Christos dikaiosynē, or, Jesus Christ given of God the Father for our justification explained, confirmed, and applyed (very briefly) in one sermon to the satisfaction of some judicious hearers, for whose sake chiefly and at whose earnest request, it is made publick.
for, whom he hath justified, them he hath also glorified, Rom. 8.30. that is, they are as sure and certain of Heaven, as though they were already in it;
for, whom he hath justified, them he hath also glorified, Rom. 8.30. that is, they Are as sure and certain of Heaven, as though they were already in it;
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but he is ordained, and bestowed upon us to confer these benefits; he is therefore said to be made to us, according to those expressions, Isa. 9.6. To us a Childe is born, to us a Son is given;
but he is ordained, and bestowed upon us to confer these benefits; he is Therefore said to be made to us, according to those expressions, Isaiah 9.6. To us a Child is born, to us a Son is given;
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He is made of God to us, &c. that is, (saith Beza ) who is given to us of God, that we might obtain all wisdome, righteousness, holiness, &c. in him, and by him.
He is made of God to us, etc. that is, (Says Beza) who is given to us of God, that we might obtain all Wisdom, righteousness, holiness, etc. in him, and by him.
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for the Apostle immediatly annexeth to NONLATINALPHABET, importing the Righteousness of Sanctification, which is the very next word. My observation shall be this:
for the Apostle immediately annexeth to, importing the Righteousness of Sanctification, which is the very next word. My observation shall be this:
I shall endeavour, 1. To prove the Point. 2. To open the meaning of the word Justifie. 3. To shew what the justification of a sinner before God, is. 4. What are the essential parts of our justification. 5. The several Causes of our justification. 6. The Fruits and Consequences of our justification. 7. And lastly, Close all with a brief Application for proof.
I shall endeavour, 1. To prove the Point. 2. To open the meaning of the word Justify. 3. To show what the justification of a sinner before God, is. 4. What Are the essential parts of our justification. 5. The several Causes of our justification. 6. The Fruits and Consequences of our justification. 7. And lastly, Close all with a brief Application for proof.
the justification and redemption of a sinner is according to Gods purpose, and grace, given us in Christ Jesus before the world began, 2 Tim. 1.9. which according to the immutability of his Counsel was in the fulness of time accomplisht.
the justification and redemption of a sinner is according to God's purpose, and grace, given us in christ jesus before the world began, 2 Tim. 1.9. which according to the immutability of his Counsel was in the fullness of time accomplished.
That in Daniel is very emphatical, Dan. 9: 34. To bring in everlasting righteousness; 'tis in the original, a Righteousness of Eternities: So in Heb. 9.12. it it said, that Christ obtained eternal Redemption for us.
That in daniel is very emphatical, Dan. 9: 34. To bring in everlasting righteousness; it's in the original, a Righteousness of Eternities: So in Hebrew 9.12. it it said, that christ obtained Eternal Redemption for us.
the great and glorious Benefits that accrue to Believers by vertue of this Righteousness, extend their vertue, continue their influence throughout the endless duration of Eternity.
the great and glorious Benefits that accrue to Believers by virtue of this Righteousness, extend their virtue, continue their influence throughout the endless duration of Eternity.
'Tis a Righteousness from all Eternity, and a Righteousness unto all Eternity, Rom. 3.25. Whom God hath set forth (from everlasting, or fore-appointed) to be a propitiation through faith in his blood, to declare his righteousness, &c. Christ was A. Lamb slain from the beginning of the world, Rev. 13.8. (viz.) in the eternal purpose and Decree of God. 2. Consider Christs glorious Name.
It's a Righteousness from all Eternity, and a Righteousness unto all Eternity, Rom. 3.25. Whom God hath Set forth (from everlasting, or fore-appointed) to be a propitiation through faith in his blood, to declare his righteousness, etc. christ was A. Lamb slave from the beginning of the world, Rev. 13.8. (viz.) in the Eternal purpose and decree of God. 2. Consider Christ glorious Name.
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This is his Name wherewith he shall be called, the Lord our Righteousness, Jer. 23.6. This is like his other Name Jesus, the same in substance with this, Matth. 1.21. by the Oracle of an Angel, his Name must be called Jesus, for he shall save his people from their sins, (i. e.) from the power, guilt, and condemnation of sin.
This is his Name wherewith he shall be called, the Lord our Righteousness, Jer. 23.6. This is like his other Name jesus, the same in substance with this, Matthew 1.21. by the Oracle of an Angel, his Name must be called jesus, for he shall save his people from their Sins, (i. e.) from the power, guilt, and condemnation of since.
he was our Redeemer, the price of our Redemption, a Counter-price; our Redemption and revocation from Captivity, he was both the propitiatory and propitiation;
he was our Redeemer, the price of our Redemption, a Counter-price; our Redemption and revocation from Captivity, he was both the propitiatory and propitiation;
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he was Priest, he was Altar, he was Sacrifice, he was All in All, to make us the righteousness of God in him, 2 Cor. 5. ult. that is, that we who are impure sinners by nature, through the sacrifice of Christ, might become righteous before God.
he was Priest, he was Altar, he was Sacrifice, he was All in All, to make us the righteousness of God in him, 2 Cor. 5. ult. that is, that we who Are impure Sinners by nature, through the sacrifice of christ, might become righteous before God.
He is our Advocate, and propitiation Jesus Christ the Righteous; yea, he is our NONLATINALPHABET, our propitiatory, or placatory, alluding to the Mercy-seat.
He is our Advocate, and propitiation jesus christ the Righteous; yea, he is our, our propitiatory, or placatory, alluding to the Mercy-seat.
if your hearts and Consciences are sprinkled with the blood of Christ, as the Door-posts of the Children of Israel were with the blood of the Paschal-lamb, the wrath of God will for ever pass by you, and not pass upon you.
if your hearts and Consciences Are sprinkled with the blood of christ, as the Door-posts of the Children of Israel were with the blood of the Paschal lamb, the wrath of God will for ever pass by you, and not pass upon you.
in being our Price, our Ransom, in discharging our Bond, in pacifying the Fathers wrath, in satisfying divine Justice, in finishing Transgression, in making an end of sin, in bringing in everlasting Righteousnesse,
in being our Price, our Ransom, in discharging our Bound, in pacifying the Father's wrath, in satisfying divine justice, in finishing Transgression, in making an end of since, in bringing in everlasting Righteousness,
He hath made reconciliation for us by his blood upon the Crosse, Rom. 5. 1•. and he doth continue to make intercession for us by the prevalent and loud cryes of the same blood in Heaven, Heb. 12.24. He is gone up to Heaven to appear in the presence of God for us;
He hath made reconciliation for us by his blood upon the Cross, Rom. 5. 1•. and he does continue to make Intercession for us by the prevalent and loud cries of the same blood in Heaven, Hebrew 12.24. He is gone up to Heaven to appear in the presence of God for us;
just as Aaron (a type of Christ) Exod. 28.12, 29. and 30. verses, was to bear the name of the children of Israel (a figure of all the Elect of God) engraven in precious stones upon his Shoulders,
just as Aaron (a type of christ) Exod 28.12, 29. and 30. Verses, was to bear the name of the children of Israel (a figure of all the Elect of God) engraven in precious stones upon his Shoulders,
Abels blood cryed aloud to God for vengeance, but this blood of sprinkling speaketh better things than that of Abels: it pleads, sues, presses hard for a discharge from all thy sins, and enemies:
Abel's blood cried aloud to God for vengeance, but this blood of sprinkling speaks better things than that of Abel's: it pleads, sues, presses hard for a discharge from all thy Sins, and enemies:
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whatever charge or guilt lyes upon them, here are the shoulders that have sustained the weight of thy wrath, which was their due, upon these shoulders,
whatever charge or guilt lies upon them, Here Are the shoulders that have sustained the weight of thy wrath, which was their due, upon these shoulders,
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Thus Christ appears in Heaven, with red Garments, with Garments rolled in blood, and with the whites of peace, pardon, justification, and absolution upon the red:
Thus christ appears in Heaven, with read Garments, with Garments rolled in blood, and with the whites of peace, pardon, justification, and absolution upon the read:
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with all the names of his justified, sanctified ones engraven upon his shoulders, and upon his heart before the Lord continually, to present his everlasting Righteousness to the Father for us, to present our persons as righteous,
with all the names of his justified, sanctified ones engraven upon his shoulders, and upon his heart before the Lord continually, to present his everlasting Righteousness to the Father for us, to present our Persons as righteous,
It imports the absolution of a guilty person, the word justification, is in holy Writ opposed to condemnation. To justifie, saith Polanus, is to absolve from death, not to condemn.
It imports the absolution of a guilty person, the word justification, is in holy Writ opposed to condemnation. To justify, Says Polanus, is to absolve from death, not to condemn.
neither is it to be doubted, but that the Lord doth constitute, or make those just, whom he justifieth, they are just, both by the imputation of Christs Righteousness, which is out of them in Christ,
neither is it to be doubted, but that the Lord does constitute, or make those just, whom he Justifieth, they Are just, both by the imputation of Christ Righteousness, which is out of them in christ,
I shall make it evident (saith the learned Bishop Downame ) that the Hebrew Hitsdiq, and the Greek NONLATINALPHABET is, verbum forense, a judicial word taken from Courts of justice, which being attributed to the Judge is opposed to Condemnation,
I shall make it evident (Says the learned Bishop Downame) that the Hebrew Hitsdiq, and the Greek is, verbum forense, a judicial word taken from Courts of Justice, which being attributed to the Judge is opposed to Condemnation,
acquits, absolves, who shall condemn? so the word is taken, Deut. 25.1. The Judges are commanded to justifie the righteous, and to condemn the wicked: l•kewise, Prov. 17.15. he that justifies the wicked, and condemns the righteous, they are both an abomination to the Lord.
acquits, absolves, who shall condemn? so the word is taken, Deuteronomy 25.1. The Judges Are commanded to justify the righteous, and to condemn the wicked: l•kewise, Curae 17.15. he that Justifies the wicked, and condemns the righteous, they Are both an abomination to the Lord.
So also is this w•rd taken in a Law sense, Psalm 143.2. Lord enter not into judgement with thy servant, for in thy sight shall no man be justified. Rom. 5.16. Judgment was by one to condemnation, but the free Gift is of many offences to justification.
So also is this w•rd taken in a Law sense, Psalm 143.2. Lord enter not into judgement with thy servant, for in thy sighed shall no man be justified. Rom. 5.16. Judgement was by one to condemnation, but the free Gift is of many offences to justification.
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1. Legal, By the Law and the works thereof, hereby the Man Christ Jesus, and none but he on earth, was in a strict sense legally just and righteous, he only fulfilled all righteousness,
1. Legal, By the Law and the works thereof, hereby the Man christ jesus, and none but he on earth, was in a strict sense legally just and righteous, he only fulfilled all righteousness,
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And Christ is the end of the Law for righteousness to every one that believeth, Rom. 10.4. we ought directly to go to Christ for justification, and not to go back to Moses; by him all that believe, are justified from all things, from which ye could not be justified by the Law of Moses;
And christ is the end of the Law for righteousness to every one that Believeth, Rom. 10.4. we ought directly to go to christ for justification, and not to go back to Moses; by him all that believe, Are justified from all things, from which you could not be justified by the Law of Moses;
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The kingdome of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost, Rom. 5. from the 12. to the end, proves at large our sole and whole justification by the righteousness of One, even Jesus Christ.
The Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost, Rom. 5. from the 12. to the end, Proves At large our sole and Whole justification by the righteousness of One, even jesus christ.
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In a word, the Lord accepteth, and reputeth a guilty unworthy sinner (yet believing) as righteous, by the free imputation of the righteousness of Christ unto him.
In a word, the Lord Accepteth, and reputeth a guilty unworthy sinner (yet believing) as righteous, by the free imputation of the righteousness of christ unto him.
Answ. Justification is a most merciful and righteous Action of God as Judge, whereby, imputing the righteousness of Christ to a believing sinner, he absolveth him from his sins,
Answer Justification is a most merciful and righteous Actium of God as Judge, whereby, imputing the righteousness of christ to a believing sinner, he absolveth him from his Sins,
1. The justification of a sinner is an Act of God, as Lord Law-giver, and Judge, Rom. 8, 33. it is God that justifieth, the whole Trinity, Father, Son, and Spirit, Jam. 4.12. There is one Law-giver, who is able to save and to destroy:
1. The justification of a sinner is an Act of God, as Lord Lawgiver, and Judge, Rom. 8, 33. it is God that Justifieth, the Whole Trinity, Father, Son, and Spirit, Jam. 4.12. There is one Lawgiver, who is able to save and to destroy:
Hee that will by no meanes clear the guilty, having received satisfaction in his Son, by the imputation of his Sons righteousness justifies the ungodly, acquits them from the guilt of sin, and accepts them as righteous in his sight.
He that will by no means clear the guilty, having received satisfaction in his Son, by the imputation of his Sons righteousness Justifies the ungodly, acquits them from the guilt of since, and accepts them as righteous in his sighed.
2. The righteousness of justification ( quatenus justification) works not a real inherent change in us, which is done in sanctification, but makes a relative change without us,
2. The righteousness of justification (quatenus justification) works not a real inherent change in us, which is done in sanctification, but makes a relative change without us,
Justification makes a relative change or mutation, in respect of a mans estate or condition: a guilty person is pronounced righteous, the sinful Debtor is discharged;
Justification makes a relative change or mutation, in respect of a men estate or condition: a guilty person is pronounced righteous, the sinful Debtor is discharged;
in order of Time these acts of grace are wrought together, but in order of Nature justification is the Antecedent, and sanctification is the Consequent;
in order of Time these acts of grace Are wrought together, but in order of Nature justification is the Antecedent, and sanctification is the Consequent;
one by Christs personal righteousness, the other by way of influence, and infusion from Christ as Head. Wee ought to take great heed least we confound justification with sanctification,
one by Christ personal righteousness, the other by Way of influence, and infusion from christ as Head. we ought to take great heed lest we confound justification with sanctification,
1. He satisfied the Law in respect of the penalty, by his Passion, or passive righteousness, undergoing the Curse for us, Gal. 3.13. 2. He satisfied the Law in respect of the Precept by his perfect active righteousnesse, habitual and actual:
1. He satisfied the Law in respect of the penalty, by his Passion, or passive righteousness, undergoing the Curse for us, Gal. 3.13. 2. He satisfied the Law in respect of the Precept by his perfect active righteousness, habitual and actual:
and respective contribution toward the satisfying the injured honour of Gods Law; for the honour of Gods Law is the equity of both its parts, its Command, and its threatning.
and respective contribution towards the satisfying the injured honour of God's Law; for the honour of God's Law is the equity of both its parts, its Command, and its threatening.
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Christs active righteousness, the obedience of the Great God-man, hath honoured the equity of the first, (viz.) repaired the honour of Gods Commandments, broken by sinful man.
Christ active righteousness, the Obedience of the Great God-man, hath honoured the equity of the First, (viz.) repaired the honour of God's commandments, broken by sinful man.
And his passive righteousness in like manner, honours the equity of the Threatning; Christ himself dies, to justifie that the sinner is worthy of Death;
And his passive righteousness in like manner, honours the equity of the Threatening; christ himself die, to justify that the sinner is worthy of Death;
Again, Consider, Christs active Righteousness was every where passive, (the distinction of active and passive is needless) and his passive righteousness every where active.
Again, Consider, Christ active Righteousness was every where passive, (the distinction of active and passive is needless) and his passive righteousness every where active.
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because what he suffered, was not by constraint, or against his will, it was his own voluntary act and deed, all along he eyed his Fathers Glory, and the good of mankind;
Because what he suffered, was not by constraint, or against his will, it was his own voluntary act and deed, all along he eyed his Father's Glory, and the good of mankind;
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but I must confess, by reason of the most strict Connexion between these two, (viz.) imputation of righteousness and remission of sins, the one doth comprehend or conclude the other: as Rom. 4.22. and justifification, NONLATINALPHABET is oftentimes placed in the remission of sins: as Psalm 32.1. Rom. 4.7. We are justified by Christs obedience, both active and passive:
but I must confess, by reason of the most strict Connexion between these two, (viz.) imputation of righteousness and remission of Sins, the one does comprehend or conclude the other: as Rom. 4.22. and justifification, is oftentimes placed in the remission of Sins: as Psalm 32.1. Rom. 4.7. We Are justified by Christ Obedience, both active and passive:
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The Scripture in many places seems to lay the stress principally (or at least synechdochically) upon the Blood, the Death, the Crosse of Christ, Ephes. 1.7. Heb. 9.12, 14. Rom. 5.10 Ephes. 2.13.
The Scripture in many places seems to lay the stress principally (or At least synecdochically) upon the Blood, the Death, the Cross of christ, Ephesians 1.7. Hebrew 9.12, 14. Rom. 5.10 Ephesians 2.13.
Before I proceed to the fifth General propounded to be spoken to, I think it not unnecessary to enquire, what is the form of Christs satisfaction, which renders it satisfactory to God,
Before I proceed to the fifth General propounded to be spoken to, I think it not unnecessary to inquire, what is the from of Christ satisfaction, which renders it satisfactory to God,
1. In the dignity of his Person, the fulness of the God-head dwelt in him bodily, Col. 2.9, 14. Now for the work of a servant to be don by the Lord of all, renders his active;
1. In the dignity of his Person, the fullness of the Godhead dwelled in him bodily, Col. 2.9, 14. Now for the work of a servant to be dONE by the Lord of all, renders his active;
No wonder the blood of Christ cleanseth from all sin, for it is the blood of God, by the figure, called by the Ancients NONLATINALPHABET, Communication of properties:
No wonder the blood of christ Cleanseth from all since, for it is the blood of God, by the figure, called by the Ancients, Communication of properties:
why the righteousness of one, redounds to all (the Elect) for the justification of life, Rom. 5.18, 19. The doings and sufferings of this Glorious Person the Lord our righteousnesse, (though for a few years) were infinitely 〈 ◊ 〉 more value,
why the righteousness of one, redounds to all (the Elect) for the justification of life, Rom. 5.18, 19. The doings and sufferings of this Glorious Person the Lord our righteousness, (though for a few Years) were infinitely 〈 ◊ 〉 more valve,
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And this infinite worthiness of the Redeemers Person ye have excellently described, as the irradiating and infinitely exalting all he did and suffered.
And this infinite worthiness of the Redeemer's Person you have excellently described, as the irradiating and infinitely exalting all he did and suffered.
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Consult these Texts, Heb. 1.1, 2, 3. Phil. 2.6, 7, 8, 9, 10. 2. The righteousness of Jesus Christ is of infinite merit, and a meer supererogation of an infinitely Glorious Person.
Consult these Texts, Hebrew 1.1, 2, 3. Philip 2.6, 7, 8, 9, 10. 2. The righteousness of jesus christ is of infinite merit, and a mere supererogation of an infinitely Glorious Person.
What? for the substance to comply with the shadows? for the Anti-type to do homage to its own Types? besides, he submitted to those Ordinances, the end and institution whereof supposeth Guilt;
What? for the substance to comply with the shadows? for the Antitype to do homage to its own Types? beside, he submitted to those Ordinances, the end and Institution whereof Supposeth Gilded;
his incarnation was a work of supererogation, the Law did never command that the eternal Son of the living God should take upon him the form of a Servant, keep the Law, suffer and die.
his incarnation was a work of supererogation, the Law did never command that the Eternal Son of the living God should take upon him the from of a Servant, keep the Law, suffer and die.
what but his own infinite love could move the eternal Word to pitch his Tent in our Nature? What else could move the Lord of the World to become a servant? the Antient of Dayes to become a Childe? or the Son of God to be the Son of Mary?
what but his own infinite love could move the Eternal Word to pitch his Tent in our Nature? What Else could move the Lord of the World to become a servant? the Ancient of Days to become a Child? or the Son of God to be the Son of Marry?
he suffered not for himself, he that knew no sin was made sin for us, (i. e.) a sacrifice for our sins, that we might be made the righteousness of God in him, 2 Cor. 5.21.
he suffered not for himself, he that knew no since was made since for us, (i. e.) a sacrifice for our Sins, that we might be made the righteousness of God in him, 2 Cor. 5.21.
God was in Christ reconciling the world unto himself, not imputing to men their trespasses, a Cor. 5.19. the reconciliation, or justification of a sinner, is as much the Fathers as the Sons Act. Christ frequently declares in the Gospel of John, that he came into the world, to do the will of him that sent him.
God was in christ reconciling the world unto himself, not imputing to men their Trespasses, a Cor. 5.19. the reconciliation, or justification of a sinner, is as much the Father's as the Sons Act. christ frequently declares in the Gospel of John, that he Come into the world, to do the will of him that sent him.
Mark that notable place, Heb. 10.6, 7, 9, 10. In burnt-offerings, and sacrifices for sin, thou hast had no pleasure (the Lord did not delight in the blood of Bulls, Goats or Calves, those bruitish sacrifices):
Mark that notable place, Hebrew 10.6, 7, 9, 10. In Burnt offerings, and Sacrifices for since, thou hast had no pleasure (the Lord did not delight in the blood of Bulls, Goats or Calves, those brutish Sacrifices):
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(O God) He taketh away the first, the first sort of sacrifices, that he may establish the second, (viz.) — sacrifice of his Son, vers. 10. by the which Will, we are sanctified, (i. e.) saved, through the offering of the body of Jesus Christ once for all.
(Oh God) He Takes away the First, the First sort of Sacrifices, that he may establish the second, (viz.) — sacrifice of his Son, vers. 10. by the which Will, we Are sanctified, (i. e.) saved, through the offering of the body of jesus christ once for all.
God, (the whole Trinity) doth justifie as Law-giver, and Judge, Jam. 4.12. There is one Law-giver able to save, and to destroy, he is the Judge of all the Earth;
God, (the Whole Trinity) does justify as Lawgiver, and Judge, Jam. 4.12. There is one Lawgiver able to save, and to destroy, he is the Judge of all the Earth;
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And this is both a gracious, and a righteous Act of God; 1. A gracious act, Rom. 3.25. we are justified truely by his Grace, 2 Tim. 1.9. Ephes. 2.5. we are saved by Grace.
And this is both a gracious, and a righteous Act of God; 1. A gracious act, Rom. 3.25. we Are justified truly by his Grace, 2 Tim. 1.9. Ephesians 2.5. we Are saved by Grace.
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and the justifier of him that believeth in Jesus; the righteousness of Christ making plenary, yea redundant, and superabundant satisfaction to offended justice;
and the justifier of him that Believeth in jesus; the righteousness of christ making plenary, yea redundant, and superabundant satisfaction to offended Justice;
1. The Father justifies, as the primary Cause and Authour: he gave his only begotten Son for our justification and salvation, John 3.16. 2. The Father justifies as Legislatour, enacting by his Soveraign Authority, that sweet Law of the New Covenant, by vertue whereof, every believing sinner is justified from the guilt of sin, from which he could not be justified by the Law of Moses. This Law of justification by Faith is Gods own act and Deed, the great Instrumentum pacis betwen God and man:
1. The Father Justifies, as the primary Cause and Author: he gave his only begotten Son for our justification and salvation, John 3.16. 2. The Father Justifies as Legislator, enacting by his Sovereign authority, that sweet Law of the New Covenant, by virtue whereof, every believing sinner is justified from the guilt of since, from which he could not be justified by the Law of Moses. This Law of justification by Faith is God's own act and Deed, the great Instrument pacis between God and man:
1. As our Surety he paid our Debt, and as our Redeemer he laid down the price of our Redemption, Rom. 3.23. wee are justified freely by the Grace of God, and yet through the redemption that is in Christ.
1. As our Surety he paid our Debt, and as our Redeemer he laid down the price of our Redemption, Rom. 3.23. we Are justified freely by the Grace of God, and yet through the redemption that is in christ.
His blood was the NONLATINALPHABET, the price of our redemption, Ephes. 1.7. in whom we have redemption through his blood, even the forgivenesse of sins, according to the riches of his Grace;
His blood was the, the price of our redemption, Ephesians 1.7. in whom we have redemption through his blood, even the forgiveness of Sins, according to the riches of his Grace;
2. Christ justifies as our Advocate and Intercessor, presenting our persons, pleading our cause, prevailing with his Father by the speakings of his blood, that the vertue of his merits may be applied to us, Rom. 8.34. It is God that justifies, who shall condemn? 'tis Christ that died, yea, rather that is risen again, who also maketh intercession for us:
2. christ Justifies as our Advocate and Intercessor, presenting our Persons, pleading our cause, prevailing with his Father by the speakings of his blood, that the virtue of his merits may be applied to us, Rom. 8.34. It is God that Justifies, who shall condemn? it's christ that died, yea, rather that is risen again, who also makes Intercession for us:
there is a rather put upon the resurrection, and ascention of Christ, 1 John 2.2. we have an Advocate with the Father, Jesus Christ the righteous. Thus Christ justifies.
there is a rather put upon the resurrection, and Ascension of christ, 1 John 2.2. we have an Advocate with the Father, jesus christ the righteous. Thus christ Justifies.
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2. As the Spirit of Regeneration working in us the grace of Faith, which is one of the fruits of the Spirit, whereby we receive and apprehend Christ the Lord our righteousness,
2. As the Spirit of Regeneration working in us the grace of Faith, which is one of the fruits of the Spirit, whereby we receive and apprehend christ the Lord our righteousness,
3. As a Spirit of Adoption, by confirming our Faith, by working in us the assurance of our justification, by sealing us up unto the day of Redemption, the Spirit it self beareth witness with our spirits, that we are the children of God, Rom. 8.16, 17. Thus the righteousness of God by the revelation of the Spirit is revealed from Faith to Faith, Rom. 1.17.
3. As a Spirit of Adoption, by confirming our Faith, by working in us the assurance of our justification, by sealing us up unto the day of Redemption, the Spirit it self bears witness with our spirits, that we Are the children of God, Rom. 8.16, 17. Thus the righteousness of God by the Revelation of the Spirit is revealed from Faith to Faith, Rom. 1.17.
1. The ministry of the Word, is the instrumental cause on Gods part, faith cometh by hearing, and hearing by the Word, Rom. 10.17. and in Gal. 3.2. the Gospel is called the hearing of Faith. God in his Word by his Ministers, doth as it were beseech sinners to be reconciled to him, 2 Cor. 5.19, 20. The Word of God is the vehiculum spiritus, the Charriot of the Spirit, wherein he rides:
1. The Ministry of the Word, is the instrumental cause on God's part, faith comes by hearing, and hearing by the Word, Rom. 10.17. and in Gal. 3.2. the Gospel is called the hearing of Faith. God in his Word by his Ministers, does as it were beseech Sinners to be reconciled to him, 2 Cor. 5.19, 20. The Word of God is the vehiculum spiritus, the Chariot of the Spirit, wherein he rides:
its excellency ariseth from Gods Sanction, who made choyce of this act of Believing to the honour of Justification, because it layes the creature low, and so highly exalteth Christ.
its excellency arises from God's Sanction, who made choice of this act of Believing to the honour of Justification, Because it lays the creature low, and so highly Exalteth christ.
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but this is to be understood metonimically, and relatively in respect of Christ the object of faith, who is the end and perfection of the Law to them that believe, by fulfilling the righteousness of the Law for them.
but this is to be understood metonymically, and relatively in respect of christ the Object of faith, who is the end and perfection of the Law to them that believe, by fulfilling the righteousness of the Law for them.
but by the faith of Jesus Christ, &c. that is, by the works which Christ hath done in our stead, by the obedience of Christ, which we apply to our selves by Faith alone: saith Polanus.
but by the faith of jesus christ, etc. that is, by the works which christ hath done in our stead, by the Obedience of christ, which we apply to our selves by Faith alone: Says Polanus.
2. VVe come to consider the essential material cause of our justification, that very thing, which is our righteousness, which God imputeth to us, and accepteth on our behalf.
2. We come to Consider the essential material cause of our justification, that very thing, which is our righteousness, which God imputeth to us, and Accepteth on our behalf.
1. It cannot be our own righteousness inherent in us, because inchoate and imperfect, and the righteousness of justification, must be most absolute & perfect, by the works of the Law shall no flesh be justified, (1) no meer man, Rom. 3.20.
1. It cannot be our own righteousness inherent in us, Because inchoate and imperfect, and the righteousness of justification, must be most absolute & perfect, by the works of the Law shall no Flesh be justified, (1) not mere man, Rom. 3.20.
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for Christ taking upon him an humane nature, was bound to keep the the Law, being made of a woman, he was also made under the Law; under the Covenant of Works:
for christ taking upon him an humane nature, was bound to keep the the Law, being made of a woman, he was also made under the Law; under the Covenant of Works:
but without the personal Union, there would have been no redundancy, or over-flowing of merit in it, to justify those millions of guilty miscreants, who through the infinite grace of the Father by the blood of the Son are justified.
but without the personal union, there would have been no redundancy, or overflowing of merit in it, to justify those millions of guilty miscreants, who through the infinite grace of the Father by the blood of the Son Are justified.
2. It is not the Essential Righteousness of the God-head, not that righteousness wherewith God is righteous, 'tis not the righteousness of Christ as God solely,
2. It is not the Essential Righteousness of the Godhead, not that righteousness wherewith God is righteous, it's not the righteousness of christ as God solely,
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though it is called the righteousness of God, 2 Cor. 5.21. Rom. 1.17. and so called, because 'tis the righteousness of him, who is truly God, as well as truly man, in one person:
though it is called the righteousness of God, 2 Cor. 5.21. Rom. 1.17. and so called, Because it's the righteousness of him, who is truly God, as well as truly man, in one person:
But it is not the Essential uncreated righteousness of God, which being the Essence of God, cannot be communicated to any creature, much less can it become the accidental righteousness of any creature.
But it is not the Essential uncreated righteousness of God, which being the Essence of God, cannot be communicated to any creature, much less can it become the accidental righteousness of any creature.
so by the obedience of one shall many be made righteous, vers. 19. O Believers, this Garment of Sun-beams wrought out for ye by the Sun of righteousness, must needs be glorious: if ye consider,
so by the Obedience of one shall many be made righteous, vers. 19. O Believers, this Garment of Sunbeams wrought out for you by the Sun of righteousness, must needs be glorious: if you Consider,
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for by his divine Conception by the Holy Ghost, he received of his Virgin Mother, a pure un-deflowred, Virgin Nature, which all along he kept immaculate.
for by his divine Conception by the Holy Ghost, he received of his Virgae Mother, a pure undeflowered, Virgae Nature, which all along he kept immaculate.
and the principal foundation of my comfort, that He is Jehovah our righteousness, Jer. 23.6. that he who is God blessed for ever, is the root and off spring of David;
and the principal Foundation of my Comfort, that He is Jehovah our righteousness, Jer. 23.6. that he who is God blessed for ever, is the root and off spring of David;
that 'tis the Prince of Life that died, Acts 3.15. that the Lord of Glory was crucified, 1 Cor. 2.8. that, that blood, which is the price of my redemption and justification is the blood of God;
that it's the Prince of Life that died, Acts 3.15. that the Lord of Glory was Crucified, 1 Cor. 2.8. that, that blood, which is the price of my redemption and justification is the blood of God;
and became obedient to the death of the Crosse for me, which whole humiliation of Jesus Christ God-man, from his conception to his crucifixion, especially his bloody passion, is the material cause of our justification.
and became obedient to the death of the Cross for me, which Whole humiliation of jesus christ God-man, from his conception to his crucifixion, especially his bloody passion, is the material cause of our justification.
I answer, 'Tis the imputation of Christs Righteousness, because by imputing and applying it to us, he is pleased to justify us, Rom. 4.11. Psalm 32.1. Rom. 4.8. 2 Cor. 5.19. Acts 10.43. Acts 13.28, 29. St. Ambrose, Bishop Downame and others do express it by this simile;
I answer, It's the imputation of Christ Righteousness, Because by imputing and applying it to us, he is pleased to justify us, Rom. 4.11. Psalm 32.1. Rom. 4.8. 2 Cor. 5.19. Acts 10.43. Acts 13.28, 29. Saint Ambrose, Bishop Downame and Others do express it by this simile;
When Rebecca cloathed her son Jacob with the garments of her elder son Esau, the matter of the action, was the garment of Esau, which being applyed to him did cover him;
When Rebecca clothed her son Jacob with the garments of her elder son Esau, the matter of the actium, was the garment of Esau, which being applied to him did cover him;
how could the disobedience of Adam be made ours for condemnation? or the obedience of Christ be made ours for justification unto life? but only by imputation, seeing they are both transient Acts. A learned Philosopher tells us, That a motion,
how could the disobedience of Adam be made ours for condemnation? or the Obedience of christ be made ours for justification unto life? but only by imputation, seeing they Are both Transient Acts. A learned Philosopher tells us, That a motion,
which term of imputation of Christs righteousness, (notwithstanding the Papists scoffing at it, and calling it putative righteousness ) is used ten times in Rom. 4.
which term of imputation of Christ righteousness, (notwithstanding the Papists scoffing At it, and calling it putative righteousness) is used ten times in Rom. 4.
he hath sent his only begotten Son into the World, that we might be justified freely by his Grace, through the redemption that is in Christ, Rom. 3.25.
he hath sent his only begotten Son into the World, that we might be justified freely by his Grace, through the redemption that is in christ, Rom. 3.25.
and that we should be to the praise of the glory of his Grace, wherein he hath made us accepted in the Beloved, Ephes. 1, 6. Wherefore, not unto us, not unto us, not to any works of righteousness that we have done,
and that we should be to the praise of the glory of his Grace, wherein he hath made us accepted in the beloved, Ephesians 1, 6. Wherefore, not unto us, not unto us, not to any works of righteousness that we have done,
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and Glory, Blessing and praise for evermore, Revel. 5.13. 2 Tim. 1.9. 2. The subordinate end is our Salvation, Rom. 8.30. whom he hath justified, them also he Glorified, Tit. 3.7.
and Glory, Blessing and praise for evermore, Revel. 5.13. 2 Tim. 1.9. 2. The subordinate end is our Salvation, Rom. 8.30. whom he hath justified, them also he Glorified, Tit. 3.7.
or chief good, to which both justification, and sanctification are referred; yet it is subordinate to Gods Glory, as to the Soveraign and universal End:
or chief good, to which both justification, and sanctification Are referred; yet it is subordinate to God's Glory, as to the Sovereign and universal End:
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and a justice satisfying righteousness, a most perfect righteousness, a Glorious Robe of righteousness, an everlasting righteousness, &c. Ye have heard at large discussed from another Text,
and a Justice satisfying righteousness, a most perfect righteousness, a Glorious Robe of righteousness, an everlasting righteousness, etc. You have herd At large discussed from Another Text,
4. Certain hope of Glory, Rom. 5.2, 5. 5. Consolation, yea Gloriation in, and over afflictions, Rom. 5.3. 6. The shedding abroad the love of God into the hearts of the justified, Rom. 5.5. 7. Conservation from wrath to come, Ro. 5.9. 8. Glorification and eternal life, Rom. 8.30. Rom. 5.21. that as sin hath reigned unto death, even so might Grace reign through righteousness unto eternal life by Jesus Christ our Lord.
4. Certain hope of Glory, Rom. 5.2, 5. 5. Consolation, yea Gloriation in, and over afflictions, Rom. 5.3. 6. The shedding abroad the love of God into the hearts of the justified, Rom. 5.5. 7. Conservation from wrath to come, Ro. 5.9. 8. Glorification and Eternal life, Rom. 8.30. Rom. 5.21. that as since hath reigned unto death, even so might Grace Reign through righteousness unto Eternal life by jesus christ our Lord.
this is a certain evidence of your freedome from Condemnation, if ye walk not after the flesh, but after the spirit, Rom. 8.1. and herein is your father glorified, if ye bring forth much fruit, John 15.6.
this is a certain evidence of your freedom from Condemnation, if you walk not After the Flesh, but After the Spirit, Rom. 8.1. and herein is your father glorified, if you bring forth much fruit, John 15.6.
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ye are already the sons of God, and it doth not yet appear, what ye shall be, 1 Joh. 3.1. who shall lay any thing to your charge? (whether men or Devils) 'tis God that justifieth, it is Christ that died, &c. Ro. 8.33.
you Are already the Sons of God, and it does not yet appear, what you shall be, 1 John 3.1. who shall lay any thing to your charge? (whither men or Devils) it's God that Justifieth, it is christ that died, etc. Ro. 8.33.
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Thus, so far as one Exercise would permit, I have endeavoured to give some satisfaction in the great Argument of Justification. Consider what I have said,
Thus, so Far as one Exercise would permit, I have endeavoured to give Some satisfaction in the great Argument of Justification. Consider what I have said,
Ac primum quidem de justificatione peccatoris corum Deo: qui locus in Theologiâ facile primarius, nobisque maxime salutaris est: quo obscurato, adulterato, vel everso, fieri nequit, ut puritas doctrinae in aliis locis retineatur, aut vera Ecclesia Consistat. Synop. Pur. Theol. P. 434.
Ac primum quidem de justification Sinners corum God: qui locus in Theologiâ facile Primarius, nobisque maxim Salutaris est: quo obscurato, adulterato, vel everso, fieri nequit, ut puritas Doctrine in Others locis retineatur, Or vera Ecclesia Consistat. Synopsis Pur. Theology P. 434.
Christus factus est nobis sapientia, justitia, sanctificatio, & Redemptio, hoc est, sapientes, nos & justos, & sanctos, & liberos effecit. Theophylact.
Christus factus est nobis sapientia, justitia, Sanctification, & Redemptio, hoc est, Wise, nos & justos, & sanctos, & Liberos effecit. Theophylact
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Factus est nobis, non creatione, sed ordinatione neque enim Christus creatus aut factus est, quoad Essentiam divinam, ut haeretici depravant scripturam hanc: sed ordinatus, & donatus nobis, ad haec bona conferenda, ideo discitur factus nobis: sicut Isaiah 9.6. puer natus est nobis, Luke 2. vobis natus est servator, id est, nostro bono. Pareus in loc.
Factus est nobis, non creation, sed ordinatione neque enim Christus creatus Or factus est, quoad Essentiam divinam, ut haeretici depravant scripturam hanc: sed Ordained, & donatus nobis, ad haec Bona conferenda, ideo discitur factus nobis: sicut Isaiah 9.6. puer Born est nobis, Lycia 2. vobis Born est servator, id est, nostro Bono. Pareus in loc.
Factus est nobis sapientia a Deo, &c. id est, qui datus est nobis a Deo, ut in ipso omnem sapientiam Consequeremur, &c. idem de justitiâ, & sanctificatione statuendum est. Beza in loc.
Factus est nobis sapientia a God, etc. id est, qui Datus est nobis a God, ut in ipso omnem sapientiam Consequeremur, etc. idem de justitiâ, & sanctification statuendum est. Beza in loc.
Jam fructum ostendit quem ex Christi sacrificio consequuti sumus, nimirum ut justi coram Deo essemus, qui naturâ impuri, & sumus. Marlorat. in 2 Cor. 5.21.
Jam Fruit ostendit Whom ex Christ Sacrificio consequuti sumus, Nimirum ut Justi coram God essemus, qui naturâ Impurity, & sumus. Marlorat. in 2 Cor. 5.21.
Justitia, hoc est, justificator noster, donans nos vera justitiâ coram Deo per fidem. Ad sacerdotale munus Christi hoc pertinet. Pareus in 1 Cor. 1.30.
Justitia, hoc est, justificator Noster, donans nos vera justitiâ coram God per fidem. Ad sacerdotale munus Christ hoc pertinet. Pareus in 1 Cor. 1.30.
Vox justificandi NONLATINALPHABET & inde justificationis, NONLATINALPHABET, propriè, & fere semper forinseca, & forensis actio est, judicis, & judicii, scilicet in rei absolutione, condemnationi opposita. Synop. Pur. Theol. p. 434. Justificare absolvere à est, morte, non condemnare. Syntag. Polan. p. 455.
Vox justificandi & inde justificationis,, propriè, & fere semper forinseca, & forensis actio est, Judges, & Judicii, scilicet in rei absolution, condemnationi Opposita. Synopsis Pur. Theology p. 434. Justificare absolvere à est, morte, non condemnare. Syntag Polan. p. 455.
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Propter arctissimam NONLATINALPHABET, una alteram Complectitur NONLATINALPHABET; quamvis, justificatio NONLATINALPHABET in peccatorum remissione Constituatur. Synop. Pur. Theol. p. 436. justificatio peccatoris, est remissio peccatorum, siguratè nimirum & metonimicè loquendo, quia remissio peccatorum est causa sormalis justificationis peccatoris, &c. Syntag. Polan. p. 445.
Propter arctissimam, una Another Complectitur; Quamvis, Justification in peccatorum remission Constituatur. Synopsis Pur. Theology p. 436. Justification Sinners, est Remission peccatorum, siguratè Nimirum & metonimicè Loquendo, quia Remission peccatorum est causa sormalis justificationis Sinners, etc. Syntag Polan. p. 445.
Non NONLATINALPHABET. 1. Primo, & per se, ut qualitas propriè aut motus, actio vel, vel passio, aut opus aliquod bonum, & eximii precii, quasi ipsa sit justitia, aut ejus pars, aut etiam justitiae loco, ex censu, & estimatione Dei, sed NONLATINALPHABET, secundario, & secundum aliud, nempe ut modus medium & instrumentum ceu oculus & manus qua Christi, ejus { que } participes reddimur, adeoque relativè ad objectum Iesum ipsius justitiam, & promissiones gratiae. Synop. Pur. Theol. p. 442.
Non. 1. Primo, & per se, ut qualitas propriè Or motus, actio vel, vel passio, Or opus aliquod bonum, & eximii precii, quasi ipsa sit justitia, Or His pars, Or etiam justitiae loco, ex censu, & estimation Dei, sed, secundario, & secundum Aliud, nempe ut modus medium & Instrument ceu oculus & manus qua Christ, His { que } participes reddimur, Adeoque relativè ad Objectum Jesus Himself justitiam, & Promises Gratiae. Synopsis Pur. Theology p. 442.
Undè fides imputatur ad justitiam, ut Paulus loquitur. Rom 4 5. Non quatenus est qualitas nobis inhaerens, nec quatenus est opus, multo minùs quatenus est meritum, sed metonymiâ adjuncti correlativè intellectâ per vocem fidei justitia Christi, quâm fides apprehendit, ut patet ex eodem. cap. 4. v. 11, 13. And again, nec quatenus est cultus Dei, & radi• omnium aliorum bonorum operum: sed quatenus nos Christo conglutina: & un•m cum illo facti, partic pati•ne justitiae ejus f•uamur. Polan. p. 456
Undè fides imputatur ad justitiam, ut Paulus loquitur. Rom 4 5. Non quatenus est qualitas nobis inhaerens, nec quatenus est opus, Much minùs quatenus est Merit, sed metonymiâ adjuncti correlativè intellectâ per vocem fidei justitia Christ, quâm fides apprehendit, ut patet ex Eodem. cap. 4. v. 11, 13. And again, nec quatenus est cultus Dei, & radi• omnium Aliorum Bonorum Operum: said quatenus nos Christ conglutina: & un•m cum illo facti, Partic pati•ne justitiae His f•uamur. Polan. p. 456
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NONLATINALPHABET scripserit Paulus pro NONLATINALPHABET sicut etiam accipitur. Matth. 12.4. 1 Cor 7.17. Beza in loc. sed tantum per fidem Iesu Christi: hoc est per opera quae Christus loco nostro fecit, per obedientiam Christi quam solâ fide noble applicamus. Polan
scripserit Paulus Pro sicut etiam accipitur. Matthew 12.4. 1 Cor 7.17. Beza in loc. sed Tantum per fidem Iesu Christ: hoc est per opera Quae Christus loco nostro fecit, per obedientiam Christ quam sola fide noble applicamus. Polan
Justitiam, qua-coram Tribunali Dei Consistimus, perfectam omnibus numeris partibus, & gradibus esse necesse est. Quid enim ex se agere poterat, ut semel amissam justitiam recuperaret, home servus peccati vinctus Diaboli? assignata est proinde aliena qui caruit suâ. Bernard.
Justitiam, qua-coram Tribunali Dei Consistimus, perfectam omnibus numeris partibus, & gradibus esse Necessary est. Quid enim ex se agere poterat, ut semel amissam justitiam recuperaret, home servus peccati vinctus Diaboli? Assignata est Therefore Aliena qui carved suâ. Bernard.
Justitia Iesu Christi, per quam justificamur coram Deo, est perfectissima totius legis divinae obedientia, consistens in exactissimâ totius naturae Humanae Christi, omniumque Actionum, & passionum ejus internarum, & externarum conformitate, cum tota lege Dei, quam loco nostro persectissime implevit, ut nobis a morte aeternâ liberationem, & jus vitae aeternae acquireret. Syntag Polan. p. 457.
Justitia Iesu Christ, per quam justificamur coram God, est perfectissima totius Legis Divinae obedientia, consistens in exactissimâ totius naturae Humanae Christ, omniumque Actionum, & passionum His internarum, & externarum conformitate, cum tota lege Dei, quam loco nostro persectissime implevit, ut nobis a morte aeternâ liberationem, & jus vitae aeternae acquireret. Syntag Polan. p. 457.
Some say, it consists both in applicatione & pronunciatione ipsius Dei. Justitia Dei est non peccare: justitia bominis, est non imputari peccatum. Bernard Serm 23. • Can•c.
some say, it consists both in application & pronunciation Himself Dei. Justitia Dei est non Peccare: justitia bominis, est non imputari peccatum. Bernard Sermon 23. • Can•c.
