 4. Pe Satis Chris chap. 1. pa 38. And this I shall endeavour to prove these several wayes First by producing divers Texts wherein the Foly Ghost speaks expresly of Justification and Forgiveness of sin in the Gospel way as one and the same thing Secondly by shewing that the whole Advantage of that satisfaction upon which as the Ground of it we are justified is generally issued in Scripture into the Forgiveness of sin Thirdly by shewing that whatever other expressions the Scripture at any time makes use of to signifie and Explain Justification to us by they all tend to give us this sense and signification of it and to express it to us as consisting in the forgiveness of sin And fourthly by shewing that the Grand Blessing that God still promised the world should partake of by the Covenant to his Grace and the sending of his Son from whence our Justification has its rise was the Pardon and forgiveness of sin And when I have done this there will be no need I hope to say more for the satisfaction of any under this Consideration For the first In the 4. chap. to the Rom. where St Paul treats more fully and more Critically of Justification then he does in any other place he there describes it in a Quotation out of the Psalms by the forgiveness of sin and the non imputation of iniquity But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness Even as David describeth the blessedness of the man unto whom God imputeth righteousness without works saying Blessed are they whose iniquities are forgiven and whose sin is covered Blessed is the man to whom the Lord will not impute iniquity Cometh this blessedness then upon the circumcision only or upon the uncircumcision also Where 't is not to be fairly denyed but that he describes the blessedness of a Justified person by the blessedness of a Pardoned person as being one and the same In the 9 ver Cometh this blessedness sayes the Apostle upon the Circumcision only or upon the uncircumcision also What blessedness Why the Blessedness he is treating of the Blessedness of being justified before God which he proves descends both upon Jew and Gentile in the Gospel way of faith and believing And what is that blessedness of being justified before God Wherein lyes it Why 't is the Blessedness he tells us that David describes of having our iniquities forgiven and our sins covered the Blessedness of having God not to impute sin to us 'T is plain the Apostles whole scope and drift is to prove that Abrahams justification was his pardon upon which acccount the Gentiles though great sinners might be justified as well as he and that Justification before God is not by works and so not from the merit of any inherent righteousness of our own but by Gods gracious Imputing righteousness without works which he makes to consist in the Pardon of sin and Not imputing of iniquity and to be the same thing with it In the 13th of the Acts the 38 and 39 verses we find the Apostle again expressing himself to the same purpose Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which they could not be justified by the Law of Moses Where he speaks of remission of sins and Justification Equivolently as terms importing the same thing In the 18th of Luke where the Publican is said to smite upon his breast and seek for pardon and forgiveness in that expression God be merciful to me a sinner our Saviour says He went home to his house Justified that is Pardoned rather then the proud Pharisee The one justified himself and asked no forgiveness the other condemned himself and sought for the pardon of his sins And by our Saviours own determination took the right method of attaining Justification thereby In the 5th of the Rom. v. 16. The Apostle treating of the difference between Adams sin and the condemnation introduced thereby and the Salvation we have by that tells us And not as it was by one that sinned so is the gift for the judgement was by one to condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the free gift is of many offences unto justification By the free gift of many offences is meant the pardon of them and the pardon of them is unto Justification that is pardon of sin amounts to Justification and upon pardon we are actually justified We are often said in Scripture to have pardon and remission of sins by Christs blood And in the 5th of the Rom. and the 9 vers we are there said to be justified by his blood Much more now being justified by his blood shall we be saved from wrath through him By all which we are told that the scripture generally intends by justification and pardon one and the same thing Secondly The whole advantage and benefit of that satisfaction upon which we come to be justified before God is often issued into the pardon of sin and by the Scripture comprized therein If we look to the Types and Prefigurations of that satisfaction under the Law the grand end and signification of them was the removing and purging of sin This the Apostle tells us Heb. 9.22 Without shedding of blood is no remission And in the 26 ver he sayes Christ had once appeared in the end of the world