and he shews that it is by the righteousness of God manifested without the Law, yet witnessed to by the Law and by the prophets, that is, by the Books of Moses and the rest of the Old Testament.
and he shows that it is by the righteousness of God manifested without the Law, yet witnessed to by the Law and by the Prophets, that is, by the Books of Moses and the rest of the Old Testament.
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But how come men to be justified by this Righteousness manifested without the Law, and thus witnessed unto? This the Apostle declares in the words of the Text, telling us that this righteousness is through faith upon all that beleeve, and that without difference.
But how come men to be justified by this Righteousness manifested without the Law, and thus witnessed unto? This the Apostle declares in the words of the Text, telling us that this righteousness is through faith upon all that believe, and that without difference.
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There is no need in order to what I intend, to say any thing for explaining of the meaning of any of the words of the Text. The Doctrine which I design to speak to from them is plain and obvious and it is this.
There is no need in order to what I intend, to say any thing for explaining of the meaning of any of the words of the Text. The Doctrine which I Design to speak to from them is plain and obvious and it is this.
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and making way for the Application of it. 1. What Righteousness is this, and why is it called the Righteousness of God? 2. How is it upon those that believe? 3. What is the meaning and import here of that Expression, without Difference.
and making Way for the Application of it. 1. What Righteousness is this, and why is it called the Righteousness of God? 2. How is it upon those that believe? 3. What is the meaning and import Here of that Expression, without Difference.
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Answ. To have this matter rightly stated in our thoughts is very useful and needful both for the direction, guiding and fixing of our Faith to its proper Object in its acting and exercise,
Answer To have this matter rightly stated in our thoughts is very useful and needful both for the direction, guiding and fixing of our Faith to its proper Object in its acting and exercise,
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So the Apostle useth those Expressions setting our own Righteousness in Opposition to this Righteousness, Phil. 3.9. though there be a sense wherein this Righteousness may be said to be ours.
So the Apostle uses those Expressions setting our own Righteousness in Opposition to this Righteousness, Philip 3.9. though there be a sense wherein this Righteousness may be said to be ours.
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a Phrase taken from the Old Testament Ordinance wherein it was commanded that the Priest should carry the Blood of the Sacrifice which was shed at the Altar of Brass without the Tabernacle, into the Holy of Holies,
a Phrase taken from the Old Testament Ordinance wherein it was commanded that the Priest should carry the Blood of the Sacrifice which was shed At the Altar of Brass without the Tabernacle, into the Holy of Holies,
so this Phrase is used of it for this end, namely to denote such a transcendent Excellency in it, (it is an usual Hebraism, to add the Epithet of God, to set forth a surpassingness in things,
so this Phrase is used of it for this end, namely to denote such a transcendent Excellency in it, (it is an usual Hebraism, to add the Epithet of God, to Set forth a surpassingness in things,
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Now that this Righteousness in the Text is the Righteousness of Christ, all the Circumstances of the Text do evince, every thing which is here said of this Righteousness, agreeing to the Righteousness of Christ which is brought in by him for us.
Now that this Righteousness in the Text is the Righteousness of christ, all the circumstances of the Text do evince, every thing which is Here said of this Righteousness, agreeing to the Righteousness of christ which is brought in by him for us.
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but now in the days of the New Testament it is very clearly revealed and manifested. It is a Righteousness which is unto all and upon all without difference who do believe,
but now in the days of the New Testament it is very clearly revealed and manifested. It is a Righteousness which is unto all and upon all without difference who do believe,
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But it is not our own Righteousness, for our own Righteousness consisting in our Conformity to the Law, that being to us the Rule of Righteousness, we should then be justified by the deeds of the Law, which the Apostle here tells us no Flesh shall,
But it is not our own Righteousness, for our own Righteousness consisting in our Conformity to the Law, that being to us the Rule of Righteousness, we should then be justified by the Deeds of the Law, which the Apostle Here tells us no Flesh shall,
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Proposition II. This Righteousness of Christ which through Faith is upon all that believe, is the Mediatory Righteousness of Christ, viz. That Righteousness which he as Mediator doth bring in for us and present unto God,
Proposition II This Righteousness of christ which through Faith is upon all that believe, is the Mediatory Righteousness of christ, viz. That Righteousness which he as Mediator does bring in for us and present unto God,
I mention this because I would set by and seclude the Essential Righteousness of Christ, from being any part of this Righteousness, which is upon us by Faith.
I mention this Because I would Set by and seclude the Essential Righteousness of christ, from being any part of this Righteousness, which is upon us by Faith.
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nor do we stand accepted in it, nor is it imputed to us, all which the Scripture speaks of this Righteousness of Christ in the Text. I conclude therefore, it not being the Essential Righteousness of Christ as God, it is his Mediatorial Righteousness, that Righteousness which Christ as Mediator,
nor do we stand accepted in it, nor is it imputed to us, all which the Scripture speaks of this Righteousness of christ in the Text. I conclude Therefore, it not being the Essential Righteousness of christ as God, it is his Mediatorial Righteousness, that Righteousness which christ as Mediator,
and by Virtue of his being clothed with that Office, doth bring in before God for us. Proposition III. It is that part of Christs Mediatorial Righteousness which belongs to his Priestly Office, and is brought in by him as a Priest.
and by Virtue of his being clothed with that Office, does bring in before God for us. Proposition III. It is that part of Christ Mediatorial Righteousness which belongs to his Priestly Office, and is brought in by him as a Priest.
So he did when on Earth, Joh. 1.18. and 3, 32, 34. and 5.19. and 8.38. and 12.49, 50. And now he is in Heaven, he goes by the same rule in revealing his Fathers Counsels to us, Rev. 1.1. Both in Heaven and on Earth he speaks in righteousness, Isa. 63.1. Christ doth administer his Kingly-Office in Righteousness;
So he did when on Earth, John 1.18. and 3, 32, 34. and 5.19. and 8.38. and 12.49, 50. And now he is in Heaven, he Goes by the same Rule in revealing his Father's Counsels to us, Rev. 1.1. Both in Heaven and on Earth he speaks in righteousness, Isaiah 63.1. christ does administer his Kingly-office in Righteousness;
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and of his Church most Righteously, Isa. 32.1. He is a King that reigns in righteousness; Psal. 145.17. All his ways are holy, and all his judgments just. Rev. 15.3.
and of his Church most Righteously, Isaiah 32.1. He is a King that reigns in righteousness; Psalm 145.17. All his ways Are holy, and all his Judgments just. Rev. 15.3.
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But this Righteousness of Christ in his Administring his Prophetical and Kingly Offices is not the Righteousness which here in the Text is said to be upon us.
But this Righteousness of christ in his Administering his Prophetical and Kingly Offices is not the Righteousness which Here in the Text is said to be upon us.
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as the Apostle expresly declares and asserts. Heb. 5.1. and Heb. 8.3. Some there are who say, That the Righteousness of Christ which is upon us through Faith is his Mediatorial Righteousness;
as the Apostle expressly declares and asserts. Hebrew 5.1. and Hebrew 8.3. some there Are who say, That the Righteousness of christ which is upon us through Faith is his Mediatorial Righteousness;
though they seem in words sometimes to own it) do speak of the Imputation to us, of any part of the Righteousness of Christ's Administring his Prophetical or Kingly Offices.
though they seem in words sometime to own it) do speak of the Imputation to us, of any part of the Righteousness of Christ's Administering his Prophetical or Kingly Offices.
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For the same reason for which I limit this Righteousness which is upon us through Faith to the Righteousness brought in by Christ as a Priest, I conceive the Incarnation of Christ (taken precisely as abstracted from the Condition that attended it all the days of his frailty is not a part of this Righteousness.
For the same reason for which I limit this Righteousness which is upon us through Faith to the Righteousness brought in by christ as a Priest, I conceive the Incarnation of christ (taken precisely as abstracted from the Condition that attended it all the days of his frailty is not a part of this Righteousness.
not of his Humiliation, (by his Humiliation, I mean that Abased State of Christ which is contradistinguish'd and opposed to his Exaltation) for his Humiliation was of the Whole Person in both Natures,
not of his Humiliation, (by his Humiliation, I mean that Abased State of christ which is contradistinguished and opposed to his Exaltation) for his Humiliation was of the whole Person in both Nature's,
for the Humane Nature subsisting in Personal Union with the Divine, hath an higher and better subsistence then any it could have had in subsisting by it self.
for the Humane Nature subsisting in Personal union with the Divine, hath an higher and better subsistence then any it could have had in subsisting by it self.
For these and such like reasons, Divines of very Subact and Accurate Judgments have denyed the Assumption of the Humane Nature to be any part of the Satisfaction or Humiliation of Christ.
For these and such like Reasons, Divines of very Subact and Accurate Judgments have denied the Assump of the Humane Nature to be any part of the Satisfaction or Humiliation of christ.
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because some who have lookt upon Christ Incarnation as a part of his Humiliation, have also deny'd any other manner of Imputation of his Righteousness than what agrees to,
Because Some who have looked upon christ Incarnation as a part of his Humiliation, have also denied any other manner of Imputation of his Righteousness than what agrees to,
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and the Condition or Form of a Servant, in which he did come and appear in our Flesh from the first moment of his assuming it until he enter'd on his estate of his Exaltation.
and the Condition or From of a Servant, in which he did come and appear in our Flesh from the First moment of his assuming it until he entered on his estate of his Exaltation.
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But his subjection to the Law, and his fulfilling it in the form of a Servant is that Righteousness brought in by him for us, which is upon us through Faith.
But his subjection to the Law, and his fulfilling it in the from of a Servant is that Righteousness brought in by him for us, which is upon us through Faith.
unto his Suretiship-righteousness, (which is somewhat narrower than the whole of Christs performances as a Priest) because there are some things which Christ did as a Priest, which yet cannot be said to be any part of this righteousness which is upon us.
unto his Suretyship-righteousness, (which is somewhat narrower than the Whole of Christ performances as a Priest) Because there Are Some things which christ did as a Priest, which yet cannot be said to be any part of this righteousness which is upon us.
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and this he did as a Priest, (though not only as a Priest) for it was prefigured and foretold by the Priests going daily from the Altar of Brass which stood without the Temple, up unto the Altar of Gold for Incense, which stood within the Sanctuary before the Vayl,
and this he did as a Priest, (though not only as a Priest) for it was prefigured and foretold by the Priests going daily from the Altar of Brass which stood without the Temple, up unto the Altar of Gold for Incense, which stood within the Sanctuary before the vail,
Proposition V. This Suretiship-Righteousness of Christ which is through Faith upon Believers, is his perfect Conformity to the Moral Law in all that which the Justice of God did by virtue thereof demand in behalf of the Elect from Christ as their Surety;
Proposition V. This Suretiship-Righteousness of christ which is through Faith upon Believers, is his perfect Conformity to the Moral Law in all that which the justice of God did by virtue thereof demand in behalf of the Elect from christ as their Surety;
that they might not onely in a way of Grace, but in a way of Justice, be brought to that Eternal Blessedness and Glory whereto God in his infinite love had appointed them.
that they might not only in a Way of Grace, but in a Way of justice, be brought to that Eternal Blessedness and Glory whereto God in his infinite love had appointed them.
in that Covenant between God and him was he constituted a Surety. So he is called expresly, Heb. 7.22. and the thing wherein Suretiship doth consist, is abundantly affirmed of him in the Scripture.
in that Covenant between God and him was he constituted a Surety. So he is called expressly, Hebrew 7.22. and the thing wherein Suretyship does consist, is abundantly affirmed of him in the Scripture.
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whether by the original Debtor himself who contracted it, or by another for him, it is all one as to the rights of the Creditor, they are justly preserved and provided for either way. So it is here.
whither by the original Debtor himself who contracted it, or by Another for him, it is all one as to the rights of the Creditor, they Are justly preserved and provided for either Way. So it is Here.
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And this is not departed from but provided for and pursued (and that with much advantage unto Gods glory as well as our good) in his constituting Christ our Surety.
And this is not departed from but provided for and pursued (and that with much advantage unto God's glory as well as our good) in his constituting christ our Surety.
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nor recede from his own immutable Truth and Holiness shining in it, but establisheth it, as the Apostle declares, Rom. 3.25, 26, 31. The rule of this righteousness, by which it is measured, is the Moral Law, and the demands of the Justice of God in our behalf according to it:
nor recede from his own immutable Truth and Holiness shining in it, but Establisheth it, as the Apostle declares, Rom. 3.25, 26, 31. The Rule of this righteousness, by which it is measured, is the Moral Law, and the demands of the justice of God in our behalf according to it:
When I say the Moral Law is the rule of this righteousness of Christ, I would not be understood as excluding his observing the Ceremonial Ordinances from being a part of his Righteousness.
When I say the Moral Law is the Rule of this righteousness of christ, I would not be understood as excluding his observing the Ceremonial Ordinances from being a part of his Righteousness.
It is of Moral Obligation that the positive Ordinances of God should be observed, and Christ himself speaks of his observing that positive Ordinance of Baptism,
It is of Moral Obligation that the positive Ordinances of God should be observed, and christ himself speaks of his observing that positive Ordinance of Baptism,
as a thing that was incumbent on him, that he might fulfill all righteousness, Matth. 3.15. The end of this Suretiship-righteousness of Christ is, with reference to us, that we might;
as a thing that was incumbent on him, that he might fulfil all righteousness, Matthew 3.15. The end of this Suretyship-righteousness of christ is, with Referente to us, that we might;
and its attainment is that we must and shall be brought in a way wherein Justice as well as Grace is glorified unto that blessedness to which God in his Infinite Love hath fore-appointed us.
and its attainment is that we must and shall be brought in a Way wherein justice as well as Grace is glorified unto that blessedness to which God in his Infinite Love hath fore-appointed us.
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Hence it appears that Electing Love is not the effect or fruit of this righteousness, but is indeed the cause and spring of it, Election is not procured by it,
Hence it appears that Electing Love is not the Effect or fruit of this righteousness, but is indeed the cause and spring of it, Election is not procured by it,
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He was of the Earth Earthly, Christ is the Lord from Heaven, 1 Cor. 15. and the Elect are appointed to be married to the Son of God, made members of him,
He was of the Earth Earthly, christ is the Lord from Heaven, 1 Cor. 15. and the Elect Are appointed to be married to the Son of God, made members of him,
and co-heirs with him, and to be Sons of God, as in Christ their Head, to whom they are predestinated to be conformed in their Dignities and Priviledges,
and coheirs with him, and to be Sons of God, as in christ their Head, to whom they Are predestinated to be conformed in their Dignities and Privileges,
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as well as in their qualities, spiritual Principles, and the frame of their Hearts, Rom. 8.29. They are to judge the World, yea, to judge Angels at the great day, 1 Cor. 6.2, 3. and in the mean time while they are here they are to be served and ministred unto by them, Heb. 1.14.
as well as in their qualities, spiritual Principles, and the frame of their Hearts, Rom. 8.29. They Are to judge the World, yea, to judge Angels At the great day, 1 Cor. 6.2, 3. and in the mean time while they Are Here they Are to be served and ministered unto by them, Hebrew 1.14.
and Christ in them, and the World shall know that the Father hath loved them as he hath loved Christ, Joh. 17.23, 26. These are things higher than Adam or his Covenant would have brought them unto.
and christ in them, and the World shall know that the Father hath loved them as he hath loved christ, John 17.23, 26. These Are things higher than Adam or his Covenant would have brought them unto.
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And therefore God in setting a Crown of Glory on their heads exerts his Justice as well as his Grace, his righteousness as well as his Mercy, 2 Tim. 4.8.
And Therefore God in setting a Crown of Glory on their Heads exerts his justice as well as his Grace, his righteousness as well as his Mercy, 2 Tim. 4.8.
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it is a Crown of Righteousness given by the Lord the righteous judge. And as in our being glorified, the righteousness of God is exerted and shineth forth,
it is a Crown of Righteousness given by the Lord the righteous judge. And as in our being glorified, the righteousness of God is exerted and shines forth,
so it is likewise in our being justified, 1 Joh. 1.9. Rom. 3.25, 26. and indeed throughout the whole of our Salvation, he is a just God and a Saviour, Isa. 45.21.
so it is likewise in our being justified, 1 John 1.9. Rom. 3.25, 26. and indeed throughout the Whole of our Salvation, he is a just God and a Saviour, Isaiah 45.21.
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For it is the unchangeable Constitution of the unchangeable God, to glorifie the one Attribute as well as the other, Justice as well as Grace in our Salvation.
For it is the unchangeable Constitution of the unchangeable God, to Glorify the one Attribute as well as the other, justice as well as Grace in our Salvation.
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viz. a Debt of Satisfaction, by suffering the penalty, as transgressing guilty Creatures, and a Debt of Service and Obedience to the Precept as rational Creatures constituted in the way to our Everlasting Condition.
viz. a Debt of Satisfaction, by suffering the penalty, as transgressing guilty Creatures, and a Debt of Service and obedience to the Precept as rational Creatures constituted in the Way to our Everlasting Condition.
This is that which the Apostle saith, and on which he puts so much Remark and Emphasis, 1 John 5.6. This is he who came by water and by blood, Jesus the Christ, not in water only, but in water and in blood. The Language and Phrases are Levitical:
This is that which the Apostle Says, and on which he puts so much Remark and Emphasis, 1 John 5.6. This is he who Come by water and by blood, jesus the christ, not in water only, but in water and in blood. The Language and Phrases Are Levitical:
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but he came by Blood also, (which neither Adam nor Angels did) Jesus Christ the Son of God came in a way of satisfactory Sufferings to Expiate and make Atonement for the Sins against the Precept which we were guilty of;
but he Come by Blood also, (which neither Adam nor Angels did) jesus christ the Son of God Come in a Way of satisfactory Sufferings to Expiate and make Atonement for the Sins against the Precept which we were guilty of;
The Scripture calls it the Blood of Christ, Ephes. 1.7. and the Death of Christ, Rom. 5.10. under that eminent part including and intending the whole of his Sufferings.
The Scripture calls it the Blood of christ, Ephesians 1.7. and the Death of christ, Rom. 5.10. under that eminent part including and intending the Whole of his Sufferings.
and of his other perfections which shine forth in the Law, which we by disobeying him had robbed him of, Psal. 69.4. With reference to us, the end and attainment of it is reconciling us to God, Rom. 5.10.
and of his other perfections which shine forth in the Law, which we by disobeying him had robbed him of, Psalm 69.4. With Referente to us, the end and attainment of it is reconciling us to God, Rom. 5.10.
The necessity of this part of Christ's Suretiship-righteousness being brought in for us, ariseth partly from the glorious Holiness and Justice of Gods Nature, whence he cannot but maintain his own Supremacy,
The necessity of this part of Christ's Suretyship-righteousness being brought in for us, arises partly from the glorious Holiness and justice of God's Nature, whence he cannot but maintain his own Supremacy,
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and made the latter to be the wages of the former, Gen. 2.17. Deut. 27.26. Insomuch as in regard of the Sanction of the Law, that of the Apostle, Heb, 9.22. takes place, and holds true, without blood there is no remission.
and made the latter to be the wages of the former, Gen. 2.17. Deuteronomy 27.26. Insomuch as in regard of the Sanction of the Law, that of the Apostle, Hebrew, 9.22. Takes place, and holds true, without blood there is no remission.
This is commonly called Christ's active obedience, and by the Apostle his Obedience, Rom. 5.19. viz. Obedience not only in Suffering, but Obedience to the precept of the Law;
This is commonly called Christ's active Obedience, and by the Apostle his obedience, Rom. 5.19. viz. obedience not only in Suffering, but obedience to the precept of the Law;
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as Adams Disobedience, to which it is there opposed was a violation of the precept. By Christ it is called his fulfilling all righteousness, Matth. 3.15. and his doing the will of God, Psal. 40.8. Heb. 10.7, 9.
as Adams Disobedience, to which it is there opposed was a violation of the precept. By christ it is called his fulfilling all righteousness, Matthew 3.15. and his doing the will of God, Psalm 40.8. Hebrew 10.7, 9.
And there is a necessity of it, because God will magnifie his Law, and make it Honourable in his being well pleased in Christ with us for his righteousness sake, Isa. 42.21 And because it is the unchangeable constitution of God that all the saying Good and Blessing which shall be given us, shall be given not only from Free Grace,
And there is a necessity of it, Because God will magnify his Law, and make it Honourable in his being well pleased in christ with us for his righteousness sake, Isaiah 42.21 And Because it is the unchangeable constitution of God that all the saying Good and Blessing which shall be given us, shall be given not only from Free Grace,
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For by this part of Christ's righteousness he hath obtained for us in a way of purchase or merit, by paying down a just price, Salvation and Eternal Life, Heb. 9.14. Eph. 1.14.
For by this part of Christ's righteousness he hath obtained for us in a Way of purchase or merit, by paying down a just price, Salvation and Eternal Life, Hebrew 9.14. Ephesians 1.14.
for the precept of the Law requires Holiness both in heart and Life, and therefore Christ paid both, Heb. 7.26, 28. Isa. 53.9. 1 Pet. 2.22. and 3.18. I mention this in the second place after the other part of his Suretiship-righteousness, because though that was compleated and finished at his Death;
for the precept of the Law requires Holiness both in heart and Life, and Therefore christ paid both, Hebrew 7.26, 28. Isaiah 53.9. 1 Pet. 2.22. and 3.18. I mention this in the second place After the other part of his Suretyship-righteousness, Because though that was completed and finished At his Death;
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yet the consideration of them, and the Natural order of them as availing and accepted for us, is, that suffering under the penalty goes before Obedience to the precept,
yet the consideration of them, and the Natural order of them as availing and accepted for us, is, that suffering under the penalty Goes before obedience to the precept,
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Nevertheless you must not so understand this, as if these two parts of this Suretiship-righteousness of Christ were brought in at several times, and did not co-exist together:
Nevertheless you must not so understand this, as if these two parts of this Suretyship-righteousness of christ were brought in At several times, and did not coexist together:
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For he offered up himself, and he laid down his own Life, and this in obedience to the command which he had received from his Father, Joh. 10.17, 18. Joh. 14.31. Eph. 5.2. Heb. 9.14. Gal. 1.4.
For he offered up himself, and he laid down his own Life, and this in Obedience to the command which he had received from his Father, John 10.17, 18. John 14.31. Ephesians 5.2. Hebrew 9.14. Gal. 1.4.
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Thus I have gone through the first thing proposed to be spoken to, namely, what this righteousness of God is, which is through Faith upon all that believe, and you have seen that,
Thus I have gone through the First thing proposed to be spoken to, namely, what this righteousness of God is, which is through Faith upon all that believe, and you have seen that,
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4. It is hi• Suretiship-righteousness. 5. This Suretiship righteousness of Christ is his perfect answering in behalf of the Elect as our Surety all the demands of the justice of God by vertue of the Moral Law, that they might, in a way of justice as well as grace be brought unto that happiness whereto they are appointed,
4. It is hi• Suretyship-righteousness. 5. This Suretyship righteousness of christ is his perfect answering in behalf of the Elect as our Surety all the demands of the Justice of God by virtue of the Moral Law, that they might, in a Way of Justice as well as grace be brought unto that happiness whereto they Are appointed,
or as if the one were used and meant of the tender and promise, the other of the actual giving and transferring of this Righteousness to and on Believers.
or as if the one were used and meant of the tender and promise, the other of the actual giving and transferring of this Righteousness to and on Believers.
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Others conceive the sense and intendment of them both is much what one and the same in this Text. as it is of by and through v. 30 and consequently that the Apostle here useth both these words that he may more fully and emphatically express our Interest in,
Others conceive the sense and intendment of them both is much what one and the same in this Text. as it is of by and through v. 30 and consequently that the Apostle Here uses both these words that he may more Fully and emphatically express our Interest in,
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but shall hasten to declare how this Righteousness is unto and upon Believers and I shall express it in four words only noting first that that being upon us of this Righteousness which the Apostle here speaks of, is unto Justification of Life;
but shall hasten to declare how this Righteousness is unto and upon Believers and I shall express it in four words only noting First that that being upon us of this Righteousness which the Apostle Here speaks of, is unto Justification of Life;
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as appears from the whole Context: See ver. 20. and ver. 24. and ver. 28. and ver. 30. 1. This righteousness it self is upon Believers by the free and gracious gift and imputation of God.
as appears from the Whole Context: See for. 20. and for. 24. and for. 28. and for. 30. 1. This righteousness it self is upon Believers by the free and gracious gift and imputation of God.
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The Holy Ghost useth both these expressions in this matter. You read of the gift of Righteousness, Rom. 5.17. and of the imputation of Righteousness, Rom. 4.6,11. With respect to us it is wholly free and gracious, for those to whom it is given and imputed do no more deserve it than those who never shall be interested in it:
The Holy Ghost uses both these expressions in this matter. You read of the gift of Righteousness, Rom. 5.17. and of the imputation of Righteousness, Rom. 4.6,11. With respect to us it is wholly free and gracious, for those to whom it is given and imputed do no more deserve it than those who never shall be interested in it:
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in as much as he did bring it in for us, and that under an Expectation and Assurance built upon God the Fathers Covenant with him, that it should be accepted,
in as much as he did bring it in for us, and that under an Expectation and Assurance built upon God the Father's Covenant with him, that it should be accepted,
To deny that Christ's Suretiship-Righteousness it self is imputed to us, is to fall in with the Socinians, and the very thing which they contend for.
To deny that Christ's Suretiship-Righteousness it self is imputed to us, is to fallen in with the socinians, and the very thing which they contend for.
For there cannot be Justification without the Imputation of a Righteousness, any more than there can be Condemnation without the Imputation of a Crime;
For there cannot be Justification without the Imputation of a Righteousness, any more than there can be Condemnation without the Imputation of a Crime;
and besides, the Scripture speaks so much of Imputation in the Business of Justification, that I know not any who would be called Christians that have denyed all Imputation in that matter.
and beside, the Scripture speaks so much of Imputation in the Business of Justification, that I know not any who would be called Christians that have denied all Imputation in that matter.
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And thence it is, that those, who have either out of Darkness, or out of Hatred against standing in the Righteousness of Christ denyed the Imputation of that very Righteousness it self unto us, have all of them substituted another Righteousness,
And thence it is, that those, who have either out of Darkness, or out of Hatred against standing in the Righteousness of christ denied the Imputation of that very Righteousness it self unto us, have all of them substituted Another Righteousness,
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2. This gratious Imputation is valid and effectual to constitute Believers righteous. So the Apostle tells us most expresly, Rom. 5.19. As by one mans disobedience many were made Sinners, so by the obedience of one shall many be made righteous.
2. This gracious Imputation is valid and effectual to constitute Believers righteous. So the Apostle tells us most expressly, Rom. 5.19. As by one men disobedience many were made Sinners, so by the Obedience of one shall many be made righteous.
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And besides, he tells us it is in the same manner, as we are constituted Sinners by Adams disobedience, so in like manner we were made Righteous by Christ's Obedience.
And beside, he tells us it is in the same manner, as we Are constituted Sinners by Adams disobedience, so in like manner we were made Righteous by Christ's obedience.
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or Criminalness came upon all Men to Condemnation, as ver. 16. and ver. 18. and therefore by the free gift and gracious Imputation of this Righteousness of the Second Adam doth Justification,
or Criminalness Come upon all Men to Condemnation, as for. 16. and for. 18. and Therefore by the free gift and gracious Imputation of this Righteousness of the Second Adam does Justification,
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Such a validity and efficacy there in is Gods Gift and Imputation, that by this Righteousness of Christ it being imputed to them, Believers have a Title and Right to pardon, to the Favour of God, to Adoption, and to Eternal Life.
Such a validity and efficacy there in is God's Gift and Imputation, that by this Righteousness of christ it being imputed to them, Believers have a Title and Right to pardon, to the Favour of God, to Adoption, and to Eternal Life.
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On account of this Righteousness being thus made theirs, it is, as I conceive, that they are said to be Worthy, Rev. 3.4. to walk with Christ in white;
On account of this Righteousness being thus made theirs, it is, as I conceive, that they Are said to be Worthy, Rev. 3.4. to walk with christ in white;
worthy of Joyful Communion with Christ, not in themselves, but as in him, and having his Righteousness upon them, in whom they are made the Righteousness of God.
worthy of Joyful Communion with christ, not in themselves, but as in him, and having his Righteousness upon them, in whom they Are made the Righteousness of God.
3. This Righteousness is upon Believers not only for the change of their Estate at first from a State of Wrath and Condemnation, to a State of Favour with God and Justification,
3. This Righteousness is upon Believers not only for the change of their Estate At First from a State of Wrath and Condemnation, to a State of Favour with God and Justification,
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but also for the continuing of them in that Estate for ever. This is that which the Apostle saith, Rom. 5.21. Grace reigneth through Righteousness unto Eternal Life.
but also for the Continuing of them in that Estate for ever. This is that which the Apostle Says, Rom. 5.21. Grace Reigneth through Righteousness unto Eternal Life.
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and he is, no only was or hath been, but he is a propitiation for our sins. And 1 Job. 1.7. If we walk in the light as God is in the light, the blood of Jesus Christ his Son cleanseth us from all Sin. Our walking in the Light hath no influence at all to cleanse us from the filth contracted by the least Sin that is found with us.
and he is, no only was or hath been, but he is a propitiation for our Sins. And 1 Job. 1.7. If we walk in the Light as God is in the Light, the blood of jesus christ his Son Cleanseth us from all Sin. Our walking in the Light hath no influence At all to cleanse us from the filth contracted by the least since that is found with us.
This I take to be one reason why it is called Everlasting Righteousness, Dan. 9.24 The Righteousness of the first Adam in which he was created was not so, no, he sinn'd and forfeited,
This I take to be one reason why it is called Everlasting Righteousness, Dan. 9.24 The Righteousness of the First Adam in which he was created was not so, no, he sinned and forfeited,
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Thence Believers are said to be b fore the Throne of God without fault. Rev. 14.5. which is much too high an expression to be used of the best Saint under Heaven on the account of his Obedient and Holy Walking;
Thence Believers Are said to be b before the Throne of God without fault. Rev. 14.5. which is much too high an expression to be used of the best Saint under Heaven on the account of his Obedient and Holy Walking;
and is so very angry with Chemnitius for interpreting Paul 's own Righteousness there, and the [ all things ] which he renounceth as comprizing them under his Grace of Sanctification,
and is so very angry with Chemnitz for interpreting Paul is own Righteousness there, and the [ all things ] which he Renounceth as comprising them under his Grace of Sanctification,
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But the Light and Pregnancy of the Apostles Expressions are so strong and clear, that it is somewhat surprizing, that any pretending to be a Protestant should lick up that Popish Self-justiciaries vomit.
But the Light and Pregnancy of the Apostles Expressions Are so strong and clear, that it is somewhat surprising, that any pretending to be a Protestant should lick up that Popish Self-justiciaries vomit.
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and had been sanctified and done much for God, and been in a justified Estate many Years. See ver. 9. 4. This free, effectual, valid, abiding imputation of this righteousness unto Believers is such, and it is through Faith so upon them, that they are thereby constituted as righteous as Christ is righteous as their Surety.
and had been sanctified and done much for God, and been in a justified Estate many years. See ver. 9. 4. This free, effectual, valid, abiding imputation of this righteousness unto Believers is such, and it is through Faith so upon them, that they Are thereby constituted as righteous as christ is righteous as their Surety.
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I am well aware that this is looked on as a monstrous absurdity and horrid impossibility by Papists and others, who contend against the Imputation of the Righteousness of Christ unto us at all And no wonder,
I am well aware that this is looked on as a monstrous absurdity and horrid impossibility by Papists and Others, who contend against the Imputation of the Righteousness of christ unto us At all And no wonder,
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it was so of old, Rom. 9.32, 33. and it will be to as long as that word, 1 Pet. 2.8. stands firm, that there are any in the World who are appointed to stumble at that stumbling stone.
it was so of old, Rom. 9.32, 33. and it will be to as long as that word, 1 Pet. 2.8. Stands firm, that there Are any in the World who Are appointed to Stumble At that stumbling stone.
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And thus understood it is a clear and certain Truth that believers by the Imputation of it to them are as righteous as Christ is Righteous as their Surety.
And thus understood it is a clear and certain Truth that believers by the Imputation of it to them Are as righteous as christ is Righteous as their Surety.
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There is no condemnation to them no, not one, Rom. 8.1. Their sins though in themselves as Scarlet, red as Crimson, are yet made as Snow and white as Wool. Isa. 1.18.
There is no condemnation to them not, not one, Rom. 8.1. Their Sins though in themselves as Scarlet, read as Crimson, Are yet made as Snow and white as Wool. Isaiah 1.18.
So perfect and full is Gods pardon, so complete is God's justifying of them, Jer. 50.20. There is none can condemn them, there is none can lay any thing to the charge of those Elect of God, Rom. 8.33, 34. They do stand before the Throne of God without fault, Rev. 14.5.
So perfect and full is God's pardon, so complete is God's justifying of them, Jer. 50.20. There is none can condemn them, there is none can lay any thing to the charge of those Elect of God, Rom. 8.33, 34. They do stand before the Throne of God without fault, Rev. 14.5.
then which no higher, no more full or emphatical Expressions are any where used of Christ's being righteous as their Surety, nor can be readily invented.
then which not higher, no more full or emphatical Expressions Are any where used of Christ's being righteous as their Surety, nor can be readily invented.
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as the Surety of Believers, Isa. 50.7, 8, 9. viz. that he shall not be confounded, that he shall not be ashmed, that he is justified; that there is none that shall condemn him;
as the Surety of Believers, Isaiah 50.7, 8, 9. viz. that he shall not be confounded, that he shall not be ashmed, that he is justified; that there is none that shall condemn him;
these very words doth the same Spirit by the Apostle use, and that in the same sense concerning the discharge and righteousness of Believers, through this righteousness of Christs being upon them,
these very words does thee same Spirit by the Apostle use, and that in the same sense Concerning the discharge and righteousness of Believers, through this righteousness of Christ being upon them,
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namely, that they shall not be ashamed, and that they shall not be confounded, that they are justified, and that there is none that shall condemn them, Rom. 10.11. 1 Pet. 2.6. Rom. 8. 33, 34. Thus showing that this Suretiship-righteousness of Christ which is through Faith upon all who believe hath as to this the very same effect upon them that it hath upon Christ as their Surety.
namely, that they shall not be ashamed, and that they shall not be confounded, that they Are justified, and that there is none that shall condemn them, Rom. 10.11. 1 Pet. 2.6. Rom. 8. 33, 34. Thus showing that this Suretyship-righteousness of christ which is through Faith upon all who believe hath as to this the very same Effect upon them that it hath upon christ as their Surety.
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But it is also true (and I the rather mention it, because it tends to clear this whole matter) that Believers have that very same title to the favour of God here,
But it is also true (and I the rather mention it, Because it tends to clear this Whole matter) that Believers have that very same title to the favour of God Here,
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'Tis true Christ hath another title and right both to the Love of God, and unto Heavenly Glory, viz. by the prerogative of his Birth (if I may so express it,) I mean his Eternal Generation,
It's true christ hath Another title and right both to the Love of God, and unto Heavenly Glory, viz. by the prerogative of his Birth (if I may so express it,) I mean his Eternal Generation,
But then he was to be restored and raised up to the injoyment of his Fathers Love and Heavenly Glory in the vertue of that forementioned double right or title, viz. bothas the Son of God by Nature,
But then he was to be restored and raised up to the enjoyment of his Father's Love and Heavenly Glory in the virtue of that forementioned double right or title, viz. bothas the Son of God by Nature,
and also as having discharged all the Debt of the Elect as their Surety; this latter being accumulated and superinduced upon the former, and therefore being not a Natural, but an Acquired Title.
and also as having discharged all the Debt of the Elect as their Surety; this latter being accumulated and superinduced upon the former, and Therefore being not a Natural, but an Acquired Title.
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And this very thing is a Believers Title also, this Righteousness of Christ which answers all the Demands of the Justice of God by the Moral Law, is through Faith without difference unto them all,
And this very thing is a Believers Title also, this Righteousness of christ which answers all the Demands of the justice of God by the Moral Law, is through Faith without difference unto them all,
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Therefore that if possible I may remove all stumbling blocks and rocks of offence, let me subjoyn these four things further, with reference to what I have been delivering.
Therefore that if possible I may remove all stumbling blocks and Rocks of offence, let me subjoin these four things further, with Referente to what I have been delivering.
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To say nothing of that vast imparity and disproportion that there is between the inherent righteousness of Christ and of Believers, which may be fitly called the righteousness of their Sanctification,
To say nothing of that vast imparity and disproportion that there is between the inherent righteousness of christ and of Believers, which may be fitly called the righteousness of their Sanctification,
nor of the great Inequality that is between the righteousness of the walk or practice of Christ and of Believers, which I may call the righteousness of their Obedience;
nor of the great Inequality that is between the righteousness of the walk or practice of christ and of Believers, which I may call the righteousness of their obedience;
for as to this I did even now observe that thereis no more but a resemblance or likeness, the best Believer falling wofully short of his blessed Pattern:
for as to this I did even now observe that There is no more but a resemblance or likeness, the best Believer falling woefully short of his blessed Pattern:
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Even with reference to this Suretiship-righteousness of Christ, and its being on Believers, they cannot with any truth or sobriety be said to be in all respects righteous as Christ is righteous as he is their Surety.
Even with Referente to this Suretyship-righteousness of christ, and its being on Believers, they cannot with any truth or sobriety be said to be in all respects righteous as christ is righteous as he is their Surety.
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Moreover as it is Christs and upon him, it is a Publick or Common Righteousness, for he is a publick or common Person being a Surety for all the Elect;
Moreover as it is Christ and upon him, it is a Public or Common Righteousness, for he is a public or Common Person being a Surety for all the Elect;
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2. Believers are nevertheless still under obligation to obey the Law, and to walk in all Holy Conversation and Godliness, unto all well-pleasing before God.
2. Believers Are nevertheless still under obligation to obey the Law, and to walk in all Holy Conversation and Godliness, unto all Well-pleasing before God.
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and to put a respect of Obedience to his Command upon all that they doe, as well as a respect of Love and Thankfulness upon all their Obedience, Colos. 3.17.
and to put a respect of obedience to his Command upon all that they do, as well as a respect of Love and Thankfulness upon all their obedience, Colos 3.17.
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nor from Legal or Old-Covenant Principles, nor unto Old-Covenant Ends. They ought not to obey in a servile manner with slavish fear ruling in their hearts,
nor from Legal or Old-Covenant Principles, nor unto Old-Covenant Ends. They ought not to obey in a servile manner with slavish Fear ruling in their hearts,
Nor are they to obey only in the strength of Grace received, but to depend on Christ for continual Influences as well as constant acceptance, Psal. 71.16. Isa. 45.24.
Nor Are they to obey only in the strength of Grace received, but to depend on christ for continual Influences as well as constant acceptance, Psalm 71.16. Isaiah 45.24.
3. All the swervings of Believers from the rule of the Law, and all their comings short of what the precept doth require are sins in them, notwithstanding this righteousness is thus upon them.
3. All the swervings of Believers from the Rule of the Law, and all their comings short of what the precept does require Are Sins in them, notwithstanding this righteousness is thus upon them.
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Nay they are worse in Believers, being greatly aggravated, and of deeper demerit by this very thing, that the Grace of God hath thus appeared unto them,
Nay they Are Worse in Believers, being greatly aggravated, and of Deeper demerit by this very thing, that the Grace of God hath thus appeared unto them,
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Therefore when I said they should arraign and condemn themselves for their sins, you must not understand it as if a Believer, upon whom this righteousness of Christ is, should judge himself to be in a state of wrath:
Therefore when I said they should arraign and condemn themselves for their Sins, you must not understand it as if a Believer, upon whom this righteousness of christ is, should judge himself to be in a state of wrath:
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yea I am more worthy of Hell than others, I do deserve a deeper place in it than those to whom Grace never so abounded, over whom Grace never so reigned through this righteousness of Christ as it hath and will over me unto Eternal Life.
yea I am more worthy of Hell than Others, I do deserve a Deeper place in it than those to whom Grace never so abounded, over whom Grace never so reigned through this righteousness of christ as it hath and will over me unto Eternal Life.
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Nothing shall hinder, nothing in their outward Condition, nothing in their Spiritual Condition shall hinder the being upon them of this righteousness, in case they do believe:
Nothing shall hinder, nothing in their outward Condition, nothing in their Spiritual Condition shall hinder the being upon them of this righteousness, in case they do believe:
That of the Apostle, Gal. 3.28. and Colos. 3.11. holds true, and takes place in this matter, that here there is neither Jew nor Greek, Circumcision nor Uncircumcision, Barbarian, Scythian, Bond or Free, Male or Female;
That of the Apostle, Gal. 3.28. and Colos 3.11. holds true, and Takes place in this matter, that Here there is neither Jew nor Greek, Circumcision nor Uncircumcision, Barbarian, Scythian, Bound or Free, Male or Female;
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'Tis true indeed, there is a difference in the degree and measure wherein different Believers are made partakers of some of the Effects and Fruits of this righteousness;
It's true indeed, there is a difference in the degree and measure wherein different Believers Are made partakers of Some of the Effects and Fruits of this righteousness;
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3. This righteousness is upon all that believe in the same way, viz. through Faith. No more, no other is required of one than of another, that this righteousness may be upon him, namely, Faith, true Faith;
3. This righteousness is upon all that believe in the same Way, viz. through Faith. No more, no other is required of one than of Another, that this righteousness may be upon him, namely, Faith, true Faith;
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It is true indeed that on other accounts, and for other ends and from other grounds some things may be required of some which are not required of others.
It is true indeed that on other accounts, and for other ends and from other grounds Some things may be required of Some which Are not required of Others.
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Nay, all our New Obedience, and all the graces of the Spirit comprized under that one word love, are the effects and fruits of our being justified, having this Righteousness upon us,
Nay, all our New obedience, and all the graces of the Spirit comprised under that one word love, Are the effects and fruits of our being justified, having this Righteousness upon us,
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It is a great and dangerous mistake to think that either our New Obedience, or any other Grace but Faith hath any hand in this righteousnesses being upon us.
It is a great and dangerous mistake to think that either our New obedience, or any other Grace but Faith hath any hand in this Righteousness being upon us.
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Ʋse. This Doctrine shows you, the reason and spring of that precious acceptance and sweet communion with God which Believers are admitted into, and do injoy;
Ʋse. This Doctrine shows you, the reason and spring of that precious acceptance and sweet communion with God which Believers Are admitted into, and do enjoy;
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and also of their humble rejoycings, and gloryings, and triumphings before God; notwithstanding their guiltiness and vileness in themselves by their many and great sinnings against him,
and also of their humble rejoicings, and gloryings, and triumphings before God; notwithstanding their guiltiness and vileness in themselves by their many and great sinnings against him,
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and notwithstanding their abasing Convictions, and heart-wounding, heart-breaking sense thereof. They have sinned against God, they are guilty before him as well as others;
and notwithstanding their abasing Convictions, and heart-wounding, Heartbreaking sense thereof. They have sinned against God, they Are guilty before him as well as Others;
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Yea they are all of them laid under Everlasting Convictions of it in their own Consciences which can never be blotted out, that they are worthy of Eternal Death.
Yea they Are all of them laid under Everlasting Convictions of it in their own Consciences which can never be blotted out, that they Are worthy of Eternal Death.
walk up and down under such Convictions, that they are amongst the very chief of Sinners, and with David, Psal. 86.13. That they have deserved the very lowest Hell.
walk up and down under such Convictions, that they Are among the very chief of Sinners, and with David, Psalm 86.13. That they have deserved the very lowest Hell.
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But yet nevertheless they have all of them precious acceptance with God, all their sins are blotted out, God remembers them no more for ever, Heb. 8.12. Their trespasses are done away as if they had never been, Isa. 44.22. Jer. 50.20. and they do stand without fault before the Throne of God, Rev. 14.5. The reason of this wonderful abounding of Grace towards them is, this Righteousness of Christ is upon them.
But yet nevertheless they have all of them precious acceptance with God, all their Sins Are blotted out, God remembers them no more for ever, Hebrew 8.12. Their Trespasses Are done away as if they had never been, Isaiah 44.22. Jer. 50.20. and they do stand without fault before the Throne of God, Rev. 14.5. The reason of this wondered abounding of Grace towards them is, this Righteousness of christ is upon them.
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as their Father Abraham is styled by Jehosaphat, 2 Chron. 20.7. and by God himself, Ifa. 41.8. and all Believers by Christ, Cant. 5. 1. Joh. 15.14, 15. yea (which is somewhat higher) they are made Sons and Daughters unto the Lord God Almighty, 2 Cor. 6.18. Gal. 3.26. Joh, 1.12. Psal. 45.10. Heirs of God and of Glory, Co-heirs with Christ, Rom. 8.17.
as their Father Abraham is styled by Jehoshaphat, 2 Chronicles 20.7. and by God himself, Ifa. 41.8. and all Believers by christ, Cant 5. 1. John 15.14, 15. yea (which is somewhat higher) they Are made Sons and Daughters unto the Lord God Almighty, 2 Cor. 6.18. Gal. 3.26. John, 1.12. Psalm 45.10. Heirs of God and of Glory, Coheirs with christ, Rom. 8.17.
Well may themselves be ravished with admiration and sweetest delight, and call upon others to gaze and wonder at this love, (as the Apostle doth, 1 Joh. 3.1.) that ever they who were by Nature Heirs of Hell,
Well may themselves be ravished with admiration and Sweetest delight, and call upon Others to gaze and wonder At this love, (as the Apostle does, 1 John 3.1.) that ever they who were by Nature Heirs of Hell,
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and Children of Wrath and of the Devil, and who had by their sinful, hateful doings made themselves manifold times more so, should ever have such love bestowed upon them,
and Children of Wrath and of the devil, and who had by their sinful, hateful doings made themselves manifold times more so, should ever have such love bestowed upon them,
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but it goes on still, (so mighty is the Torrent of Love which is let out upon them,) it doth bring them into a living and near Communion with God, Father, Son,
but it Goes on still, (so mighty is the Torrent of Love which is let out upon them,) it does bring them into a living and near Communion with God, Father, Son,
and Holy Ghost, 1 Joh. 1.3. 2 Cor. 13, 14. Though they were afar off, yet they are made nigh, Ephes. 2.13. and they have boldness and access with confidence unto the Father, Eph. 3.12.
and Holy Ghost, 1 John 1.3. 2 Cor. 13, 14. Though they were afar off, yet they Are made High, Ephesians 2.13. and they have boldness and access with confidence unto the Father, Ephesians 3.12.
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And God even the Father doth let out his heart-love, and manifest it and himself unto them, Joh. 14.21, 22, 23. Smiling upon their Souls, making them to go into his House of Wine,
And God even the Father does let out his Heart-love, and manifest it and himself unto them, John 14.21, 22, 23. Smiling upon their Souls, making them to go into his House of Wine,
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and there in a victorious and triumphant manner, displaying over them his Love, sometimes even to an overwhelming, Cant. 2.4, 5. Now if you ask whence is this,
and there in a victorious and triumphant manner, displaying over them his Love, sometime even to an overwhelming, Cant 2.4, 5. Now if you ask whence is this,
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and how comes it to pass that God deals with them in a way of such marvellous Grace, this Doctrine tells you, the righteousness of Christ is upon them.
and how comes it to pass that God deals with them in a Way of such marvellous Grace, this Doctrine tells you, the righteousness of christ is upon them.
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Moreover, The hearts of Believers are sometimes raised up unto, and filled with enlarged rejoycings, humble gloryings and triumphings, and that before God.
Moreover, The hearts of Believers Are sometime raised up unto, and filled with enlarged rejoicings, humble gloryings and triumphings, and that before God.
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They do glory before God in him only, in whom they are, and who is of God made righteousness unto them, 1 Cor. 1.30, 31. and in the unchangeableness of the Love of God towards them in Christ, they do triumph even while they have before their eyes their own guiltiness in themselves,
They do glory before God in him only, in whom they Are, and who is of God made righteousness unto them, 1 Cor. 1.30, 31. and in the unchangeableness of the Love of God towards them in christ, they do triumph even while they have before their eyes their own guiltiness in themselves,
and God's justifying (all which plainly speak them in themselves obnoxious to condemnation, and worthy of Death) upon these things it is that the Apostle bottoms that challenge,
and God's justifying (all which plainly speak them in themselves obnoxious to condemnation, and worthy of Death) upon these things it is that the Apostle bottoms that challenge,
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and raiseth that triumphant persuasion, and Song of assurance which he there uttereth in the Name of all Believers, Rom. 8.32, 33, 34, 35, 38, 39. Believers have given them beauty for ashes, the oyl of joy for mourning, the garment of praise for the spirit of heaviness,
and Raiseth that triumphant persuasion, and Song of assurance which he there utters in the Name of all Believers, Rom. 8.32, 33, 34, 35, 38, 39. Believers have given them beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness,
Is it because Believers are become more vain and senseless and slightly-spirited than they were in those former days of bitterness and anguish? No verily, they have more of the heart of Flesh than they then had,
Is it Because Believers Are become more vain and senseless and slightly-spirited than they were in those former days of bitterness and anguish? No verily, they have more of the heart of Flesh than they then had,
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Whence is it then, and how comes it to pass that Believers are made even in the view of their own endless sin and guiltiness yet to triumph and rejoyce with Joy unspeakable and full of Glory!
Whence is it then, and how comes it to pass that Believers Are made even in the view of their own endless since and guiltiness yet to triumph and rejoice with Joy unspeakable and full of Glory!
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Lastly, There are not only such great and precious things injoyed by Believers while here, but there are also things high and glorious, laid up and reserved for them hereafter,
Lastly, There Are not only such great and precious things enjoyed by Believers while Here, but there Are also things high and glorious, laid up and reserved for them hereafter,
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and that very lo e wherewith the Father hath loved Christ himself shall be in them for ever. John 15.19. Joh. 17.23, 26. But now if you ask as she sometimes did concerning another great work of love and wonder, Luke 1.34.
and that very lo e wherewith the Father hath loved christ himself shall be in them for ever. John 15.19. John 17.23, 26. But now if you ask as she sometime did Concerning Another great work of love and wonder, Lycia 1.34.
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2 How it is unto and upon all that believe? 3. What is the import and meaning of that word, without difference? 4. What is this Faith of Jesus Christ? 5. What reference hath this faith unto this Righteousness being on Believers? 6. Whence is all this, and how comes this about? Of these particulars I have already gone through the three former,
2 How it is unto and upon all that believe? 3. What is the import and meaning of that word, without difference? 4. What is this Faith of jesus christ? 5. What Referente hath this faith unto this Righteousness being on Believers? 6. Whence is all this, and how comes this about? Of these particulars I have already gone through the three former,
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Not that Christ is he that believes, but he on whom we believe. So is this manner of speaking used elsewhere, Gal. 2.16. Knowing that a man is justified by the Faith of Jesus Christ, we have believed in Jesus Christ, that we might be justified by the Faith of Jesus Christ.
Not that christ is he that believes, but he on whom we believe. So is this manner of speaking used elsewhere, Gal. 2.16. Knowing that a man is justified by the Faith of jesus christ, we have believed in jesus christ, that we might be justified by the Faith of jesus christ.
He that doth not see himself in danger of Death by the Avenger of Blood will not flee to Christ for refuge to lay hold upon him, which is the work of Faith,
He that does not see himself in danger of Death by the Avenger of Blood will not flee to christ for refuge to lay hold upon him, which is the work of Faith,
In believing the Soul looks on it self as in a perishing Condition, Luke 15.14, 16, 17, 19. as a poor and needy Friendless and Fatherless Creature, Hos. 14.3. and betakes it self to Soveraign Grace and Mercy.
In believing the Soul looks on it self as in a perishing Condition, Lycia 15.14, 16, 17, 19. as a poor and needy Friendless and Fatherless Creature, Hos. 14.3. and betakes it self to Sovereign Grace and Mercy.
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Yea, it knows as the Apostle there speaks, that men are not justified by the works of the Law, that is, in its believing it is under a particular and lively Conviction, that by the works of the Law neither any other,
Yea, it knows as the Apostle there speaks, that men Are not justified by the works of the Law, that is, in its believing it is under a particular and lively Conviction, that by the works of the Law neither any other,
Not but that after Faith and Pardon, and a sense of it too, there are deep humblings and meltings of God according to that promise, Ezek. 16.61, 63. and we see was in her, Luke 7.38.
Not but that After Faith and Pardon, and a sense of it too, there Are deep humblings and meltings of God according to that promise, Ezekiel 16.61, 63. and we see was in her, Lycia 7.38.
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Nevertheless a truth it is, that Unhumbledness and Pride are inconsistent with true Faith, Joh. 5.44, and so also is impenitency and hardness of Heart, the Seed of the word of the Gospel will never take root and grow up in such an heart, Matth. 21.32. and 13.20, 21.
Nevertheless a truth it is, that Unhumbledness and Pride Are inconsistent with true Faith, John 5.44, and so also is impenitency and hardness of Heart, the Seed of the word of the Gospel will never take root and grow up in such an heart, Matthew 21.32. and 13.20, 21.
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2. The object of Faith is Jesus Christ, that is, the anointed Saviour, or the Name of Christ, as 1 Joh. 3.23. and Joh. 1.12. that is, Christ as made known, and set forth and declared in the Gospel.
2. The Object of Faith is jesus christ, that is, the anointed Saviour, or the Name of christ, as 1 John 3.23. and John 1.12. that is, christ as made known, and Set forth and declared in the Gospel.
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For by him we come to God, Heb. 7.25. and by him we do believe in God, 1 Pet. 1.21. 3. The hearts acting towards this object in its believing is most properly in a way of trust and dependence and affiance.
For by him we come to God, Hebrew 7.25. and by him we do believe in God, 1 Pet. 1.21. 3. The hearts acting towards this Object in its believing is most properly in a Way of trust and dependence and affiance.
The Holy Ghost, who is the Author and worker of Faith, and who best knows the Nature of it, doth in Scripture set it forth by great variety of expressions, some proper, some metaphorical.
The Holy Ghost, who is the Author and worker of Faith, and who best knows the Nature of it, does in Scripture Set it forth by great variety of expressions, Some proper, Some metaphorical.
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and the acting of the Heart therein towards Christ and God by him. The former is used by him, Eph. 1.12, 13. Isa. 50.10. and 26.3, 4. and often elsewhere.
and the acting of the Heart therein towards christ and God by him. The former is used by him, Ephesians 1.12, 13. Isaiah 50.10. and 26.3, 4. and often elsewhere.
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and to guide them in their conceivings concerning the Nature of this Faith, through which the Righteousness of Christ comes to be unto all, and upon all that believe:
and to guide them in their conceivings Concerning the Nature of this Faith, through which the Righteousness of christ comes to be unto all, and upon all that believe:
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Believing is called looking unto Christ, Isa. 45.22. and it implyes a looking to him with earnest desire and expectation. For that expression in the Prophet, is taken from that Ordinance in Moses, Numb. 21.8. where you find the Israelites directed when stung by the Fiery Serpents to took to the Brazen Serpent that they might not dye but live and be healed.
Believing is called looking unto christ, Isaiah 45.22. and it Implies a looking to him with earnest desire and expectation. For that expression in the Prophet, is taken from that Ordinance in Moses, Numb. 21.8. where you find the Israelites directed when stung by the Fiery Serpents to took to the Brazen Serpent that they might not die but live and be healed.
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in like manner doth the Heart of a convinced Sinner work towards Christ in believing. Again, Believing is called coming to Christ, Matth. 11.28. John 6.37, 44, 45. for in ver. 35. he had explained coming to him by believing on him.
in like manner does the Heart of a convinced Sinner work towards christ in believing. Again, Believing is called coming to christ, Matthew 11.28. John 6.37, 44, 45. for in ver. 35. he had explained coming to him by believing on him.
And thence elsewhere the same Spirit who is the worker of Faith in us, and under whose hand the Soul is conducted and doth act in its believing, calls it a fleeing unto Christ for refuge, to lay hold upon the hope set before us, Heb. 6.18. All the expression sets forth earnestness in the Heart in its believing.
And thence elsewhere the same Spirit who is the worker of Faith in us, and under whose hand the Soul is conducted and does act in its believing, calls it a fleeing unto christ for refuge, to lay hold upon the hope Set before us, Hebrew 6.18. All the expression sets forth earnestness in the Heart in its believing.
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For they are taken from the practise of one who finding himself in danger of Death from the Avenger of Blood, fled unto the City of Refuge (the Ordinance for which you may see Numb. 35.13, 15.) or from the practice of a self-convicted, self-condemned Criminal among the Jewes, who fled to the Tabernacle and caught hold on the Horns of the Altar (as you see Joab did 1 King. 3.28.) even in like manner doth the Soul act in believing, it comes, it flees to Christ for refuge, it lays hold upon him.
For they Are taken from the practice of one who finding himself in danger of Death from the Avenger of Blood, fled unto the city of Refuge (the Ordinance for which you may see Numb. 35.13, 15.) or from the practice of a self-convicted, self-condemned Criminal among the Jews, who fled to the Tabernacle and caught hold on the Horns of the Altar (as you see Joab did 1 King. 3.28.) even in like manner does the Soul act in believing, it comes, it flees to christ for refuge, it lays hold upon him.
Moreover, Believing is called by the Holy Ghost committing our Selves, and Souls, and Concerns unto Christ and God in him, Psal. 31.5. 1 Pet. 4.19. Psal. 37.5. and 10.14. Prov. 16.3.
Moreover, Believing is called by the Holy Ghost committing our Selves, and Souls, and Concerns unto christ and God in him, Psalm 31.5. 1 Pet. 4.19. Psalm 37.5. and 10.14. Curae 16.3.
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when speaking of himself he saith, I know whom I have believed, and know that he is able to keep that which I have committed to him, 2 Tim. 1.12. Lastly, (for I will mention no more) Believing is called leaning, staying, resting, viz. on Christ and on God, Isa. 50.10.
when speaking of himself he Says, I know whom I have believed, and know that he is able to keep that which I have committed to him, 2 Tim. 1.12. Lastly, (for I will mention no more) Believing is called leaning, staying, resting, viz. on christ and on God, Isaiah 50.10.
or lean with his hand upon his Sacrifice, Exod. 29.10. Lev. 1.4. and 3.2, 8, 33. and 4.4, 15, 24, 29, 33. and 16.21. I know that Rite is by many interpreted as signifying the transferring or translating of the Sin of him that brought the Sacrifice unto or upon the Sacrifice which was to be offer'd for him.
or lean with his hand upon his Sacrifice, Exod 29.10. Lev. 1.4. and 3.2, 8, 33. and 4.4, 15, 24, 29, 33. and 16.21. I know that Rite is by many interpreted as signifying the transferring or translating of the since of him that brought the Sacrifice unto or upon the Sacrifice which was to be offered for him.
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and the word used in Exodus and Leviticus doth signify a leaning with stress and might, and is rendred, Psal. 88.8. lyeth hard, and Ezek. 24.2. beset, that is, pressed upon with force and strength.
and the word used in Exodus and Leviticus does signify a leaning with stress and might, and is rendered, Psalm 88.8. lies hard, and Ezekiel 24.2. beset, that is, pressed upon with force and strength.
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And the Apostle (if I mistake not the meaning of the place, which I think I do not) tells us, Heb. 6.1, 2. that Faith towards God, or on God, is the doctrine of laying on of hands, that is, the thing taught by that Rite or Ceremony;
And the Apostle (if I mistake not the meaning of the place, which I think I do not) tells us, Hebrew 6.1, 2. that Faith towards God, or on God, is the Doctrine of laying on of hands, that is, the thing taught by that Rite or Ceremony;
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yea, Assurance, and humble, holy Security into the Soul. Or, as the Apostle expresseth it, Rom. 15.13. it tends to the Souls being filled with all peace and joy;
yea, Assurance, and humble, holy Security into the Soul. Or, as the Apostle Expresses it, Rom. 15.13. it tends to the Souls being filled with all peace and joy;
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for the end of Faith to which it tends, is joy unspeakable and full of Glory, 1 Pet. 1.8, 9. The word used in that forementioned Rite which I said signifies to lean upon with stress and weight doth also signify to susteyn, support, uphold. and is often so translated.
for the end of Faith to which it tends, is joy unspeakable and full of Glory, 1 Pet. 1.8, 9. The word used in that forementioned Rite which I said signifies to lean upon with stress and weight does also signify to sustain, support, uphold. and is often so translated.
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Quest. 5. VVhat is the reference that Faith hath unto this Righteousness of Christs being upon them that believe? For the Text and Doctrine say it is through Faith unto them and upon them.
Quest. 5. What is the Referente that Faith hath unto this Righteousness of Christ being upon them that believe? For the Text and Doctrine say it is through Faith unto them and upon them.
or any thing done by him,) seem to deny that Faith hath any reference unto Christs Righteousness being upon us, save onely by way of discerning or evidence.
or any thing done by him,) seem to deny that Faith hath any Referente unto Christ Righteousness being upon us, save only by Way of discerning or evidence.
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Possibly they might be led into that mistake by the Expression of some great Divines, who are far from being Antinomians, that the Sentence of Justification is terminated on the sinners Conscience.
Possibly they might be led into that mistake by the Expression of Some great Divines, who Are Far from being Antinomians, that the Sentence of Justification is terminated on the Sinners Conscience.
and that there is some kind of Assurance in all Faith, if it be the Faith of Gods Elect, Faith of the operation of God Namely, there is an assured satisfying perswasion in the heart concerning the Object of Faith, or the thing believed on.
and that there is Some kind of Assurance in all Faith, if it be the Faith of God's Elect, Faith of the operation of God Namely, there is an assured satisfying persuasion in the heart Concerning the Object of Faith, or the thing believed on.
This kind of Assurance God requires in all acceptable Worship, Heb. 10.22. and the Apostle tells us there was this Assurance in the Thessalonians at their first believing, 1 Thes. 1.5.
This kind of Assurance God requires in all acceptable Worship, Hebrew 10.22. and the Apostle tells us there was this Assurance in the Thessalonians At their First believing, 1 Thebes 1.5.
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than to discern and see it, doth not come up unto the expression of the Holy Ghost in the Text, where he saith it is upon us through Faith, not, it is seen or discerned to be upon us.
than to discern and see it, does not come up unto the expression of the Holy Ghost in the Text, where he Says it is upon us through Faith, not, it is seen or discerned to be upon us.
2. Of late some (chiefly Socinians and Semi-socinians, who reject the Imputation of Christ's Righteousness, allowing only the benefits or effects of it to be upon us,
2. Of late Some (chiefly socinians and Semisocinians, who reject the Imputation of Christ's Righteousness, allowing only the benefits or effects of it to be upon us,
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Grevinchovius the Arminian will have Faith to be such a condition, as that the foresight thereof moves the Will of God as a Judge to give us the reward of Life.
Grevinchovius the Arminian will have Faith to be such a condition, as that the foresight thereof moves the Will of God as a Judge to give us the reward of Life.
And another among our selves asserts, that all the benefits of the Covenant of Grace (among which surely Justification, Adoption, the Righteousness of Christ being upon us,
And Another among our selves asserts, that all the benefits of the Covenant of Grace (among which surely Justification, Adoption, the Righteousness of christ being upon us,
And another who searched and saw as far as either of them, and speaks out, saith plainly, that we are Pardon'd, Justified and Adopted to Eternal Life as a reward to Believers for their Faith and Obedience: And withal tells us in the same Book, that Reward and Merit are Relatives, so as that wherever there is Reward following, there Merit went before, and that there is no Reward, but it is a Reward of Merit.
And Another who searched and saw as Far as either of them, and speaks out, Says plainly, that we Are Pardoned, Justified and Adopted to Eternal Life as a reward to Believers for their Faith and obedience: And withal tells us in the same Book, that Reward and Merit Are Relatives, so as that wherever there is Reward following, there Merit went before, and that there is no Reward, but it is a Reward of Merit.
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But surely this is another Gospel, that we are pardoned, justified, adopted, and vested in the Priviledges of the New Covenant Estate as a reward of or for our believing, repenting, or new obedience;
But surely this is Another Gospel, that we Are pardoned, justified, adopted, and vested in the Privileges of the New Covenant Estate as a reward of or for our believing, repenting, or new Obedience;
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For they insist upon it as one condition requisite unto Merit, that the Person Meriting the Reward must first be in a State of Grace and Favour with God;
For they insist upon it as one condition requisite unto Merit, that the Person Meriting the Reward must First be in a State of Grace and Favour with God;
For Faith receives and looks for Union to Christ, interest in this righteousness of his, pardon of Sin, Justification and Adoption, not as a reward for or of any thing that we do,
For Faith receives and looks for union to christ, Interest in this righteousness of his, pardon of since, Justification and Adoption, not as a reward for or of any thing that we do,
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and wholly disused, because there is danger in it, or at least, (if men be impotently fond of the word) that it were both more soundly meant and better explained than it is by our present Contenders for it.
and wholly disused, Because there is danger in it, or At least, (if men be impotently found of the word) that it were both more soundly meant and better explained than it is by our present Contenders for it.
as that wherein we stand justified, have used to express the influence of Faith thereunto by that word Instrument. So the Westminster Assembly do, both in their Confession and in their Catechism. Nor have I seen any thing alledged against expressing it by that word, that amounts to any more but that the word is not strictly and precisely proper in the same sense wherein it is used in other cases;
as that wherein we stand justified, have used to express the influence of Faith thereunto by that word Instrument. So the Westminster Assembly do, both in their Confessi and in their Catechism. Nor have I seen any thing alleged against expressing it by that word, that amounts to any more but that the word is not strictly and precisely proper in the same sense wherein it is used in other cases;
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Artes in NONLATINALPHABET concrescunt. We must of necessity, and are warranted by the practise of the Holy Ghost to use Figures and Tropes in speaking of and declaring the Truths of God.
Arts in concrescunt. We must of necessity, and Are warranted by the practice of the Holy Ghost to use Figures and Tropes in speaking of and declaring the Truths of God.
for it is suited and apt to declare, and let in into our Minds the true Notion and conception of what the Scripture declares to be the reference of Faith unto our Justification.
for it is suited and apt to declare, and let in into our Minds the true Notion and conception of what the Scripture declares to be the Referente of Faith unto our Justification.
I know no word that doth so well express the work and use of Faith in this matter which the Holy Ghost sets forth by receiving, Joh. 1.11, 12. Rom. 5.11, 17. where we are said to receive Christ,
I know no word that does so well express the work and use of Faith in this matter which the Holy Ghost sets forth by receiving, John 1.11, 12. Rom. 5.11, 17. where we Are said to receive christ,
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An expression that speaks both our having it, or being possessed of it, and the means or way on our part, wherein it is effected or brought about, viz. that it is by and in such a like acting of our Hearts towards Christ and his Righteousness,
an expression that speaks both our having it, or being possessed of it, and the means or Way on our part, wherein it is effected or brought about, viz. that it is by and in such a like acting of our Hearts towards christ and his Righteousness,
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so on the other hand, I cannot but observe, that all those (even to a Man, not one as far as I remember to be excepted) who quarrel with that word instrument, and wrangle to bring in the word condition in this business of our Justification,
so on the other hand, I cannot but observe, that all those (even to a Man, not one as Far as I Remember to be excepted) who quarrel with that word Instrument, and wrangle to bring in the word condition in this business of our Justification,
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and Christs Righteousness being upon us, do labour under that Covert to bring in withal a very weighty and momentous alteration in the substance of the Doctrine of the Gospel:
and Christ Righteousness being upon us, do labour under that Covert to bring in withal a very weighty and momentous alteration in the substance of the Doctrine of the Gospel:
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4. I shall therefore, waving those dissatisfying words set, before you what I conceive to be the Truth of God in this matter briefly in a few Propositions, concerning the reference that Faith hath unto the Righteousness of Christ being upon us. Onely premising two things.
4. I shall Therefore, waving those dissatisfying words Set, before you what I conceive to be the Truth of God in this matter briefly in a few Propositions, Concerning the Referente that Faith hath unto the Righteousness of christ being upon us. Only premising two things.
Faith hath no influence, no not so much as in a way of instrumentality, to confer upon us a right and title to Christs Righteousness, all the influence that Faith hath in this matter is onely unto our actual Possession of it;
Faith hath no influence, no not so much as in a Way of instrumentality, to confer upon us a right and title to Christ Righteousness, all the influence that Faith hath in this matter is only unto our actual Possession of it;
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Secondly, This Possession, or having this Righteousness of Christ, the reference of Faith whereunto I am speaking of, is that having it which is unto Justification of Life,
Secondly, This Possession, or having this Righteousness of christ, the Referente of Faith whereunto I am speaking of, is that having it which is unto Justification of Life,
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It is having it freely imputed to us, so as to stand in it before God for the present and everlasting acceptance of our Persons as righteous by it unto Eternal Life.
It is having it freely imputed to us, so as to stand in it before God for the present and everlasting acceptance of our Persons as righteous by it unto Eternal Life.
but what reference it hath unto the being on us of this righteousness it self, and that by the free gift and valid imputation of God unto Justification of Lite.
but what Referente it hath unto the being on us of this righteousness it self, and that by the free gift and valid imputation of God unto Justification of Lite.
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If thou hast not believed with the Faith of Gods Elect, thy own Conscience ought to pass this Judgment on thee (for God in his Word doth it) that thou hast not this righteousness upon thee.
If thou hast not believed with the Faith of God's Elect, thy own Conscience ought to pass this Judgement on thee (for God in his Word does it) that thou hast not this righteousness upon thee.
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And such an order there is among the Blessings and Benefits of the Covenant. For it is ordered in all things, 2 Sam. 23.5. all the concernments and blessings and benefits of it are wisely and graciously disposed and ranked by God.
And such an order there is among the Blessings and Benefits of the Covenant. For it is ordered in all things, 2 Sam. 23.5. all the concernments and blessings and benefits of it Are wisely and graciously disposed and ranked by God.
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For Faith is a means thereof by the Ordination of God, and whatever God hath ordained as a means, hath some causal influence towards that whereof it is by him made a means.
For Faith is a means thereof by the Ordination of God, and whatever God hath ordained as a means, hath Some causal influence towards that whereof it is by him made a means.
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nor do I see how they can be satisfied, or a just account given of them without admitting some kind of causal influence and efficiency to be in Faith towards our having this righteousness, or its being upon us.
nor do I see how they can be satisfied, or a just account given of them without admitting Some kind of causal influence and efficiency to be in Faith towards our having this righteousness, or its being upon us.
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Those who are very tender in this Point and greatly averse and watchful against ascribing too much in our Justification unto any thing in us or done by us,
Those who Are very tender in this Point and greatly averse and watchful against ascribing too much in our Justification unto any thing in us or done by us,
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yet do concerning the hand of Faith herein freely use those words Causality, Efficiency, and instrumental cause. See Dr. Owen of Justification, pag. 148, 149, 150, 151, 152, 153. Mr. Durham on Rev. digres. 11. and indeed it is the common language of all Protestants who own the imputation of the righteousness of Christ unto us.
yet do Concerning the hand of Faith herein freely use those words Causality, Efficiency, and instrumental cause. See Dr. Owen of Justification, page. 148, 149, 150, 151, 152, 153. Mr. Durham on Rev. digres. 11. and indeed it is the Common language of all Protestants who own the imputation of the righteousness of christ unto us.
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But God having in Wisdom and Grace made this inviolable Constitution, that this righteousness shall be upon every one that believes, it doth actually take place upon particular persons at their believing,
But God having in Wisdom and Grace made this inviolable Constitution, that this righteousness shall be upon every one that believes, it does actually take place upon particular Persons At their believing,
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Though our unbelief makes us unworthy of it, or of any the least mercy, yet our believing is as far from making us worthy to have this righteousness of Christ upon us,
Though our unbelief makes us unworthy of it, or of any the least mercy, yet our believing is as Far from making us worthy to have this righteousness of christ upon us,
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Propos. 5. The next and immediate influence of Faith in this matter is, that by it according to the constitution of God, our mystical vital union with Christ is accomplished.
Propos. 5. The next and immediate influence of Faith in this matter is, that by it according to the constitution of God, our mystical vital Union with christ is accomplished.
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They are ingrafted into him, Joh. 15.4, 5. Rom. 11.17, 23, 24. Betrothed and married unto him, Hos. 2.20. Rom. 7.4. They do dwell in Christ, and have Christ dwelling in them, Joh. 6.56. This Union is brought about, effected and accomplished by our believing;
They Are ingrafted into him, John 15.4, 5. Rom. 11.17, 23, 24. Betrothed and married unto him, Hos. 2.20. Rom. 7.4. They do dwell in christ, and have christ Dwelling in them, John 6.56. This union is brought about, effected and accomplished by our believing;
and Faith is called a coming to him, a phrase which implyes and holds forth, not onely that while we continue in Unbelief we are at a distance from Christ,
and Faith is called a coming to him, a phrase which Implies and holds forth, not only that while we continue in Unbelief we Are At a distance from christ,
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As Believers dwell in Christ and Christ in them, so this is by their eating his flesh and drinking his blood, or eating him, Joh. 6.47. with ver. 54, 56. In eating and drinking, the Food and the drink are incorporated and made one with the Body.
As Believers dwell in christ and christ in them, so this is by their eating his Flesh and drinking his blood, or eating him, John 6.47. with for. 54, 56. In eating and drinking, the Food and the drink Are incorporated and made one with the Body.
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Now being thus made one with Christ, his righteousness comes to be upon us unto the Justification of Life by the Ordinance, Constitution and Donation of God.
Now being thus made one with christ, his righteousness comes to be upon us unto the Justification of Life by the Ordinance, Constitution and Donation of God.
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nor of any other excellent Mercies given to us then, which when Grace comes to be grafted on them become very serviceable for the furtherance of our Salvation,
nor of any other excellent mercies given to us then, which when Grace comes to be grafted on them become very serviceable for the furtherance of our Salvation,
and given to us for this righteousness, which is unto Justification upon us through Faith, Phil. 1.29. Faith is purchased for us by it, and our justification is purchased by it, and both of them absolutely obtained.
and given to us for this righteousness, which is unto Justification upon us through Faith, Philip 1.29. Faith is purchased for us by it, and our justification is purchased by it, and both of them absolutely obtained.
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I conceive they mean, that if Justification had not been absolutely procured and obtained for the Elect, Faith would never have been either given them or obtained for them.
I conceive they mean, that if Justification had not been absolutely procured and obtained for the Elect, Faith would never have been either given them or obtained for them.
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We are first in Christ, and so have him made righteousness to us, 1 Cor. 1.30. 2. Our Faith hath no hand in working out this righteousness for us, nor is it any part thereof.
We Are First in christ, and so have him made righteousness to us, 1 Cor. 1.30. 2. Our Faith hath no hand in working out this righteousness for us, nor is it any part thereof.
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Wherein he plainly distinguisheth between this righteousness and our believing, and tells us it is the former, namely, this righteousness of God which is upon us unto justification of life,
Wherein he plainly Distinguisheth between this righteousness and our believing, and tells us it is the former, namely, this righteousness of God which is upon us unto justification of life,
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I shall content my self onely to point a little at the Heads of Things, telling you the Story of it from its first and highest Original, in these Seven Steps.
I shall content my self only to point a little At the Heads of Things, telling you the Story of it from its First and highest Original, in these Seven Steps.
1. God the Father from Eternity begat his Son, the second Person in the Trinity, and loving him with an infinite Love, designed a special Revenue of Glory, and Honour,
1. God the Father from Eternity begat his Son, the second Person in the Trinity, and loving him with an infinite Love, designed a special Revenue of Glory, and Honour,
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Even those whom he chose in him before the Foundation of the World, that they should be holy and without blame before him in love, having predestinated them unto the Adoption of Children by Jesus Christ to himself, according to the good pleasure of his Will,
Even those whom he chosen in him before the Foundation of the World, that they should be holy and without blame before him in love, having predestinated them unto the Adoption of Children by jesus christ to himself, according to the good pleasure of his Will,
and he and his Father be Admired and Glorified by and in them, Eph. 4.13. 2 Thes. 1.10, 12. Rev. 5.11, 12, 13, 14. For they were made for him, Col. 1.16. Rev. 4.11.
and he and his Father be Admired and Glorified by and in them, Ephesians 4.13. 2 Thebes 1.10, 12. Rev. 5.11, 12, 13, 14. For they were made for him, Col. 1.16. Rev. 4.11.
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2. God hath ordained two more eminent ways for this end of bringing in a Revenue of Gl ry unto his Son, in the salvation of his Elect, viz. That he shall do all with God for them,
2. God hath ordained two more eminent ways for this end of bringing in a Revenue of Gall Rye unto his Son, in the salvation of his Elect, viz. That he shall do all with God for them,
And God beholding them in Christ, is fully at rest, and infinitely delighted, and therefore speaks as glorying and triumphing in this counsel of his, Psal. 89.19. 3. Though this was in the heart of God from Everlasting, and thus consulted and agreed on between the Father and the Son;
And God beholding them in christ, is Fully At rest, and infinitely delighted, and Therefore speaks as glorying and triumphing in this counsel of his, Psalm 89.19. 3. Though this was in the heart of God from Everlasting, and thus consulted and agreed on between the Father and the Son;
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nor indeed were they capable of it, being constituted under another head, and under another Covenant, which had nothing in it of Christ and his Righteousness, either to be brought in for them,
nor indeed were they capable of it, being constituted under Another head, and under Another Covenant, which had nothing in it of christ and his Righteousness, either to be brought in for them,
which was not till they should be plunged into Guilt and Death, so as neither they themselves, not any meer Creature could recover them out of that Estate,
which was not till they should be plunged into Gilded and Death, so as neither they themselves, not any mere Creature could recover them out of that Estate,
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All, I say, that in this ruined, perishing condition they need to bring them to that height of Happyness to which they were fore-ordained in the great Love of God to them,
All, I say, that in this ruined, perishing condition they need to bring them to that height of Happiness to which they were foreordained in the great Love of God to them,
and unto Christ his Son. So that as Christ speaks of the blindness of him who was blind from the Womb, Joh. 9.3. That it was that the works of God might be made manifest in him;
and unto christ his Son. So that as christ speaks of the blindness of him who was blind from the Womb, John 9.3. That it was that the works of God might be made manifest in him;
5. In order unto the recovery and Salvation of the Elect by Christ, and his being glorified therein, God hath in infinite wisdom ordained a double Ʋnion between Christ and them,
5. In order unto the recovery and Salvation of the Elect by christ, and his being glorified therein, God hath in infinite Wisdom ordained a double Ʋnion between christ and them,
The one of these Unions between Christ and us I may call an Ʋnion in Law, the other a Vital Ʋnion. I confess the terms are not so apposite as I could wish,
The one of these Unions between christ and us I may call an Ʋnion in Law, the other a Vital Ʋnion. I confess the terms Are not so apposite as I could wish,
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But I know not any better, and in that penury of words under which we labour, we must sometimes take up with terms which are not altogether to our minds.
But I know not any better, and in that penury of words under which we labour, we must sometime take up with terms which Are not altogether to our minds.
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I call the one an V; nion in Law, because by it Christ and the Elect are after a sort made one Person in Law, and he bears a relation to them so as that they are said to be in him in his reviving, rising from the dead,
I call the one an V; Union in Law, Because by it christ and the Elect Are After a sort made one Person in Law, and he bears a Relation to them so as that they Are said to be in him in his reviving, rising from the dead,
and sitting in Heavenly places, Eph. 2.5, 6. and that Grace, which we in our own persons are in time made partakers of, is said to have been given us in him before the World began, 2 Tim. 1.9. The other I call a Vital Ʋnion, because there is in it a mutual Living acting on each other between Christ and us.
and sitting in Heavenly places, Ephesians 2.5, 6. and that Grace, which we in our own Persons Are in time made partakers of, is said to have been given us in him before the World began, 2 Tim. 1.9. The other I call a Vital Ʋnion, Because there is in it a mutual Living acting on each other between christ and us.
Yet between these Unions there is a manifold and manifest difference. The one was from everlasting, 2 Tim. 1.9. the other in time, Rom. 7.4. The one is of all the Elect at once and together;
Yet between these Unions there is a manifold and manifest difference. The one was from everlasting, 2 Tim. 1.9. the other in time, Rom. 7.4. The one is of all the Elect At once and together;
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yet till the Vital Ʋnion between Christ and us is effected, it cannot be said that he is in us. And lastly these two Unions stand affected one to another as cause and effect.
yet till the Vital Ʋnion between christ and us is effected, it cannot be said that he is in us. And lastly these two Unions stand affected one to Another as cause and Effect.
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and to those only who are comprised within the former, and it is in the vertue and causal efficacy of the former that the latter is brought about and accomplished.
and to those only who Are comprised within the former, and it is in the virtue and causal efficacy of the former that the latter is brought about and accomplished.
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first relative in Justification and Adoption, and then and thereupon qualitative or transformative in Sanctification and Comfort, which are Glory begun, and shall be perfected hereafter.
First relative in Justification and Adoption, and then and thereupon qualitative or transformative in Sanctification and Comfort, which Are Glory begun, and shall be perfected hereafter.
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Hence it is that some Divines (and those no mean ones for Spiritual Light and Judgment,) make Faith to be actus medii ut simus in vivis, rather than actus vitae quâ in vivis jam constituti vivimu, the means and way of our being made Spiritually alive, rather than our acting Life as being already brought into a state of Life.
Hence it is that Some Divines (and those no mean ones for Spiritual Light and Judgement,) make Faith to be actus medii ut Simus in vivis, rather than actus vitae quâ in vivis jam constituti vivimu, the means and Way of our being made Spiritually alive, rather than our acting Life as being already brought into a state of Life.
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and Life another, and Faith the means of Life. See Joh. 5.40. and 6.53, 54, 57. and 20.31. and Rom. 1.17. However this is plain and certain that he who hath the Son hath Life, and he that hath not the Son, hath not Life, 1 Joh. 5.12. and that we in our believing do receive Christ, Joh. 1.12. Faith being our closing with him in that conjugal Covenant, and Relation in which we are and stand vitally united to him.
and Life Another, and Faith the means of Life. See John 5.40. and 6.53, 54, 57. and 20.31. and Rom. 1.17. However this is plain and certain that he who hath the Son hath Life, and he that hath not the Son, hath not Life, 1 John 5.12. and that we in our believing doe receive christ, John 1.12. Faith being our closing with him in that conjugal Covenant, and Relation in which we Are and stand vitally united to him.
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For, this Righteousness of Christ being upon us through Faith, it glorifies Christ in that he is made all unto us in our acceptance with God as righteous to Eternal Life.
For, this Righteousness of christ being upon us through Faith, it Glorifies christ in that he is made all unto us in our acceptance with God as righteous to Eternal Life.
And to whom do we in believing go, but unto Christ? Faith therefore gives him the Glory of having in him a fulness of suitable sufficiency for Sinners in our guilty, ruined Condition.
And to whom do we in believing go, but unto christ? Faith Therefore gives him the Glory of having in him a fullness of suitable sufficiency for Sinners in our guilty, ruined Condition.
Being guilty and under Condemnation, we go to him for Righteousness unto Justification of Life, and thence Faith is said to be in his Blood, Rom. 3.25. Being utterly without strength, and dead in sins, we go to him for strength, Isa. 45.24.
Being guilty and under Condemnation, we go to him for Righteousness unto Justification of Life, and thence Faith is said to be in his Blood, Rom. 3.25. Being utterly without strength, and dead in Sins, we go to him for strength, Isaiah 45.24.
Thus as the Son of God is in himself a Person of infinitely higher Excellency than the first Adam, and a better Head unto all his Seed than the first Adam was:
Thus as the Son of God is in himself a Person of infinitely higher Excellency than the First Adam, and a better Head unto all his Seed than the First Adam was:
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Suppose that the principle of Grace begotten and created in us in Regeneration do contain in it the habit of Faith (which I will not now call in question nor determine) yet this is manifest, that in our acting Faith we cannot so well and congruously be said to act like God, as to act like Christ.
Suppose that the principle of Grace begotten and created in us in Regeneration do contain in it the habit of Faith (which I will not now call in question nor determine) yet this is manifest, that in our acting Faith we cannot so well and congruously be said to act like God, as to act like christ.
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and was so open and frequent in the profession of it, that his Adversaries took notice of it, Psal. 22.7, 8. He owned and professed that he lived by the Father,
and was so open and frequent in the profession of it, that his Adversaries took notice of it, Psalm 22.7, 8. He owned and professed that he lived by the Father,
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and the Humane Nature of Christ lives and subsis Person, leaning on the Eternal Deity of the Son of God, it hath its subsistence in the bosom of the God head.
and the Humane Nature of christ lives and subsis Person, leaning on the Eternal Deity of the Son of God, it hath its subsistence in the bosom of the God head.
We in believing do herein imitate Christ after our manner and measure, and according to that unmeasurable distance and disproportion that is between him and us.
We in believing doe herein imitate christ After our manner and measure, and according to that unmeasurable distance and disproportion that is between him and us.
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and on God in and through him, the Eternal Power of the Godhead in Christ (and not so much the strength of any created principle of Grace in us) holding our hearts unto him,
and on God in and through him, the Eternal Power of the Godhead in christ (and not so much the strength of any created principle of Grace in us) holding our hearts unto him,
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We should take heed in this matter of having our thoughts vanish into Airy Speculations and Imaginations of I know not what Voices and Proclamations made in Heaven in the hearing of Saints and Angels, just as there is here on Earth among Men, when Persons arraigned are acquitted.
We should take heed in this matter of having our thoughts vanish into Airy Speculations and Imaginations of I know not what Voices and Proclamations made in Heaven in the hearing of Saints and Angels, just as there is Here on Earth among Men, when Persons arraigned Are acquitted.
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what the Word speaks God speaks, and there is the Estate of every one that believes in Christ put out of suspense for ever, and immutably and eternally decided.
what the Word speaks God speaks, and there is the Estate of every one that believes in christ put out of suspense for ever, and immutably and eternally decided.
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even of the violated broken Law are upon you, Gal. 3 10. For if this Righteousness of Christ be not upon you, your Sins are upon you, the guilt of them all is upon you.
even of the violated broken Law Are upon you, Gal. 3 10. For if this Righteousness of christ be not upon you, your Sins Are upon you, the guilt of them all is upon you.
As it is said of those Tyrants and Terrors in the Land of the Living in their day, that they lay down in their Graves with their Iniquities upon their Bones, Ezek. 32.27.
As it is said of those Tyrants and Terrors in the Land of the Living in their day, that they lay down in their Graves with their Iniquities upon their Bones, Ezekiel 32.27.
So it must be said of you, and it should be believed by you of you selves, that you walk up and down among the Living with all your Iniquities upon you;
So it must be said of you, and it should be believed by you of you selves, that you walk up and down among the Living with all your Iniquities upon you;
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And there is upon thee moreover the guilt of a depraved, defiled Nature by that exceeding sinful sin which dwelleth in thee, a sort of sin that hath a fulness of evil in it,
And there is upon thee moreover the guilt of a depraved, defiled Nature by that exceeding sinful since which dwells in thee, a sort of since that hath a fullness of evil in it,
Such an one art thou in thy Heart and Nature before God, and therefore in his judgment (and his judgment is according to truth) guilty before him concerning all these things,
Such an one art thou in thy Heart and Nature before God, and Therefore in his judgement (and his judgement is according to truth) guilty before him Concerning all these things,
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though perhaps thou hast never felt many of them stirring in thy bosom. And moreover there is upon thee the guilt of thy first Fathers sinning and disobedience;
though perhaps thou hast never felt many of them stirring in thy bosom. And moreover there is upon thee the guilt of thy First Father's sinning and disobedience;
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And lastly, over and above the guilt of all these sins, there is also upon thee the guilt of disobeying the Gospel in refusing and despising this Righteousness of Christ tender'd and brought near unto thee,
And lastly, over and above the guilt of all these Sins, there is also upon thee the guilt of disobeying the Gospel in refusing and despising this Righteousness of christ tendered and brought near unto thee,
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when thou art in such a lost, and perishing, and forlorne Condition: And verily this is an heavy and an overwhelming guilt superadded unto all the rest.
when thou art in such a lost, and perishing, and forlorn Condition: And verily this is an heavy and an overwhelming guilt superadded unto all the rest.
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Be it so, yet let me put these two Demands to thy Conscience. 1. Are these things the Righteousness of Christ? And 2. Are they Faith? If they be not the Righteousness of Christ, they can never justifie thee from any the least sin:
Be it so, yet let me put these two Demands to thy Conscience. 1. are these things the Righteousness of christ? And 2. are they Faith? If they be not the Righteousness of christ, they can never justify thee from any the least since:
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And it speaks to you all, one and other, for you all stand in need of this Righteousness of Christ to be upon you, the very least sinner among you all, as well as the greatest.
And it speaks to you all, one and other, for you all stand in need of this Righteousness of christ to be upon you, the very lest sinner among you all, as well as the greatest.
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So I say to you that are not such grievous and atrocious sinners as some others are, you as well as the greatest Sinners must believe in Jesus Christ that you may be justified.
So I say to you that Are not such grievous and atrocious Sinners as Some Others Are, you as well as the greatest Sinners must believe in jesus christ that you may be justified.
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If you be redeemed and delivered from Condemnation and Death (as verily you are if this Righteousness be upon you) it is that you might serve the Lord without fear, slavish legal fear, in holiness and righteousness in all the Duties required both in the First and Second Table of the Law,
If you be redeemed and Delivered from Condemnation and Death (as verily you Are if this Righteousness be upon you) it is that you might serve the Lord without Fear, slavish Legal Fear, in holiness and righteousness in all the Duties required both in the First and Second Table of the Law,
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and all this not in a fit only, or for a while, but all the days of your lives, Luke 1.74, 75. This Love, this Grace of Christ, should constrain you and make you thus judge, That if one dyed for all,
and all this not in a fit only, or for a while, but all the days of your lives, Lycia 1.74, 75. This Love, this Grace of christ, should constrain you and make you thus judge, That if one died for all,
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and that they might rise unto newness of life, 2 Cor. 5.14, 15. Thus the Apostle Peter also argues, pressing it upon Believers to be holy in all manner of conversation,
and that they might rise unto newness of life, 2 Cor. 5.14, 15. Thus the Apostle Peter also argues, pressing it upon Believers to be holy in all manner of Conversation,
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Believers do own that all their best Righteousness is as to their Justification but as filthy rags, Isa. 64.6. and true Converts have the like, and can have no worse thoughts of their worst sins, Isa. 30.22. Labour you should and abound in the work of the Lord;
Believers do own that all their best Righteousness is as to their Justification but as filthy rags, Isaiah 64.6. and true Converts have the like, and can have no Worse thoughts of their worst Sins, Isaiah 30.22. Labour you should and abound in the work of the Lord;
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I do not think the Saints in Heaven would be willing to exchange and put off the Robe of Christs Righteousness to stand before God for acceptance in that perfect and spotless Holiness to which they have there attained.
I do not think the Saints in Heaven would be willing to exchange and put off the Robe of Christ Righteousness to stand before God for acceptance in that perfect and spotless Holiness to which they have there attained.
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But obey you should because you have a Righteousness upon you, in comparison and in competition wherewith the Righteousness of Men and Angels is to be despised.
But obey you should Because you have a Righteousness upon you, in comparison and in competition wherewith the Righteousness of Men and Angels is to be despised.
Standing in this Righteousness, having it upon you through Faith, you may, you should rejoyse and glory, not in your selves on any performances of yours,
Standing in this Righteousness, having it upon you through Faith, you may, you should rejoyse and glory, not in your selves on any performances of yours,
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Isa. 45.23, 24, 25. Having by Faith received the atonement, you may glory even in his presence, of whom you are in Christ Jesus, who is of God made unto you Wisdom, Righteousness,
Isaiah 45.23, 24, 25. Having by Faith received the atonement, you may glory even in his presence, of whom you Are in christ jesus, who is of God made unto you Wisdom, Righteousness,
Such as Dr. Sherl. See Antisoz. p. 547 to 568, and Mr. Williams. See Pref. p. 9. and p. 202, 203, 204, 209. Grotius indeed goes the same way. Annot. in loc. And I learn by Mr. Rutherf. of the Cov. p. 171. that Arminians and Socinians do so too. But I do not reckon him or them among Protestants. It is like Grotius and the Arminians might have it from the Racovian Catechisme, cap. 9. p. 194.
Such as Dr. Sherl. See Antisoz. p. 547 to 568, and Mr. Williams. See Pref. p. 9. and p. 202, 203, 204, 209. Grotius indeed Goes the same Way. Annot in loc. And I Learn by Mr. Rutherford. of the Cov p. 171. that Arminians and socinians do so too. But I do not reckon him or them among Protestants. It is like Grotius and the Arminians might have it from the Racovian Catechism, cap. 9. p. 194.
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Rutherf. Exerc. de gr. cap. 2. p. 24. Owen Append. against Biddle, p. 19. Bradsh. of Justific. C. 23. To. 6. & C. 24. To. 15. Nort. Orth. Evang. pag. 311, 315, 317, 318, 322.
Rutherford. Exercise de Great. cap. 2. p. 24. Owen Append. against Biddle, p. 19. Bradsh. of Justific. C. 23. To. 6. & C. 24. To. 15. Nort. Orth. Evangelist page. 311, 315, 317, 318, 322.
