C H A P. I. iniptitat. of Chrißs Acrtive and Pa f fiv, obedience. 43 may be called fo interpretativly, in this refpet, that there is fuck indifio- lubie connexion betwixt the two , that the one inferreth the other , neceffi- tate confequentir. And this is all that can be proved from Rpm. 4: 6, r7, r i. He addeth. Even as the aft of the Phyfician , by which be recovereth his patient from his fic&nefs , may , withfull propriety of [peach , be called that aft, whereby he refloreth him to hit health. Ant The Phyfician purging away the humors, the caufes of the diflemper , is thecaufenf health , by being the caufa removens prohibens ; becaufe ex nature rei , health followeth upon the removal of that, which caufed the diflen, per ; but the connexion of pardon & of imputation of Righteotifnefs is not ex natura rei, but ex libera Dei conftitutione : conne- 6ting the caufes of both together. His next Gmilitudeo.f the fun , difpelling darknefs, &filling the aire with light, is aslittle tothepurpofe; becaufe here is a natural necefrary canfequence , light necefharily expelling dark- nefs ; which is denied in our cafe. Hence there is no ground for what he ad- deth , when he faith. In like manner , God loth not heal fn, that is forgive fin, by one all, dry refiere the life of righteoufnefi, that is impute ri :hteouJne fs, by another alt at all differing from it , but in & by one áT the fame punttnal & precife ad he doth the one & the other. For we are not here enquiring , after the onenefs or diverfitieof God's a&s in a Philofophical manner : God can do many things by one Phyfical a& : but we are enquireing concerning the Effeéts, whether they be one precife thing , flowing from one moral caufe; or fo diverfe , as to require diverfe moral caufes, & grounds, or whether the one doth natu- rally & effentially include th.e Other , as being botlfbut one thing. His following words would feem .ro. (peak to this , when he faith, forgive - nef offins , d7' imputation of kighteoufne,( are but two different names, expref ens, orconfiderationr of one & the lame thing - one iir:the fame ad of God is fòmetimea called forgivnefs of fins , d? fometimes an imputing of &ighteoufnefs ; & the for - givnefs of fins it fometirres called an imputing of righteo:+fnefs , to ¡hem ¿s figni fie that a man needs nothing to a compleet Righteoufnefr, crauflification, but the for4 givnefr of his fins: And againethe Imputing. of R:ghteonfnefs is femetime¡ called the forgivenefs of fins, to chew that God bath no other Rjghteoufnef r to conferee upon a fanner, but that which flandeth in forgivnefs of fins. Anf This is but gratis dawn; nothing at all is proved : Thefe two, pardon of fins & imputation of kighteoufnefr , are two damn& parts` of one compleet favour, and blef ing granted ofGod , in orderto one compleet bleffednefs, confining likewife in two parts, to wit, in freedome from punishment, which was deferved, & in right to the promifed inheritance which was lon : And becaufe thefe two, both in the caufe, and in theefhed, are infeparable conjoined by the Lord; therefore , the mentioning of the one may & doth import & figni- .fie both , by a Synecdoche : And hence no man , with reafon., can inferre, that they are both one & the fame precife thing , flowing from one & the fame precife caufe , and import only the different names , expreffious orcon- fiderationsof one & the fame thing , Chrin's obedience to the Law , and his fuffering for fin , were not one & the fame thing under various confidera- -tions, or names, but diftind parts of one compleet Surety Righteoufnefs : no more can the effects, that flow therefrom, be accounted one & the:fame Hhh thing, e ;.
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