A plain and familiar discourse on justification being the substance of four sermons, preach'd at the morning-lecture, at Pinners-Hall, in Broad street, the third, tenth, seventeenth, and twenty fourth days of September, 1693 / by Elias Keach.
and for divers Reasons I thought it convenient to pitch on this Subject of Justification. The Apostle in the foregoing Verse, informs us of the miserable State that all Men are in by Nature,
and for diverse Reasons I Thought it convenient to pitch on this Subject of Justification. The Apostle in the foregoing Verse, informs us of the miserable State that all Men Are in by Nature,
and to be defended from that Curse and Wrath that was due to us by reason of Sin. and that is freely by God's Grace, through the Redemption that is in Jesus Christ.
and to be defended from that Curse and Wrath that was due to us by reason of Sin. and that is freely by God's Grace, through the Redemption that is in jesus christ.
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And the 1. Cause is the undeserved Grace and Favour of God. 2. The meritorious Cause is the Redemption and Reconciliation purchased by Christ. 3. The Instrumental Cause, or rather that which evidences, that it is imputed, is Faith. 4. The Final Cause, is the Glory of God,
And the 1. Cause is the undeserved Grace and Favour of God. 2. The meritorious Cause is the Redemption and Reconciliation purchased by christ. 3. The Instrumental Cause, or rather that which evidences, that it is imputed, is Faith. 4. The Final Cause, is the Glory of God,
but here it doth properly imply, such deliverance that is brought to pass by paying of a Ransom, according as Christ saith, Mat. 20.28. And to give his Life a Ransom for many.
but Here it does properly imply, such deliverance that is brought to pass by paying of a Ransom, according as christ Says, Mathew 20.28. And to give his Life a Ransom for many.
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4. Shew you the Nature of that Faith which apprehends and applies this Righteousness; and which is sometimes said to justifie us, as Rom. 4.5. But to him that worketh not, but believeth on him that justifieth the ungodly;
4. Show you the Nature of that Faith which apprehends and Applies this Righteousness; and which is sometime said to justify us, as Rom. 4.5. But to him that works not, but Believeth on him that Justifieth the ungodly;
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how sad and woful our case is, by reason of Sin. 2. This must also be considered, that Mankind, You, and I, every one of us by Nature are Children of Wrath, and stand charged at God's Barr, where we must plead,
how sad and woeful our case is, by reason of Sin. 2. This must also be considered, that Mankind, You, and I, every one of us by Nature Are Children of Wrath, and stand charged At God's Bar, where we must plead,
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Now to prove that he is guilty, there appears against him three substantial Witnesses. First, God himself is a Witness against the Sinner, Mal. 3.5. I will be a swift Witness against the Sorcerers, and against the Adulterers, &c. (saith God.) He that knows every vain Lust and unprofitable Thought;
Now to prove that he is guilty, there appears against him three substantial Witnesses. First, God himself is a Witness against the Sinner, Malachi 3.5. I will be a swift Witness against the Sorcerers, and against the Adulterers, etc. (Says God.) He that knows every vain Lust and unprofitable Thought;
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In whose memory is recorded all the Thoughts that ever thou didst think, all the words that ever thou didst speak, he will be a swift Witness against thee, that thou art guilty of many grievious Sins:
In whose memory is recorded all the Thoughts that ever thou didst think, all the words that ever thou didst speak, he will be a swift Witness against thee, that thou art guilty of many grievious Sins:
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The Law is broken and trampled upon, and that will rise up against the Sinner, and will plead against him, that it was despised and trampled under foot.
The Law is broken and trampled upon, and that will rise up against the Sinner, and will plead against him, that it was despised and trampled under foot.
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Moses accuses, or his Law accuses every Soul, who continues not in all things contained therein to do them, Gal. 3.10. That Soul must perseveringly, continue in doing all things that the Law requires, that expects to be Justified by it.
Moses accuses, or his Law accuses every Soul, who continues not in all things contained therein to do them, Gal. 3.10. That Soul must perseveringly, continue in doing all things that the Law requires, that expects to be Justified by it.
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Thirdly, This must also be considered, every Man's Conscience will also naturally accuse him, not only God will be a swift Witness against the Sinner and his Law,
Thirdly, This must also be considered, every Man's Conscience will also naturally accuse him, not only God will be a swift Witness against the Sinner and his Law,
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if the Soul be not Justified, Rom. 2.14, 15, 16. The Apostle speaking of the Gentiles, (saith he) For when the Gentiles, which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves, which shew the work of the Law written in their Hearts, their Conscience also bearing Witness,
if the Soul be not Justified, Rom. 2.14, 15, 16. The Apostle speaking of the Gentiles, (Says he) For when the Gentiles, which have not the Law, do by Nature the things contained in the Law, these having not the Law, Are a Law unto themselves, which show the work of the Law written in their Hearts, their Conscience also bearing Witness,
So that you see that Conscience will accuse the Sinner, if he be not Justified. Then Conscience will receive a clear Light, that he may Sum up all the Crimes and wicked Acts,
So that you see that Conscience will accuse the Sinner, if he be not Justified. Then Conscience will receive a clear Light, that he may Sum up all the Crimes and wicked Acts,
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why the Sentence of Eternal Death and Wrath? Why the Sentence of Eternal Burnings should not pass on thee? What hast thou to say? What hast thou to Plead? Consider my Beloved what you would say?
why the Sentence of Eternal Death and Wrath? Why the Sentence of Eternal Burnings should not pass on thee? What hast thou to say? What hast thou to Plead? Consider my beloved what you would say?
he will find out the Achon, he will find out all thy Sins, and discover the naughtiness of thy Heart, there is no Place to hide thy Villany in, there is no corner so secret,
he will find out the Achon, he will find out all thy Sins, and discover the naughtiness of thy Heart, there is no Place to hide thy Villainy in, there is no corner so secret,
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nothing can hide the cursed Plagues of our Hearts from Gods Eyes, therefore those that trust to their own Hearts, will miserably deceive themselves. Or,
nothing can hide the cursed Plagues of our Hearts from God's Eyes, Therefore those that trust to their own Hearts, will miserably deceive themselves. Or,
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and say Lord, I have many times kneelled down and cryed to thee? Will you plead your Religious duties, Will you plead your observation of Ordinances? Why alas!
and say Lord, I have many times kneeled down and cried to thee? Will you plead your Religious duties, Will you plead your observation of Ordinances? Why alas!
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Nay, Religious Duties performed from a right Principle, will not defend you from God's Justice, because your Doings cannot satisfie God's Justice for your horrid Crimes, and Rebellions against him: Or,
Nay, Religious Duties performed from a right Principle, will not defend you from God's justice, Because your Doings cannot satisfy God's justice for your horrid Crimes, and Rebellions against him: Or,
can Faith Justifie us in the sight of God? Can our Repentance do it? Can habits of Grace (as one words it) do it? Do these acquit us? Do any Works of Righteousness which we have done, do,
can Faith Justify us in the sighed of God? Can our Repentance do it? Can habits of Grace (as one words it) doe it? Do these acquit us? Do any Works of Righteousness which we have done, do,
you must not only have the notion of it, but you must have the Feeling Apprehensions of it, upon your Hearts. 2. You must have the Apprehension of the want of that Righteousness in your selves;
you must not only have the notion of it, but you must have the Feeling Apprehensions of it, upon your Hearts. 2. You must have the Apprehension of the want of that Righteousness in your selves;
on of their Apostacy, and the want of perfect Righteousness in themselves that fly to Christ. 3. You must consider the Greatness, Power, Holiness, Justice,
on of their Apostasy, and the want of perfect Righteousness in themselves that fly to christ. 3. You must Consider the Greatness, Power, Holiness, justice,
they do not meditate on the holy nature of God, which would presently inform them that God cannot accept of one (into his Bosom) that is unclean and impure.
they do not meditate on the holy nature of God, which would presently inform them that God cannot accept of one (into his Bosom) that is unclean and impure.
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or that he hath never sinned, or is not guilty of the Fact. That is not the meaning of it, as you may see, Rom. 4.5. But to him that worketh not, but believeth on him that Justifieth the Ungodly &c. or that defendeth the Ungodly;
or that he hath never sinned, or is not guilty of the Fact. That is not the meaning of it, as you may see, Rom. 4.5. But to him that works not, but Believeth on him that Justifieth the Ungodly etc. or that defendeth the Ungodly;
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and without inherent Sin. 2. Neither is Justification a meer and bare Pardon and Forgiveness of SIN. 3. Consider none but such Persons, who be Inherently Just,
and without inherent Sin. 2. Neither is Justification a mere and bore Pardon and Forgiveness of SIN. 3. Consider none but such Persons, who be Inherently Just,
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tho' they are not Just in themselves, yet they are made Just thro' the Imputation of anothers Righteousness. 4. Consider none that were once unjust can be made just again,
though they Are not Just in themselves, yet they Are made Just through the Imputation of another's Righteousness. 4. Consider none that were once unjust can be made just again,
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therefore when the Apostle saith, If we confess our Sins, he is faithful and just to forgive us our Sins, &c. 1. Joh. 1.9. we are to consider, First, it refers to God's Promise and Faithfulness.
Therefore when the Apostle Says, If we confess our Sins, he is faithful and just to forgive us our Sins, etc. 1. John 1.9. we Are to Consider, First, it refers to God's Promise and Faithfulness.
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and if he in Christ declares himself well satisfied, shall we seek out another way? When God declares that he is well pleased in no other way, Neither is there Salvation in any other;
and if he in christ declares himself well satisfied, shall we seek out Another Way? When God declares that he is well pleased in no other Way, Neither is there Salvation in any other;
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for there is none other name under Heaven given among Men, whereby we must be saved, Act. 4.12. 7. And lastly, Therefore to be Justified is to be acquitted and declared Just, through the Redemption that is in Jesus Christ,
for there is none other name under Heaven given among Men, whereby we must be saved, Act. 4.12. 7. And lastly, Therefore to be Justified is to be acquitted and declared Just, through the Redemption that is in jesus christ,
'tis not his making of us inherently so, but his pronouncing of us Just and Righteous, through the Imputation of Christ's Righteousness, Justification is taken in Scripture,
it's not his making of us inherently so, but his pronouncing of us Just and Righteous, through the Imputation of Christ's Righteousness, Justification is taken in Scripture,
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and that is Condemnation for a Man to be declared Unjust, through the Fall of the first Adam: So now we are declared (even every Bellever) Just, through the Imputation of the Righteousness of the second Adam, and that is by the Lord Jesus.
and that is Condemnation for a Man to be declared Unjust, through the Fallen of the First Adam: So now we Are declared (even every Bellever) Just, through the Imputation of the Righteousness of the second Adam, and that is by the Lord jesus.
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A Plain and Familiar DISCOURSE ON Justification, &c. SERMON II. ROM. 3. xxiv. Being Justified freely by his Grace through the Redemption that is in Jesus Christ. DOctrine.
A Plain and Familiar DISCOURSE ON Justification, etc. SERMON II ROM. 3. xxiv. Being Justified freely by his Grace through the Redemption that is in jesus christ. Doctrine.
I shall now proceed to the next thing, namely, to prove to you, that Justification is taken in Scripture, to declare or pronounce a Man Just or Righteous upon Tryal;
I shall now proceed to the next thing, namely, to prove to you, that Justification is taken in Scripture, to declare or pronounce a Man Just or Righteous upon Trial;
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I say, it is not infusing Wickedness into the Wicked, that makes him wicked; nor their infusing Righteousness into the Righteous, that makes him righteous.
I say, it is not infusing Wickedness into the Wicked, that makes him wicked; nor their infusing Righteousness into the Righteous, that makes him righteous.
if you will but take notice what Justification is, according to the sence of Divine Truth. Vide Prov. 17.15. He that justifieth the Wicked, and he that condemneth the Just, even they both are abomination to the LORD.
if you will but take notice what Justification is, according to the sense of Divine Truth. Vide Curae 17.15. He that Justifieth the Wicked, and he that Condemneth the Just, even they both Are abomination to the LORD.
and commending that in the Wicked which he never had. So Job the 27.85. God forbid that I should justifie you, &c. What is the meaning there? Why, it is that I should pronounce the Sentence on your side, that I should declare you to be Righteous in all that you do and have said.
and commending that in the Wicked which he never had. So Job the 27.85. God forbid that I should justify you, etc. What is the meaning there? Why, it is that I should pronounce the Sentence on your side, that I should declare you to be Righteous in all that you do and have said.
Job don't intend that he could infuse Righteousness into them, but he would not defend them in their Doings. So Isai. 53.11. By his knowledge shall my righteous Servant justifie many, i. e.
Job don't intend that he could infuse Righteousness into them, but he would not defend them in their Doings. So Isaiah 53.11. By his knowledge shall my righteous Servant justify many, i. e.
it doth not mean that Wisdom is made Just by her Children, but approved Just; her Children do not infuse Righteousness into her, but declare her Just and Righteous.
it does not mean that Wisdom is made Just by her Children, but approved Just; her Children do not infuse Righteousness into her, but declare her Just and Righteous.
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for the Righteousness that Justifies God's Israel is Christ, (there is their Glory) they have none in themselves. See also 1 Cor. 1.30. Who of God is made unto us Wisdom and Righteousness, and Sanctification and Redemption, who of God is made unto us, or imputed unto us, Wisdom, Righteousness, &c. See 2 Cor. 5.21. For he hath made him to be Sin, (not to bear the punishments due to our Sins only) but he hath made him to be Sin for us, who knew no Sin. How? That we might be made the Righteousness of God in him.
for the Righteousness that Justifies God's Israel is christ, (there is their Glory) they have none in themselves. See also 1 Cor. 1.30. Who of God is made unto us Wisdom and Righteousness, and Sanctification and Redemption, who of God is made unto us, or imputed unto us, Wisdom, Righteousness, etc. See 2 Cor. 5.21. For he hath made him to be since, (not to bear the punishments due to our Sins only) but he hath made him to be since for us, who knew not Sin. How? That we might be made the Righteousness of God in him.
Pray, for your Souls sake take notice of this place, observe this Text well, note (1) Our Sins were imputed unto him (not the punishment due to them only) that his Righteousness might be imputed unto us, that we might be accounted righteous with his Righteousness;
Pray, for your Souls sake take notice of this place, observe this Text well, note (1) Our Sins were imputed unto him (not the punishment due to them only) that his Righteousness might be imputed unto us, that we might be accounted righteous with his Righteousness;
and as he shook Hands with the Father in the Covenant of Grace (for I don't know of three Covenants) as he shook Hands, I say, with the Father in the Covenant of Grace,
and as he shook Hands with the Father in the Covenant of Grace (for I don't know of three Covenants) as he shook Hands, I say, with the Father in the Covenant of Grace,
Yet these were not capable of Embracing this, nor knowing this, nor improving this Justification, till such time that they had Faith, by which they did see into this, and apply it unto themselves.
Yet these were not capable of Embracing this, nor knowing this, nor improving this Justification, till such time that they had Faith, by which they did see into this, and apply it unto themselves.
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Yet he declares they shall first come 〈 ◊ 〉 kiss his Hand, and acknowledge his Benefits 〈 … 〉 to be Justified; so it is here, Faith kissing as 〈 … 〉 God, acknowledges his Benefits in Jesus Christ,
Yet he declares they shall First come 〈 ◊ 〉 kiss his Hand, and acknowledge his Benefits 〈 … 〉 to be Justified; so it is Here, Faith kissing as 〈 … 〉 God, acknowledges his Benefits in jesus christ,
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for it was God (my Beloved) who found out the Surety, it was he (even the Father) that did make him the Head of the Body of the Elect. It was he that did six on this Medium, that we should believe before we should be declared Just in our own Consciences;
for it was God (my beloved) who found out the Surety, it was he (even the Father) that did make him the Head of the Body of the Elect. It was he that did six on this Medium, that we should believe before we should be declared Just in our own Consciences;
But thus much as to what Justification is. III. I am to prove, that Justification is wholly of the free Grace of God, through the Redemption that is in Jesus Christ;
But thus much as to what Justification is. III. I am to prove, that Justification is wholly of the free Grace of God, through the Redemption that is in jesus christ;
that Justice might be satisfied, and yet we freely pardoned, Rom. 3.26. To declare I say at this time his Righteousness, that hemight be just, and the Justifier of him which believeth in Jesus.
that justice might be satisfied, and yet we freely pardoned, Rom. 3.26. To declare I say At this time his Righteousness, that hemight be just, and the Justifier of him which Believeth in jesus.
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2. Consider God is the Efficient Cause, for God was at the Liberty of his own Will (I mean the Father) to choose whether he would find out a way to Justifie and save Mankind, or the sallen Angels, or leave them both;
2. Consider God is the Efficient Cause, for God was At the Liberty of his own Will (I mean the Father) to choose whither he would find out a Way to Justify and save Mankind, or the sallen Angels, or leave them both;
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which did induce him to six on this great design, he could see nothing in Man. Neither was there any thing in us to present to God, by which prevail with him to shew us Mercy, Rom. 5.7, 8. For scarcely for a Righteous Man will one die;
which did induce him to six on this great Design, he could see nothing in Man. Neither was there any thing in us to present to God, by which prevail with him to show us Mercy, Rom. 5.7, 8. For scarcely for a Righteous Man will one die;
which we, nor all the Angels in Heaven could not do. We could not sind any Ransom, Job 33.24. Then is he Gracious unto him, and saith, deliver him from going down to the Pit, I have found a Ransom.
which we, nor all the Angels in Heaven could not do. We could not sind any Ransom, Job 33.24. Then is he Gracious unto him, and Says, deliver him from going down to the Pit, I have found a Ransom.
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Though Popish Expositors tell us thus, I (saith the Papist ) have found a Ransom, i.e. I have sound his good Works, I have found his Repentance, I have found his Tears, I have found his Prayers, I have found his Alms-deeds, and I see that in him which I saw not before,
Though Popish Expositors tell us thus, I (Says the Papist) have found a Ransom, i.e. I have found his good Works, I have found his Repentance, I have found his Tears, I have found his Prayers, I have found his Almsdeeds, and I see that in him which I saw not before,
and woe to us for all good Works, Repentance, Tears, and Alms-deeds, and Humiliation; none of these are a Ransom. No, Christ is our Ransom, and the price of our Redemption, and this Ransom the Father found out for us.
and woe to us for all good Works, Repentance, Tears, and Almsdeeds, and Humiliation; none of these Are a Ransom. No, christ is our Ransom, and the price of our Redemption, and this Ransom the Father found out for us.
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6. To manifest farther the infinite Grace of God the Father, consider the Costliness of our Ransom. God had but one only Son, in whom his Soul delighted;
6. To manifest farther the infinite Grace of God the Father, Consider the Costliness of our Ransom. God had but one only Son, in whom his Soul delighted;
and that lay in his Bosom, and near to his Heart, yet this his Son was offered to be our Ransom, Isa. 42.1. compared with Rom. 5.15. &c. Much more the Grace of God, and the gift by Grace, which is by one Man Jesus Christ, hath abounded unto many:
and that lay in his Bosom, and near to his Heart, yet this his Son was offered to be our Ransom, Isaiah 42.1. compared with Rom. 5.15. etc. Much more the Grace of God, and the gift by Grace, which is by one Man jesus christ, hath abounded unto many:
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and his being sent, is ascribed to God's infinite Love; God so loved the World, that he gave his only Begotten Son, John 3.16. So John 17.8. And they have believed that thou didst send me.
and his being sent, is ascribed to God's infinite Love; God so loved the World, that he gave his only Begotten Son, John 3.16. So John 17.8. And they have believed that thou didst send me.
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9. Consider Christ is said to be Ordained before the Foundation of the World, 1 Pet. 1.19, 20. He ( i. e. Christ) was delivered by the determinate Council,
9. Consider christ is said to be Ordained before the Foundation of the World, 1 Pet. 1.19, 20. He (i. e. christ) was Delivered by the determinate Council,
11. The Father did anoint him to his Office, to Work out our Salvation, Isa. 61.1. Psal. 45.7. 12. The Father prepared him a Body, made of our Nature, to be laid down in our room and stead, to suffer the penalty of the Law, H•b. 10.5. 13. The Father commanded him to lay down his Life, to purchase those that he hath chosen, John 10.18. 14. The Father raised him from the Dead, on purpose that he might justifie us, 1 Cor. 6.14. 15. The holy Spirit is called the promise of the Father. Acts 1.4. 16. Hence God the Father is called the Father of all Mercies, 1 Cor. 1.3.
11. The Father did anoint him to his Office, to Work out our Salvation, Isaiah 61.1. Psalm 45.7. 12. The Father prepared him a Body, made of our Nature, to be laid down in our room and stead, to suffer the penalty of the Law, H•b. 10.5. 13. The Father commanded him to lay down his Life, to purchase those that he hath chosen, John 10.18. 14. The Father raised him from the Dead, on purpose that he might justify us, 1 Cor. 6.14. 15. The holy Spirit is called the promise of the Father. Acts 1.4. 16. Hence God the Father is called the Father of all mercies, 1 Cor. 1.3.
For the Law is broke, and he must find out a way to preserve the Sanction of the Law. 3. Because the Honour and Glory of the name of the Father might not be Eclipsed,
For the Law is broke, and he must find out a Way to preserve the Sanction of the Law. 3. Because the Honour and Glory of the name of the Father might not be Eclipsed,
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for we must not render the Son more kind to his People than the Father. 4. Because the Father is said to be our Justifier, Rom. 3.26. He declares us Righteous, and pronounces us Just.
for we must not render the Son more kind to his People than the Father. 4. Because the Father is said to be our Justifier, Rom. 3.26. He declares us Righteous, and pronounces us Just.
Use 1. O Believer! Let this be of use to stir you up, to look into the Channel in which the free Grace of God runs to us, it is in a way of Attonement,
Use 1. Oh Believer! Let this be of use to stir you up, to look into the Channel in which the free Grace of God runs to us, it is in a Way of Atonement,
A Plain and Familiar DISCOURSE ON Justification, &c. SERMON III. ROM. 3. xxiv. Being justified freely by his Grace, thro' the Redemption, that is in Jesus Christ. Doctrin.
A Plain and Familiar DISCOURSE ON Justification, etc. SERMON III. ROM. 3. xxiv. Being justified freely by his Grace, through the Redemption, that is in jesus christ. Doctrine.
Who is he that Condemneth? It is Christ that died, yea, rather that is risen again, who is even at the Right Hand of God, who also maketh Intercession for us.
Who is he that Condemneth? It is christ that died, yea, rather that is risen again, who is even At the Right Hand of God, who also makes Intercession for us.
and in accepting of him in our stead, and that to satisfie his Justice, who is the great and holy Judge, he being also our offended Creator, and our offended Creditor.
and in accepting of him in our stead, and that to satisfy his justice, who is the great and holy Judge, he being also our offended Creator, and our offended Creditor.
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But, 3. Take this Caveat by the way, we must not divide the matter of our Justification, these must not be separated the one from the other, i.e. the Active Obedience of Christ, and his Passive Obedience.
But, 3. Take this Caveat by the Way, we must not divide the matter of our Justification, these must not be separated the one from the other, i.e. the Active obedience of christ, and his Passive obedience.
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Therefore, by the whole Righteousness of Christ, namely, his holy Life, and Meritorious Death, we are Justified; not by his Death, excluding his holy Life;
Therefore, by the Whole Righteousness of christ, namely, his holy Life, and Meritorious Death, we Are Justified; not by his Death, excluding his holy Life;
but his holy Life, and bitter Death justifies us, and is the Meritorious Cause of our Justification. And my Beloved, consider, 1. That the first part is proved thus:
but his holy Life, and bitter Death Justifies us, and is the Meritorious Cause of our Justification. And my beloved, Consider, 1. That the First part is proved thus:
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not only a perfect Conformity to it for the present, but by a perpetual Conformity to it, in doing all that the Laws injoyns, according to the Tenure of it, do this and live, or do this, and thou shalt be Justified.
not only a perfect Conformity to it for the present, but by a perpetual Conformity to it, in doing all that the Laws enjoins, according to the Tenure of it, do this and live, or do this, and thou shalt be Justified.
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this was our due, and this Christ did in our stead, as our Surety, he did perfectly and perpetually keep the Law while he was on Earth in our Nature for us,
this was our due, and this christ did in our stead, as our Surety, he did perfectly and perpetually keep the Law while he was on Earth in our Nature for us,
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and he did fully satisfie, and make Compensation to the Sentence of the Law; he did undergo the penalty and punishment therein denounced, which was our due.
and he did Fully satisfy, and make Compensation to the Sentence of the Law; he did undergo the penalty and punishment therein denounced, which was our due.
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The Law is Confirmed, i. e. Established by our being Justified by the compleat Righteousness of the Lord Jesus Christ, by the perfect and compleat Conformity of the Lord Jesus to the Law;
The Law is Confirmed, i. e. Established by our being Justified by the complete Righteousness of the Lord jesus christ, by the perfect and complete Conformity of the Lord jesus to the Law;
Reason 1. Because it is by his Suffering for us, and in our nature, as our head Surety and Representative, bearing the penalty of the Law; he frees us from Hell:
Reason 1. Because it is by his Suffering for us, and in our nature, as our head Surety and Representative, bearing the penalty of the Law; he frees us from Hell:
for by his Passive Obedience, bearing our Punishment, he only frees us from Hell, and by his Active Obedience, in keeping perfectly and perpetually the Law, he gives us a Title to the promise of Glory.
for by his Passive obedience, bearing our Punishment, he only frees us from Hell, and by his Active obedience, in keeping perfectly and perpetually the Law, he gives us a Title to the promise of Glory.
or as we were Reconciled to God by the Death of Christ, so we are as well Justified and Saved by the Life of Christ, i. e. by that Life, that he lived for us while on Earth;
or as we were Reconciled to God by the Death of christ, so we Are as well Justified and Saved by the Life of christ, i. e. by that Life, that he lived for us while on Earth;
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There, not only doth he plead his bitter Death and Passion, but also his holy Life, which was a perfect Conformity to God's Law, Vide Rom. 5.10. For if while we were Enemies, we were Reconciled to God by the Death of his Son, much more being Reconciled, we shall be saved by his Life:
There, not only does he plead his bitter Death and Passion, but also his holy Life, which was a perfect Conformity to God's Law, Vide Rom. 5.10. For if while we were Enemies, we were Reconciled to God by the Death of his Son, much more being Reconciled, we shall be saved by his Life:
and of his Undertakings for us. By this you may see the Doctrin of St. Paul is Confirmed, Rom. 5.19. For as by the Disobedience of one Man (even Adam against the Law) many were made Sinners, (by Imputation):
and of his Undertakings for us. By this you may see the Doctrine of Saint Paul is Confirmed, Rom. 5.19. For as by the Disobedience of one Man (even Adam against the Law) many were made Sinners, (by Imputation):
or we cannot be Justified, and consider Christ is called a Surety in the word of God, Vide Heb. 7.22. There our Saviour is called the Surety of a better Covenant.
or we cannot be Justified, and Consider christ is called a Surety in the word of God, Vide Hebrew 7.22. There our Saviour is called the Surety of a better Covenant.
By so much was Jesus made a Surety of a better Testament, i. e. Covenant. Beloved, a Surety is one that undertakes, or engages to satisfie for another:
By so much was jesus made a Surety of a better Testament, i. e. Covenant. beloved, a Surety is one that undertakes, or engages to satisfy for Another:
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and fore-seeing the misery that he would plung himself into, and yet remembering Mercy and Pity, which was a glo•ious Attribute in God, so well as Justice:
and Foreseeing the misery that he would plung himself into, and yet remembering Mercy and Pity, which was a glo•ious Attribute in God, so well as justice:
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and his Mercy not impeach'd, did enter into a Covenant with his own Son, his Eternal Son. And his Son strook Hands with him on the Behalf of the Sinner, whose credit God fore-saw as lost, &c. 2. A Surety is to give Stability and Security in Case of Bond and Covenant.
and his Mercy not impeached, did enter into a Covenant with his own Son, his Eternal Son. And his Son strook Hands with him on the Behalf of the Sinner, whose credit God foresaw as lost, etc. 2. A Surety is to give Stability and Security in Case of Bound and Covenant.
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Not only because Man had plunged himself under God's Wrath, therefore Christ shook Hands in the Behalf of the Sinner, whose Credit was gone, to deliver him from Wrath:
Not only Because Man had plunged himself under God's Wrath, Therefore christ shook Hands in the Behalf of the Sinner, whose Credit was gone, to deliver him from Wrath:
and the Son strook Hands with the Father, that he would keep the Covenant for Man. 3. A Surety d•th not only undertake for Debts, but sometimes for Criminals;
and the Son strook Hands with the Father, that he would keep the Covenant for Man. 3. A Surety d•th not only undertake for Debts, but sometime for Criminals;
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but he became our Surety, as we were Criminals and Traytors also, and so was bound Body for Body, Soul for Soul, Life for Life, in the Behalf of the Sinner. 4. If the Party which the Surety engages for fail, the Surety is then to make a full Compensation,
but he became our Surety, as we were Criminals and Traitors also, and so was bound Body for Body, Soul for Soul, Life for Life, in the Behalf of the Sinner. 4. If the Party which the Surety engages for fail, the Surety is then to make a full Compensation,
And because there was no reason, nor cause why the Lord Jesus Christ should suffer the Penalty for himself, it therefore unavoidably follows, he suffered as he stood in our stead charged with our Sins, Vide Dan. 9.26.
And Because there was no reason, nor cause why the Lord jesus christ should suffer the Penalty for himself, it Therefore avoidable follows, he suffered as he stood in our stead charged with our Sins, Vide Dan. 9.26.
if he was not guilty of our Sins by Imputation, he had never bore our punishments, Who his own self bore our Sins in his own own Body on the Tree, &c. i. e. the punishment so well as the Sin imputed, he bore it for us in his own Body on the Tree;
if he was not guilty of our Sins by Imputation, he had never boar our punishments, Who his own self boar our Sins in his own own Body on the Tree, etc. i. e. the punishment so well as the since imputed, he boar it for us in his own Body on the Tree;
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Our Crimes did all meet in him, and were all charged on Christ, and he was to satisfie for them, there had been no need for his bearing punishment if had not Sin in him, or Sin imputed to him.
Our Crimes did all meet in him, and were all charged on christ, and he was to satisfy for them, there had been no need for his bearing punishment if had not since in him, or since imputed to him.
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He died in the room and stead of Ungodly Men and Women. Such that were wicked in themselves; see Rom. 8.32. speaking of God the Father, saith the Apostle, Who spared not his own Son, but delivered him up for us all.
He died in the room and stead of Ungodly Men and Women. Such that were wicked in themselves; see Rom. 8.32. speaking of God the Father, Says the Apostle, Who spared not his own Son, but Delivered him up for us all.
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How for us all? Why for all of us that are concerned and interested in the Covenant made betwixt the Father and the Son, the Just for the Unjust, to bring us to God, 1 Pet. 3.18.
How for us all? Why for all of us that Are concerned and interested in the Covenant made betwixt the Father and the Son, the Just for the Unjust, to bring us to God, 1 Pet. 3.18.
The just Person he suffered, and that in the room and stead of the unjust, and that on purpose that we might be Reconciled to God, Tit. 2.14. Who gave himself for us, &c. 1 Tim. 2.6. Who gave himself a Ransom for us, &c. He gave himself, he yeilded up himself, that he might suffer in our stead;
The just Person he suffered, and that in the room and stead of the unjust, and that on purpose that we might be Reconciled to God, Tit. 2.14. Who gave himself for us, etc. 1 Tim. 2.6. Who gave himself a Ransom for us, etc. He gave himself, he yielded up himself, that he might suffer in our stead;
and to Ransom, and deliver us from suffering. I lay down my Life for the Sheep, saith Christ, John 10.15: I freely offer my self to the stroke of Justice for my Sheep;
and to Ransom, and deliver us from suffering. I lay down my Life for the Sheep, Says christ, John 10.15: I freely offer my self to the stroke of justice for my Sheep;
He gave himself for us, that is, say they, for [ our Good ] to purchase or procure an easie Law, that by keeping it we might be Justified. No, no, not for [ our Good ] only but in [ our room ] also:
He gave himself for us, that is, say they, for [ our Good ] to purchase or procure an easy Law, that by keeping it we might be Justified. No, no, not for [ our Good ] only but in [ our room ] also:
5. It further appears, that Christ's Suffering was in our room, because it is said, he bore our Sins, Isa. 53. Now in all the Old Testament, where God threatens, they shall bear their Sins, it is meant the punishment of their Sins, Vide Levit. 20.18, 19, 20. and 22.9. Least they bear their Iniquity for it, and die.
5. It further appears, that Christ's Suffering was in our room, Because it is said, he boar our Sins, Isaiah 53. Now in all the Old Testament, where God threatens, they shall bear their Sins, it is meant the punishment of their Sins, Vide Levit. 20.18, 19, 20. and 22.9. lest they bear their Iniquity for it, and die.
7. This doth further appear, because we are said to be Redeemed with the Blood of Christ, bought with that price, 1 Pet. 1.18, 19. See 1 Cor. 6. ult. to be Redeemed by Blood, to save our Lives by one, dying in our stead, all know the purport of that:
7. This does further appear, Because we Are said to be Redeemed with the Blood of christ, bought with that price, 1 Pet. 1.18, 19. See 1 Cor. 6. ult. to be Redeemed by Blood, to save our Lives by one, dying in our stead, all know the purport of that:
Thus from all it appears that Christ died not for [ our Good ] only but in [ our room and stead also ] tho' some conclude that Christ died not to fulsil the Law, which Man had broken,
Thus from all it appears that christ died not for [ our Good ] only but in [ our room and stead also ] though Some conclude that christ died not to fulsil the Law, which Man had broken,
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O see what Free Grace runs in this Channel 1. That he that was God as well as Man should become our Ransom• 2. That rather than we should perish, he would die for us in ou• room and stead. 3. And this he did for us while we were Enemies and 〈 ◊ 〉 4 Nothing could move him to do it,
Oh see what Free Grace runs in this Channel 1. That he that was God as well as Man should become our Ransom• 2. That rather than we should perish, he would die for us in ou• room and stead. 3. And this he did for us while we were Enemies and 〈 ◊ 〉 4 Nothing could move him to do it,
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and will you hugg that Knife that did let out the Heart Blood of your Saviour? Will you make much of those things that are the Enemies of your Lord Jesus Christ? Pray consider this.
and will you hug that Knife that did let out the Heart Blood of your Saviour? Will you make much of those things that Are the Enemies of your Lord jesus christ? Pray Consider this.
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A Plain and Familiar DISCOURSE ON Justification, &c. SERMON IV. ROM. 3. xxiv. Being justified freely by his Grace, thro' the Redemption, that is in Jesus Christ. DOctrin.
A Plain and Familiar DISCOURSE ON Justification, etc. SERMON IV. ROM. 3. xxiv. Being justified freely by his Grace, through the Redemption, that is in jesus christ. DOctrin.
as he is God, because the essential Righteousness of God, being his Essence, cannot be communicated to any Creature. 3. If it were by the Righteousness of the God-head,
as he is God, Because the essential Righteousness of God, being his Essence, cannot be communicated to any Creature. 3. If it were by the Righteousness of the Godhead,
then it would follow, that it is the Righteousness of the whole Trinity, and then it may be as well said, that we are Justified by the Righteousness of the Father,
then it would follow, that it is the Righteousness of the Whole Trinity, and then it may be as well said, that we Are Justified by the Righteousness of the Father,
while he lived for us upon, the Earth; this is by St. Paul call'd the Righteousness of God, Rom. 10.3. For they being ignorant of the Righteousness of God, went about to establish their own Righteousness, &c. I will give you the Reasons why it is called the Righteousness of God.
while he lived for us upon, the Earth; this is by Saint Paul called the Righteousness of God, Rom. 10.3. For they being ignorant of the Righteousness of God, went about to establish their own Righteousness, etc. I will give you the Reasons why it is called the Righteousness of God.
And, 1. Because this Righteousness of the Lord Jesus Christ, which is his Active and Passive Obedience, which he acted and suffered for us in our room and stead.
And, 1. Because this Righteousness of the Lord jesus christ, which is his Active and Passive obedience, which he acted and suffered for us in our room and stead.
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after we had lost our original Righteousness. 2. Because it is the Righteousness of him that was truly God so well as Man, He being in the form of God, thought it no Robbery to be equal with God, and therefore saith he, I and the Father are one.
After we had lost our original Righteousness. 2. Because it is the Righteousness of him that was truly God so well as Man, He being in the from of God, Thought it no Robbery to be equal with God, and Therefore Says he, I and the Father Are one.
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it is not our Righteousness, which are meer Creatures, therefore it is called the Righteousness of God, Rom. 10.3. For they being Ignorant of the Righteousness of God, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God.
it is not our Righteousness, which Are mere Creatures, Therefore it is called the Righteousness of God, Rom. 10.3. For they being Ignorant of the Righteousness of God, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God.
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Why what doth he mean by the Righteousness of God? You'll see in the next words, ver. 4. For Christ is the end of the Law for Righteousness to every one that believeth;
Why what does he mean by the Righteousness of God? You'll see in the next words, ver. 4. For christ is the end of the Law for Righteousness to every one that Believeth;
how do you prove that may some say? Why it appears by the very next verse, v. 5. For Moses describeth the Righteousness which is of the Law, that the Man which doth these things shall live by them.
how do you prove that may Some say? Why it appears by the very next verse, v. 5. For Moses Describeth the Righteousness which is of the Law, that the Man which does these things shall live by them.
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But further to prove the third thing, viz. That the material Cause of our Justification is that Righteousness, by which Christ did fully and compleatly answer the demands of Justice to every Jot;
But further to prove the third thing, viz. That the material Cause of our Justification is that Righteousness, by which christ did Fully and completely answer the demands of justice to every Jot;
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if we are Justified by Inherent Righteousness, then it would follow. 1. That the Formal Cause of our Justification is by infusing a Righteousness, and not by Imputation; it would follow then that a Righteousness implanted in us,
if we Are Justified by Inherent Righteousness, then it would follow. 1. That the Formal Cause of our Justification is by infusing a Righteousness, and not by Imputation; it would follow then that a Righteousness implanted in us,
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and not imputed to us is the Cause of our Justification. 2. It would then follow, that if we were Justified by Grace Inherent, it would be by a Complication of Graces,
and not imputed to us is the Cause of our Justification. 2. It would then follow, that if we were Justified by Grace Inherent, it would be by a Complication of Graces,
and not by Faith only, which would antiquate that Text, Rom. 4.5. But to him that worketh not, but believeth on him that Justifieth the ungodly, his Faith is counted for Righteousness.
and not by Faith only, which would antiquate that Text, Rom. 4.5. But to him that works not, but Believeth on him that Justifieth the ungodly, his Faith is counted for Righteousness.
and the Grace of Humility, and the Grace of Long Suffering, the Grace of Meekness and Temperance, together with the Grace of Faith. 3. If it were by a Righteousness Inherent in us,
and the Grace of Humility, and the Grace of Long Suffering, the Grace of Meekness and Temperance, together with the Grace of Faith. 3. If it were by a Righteousness Inherent in us,
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but Faith would be accounted to us for Righteousness, as a holy Act, or divine Grace in us, together with other Graces. 4. If it were by a Righteousness Inherent,
but Faith would be accounted to us for Righteousness, as a holy Act, or divine Grace in us, together with other Graces. 4. If it were by a Righteousness Inherent,
why say we then you expect to be Justified by Works? Hold you there, say they for we cannot do any Works, but it is God by his mighty power, that worketh in us, both to will and to do:
why say we then you expect to be Justified by Works? Hold you there, say they for we cannot do any Works, but it is God by his mighty power, that works in us, both to will and to do:
or doing of Works of Righteousness. 2. I have told you that we are Justified by the Grace of God through Christ, without Respect had to any deserving Cause in us by Grace infused;
or doing of Works of Righteousness. 2. I have told you that we Are Justified by the Grace of God through christ, without Respect had to any deserving Cause in us by Grace infused;
for there is no other that will discharge from the wrath of God, and this comes thro' Christ, without any regard had to any deserving cause in us, by any Grace infused into us,
for there is no other that will discharge from the wrath of God, and this comes through christ, without any regard had to any deserving cause in us, by any Grace infused into us,
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as causes of our being rendered Righteous before God to Justification. No, then what are good Works good for say some? Why Works springing from effectual Faith are Fruits,
as Causes of our being rendered Righteous before God to Justification. No, then what Are good Works good for say Some? Why Works springing from effectual Faith Are Fruits,
and since I have proved that all works are excluded as done, and performed by the Creature, insomuch, that there is nothing of the Creatures Sincerity,
and since I have proved that all works Are excluded as done, and performed by the Creature, insomuch, that there is nothing of the Creatures Sincerity,
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for a Man amongst Men may be reckon'd and judged to be Righteous, when there is no cause for such an Imputation: for they may mistake and make no right judgment,
for a Man among Men may be reckoned and judged to be Righteous, when there is no cause for such an Imputation: for they may mistake and make no right judgement,
for God doth not account them Righteous who have not a perfect Righteousness; for if we have something that may be called a Righteousness, yet if it be not a perfect Righteousness, it is not agreeable to the nature of God,
for God does not account them Righteous who have not a perfect Righteousness; for if we have something that may be called a Righteousness, yet if it be not a perfect Righteousness, it is not agreeable to the nature of God,
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nor the Sanction of his Law, which doth require a perfect Righteousness. God doth not reckon or repute a Man Righteous by an imperfect Righteousness, such a one as is this Inherent Righteousness, he doth not repute a Man Righteous for that,
nor the Sanction of his Law, which does require a perfect Righteousness. God does not reckon or repute a Man Righteous by an imperfect Righteousness, such a one as is this Inherent Righteousness, he does not repute a Man Righteous for that,
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therefore he that is accounted Righteous must have a real and perfect Righteousness of anothers imputed to him as the foundation of that Reckoning or Imputation:
Therefore he that is accounted Righteous must have a real and perfect Righteousness of another's imputed to him as the Foundation of that Reckoning or Imputation:
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that Righteousness is altogether of free Donation, and the whole Glory of it is ascribed to the Giver. 2. It doth denote God's dealing with us, according to that which is so made ours, even by Imputation.
that Righteousness is altogether of free Donation, and the Whole Glory of it is ascribed to the Giver. 2. It does denote God's dealing with us, according to that which is so made ours, even by Imputation.
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and did personate all his Posterity, and thus Christ the Second Adam being appointed our Covenant Head, his Righteousness is accounted to all his Seed, 2 Tim. 1.9. there we find that the Lord Jesus is our Head, and he is intrusted with our all, who hath saved us, and called us with an holy Calling;
and did personate all his Posterity, and thus christ the Second Adam being appointed our Covenant Head, his Righteousness is accounted to all his Seed, 2 Tim. 1.9. there we find that the Lord jesus is our Head, and he is Entrusted with our all, who hath saved us, and called us with an holy Calling;
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no, not according to our Works, how then? Why according to his own purpose and Grace, which was given us in Christ Jesus before the World began, given us in Christ;
no, not according to our Works, how then? Why according to his own purpose and Grace, which was given us in christ jesus before the World began, given us in christ;
as it were to the Father, thou shalt require them of me, If I bring them not to thee, vide John. 6.37. All that the Father giveth unto me shall come unto me, so John 10.28. I give them (saith he) Eternal Life, and they shall never perish, neither shall any pluck them out of my Hands:
as it were to the Father, thou shalt require them of me, If I bring them not to thee, vide John. 6.37. All that the Father gives unto me shall come unto me, so John 10.28. I give them (Says he) Eternal Life, and they shall never perish, neither shall any pluck them out of my Hands:
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Beloved, as the first Adam 's Sin was Imputed to all his Posterity, so the Righteousness of the second Adam, the Lord Jesus Christ is imputed to all his, 2 Cor. 5. ult.
beloved, as the First Adam is since was Imputed to all his Posterity, so the Righteousness of the second Adam, the Lord jesus christ is imputed to all his, 2 Cor. 5. ult.
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for as our Sins stuck to Christ by Imputation, so we are discharged from them by Imputation of Christ's perfect Righteousness, and this is a blessed State for those that are Interested in this Righteousness of Christ, have.
for as our Sins stuck to christ by Imputation, so we Are discharged from them by Imputation of Christ's perfect Righteousness, and this is a blessed State for those that Are Interested in this Righteousness of christ, have.
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but he looks on us as perfectly Righteous, thro' Christ's perfect Obedience, so the great thing we are to know is this, viz. how we come to have actually the Righteousness of Christ imputed to us;
but he looks on us as perfectly Righteous, through Christ's perfect obedience, so the great thing we Are to know is this, viz. how we come to have actually the Righteousness of christ imputed to us;
For to say that we are actually Justified, and actually possess'd of this thing, and the o her thing before we have a Being, is as much as if we should set a Seal to a Blank paper.
For to say that we Are actually Justified, and actually possessed of this thing, and the oh her thing before we have a Being, is as much as if we should Set a Seal to a Blank paper.
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nor cannot be actually freed, till such time as we have actually a Being, our Freedom from Eternal Wrath is brought about by Christ, by his satisfaction:
nor cannot be actually freed, till such time as we have actually a Being, our Freedom from Eternal Wrath is brought about by christ, by his satisfaction:
therefore, tho' Christ hath long ago brought into the presence of God a perfect Righteousness, yet it is not proper to say that we are actually Justified, till we have a Being,
Therefore, though christ hath long ago brought into the presence of God a perfect Righteousness, yet it is not proper to say that we Are actually Justified, till we have a Being,
What Christ did, he did as our Surety, who hath espoused our case, and our being in actual Union with him, brings us to have a legal and personal Right to his Righteousness, to Justification, and Eternal Life.
What christ did, he did as our Surety, who hath espoused our case, and our being in actual union with him, brings us to have a Legal and personal Right to his Righteousness, to Justification, and Eternal Life.
Consider first, therefore what it is that is imputed to us, in order to Justification, which you have heard, is the Active and Passive Obedience of Christ.
Consider First, Therefore what it is that is imputed to us, in order to Justification, which you have herd, is the Active and Passive obedience of christ.
Secondly, Consider the end and Reasons why this Righteousness is imputed to us, and that is, 1. The honour of God in all his Divine Attributes, for there his Justice is compleatly satisfied,
Secondly, Consider the end and Reasons why this Righteousness is imputed to us, and that is, 1. The honour of God in all his Divine Attributes, for there his justice is completely satisfied,
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and the Lord Jesus Christ did establish the Sanction of God's Holy Law. 3. It was to bring in the pardon of Sin in a Judicial way, through Christ's Suffering, without which we could not be Righteous, no, not by the Imputation of the most perfect actual Obedience,
and the Lord jesus christ did establish the Sanction of God's Holy Law. 3. It was to bring in the pardon of since in a Judicial Way, through Christ's Suffering, without which we could not be Righteous, no, not by the Imputation of the most perfect actual obedience,
as proceeding from his Lo••s, so by partaking of the holy nature of the second Adam his Obedience, being imputed to us, we are actually Justified, which is evidenced to us by Faith.
as proceeding from his Lo••s, so by partaking of the holy nature of the second Adam his obedience, being imputed to us, we Are actually Justified, which is evidenced to us by Faith.
and Causes of Justification, how that our Salvation depends wholly on Christ's glorious Undertaking, as the Matter of our Justification. 2. That the sin of the first Adam and Death thereby is imputed to you as you proceeded from him, till you are Translated in the second Adam, and so receive a new nature from him. 3. This informs you, that till your own filthy Garments be put off this Robe of Righteousness cannot be put on. 4. This informs us that we are by nature worse than naked;
and Causes of Justification, how that our Salvation depends wholly on Christ's glorious Undertaking, as the Matter of our Justification. 2. That the since of the First Adam and Death thereby is imputed to you as you proceeded from him, till you Are Translated in the second Adam, and so receive a new nature from him. 3. This informs you, that till your own filthy Garments be put off this Robe of Righteousness cannot be put on. 4. This informs us that we Are by nature Worse than naked;
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and Christ must take away the Guilt, and condemning Nature of Sin, this I say must be Removed so well as we Cloathed, &c. 5. This informs us, that God's imputing Christ's Righteousness is his putting on us this Wedding Garment: But,
and christ must take away the Gilded, and condemning Nature of since, this I say must be Removed so well as we Clothed, etc. 5. This informs us, that God's imputing Christ's Righteousness is his putting on us this Wedding Garment: But,
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2. You have a full Discharge, whatsoever Satan may say, or Conscience, for want of more light may say, you have a full Discharge. 3. This is also for your Comfort, you are delivered from the Curse of the Law, and the wrath of God.
2. You have a full Discharge, whatsoever Satan may say, or Conscience, for want of more Light may say, you have a full Discharge. 3. This is also for your Comfort, you Are Delivered from the Curse of the Law, and the wrath of God.
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4. You appear all Glorious before God, without spot or wrinkle, for he looks on you in Christ. 5. Consider you have an intrest in all that is purchased by our Lord Jesus. 6. Finally you shall Eternally be saved, and all the powers of Hell cannot hinder you of it. But,
4. You appear all Glorious before God, without spot or wrinkle, for he looks on you in christ. 5. Consider you have an Interest in all that is purchased by our Lord jesus. 6. Finally you shall Eternally be saved, and all the Powers of Hell cannot hinder you of it. But,
Fourthly, Here is a Ʋse of Caution, that we all take heed, least we err in this great point of Justification: O! how prone are we to seek Justification by our own Works!
Fourthly, Here is a Ʋse of Caution, that we all take heed, lest we err in this great point of Justification: OH! how prove Are we to seek Justification by our own Works!
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but as Christ was made Sin for us, so are we made Righteousness in him; Now we are not made Righteous before God by Inherent Righteousness, but by imputed Righteousness.
but as christ was made since for us, so Are we made Righteousness in him; Now we Are not made Righteous before God by Inherent Righteousness, but by imputed Righteousness.
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Fifthly, Here is a Ʋse of Counsel. Saints go to Christ, your all is him, take this Counsel and Advice, your Mediator he is your Surety, go to him, don't look into your selves for any thing, don't build on your selves for Righteousness, but go to Christ;
Fifthly, Here is a Ʋse of Counsel. Saints go to christ, your all is him, take this Counsel and advice, your Mediator he is your Surety, go to him, don't look into your selves for any thing, don't built on your selves for Righteousness, but go to christ;
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he is your Surety, and he pleads his own Merits for you, 1 John 1.2. If any Man sin, we have an Advocate with the Father, &c. who doth or may plead.
he is your Surety, and he pleads his own Merits for you, 1 John 1.2. If any Man since, we have an Advocate with the Father, etc. who does or may plead.
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and shall they sink, who believe in me? I have brought in Everlasting Righteousness for them, I have wrought out a Righteousness in my own person for them;
and shall they sink, who believe in me? I have brought in Everlasting Righteousness for them, I have wrought out a Righteousness in my own person for them;
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Now consider, as Christ pleads with the Father his own Righteousness, so you are to plead with the Father Christ's Righteousness, there is nothing that will stand you in stead in the last day,
Now Consider, as christ pleads with the Father his own Righteousness, so you Are to plead with the Father Christ's Righteousness, there is nothing that will stand you in stead in the last day,
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