not [reconciled] which reconciling, though it denotes a time somewhat past, yet it is by the imperfect time, denoting that the thing begun was not perfected. For this work Christ began towards all in the days of his flesh, yea and long before; for He was the mediator from the beginning, and the lamb slain from the foundation of the world: but in his flesh, after he had perfectly fulfilled the law and the righteousness thereof, had rent the veil, and made way for the more clear and universal revelation of the gospel to all, both Jew and Gentile; he gave up himself a most satisfactory sacrifice for sin; which becomes effectual to as many as receive him in his inward appearance, in his light in the heart. Again, this very place sheweth that no other reconciliation is intended, but the opening of a door of mercy upon God's part, and a removing of wrath for sins that are past; so as men, notwithstanding their sins, are stated in a capacity of salvation: for the apostle, in the following verse, saith, "Now then we are ambassadors for Christ, as though God did beseech you by us : we pray you in Christ's stead be ye reconciled to God. For if their reconciliation had been already perfectly accomplished, what need any intreating them to be reconciled; Ambassadors are not sent after a peace already perfected, and reconciliation made, to intreat for a reconciliation; for that implies a manifest contradiction.

Secondly, They object verse 21st of the same

chapter, "For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him." From whence they argue, That as our sin is imputed to Christ, who had no sin; so Christ's righteousness is imputed to us, without our being righteous.

But this interpretation is easily rejected; for though Christ bare our sins, and suffered for us, and was among men accounted a sinner, and numbered among transgressors; yet that God reputed him a sinner, is no where proved. For it is said, "He was found before him holy, harmless, and undefiled, neither was there found any guile in his mouth." Heb. vii. 26. 1 Pet. ii. 22. That we deserved these things, and much more for our sins, which he endured in obedience to the Father, and according to his counsel, is true; but that ever God reputed him a sinner, is denied: neither did he ever die that we should be imputed righteous, though no more really such than he was a sinner, as hereafter appears. For indeed, if this argument hold, it might be stretched to that length, as to become very pleasing to wicked men that love to abide in their sins: for if we be made righteous, as Christ was made a sinner, merely by imputation; then as there was no sin, not in the least, in Christ, so it would follow, that there needed no more righteousness, no more holiness, no more inward sanctification in us, than there was sin in him. So then, by his [being made sin for

s] must be understood his suffering for our sins, that we might be made partakers of the grace purchased by him; by the workings whereof we are made the righteousness of God in him. For that the apostle understood here a being made really righteous, and not merely a being reputed such, appears by what follows, seeing in verse 14, 15, 16. of the following chapter, he argues largely against any supposed agreement of light and darkness, righteousness and unrighteousness; which must needs be admitted, if men are to be reckoned ingrafted in Christ, and real members of him, merely by an imputative righteousness, wholly without them, while they themselves are actually unrighteous.

And to conclude this proposition, let none be so bold as to mock God, supposing themselves justified and accepted in the sight of God, by virtue of Christ's death and sufferings, while they remain unsanctified and unjustified in their own hearts, and polluted in their sins, lest their hope prove that of the hypocrite, which perisheth. Job viii. 13. Neither let any foolishly imagine, that they can by their own works, or by the performance of any ceremonies or traditions, or by the giving of gold or money, or by afflicting their bodies in will worship and voluntary humility, or foolishly striving to conform their way to the outward letter of the law, flatter themselves that they merit before God, or draw a debt upon him, or that any man or men

have power to make such kind of things effectual to their justification, lest they be found foolish boasters, and strangers to Christ and his righteousness indeed. But blessed for ever are they, that having truly had a sense of their own unworthiness and sinfulness, and having seen all their own endeavours and performances fruitless and vain, and beheld their own emptiness, and the vanity of their vain hopes, faith, and confidence, while they remained inwardly pricked, pursued, and condemned by God's holy witness in their hearts, and so having applied themselves thereto, and suffered his grace to work in them, are become changed and renewed in the spirit of their minds, passed from death to life, and know Jesus arisen in them, working both the will and the deed; and so having put on the Lord Jesus Christ, in effect are clothed with him, and partake of his righteousness and nature; such can draw near to the Lord with boldness, and know their acceptance in and by him; in whom, and in as many as are found in him, the Father is well pleased.

CONCERNING PERFECTION.

In whom this pure and holy birth is fully brought forth, the body of death and sin comes to be crucified and removed, and their hearts united and subjected to the truth; so as not to obey

any suggestions or temptations of the evil one, but to be free from actual sinning and transgressing of the law of God, and in that respect perfect: yet doth this perfection still admit of a growth; and there remaineth always in some part a possibility of sinning, where the mind doth not most diligently and watchfully attend unto the Lord.

Since we have placed justification in the revelation of Jesus Christ in the heart, there working his works of righteousness, and bringing forth the fruits of the Spirit, the question is, How far he may prevail in us while we are in this life, or we over our souls' enemies, in and by his strength? Those that plead for justification wholly without them, merely by imputative righteousness, denying the necessity of being clothed with real and inward righteousness, do consequently affirm, "That it is impossible for a man, even the best of men, to be free of sin in this life, which they say, no man ever was; but on the contrary that none can, neither of himself nor by any grace received in this life (O wicked saying against the power of God's grace) keep the commandments of God perfectly; but that every man doth break the commandments in thought, word, and deed;" whence they also affirm, as was a little before observed, "That the very best actions of the saints, their prayers, their worships, are impure