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aimed at by satisfaction. That the curse of the law be not executed, that the wrath to come be not poured out, is the utmost reach of the death of Christ, considered as satisfactory. Yea, in itself, as only such, it proceedeth not so far as to give us a right to escape these things, but only presents that to the justice of God, whereby it may be preserved in all its glory, severity, and exact purity, though these things be not inflicted on us. This, I say, I conceive to be the utmost tendency of the death of Christ as satisfactory. That condemnation cannot possibly de facto follow, where such satisfaction hath been made, is immediately from the equity of justice so repaired as above. For positive good things in grace and glory by satisfaction alone, they are not at all respected.

(2.) There is the merit of the death of Christ, and that principally intendeth the glory of God in our enjoying those good things, whereof it is the merit or desert. And this is the foundation of that right whereof we treat. When Christ hath merited for us, it is just and equal we should have; that is, we have a right unto it; and this before believing. Faith gives us actual possession as to some part, and a new pactional right as to the whole; but this right or that equalling of things upon divine constitution," whereby it becomes just and right that we should obtain the things purchased by it, is from the merit of Christ alone. What Christ hath merited is so far granted, as that they for whom it is so merited have a right unto it.

The sum then of what we have to prove is,

That the merit of the death of the Lord Jesus hath, according to the constitution of the Father, so procured of him the good things aimed at and intended thereby, that it is just, right, and equal, that they for whom they are so pro-, cured, should certainly and infallibly enjoy them at the ap-pointed season; and therefore unto them they have an actual right even before believing; faith itself being of the number of those things so procured.

All which I prove as followeth ;

1. The very terms before mentioned enforce no less. If. it be justum before their believing, that those for whom Christ died, should enjoy the fruits of his death; then have.

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Jus est operatio illa qua sit æqualitas: Pesant. in Tom. 22, æ. q. 57.

they even before believing, jus, or a right thereunto; for 'jus est, quod justum est,' that it is right and equal that they should enjoy those fruits is manifest. For,

(1.) It was the engagement of the Father to the Son, upon his undertaking to die for them, that they should so do; Isa. liii. 10-12.

(2.) In that undertaking he accomplished all that was of him required; John xvii. 4.

2. That which is merited and procured for any one, thereunto he for whom it is procured, certainly hath a right. That which is obtained for me, is mine in actual right, though not perhaps in actual possession. The thing that is obtained is granted by him of whom it is obtained, and that unto them for whom it is obtained. In some sense or other, that is a man's which is procured for him. In saying it is procured for him we say no less. If this then be not in respect of possession, it must be in respect of right. Now all the fruits of the death of Christ are obtained, and procured by his merit for them for whom he died. He obtains for them eternal redemption; Heb. ix. 12. purchasing them with his own blood; Acts xx. 28. Heb. ii. 14. 1 Pet. i. 18. Gal. i. 4. Rev. xiv. 3, 4. The very nature of merit described by the apostle, Rom. iv. 4. infers no less. Where merit intercedes the effect is reckoned as of debt; that which is my due debt, I have right unto. The fruits of the death of Christ, are the issues of merit, bottomed on God's gracious acceptation, and reckoned as of debt. He for whom a ransom is paid, hath a right unto his liberty by virtue of that payment.

3. 2 Pet. i. 1. the saints are said to obtain precious faith through the righteousness of God. It is a righteous thing with God, to give faith to them for whom Christ died; because thereby they have a right unto it: faith being amongst the most precious fruits of the death of Christ, by virtue thereof becometh their due for whom he died..

4. The condition of persons under merit and demerit, in respect of good or evil is alike: the proportion of things re-quires it. Now men under demerit are under an obligation unto punishment: and it is a righteous thing with God, to recompense tribulation unto them; 2 Thess. i. 6. It being the judgment of God, that they who do such things, are worthy of death;' Rom. i. 32. They then who are under

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merit, have also a right unto that whereof it is the merit. It is not of any force to say, that they are not under that merit, but only upon condition. For this is, first, false: secondly, with God this is all one as if there were no condition at the season and term appointed; for the making out the fruit of that merit, as hath been declared. Neither yet to object, that it is not their own merit, but of another which respects them that other being their surety, doing that whereby he merited only on their behalf: yea in their stead, they dying with him; though the same in them could not have been meritorious, they being at best, mere men; and at worst, very sinful men.

5. A compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons, that condition being completely fulfilled as it was in the death of Christ, claim being made of the promise, according to the tenor of the compact, and the persons presented for the enjoyment of it, surely those persons have an actual right unto it; that all this is so, see Isa. xlix. 2-6, &c. Psal. ii. 2-5. Isa. liii. 10-12. John xvii. 3. ii. 21. Heb. ii.

And so much for this also, concerning the issue of the death of Christ, and the right of the elect to the fruits of it before believing.

CHAP. XII.

Of the way whereby they actually attain and enjoy faith and grace, who have a right thereunto by the death of Christ.

THE way and causes of bestowing faith on them, who are under the condition before described, is the next thing to be inquired after.

What are the thoughts of God from eternity concerning those for whom Christ was to die, with the state they are left in, in relation to those thoughts; as also what is the will of God towards them, immediately upon the consideration of the death of Christ, with the right which to them accrues thereby, being considered; it remaineth, I say, that we declare the way and method, whereby they obtain faith through the righteousness of God.

And here we must lay down certain positions: as,

1. Notwithstanding the right granted them for whom
Christ died, upon his death, to a better state and condition
in due time; that is, in the season, suiting the infinitely wise
sovereignty of God, yet as to the present condition in point
of enjoyment, they are not actually differenced from others;
their prayers are an abomination to the Lord; Prov. xxviii. 9.
all things are to them unclean; Tit. i. 15. they are under
the power of Satan; Eph. ii. 2, in bondage unto death;
Heb. ii. 14. obnoxious to the curse, and condemning power
of the law in the conscience; Gal. iii. 13. having sin reigning
in them; Rom. vi. 17, &c.

2. What spiritual blessings soever are bestowed on any
soul, I mean peculiarly distinguishing mercies and graces,
they are all bestowed and collated for Christ's sake; that is,
they are purchased by his merit, and procured by his inter-
cession thereupon.

That supernatural graces cannot be traduced from any.
natural faculty, or attained by the utmost endeavour of na-
ture, howsoever affected with outward advantages, I now
take for granted. These things I looked upon as the free
gifts of love: so the Scripture; John xv. 5. 2 Cor. iii. 5.
Eph. ii. 8. 1 Cor. iv. 7. Eph. ii. 10. Matt. xi. 25, 26. Acts
xvi. 14, &c.

Now the dispensation of all these, as it is through Christ,
so they are for Christ. On whomsoever they are bestowed
it is for Christ's sake. For instance, Peter and Judas are
unbelievers. Faith is given to Peter, not to Judas, Whence
is this difference? Presupposing God's sovereign discrimi-
nating purpose, the immediate procuring cause of faith for
Peter, is the merit of Christ. To us it is given on the be-
half of Christ to believe on him;' Phil. i. 20. We are
blessed with all spiritual blessings in him;' Eph. i.3. What-
soever is in the promise of the covenant, is certainly of his
procurement; for therefore he is the surety; Heb. vii. 22.
And his blood, the ransom he paid, is the blood of the co-
venant; Matt. xxvi. 28. Whereby all the promises thereof,
become in him yea, and in him Amen;' 2 Cor. i. 20. And
whether faith be of the blessings of the covenant, and con-
cluded in the promise thereof or no, let the Scripture be
judge; Jer. xxxi. 31, 32. Ezek. xxxvi. 26. Heb. viii. 9—11.

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Furthermore, what we have through him, we have for him. All these things being made out on this condition, that he: should make his soul an offering for sin;' Isa. liii. 10.

3. That all the procurements of the death of Christ in the behalf of his, are to be made out by virtue of a stipulation sub termino: or in respect of their actual collation and bestowing, they are to be made out in the season limited and. appointed by the will of the Father. Of this before.

4. No blessing can be given us for Christ's sake, unless, in order of nature, Christ be first reckoned unto us.

Here I must do two things;

(1.) Declare what I mean by reckoning Christ unto us: and then,

(2.) Prove the assertion as laid down.

(1.) God's reckoning Christ, in our present sense, is the imputing of Christ unto ungodly, unbelieving sinners, for whom he died, so far, as to account him theirs, to bestow faith and grace upon them for his sake.

This then I say, at the accomplishment of the appointed time, the Lord reckons, and accounts, and makes out his Son: Christ, to such and such sinners, and for his sake gives them faith, &c. Exercising of love actually in the bestowing of grace upon any particular soul, in a distinguishing manner, for Christ's sake, doth suppose this accounting of Christ to be his, and from thence he is so indeed; which is the present: thesis. And,

(2.) This may be proved. For,

[1.] Why doth the Lord bestow faith on Peter, not on Judas? Because Christ dying for Peter, and purchasing for. him the grace of the covenant, he had a right unto it, and God according to his promise bestowed it; with Judas, it was not so. But then, why doth the Lord bestow faith on Peter at the fortieth year of his age, and not before, or after? Because then the term is expired, which upon the purchase, was by the counsel of God's will prefixed to the giving in, the beginning of the thing purchased unto him. What then doth the Lord do, when he thus bestoweth faith on him? For Christ's sake, his death procuring the gift, not moving the will of the giver, he creates faith in him, by the way and means suited to such a work; Eph. i. 18, 19. ii. 1, &c. If then this be done for Christ's sake, then is Christ made ours,

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