The true doctrine of justification asserted & vindicated from the errours of many, and more especially papists and Socinians. Or A treatise of the natural righteousness of God, and imputed righteousness of Christ. By Anthony Burgesse pastor of the church at Sutton-Coldfield in Warwickshire.
DAvid being now in exile, and like a Bird (as vers. 1.) flying from mountain to mountain for his life, supporteth and comforts himself with arguments from Gods Righteousness.
David being now in exile, and like a Bird (as vers. 1.) flying from mountain to mountain for his life, supporteth and comforts himself with Arguments from God's Righteousness.
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He that had an Harp to drive out the evil spirit from Saul, findes faith in God to be of such efficacy to chase away all unbelief and distrust in his heart.
He that had an Harp to drive out the evil Spirit from Saul, finds faith in God to be of such efficacy to chase away all unbelief and distrust in his heart.
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Therefore vers. 1. he professeth his confidence and dependance on God, which is aggravated from the malice of his enemies proceeding so farre, That the very foundations are destroyed;
Therefore vers. 1. he Professes his confidence and dependence on God, which is aggravated from the malice of his enemies proceeding so Far, That the very foundations Are destroyed;
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but this knowledge of Gods, is not a meer idle, speculative beholding, for thereby God trieth the righteous, viz. by afflictions; but as for the wicked, his soul hateth them; observe the emphasis, its more then simply to say, God hateth them.
but this knowledge of God's, is not a mere idle, speculative beholding, for thereby God trieth the righteous, viz. by afflictions; but as for the wicked, his soul hates them; observe the emphasis, its more then simply to say, God hates them.
This hatred of God in respect of the wicked, is to be illustrated by an allusion to his judgements upon Sodom and Gomorrah; Every wicked man may fear that God should inflict the like, or equivalent punishments;
This hatred of God in respect of the wicked, is to be illustrated by an allusion to his Judgments upon Sodom and Gomorrah; Every wicked man may Fear that God should inflict the like, or equivalent punishments;
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an horrible tempest, that is the violence; and snares, that denoteth the inevitability; lastly God will rain all these, that denoteth abundance even to overflowing.
an horrible tempest, that is the violence; and snares, that denoteth the inevitability; lastly God will rain all these, that denoteth abundance even to overflowing.
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Neither let any wicked man think this is onely to some eminent notorious sinners, like those of Sodom, for the Psalmist concludes, This is the portion of every wicked mans cup.
Neither let any wicked man think this is only to Some eminent notorious Sinners, like those of Sodom, for the Psalmist concludes, This is the portion of every wicked men cup.
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But for the godly he ends with an happy proposition, The righteous Lord loveth righteousness, and which is equivalent, His countenance beholds the upright.
But for the godly he ends with an happy proposition, The righteous Lord loves righteousness, and which is equivalent, His countenance beholds the upright.
Indeed some learned men, Osiander, Cameron, and all the Socinians upon a wicked interest they drive at (but the two former they do it innocently) affirm, That the Righteousnesse of God is never used for that, whereby he punisheth sinners;
Indeed Some learned men, Osiander, Cameron, and all the socinians upon a wicked Interest they drive At (but the two former they do it innocently) affirm, That the Righteousness of God is never used for that, whereby he Punisheth Sinners;
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but for mercy and fidelity, for say the Socinians, That whereby God avengeth himself on the wicked, is called vengeance, fury, anger or severity; But though it must needs be granted that righteousnesse is used so in many places, yet
but for mercy and Fidis, for say the socinians, That whereby God avengeth himself on the wicked, is called vengeance, fury, anger or severity; But though it must needs be granted that righteousness is used so in many places, yet
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1. Its more properly the Syriack use of the word, when it denoteth mercy, although the Septuagint do many times translate the Hebrew word for mercy Chesed, by NONLATINALPHABET. But
1. Its more properly the Syriac use of the word, when it denoteth mercy, although the septuagint do many times translate the Hebrew word for mercy Cheesed, by. But
Therefore in the next place, righteousness attributed to God, signifieth in the general, That rectitude and purity in Gods Nature, whereby he is free from all sinne, and hateth all iniquity.
Therefore in the next place, righteousness attributed to God, signifies in the general, That rectitude and purity in God's Nature, whereby he is free from all sin, and hates all iniquity.
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That God is a righteous God. Psal. 145.17. Hence 2 Tim. 4.8. he is called the Righteous Judge. And Abraham expostulateth with God on this point, Gen. 18.25.
That God is a righteous God. Psalm 145.17. Hence 2 Tim. 4.8. he is called the Righteous Judge. And Abraham expostulateth with God on this point, Gen. 18.25.
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This Doctrine is of great importance, and my purpose being to treat of that righteousness whereby a believer stands justified before God, its necessary to lay this as a foundation.
This Doctrine is of great importance, and my purpose being to Treat of that righteousness whereby a believer Stands justified before God, its necessary to lay this as a Foundation.
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so that Righteousness thus considered, is the same with Purity, Holiness and Ʋprightness, whereby whatsoever God doth, he doth it in a condecent and beseeming manner of a God.
so that Righteousness thus considered, is the same with Purity, Holiness and Ʋprightness, whereby whatsoever God does, he does it in a condecent and beseeming manner of a God.
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When God spareth he is just, and when he punisheth he is just, that is, in whatsoever God doth, he keeps up that rectitude and holiness, which a God is to do, he doth not shew himself as a creature in those things, but as a God.
When God spares he is just, and when he Punisheth he is just, that is, in whatsoever God does, he keeps up that rectitude and holiness, which a God is to do, he does not show himself as a creature in those things, but as a God.
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As the Apostle, God is light, and in him there is no darknesse at all, 1 Joh. 1.5. and partly by his opposition to sinne, Hab. 1. Thou art of purer eyes, then to behold iniquity. So Psal. 5.4. Thou art not a God that hast pleasure in iniquity.
As the Apostle, God is Light, and in him there is no darkness At all, 1 John 1.5. and partly by his opposition to sin, Hab. 1. Thou art of Purer eyes, then to behold iniquity. So Psalm 5.4. Thou art not a God that hast pleasure in iniquity.
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Thus you see we are to apprehend of God, as an infinite, holy, pure and perfect God. Hence Jam. 1.13. the Apostle saith, He can never tempt others actively to sin, or he himself be passively tempted to sin.
Thus you see we Are to apprehend of God, as an infinite, holy, pure and perfect God. Hence Jam. 1.13. the Apostle Says, He can never tempt Others actively to since, or he himself be passively tempted to since.
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In the next place there is his particular righteousness, and that may be distributed according to all those relations he taketh upon him, he is the Lord having absolute dominion over all,
In the next place there is his particular righteousness, and that may be distributed according to all those relations he Takes upon him, he is the Lord having absolute dominion over all,
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he is a Father, and our Saviour, John 17.25. cals him righteous Father; He is the Governour and Ruler of the world, and all this is administred in righteousnesse.
he is a Father, and our Saviour, John 17.25. calls him righteous Father; He is the Governor and Ruler of the world, and all this is administered in righteousness.
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Thus Gods essence is one and the same, every thing in God, being God, but the diversity of objects, maketh a multiplied reflection to our understanding.
Thus God's essence is one and the same, every thing in God, being God, but the diversity of objects, makes a multiplied reflection to our understanding.
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3. There is Righteousness vindicative, whereby he punisheth wicked and ungodly men, as Moses describeth God by this righteous property, That he will in no wise acquit the guilty, Exod. 34.7.
3. There is Righteousness vindicative, whereby he Punisheth wicked and ungodly men, as Moses Describeth God by this righteous property, That he will in no wise acquit the guilty, Exod 34.7.
Thus the Scripture speaks of his eyes and hands: Thus it saith, God repents and is grieved, all which are to be understood NONLATINALPHABET, without any imperfection in God:
Thus the Scripture speaks of his eyes and hands: Thus it Says, God repents and is grieved, all which Are to be understood, without any imperfection in God:
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When I say, Righteousnesse is thus an absolute perfection, I understand it of that general righteousnesse, whereby God is true and holy in his Nature, and in all his wayes:
When I say, Righteousness is thus an absolute perfection, I understand it of that general righteousness, whereby God is true and holy in his Nature, and in all his ways:
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yet we say (secluding the imperfection) they may in an eminent and transcendent consideration be given to God analogically, not univocally; for a thing may be said to have imperfection in it accidentally from the Subject,
yet we say (secluding the imperfection) they may in an eminent and transcendent consideration be given to God analogically, not univocally; for a thing may be said to have imperfection in it accidentally from the Subject,
Now all such Justice as would make God a debtor to the creature, as if he did receive equally for what he hath given, supposeth an imperfection in the very nature thereof,
Now all such justice as would make God a debtor to the creature, as if he did receive equally for what he hath given, Supposeth an imperfection in the very nature thereof,
as the Apostle argueth, Who hath first given to him? Rom. 11.35. And what hast thou that thou hast not received? Whether there be strict Justice between God the Father and Christ in the work of our Redemption, is not in this place to be discoursed on:
as the Apostle argue, Who hath First given to him? Rom. 11.35. And what hast thou that thou hast not received? Whither there be strict justice between God the Father and christ in the work of our Redemption, is not in this place to be discoursed on:
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Its certain, between God and a meer creature there cannot; and therefore all those Popish Doctrines of Merit and Satisfaction must fall to the ground.
Its certain, between God and a mere creature there cannot; and Therefore all those Popish Doctrines of Merit and Satisfaction must fallen to the ground.
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but the apprehension of a righteous God, who will call to a dreadful account? The very Heathens had that up often, NONLATINALPHABET, God hath a just and an avenging eye: Therefore Rom. 1.32.
but the apprehension of a righteous God, who will call to a dreadful account? The very heathens had that up often,, God hath a just and an avenging eye: Therefore Rom. 1.32.
its brought as an aggravation against those notorious sinners, That though they knew the judgement of God, viz. That they which commit such things are worthy of death,
its brought as an aggravation against those notorious Sinners, That though they knew the judgement of God, viz. That they which commit such things Are worthy of death,
yet not only do the same, but have pleasure in those that do them. The Gentiles knew this judgement of God. Hence Rom. 2.15. Their consciences are said to accuse:
yet not only do the same, but have pleasure in those that do them. The Gentiles knew this judgement of God. Hence Rom. 2.15. Their Consciences Are said to accuse:
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in this respect it is naturaliter Christiana, as Tertullian said: Oh then, where will those wretched sinners appear, who live in all prophanenesse and injustice,
in this respect it is naturaliter Christian, as Tertullian said: O then, where will those wretched Sinners appear, who live in all profaneness and injustice,
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2. The providential government of this world, so vast, and consisting of men so unruly and carried by their lusts, doth demonstrate a righteous God.
2. The providential government of this world, so vast, and consisting of men so unruly and carried by their Lustiest, does demonstrate a righteous God.
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as David acknowledged it was the Lord subdued his people under him, Psal. 18.47. And when God touched the peoples hearts, then they followed Saul, 1 Sam. 10.26.
as David acknowledged it was the Lord subdued his people under him, Psalm 18.47. And when God touched the peoples hearts, then they followed Saul, 1 Sam. 10.26.
If a City, if a Nation cannot subsist without righteousnesse, For, take away Righteousnesse (saith Augustine,) and what are Kingdoms but great robberies? how much lesse can the world abide without a righteous preserver of it? Righteousnesse is said to go before God, Psal. 85.13. because that makes way for him in all his works.
If a city, if a nation cannot subsist without righteousness, For, take away Righteousness (Says Augustine,) and what Are Kingdoms but great robberies? how much less can the world abide without a righteous preserver of it? Righteousness is said to go before God, Psalm 85.13. Because that makes Way for him in all his works.
3. The Scriptures they are an undeniable and infallible principle to prove his righteousnesse. This is proclaimed in many places, Psal. 71.19. Psal. 36.6. Psal. 103.6.
3. The Scriptures they Are an undeniable and infallible principle to prove his righteousness. This is proclaimed in many places, Psalm 71.19. Psalm 36.6. Psalm 103.6.
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Through these waters of afflictions, that which is strait seemeth crooked, as in David and Jeremiah. But then come we to the Word of God, there righteousnesse is affirmed in all his wayes, whatsoever our thoughts may be.
Through these waters of afflictions, that which is strait seems crooked, as in David and Jeremiah. But then come we to the Word of God, there righteousness is affirmed in all his ways, whatsoever our thoughts may be.
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yea that Image of God which is repaired in every godly man, consisting in Righoeousnesse and true Holinesse, this doth necessarily inferre Gods righteousnesse,
yea that Image of God which is repaired in every godly man, consisting in Righoeousnesse and true Holiness, this does necessarily infer God's righteousness,
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for as the Psalmist argueth, He that made the eye, shall not he see? He that teacheth man knowledge, shall not he know? Thus he that makes man righteous, shall not he much more be righteous? Is not this called the Image and likenesse of God? And why so? but because this is a representation of his Divine Essence.
for as the Psalmist argue, He that made the eye, shall not he see? He that Teaches man knowledge, shall not he know? Thus he that makes man righteous, shall not he much more be righteous? Is not this called the Image and likeness of God? And why so? but Because this is a representation of his Divine Essence.
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If therefore thou seest any man working righteousness, and loving righteousnesse in all his words and actions, know that righteousnesse is much more in the cause, in the fountain, which is God himself.
If Therefore thou See any man working righteousness, and loving righteousness in all his words and actions, know that righteousness is much more in the cause, in the fountain, which is God himself.
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God is not so in heaven, but his judgements, sometimes extraordinary, as in drowning of the world, burning the Cities of Sodom and Gomorrah; and sometimes his ordinary ones, do teach every one, that God is not only merciful, but just, Psal. 89.14. Judgement and justice are the habitation of thy throne. Isa. 28.17.
God is not so in heaven, but his Judgments, sometime extraordinary, as in drowning of the world, burning the Cities of Sodom and Gomorrah; and sometime his ordinary ones, do teach every one, that God is not only merciful, but just, Psalm 89.14. Judgement and Justice Are the habitation of thy throne. Isaiah 28.17.
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By the description thereof judgement laid to the line, is excellently shewed the exactness of justice God keeps to in destroying, he is as careful in destroying the mercies of a people,
By the description thereof judgement laid to the line, is excellently showed the exactness of Justice God keeps to in destroying, he is as careful in destroying the Mercies of a people,
Lastly, The appointing of judgement and everlasting torments to all impenitent sinners, will then convince all the world of his righteousnesse, Act. 24.25. Paul preaching of this made Felix tremble, and 2 Pet. 2.3, 4. Jude v. 15. speak terribly of this argument;
Lastly, The appointing of judgement and everlasting torments to all impenitent Sinners, will then convince all the world of his righteousness, Act. 24.25. Paul preaching of this made Felix tremble, and 2 Pet. 2.3, 4. U^de v. 15. speak terribly of this argument;
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Shall not unquenchable fire, eternal gnashing of teeth and everlasting howling in tormenting flames make thee afraid? Nebuchadnezzar made a Law, That whosoever would not worship his Image should be thrown into a fiery fornace, and this did so terrifie every one, that none refused but the three Worthies;
Shall not unquenchable fire, Eternal gnashing of teeth and everlasting howling in tormenting flames make thee afraid? Nebuchadnezzar made a Law, That whosoever would not worship his Image should be thrown into a fiery furnace, and this did so terrify every one, that none refused but the three Worthies;
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We must only learn of God, what we are to think of him, as by the light of the Sun we come to see the Sun. If the Heathen could say, that in respect of the celestial creatures and the knowledge of them, our understandings were but like the Owles eyes to the Sun, dazled more then inlightened:
We must only Learn of God, what we Are to think of him, as by the Light of the Sun we come to see the Sun. If the Heathen could say, that in respect of the celestial creatures and the knowledge of them, our understandings were but like the Owls eyes to the Sun, dazzled more then enlightened:
How much more is this true of God! What is the reason then that so many stumble at those Points in Divinity, about Gods permission and suffering of sin to be? about his discriminating of persons by Election and Reprobation? about the induration of sinners and punishing one sinne with another? about the imputation of Adams sinne to all his posterity? In these Points many have charged God with injustice only,
How much more is this true of God! What is the reason then that so many Stumble At those Points in Divinity, about God's permission and suffering of since to be? about his discriminating of Persons by Election and Reprobation? about the induration of Sinners and punishing one sin with Another? about the imputation of Adams sin to all his posterity? In these Points many have charged God with injustice only,
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and therefore those things are justly done by God, because he hath an absolute Dominion and Soveraignty, which if a creature should do, it would be unjust.
and Therefore those things Are justly done by God, Because he hath an absolute Dominion and Sovereignty, which if a creature should do, it would be unjust.
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As many points in Religion, so the several passages of Gods Providence in this world, have made men doubt and dispute about his Righteousness, That it should fare well with a wicked man,
As many points in Religion, so the several passages of God's Providence in this world, have made men doubt and dispute about his Righteousness, That it should fare well with a wicked man,
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but go we to Gods Word, there we see admirable arguments, declaring Gods Righteousness in all these Providences, especially that we must suspend our judgements till the last day,
but go we to God's Word, there we see admirable Arguments, declaring God's Righteousness in all these Providences, especially that we must suspend our Judgments till the last day,
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Howsoever Vorstius blasphemously asserted Accidents in God, denying what is in God to be God, That being, God, is a most simple uncompounded being, it must needs be so.
Howsoever Vorstius blasphemously asserted Accidents in God, denying what is in God to be God, That being, God, is a most simple uncompounded being, it must needs be so.
Even as in artificial things, therefore this or that work is done right or artificially, because conformable to the Idea of the Artificer which he hath in his minde:
Even as in artificial things, Therefore this or that work is done right or artificially, Because conformable to the Idea of the Artificer which he hath in his mind:
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for seeing they are not the first, and uncreated righteousness, but created, they must needs have a rule to measure them by. 2. There are righteous things, not from their nature,
for seeing they Are not the First, and uncreated righteousness, but created, they must needs have a Rule to measure them by. 2. There Are righteous things, not from their nature,
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Now as this is a mixed righteous good thing, so Gods Will about it is mixed, the one part being willed because righteous, the other righteous because willed.
Now as this is a mixed righteous good thing, so God's Will about it is mixed, the one part being willed Because righteous, the other righteous Because willed.
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And this very consideration must needs convince that God cannot Will any thing unrighteously, for how can the Rule of Righteousness be unrighteous? we may better say, there cannot be any sinne,
And this very consideration must needs convince that God cannot Will any thing unrighteously, for how can the Rule of Righteousness be unrighteous? we may better say, there cannot be any sin,
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but howsoever men may speak boldly here, intruding to things above mans reach, yet this must be concluded on, that it is a great dishonour to apprehend a power in God to do any thing against the rules of his Wisdom and Justice: (As when some Schools determine, that God may command the hatred of himself,
but howsoever men may speak boldly Here, intruding to things above men reach, yet this must be concluded on, that it is a great dishonour to apprehend a power in God to do any thing against the rules of his Wisdom and justice: (As when Some Schools determine, that God may command the hatred of himself,
Therefore some have wholly rejected that distinction of Potestas absoluta and ordinata in God, for if it be so (saith Bonaventure ) then there would be a potestas in God inordinatè agere, to act and work inordinately:
Therefore Some have wholly rejected that distinction of Potestas Absoluta and Ordinary in God, for if it be so (Says Bonaventure) then there would be a potestas in God inordinatè agere, to act and work inordinately:
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And thus Scotus well explained that distinction, That there is no potentia absoluta in God, contradistinguished to ordinata, for if God should work otherwaies then he did, that potentia would be ordinata. Let us not therefore give liberty to endless disputes about an absolute power in God, which we cannot comprehend,
And thus Scotus well explained that distinction, That there is no potentia Absoluta in God, contradistinguished to Ordinary, for if God should work otherways then he did, that potentia would be Ordinary. Let us not Therefore give liberty to endless disputes about an absolute power in God, which we cannot comprehend,
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Thus in the text and Ps. 145.17. Sometimes it is taken for the actual administration of Righteousness, for the execution of his just judgements, 2 Chron. 12.6. Ezra 9.15. Lastly, for the judgements themselves, Jer. 33.15. Isa. 16.5.
Thus in the text and Ps. 145.17. Sometime it is taken for the actual administration of Righteousness, for the execution of his just Judgments, 2 Chronicles 12.6. Ezra 9.15. Lastly, for the Judgments themselves, Jer. 33.15. Isaiah 16.5.
We pray not then against the Attribute of God, but against the effects of it, which are subject to the liberty of his Will, whenas his Attributes are not.
We pray not then against the Attribute of God, but against the effects of it, which Are Subject to the liberty of his Will, whenas his Attributes Are not.
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When God executed some extraordinary punishments upon some notorious sinners, as the old world, the Sodomites, there we may say, God wrought more effects of his Justice upon those sinners then others,
When God executed Some extraordinary punishments upon Some notorious Sinners, as the old world, the Sodomites, there we may say, God wrought more effects of his justice upon those Sinners then Others,
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Mercy rejoyceth against judgement, and when God is described mercifull, ready to forgive, but slow to wrath, these places are to be understood of the effects of these Attributes, not the Attributes themselves,
Mercy Rejoiceth against judgement, and when God is described merciful, ready to forgive, but slow to wrath, these places Are to be understood of the effects of these Attributes, not the Attributes themselves,
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Lastly, It cannot be denied but that the Scripture speaking of Gods rewarding holy men with eternal life, doth attribute it to Gods justice, as 1 John 1.9. He is faithfull and just to forgive us our sinnes. Heb. 6.10. God is not unrighteous to forget your labour of love. 2 Thess. 1.6. where its made a righteous thing with God to punish the persecutors of the Church, but to give rest to them that are troubled.
Lastly, It cannot be denied but that the Scripture speaking of God's rewarding holy men with Eternal life, does attribute it to God's Justice, as 1 John 1.9. He is faithful and just to forgive us our Sins. Hebrew 6.10. God is not unrighteous to forget your labour of love. 2 Thess 1.6. where its made a righteous thing with God to Punish the persecutors of the Church, but to give rest to them that Are troubled.
so as to signifie no more then the truth and fidelity of his promise, insomuch that if he should not bestow heaven upon the godly, he would be only unjust in his Word;
so as to signify no more then the truth and Fidis of his promise, insomuch that if he should not bestow heaven upon the godly, he would be only unjust in his Word;
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Some Papists, especially Suarez (as you heard) contends for this earnestly, That there is a true proper commutative justice between God and the godly man, when he is made happy.
some Papists, especially Suarez (as you herd) contends for this earnestly, That there is a true proper commutative Justice between God and the godly man, when he is made happy.
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but now heaven is so far above all our duties, that if all the glory of the world should be given to a man for lifting up a straw, it would not be comparable.
but now heaven is so Far above all our duties, that if all the glory of the world should be given to a man for lifting up a straw, it would not be comparable.
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Therefore we see the Scripture attributing both Election, Vocation, Justification and Salvation, all these from the first to the last, solely to his grace and good pleasure.
Therefore we see the Scripture attributing both Election, Vocation, Justification and Salvation, all these from the First to the last, solely to his grace and good pleasure.
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Why then doth not this wound thy heart more? Is there not an hell as well as an heaven? Is there not damnation as well as salvation? Why then dost thou hope alwaies for one,
Why then does not this wound thy heart more? Is there not an hell as well as an heaven? Is there not damnation as well as salvation? Why then dost thou hope always for one,
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But then secondly, there is a further emphasis, the plural number for the singular, its righteousnesses in the Hebrew, to shew that he only is righteous, who hath all the parts and kindes of righteousnesse.
But then secondly, there is a further emphasis, the plural number for the singular, its Righteousness in the Hebrew, to show that he only is righteous, who hath all the parts and Kinds of righteousness.
As at another time it doth ingeminate the word, to signifie the emphasis also and fulnesse of righteousnesse, Deut. 16.20. Thou shalt do justice, justice, that is, as the Translators render it, that which is altogether just.
As At Another time it does ingeminate the word, to signify the emphasis also and fullness of righteousness, Deuteronomy 16.20. Thou shalt do Justice, Justice, that is, as the Translators render it, that which is altogether just.
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This is distinguished from godlinesse, Titus 2.12. and thus among the moral Philosophers, justice is made a special distinct moral virtue, from other virtues:
This is distinguished from godliness, Titus 2.12. and thus among the moral Philosophers, Justice is made a special distinct moral virtue, from other Virtues:
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without this Societies cannot consist, and whosoever is righteous the former way, is also in this later way, he is righteous in his words, just and faithful in all his actions,
without this Societies cannot consist, and whosoever is righteous the former Way, is also in this later Way, he is righteous in his words, just and faithful in all his actions,
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Secondly, The proper Nature of Righteousnesse lieth in a conformity to the Law of God, which is the rule of righteousnesse, even as the proper formal nature of sinne, lieth in the transgression of the Law.
Secondly, The proper Nature of Righteousness lies in a conformity to the Law of God, which is the Rule of righteousness, even as the proper formal nature of sin, lies in the Transgression of the Law.
3. There must be purity of intention, a love of righteousnesse for righteousnesse sake. As Anselm defined Justitia to be Rectitudo voluntatis propter ipsam servata:
3. There must be purity of intention, a love of righteousness for righteousness sake. As Anselm defined Justitia to be Rectitudo voluntatis propter ipsam servata:
Lastly, it failed in conformity to a Law, for being no commandment was for many things they did in which they placed righteousnesse, there could not be any conformity to a Law:
Lastly, it failed in conformity to a Law, for being no Commandment was for many things they did in which they placed righteousness, there could not be any conformity to a Law:
This is to be noted, because the Papists generally calumniate the Protestants, as if they held there were no righteous persons, with an inherent righteousnesse.
This is to be noted, Because the Papists generally calumniate the Protestants, as if they held there were no righteous Persons, with an inherent righteousness.
The title thus, Abel and Noah, Zachary and Elizabeth, are said to be righteous persons, and it gives the nature of it to them, in that it saith, They walked in all the Commandments of the Lord unblameably, as also in that they are renewed according to the image of God, which consists in righteousnesse and true holinesse, for although this righteousnesse they have be not perfect, yet its true:
The title thus, Abel and Noah, Zachary and Elizabeth, Are said to be righteous Persons, and it gives the nature of it to them, in that it Says, They walked in all the commandments of the Lord unblamably, as also in that they Are renewed according to the image of God, which consists in righteousness and true holiness, for although this righteousness they have be not perfect, yet its true:
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But yet fourthly, God loveth none to Justification and special favour with him, unlesse he have a perfect compleat righteousness answering the rule, which because the most righteous men on earth have not,
But yet fourthly, God loves none to Justification and special favour with him, unless he have a perfect complete righteousness answering the Rule, which Because the most righteous men on earth have not,
And David also prayeth God would not enter into judgement with him, for then no flesh would be justified, Psal. 143.2. We must not then trust or depend upon this inherent righteousnesse of ours, but flie to an imputed righteousnesse.
And David also Prayeth God would not enter into judgement with him, for then no Flesh would be justified, Psalm 143.2. We must not then trust or depend upon this inherent righteousness of ours, but fly to an imputed righteousness.
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As Luther expressed it, We must go from an active righteousnesse to a passive, from that we do to that we receive, for God requireth a perfect righteousnesse which we have not:
As Luther expressed it, We must go from an active righteousness to a passive, from that we do to that we receive, for God requires a perfect righteousness which we have not:
And first, There cannot be a better testimony of it, then the Law of God, or his Commandments, which in all particulars requireth exact and perfect righteousnesse.
And First, There cannot be a better testimony of it, then the Law of God, or his commandments, which in all particulars requires exact and perfect righteousness.
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Hence it is when a man comes to be sanctified, that with Paul, He delights in the Law of God, Rom. 7. and with David accounts it above all riches and sweetnesse, Psal. 19, because its such a spiritual and holy Law:
Hence it is when a man comes to be sanctified, that with Paul, He delights in the Law of God, Rom. 7. and with David accounts it above all riches and sweetness, Psalm 19, Because its such a spiritual and holy Law:
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Look in the Scripture, and whensoever you reade of Gods hatred, anger, vengeance and fury, its alwayes because men have sinned against him, Psal. 47.7. Thou lovest righteousnesse and hatest iniquity.
Look in the Scripture, and whensoever you read of God's hatred, anger, vengeance and fury, its always Because men have sinned against him, Psalm 47.7. Thou Lovest righteousness and Hatest iniquity.
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if we then would know how greatly God loves righteousnesse, it will appear by his wrath and punishments of unrighteousnesse, Psal. 7.11. God is angry with the wicked all the day long.
if we then would know how greatly God loves righteousness, it will appear by his wrath and punishments of unrighteousness, Psalm 7.11. God is angry with the wicked all the day long.
There is not an hour, a moment wherein God is not provoked against a wicked man, especially Gods hatred against sinne, is seen in ordaining everlasting, easlesse torments,
There is not an hour, a moment wherein God is not provoked against a wicked man, especially God's hatred against sin, is seen in ordaining everlasting, easlesse torments,
So that all the way of a righteous man, not onely some actions, but his whole conversation is pleasing to him, we may say the contrary to what is spoken of the wicked;
So that all the Way of a righteous man, not only Some actions, but his Whole Conversation is pleasing to him, we may say the contrary to what is spoken of the wicked;
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God is pleased with the righteous all the day long. That is a remarkable expression, Psal. 34.15. which for the excellency of it is alledged 1 Pet. 1.12. The eyes of the Lord are upon the righteous, and his ears open to their cries.
God is pleased with the righteous all the day long. That is a remarkable expression, Psalm 34.15. which for the excellency of it is alleged 1 Pet. 1.12. The eyes of the Lord Are upon the righteous, and his ears open to their cries.
when the whole world is drowned; and so Lot, 2 Pet. 2.8. a righteous man, and whose righteous soul was vexed, tormented, as if he had been in hell (the word may so signifie) The Scripture saith concerning him, That the Lord knoweth how to deliver such. Prov. 11.8. The righteous is delivered out of trouble, and the wicked cometh in his room: Yea, Prov. 21.18. The wicked is said to be a ransom for the righteous, that is, God will give up many wicked men to destruction to preserve a righteous man.
when the Whole world is drowned; and so Lot, 2 Pet. 2.8. a righteous man, and whose righteous soul was vexed, tormented, as if he had been in hell (the word may so signify) The Scripture Says Concerning him, That the Lord Knoweth how to deliver such. Curae 11.8. The righteous is Delivered out of trouble, and the wicked comes in his room: Yea, Curae 21.18. The wicked is said to be a ransom for the righteous, that is, God will give up many wicked men to destruction to preserve a righteous man.
So that righteous men are the pillars and a foundation of the Land: Therefore the Prophet complains, Isa. 51.1. The righteous man perisheth, and none layeth it to heart:
So that righteous men Are the pillars and a Foundation of the Land: Therefore the Prophet complains, Isaiah 51.1. The righteous man Perishes, and none Layeth it to heart:
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when he seeth a violent storme coming. 4. God loveth the righteous, in that his goodnesse is not onely vouchsafed to them, but to their posterity also.
when he sees a violent storm coming. 4. God loves the righteous, in that his Goodness is not only vouchsafed to them, but to their posterity also.
When righteous parents are dead and forgotten by all their neighbours, yet God remembreth such; and though their seed be exposed to the world, and all do forget their parents, yet God will not:
When righteous Parents Are dead and forgotten by all their neighbours, yet God Remember such; and though their seed be exposed to the world, and all do forget their Parents, yet God will not:
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where David professeth, That in all the experience he had from his younger years to his old age, He never saw the righteous forsaken, or his seed begging bread.
where David Professes, That in all the experience he had from his younger Years to his old age, He never saw the righteous forsaken, or his seed begging bred.
yet the curse of this poverty, which is called beggery, is taken from them. Thus some reconcile that seeming contradiction, Deut. 15.4. where God promiseth so to blesse them, that there shall be no poor amongst them;
yet the curse of this poverty, which is called beggary, is taken from them. Thus Some reconcile that seeming contradiction, Deuteronomy 15.4. where God promises so to bless them, that there shall be no poor among them;
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yet at vers. 7. he saith, If there be any poor amongst you, thou shalt release unto him when seven years come, &c. By the former poor is meant a Beggar, one that is cursed by Gods Law;
yet At vers. 7. he Says, If there be any poor among you, thou shalt release unto him when seven Years come, etc. By the former poor is meant a Beggar, one that is cursed by God's Law;
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yet be doth support them inwardly, and blesse them with a contented spirit, as the Martyr said, If they took away his food from him, God would take away his stomack from him.
yet be does support them inwardly, and bless them with a contented Spirit, as the Martyr said, If they took away his food from him, God would take away his stomach from him.
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Others, They answer it from the exposition of the word righteous, which (say they) doth not signifie a strict, just, righteous man, but a liberal beneficent man;
Others, They answer it from the exposition of the word righteous, which (say they) does not signify a strict, just, righteous man, but a liberal beneficent man;
for by liberal things a liberal man is said to stand, Isa. 38 8. and many promises of earthly comforts are made to such as are compassionate to those that are in necessities.
for by liberal things a liberal man is said to stand, Isaiah 38 8. and many promises of earthly comforts Are made to such as Are compassionate to those that Are in necessities.
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Some answer it from the Hebrew word seeking or begging, which signifieth such an anxious, careful seeking as Heathens do, without any faith in God, and any hope to speed.
some answer it from the Hebrew word seeking or begging, which signifies such an anxious, careful seeking as heathens do, without any faith in God, and any hope to speed.
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Others distinguish between an occasional begging, and a constant, perpetual way. David begg'd bread of Abimelech and Nabal; so Elisha of the widow of Sarepta: but this was occasional not perpetual.
Others distinguish between an occasional begging, and a constant, perpetual Way. David begged bred of Abimelech and Nabal; so Elisha of the widow of Sarepta: but this was occasional not perpetual.
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But lastly, That which is most satisfactory is, that such places which either promise or declare the outward prosperity of the righteous, are to be understood by light from other places of Scripture,
But lastly, That which is most satisfactory is, that such places which either promise or declare the outward Prosperity of the righteous, Are to be understood by Light from other places of Scripture,
for sometimes chastisements and afflictions are better then mercies, as Austin said, There was crudelis quaedam misericordia, and misericors quaedam saevitia. This is certain,
for sometime chastisements and afflictions Are better then Mercies, as Austin said, There was crudelis quaedam misericordia, and misericors quaedam saevitiam. This is certain,
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Their righteousnesse, as you see in Job, was the testimony or evidence they had against all fears and doubts. Hence Prov. 3.32. His secret is said to be with the righteous; and Ephes. 6.14. it is called the brest-plate of righteousnesse. This is a good Nurse in our old age.
Their righteousness, as you see in Job, was the testimony or evidence they had against all fears and doubts. Hence Curae 3.32. His secret is said to be with the righteous; and Ephesians 6.14. it is called the breastplate of righteousness. This is a good Nurse in our old age.
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and commanded to depart into everlasting fire, but the sheep and the righteous shall be called to inherit that glory which was of old prepared for them!
and commanded to depart into everlasting fire, but the sheep and the righteous shall be called to inherit that glory which was of old prepared for them!
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Ʋse of Instruction. Doth the Lord love righteousnesse, then do thou exercise thy self in the way of righteousnesse all the day long, both universal and particular righteousness? Conform thy whole man to Gods rule, live not according to thy lusts, to the principles of the world, but according to Gods will;
Ʋse of Instruction. Does the Lord love righteousness, then do thou exercise thy self in the Way of righteousness all the day long, both universal and particular righteousness? Conform thy Whole man to God's Rule, live not according to thy Lustiest, to the principles of the world, but according to God's will;
And the first Objection usually raised is this, How can God be said to love Righteousness, to approve and command that only, seeing that in the Scripture we see him commanding those things that seem to be very unjust and against nature? The famous instances are, 1. Gods command to Abraham, that he should offer up his only son Isaac, Gen. 22.2. Was not this to will Abraham should do that which was most unnatural? 2. They instance in the Israelites, Exod. 11.2. Exod. 3.22. Exod. 12.35.
And the First Objection usually raised is this, How can God be said to love Righteousness, to approve and command that only, seeing that in the Scripture we see him commanding those things that seem to be very unjust and against nature? The famous instances Are, 1. God's command to Abraham, that he should offer up his only son Isaac, Gen. 22.2. Was not this to will Abraham should do that which was most unnatural? 2. They instance in the Israelites, Exod 11.2. Exod 3.22. Exod 12.35.
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Is not this for God to allow and command thefts and lying? The third instance is from Hosea 1.2. Where the Prophet is commanded to take a wife of whoredoms, i. e.
Is not this for God to allow and command thefts and lying? The third instance is from Hosea 1.2. Where the Prophet is commanded to take a wife of whoredoms, i. e.
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For the first, Gods command to Abraham to kill his son, was not absolute and peremptory, it was only a command of trial, to discover his faith and obedience;
For the First, God's command to Abraham to kill his son, was not absolute and peremptory, it was only a command of trial, to discover his faith and Obedience;
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but he being full of mercy and compassion appointed the sacrifice of beasts in mans stead, which was witnessed by the sacrificers laying his hand upon the sacrifice.
but he being full of mercy and compassion appointed the sacrifice of beasts in men stead, which was witnessed by the sacrificers laying his hand upon the sacrifice.
And as for the second instance, we must confess that it did much perplex Austin of old, to answer Faustus the Manichee, who held, that the God of the Old Testament was not the same with the God of the New,
And as for the second instance, we must confess that it did much perplex Austin of old, to answer Faustus the Manichee, who held, that the God of the Old Testament was not the same with the God of the New,
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yet he hath not alienated his dominion, or propriety, but he is Lord still, and therefore when any abuses the mercies he betrusteth them with, he takes them away and giveth them to others.
yet he hath not alienated his dominion, or propriety, but he is Lord still, and Therefore when any Abuses the Mercies he betrusteth them with, he Takes them away and gives them to Others.
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But you must know that though God doth thus, yet men may not upon presumption that other men are wicked and unworthy adventure to do so, being bound by the Law of a Superiour,
But you must know that though God does thus, yet men may not upon presumption that other men Are wicked and unworthy adventure to do so, being bound by the Law of a Superior,
and therefore say that usual position, Some things are evil because prohibited, Some things are prohibited because evil, is true only with man, not with God, with whom they say nothing is evil, unless because of his prohibition.
and Therefore say that usual position, some things Are evil Because prohibited, some things Are prohibited Because evil, is true only with man, not with God, with whom they say nothing is evil, unless Because of his prohibition.
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And further, Theft is the taking of another mans goods against his will, but God did so bow the Egyptians hearts, that they willingly gave them their goods. Hence Exod. 12.36. where it is translated the Egyptians lent them, according to the Hebrew it is, They even made and provoked the Israelites to ask of them, they were so willing to help them.
And further, Theft is the taking of Another men goods against his will, but God did so bow the egyptians hearts, that they willingly gave them their goods. Hence Exod 12.36. where it is translated the egyptians lent them, according to the Hebrew it is, They even made and provoked the Israelites to ask of them, they were so willing to help them.
But though we translate the word borrowing, yet the Hebrew word is for to ask and require, therefore we cannot from the text prove any more then that they did crave and ask those goods of the Egyptians,
But though we translate the word borrowing, yet the Hebrew word is for to ask and require, Therefore we cannot from the text prove any more then that they did crave and ask those goods of the egyptians,
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There are three several waies of Interpretation, all which have Learned abettors, but which way soever it fall, there will not appear any thing as if God did love or command unrighteousness.
There Are three several ways of Interpretation, all which have Learned abettors, but which Way soever it fallen, there will not appear any thing as if God did love or command unrighteousness.
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but this seemeth not probable, and therefore Tarnovius doth by many solid reasons confute this, Exercitat. Bibl. 605. In the second place Tarnovius following Luther, saith, The Prophet took a godly sober woman to wife,
but this seems not probable, and Therefore Tarnovius does by many solid Reasons confute this, Exercitat. Bible 605. In the second place Tarnovius following Luther, Says, The Prophet took a godly Sobrium woman to wife,
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as hath been shewed, How comes it about then, that many times the righteous man is in a worse outward condition then the wicked? that he may perish in his righteousness? Do not these glorious words seem to be like a deceitfull brook to the weary traveller? and do not Divines,
as hath been showed, How comes it about then, that many times the righteous man is in a Worse outward condition then the wicked? that he may perish in his righteousness? Do not these glorious words seem to be like a deceitful brook to the weary traveller? and do not Divines,
when they answer this Objection by several distinctions, as the Astronomers, who when they are not able to answer many arguments, fain Orbs and Epicycles in the Heavens? Is not experience against all this?
when they answer this Objection by several Distinctions, as the Astronomers, who when they Are not able to answer many Arguments, fain Orbs and Epicycles in the Heavens? Is not experience against all this?
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To which we Answer, Though God hath made such promises to the righteous, yet seeing none is absolutely and compleatly righteous, its no wonder if they meet with several afflictions for those reliques of corruption abiding in them.
To which we Answer, Though God hath made such promises to the righteous, yet seeing none is absolutely and completely righteous, its no wonder if they meet with several afflictions for those Relics of corruption abiding in them.
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But we are not in this life so high, and therefore being subject to many unrighteous, unholy thoughts and actions, its no wonder that we have the rod sometimes on our backs.
But we Are not in this life so high, and Therefore being Subject to many unrighteous, unholy thoughts and actions, its no wonder that we have the rod sometime on our backs.
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2. There are many particular exercises of righteousness, as its taken for the universal rectitude of the whole man, which cannot be demonstrated but under afflictions and calamities.
2. There Are many particular exercises of righteousness, as its taken for the universal rectitude of the Whole man, which cannot be demonstrated but under afflictions and calamities.
and did he not love them, he would not chasten them, for whom God loveth he chastens, Rom. 3. and Heb. 5. Without this we are bastards and no children.
and did he not love them, he would not chasten them, for whom God loves he chastens, Rom. 3. and Hebrew 5. Without this we Are bastards and no children.
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Now the love of God in afflicting his own children, is discovered, In the original of afflictions, In the final cause of them, and In the effects thereof.
Now the love of God in afflicting his own children, is discovered, In the original of afflictions, In the final cause of them, and In the effects thereof.
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as David confessed it was Gods faithfulness to afflict him, for till then he went astray, Psal. 119.75. 2. There is love in the Final cause, God therefore chastiseth the righteous, that sinne may be bitter, that the light of his countenance may be more to them then all the world;
as David confessed it was God's faithfulness to afflict him, for till then he went astray, Psalm 119.75. 2. There is love in the Final cause, God Therefore Chastiseth the righteous, that sin may be bitter, that the Light of his countenance may be more to them then all the world;
that they may be weary of this Egypt, and long for Canaan; Were not these thorns put under us sometimes, we should lie down too sweetly and securely in the bosom of the creatures,
that they may be weary of this Egypt, and long for Canaan; Were not these thorns put under us sometime, we should lie down too sweetly and securely in the bosom of the creatures,
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so that although, as the Apostle saith, No affliction is for the present joyous, but grievous, Heb. 12.11. yet the effect thereof is peace and righteousness.
so that although, as the Apostle Says, No affliction is for the present joyous, but grievous, Hebrew 12.11. yet the Effect thereof is peace and righteousness.
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Lastly, These afflictions are of love, if you consider the usefulness and serviceableness of them to assure and evidence unto us the truth of our grace,
Lastly, These afflictions Are of love, if you Consider the usefulness and serviceableness of them to assure and evidence unto us the truth of our grace,
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yea how are those many places of Scripture to be understood, which attribute even the evil of sin to him? Thus God is said to harden Pharaohs heart, Exod 4.21. Joseph tels his brethren that it was not they, but God that sold him, Gen. 45.8. David saith, God bid Shimei curse him, 2. Sam. 16. God bid the lying spirit go and be in the mouth of the Prophets, 2 Chron. 18.21. God is said to give men up to their lusts, Rom. 1. God is said to give men up to strong delusions to believe a lye, 2 Thess. 2.11. Yea that great sinne of killing the Lord Christ, is said to be foreordained by the hand and counsel of God, Acts 2.23. Acts 4.28. I acknowledge this is a deep Point, and requireth a large Tractate, it hath exercised both the Ancient and later Teachers in the Church of God:
yea how Are those many places of Scripture to be understood, which attribute even the evil of since to him? Thus God is said to harden Pharaohs heart, Exod 4.21. Joseph tells his brothers that it was not they, but God that sold him, Gen. 45.8. David Says, God bid Shimei curse him, 2. Sam. 16. God bid the lying Spirit go and be in the Mouth of the prophets, 2 Chronicles 18.21. God is said to give men up to their Lustiest, Rom. 1. God is said to give men up to strong delusions to believe a lie, 2 Thess 2.11. Yea that great sin of killing the Lord christ, is said to be foreordained by the hand and counsel of God, Acts 2.23. Acts 4.28. I acknowledge this is a deep Point, and requires a large Tractate, it hath exercised both the Ancient and later Teachers in the Church of God:
though in the explication some use more rigid and hard expressions then the Protestants do. But certainly those Scripture expressions before mentioned, signifie more then a bare permission.
though in the explication Some use more rigid and hard expressions then the Protestants do. But Certainly those Scripture expressions before mentioned, signify more then a bore permission.
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In the excess run those blasphemous Libertines, against whom Calvin wrote, that made God the author of all the sins they committed, saying it was not they that did thus and thus,
In the excess run those blasphemous Libertines, against whom calvin wrote, that made God the author of all the Sins they committed, saying it was not they that did thus and thus,
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how then can God be said to Love or Will that which he only abhorreth, and hath decreed to punish with such unspeakable torments? James 1.23. doth directly speak to this, God is not tempted, nor can be tempt others, but every one is seduced by his own lusts:
how then can God be said to Love or Will that which he only abhorreth, and hath decreed to Punish with such unspeakable torments? James 1.23. does directly speak to this, God is not tempted, nor can be tempt Others, but every one is seduced by his own Lustiest:
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which made Seneca say, Maxima peccantium paena est, peccasse, and sceleris in scelere supplicium est. Whence come those fears and horrors, if God did not hate sin?
which made Senecca say, Maxima sinners paena est, peccasse, and sceleris in Scelere supplicium est. Whence come those fears and horrors, if God did not hate since?
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yet seeing that sinne could not be, if God would hinder it, and therefore both at the same time it is contra voluntatem Dei, yet not sine Dei voluntate; and seeing the Scripture in many places doth so clearly attribute such things as are sins to God, Let us modestly enquire into Gods Providence about sinne,
yet seeing that sin could not be, if God would hinder it, and Therefore both At the same time it is contra voluntatem Dei, yet not sine Dei voluntate; and seeing the Scripture in many places does so clearly attribute such things as Are Sins to God, Let us modestly inquire into God's Providence about sin,
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Modestly (I say) because in this Subject Augustine doth often runne to a modus occultus, sed semper justus, and a modus sive explicabilis sive inexplicabilis.
Modestly (I say) Because in this Subject Augustine does often run to a modus occultus, sed semper justus, and a modus sive explicabilis sive inexplicabilis.
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32. after he had in a most sublime manner descanted of this Theme, he ends his Chapter with this, In magnitudine hujus quaestionis mallem majores audire, quum ego minimus respondere.
32. After he had in a most sublime manner descanted of this Theme, he ends his Chapter with this, In Magnitude hujus quaestionis Mallem Majores Audire, Whom ego minimus respondere.
but its truly and really a will, not of the sinne but of the permission of sinne, only the Orthodox call it a permissive will, in opposition to that approving and efficacious will God hath in good things,
but its truly and really a will, not of the sin but of the permission of sin, only the Orthodox call it a permissive will, in opposition to that approving and efficacious will God hath in good things,
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so that its a wretched calumny of the Papists, as if the Orthodox did hold, That Judas his betraying of Christ, was as much willed by God, as Peters confession of him.
so that its a wretched calumny of the Papists, as if the Orthodox did hold, That Judas his betraying of christ, was as much willed by God, as Peter's Confessi of him.
Therefore Gibieuf expresseth it well, That God doth not permittere potestati, but potentiae, lib. 2. de liber. he doth not permit it, that any one shall have right or priviledge, and impunity to sinne;
Therefore Gibieuf Expresses it well, That God does not Permit Power, but potentiae, lib. 2. de liber. he does not permit it, that any one shall have right or privilege, and impunity to sin;
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and doth not reach out his hand? If a man should see a blind man running head-long upon deep pits and precepies, it would be a sinne in a man not to stop that blinde man;
and does not reach out his hand? If a man should see a blind man running headlong upon deep pits and precepies, it would be a sin in a man not to stop that blind man;
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Yea, if we do grant a fore-knowledge in God barely about sinne, that he fore-knew when he created Adam, that he would sinne and undo all his posterity, at this the froward heart of man will cavill,
Yea, if we do grant a foreknowledge in God barely about sin, that he foreknew when he created Adam, that he would sin and undo all his posterity, At this the froward heart of man will cavil,
This is good to be observed, because of some men who affect new opinions, thinking thereby to stop every froward spirit in this point; for that's impossible;
This is good to be observed, Because of Some men who affect new opinions, thinking thereby to stop every froward Spirit in this point; for that's impossible;
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for seeing God doth permit sinne, Sciens & volens, and if man should do this, it would be blame-worthy in him, we must needs acknowledge, that God is not bound by such Laws, as man his creature is.
for seeing God does permit sin, Sciens & volens, and if man should do this, it would be blameworthy in him, we must needs acknowledge, that God is not bound by such Laws, as man his creature is.
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and the rather, because sinne being either a privation or else as others a positive relation at most, it cannot be brough• about any other way then by causing the fundamentum which is the material act to which sinne adhereth;
and the rather, Because sin being either a privation or Else as Others a positive Relation At most, it cannot be brough• about any other Way then by causing the fundamentum which is the material act to which sin adhereth;
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and those emphatical expressions of the Scripture about Gods will concerning sinne made those Libertines Calvin wrote against Opusc. ad liber. attribute not only the actions, but the ataxy and inordination thereof to God, whereby they could not endure that i• should be said, Such a man murdered or committed adultery:
and those emphatical expressions of the Scripture about God's will Concerning sin made those Libertines calvin wrote against Opuscule ad liber. attribute not only the actions, but the ataxy and inordination thereof to God, whereby they could not endure that i• should be said, Such a man murdered or committed adultery:
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for how unworthy is it to conceive of God thus? As if he should say to man, Here I give you assistance, use it as you please, either to a good or an evil action.
for how unworthy is it to conceive of God thus? As if he should say to man, Here I give you assistance, use it as you please, either to a good or an evil actium.
Bradwardine solidly confuted this Assertion of old, De causa Dei lib. 3. cap. 29. Constanter & liberâ voce dico, illum nolo pro Deo habere, &c. I cannot hold him for a God, whose most blessed will, I a most wicked sinner can velut mulirculam debilem opprimere & necessitare ad horribilem actum peccati necessitate to sin.
Bradwardine solidly confuted this Assertion of old, De causa Dei lib. 3. cap. 29. Constanter & liberâ voce dico, Ilum nolo Pro God habere, etc. I cannot hold him for a God, whose most blessed will, I a most wicked sinner can velut mulirculam debilem opprimere & necessitare ad horribilem Acts peccati necessitate to since.
Again, If Gods concourse be thus indifferent to a good or bad action, then that which they slander the Protestants with, may truly be retorted on them, That God worked no more for Peters confession of him,
Again, If God's concourse be thus indifferent to a good or bad actium, then that which they slander the Protestants with, may truly be retorted on them, That God worked no more for Peter's Confessi of him,
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yet sinne is not imputed to God, because he doth not absolutely will it, but secundum quid: Yea, he saith, that in respect of God, who is the universal cause, there is no sinne, that sinne is so called onely in respect of a particular cause,
yet sin is not imputed to God, Because he does not absolutely will it, but secundum quid: Yea, he Says, that in respect of God, who is the universal cause, there is no sin, that sin is so called only in respect of a particular cause,
Some have denied that one sinne can be a punishment of another, but the Scripture is very clear in this, he is not the cause of the evil in the punishment,
some have denied that one sin can be a punishment of Another, but the Scripture is very clear in this, he is not the cause of the evil in the punishment,
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Indeed God did not will the first sin by way of punishment, but as Augustine observeth all sins since the first, are both sins, causes of sin, and punishments of sin:
Indeed God did not will the First since by Way of punishment, but as Augustine observeth all Sins since the First, Are both Sins, Causes of since, and punishments of since:
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and howsoever the Papists calumniate this expression, yet Gibieuf expresly asserts it, lib. 2. de liber. Evil (saith he) may be so either per modum objecti, as if it were an object to be desired or approved of,
and howsoever the Papists calumniate this expression, yet Gibieuf expressly asserts it, lib. 2. de liber. Evil (Says he) may be so either per modum Object, as if it were an Object to be desired or approved of,
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Neither doth God herein offend against that Rule, We may not do evil that good may come of it, for God doth not do evil, his permitting of evil to be, is good,
Neither does God herein offend against that Rule, We may not do evil that good may come of it, for God does not do evil, his permitting of evil to be, is good,
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And thus God may be said to cause sinne, as removens prohibens; As he that withdraweth a pillar or foundation of a house, may be said to pull down the house:
And thus God may be said to cause sin, as Removens prohibens; As he that withdraweth a pillar or Foundation of a house, may be said to pull down the house:
Thus many unregenerate men, though they had not true sanctifying grace, yet they had many workings and mollifyings of Gods Spirit, which they neglecting and contemning, God in a just judgement denieth them any such workings any more.
Thus many unregenerate men, though they had not true sanctifying grace, yet they had many workings and mollifyings of God's Spirit, which they neglecting and contemning, God in a just judgement Denieth them any such workings any more.
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Thus the Sun may be said to harden by withdrawing its beams, and he may be said to kill a man that takes away the food and sustenance he should live on.
Thus the Sun may be said to harden by withdrawing its beams, and he may be said to kill a man that Takes away the food and sustenance he should live on.
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How doth a man complain that hath lost his eyes, it makes him weary of his life? Yet how many hundreds are there that are deprived of the spiritual eye,
How does a man complain that hath lost his eyes, it makes him weary of his life? Yet how many hundreds Are there that Are deprived of the spiritual eye,
and yet lay it not to heart? neither stand with the blinde man, where Christ is to come in his Ordinances, praying, Lord, that we may receive our sight!
and yet lay it not to heart? neither stand with the blind man, where christ is to come in his Ordinances, praying, Lord, that we may receive our sighed!
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Thus into the false prophets God sent lying spirits, and Judas had the devil entring into his heart, Joh. 13.27. Oh there are many prophane, cursing wretches that have nothing more in their mouths then this!
Thus into the false Prophets God sent lying spirits, and Judas had the Devil entering into his heart, John 13.27. O there Are many profane, cursing wretches that have nothing more in their mouths then this!
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Its he that keepeth all at peace within thee, though a childe of the devil, though in gall and wormwood, yet thou playest, riotest and runnest into all excess;
Its he that Keepeth all At peace within thee, though a child of the Devil, though in Gall and wormwood, yet thou playest, riotest and runnest into all excess;
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Thus do wicked men, they boldly and desperately venture upon such and such a sin, which when committed, at last Gods anger ariseth to their utter perdition.
Thus do wicked men, they boldly and desperately venture upon such and such a since, which when committed, At last God's anger arises to their utter perdition.
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when God leaveth thee thus to sin and Satan, he doth, saith Chrysostom, as if a great Captain should forsake his Army in the midst of their cruel enemies upon which ruine followeth inevitably.
when God Leaveth thee thus to since and Satan, he does, Says Chrysostom, as if a great Captain should forsake his Army in the midst of their cruel enemies upon which ruin follows inevitably.
Lastly, Gods will and work about sin is in removing all those externals that might curb sin, he will not chasten or afflict them, as Hos. 4.14. so Ephraim is joyned to idols, let him alone;
Lastly, God's will and work about since is in removing all those externals that might curb since, he will not chasten or afflict them, as Hos. 4.14. so Ephraim is joined to Idols, let him alone;
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and therefore that is one way that Austin acknowledged God hardens by his patience: three wayes he may do it, 1. Per Permissionem. 2. Patientiam, 3. Potentiam. Thus whatsoever befals the wicked man it becomes a snare to him, it furthers his sin and damnation.
and Therefore that is one Way that Austin acknowledged God hardens by his patience: three ways he may do it, 1. Per Permissionem. 2. Patientiam, 3. Potentiam. Thus whatsoever befalls the wicked man it becomes a snare to him, it furthers his since and damnation.
In the next place, you may ask, Why doth God suffer sin thus to be? And here as Gibieuf lib. 2. de liber. observeth, we may better ask for a reason of the sin suffered,
In the next place, you may ask, Why does God suffer since thus to be? And Here as Gibieuf lib. 2. de liber. observeth, we may better ask for a reason of the since suffered,
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Out of sinne God works the greatest good, even Christ our Mediator, which made Gregory say, Foelix culpa, quae talem meruit habere redemptorem, if sin had not been, Christ had not been.
Out of sin God works the greatest good, even christ our Mediator, which made Gregory say, Felix culpa, Quae talem meruit habere redemptorem, if since had not been, christ had not been.
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As in speech there is a figure called Antithesis, whereby the oration is more glorious, so there is, saith Austin, an eloquentia rerum, by evil good is more praised.
As in speech there is a figure called Antithesis, whereby the oration is more glorious, so there is, Says Austin, an Eloquence rerum, by evil good is more praised.
As there is the Song of Songs, and was the Holy of Holies, so this part of Scripture may be called Evangelium Evangelii, the Gospel of the Gospel, it being the summe and breviary of it.
As there is the Song of Songs, and was the Holy of Holies, so this part of Scripture may be called Evangelium Evangelii, the Gospel of the Gospel, it being the sum and breviary of it.
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Lastly, There is the final cause, and that for the notableness of it is twice repeated, vers. 25. and in my Text. For though the former preposition be NONLATINALPHABET,
Lastly, There is the final cause, and that for the notableness of it is twice repeated, vers. 25. and in my Text. For though the former preposition be,
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so (that if we may allegorize) both the birds of the air may build their nests here, the sublime and most penetrating understandings may finde a subject imploying them to the full;
so (that if we may allegorise) both the Birds of the air may built their nests Here, the sublime and most penetrating understandings may find a Subject employing them to the full;
and the beasts of the field, even prophane and wicked men, but sensible and weary of their sinnes, may come and finde a shadow of refreshment from this Text. So truly might Calvin in loc. say, Non est insignior locus, there is not a more signal and eminent place in all the Scripture for describing the nature of our Justification, then this:
and the beasts of the field, even profane and wicked men, but sensible and weary of their Sins, may come and find a shadow of refreshment from this Text. So truly might calvin in loc. say, Non est insignior locus, there is not a more signal and eminent place in all the Scripture for describing the nature of our Justification, then this:
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My work is only to treat on the final cause, expressed in this vers. 26. Which is set down, 1. Generally, To declare his Righteousness, with the circumstance of time when, [ at this time. ] 2. This final cause is distributed into the finis cujus, That he may be Just, and the finis cui, a Justifier of him that believeth.
My work is only to Treat on the final cause, expressed in this vers. 26. Which is Set down, 1. Generally, To declare his Righteousness, with the circumstance of time when, [ At this time. ] 2. This final cause is distributed into the finis cujus, That he may be Just, and the finis cui, a Justifier of him that Believeth.
Budaeus makes the word properly to signifie that dilation or complaint which men made against such who were guilty of male - administration in the publique;
Budaeus makes the word properly to signify that dilation or complaint which men made against such who were guilty of male - administration in the public;
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yea we have the word in the text used for the same purpose, Rom. 9.22. What if God willing to shew his wrath? But all the difficulty is, what is meant by NONLATINALPHABET, righteousness here;
yea we have the word in the text used for the same purpose, Rom. 9.22. What if God willing to show his wrath? But all the difficulty is, what is meant by, righteousness Here;
or else for that righteousness whereby we are justified, which the Apostle often cals the Righteousness of God, either because its of Gods procuring,
or Else for that righteousness whereby we Are justified, which the Apostle often calls the Righteousness of God, either Because its of God's procuring,
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Howsoever some Papists understand this of the later righteousness, following Austin, not quà Deus justus est, but quà induit hominem; yet the context doth evidence the former:
Howsoever Some Papists understand this of the later righteousness, following Austin, not quà Deus justus est, but quà induit hominem; yet the context does evidence the former:
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Thus inconstant Grotius in his Comment upon the place understands it, it seemeth at his later end Socinianizing, so that he kept his worst wine to the last,
Thus inconstant Grotius in his Comment upon the place understands it, it seems At his later end Socinianizing, so that he kept his worst wine to the last,
and his secundae cogitationes were pejores; for in his defence of Christs Satisfaction against Socinus, pag. 24, 25. he doth with strong reason evince, that by righteousness is not meant Gods mercy,
and his secundae Cogitations were pejores; for in his defence of Christ Satisfaction against Socinus, page. 24, 25. he does with strong reason evince, that by righteousness is not meant God's mercy,
now for a moral cause to work its not necessary it should exist immediatly, its enough if it have esse cognitum, as the Schools say, that there be a minde which knoweth it and looks to it, as God did.
now for a moral cause to work its not necessary it should exist immediately, its enough if it have esse cognitum, as the Schools say, that there be a mind which Knoweth it and looks to it, as God did.
Chrysostom observeth well (though Sixtus Senensis saith its false, whereas he is deceived, following the Vulgar translation) that NONLATINALPHABET patience is never attributed to God,
Chrysostom observeth well (though Sixtus Senensis Says its false, whereas he is deceived, following the vulgar Translation) that patience is never attributed to God,
and he is called here the propitiation, in allusion to the Mercy-seat made of pure gold, wherein God doth graciously reveal his will as reconciled, called therefore a placator or reconciler. This is a cogent reason,
and he is called Here the propitiation, in allusion to the Mercy-seat made of pure gold, wherein God does graciously reveal his will as reconciled, called Therefore a placator or reconciler. This is a cogent reason,
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The last day of judgement is said to be in NONLATINALPHABET, Rom. 16.5, 7. Indeed learned Cameron noteth upon ver. 21. that the righteousness of God is used alwaies for his goodness, mercy and salvation,
The last day of judgement is said to be in, Rom. 16.5, 7. Indeed learned Cameron notes upon for. 21. that the righteousness of God is used always for his Goodness, mercy and salvation,
The second is NONLATINALPHABET, and that sometimes is taken for the Laws and Commandments of God, Luk. 1.6. sometimes for the constitution and appointment of God to punish, as Rom. 1.32. and sometimes for Justification, Rom. 5.16.
The second is, and that sometime is taken for the Laws and commandments of God, Luk. 1.6. sometime for the constitution and appointment of God to Punish, as Rom. 1.32. and sometime for Justification, Rom. 5.16.
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in a clean other sense then Aristotle useth it, who distinguisheth Ethic. lib. 5. from NONLATINALPHABET, and makes it to be the correcting and punishing of that which is unjust.
in a clean other sense then Aristotle uses it, who Distinguisheth Ethic. lib. 5. from, and makes it to be the correcting and punishing of that which is unjust.
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whereas then we see Christ set forth to be a propitiation for sinne, for this end, that God might declare his justice and righteousness, his severity and anger against sinne, Observe,
whereas then we see christ Set forth to be a propitiation for sin, for this end, that God might declare his Justice and righteousness, his severity and anger against sin, Observe,
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But yet withall its a time wherein God demonstrateth his justice, that his hatred against sinne is so implacable, that only the blood of his dear Son can pacifie him.
But yet withal its a time wherein God Demonstrates his Justice, that his hatred against sin is so implacable, that only the blood of his dear Son can pacify him.
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This the Apostle layeth as a sure foundation, to evince Gods grace and justice in our Justification, Rom. 3.19. That every mouth may be stopped, and all the world become guilty before God:
This the Apostle Layeth as a sure Foundation, to evince God's grace and Justice in our Justification, Rom. 3.19. That every Mouth may be stopped, and all the world become guilty before God:
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First, he applieth all those notorious transgressions which the Psalmist reckoneth up, Their throat an open sepulchre, their feet swift to shed blood, &c. to every one by nature;
First, he Applieth all those notorious transgressions which the Psalmist Reckoneth up, Their throat an open Sepulchre, their feet swift to shed blood, etc. to every one by nature;
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for though some only are actually so, yet seminally and habitually all are so; as young Serpents and Vipers are full of poyson, though they have not vented it.
for though Some only Are actually so, yet seminally and habitually all Are so; as young Serpents and Vipers Are full of poison, though they have not vented it.
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and devils of hell lay hold upon thee as their own: This is every mans case: So also Gal. 3.10. every one is pronounced cursed, that continueth not in all things the Law requireth:
and Devils of hell lay hold upon thee as their own: This is every men case: So also Gal. 3.10. every one is pronounced cursed, that Continueth not in all things the Law requires:
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For though sinne may merit and justly deserve Gods wrath, yet some may think God will not take advantage, his mercy may be so great, that he will pass by all this relation:
For though sin may merit and justly deserve God's wrath, yet Some may think God will not take advantage, his mercy may be so great, that he will pass by all this Relation:
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They say, notwithstanding mans sinne, yet God was never unreconciled with us, and that there is no such thing as justice in God, which necessarily requireth such a satisfaction;
They say, notwithstanding men sin, yet God was never unreconciled with us, and that there is no such thing as Justice in God, which necessarily requires such a satisfaction;
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But what monstrous doctrines and blasphemies will not breed in mans heart, if not guided and assisted by God? for what is more clear in Scripture then Gods righteous anger and judgements against wicked men? Ephes. 1. Are we not all the children of Gods wrath? Is not God said to be angry with the wicked all the day long? Is not the wrath of God said to abide upon him that beleeveth not? So that such places do not only prove we are at enmity with God,
But what monstrous doctrines and Blasphemies will not breed in men heart, if not guided and assisted by God? for what is more clear in Scripture then God's righteous anger and Judgments against wicked men? Ephesians 1. are we not all the children of God's wrath? Is not God said to be angry with the wicked all the day long? Is not the wrath of God said to abide upon him that Believeth not? So that such places do not only prove we Are At enmity with God,
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now there is a great difference between God reconciling and reconciled: The former supposeth in God a propensity to bring about the way of reconciliation;
now there is a great difference between God reconciling and reconciled: The former Supposeth in God a propensity to bring about the Way of reconciliation;
not that he is already reconciled, but this floweth from a general love and pity he beareth to mankinde, whereby he procureth a way that actual reconciliation may be obtained between man and God; yea Ephes. 2.16. compared with Col. 1.20. there is inferred a reconciliation of Jew and Gentile, Angels and Men together, who by sinne were made enemies;
not that he is already reconciled, but this flows from a general love and pity he bears to mankind, whereby he procureth a Way that actual reconciliation may be obtained between man and God; yea Ephesians 2.16. compared with Col. 1.20. there is inferred a reconciliation of Jew and Gentile, Angels and Men together, who by sin were made enemies;
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Hence the third Proposition is, That Christ voluntarily became man, and offered up himself as a sacrifice upon the cross to satisfie Gods justice and expiate our sinnes.
Hence the third Proposition is, That christ voluntarily became man, and offered up himself as a sacrifice upon the cross to satisfy God's Justice and expiate our Sins.
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there is redeeming, laying down a prize, becoming a sacrifice and propitiation, which is all one with Satisfaction; and they who will elude those words above mentioned, may they not,
there is redeeming, laying down a prize, becoming a sacrifice and propitiation, which is all one with Satisfaction; and they who will elude those words above mentioned, may they not,
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as they do about redemption and a sacrifice, that its only metaphorical? that the word is used sometimes when there is no price or expiation of the fault made, as in 2 Sam. 19.7. Mark 15.15.
as they do about redemption and a sacrifice, that its only metaphorical? that the word is used sometime when there is no price or expiation of the fault made, as in 2 Sam. 19.7. Mark 15.15.
if we do seriously consider with our selves, that it must be some weighty, urgent and important cause, that should make Christ to dye, and that so ignominiously.
if we do seriously Consider with our selves, that it must be Some weighty, urgent and important cause, that should make christ to die, and that so ignominiously.
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Its such a wonderfull mystery that it may make us stand astonished, considering how dear Christ was to the Father, his only begotten Son, his well-beloved Son, who was in the bosom of the Father, yet God spareth not him,
Its such a wonderful mystery that it may make us stand astonished, considering how dear christ was to the Father, his only begotten Son, his well-beloved Son, who was in the bosom of the Father, yet God spares not him,
Who can think that all this should be to confirm doctrine only, for that Christ, did enough by his miracles and holy life? and besides all the blessed Martyrs that suffered for the truth, abundantly confirmed that:
Who can think that all this should be to confirm Doctrine only, for that christ, did enough by his Miracles and holy life? and beside all the blessed Martyrs that suffered for the truth, abundantly confirmed that:
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and for no more then the Socinian expresseth? Is here such infinite love and unspeakable riches of grace only for this? Is he called a Saviour and a Mediator for no other end? Who that hath reason can be thus perswaded? But if this do not convince, the Scripture arguments are so powerfull, that they will compel us,
and for no more then the Socinian Expresses? Is Here such infinite love and unspeakable riches of grace only for this? Is he called a Saviour and a Mediator for no other end? Who that hath reason can be thus persuaded? But if this do not convince, the Scripture Arguments Are so powerful, that they will compel us,
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First, All those places of Scripture where Christ is said to redeem, purchase, or buy us by his blood, do plainly demonstrate that a Satisfaction was given to God by Christs death.
First, All those places of Scripture where christ is said to Redeem, purchase, or buy us by his blood, do plainly demonstrate that a Satisfaction was given to God by Christ death.
The words are NONLATINALPHABET, &c. Rom. 3.24. Tit. 2.14. Heb. 9.12. 1 Cor. 6.20. In all true and proper buying and redeeming, there is a price and a satisfaction, and thus the Scripture speaks of Christs blood.
The words Are, etc. Rom. 3.24. Tit. 2.14. Hebrew 9.12. 1 Cor. 6.20. In all true and proper buying and redeeming, there is a price and a satisfaction, and thus the Scripture speaks of Christ blood.
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as, Buy without money, and the people of Israel are said to be redeemed out of Egypt, for none of those places have such circumstances to evince this meaning,
as, Buy without money, and the people of Israel Are said to be redeemed out of Egypt, for none of those places have such Circumstances to evince this meaning,
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as when it speaks of Christs death: the question is not, Whether the words may not be used metaphorically in some other place? but Whether it be in these texts or no? and we say, the Scripture useth these expressions constantly of Christs death,
as when it speaks of Christ death: the question is not, Whither the words may not be used metaphorically in Some other place? but Whither it be in these texts or no? and we say, the Scripture uses these expressions constantly of Christ death,
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and why then should we depart from the literal meaning, unless we will turn all the Scripture into an Allegory? especially when its made an opposition to other kinde of buyings, as 1 Pet. 1.8. You are not bought with gold and silver, but with the precious blood of Christ.
and why then should we depart from the literal meaning, unless we will turn all the Scripture into an Allegory? especially when its made an opposition to other kind of buyings, as 1 Pet. 1.8. You Are not bought with gold and silver, but with the precious blood of christ.
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Now how could the forgiveness of our sinnes be attributed to Christs death, if he died only for an example; his blood is said to be shed for the remission of sinnes, yea that without blood there is no remission of sinnes.
Now how could the forgiveness of our Sins be attributed to Christ death, if he died only for an Exampl; his blood is said to be shed for the remission of Sins, yea that without blood there is no remission of Sins.
Its not thy tears, nor all thy penal satisfactions Popery hath brought in, that could pay the least farthing, much less all the talents we owed to God.
Its not thy tears, nor all thy penal satisfactions Popery hath brought in, that could pay the least farthing, much less all the Talents we owed to God.
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An eye NONLATINALPHABET for an eye, a tooth NONLATINALPHABET for a tooth; neither are the adversaries ever yet able to shew that NONLATINALPHABET doth not alwaies signifie in our stead and for us,
an eye for an eye, a tooth for a tooth; neither Are the Adversaries ever yet able to show that does not always signify in our stead and for us,
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And this is that which doth so commend and glorifie the love of Christ, that he should come and dye in our stead, that he should be made a curse in our room;
And this is that which does so commend and Glorify the love of christ, that he should come and die in our stead, that he should be made a curse in our room;
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strong conflicts he endured with Gods displeasure, crying out, My God, my God, why hast thou forsaken me? When Isaac was to be sacrificed, God provided a Ram in his place;
strong conflicts he endured with God's displeasure, crying out, My God, my God, why hast thou forsaken me? When Isaac was to be sacrificed, God provided a Ram in his place;
So the justice and anger of God being prepared to consume sinfull man, no sooner heareth of Christ crucified, but is accorded by an happy temperament through Christ with mercy.
So the Justice and anger of God being prepared to consume sinful man, no sooner hears of christ Crucified, but is accorded by an happy temperament through christ with mercy.
First, By those places of Scripture, which speak of that happy exchange which God hath made for us, by imputing our sins to him, and his righteousnesse to us.
First, By those places of Scripture, which speak of that happy exchange which God hath made for us, by imputing our Sins to him, and his righteousness to us.
Among other places, there are these eminent Texts, Isa. 53.4, 5, 6, 7. &c. which Chapter seemeth to be an History rather then a Prophecy of Christs sufferings.
Among other places, there Are these eminent Texts, Isaiah 53.4, 5, 6, 7. etc. which Chapter seems to be an History rather then a Prophecy of Christ sufferings.
But to the diligent Reader all things are as plain, as if he did with his bodily eyes see Christ crucified on the Crosse, sweating bloud in his grievous agonies;
But to the diligent Reader all things Are as plain, as if he did with his bodily eyes see christ Crucified on the Cross, sweating blood in his grievous agonies;
and whereas the Prophet informs us of the judgement most men had to see him thus extraordinarily smitten by God, viz. that he was some grand Impostor and Deceiver, At the 4th vers. he saith, Surely (that is a word of confidence,
and whereas the Prophet informs us of the judgement most men had to see him thus extraordinarily smitten by God, viz. that he was Some grand Impostor and Deceiver, At the 4th vers. he Says, Surely (that is a word of confidence,
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and of causality) he hath born our griefs, and carried our sorrows. By griefs and sorrows are principally meant our sins, as 1 Pet. 2.25. Though Matth. 8.15. seemeth to apply it to bodily diseases, which the Socinians greedily catch at, saying, As Christ took away bodily diseases, not because he did bear them on his own body, he had no palsie, no lamenesse or blindenesse:
and of causality) he hath born our griefs, and carried our sorrows. By griefs and sorrows Are principally meant our Sins, as 1 Pet. 2.25. Though Matthew 8.15. seems to apply it to bodily diseases, which the socinians greedily catch At, saying, As christ took away bodily diseases, not Because he did bear them on his own body, he had no palsy, no lameness or blindness:
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but indirectly and by consequent bodily diseases, either because they come from sin, or because our Saviour in curing of bodily diseases did principally look to sinne as the cause of them,
but indirectly and by consequent bodily diseases, either Because they come from since, or Because our Saviour in curing of bodily diseases did principally look to sin as the cause of them,
and the Hebrew word Sabal, whatsoever may be said of Nasa, doth alwayes signifie to bear or carry, and not to take away: Oh then the unspeakable love of Christ in bearing our sins for us!
and the Hebrew word Sabal, whatsoever may be said of Nasa, does always signify to bear or carry, and not to take away: O then the unspeakable love of christ in bearing our Sins for us!
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Had not the Lord Christ been God as well as man, our iniquities would have carried him away like a torrent, he could not have stood in the gap to stop the wrath of God that was breaking out.
Had not the Lord christ been God as well as man, our iniquities would have carried him away like a torrent, he could not have stood in the gap to stop the wrath of God that was breaking out.
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As if the Prophet could not speak enough of this glorious mystery, he repeateth again vers. 10. It pleased the Lord to bruise him, to grinde him to dust,
As if the Prophet could not speak enough of this glorious mystery, he repeateth again vers. 10. It pleased the Lord to bruise him, to grind him to dust,
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and although this was so terrible, yet vers. 12. He poured out his soul to death, which denoteth the free and spontaneous offering himself to all this misery.
and although this was so terrible, yet vers. 12. He poured out his soul to death, which denoteth the free and spontaneous offering himself to all this misery.
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A second Text which confirmeth this reciprocal imputation, is 2 Cor. 5.21. He who knew no sinne became sinne for us, that we might be made the righteousnesse of God in him.
A second Text which confirmeth this reciprocal imputation, is 2 Cor. 5.21. He who knew no sin became sin for us, that we might be made the righteousness of God in him.
as Ambrose of old hinted, which Calvin further amplifying, so affected Pighius the Papist, that he came off from his inherent righteousnesse, to that imputed by Christ.
as Ambrose of old hinted, which calvin further amplifying, so affected Pighius the Papist, that he Come off from his inherent righteousness, to that imputed by christ.
in respect of that unnatural rebellion of the Israelites, we may, because of this wonderfull and unheard of love, its more then any sinfull man dareth pray or hope for:
in respect of that unnatural rebellion of the Israelites, we may, Because of this wonderful and unheard of love, its more then any sinful man dareth prey or hope for:
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it should be received into our hearts, as such unspeakable love, that we should even with the Church swound and faint away in the ravishments of it. And yet there is
it should be received into our hearts, as such unspeakable love, that we should even with the Church swoon and faint away in the ravishments of it. And yet there is
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Thus the Heathens, though they were guilty of horrible Idolatry, yet thus farre they had a true impression upon their consciences, that something must be done to pacifie God.
Thus the heathens, though they were guilty of horrible Idolatry, yet thus Far they had a true impression upon their Consciences, that something must be done to pacify God.
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Hence the Scripture doth so often attribute NONLATINALPHABET to Christ, 1 John 2.2. Chap. 4.10. and this NONLATINALPHABET is to expiate sinne, Heb. 2.17.
Hence the Scripture does so often attribute to christ, 1 John 2.2. Chap. 4.10. and this is to expiate sin, Hebrew 2.17.
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Now that Christ became a Sacrifice thus for our sins, ye heard Isa. 53.10 and often in the New Testament, Ephes. 5.2. where he is called not only NONLATINALPHABET, but NONLATINALPHABET, which is alwayes applied to a bloudy Sacrifice.
Now that christ became a Sacrifice thus for our Sins, you herd Isaiah 53.10 and often in the New Testament, Ephesians 5.2. where he is called not only, but, which is always applied to a bloody Sacrifice.
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Now the Apostle sheweth all the Legal Sacrifices were only types of Christ. That it was not their bloud that could expiate sinne, but it must be Christs, neither will the Socinians exception avail, that onely the solemn anniversary Sacrifice for all the people, was only a type of Christ (though that indeed was more illustrious,
Now the Apostle shows all the Legal Sacrifices were only types of christ. That it was not their blood that could expiate sin, but it must be Christ, neither will the socinians exception avail, that only the solemn anniversary Sacrifice for all the people, was only a type of christ (though that indeed was more illustrious,
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and if granted is enough to confute their heresie ) for all their private Sacrifices were likewise a type of Christ; and therefore 1 Cor. 5. Christ is called our Passeover, and John Baptist said, Behold the Lamb that taketh away the sin of the world:
and if granted is enough to confute their heresy) for all their private Sacrifices were likewise a type of christ; and Therefore 1 Cor. 5. christ is called our Passover, and John Baptist said, Behold the Lamb that Takes away the since of the world:
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So that Christ being typified both in the publick Sacrifice and private, doth notably teach us, that we are not only in the general to look upon Christs death as expiatory of the sins of all the elect, but every godly man in particular is to appropriate the benefit of this Sacrifice unto himself.
So that christ being typified both in the public Sacrifice and private, does notably teach us, that we Are not only in the general to look upon Christ death as expiatory of the Sins of all the elect, but every godly man in particular is to Appropriate the benefit of this Sacrifice unto himself.
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Above all Sacrifices in the Law, that of the Scape-goat did palpably demonstrate Christ, for then the people in a solemn manner laid their hands on the Goat, thereby signifying, that as he was to perish, so they;
Above all Sacrifices in the Law, that of the Scapegoat did palpably demonstrate christ, for then the people in a solemn manner laid their hands on the Goat, thereby signifying, that as he was to perish, so they;
only he was in their stead, and thus when their sins were laid on him, he was turned into the vast wildernesse, where they could never hear of him more.
only he was in their stead, and thus when their Sins were laid on him, he was turned into the vast Wilderness, where they could never hear of him more.
Though he was not killed, yet hereby he was exposed to death, and this did signifie that the sins of the godly being laid upon Christ, he bore them away even clear out of sight,
Though he was not killed, yet hereby he was exposed to death, and this did signify that the Sins of the godly being laid upon christ, he boar them away even clear out of sighed,
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As that Emperour, who in a precious jewel of a great quantity made like a glass, would behold through that, all horrid and deformed objects, which through that representation were made delightsom and acceptable.
As that Emperor, who in a precious jewel of a great quantity made like a glass, would behold through that, all horrid and deformed objects, which through that representation were made delightsome and acceptable.
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Thus in a well understood sense all the filth, the dross, the noisomness that is in our most holy duties being represented in Christ, hath their filthinesse done away:
Thus in a well understood sense all the filth, the dross, the noisomeness that is in our most holy duties being represented in christ, hath their filthiness done away:
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The fourth Proposition is, That God in Christ crucified, with the benefits accrewing thereby doth at the same time demonstrate both mercy and justice, grace and righteousnesse.
The fourth Proposition is, That God in christ Crucified, with the benefits accrueing thereby does At the same time demonstrate both mercy and Justice, grace and righteousness.
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So then, let not those many places of Scripture, which testifie God forgiveth freely, and for his own name sake, make you doubt of Christs satisfaction, saying with the Socinians, How can it be freely,
So then, let not those many places of Scripture, which testify God forgiveth freely, and for his own name sake, make you doubt of Christ satisfaction, saying with the socinians, How can it be freely,
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if another hath paid the full summe to him, where is the Creditors kindenesse here? But to this its fully answered, That when the mercy and grace of God is commended in the Scripture, Its not with respect to Gods justice, or opposition to that, as if a full price were not laid down, but to our works and righteousnesse.
if Another hath paid the full sum to him, where is the Creditors kindness Here? But to this its Fully answered, That when the mercy and grace of God is commended in the Scripture, Its not with respect to God's Justice, or opposition to that, as if a full price were not laid down, but to our works and righteousness.
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Thirdly, It is yet further of grace, because we in this work of reconciliation bring nothing of our own, we were in the state of enemies and adversaries.
Thirdly, It is yet further of grace, Because we in this work of reconciliation bring nothing of our own, we were in the state of enemies and Adversaries.
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Again, Man is a private person, and the offended party, and so being bound by the Law of a Superiour, it is his duty sometimes to forgive without satisfaction (though in some cases he cannot) but God doth not forgive meerly as offended,
Again, Man is a private person, and the offended party, and so being bound by the Law of a Superior, it is his duty sometime to forgive without satisfaction (though in Some cases he cannot) but God does not forgive merely as offended,
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nor is he to be considered as a private person, but as the publick Judge and Governor of the world, who is thereby ingaged to judge righteously, and to render to every one according to his works:
nor is he to be considered as a private person, but as the public Judge and Governor of the world, who is thereby engaged to judge righteously, and to render to every one according to his works:
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The sixth Proposition, Christ dying doth not thereby hinder the endeavour after, and exercising of our selves in all holy works. For thus the Adversaries urge.
The sixth Proposition, christ dying does not thereby hinder the endeavour After, and exercising of our selves in all holy works. For thus the Adversaries urge.
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But first we see, even the Apostles themselves could not preach the grace of God, but they had this poison suckt from the sweet herbs they planted, Rom 6.1. Christ and his benefits do not oppose holinesse, but do necessarily inferre it;
But First we see, even the Apostles themselves could not preach the grace of God, but they had this poison sucked from the sweet herbs they planted, Rom 6.1. christ and his benefits do not oppose holiness, but do necessarily infer it;
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There is not only a moral connexion between Christs death and an holy life, viz. That a man by beholding Christs love should be moved to love him again;
There is not only a moral connexion between Christ death and an holy life, viz. That a man by beholding Christ love should be moved to love him again;
And as for the Socinian this objection may be more strongly retorted on him, seeing he holds such a mercy and grace as forgiveth sinne freely without any satisfaction that God is reconciled with all men;
And as for the Socinian this objection may be more strongly retorted on him, seeing he holds such a mercy and grace as forgiveth sin freely without any satisfaction that God is reconciled with all men;
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Neither is that such an absurdity as the Socinians urge, that then God must satisfie himself, which is (say they) as if a man should give money out of his purse to another, to bid him satisfie him;
Neither is that such an absurdity as the socinians urge, that then God must satisfy himself, which is (say they) as if a man should give money out of his purse to Another, to bid him satisfy him;
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for the case of a pecuniary debt, and a crime are not alike, as the famous instance of Zaleucus witnesseth, who when a Law was made for the putting out of the eyes of an adulterer, and his own sonne, being found in that crime, he found an excellent temperament to satisfie the Law, by suffering one of his own eyes,
for the case of a pecuniary debt, and a crime Are not alike, as the famous instance of Zaleucus Witnesseth, who when a Law was made for the putting out of the eyes of an adulterer, and his own son, being found in that crime, he found an excellent temperament to satisfy the Law, by suffering one of his own eyes,
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Besides in this work of redemption we are to acknowledge the peculiar order, and appropriated works of the Trinity, which the Socinians blaspheming, no wonder they split themselves at this rock,
Beside in this work of redemption we Are to acknowledge the peculiar order, and appropriated works of the Trinity, which the socinians blaspheming, no wonder they split themselves At this rock,
THere remain further Propositions to clear this fundamental Doctrine, That the Righteousness of God is declared by Christs blood shed for the Remission of sin.
THere remain further Propositions to clear this fundamental Doctrine, That the Righteousness of God is declared by Christ blood shed for the Remission of since.
For thus some urge, What necessity was there to satisfie Gods justice through Christ, seeing of his meer love he gave us Christ? if therefore without any wrong to his justice, he could so love us as to give his only begotten Son,
For thus Some urge, What necessity was there to satisfy God's Justice through christ, seeing of his mere love he gave us christ? if Therefore without any wrong to his Justice, he could so love us as to give his only begotten Son,
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and his revealed will thus to punish sinne, and the reason of the difference between these two kindes of love is from the nature of them, one is a general love,
and his revealed will thus to Punish sin, and the reason of the difference between these two Kinds of love is from the nature of them, one is a general love,
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The other is a particular special love, and as some call it, a love of complacency and delight: now this cannot be in God towards a sinner, till his sinne which is so loathsom and abominable, be removed:
The other is a particular special love, and as Some call it, a love of complacency and delight: now this cannot be in God towards a sinner, till his sin which is so loathsome and abominable, be removed:
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We see the like case amongst men, A Judge who seeth a malefactor condemned by the Law, may for some just and powerfull reasons exceedingly pity the malefactor,
We see the like case among men, A Judge who sees a Malefactor condemned by the Law, may for Some just and powerful Reasons exceedingly pity the Malefactor,
Thus the Scripture commends in God a Philanthropy, a love to mankinde, willing their good; but this cannot be actually performed till the justice of God be satisfied.
Thus the Scripture commends in God a Philanthropy, a love to mankind, willing their good; but this cannot be actually performed till the Justice of God be satisfied.
and the application of this, for though Christs satisfaction depend not on our faith, its not our beleeving that makes it a satisfaction to God; this it hath from its own inherent worth:
and the application of this, for though Christ satisfaction depend not on our faith, its not our believing that makes it a satisfaction to God; this it hath from its own inherent worth:
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no more good might have come to men then the Apostate Angels, but that Christ by his death purchased such benefits for those that should believe and receive him;
no more good might have come to men then the Apostate Angels, but that christ by his death purchased such benefits for those that should believe and receive him;
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When Cyrus proclaimed a liberty of returning for every Jew into his own Country, if any loved Babylon better then Canaan, and so would not take the benefit profered, the fault lay upon the man himself, whose will was thus corrupted.
When Cyrus proclaimed a liberty of returning for every Jew into his own Country, if any loved Babylon better then Canaan, and so would not take the benefit proffered, the fault lay upon the man himself, whose will was thus corrupted.
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but what was wanting in duration, was supplied partly by the immensity of his sorrows, conflicting with the sense of Gods wrath because of our sinnes imputed to him,
but what was wanting in duration, was supplied partly by the immensity of his sorrows, conflicting with the sense of God's wrath Because of our Sins imputed to him,
Indeed this is not only rejected by Socinians, but others also have denied the sufferings of Christ in his soul through Gods displeasure for our sinnes imputed unto him, adding many other new doctrines, especially one of late, Pinchin in his Book called The meritorious price, &c. But all those new assertions, blaming the common opinion as an universal error, are fitly to be examined,
Indeed this is not only rejected by socinians, but Others also have denied the sufferings of christ in his soul through God's displeasure for our Sins imputed unto him, adding many other new doctrines, especially one of late, Pinchin in his Book called The meritorious price, etc. But all those new assertions, blaming the Common opinion as an universal error, Are fitly to be examined,
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for he makes neither the active or passive obedience imputed to us, though he grant Christ by a Mediatorial oblation of his body on the Cross to have satisfied the wrath of God.
for he makes neither the active or passive Obedience imputed to us, though he grant christ by a Mediatorial oblation of his body on the Cross to have satisfied the wrath of God.
Therefore we shall deferre the consideration of his Notion till that time, and in the mean while take it for granted, that Isa. 53.4, 5, 6. 2 Cor. 5.21. Gal. 4.13.
Therefore we shall defer the consideration of his Notion till that time, and in the mean while take it for granted, that Isaiah 53.4, 5, 6. 2 Cor. 5.21. Gal. 4.13.
do prove that God laid our sinnes on him, that he bore them by imputation, that he conflicted in his agonies with the wrath of God, though without any sinne:
do prove that God laid our Sins on him, that he boar them by imputation, that he conflicted in his agonies with the wrath of God, though without any sin:
because his person was so infinitely worthy, is not to be admitted: for his infinite worth is not all, Gods justice required death, and a cursed death, therefore the same;
Because his person was so infinitely worthy, is not to be admitted: for his infinite worth is not all, God's Justice required death, and a cursed death, Therefore the same;
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Though Christ the second person did thus voluntarily become a sacrifice for us, yet we are not to make such absurd conclusions as the Socinians do, That therefore we are beholding to one Person more then the other.
Though christ the second person did thus voluntarily become a sacrifice for us, yet we Are not to make such absurd conclusions as the socinians do, That Therefore we Are beholding to one Person more then the other.
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Thus corrupt reason would make a dissention, where the Scripture affirmeth unspeakable agreement, for the work of reconciliation is to be attributed to the whole Trinity,
Thus corrupt reason would make a dissension, where the Scripture Affirmeth unspeakable agreement, for the work of reconciliation is to be attributed to the Whole Trinity,
though no similitude can illustrate this, because of the infinite distance between the Creator and the creature; and indeed the Scripture doth in a very high manner commend both the love of the Father and the Son, in the Sonnes becoming an expiatory sacrifice for us:
though no similitude can illustrate this, Because of the infinite distance between the Creator and the creature; and indeed the Scripture does in a very high manner commend both the love of the Father and the Son, in the Sons becoming an expiatory sacrifice for us:
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and as God did thus send his Son into the world, so he did also lay this command upon him to dye for his sheep. Therefore John 14.10. he did as he received command of the Father. And by the Psalmist he declared to come and do the will of God, it was written in his heart.
and as God did thus send his Son into the world, so he did also lay this command upon him to die for his sheep. Therefore John 14.10. he did as he received command of the Father. And by the Psalmist he declared to come and do the will of God, it was written in his heart.
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Thus you see the Fathers infinite love manifested, and then the Sons love, that is unquestionable, seeing he was so ready and willing to lay aside the manifestation of his glory,
Thus you see the Father's infinite love manifested, and then the Sons love, that is unquestionable, seeing he was so ready and willing to lay aside the manifestation of his glory,
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Let us not then prophanely cavil at this glorious mystery, but adore the love of the Father and the Son, in their mutual agreement for this our redemption.
Let us not then profanely cavil At this glorious mystery, but adore the love of the Father and the Son, in their mutual agreement for this our redemption.
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Had the Father been against it, then Christs sufferings would not have been accepted: Had the Son refused it, then still our condition had been desperate without a Mediator.
Had the Father been against it, then Christ sufferings would not have been accepted: Had the Son refused it, then still our condition had been desperate without a Mediator.
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For thus the adversaries argue, If Christ died to satisfie Gods justice, then this work which is so commended in the Scripture as an instance of love and grace to us, would not relate to us,
For thus the Adversaries argue, If christ died to satisfy God's Justice, then this work which is so commended in the Scripture as an instance of love and grace to us, would not relate to us,
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as the satisfying of Gods justice, and by that all those inestimable benefits of Justification, Adoption and Salvation, which are attributed to Christs death likewise as the effects of it;
as the satisfying of God's Justice, and by that all those inestimable benefits of Justification, Adoption and Salvation, which Are attributed to Christ death likewise as the effects of it;
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Hence is our reconciliation and peace with God made the fruit of his death: our sinnes provoked justice, and justice made a great gulf between Gods mercy and us,
Hence is our reconciliation and peace with God made the fruit of his death: our Sins provoked Justice, and Justice made a great gulf between God's mercy and us,
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but Christ by his death removed all these divisions away. The last Proposition. Let it not seem strange that God thus required satisfaction ere he would pardon sinne,
but christ by his death removed all these divisions away. The last Proposition. Let it not seem strange that God thus required satisfaction ere he would pardon sin,
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so that seeing God will not accept of us without satisfaction, it behoveth us to conclude, that this is the wisest way and most honouring of God, seeing God doth all things for his glory.
so that seeing God will not accept of us without satisfaction, it behooveth us to conclude, that this is the Wisest Way and most honouring of God, seeing God does all things for his glory.
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And yet secondly, Even humane reason cannot but apprehend many dissimilitudes between a private mans forgiving another his trespass, and Gods forgiving us:
And yet secondly, Even humane reason cannot but apprehend many dissimilitudes between a private men forgiving Another his trespass, and God's forgiving us:
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Hence is that command of requiting evil with good, of blessing those that curse us: But now the adversaries themselves dare not but say, it would be a great dishonour,
Hence is that command of requiting evil with good, of blessing those that curse us: But now the Adversaries themselves Dare not but say, it would be a great dishonour,
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Who can apprehend that though wicked men do with all malice and obstinacy, blaspheme and reproach God, that his pure eyes can without wrath behold all this? Its certain the Scripture represents God a consuming fire to such:
Who can apprehend that though wicked men do with all malice and obstinacy, Blaspheme and reproach God, that his pure eyes can without wrath behold all this? Its certain the Scripture represents God a consuming fire to such:
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If therefore Justice be so much commended to Magistrates for particular Societies, how much is it required to the whole Universe? The body can no more be compact without nerves and sinews,
If Therefore justice be so much commended to Magistrates for particular Societies, how much is it required to the Whole Universe? The body can no more be compact without nerves and sinews,
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Why should that be pleasing to thee which filled Christ with so much bitterness? He was a man of sorrows, and wilt thou be a man of jollities? Was it a light matter that made him sweat drops of blood? Was it for nothing that he cried out, My God, my God,
Why should that be pleasing to thee which filled christ with so much bitterness? He was a man of sorrows, and wilt thou be a man of Jollities? Was it a Light matter that made him sweat drops of blood? Was it for nothing that he cried out, My God, my God,
Now the aggravation of sinne by Christs death, doth appear, First, In the infinite evil of it, that it carrieth such guilt with it, that nothing could satisfie God but an infinite price;
Now the aggravation of sin by Christ death, does appear, First, In the infinite evil of it, that it Carrieth such guilt with it, that nothing could satisfy God but an infinite price;
now why was this? Shall we think the Father was unnatural and cruel to his Son to deliver him up to such torments for a matter of no moment? No certainly.
now why was this? Shall we think the Father was unnatural and cruel to his Son to deliver him up to such torments for a matter of no moment? No Certainly.
Therefore the Papists obscure this doctrine of Christs satisfaction, by adding their own. This is to divide the Mediatory Office between Christ and man;
Therefore the Papists Obscure this Doctrine of Christ satisfaction, by adding their own. This is to divide the Mediatory Office between christ and man;
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Also a Discussion of the proper Nature of Merit and Satisfaction, shewing that Christs Sufferings had all the Requisites to Satisfaction. ROM. 3.26. To declare his Righteousness, that he might be just, &c.
Also a Discussion of the proper Nature of Merit and Satisfaction, showing that Christ Sufferings had all the Requisites to Satisfaction. ROM. 3.26. To declare his Righteousness, that he might be just, etc.
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WE have at large considered the final cause of our Justification through Christs bloud, as it is laid down by the Apostle in the general. We now come to the distribution he makes of this final cause, which is
WE have At large considered the final cause of our Justification through Christ blood, as it is laid down by the Apostle in the general. We now come to the distribution he makes of this final cause, which is
and this is declared in that he will not justifie a believer without an atonement or satisfaction through Christs bloud, and thus you have heard the word is used many times;
and this is declared in that he will not justify a believer without an atonement or satisfaction through Christ blood, and thus you have herd the word is used many times;
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and I shall adde one pregnant place more, because this is so vehemently opposed by Socinians, Rom. 2.5. where the day of Judgement, called also the day of wrath, is there said to have the revelation of Gods righteous Judgement;
and I shall add one pregnant place more, Because this is so vehemently opposed by socinians, Rom. 2.5. where the day of Judgement, called also the day of wrath, is there said to have the Revelation of God's righteous Judgement;
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hence NONLATINALPHABET is often for vengeance, Jud. 7. 2 Thess. 1.9. yet we will not limit this justice to his vindicative righteousnesse onely, but to the righteousnesse of his words also.
hence is often for vengeance, Jud. 7. 2 Thess 1.9. yet we will not limit this Justice to his vindicative righteousness only, but to the righteousness of his words also.
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I am to treat of the righteousnesse of God, demonstrated therein, and that is discovered in these particulars, The righteousnesse of his words, and the righteousnesse of his works.
I am to Treat of the righteousness of God, demonstrated therein, and that is discovered in these particulars, The righteousness of his words, and the righteousness of his works.
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though many of them carnally thought of a temporal Saviour otherwise: The Scripture saith, That both Moses and the Prophets testified of him, Act. 28.23. Its an unsound opinion, though some of the Ancients were taken with it, That the Fathers in the Old Testament by their holinesse did merit the Incarnation of Christ;
though many of them carnally Thought of a temporal Saviour otherwise: The Scripture Says, That both Moses and the prophets testified of him, Act. 28.23. Its an unsound opinion, though Some of the Ancients were taken with it, That the Father's in the Old Testament by their holiness did merit the Incarnation of christ;
and certainly if Christs humane Nature did not merit its hypostatical Union, much lesse could the believers of old, merit Christs coming into the world;
and Certainly if Christ humane Nature did not merit its hypostatical union, much less could the believers of old, merit Christ coming into the world;
Therefore the Prophets when the people were in any outward calamities, did then comfort them with the coming of a Messiah, as Esay 9. and Micah 5. partly hereby to assure them, that even their temporal power should not be totally destroyed till Shiloh came;
Therefore the prophets when the people were in any outward calamities, did then Comfort them with the coming of a Messiah, as Isaiah 9. and micah 5. partly hereby to assure them, that even their temporal power should not be totally destroyed till Shiloh Come;
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Not as if Christ had not any Subsistence before he was incarnated, as the Socinians blaspheme: for 1 Cor. 10.4. the Israelites in the wildernesse are said to tempt Christ; And Heb. 11.26. Moses in his dayes is said to esteem the reproaches of Christ above the treasures of Aegypt; And 1 Pet. 1.11.
Not as if christ had not any Subsistence before he was incarnated, as the socinians Blaspheme: for 1 Cor. 10.4. the Israelites in the Wilderness Are said to tempt christ; And Hebrew 11.26. Moses in his days is said to esteem the Reproaches of christ above the treasures of Egypt; And 1 Pet. 1.11.
for that is impossible, but to himself, he cannot be unfaithfull to himself, yet we acknowledge this fulfilling of his promise is attributed not onely to love or faithfulnesse,
for that is impossible, but to himself, he cannot be unfaithful to himself, yet we acknowledge this fulfilling of his promise is attributed not only to love or faithfulness,
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how can that be, seeing the sinner himself doth not die, but an innocent one in his room, the just for the unjust, 1 Pet. 3.18? which is tragically aggravated by the Socinians, as if the Orthodox attributed unheard of cruelty and injustice to God;
how can that be, seeing the sinner himself does not die, but an innocent one in his room, the just for the unjust, 1 Pet. 3.18? which is tragically aggravated by the socinians, as if the Orthodox attributed unheard of cruelty and injustice to God;
And indeed thus farre the Doubt seemeth to have a specious ground, How is Gods righteousnesse seen in the fulfilling of this threatning? Or how is this threatning made good, seeing the person threatned, If thou eat thou shalt die? And as in the Hebrew, Dying thou shalt die, viz. certainly and infallibly, did not, or doth not die; but an innocent one, who knew no sinne, is substituted in his room.
And indeed thus Far the Doubt seems to have a specious ground, How is God's righteousness seen in the fulfilling of this threatening? Or how is this threatening made good, seeing the person threatened, If thou eat thou shalt die? And as in the Hebrew, Dying thou shalt die, viz. Certainly and infallibly, did not, or does not die; but an innocent one, who knew no sin, is substituted in his room.
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but it was a relaxation, or rather a mercifull condescension of the Law-giver by his goodnesse and wisdome to finde out an expedient, or happy temperament:
but it was a relaxation, or rather a merciful condescension of the Lawgiver by his Goodness and Wisdom to find out an expedient, or happy temperament:
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And although the Scripture doth not expresly use such words, yet it hath that sense and meaning which is intended by them, onely these two words have a different Notion; for Merit that doth properly respect the Subject for whom the good thing is Merited; but Satisfaction doth in the first place relate to the good of the person that is satisfied. Thus Christ by his Merit did aim at those heavenly mercies, which we are to enjoy by him;
And although the Scripture does not expressly use such words, yet it hath that sense and meaning which is intended by them, only these two words have a different Notion; for Merit that does properly respect the Subject for whom the good thing is Merited; but Satisfaction does in the First place relate to the good of the person that is satisfied. Thus christ by his Merit did aim At those heavenly Mercies, which we Are to enjoy by him;
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for in that God is Satisfied, there is thereby a way made for our Justification and Salvation; yea God would have his Justice Satisfied, that so a way might be made for the Effects of his Grace.
for in that God is Satisfied, there is thereby a Way made for our Justification and Salvation; yea God would have his justice Satisfied, that so a Way might be made for the Effects of his Grace.
Secondly, Consider this, That the Schoolmen distinguish between Satisfaction and Satispassion. Satisfaction they make a voluntary willing undergoing of such a punishment God will have:
Secondly, Consider this, That the Schoolmen distinguish between Satisfaction and Satispassion. Satisfaction they make a voluntary willing undergoing of such a punishment God will have:
And thus Christs Satisfaction was free and voluntary, when the Psalmist said, Sacrifice and Oblation God would not have, then saith Christ, Loe I come to do thy will, O God, Psal. 40.8. Loe, I come, that denoteth the willingnesse and promptnesse in him, to a task so bitter and dreadfull to flesh and bloud.
And thus Christ Satisfaction was free and voluntary, when the Psalmist said, Sacrifice and Oblation God would not have, then Says christ, Lo I come to do thy will, Oh God, Psalm 40.8. Lo, I come, that denoteth the willingness and promptness in him, to a task so bitter and dreadful to Flesh and blood.
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hence, they say, that the damned in hell, they do satispati, but not satisfacere, because all those eternal torments are inflicted on them against their will, which is the cause they rage and gnash their teeth with everlasting howlings and roarings of spirit;
hence, they say, that the damned in hell, they do satispati, but not satisfacere, Because all those Eternal torments Are inflicted on them against their will, which is the cause they rage and gnash their teeth with everlasting howlings and roarings of Spirit;
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as thereby is discovered the Justice and Righteousnesse of God, but because some declaration of these particulars, will make you to assent to the whole truth, viz. That God doth not deliver us from hell and sin by his meer Power,
as thereby is discovered the justice and Righteousness of God, but Because Some declaration of these particulars, will make you to assent to the Whole truth, viz. That God does not deliver us from hell and since by his mere Power,
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And to answer it, Some say, that whereas Justice is alwaies said to be ad alterum, that is taken from Aristotle and other Philosophers, who were altogether ignorant of this Divine Mystery;
And to answer it, some say, that whereas justice is always said to be ad alterum, that is taken from Aristotle and other Philosophers, who were altogether ignorant of this Divine Mystery;
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But because not onely Philosophers, but even the natural light of reason doth convince, That in Satisfaction there must be two extreams, The party satisfied, and The party satisfying, or at least two distinct considerations;
But Because not only Philosophers, but even the natural Light of reason does convince, That in Satisfaction there must be two extremes, The party satisfied, and The party satisfying, or At least two distinct considerations;
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as distinct from the absolute consideration of his person, as God; and this the Apostle insinuates, Gal. 3.20. when he saith, A Mediator is not a Mediator of one, that is, there must be two parties at distance, where there is a Mediation;
as distinct from the absolute consideration of his person, as God; and this the Apostle insinuates, Gal. 3.20. when he Says, A Mediator is not a Mediator of one, that is, there must be two parties At distance, where there is a Mediation;
Its true, here are not distinct suppositums in Christ, but the two distinct Natures is enough to cause such a difference that we may discern the offended and him who makes the Satisfaction,
Its true, Here Are not distinct suppositums in christ, but the two distinct Nature's is enough to cause such a difference that we may discern the offended and him who makes the Satisfaction,
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because one man doth quoad suppositum differ from another, yet in respect of that compensation, it hath a transcendency above all humane Satisfaction, and its no wonder for a thing to be exceeded by another in its generical Nature,
Because one man does quoad suppositum differ from Another, yet in respect of that compensation, it hath a transcendency above all humane Satisfaction, and its no wonder for a thing to be exceeded by Another in its generical Nature,
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but yielding that his passive is, say contrary to what he delivered, that Christ was bound as a creature in respect of his humane nature to obey the moral Law,
but yielding that his passive is, say contrary to what he Delivered, that christ was bound as a creature in respect of his humane nature to obey the moral Law,
for the present we see, that Christ both in respect of his obedience and sufferings was wholly voluntary, and in an absolute sense not due to God any other wayes: and so comes in
for the present we see, that christ both in respect of his Obedience and sufferings was wholly voluntary, and in an absolute sense not due to God any other ways: and so comes in
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but being this humane nature was personally united to the God-head, and so he was in a most ineffable manner, God and man; hence it is that what he did, was of himself,
but being this humane nature was personally united to the Godhead, and so he was in a most ineffable manner, God and man; hence it is that what he did, was of himself,
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How sadly wouldst thou check thy self? saying, Did Christ work out my redemption with no more fervency and diligence then I pray or hear his Word? How impossible would my salvation have been,
How sadly Wouldst thou check thy self? saying, Did christ work out my redemption with no more fervency and diligence then I pray or hear his Word? How impossible would my salvation have been,
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if he had as unwillingly undertook the Mediatory Office for me, as I am many times to do his will? Oh, he could say with all readinesse, Loe I come to do thy will, O God! though this will was to be bruised and wounded for my transgressions:
if he had as unwillingly undertook the Mediatory Office for me, as I am many times to do his will? O, he could say with all readiness, Lo I come to do thy will, Oh God! though this will was to be Bruised and wounded for my transgressions:
so though thy heart be earthly, stupid, inclining downward, yet the consideration of Christ dying for us, should be an admirable Engine to draw our hearts upwards.
so though thy heart be earthly, stupid, inclining downward, yet the consideration of christ dying for us, should be an admirable Engine to draw our hearts upward.
That which the Socinians deride as inconsistent, viz. a free Remission of sinne, and yet a full Satisfaction, we see the Scripture maintains, not indeed in the same respect,
That which the socinians deride as inconsistent, viz. a free Remission of sin, and yet a full Satisfaction, we see the Scripture maintains, not indeed in the same respect,
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There is not so much offence in them to God, as there is honour to him by Christ, Heb. 7.25. Christ being there by the Apostle exalted above the legal Priests, and declared to be every way fit and full for our Redeemer, its said, He is able to save us to the uttermost;
There is not so much offence in them to God, as there is honour to him by christ, Hebrew 7.25. christ being there by the Apostle exalted above the Legal Priests, and declared to be every Way fit and full for our Redeemer, its said, He is able to save us to the uttermost;
Whereas thy sins are to Christ but as a little Cloud to the glorious Sunne, his obedience exceeds thy transgressions as much as his person doth thy person.
Whereas thy Sins Are to christ but as a little Cloud to the glorious Sun, his Obedience exceeds thy transgressions as much as his person does thy person.
Though they are a burden greater then he can bear, yet not then Christ can endure, yea take quite away. Thus John 10.10. Christ came, That his sheep might have life, and that they might have it more abundantly, even more then enough;
Though they Are a burden greater then he can bear, yet not then christ can endure, yea take quite away. Thus John 10.10. christ Come, That his sheep might have life, and that they might have it more abundantly, even more then enough;
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if all men are not acquitted by Christs death, its not because that was insufficient, as if it had not vertue enough to reach to thee as well as others;
if all men Are not acquitted by Christ death, its not Because that was insufficient, as if it had not virtue enough to reach to thee as well as Others;
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but as the Prophet Ezekiel saw still more and greater abominations, so mayest thou in the satisfactory Obedience of Christ every day discover more and more fulnesse:
but as the Prophet Ezekielem saw still more and greater abominations, so Mayest thou in the satisfactory obedience of christ every day discover more and more fullness:
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and that we may be fully assured of this truth, see what a notable opposition the Apostle makes Rom. 5.15, 16, 17, 18, 19, 20, 21. between the first and second Adam, at large proving that Christ doth superabound in the fruits of his grace above the first Adam in the effects of his sin, he cals it grace, and the abundance of grace, and this abundance of grace reigneth to life. So that these Texts should be like so much oil poured in the wounds of every broken-hearted sinner;
and that we may be Fully assured of this truth, see what a notable opposition the Apostle makes Rom. 5.15, 16, 17, 18, 19, 20, 21. between the First and second Adam, At large proving that christ does superabound in the fruits of his grace above the First Adam in the effects of his since, he calls it grace, and the abundance of grace, and this abundance of grace Reigneth to life. So that these Texts should be like so much oil poured in the wounds of every brokenhearted sinner;
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Thirdly, Its not only a full and true Redemption, but its a perfect satisfaction, that is, the acceptance of Christs death did arise from the infinite worth and condignity of it, not from the meer favour of God.
Thirdly, Its not only a full and true Redemption, but its a perfect satisfaction, that is, the acceptance of Christ death did arise from the infinite worth and condignity of it, not from the mere favour of God.
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Indeed all those Schoolmen called the Nominals, they say, that the ground of Christs Satisfaction was from the kinde acceptance and benevolence in God,
Indeed all those Schoolmen called the Nominals, they say, that the ground of Christ Satisfaction was from the kind acceptance and benevolence in God,
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so by the same Adam we might have been made righteous, Distinct. 21. Qu. 2. lib. 3. Thus Vorstius while wavering did acknowledge Christs Satisfaction, but yet placed the ground of it in Gods gracious acceptance and receiving of it, Lubb. Error. 55. which certainly doth much dishonour Christ in the expiatory Sacrifice, he made for our sins.
so by the same Adam we might have been made righteous, Distinct. 21. Qu. 2. lib. 3. Thus Vorstius while wavering did acknowledge Christ Satisfaction, but yet placed the ground of it in God's gracious acceptance and receiving of it, Lubb. Error. 55. which Certainly does much dishonour christ in the expiatory Sacrifice, he made for our Sins.
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Indeed the Orthodox do acknowledge in a sound sense the necessity of Gods gracious acceptance of Christs Satisfaction, not as if that were not in it self Satisfactory from its worth,
Indeed the Orthodox do acknowledge in a found sense the necessity of God's gracious acceptance of Christ Satisfaction, not as if that were not in it self Satisfactory from its worth,
The Scripture makes it Gods meer love to send his Sonne into the world, Christ did not merit to be a Mediator, the appointment of him for that office is attributed by Scripture wholly unto the love of God and his grace:
The Scripture makes it God's mere love to send his Son into the world, christ did not merit to be a Mediator, the appointment of him for that office is attributed by Scripture wholly unto the love of God and his grace:
So that it cannot be called perfect satisfaction in this sense, as if Christ by his death did so purchase our Reconciliation, that God could not in justice refuse it,
So that it cannot be called perfect satisfaction in this sense, as if christ by his death did so purchase our Reconciliation, that God could not in Justice refuse it,
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for it was wholly of Gods favour that Christ was fore-ordained to be our Mediator. But then if we consider the benefits accrewing to the godly by Christs death;
for it was wholly of God's favour that christ was foreordained to be our Mediator. But then if we Consider the benefits accrueing to the godly by Christ death;
or indulge any defect in Christs work of our Redemption, but there was an inward equality and condignity between the price paid, and the mercy obtained;
or indulge any defect in Christ work of our Redemption, but there was an inward equality and condignity between the price paid, and the mercy obtained;
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and this is fully proved, because the Scripture when it speaks of Christs death, as Heb. 10.10, 14. and Col. 2. and in other places, doth alwayes attribute Gospel-mercies to his death, and not to the grace of God.
and this is Fully proved, Because the Scripture when it speaks of Christ death, as Hebrew 10.10, 14. and Col. 2. and in other places, does always attribute Gospel mercies to his death, and not to the grace of God.
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therefore it speaks farre otherwise of Christ, then of the works of a godly man, When it saith the godly are saved, presently it excludes the works we do,
Therefore it speaks Far otherwise of christ, then of the works of a godly man, When it Says the godly Are saved, presently it excludes the works we do,
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Hence fourthly, This obedience of Christs it was more satisfactory to God then all the sins committed by the elect, are displeasing to God. God took more delight in his humiliation,
Hence fourthly, This Obedience of Christ it was more satisfactory to God then all the Sins committed by the elect, Are displeasing to God. God took more delight in his humiliation,
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Thus you heard from Rom. 5. the excellency of the gift through Christ in making righteous, did superabound the filthinesse of sinne in making a sinner:
Thus you herd from Rom. 5. the excellency of the gift through christ in making righteous, did superabound the filthiness of sin in making a sinner:
Thou mournest because of the dishonour and unkindenesse that hath been in thy iniquities, thou cryest out, Its not my misery, my destruction troubleth me so much, as that God is offended:
Thou mournest Because of the dishonour and unkindness that hath been in thy iniquities, thou Christ out, Its not my misery, my destruction Troubles me so much, as that God is offended:
that Christ is become thus obedient to the Crosse, its enough, I have as much as my justice could demand, my frowns are turned into smiles, my rod of iron into a Scepter of grace;
that christ is become thus obedient to the Cross, its enough, I have as much as my Justice could demand, my frowns Are turned into smiles, my rod of iron into a Sceptre of grace;
What is that thought wherein thou art intangled all the day long, but this? God is offended with my dulnesse, sloathfulnesse, and my thousand imperfections:
What is that Thought wherein thou art entangled all the day long, but this? God is offended with my dulness, slothfulness, and my thousand imperfections:
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Shall Jacob then so rejoyce in seeing Esau 's face altered to him? Shall he say, I have seen thy face as the face of God? How much rather may the humble and beleeving sinner be filled with gladnesse,
Shall Jacob then so rejoice in seeing Esau is face altered to him? Shall he say, I have seen thy face as the face of God? How much rather may the humble and believing sinner be filled with gladness,
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when through Christs bloud God shall be thus appeased and reconciled with him! if thy unworthinesse make thee diffident, so that thou canst not plead Gods free grace;
when through Christ blood God shall be thus appeased and reconciled with him! if thy unworthiness make thee diffident, so that thou Canst not plead God's free grace;
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There are three grounds of the infinity of worth in Christs obedience, and therefore it being then infinite upon all those Titles, its plain, that God would not forgive only by grace, but by justice also.
There Are three grounds of the infinity of worth in Christ Obedience, and Therefore it being then infinite upon all those Titles, its plain, that God would not forgive only by grace, but by Justice also.
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This is not impotency, but potent perfection, whether this infinite dignity derived from the person of Christ to his actions, be a physical entity affecting the operations,
This is not impotency, but potent perfection, whither this infinite dignity derived from the person of christ to his actions, be a physical entity affecting the operations,
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or a moral relation by way of resultancy, though disputed by Schoolmen, yet must necessarily be granted, that its a moral relation, and so derived to every mediatory action:
or a moral Relation by Way of resultancy, though disputed by Schoolmen, yet must necessarily be granted, that its a moral Relation, and so derived to every mediatory actium:
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seeing therefore that Christ in all his mediatory actions, was God as well as man, thereby was an infinite dignity communicated to them (I say his mediatory actions) because some question whether Christ did not many humane actions that were either wholly indifferent,
seeing Therefore that christ in all his mediatory actions, was God as well as man, thereby was an infinite dignity communicated to them (I say his mediatory actions) Because Some question whither christ did not many humane actions that were either wholly indifferent,
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2. It was infinite, not only in respect of the dignity of the person, but also respectu rei obla•ae, the price offered, which was himself a Sacrifice for our sins;
2. It was infinite, not only in respect of the dignity of the person, but also respectu rei obla•ae, the price offered, which was himself a Sacrifice for our Sins;
which made the Apostle preferre this thing above that by gold or precious stones; So that if we consider what that price or oblation was, we must needs grant an infinite dignity to it.
which made the Apostle prefer this thing above that by gold or precious stones; So that if we Consider what that price or oblation was, we must needs grant an infinite dignity to it.
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Why then did not any one action satisfie? Why might not that internal acceptance, which he declared, Behold, I come to do thy will, O God! have been enough without death it self? What need many actions of infinite dignity, seeing there cannot be more then infinite?
Why then did not any one actium satisfy? Why might not that internal acceptance, which he declared, Behold, I come to do thy will, Oh God! have been enough without death it self? What need many actions of infinite dignity, seeing there cannot be more then infinite?
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To this it is answered, That infinite worth, simply as so, is not enough, unlesse it be ordered and proportioned according to the will of him, who is to be satisfied;
To this it is answered, That infinite worth, simply as so, is not enough, unless it be ordered and proportioned according to the will of him, who is to be satisfied;
for if a man should give for a captive prisoner an infinite summe of money, yet if not according to such a way and a condition, as the conquerour prescribeth,
for if a man should give for a captive prisoner an infinite sum of money, yet if not according to such a Way and a condition, as the conqueror prescribeth,
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as that Itancarus of whom its reported, Andr. Osiand. Disput. that he would say, There was more in Peter Lumbard, (who held Christ a Mediator according to his humane nature) then there was in an hundred Luthers, two hundred Melancthons, or four hundred Calvins. But if Christ were wholly Mediator as man,
as that Itancarus of whom its reported, Andrew Osiander. Dispute that he would say, There was more in Peter Lumbard, (who held christ a Mediator according to his humane nature) then there was in an hundred Luthers, two hundred Melanchthons, or four hundred Calvins. But if christ were wholly Mediator as man,
and in this sense it is, that Calvin said, lib. 2. Institut. cap. 17. If we should absolutely and simply oppose Christ to the judgement of God, there could be no place for merit,
and in this sense it is, that calvin said, lib. 2. Institute. cap. 17. If we should absolutely and simply oppose christ to the judgement of God, there could be no place for merit,
so that its a violent perverting of his meaning by the Jesuite Sandaeus Hydrus Hollandicus, when he would from this infer, That by Calvins principles, the Doctrine of Satisfaction cannot be maintained.
so that its a violent perverting of his meaning by the Jesuit Sandaeus Hydrus Hollandicus, when he would from this infer, That by Calvin's principles, the Doctrine of Satisfaction cannot be maintained.
Thus virulent also is Mentzer the Lutheran from that passage in Calvin and Meisner, who though otherwise a learned Lutheran, from other doctrinal principles of the Calvinists, would lay down this conclusion, He that would avoid Photinianism must eschew Calvinism, Anthrop. Sac. Dec. 3. But all this is maliciously affirmed,
Thus virulent also is Mentzer the Lutheran from that passage in calvin and Meisner, who though otherwise a learned Lutheran, from other doctrinal principles of the Calvinists, would lay down this conclusion, He that would avoid Photinianism must eschew Calvinism, Anthrop. Sac. Dec. 3. But all this is maliciously affirmed,
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How much was required ere this could be? Every mercy was purchased by the precious bloud of Christ; so that our hearts and mouths should be filled with joy and praises:
How much was required ere this could be? Every mercy was purchased by the precious blood of christ; so that our hearts and mouths should be filled with joy and praises:
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And whether God could have Remitted Sin without Satisfaction, modestly discussed. ROM. 3.26. To declare his Righteousness, that he might be just, &c.
And whither God could have Remitted since without Satisfaction, modestly discussed. ROM. 3.26. To declare his Righteousness, that he might be just, etc.
Its a Rule received by all, That by how much greater and more noble the person is, to whom the offence is made, by so much the offence is the greater, as Jude vers. 8.9. aggravates some mens sins from the excellency of the object, They speak evil of dignities.
Its a Rule received by all, That by how much greater and more noble the person is, to whom the offence is made, by so much the offence is the greater, as U^de vers. 8.9. aggravates Some men's Sins from the excellency of the Object, They speak evil of dignities.
But there are others that say the evil of sinne is infinite intrinsecally, because it doth offend God, in quantum est offendibilis, as farre as he can be offended;
But there Are Others that say the evil of sin is infinite intrinsically, Because it does offend God, in quantum est offendibilis, as Far as he can be offended;
Howsoever these things are, yet to be sure the Scripture speaks of sinne, as an offence, rebellion and despising of God; and he being the Jehovah, and fountain of all good and excellency, sinne doth thereby derive such guilt upon the offender, that unlesse there be a greater good,
Howsoever these things Are, yet to be sure the Scripture speaks of sin, as an offence, rebellion and despising of God; and he being the Jehovah, and fountain of all good and excellency, sin does thereby derive such guilt upon the offender, that unless there be a greater good,
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This property we have asserted by many places of Scripture, because the Socinians deny it, making Mercy and Justice (or as they call it anger) no properties in God,
This property we have asserted by many places of Scripture, Because the socinians deny it, making Mercy and justice (or as they call it anger) no properties in God,
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Whether primitive Justice was so natural to God, supposing sinne to be, that he could not remit it without Satisfaction? But happily by a distinction or two the difference may be reconciled.
Whither primitive justice was so natural to God, supposing sin to be, that he could not remit it without Satisfaction? But happily by a distinction or two the difference may be reconciled.
1. Concerning Natural, which Paraeus Comment. in 2d cap. Gen, & cap 9. ad Rom. Dub. 12. hath out of Aquinas, That a thing may be said to be natural two wayes, either, 1. When it necessarily and meerly floweth from the principles of nature;
1. Concerning Natural, which Pareus Comment. in 2d cap. Gen, & cap 9. and Rom. Dub. 12. hath out of Aquinas, That a thing may be said to be natural two ways, either, 1. When it necessarily and merely flows from the principles of nature;
2. When we say God doth necessarily punish sinne, because he is just in his nature, we must distinguish of necessity, 1. There is an absolute and immutable necessity:
2. When we say God does necessarily Punish sin, Because he is just in his nature, we must distinguish of necessity, 1. There is an absolute and immutable necessity:
Thus death is necessary and inevitable, because we have principles of corruptibility within us. 3. From the formal cause, because that is immutable and unchangeable.
Thus death is necessary and inevitable, Because we have principles of corruptibility within us. 3. From the formal cause, Because that is immutable and unchangeable.
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for it was not absolutely necessary that mankinde should be redeemed: God might have passed it by, as he did the apostate Angels. Hence Heb. 2.10. Gods love is aggravated, That he took not the Nature of Angels, but the seed of Abraham.
for it was not absolutely necessary that mankind should be redeemed: God might have passed it by, as he did the apostate Angels. Hence Hebrew 2.10. God's love is aggravated, That he took not the Nature of Angels, but the seed of Abraham.
But for the later kindes of necessity, some are true here, as there was a necessity of pardoning sinne by Satisfaction, in respect of the efficient cause God, seeing by nature he loaths and hates sin.
But for the later Kinds of necessity, Some Are true Here, as there was a necessity of pardoning sin by Satisfaction, in respect of the efficient cause God, seeing by nature he Loathes and hates since.
2. From the final cause, seeing he purposed in procuring our Salvation to glorifie his Mercy and Justice, he would not punish all sinne with eternal damnation,
2. From the final cause, seeing he purposed in procuring our Salvation to Glorify his Mercy and justice, he would not Punish all sin with Eternal damnation,
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nor yet let all go unpunished, but would manifest himself both just and merciful; supposing this, it was necessary that sin should not be pardoned without satisfaction.
nor yet let all go unpunished, but would manifest himself both just and merciful; supposing this, it was necessary that since should not be pardoned without satisfaction.
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These distinctions might clear the point, but because even amongst the Orthodox, there are different assertions in this matter, let us discusse it a little more.
These Distinctions might clear the point, but Because even among the Orthodox, there Are different assertions in this matter, let us discuss it a little more.
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Lubbertus 99. Error. Vorst. Paraeus in cap. 2. Genes. & cap. 9. ad Rom. Dub. 12. Brocheus Animad. in Vorst. Martin. de persona Christi. Steg. Photin. pag. 506, 507. and many others.
Lubbertus 99. Error. Vorst. Pareus in cap. 2. Genesis. & cap. 9. and Rom. Dub. 12. Brocheus Animad. in Vorst. Martin. de persona Christ. Steg. Photin. page. 506, 507. and many Others.
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Augustine several times affirmeth this, especially Ser. 3. de Sanct. Domini, God saith he, would so repair man, that he would not let sinne go unpunished,
Augustine several times Affirmeth this, especially Ser. 3. de Sanct. Domini, God Says he, would so repair man, that he would not let sin go unpunished,
because he is just, nor yet let it be incurable, because he is merciful, Potuit aliter fieri quantum ad potentiam Medici, &c. If we consider the power of the Physitian, he could have done otherwise:
Because he is just, nor yet let it be incurable, Because he is merciful, Potuit aliter fieri quantum ad potentiam Medici, etc. If we Consider the power of the physician, he could have done otherwise:
but that place is most notable and urged by all that go this way, lib. 3. de Trin. 13. cap. 10. where he saith, Another way of healing our misery, was possible to God,
but that place is most notable and urged by all that go this Way, lib. 3. de Trin. 13. cap. 10. where he Says, another Way of healing our misery, was possible to God,
Calvin indeed speaks peremptorily to this purpose, in cap. 15. John v. 13. Poterat vel solo verbo, aut nutu nos redimere, &c. God might by a meer word or command have redeemed us,
calvin indeed speaks peremptorily to this purpose, in cap. 15. John v. 13. Poterat vel solo verbo, Or Nutu nos redimere, etc. God might by a mere word or command have redeemed us,
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And the Schoolmen generally following Lumbard their Master, and he also following Augustine from the forementioned place, do with one consent conclude, God might forgive sinne without any Satisfaction,
And the Schoolmen generally following Lumbard their Master, and he also following Augustine from the forementioned place, do with one consent conclude, God might forgive sin without any Satisfaction,
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Hence Sandaeus the Jesuite, (Hydrus Holland) makes the Catholick truth, as he cals it, to be between the Socinians and the Calvinists, determining, that God will not de facto pardon sinne without Satisfaction, against the Socinians; yet absolutely he could have done otherwise, against the Protestants.
Hence Sandaeus the Jesuit, (Hydrus Holland) makes the Catholic truth, as he calls it, to be between the socinians and the Calvinists, determining, that God will not de facto pardon sin without Satisfaction, against the socinians; yet absolutely he could have done otherwise, against the Protestants.
But his malice deceiveth him in this, for many Orthodox Protestants, yea and Calvin himself acknowledge, God might have redeemed us by his sole Command or word.
But his malice deceives him in this, for many Orthodox Protestants, yea and calvin himself acknowledge, God might have redeemed us by his sole Command or word.
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And of late the learned Doctor Twiss hath a digression on purpose against Piscator and Lubbertus in this very point, Vind. lib. 1. de elect. Digress. 8. But seeing both Lubbertus and Dr Twiss himself do acknowledge that distinction mentioned by Paraeus about a two-fold naturality, I see no reason why he should so industriously confute Lubbertus, neither do his Arguments seem pressing.
And of late the learned Doctor Twiss hath a digression on purpose against Piscator and Lubbertus in this very point, Vind. lib. 1. the elect. Digress. 8. But seeing both Lubbertus and Dr Twiss himself do acknowledge that distinction mentioned by Pareus about a twofold naturality, I see no reason why he should so industriously confute Lubbertus, neither do his Arguments seem pressing.
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God hath decreed this way and no other, he hath revealed himself to be a God that will not acquit the guilty, and that will judge even the least sinnes,
God hath decreed this Way and no other, he hath revealed himself to be a God that will not acquit the guilty, and that will judge even the least Sins,
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though they be but idle thoughts and words: Seeing therefore God hath pitched upon this way, it seemeth superfluous and uselesse to dispute about the possibility of another way,
though they be but idle thoughts and words: Seeing Therefore God hath pitched upon this Way, it seems superfluous and useless to dispute about the possibility of Another Way,
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Yet in the second place, What Doctor is there, though never so subtil, angelical or profound, that can positively determine this? Who knoweth the deep treasuries of Gods power? Who can comprehend his nature? Therefore it becometh either party of the dissentients to deliver their judgement soberly,
Yet in the second place, What Doctor is there, though never so subtle, angelical or profound, that can positively determine this? Who Knoweth the deep treasuries of God's power? Who can comprehend his nature? Therefore it Becometh either party of the dissentients to deliver their judgement soberly,
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and not to condemn one another, seeing one pretends a zeal to Gods Justice, that it would be derogatory to suffer the contempt of his Majesty without punishing;
and not to condemn one Another, seeing one pretends a zeal to God's justice, that it would be derogatory to suffer the contempt of his Majesty without punishing;
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but to his just nature, because he is a righteous God. Thus Psal. 11.7. when the Psalmist had described the judgements of God upon the ungodly, he inferreth it from the righteousnesse of his Nature, Because he is a righteous God, he will thus punish them also. Rev. 16.15. The judgements which God there executed upon the Churches enemies, are said to be, because he is a righteous God:
but to his just nature, Because he is a righteous God. Thus Psalm 11.7. when the Psalmist had described the Judgments of God upon the ungodly, he infers it from the righteousness of his Nature, Because he is a righteous God, he will thus Punish them also. Rev. 16.15. The Judgments which God there executed upon the Churches enemies, Are said to be, Because he is a righteous God:
Therefore we may affirm, such justice as its an attribute, is essential to God, though the effects of it, are subject to his free-will, to punish when, where and how he will.
Therefore we may affirm, such Justice as its an attribute, is essential to God, though the effects of it, Are Subject to his freewill, to Punish when, where and how he will.
But how can this stand with those places, that say, God is of purer eyes then to behold iniquity, Hab. 1? And that, God is angry with the wicked every day? And if the Adversaries think it hard to say, That God cannot pardon the least sin without satisfaction, certainly it is more difficult to say, That all the sins of the world may be forgiven,
But how can this stand with those places, that say, God is of Purer eyes then to behold iniquity, Hab. 1? And that, God is angry with the wicked every day? And if the Adversaries think it hard to say, That God cannot pardon the least since without satisfaction, Certainly it is more difficult to say, That all the Sins of the world may be forgiven,
Thirdly, If God punish sin meerly from his will, and not from his Nature, How is it that all men have implanted in them such principles about God, that he will punish sin? Why is it, that upon the committing of any sinne, there is trembling,
Thirdly, If God Punish since merely from his will, and not from his Nature, How is it that all men have implanted in them such principles about God, that he will Punish since? Why is it, that upon the committing of any sin, there is trembling,
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for even Heathens and Pagans they have such implantations upon their conscience, they have been able to say, that a wicked man though he may be securus, yet he is never tutus, that Gods judgement hangs over his head, as a drawn sword.
for even heathens and Pagans they have such implantations upon their conscience, they have been able to say, that a wicked man though he may be Secure, yet he is never tutus, that God's judgement hangs over his head, as a drawn sword.
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they that do such things are said to be worthy of death; Why worthy? Or whence doth the desert of hell arise? Is it meerly because God will? Or not rather,
they that do such things Are said to be worthy of death; Why worthy? Or whence does the desert of hell arise? Is it merely Because God will? Or not rather,
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unlesse we may imagine that the Father or the holy Ghost might have been incarnated, for no meer creature could be a Mediator to reconcile God and man;
unless we may imagine that the Father or the holy Ghost might have been incarnated, for no mere creature could be a Mediator to reconcile God and man;
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So that now when the Prince of the world comes against thee, thou mayest say in some sense as Christ did, He can finde nothing in thee, for how can he accuse thee, seeing Christ is thy Surety? The bond hath been sued upon him, he would not leave one farthing unpaid.
So that now when the Prince of the world comes against thee, thou Mayest say in Some sense as christ did, He can find nothing in thee, for how can he accuse thee, seeing christ is thy Surety? The bound hath been sued upon him, he would not leave one farthing unpaid.
Therefore the godly man may live and die without fear, he may well with Paul cry out, Who can lay any thing to the charge of Gods elect? Its Christ that died.
Therefore the godly man may live and die without Fear, he may well with Paul cry out, Who can lay any thing to the charge of God's elect? Its christ that died.
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yet who so readeth from the 31. vers. to the last of this Chapter, must say, that all the Caesars in their highest glory were not equal to Paul in the heavenly triumph he makes in these verses;
yet who so readeth from the 31. vers. to the last of this Chapter, must say, that all the Caesars in their highest glory were not equal to Paul in the heavenly triumph he makes in these Verses;
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so that as Elijah had his fiery chariot carrying him to heaven, thus this part of the Chapter may be called Pauls Divine Chariot, whereby he is exalted as high as heaven, with a powerful conquest over all enemies.
so that as Elijah had his fiery chariot carrying him to heaven, thus this part of the Chapter may be called Paul's Divine Chariot, whereby he is exalted as high as heaven, with a powerful conquest over all enemies.
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The Apostle having in the former part of the Chapter treated of many admirable priviledges Gods children do enjoy at vers. 31. he begins to be overwhelmed in his Meditations,
The Apostle having in the former part of the Chapter treated of many admirable privileges God's children do enjoy At vers. 31. he begins to be overwhelmed in his Meditations,
and suffers his spiritual deliquiums, as being not able to say any more, What shall we say to these things? As if he had said, My soul suffereth violence within me, I cannot go any further.
and suffers his spiritual deliquiums, as being not able to say any more, What shall we say to these things? As if he had said, My soul suffers violence within me, I cannot go any further.
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thus doth Paul, beholding the excellent glory God puts on his children, and having after this divine extasie, something recovered himself, he instances in three sad temptations which usually afflict and pessundate the godly, giving three strong Antidotes and Cordials against them.
thus does Paul, beholding the excellent glory God puts on his children, and having After this divine ecstasy, something recovered himself, he instances in three sad temptations which usually afflict and pessundate the godly, giving three strong Antidotes and Cordials against them.
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Si is for Quoniam, seeing God is for us, Who can be against us? Is any greater then God? Is any more powerfull then him? Thou maist well oppose God to all enemies;
Si is for Quoniam, seeing God is for us, Who can be against us? Is any greater then God? Is any more powerful then him? Thou Mayest well oppose God to all enemies;
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A second temptation is from the want of these necessary, outward comforts. The people of God are sometimes not the Divesses, but the Lazarusses of the world;
A second temptation is from the want of these necessary, outward comforts. The people of God Are sometime not the Duchesses, but the Lazaruses of the world;
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To this the Apostle giveth a strong Cordial, If he hath given us his Sonne, then whom nothing is dearer or more precious, How shall he not with him give us all things else? What is food and raiment to Christ?
To this the Apostle gives a strong Cordial, If he hath given us his Son, then whom nothing is Dearer or more precious, How shall he not with him give us all things Else? What is food and raiment to christ?
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The interrogation is, Who shall lay any thing to the charge of Gods elect? He doth not say, Who shall condemn them? though he mentioneth that in the next place, But who shall so much as charge them? draw up a bill and indite them? Many men may be accused and indited,
The interrogation is, Who shall lay any thing to the charge of God's elect? He does not say, Who shall condemn them? though he mentioneth that in the next place, But who shall so much as charge them? draw up a bill and indite them? Many men may be accused and Indited,
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and yet not condemned, but here the Apostle doth not only deny the later, but the former also, none can condemn them, yea none can charge them or accuse them,
and yet not condemned, but Here the Apostle does not only deny the later, but the former also, none can condemn them, yea none can charge them or accuse them,
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Some of old read this also interrogatively, Doth God that justifieth them? Doth he lay to their charge? But it runnes most smoothly without an interrogation.
some of old read this also interrogatively, Does God that Justifieth them? Does he lay to their charge? But it runs most smoothly without an interrogation.
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In the words we have the efficient cause, God; and the action attributed to him, he justifieth, or NONLATINALPHABET, who is justifying, If God justifie none can accuse, seeing he is the supream Judge,
In the words we have the efficient cause, God; and the actium attributed to him, he Justifieth, or, who is justifying, If God justify none can accuse, seeing he is the supreme Judge,
Luther said, Praefat. in Galat. That this Article of Justification did reign in his heart, that night and day his thoughts did flow and reflow about it.
Luther said, Praeface in Galatians That this Article of Justification did Reign in his heart, that night and day his thoughts did flow and reflow about it.
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As every wound in the heart is mortal, so every errour about Justification is dangerous: Therefore it is a licentious expression of that Leviathan, Hobs Deceiver, cap.
As every wound in the heart is Mortal, so every error about Justification is dangerous: Therefore it is a licentious expression of that Leviathan, Hobs Deceiver, cap.
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18. who sports himself in all Political, Ethical and Theological matter, when he saith, The Disputations about justifying faith are meerly Philosophical,
18. who sports himself in all Political, Ethical and Theological matter, when he Says, The Disputations about justifying faith Are merely Philosophical,
and thus the Remonstrants makes it not a straws matter, whether we say, Fides quae viva, or quà viva justificat, whereas these particulars declare a vast difference;
and thus the Remonstrants makes it not a straws matter, whither we say, Fides Quae viva, or quà viva justificat, whereas these particulars declare a vast difference;
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and besides this Doctrine is very necessary practically, how many thousands are ignorant of it, that know not what Justification is, that which they need more then their daily bread:
and beside this Doctrine is very necessary practically, how many thousands Are ignorant of it, that know not what Justification is, that which they need more then their daily bred:
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so is the name and phrase to expresse it by, for the Greek word NONLATINALPHABET and NONLATINALPHABET, answering the Hebrew word Hizdick in Hyphil is used in another signification,
so is the name and phrase to express it by, for the Greek word and, answering the Hebrew word Hizdick in Hyphil is used in Another signification,
and sometimes from NONLATINALPHABET to condemn, and with Aristotle NONLATINALPHABET is opposed NONLATINALPHABET to obtain our right, which when a man doth not,
and sometime from to condemn, and with Aristotle is opposed to obtain our right, which when a man does not,
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and signifieth not to punish or condemn, as often with humane Authours; hence their publick places of punishment were called NONLATINALPHABET, as Hesychius saith;
and signifies not to Punish or condemn, as often with humane Authors; hence their public places of punishment were called, as Hesychius Says;
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And herein the New Testament followeth the Septuagint use of it, although the word be used most frequently by Paul. Now the Septuagint they translate the word Hizdick, or as if us'd in other conjugations most commonly by NONLATINALPHABET or NONLATINALPHABET about twenty four times, but once by NONLATINALPHABET, Job 27.5. we render it, God forbid I should justifie you, once NONLATINALPHABET, Prov. 27.5. He that justifieth the wicked, NONLATINALPHABET, Job 13.18. I know I shall be justified, NONLATINALPHABET, Should a man full of talk be justified? NONLATINALPHABET. Job 4.17. Shall a man be more just then his Maker? Dan. 8.14.
And herein the New Testament follows the septuagint use of it, although the word be used most frequently by Paul. Now the septuagint they translate the word Hizdick, or as if used in other conjugations most commonly by or about twenty four times, but once by, Job 27.5. we render it, God forbid I should justify you, once, Curae 27.5. He that Justifieth the wicked,, Job 13.18. I know I shall be justified,, Should a man full of talk be justified?. Job 4.17. Shall a man be more just then his Maker? Dan. 8.14.
NONLATINALPHABET, The Sanctuary shall be cleansed, in the Hebrew it is, Shall be justified, but the word is in Niphal. In all other places the Septuagint useth NONLATINALPHABET or NONLATINALPHABET,
, The Sanctuary shall be cleansed, in the Hebrew it is, Shall be justified, but the word is in Niphal. In all other places the septuagint uses or,
and the righteousnesse of Christ, then we are to go out of our selves to renounce every thing that is ours, we are to look without us, we are with Paul, Phil. 3. Not to be found in our own righteousnesse,
and the righteousness of christ, then we Are to go out of our selves to renounce every thing that is ours, we Are to look without us, we Are with Paul, Philip 3. Not to be found in our own righteousness,
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and that the adversaries are never yet able to produce any one place to the contrary, insomuch that Bellarmine himself confesseth, this is the most common use of the word.
and that the Adversaries Are never yet able to produce any one place to the contrary, insomuch that Bellarmine himself Confesses, this is the most Common use of the word.
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But when we say its a juridical word, the meaning is not, as if it were applied only to Judges in their judicial acts; for its many times applied to particular persons justifying either themselves or others, only we say,
But when we say its a juridical word, the meaning is not, as if it were applied only to Judges in their judicial acts; for its many times applied to particular Persons justifying either themselves or Others, only we say,
when applied to God, it signifieth a judicial absolution, for here in this Text, there are accusations and condemnations supposed, to which Justification is opposed;
when applied to God, it signifies a judicial absolution, for Here in this Text, there Are accusations and condemnations supposed, to which Justification is opposed;
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and indeed if to justifie were to endow us with holinesse and righteousnesse, then considering how imperfect and weak the best mans graces are, there would be enough to lay to his charge;
and indeed if to justify were to endow us with holiness and righteousness, then considering how imperfect and weak the best men graces Are, there would be enough to lay to his charge;
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Indeed there is a speech of Calvins questioned by Vorstius, de Justitia Dei, when he saith, That God in justifying of us, doth Quodammodo deponere personam judicis; and the Arminians make two distinct,
Indeed there is a speech of Calvin's questioned by Vorstius, de Justitia Dei, when he Says, That God in justifying of us, does Quodammodo deponere Personam Judges; and the Arminians make two distinct,
but as you heard, and shall be manifested more (God willing) God doth not pronounce any righteous, but he that hath a perfect righteousnesse; now seeing no godly mans righteousnesse, much lesse faith it self, which is but a particular grace, is all the righteousnesse we ought to have:
but as you herd, and shall be manifested more (God willing) God does not pronounce any righteous, but he that hath a perfect righteousness; now seeing no godly men righteousness, much less faith it self, which is but a particular grace, is all the righteousness we ought to have:
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for the present take notice, that most of the places of Scripture speaking of Justification, make it a discharging and acquitting from accusations, and so doth legally make just, not qualitatively, Deut. 25.1. Isa. 5.23. Prov. 17.15.
for the present take notice, that most of the places of Scripture speaking of Justification, make it a discharging and acquitting from accusations, and so does legally make just, not qualitatively, Deuteronomy 25.1. Isaiah 5.23. Curae 17.15.
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They that are justifiers of many, or as we render it, That turn many to righteousnesse, shall be as the starres, for the Ministers of the Word do not justifie by infusing holinesse into their teachers,
They that Are justifiers of many, or as we render it, That turn many to righteousness, shall be as the Stars, for the Ministers of the Word do not justify by infusing holiness into their Teachers,
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but by informing and instructing of them how to attain to this benefit, and by a declarative application of Gods grace to the humbled, repenting sinner, in which sense they are said to remit and loose sinne, which is to justifie instrumentally, even as they are said to regenerate, 1 Cor. 4.13. and save, 1 Tim. 4.16. instrumentally.
but by informing and instructing of them how to attain to this benefit, and by a declarative application of God's grace to the humbled, repenting sinner, in which sense they Are said to remit and lose sin, which is to justify instrumentally, even as they Are said to regenerate, 1 Cor. 4.13. and save, 1 Tim. 4.16. instrumentally.
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for God never justifieth, but those he sanctifieth, yet there is no necessity to understand it so here, seeing it may only denote, that he who is righteous should abide and continue in the state of Justification, For though holy works do not justifie,
for God never Justifieth, but those he Sanctifieth, yet there is no necessity to understand it so Here, seeing it may only denote, that he who is righteous should abide and continue in the state of Justification, For though holy works do not justify,
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How much more should we at those sins for which we shall be arraigned at Gods barre? So that if God did not mercifully absolve us through Christ, we must necessarily undergo that eternal doom, which is due unto our sins.
How much more should we At those Sins for which we shall be arraigned At God's bar? So that if God did not mercifully absolve us through christ, we must necessarily undergo that Eternal doom, which is due unto our Sins.
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Thirdly, Justification being thus an absolution of us, and pronouncing of us righteous, there is necessarily implied thereby, that we are indeed made and constituted righteous;
Thirdly, Justification being thus an absolution of us, and pronouncing of us righteous, there is necessarily implied thereby, that we Are indeed made and constituted righteous;
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For seeing God pronounceth a curse against him that justifieth the wicked, we cannot or must not think, that because God is said to justifie the ungodly, Rom. 4. that God doth that which he abhorreth in us;
For seeing God pronounceth a curse against him that Justifieth the wicked, we cannot or must not think, that Because God is said to justify the ungodly, Rom. 4. that God does that which he abhorreth in us;
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By one mans obedience shall many be made righteous, where by obedience is not meant onely Christs death, but his active conformity to the Law of God, neither is that expression to be understood of inherent righteousnesse,
By one men Obedience shall many be made righteous, where by Obedience is not meant only Christ death, but his active conformity to the Law of God, neither is that expression to be understood of inherent righteousness,
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So that in this we need not contest with the Papist, Whether it signifie to make righteous or no, onely we deny it to make righteous inherently, we are truly and really made righteous,
So that in this we need not contest with the Papist, Whither it signify to make righteous or no, only we deny it to make righteous inherently, we Are truly and really made righteous,
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He thinketh, How shall I come with my rags into the presence of so glorious and holy a Majesty? How shall I so full of sin and imperfection, come into Gods presence? Is it not as offensive,
He Thinketh, How shall I come with my rags into the presence of so glorious and holy a Majesty? How shall I so full of since and imperfection, come into God's presence? Is it not as offensive,
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Although learned men much differ about the sense of that place, and give contrary Interpretations, Some understanding the word to signifie reproved and condemned,
Although learned men much differ about the sense of that place, and give contrary Interpretations, some understanding the word to signify reproved and condemned,
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Howsoever, when a person is made righteous, and so pronounced, then whatsoever promises and priviledges are appointed for righteous persons, he may claim and expect:
Howsoever, when a person is made righteous, and so pronounced, then whatsoever promises and privileges Are appointed for righteous Persons, he may claim and expect:
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Now the believer, though compassed about with many infirmities, may as boldly walk abroad, and be afraid or ashamed of no nakednesse, no more then Adam before his fall:
Now the believer, though compassed about with many infirmities, may as boldly walk abroad, and be afraid or ashamed of no nakedness, no more then Adam before his fallen:
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When Joseph is discharged out of prison, then he feareth no more arrests, yea he is preferred to the greatest glory and honour that can be in the Court:
When Joseph is discharged out of prison, then he fears no more arrests, yea he is preferred to the greatest glory and honour that can be in the Court:
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Why is it that men leave not the thoughts of all other things to be instated in this freedome? Did they so much esteem a freedome in the City of Rome? How much more ought we to be of that City in Heaven? for there neither Law,
Why is it that men leave not the thoughts of all other things to be instated in this freedom? Did they so much esteem a freedom in the city of Room? How much more ought we to be of that city in Heaven? for there neither Law,
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Fifthly, Justification in the Gospel-way doth alwayes suppose some accusation, some charge, and therefore he must have been a sinner that is thus justified.
Fifthly, Justification in the Gospel way does always suppose Some accusation, Some charge, and Therefore he must have been a sinner that is thus justified.
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Indeed the Apostle speaks of a Justification by works, as Rom. 2.13. The doers of the Law shall be justified; and Gal. 2.16. There he argueth against such a Justification, but this is only a supposed and imagined one; The presumptuous Jew being confident in his own righteousnesse thought to introduce such an one:
Indeed the Apostle speaks of a Justification by works, as Rom. 2.13. The doers of the Law shall be justified; and Gal. 2.16. There he argue against such a Justification, but this is only a supposed and imagined one; The presumptuous Jew being confident in his own righteousness Thought to introduce such an one:
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yea our Justification before God, differs much from a judicial absolution in the Courts of men, for with them the more faults are pardoned, the lesse is he justified;
yea our Justification before God, differs much from a judicial absolution in the Courts of men, for with them the more Faults Are pardoned, the less is he justified;
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But it is not thus in Gods Court, for there the sinner is arraigned and found guilty, it is too plain he hath transgressed this and that command, he cannot hide it, or cover it:
But it is not thus in God's Court, for there the sinner is arraigned and found guilty, it is too plain he hath transgressed this and that command, he cannot hide it, or cover it:
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Now then, God by looking upon us through Christ, who made himself an atonement for our sins, doth absolve and pronounce us just: Oh then that believers did understand Gods way better!
Now then, God by looking upon us through christ, who made himself an atonement for our Sins, does absolve and pronounce us just: O then that believers did understand God's Way better!
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and the holinesse of his works, he shall be accepted of. The Jews Rom 9.1. whatsoever Paul said, yet would go about to establish their own righteousnesse.
and the holiness of his works, he shall be accepted of. The jews Rom 9.1. whatsoever Paul said, yet would go about to establish their own righteousness.
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Men may sooner be convinced to part with their sins, then with their seeming righteousnesse in matter of Justification; What was it that made Luther lie in a very hell so long, that he often wished he had never been a man, the terrours of sinne were so great upon him? But because he was ignorant of Gods way in justifying.
Men may sooner be convinced to part with their Sins, then with their seeming righteousness in matter of Justification; What was it that made Luther lie in a very hell so long, that he often wished he had never been a man, the terrors of sin were so great upon him? But Because he was ignorant of God's Way in justifying.
so that its one of the difficultest lessons, and that which Christs Scholars in his highest form do only learn, to go out of their holinesse and duties by faith to Christ for righteousnesse,
so that its one of the difficultest Lessons, and that which Christ Scholars in his highest from do only Learn, to go out of their holiness and duties by faith to christ for righteousness,
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Indeed men corrupted in their opinions judge otherwise, as Castellio lib. de Justic. he makes this relying on anothers righteousnesse, viz. Christs, to be a sweet pleasing thing to flesh and bloud,
Indeed men corrupted in their opinions judge otherwise, as Castellio lib. de Justice he makes this relying on another's righteousness, viz. Christ, to be a sweet pleasing thing to Flesh and blood,
so neither can this righteousnesse be with out true holinesse: So that although many mens mouths are like open sepulchres against this way of Justification,
so neither can this righteousness be with out true holiness: So that although many men's mouths Are like open sepulchres against this Way of Justification,
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yet it being so clearly discovered in the Scripture, and the Saints recorded to tremble at their own righteousnesse, lest God should enter into judgement with them because of it;
yet it being so clearly discovered in the Scripture, and the Saints recorded to tremble At their own righteousness, lest God should enter into judgement with them Because of it;
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as the only City of Refuge, as that they only can live with and die with, without which what was said of Judas might be true of every one, It had been better he had never been born.
as the only city of Refuge, as that they only can live with and die with, without which what was said of Judas might be true of every one, It had been better he had never been born.
as if we held that men, though wallowing in sinne, were justified by God, as if because Christs righteousnesse was imputed to them, there needed no other holinesse at all.
as if we held that men, though wallowing in sin, were justified by God, as if Because Christ righteousness was imputed to them, there needed no other holiness At all.
Hence do they so much deride this righteousnesse as putative; yea Castalia (lib. de Justif.) mocketh the Orthodox with their putative modesty and putative learning,
Hence do they so much deride this righteousness as putative; yea Castalia (lib. de Justif) mocks the Orthodox with their putative modesty and putative learning,
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neither is the Question, Whether God doth renew us by his Spirit, and sanctifie our natures when he justifieth us? But Whether this be our Justification? Even the Papists themselves acknowledge, That besides this Justification and infused righteousnesse they speak of, there is requisite also remission of sinnes,
neither is the Question, Whither God does renew us by his Spirit, and sanctify our nature's when he Justifieth us? But Whither this be our Justification? Even the Papists themselves acknowledge, That beside this Justification and infused righteousness they speak of, there is requisite also remission of Sins,
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But the Question is, Whether for this within him he be justified, or for something without him? We say, The righteousnesse of the most eminent person that is, cannot stand in Gods sight,
But the Question is, Whither for this within him he be justified, or for something without him? We say, The righteousness of the most eminent person that is, cannot stand in God's sighed,
for, saith Augustine, Vidit totam vitam humanam circumlatrari peccatis suis, upon Psal. 130. If thou markest our iniquities, O Lord, who should stand? Our imperfections and sins are like so many dogs barking about us that we cannot stirre this foot or that foot,
for, Says Augustine, Vidit Whole vitam humanam circumlatrari peccatis suis, upon Psalm 130. If thou markest our iniquities, Oh Lord, who should stand? Our imperfections and Sins Are like so many Dogs barking about us that we cannot stir this foot or that foot,
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This Contarenus an ingenuous Papist of old, acknowledged saying, We had no righteousnesse on which we might rest, niti tanquam re stabili, but only the righteousnesse of Christ.
This Contarenus an ingenuous Papist of old, acknowledged saying, We had no righteousness on which we might rest, niti tanquam re stabili, but only the righteousness of christ.
There is a righteousnesse of the Law which is universal compleat and final, whereby a man is pronounced by God just in himself, and for his works sake;
There is a righteousness of the Law which is universal complete and final, whereby a man is pronounced by God just in himself, and for his works sake;
The former kinde of Justification is now a meer non ens, there is no such thing but in books, no man living is justified thus inherently and subjectively,
The former kind of Justification is now a mere non ens, there is no such thing but in books, no man living is justified thus inherently and subjectively,
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and therefore the Apostle in those two Epistles to the Romans and Galatians, where Justification is professedly and exactly treated of, doth very powerfully and fervently set himself against that legal Justification, which some corrupt teachers endeavoured to introduce.
and Therefore the Apostle in those two Epistles to the Romans and Galatians, where Justification is professedly and exactly treated of, does very powerfully and fervently Set himself against that Legal Justification, which Some corrupt Teachers endeavoured to introduce.
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Now its a very necessary point even for every Christian to know this distinction, for there are but these two ways of Justication possible, the one would have been of Adam had he continued in holinesse,
Now its a very necessary point even for every Christian to know this distinction, for there Are but these two ways of Justification possible, the one would have been of Adam had he continued in holiness,
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then his Justification would not have been a judicial acquittance by remission of sin, but an accounting of him just for his inherent and acquired righteousnesse.
then his Justification would not have been a judicial acquittance by remission of since, but an accounting of him just for his inherent and acquired righteousness.
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As these two Justifications are directly contrary, so there is no way of compounding them together by confusion or mixtion, they being two kindes consisting in indivisible,
As these two Justifications Are directly contrary, so there is no Way of compounding them together by confusion or mixtion, they being two Kinds consisting in indivisible,
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and this is especially to be observed, for that hath been the endeavour of many later writers, to make a compound of Justification of faith and works together, to make a mixt thing of these two;
and this is especially to be observed, for that hath been the endeavour of many later writers, to make a compound of Justification of faith and works together, to make a mixed thing of these two;
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That whereas the Apostle doth make them immediately contrary, If of works, then not of faith, and the believer and the works are alwayes opposed as incompatible,
That whereas the Apostle does make them immediately contrary, If of works, then not of faith, and the believer and the works Are always opposed as incompatible,
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and without this immediate opposition, the Apostles arguments would fall to the ground, they will Dare tertium, and finde out some expedient to reconcile those things which the Apostle makes so extreamly distant.
and without this immediate opposition, the Apostles Arguments would fallen to the ground, they will Dare Tertium, and find out Some expedient to reconcile those things which the Apostle makes so extremely distant.
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But of this more in time, its enough for the present that we are to apprehend these two kinds of Justification as immediately contrary, and by no subtil distinctions in the world can be united together.
But of this more in time, its enough for the present that we Are to apprehend these two Kinds of Justification as immediately contrary, and by no subtle Distinctions in the world can be united together.
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Prop. 3. That we may understand all the essentials ingredient to this glorious priviledge of our Justification, we may take this large and popular description of it, Justification is a gracious and just act of God, whereby through Christ our Mediator and Surety, a sinner but repenting and believing is pronounced just,
Prop. 3. That we may understand all the essentials ingredient to this glorious privilege of our Justification, we may take this large and popular description of it, Justification is a gracious and just act of God, whereby through christ our Mediator and Surety, a sinner but repenting and believing is pronounced just,
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I shall not examine this description by accurate logical rules, its enough that it is comprehensive of every thing requisite to the knowledge of Justification. And
I shall not examine this description by accurate logical rules, its enough that it is comprehensive of every thing requisite to the knowledge of Justification. And
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First, We call it an action, for so God as a just and merciful Judge is considered in this matter, pronouncing of such as are free from all curses, and also just and righteous.
First, We call it an actium, for so God as a just and merciful Judge is considered in this matter, pronouncing of such as Are free from all curses, and also just and righteous.
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Now whether it be an immanent action, and so from all eternity, or transient, accomplished in time, I have elsewhere discussed (Treatise of Justif.) and there concluded, That its not immanent nor from eternity,
Now whither it be an immanent actium, and so from all eternity, or Transient, accomplished in time, I have elsewhere discussed (Treatise of Justif) and there concluded, That its not immanent nor from eternity,
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for who would not without al doubt conclude, that the Creation of the world is a transient action, and yet they hotly quarrel about that, some affirming,
for who would not without all doubt conclude, that the Creation of the world is a Transient actium, and yet they hotly quarrel about that, Some affirming,
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Let us therefore lay aside the distinction of immanent and transient, and plainly say, God doth not from eternity justifie us, no more then sanctifie or glorifie,
Let us Therefore lay aside the distinction of immanent and Transient, and plainly say, God does not from eternity justify us, no more then sanctify or Glorify,
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and therefore Justification is attributed to the Father, and the merit of it to the Son, and the application of it to the holy Ghost. The Socinians, they say, Christ justifieth only instrumentally, not principally,
and Therefore Justification is attributed to the Father, and the merit of it to the Son, and the application of it to the holy Ghost. The socinians, they say, christ Justifieth only instrumentally, not principally,
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Again Rom. 5. Christ and the first Adam are compared and opposed, as the two heads, one of condemnation; the other of Justification to life; so that as Adam was the principal in reference to death and judgement, so Christ is the fountain of life and righteousnesse. Furthermore, Christ is the directing and efficient cause of all organical and instrumental causes in our Justification, as faith, which is mans instrument, Christ is the cause of it, Luk 17.5.
Again Rom. 5. christ and the First Adam Are compared and opposed, as the two Heads, one of condemnation; the other of Justification to life; so that as Adam was the principal in Referente to death and judgement, so christ is the fountain of life and righteousness. Furthermore, christ is the directing and efficient cause of all organical and instrumental Causes in our Justification, as faith, which is men Instrument, christ is the cause of it, Luk 17.5.
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So Christ is the cause of the Ministry, and the spiritual success of it, Eph. 4.11, 12. And hence it is that he is called, The Sun of righteousness, Mal. 5.2. The true light, Joh. 1.9. The King of righteousness, Heb. 7.2.
So christ is the cause of the Ministry, and the spiritual success of it, Ephesians 4.11, 12. And hence it is that he is called, The Sun of righteousness, Malachi 5.2. The true Light, John 1.9. The King of righteousness, Hebrew 7.2.
In the description we say, Its the gracious action of God, for there is nothing did move God, but his own meer favour; Therefore its said, Rom. 3. freely by his grace; Gods mercy and mans misery do illustrate one another,
In the description we say, Its the gracious actium of God, for there is nothing did move God, but his own mere favour; Therefore its said, Rom. 3. freely by his grace; God's mercy and men misery do illustrate one Another,
though it were of Justice to Christ, yet wholly of grace to us; and therefore if thou art justified, when many thousands lie in a wretched, condemned estate:
though it were of justice to christ, yet wholly of grace to us; and Therefore if thou art justified, when many thousands lie in a wretched, condemned estate:
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Shall the malefactor freed from his prison and condemnation so rejoyce? how much then should justified persons glorifie God, who are thereby delivered from the curse of the Law,
Shall the Malefactor freed from his prison and condemnation so rejoice? how much then should justified Persons Glorify God, who Are thereby Delivered from the curse of the Law,
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flie from all presumptuous doctrines that advance free-will, or affirm preparatory merits to our Justification! Sooner may we finde stars in the bottom of the earth,
fly from all presumptuous doctrines that advance freewill, or affirm preparatory merits to our Justification! Sooner may we find Stars in the bottom of the earth,
for Christs obedience and death, is both the meritorious and material cause of our Justification, meritorious as antecedent to our application, and the material cause as applied and received by us.
for Christ Obedience and death, is both the meritorious and material cause of our Justification, meritorious as antecedent to our application, and the material cause as applied and received by us.
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and this doth not only oppose the Socinian blasphemy denying Christs merit and satisfaction, but that corrupt position also, which affirmeth, That Christ died so, that our imperfect righteousness and faith, may be accepted of as perfect;
and this does not only oppose the Socinian blasphemy denying Christ merit and satisfaction, but that corrupt position also, which Affirmeth, That christ died so, that our imperfect righteousness and faith, may be accepted of as perfect;
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As if Evangelical righteousness whereby we are justified, were our own personal righteousness: And if it be objected, Ours is imperfect, drossie and corrupt;
As if Evangelical righteousness whereby we Are justified, were our own personal righteousness: And if it be objected, Ours is imperfect, drossy and corrupt;
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They answer, Christ by his death did procure such a Gospel-dispensation, that that which in it self is imperfect, should through Gods gracious esteem be accounted of as perfect;
They answer, christ by his death did procure such a Gospel-dispensation, that that which in it self is imperfect, should through God's gracious esteem be accounted of as perfect;
So that as against the former heresie, we say, God did not pardon sin, as some great Kings of the world use to do at the instant Petition of some Favourite;
So that as against the former heresy, we say, God did not pardon since, as Some great Kings of the world use to do At the instant Petition of Some Favourite;
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a sinner, therefore he that is perfectly righteous cannot be partaker of an Evangelical Justification; This should inform the godly, that they are not with diffidence and distrust to be cast down,
a sinner, Therefore he that is perfectly righteous cannot be partaker of an Evangelical Justification; This should inform the godly, that they Are not with diffidence and distrust to be cast down,
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He justifieth the ungodly; now this Justification doth not only reach to sins against the Law, but against the Gospel; it sounds as intolerable Doctrine in my ears, That Christ our Mediator did only expiate by his death sins against the Law and Covenant of works,
He Justifieth the ungodly; now this Justification does not only reach to Sins against the Law, but against the Gospel; it sounds as intolerable Doctrine in my ears, That christ our Mediator did only expiate by his death Sins against the Law and Covenant of works,
or consistent with it, have their imperfections in them, and do deserve eternal damnation, and therefore our Mediator stands obliged by his office, to atone for the sins that are in the second Covenant as well as in the first.
or consistent with it, have their imperfections in them, and do deserve Eternal damnation, and Therefore our Mediator Stands obliged by his office, to atone for the Sins that Are in the second Covenant as well as in the First.
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this cannot be, because remission of sin, which is a great part of our Justification, is alwayes by the Scripture promised to such as humble themselves, and repent of their iniquities, till there be humiliation, there is no forgivenesse,
this cannot be, Because remission of since, which is a great part of our Justification, is always by the Scripture promised to such as humble themselves, and Repent of their iniquities, till there be humiliation, there is no forgiveness,
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115.) that with us, it were enough to say to the most wretched sinner that liveth, Do but believe this, that thy sins are forgiven, and there is nothing more required to thy salvation, cum haec viatico evolat in Coelum:
115.) that with us, it were enough to say to the most wretched sinner that lives, Do but believe this, that thy Sins Are forgiven, and there is nothing more required to thy salvation, cum haec viatico evolat in Coelum:
With what fore-head could he charge this upon the Protestant Doctrine, who had read many of their writings? But there cannot come honey from a Serpent. We say, there is no aptitude or fitnesse,
With what forehead could he charge this upon the Protestant Doctrine, who had read many of their writings? But there cannot come honey from a Serpent. We say, there is no aptitude or fitness,
But repenting is not all, it must be a sinner repenting and believing. This corrective must be to our repentance, else our tears will be of the fountain Marah, only this you must diligently attend unto, that repentance is not an ingredient to our Justification,
But repenting is not all, it must be a sinner repenting and believing. This corrective must be to our Repentance, Else our tears will be of the fountain Marah, only this you must diligently attend unto, that Repentance is not an ingredient to our Justification,
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Hence the Scripture useth a peculiar appropriated expression of faith, Justified by faith, and remission of sins is received by faith in his bloud, which is never attributed to any other grace.
Hence the Scripture uses a peculiar appropriated expression of faith, Justified by faith, and remission of Sins is received by faith in his blood, which is never attributed to any other grace.
Therefore that is unsound doctrine which excludeth faith from a peculiar instrumentality in our Justification, making faith and obe dience to be the conditions of our Justification,
Therefore that is unsound Doctrine which excludeth faith from a peculiar instrumentality in our Justification, making faith and obe dience to be the conditions of our Justification,
In the description followeth the very formal and essential nature, wherein this Justification doth consist, and that is in pronouncing Just. Now this doth contain in it two things, Remission of sins, and Imputation of Christs righteousnesse. Its true in this later, There is great dispute amongst the Orthodox, some denying wholly the imputed obedience of Christ, as actively considered:
In the description follows the very formal and essential nature, wherein this Justification does consist, and that is in pronouncing Just. Now this does contain in it two things, Remission of Sins, and Imputation of Christ righteousness. Its true in this later, There is great dispute among the Orthodox, Some denying wholly the imputed Obedience of christ, as actively considered:
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The consequent of this Justification followeth in the description, That hereby the person justified is instated into Gods favour. Some make reconciliation an antecedent, some a part of Justification,
The consequent of this Justification follows in the description, That hereby the person justified is instated into God's favour. some make reconciliation an antecedent, Some a part of Justification,
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The first act therefore of faith receiving Christ in whom we are justified, is like the putting of one into a state of marriage, or of Magistracy: Though the first act passe away,
The First act Therefore of faith receiving christ in whom we Are justified, is like the putting of one into a state of marriage, or of Magistracy: Though the First act pass away,
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and the Mediator of the Covenant of grace doth so firmly uphold this priviledge, that there shall never be any total intercision of it, neither do ever any plenarily apostatize from this wonderful favour, that once received it.
and the Mediator of the Covenant of grace does so firmly uphold this privilege, that there shall never be any total intercision of it, neither doe ever any plenarily apostatise from this wondered favour, that once received it.
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we can have no more right to heaven hereafter, then Justification doth for the present entitle us unto, only we shall have a full possession, which as yet we want.
we can have no more right to heaven hereafter, then Justification does for the present entitle us unto, only we shall have a full possession, which as yet we want.
SERM. XIV. More Propositions tending to clear the Nature of Justification, especially shewing how it answers all Accusations. ROM. 8.33. It is God that Justifieth.
SERMON. XIV. More Propositions tending to clear the Nature of Justification, especially showing how it answers all Accusations. ROM. 8.33. It is God that Justifieth.
The first is, That though Justification be properly attributed to a sinner believing, yet the Scripture speaks of Christs Justification, not as if Christ repented for us,
The First is, That though Justification be properly attributed to a sinner believing, yet the Scripture speaks of Christ Justification, not as if christ repented for us,
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But the Scripture speaks of Christs Justification to another purpose, 1 Tim. 3.16. where its called a great mystery, God manifested in the flesh, justified in the Spirit;
But the Scripture speaks of Christ Justification to Another purpose, 1 Tim. 3.16. where its called a great mystery, God manifested in the Flesh, justified in the Spirit;
yea this expression in the Text, Its God that justifieth, seemeth to be taken from Isa. 50.8. He is near that justifieth me, who will contend with me? So that what is there said of Christ, the Apostle doth apply to every believer.
yea this expression in the Text, Its God that Justifieth, seems to be taken from Isaiah 50.8. He is near that Justifieth me, who will contend with me? So that what is there said of christ, the Apostle does apply to every believer.
and thus they grant a virtual Justification in Christ, as we are said to be risen with him, and to sit in heavenly places with him, before there be an actual Justification by faith;
and thus they grant a virtual Justification in christ, as we Are said to be risen with him, and to fit in heavenly places with him, before there be an actual Justification by faith;
and the reason of this difference is, because our sins were imputed to him, for him to bear away, to take away the guilt of them, they were not to abide on him.
and the reason of this difference is, Because our Sins were imputed to him, for him to bear away, to take away the guilt of them, they were not to abide on him.
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Justified in the Spirit, by the Spirit, is meant, as most Divines acknowledge, the Divine Nature of Christ, whereby he raised up himself, as Heb. 9.14. he is said to have offered up himself by the eternal Spirit, which was his Divine Nature;
Justified in the Spirit, by the Spirit, is meant, as most Divines acknowledge, the Divine Nature of christ, whereby he raised up himself, as Hebrew 9.14. he is said to have offered up himself by the Eternal Spirit, which was his Divine Nature;
and therefore justly suffered such an ignominious end, now he being raised again by his own power, he was justified against all those calumnies that were cast on him,
and Therefore justly suffered such an ignominious end, now he being raised again by his own power, he was justified against all those calumnies that were cast on him,
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I make Justification to oppose both accusation and condemnation, not mattering Stapletons cavil on this Text, quarrelling with Calvin and Beza, because its opposed onely to accusation,
I make Justification to oppose both accusation and condemnation, not mattering Stapletons cavil on this Text, quarreling with calvin and Beza, Because its opposed only to accusation,
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for to every sinner we may say the clean contrary in the Text, before he doth believe, Who shall say any thing to free or excuse him that is ungodly? Its God that accuseth and its God that condemneth.
for to every sinner we may say the clean contrary in the Text, before he does believe, Who shall say any thing to free or excuse him that is ungodly? Its God that Accuseth and its God that Condemneth.
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The world may justifie us, our own hearts may absolve us, but God who is greater then our hearts, he may condemn us. Thus Rom. 5.1. Being justified, we have peace with God;
The world may justify us, our own hearts may absolve us, but God who is greater then our hearts, he may condemn us. Thus Rom. 5.1. Being justified, we have peace with God;
If the anger of a King be like the roaring of a Lion, how dreadfull is the anger of God? The sense of this made David so often pray for the light of Gods countenance, as without which no kingdoms, no successe or earthly greatnesse can make him happy. In the second place;
If the anger of a King be like the roaring of a lion, how dreadful is the anger of God? The sense of this made David so often pray for the Light of God's countenance, as without which no kingdoms, no success or earthly greatness can make him happy. In the second place;
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Therefore Rom. 7. though of it self it were appointed for life, yet accidentally through our corruption it is made a killing and a damning Law; sinne hath a sharp and bitter sting,
Therefore Rom. 7. though of it self it were appointed for life, yet accidentally through our corruption it is made a killing and a damning Law; sin hath a sharp and bitter sting,
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Not that they are exempted from the regulating power of the Law, God himself cannot free them from obedience to that, no more then he can make them not to be his servants or creatures,
Not that they Are exempted from the regulating power of the Law, God himself cannot free them from Obedience to that, no more then he can make them not to be his Servants or creatures,
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The Law cannot now implead us for the breach of it, because we are found in the righteousnesse of Christ, The impossibility of the Law as to us, is fulfilled in Christ, our Justification then freeth us in this Court.
The Law cannot now implead us for the breach of it, Because we Are found in the righteousness of christ, The impossibility of the Law as to us, is fulfilled in christ, our Justification then freeth us in this Court.
3. Our accusation may be from the Devil, for he is called, The Accuser of the Brethren to God, as we see he complained of the high-Priests garments, Zech. 3.1, 2. Satan stood at Gods right hand to resist him, and had we not a constant accuser of us to God, what need would there be of an Advocate with the Father in heaven to plead our cause? 1 Iohn 2.2. The Devil then he inditeth thee for all those sins and infirmities thou art guilty of, be requireth thee as his own, he challengeth thee as a fire-brand for hell:
3. Our accusation may be from the devil, for he is called, The Accuser of the Brothers to God, as we see he complained of the High priests garments, Zechariah 3.1, 2. Satan stood At God's right hand to resist him, and had we not a constant accuser of us to God, what need would there be of an Advocate with the Father in heaven to plead our cause? 1 John 2.2. The devil then he inditeth thee for all those Sins and infirmities thou art guilty of, be requires thee as his own, he Challengeth thee as a firebrand for hell:
and to dissolve his works, Iohn 12.31. Iohn 16.11. 1 Iohn 3.8. Insomuch that when the Devil comes he cannot finde any condemnation for thee, who art in Jesus Christ.
and to dissolve his works, John 12.31. John 16.11. 1 John 3.8. Insomuch that when the devil comes he cannot find any condemnation for thee, who art in jesus christ.
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and our Justification doth remove this inditement also, sereneth and quiets the conscience; so that Ro. 5. We have peace with God, and rejoyce with joy unspeakable:
and our Justification does remove this indictment also, sereneth and quiets the conscience; so that Ro. 5. We have peace with God, and rejoice with joy unspeakable:
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Insomuch that some Divines make Justification properly to lie in this, when the heart of a man being terrified and broken for sinne doth receive this Justification,
Insomuch that Some Divines make Justification properly to lie in this, when the heart of a man being terrified and broken for sin does receive this Justification,
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or the souls knowledge, that it is justified, followeth after, and that differently; in some it followeth immediately, in others its detained a long while;
or the Souls knowledge, that it is justified, follows After, and that differently; in Some it follows immediately, in Others its detained a long while;
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for the perswasion and inward sense of our Justification is not essential to Salvation; neither doth the Scripture require it as a necessary ingredient to our happinesse.
for the persuasion and inward sense of our Justification is not essential to Salvation; neither does the Scripture require it as a necessary ingredient to our happiness.
and no wonder these emanations of Justification may be intercepted, since in Christ himself, who was truly God, the sense of consolation was for a while stopped,
and no wonder these emanations of Justification may be intercepted, since in christ himself, who was truly God, the sense of consolation was for a while stopped,
Grotius on the Text, following the Remonstrants, speaks as if the accusation and condemnation here spoken of, to which Justification is opposed, did consist in this only:
Grotius on the Text, following the Remonstrants, speaks as if the accusation and condemnation Here spoken of, to which Justification is opposed, did consist in this only:
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Therefore to call this grant or conditional promise in the Scripture [ Whosoever shall believe shall be justified ] a transient act of God, is very unproper,
Therefore to call this grant or conditional promise in the Scripture [ Whosoever shall believe shall be justified ] a Transient act of God, is very unproper,
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Its true, some Divines say, that Justification is compleated and perfected at one instant, when we first believed. Others, they say, its a continued action, and happily both may be reconciled:
Its true, Some Divines say, that Justification is completed and perfected At one instant, when we First believed. Others, they say, its a continued actium, and happily both may be reconciled:
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But if we take Justification for the particular acts of it, remitting of sin, and imputing of Christs righteousnesse, then these are daily and continually performed:
But if we take Justification for the particular acts of it, remitting of since, and imputing of Christ righteousness, then these Are daily and continually performed:
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Thus it is here, God out of his meer grace did upon our believing put us into a state of Justification, from which favour we should fall every moment, did not God continue us therein.
Thus it is Here, God out of his mere grace did upon our believing put us into a state of Justification, from which favour we should fallen every moment, did not God continue us therein.
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Fourthly, Our Justification is full and adequate to every purpose in this life. The Scripture speaks of it as a priviledge, that we are now made partakers thereof;
Fourthly, Our Justification is full and adequate to every purpose in this life. The Scripture speaks of it as a privilege, that we Are now made partakers thereof;
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for while we consider how great and glorious an honour and happinesse it is, we may think this is too great to be had in this life, Angels and glorified Saints can have no more:
for while we Consider how great and glorious an honour and happiness it is, we may think this is too great to be had in this life, Angels and glorified Saints can have no more:
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and deal with us as just, Rom. 3.24. Being justified freely by his grace; we have it already, we may for the present make a comfortable improvement of it, and Rom. 5.9. Being now justified by his bloud;
and deal with us as just, Rom. 3.24. Being justified freely by his grace; we have it already, we may for the present make a comfortable improvement of it, and Rom. 5.9. Being now justified by his blood;
Now its already done for us, and so 1 Cor. 6.11. Ye are justified, ye are sanctified, the one was then done for them as well as the other. Hence Rom. 4.5. Its God that justifieth the ungodly in the present tense.
Now its already done for us, and so 1 Cor. 6.11. You Are justified, you Are sanctified, the one was then done for them as well as the other. Hence Rom. 4.5. Its God that Justifieth the ungodly in the present tense.
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Though therefore at the day of judgement, we shall have a more publick and solemn Justification before God, Angels and men, in which sense it may be said, We are not compleatly and perfectly justified till then;
Though Therefore At the day of judgement, we shall have a more public and solemn Justification before God, Angels and men, in which sense it may be said, We Are not completely and perfectly justified till then;
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though the greatest sinner, a Mary Magdalen, as much as the Virgin Mary. This indeed is thought blasphemous Doctrine in Popery, because they confound Justification and Sanctification,
though the greatest sinner, a Marry Magdalen, as much as the Virgae Marry. This indeed is Thought blasphemous Doctrine in Popery, Because they confound Justification and Sanctification,
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but with the Orthodox, Justification is without us, and consists in the favour of God, who looking upon us through Christ, doth justifie from great sins as well as little sins, one sinner is as easily justified as another, and alike justified:
but with the Orthodox, Justification is without us, and consists in the favour of God, who looking upon us through christ, does justify from great Sins as well as little Sins, one sinner is as Easily justified as Another, and alike justified:
though all justified persons have those priviledges which accompany Justification, they have peace with God, they have a right to heaven and happinesse;
though all justified Persons have those privileges which accompany Justification, they have peace with God, they have a right to heaven and happiness;
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yet he that hath more sins pardoned then another, and so hath Christs righteousnesse to cover more imperfections then another, he may be said extensively to be justified more then another is,
yet he that hath more Sins pardoned then Another, and so hath Christ righteousness to cover more imperfections then Another, he may be said extensively to be justified more then Another is,
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As a Gyant that hath six fingers and six toes, and is vaster in body, hath not a bigger soul (for according to some Philosophers, All souls are essentially equal) then a lesse man, only the operation and virtue of it may diffuse it self more extensively.
As a Giant that hath six fingers and six toes, and is vaster in body, hath not a bigger soul (for according to Some Philosophers, All Souls Are essentially equal) then a less man, only the operation and virtue of it may diffuse it self more extensively.
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The first is, That there is no absurdity or inconveniency in granting that the form or nature of our Justification is two-fold, or consists in two things. Bellarmine lib.
The First is, That there is no absurdity or inconveniency in granting that the from or nature of our Justification is twofold, or consists in two things. Bellarmine lib.
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1. de Iustific. endeavours to fasten it upon the Protestants, that they make Justification to have a two-fold form, viz. Remission of sinne and imputation of righteousnesse,
1. de Justific. endeavours to fasten it upon the Protestants, that they make Justification to have a twofold from, viz. Remission of sin and imputation of righteousness,
and so endeavour a reconciliation between those four opinions, making them to be only different expressions, especially Paraeus, Castigat. Bellar. and Vorstius Antibellar. de Justif. with others, make remission of sinne and imputation of righteousnesse to be the same thing, expressed onely from different terms or extreams:
and so endeavour a reconciliation between those four opinions, making them to be only different expressions, especially Pareus, Castigate. Bellar and Vorstius Antibellar. de Justif with Others, make remission of sin and imputation of righteousness to be the same thing, expressed only from different terms or extremes:
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I shall not here consider the truth of this Assertion, only I may affirm, That there is no errour or inconvenience, to make Justification to consist in two distinct benefits, which may be called a double form, for pardon of sinne,
I shall not Here Consider the truth of this Assertion, only I may affirm, That there is no error or inconvenience, to make Justification to consist in two distinct benefits, which may be called a double from, for pardon of sin,
as our learned Writers charge the Councel of Trent with, though that speaks ambiguously and subtilly, viz. in remission of sin and infusion of righteousnesse;
as our learned Writers charge the Council of Trent with, though that speaks ambiguously and subtly, viz. in remission of since and infusion of righteousness;
then I see no cause so much to strive against such a doctrine, and the Scripture doth plainly speak of both these parts, remission of sinne, and imputation of righteousnesse, and that not as the same thing,
then I see no cause so much to strive against such a Doctrine, and the Scripture does plainly speak of both these parts, remission of sin, and imputation of righteousness, and that not as the same thing,
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Now the ground why its no absurdity to make Justification to consist in two distinct mercies, is Because this is wholly a gracious favour of God, and therefore takes in as many ingredients as he pleaseth to appoint:
Now the ground why its no absurdity to make Justification to consist in two distinct Mercies, is Because this is wholly a gracious favour of God, and Therefore Takes in as many ingredients as he Pleases to appoint:
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So that the form of Justification, is not like the forms of natural things, that consist in indivisibili, but like any moral or civil forms, which by Law many times require several actions to the constitution of them:
So that the from of Justification, is not like the forms of natural things, that consist in indivisibili, but like any moral or civil forms, which by Law many times require several actions to the constitution of them:
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and the introduction of light or heat, but rather compare it with civil grants of liberty and favour, that the supream Magistrate sometimes bestoweth, which may consist of several branches,
and the introduction of Light or heat, but rather compare it with civil grants of liberty and favour, that the supreme Magistrate sometime bestoweth, which may consist of several branches,
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Let the Adversary calumniate never so boldly, yet in this truth nihil haerebit. This viper cannot fasten on this Doctrine, That Iustification is nothing according to the Protestants Doctrine,
Let the Adversary calumniate never so boldly, yet in this truth nihil haerebit. This viper cannot fasten on this Doctrine, That Justification is nothing according to the Protestants Doctrine,
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For first, Its remission of sinne, which they themselves acknowledge to be by the Satisfaction of Christ, Is that a meer figment? Is it such a meer fancy and notion to say, Christs death and his sufferings are imputed to us,
For First, Its remission of sin, which they themselves acknowledge to be by the Satisfaction of christ, Is that a mere figment? Is it such a mere fancy and notion to say, Christ death and his sufferings Are imputed to us,
Why is the righteousnesse of Christ imputed to us? Besides, to call this a meer figment, is likewise to destroy many civil Covenants and acceptilations in Law;
Why is the righteousness of christ imputed to us? Beside, to call this a mere figment, is likewise to destroy many civil Covenants and acceptilations in Law;
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Do not the civil Laws of a Magistrate give a real being for many actions which are meerly by imputation? As when a Surety bound for a debtor dischargeth the debt, Is not the debtor by Law acquitted,
Do not the civil Laws of a Magistrate give a real being for many actions which Are merely by imputation? As when a Surety bound for a debtor dischargeth the debt, Is not the debtor by Law acquitted,
if Philemon voluntarily did this, and for Pauls sake accounted all as discharged, had not here been a real discharge of Onesimus? How much more then must this hold between God and us, through Christ our Surety and Mediator. For
if Philemon voluntarily did this, and for Paul's sake accounted all as discharged, had not Here been a real discharge of Onesimus? How much more then must this hold between God and us, through christ our Surety and Mediator. For
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So that even the whole life of a godly man is attributed to this faith; yea Paul, Gal. 2. makes his natural life to be nothing to this, I no longer live, but Christ in me,
So that even the Whole life of a godly man is attributed to this faith; yea Paul, Gal. 2. makes his natural life to be nothing to this, I no longer live, but christ in me,
Lastly, The effects of this Iustification are real, and they are the choisest food or refreshment of a Christian, for hereby we have peace with God, we are made blessed, we have boldnesse at the throne of grace, we can glory in all tribulations. Although therefore Logicians say, That relation is the least degree of entity, yet this relative change by our Iustification is of admirable virtue and efficacy, yea we are to rejoyce in it,
Lastly, The effects of this Justification Are real, and they Are the Choicest food or refreshment of a Christian, for hereby we have peace with God, we Are made blessed, we have boldness At the throne of grace, we can glory in all tribulations. Although Therefore Logicians say, That Relation is the least degree of entity, yet this relative change by our Justification is of admirable virtue and efficacy, yea we Are to rejoice in it,
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Having thus laid down the most material things that clear this truth, let us consider what Distinctions sound or unsound that are given by learned men in this point, that so we may receive the gold,
Having thus laid down the most material things that clear this truth, let us Consider what Distinctions found or unsound that Are given by learned men in this point, that so we may receive the gold,
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but onely the same the same thing considered as coming from God, is called active Iustification; and the same as received or applied by the believer, is passive Iustification. As the Schoolmen distinguish of a Creatio activa and passiva, making Creatio passiva to be the creature it self:
but only the same the same thing considered as coming from God, is called active Justification; and the same as received or applied by the believer, is passive Justification. As the Schoolmen distinguish of a Creation Active and Passiva, making Creation Passiva to be the creature it self:
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now this distinction hath its use, for when we say, Faith is an instrument of our Justification, it is not as Justification is actively considered, or as it is an action of God,
now this distinction hath its use, for when we say, Faith is an Instrument of our Justification, it is not as Justification is actively considered, or as it is an actium of God,
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How can any action of man be an instrument to Gods action? but as we are passively justified, we are justified by believing; its not our faith that doth produce our Justification properly:
How can any actium of man be an Instrument to God's actium? but as we Are passively justified, we Are justified by believing; its not our faith that does produce our Justification properly:
Therefore, though in Divinity its often said, Sola fides justificat, Only faith justifieth, yet that is to be resolved passively in this sense, By faith onely we are justified.
Therefore, though in Divinity its often said, Sola fides justificat, Only faith Justifieth, yet that is to be resolved passively in this sense, By faith only we Are justified.
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Neither may this make it any difficulty how to affirm Justification a transient action, when the knowledge or will of God accepting are immanent; for in all the undoubted transient actions which are,
Neither may this make it any difficulty how to affirm Justification a Transient actium, when the knowledge or will of God accepting Are immanent; for in all the undoubted Transient actions which Are,
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Whether we are to conceive in God, besides his knowledge and will, an executive power: that would be too tedious, and not very pertinent in this place.
Whither we Are to conceive in God, beside his knowledge and will, an executive power: that would be too tedious, and not very pertinent in this place.
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Its a very sinfull thing to justifie any wicked cause or action, and to this may be reduced all those that a bet or maintain false doctrines and errors.
Its a very sinful thing to justify any wicked cause or actium, and to this may be reduced all those that a bet or maintain false doctrines and errors.
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Its an abomination to the Lord to call evil, good, and falshood, truth; there is also a sinfull justification, when men approve themselves and acquit themselves from sinne,
Its an abomination to the Lord to call evil, good, and falsehood, truth; there is also a sinful justification, when men approve themselves and acquit themselves from sin,
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This is the desperate disease of those who are formal, civil persons, preserved from grosse notorious sins, commonly none are more stupid under this precious Doctrine then they.
This is the desperate disease of those who Are formal, civil Persons, preserved from gross notorious Sins, commonly none Are more stupid under this precious Doctrine then they.
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The Pharisees they were plunged all over in this self-justification, Luke 16.15. This is the sinne our Saviour chargeth upon them, Ye are they which justifie your selves; and Luke 18.14. by an instance of a Pharisee and a Publican, is excellently represented, that many times they are justified before God, who have no such thoughts of themselves, thinking the clean contrary, at least knowing they have deserved it;
The Pharisees they were plunged all over in this self-justification, Lycia 16.15. This is the sin our Saviour charges upon them, You Are they which justify your selves; and Lycia 18.14. by an instance of a Pharisee and a Publican, is excellently represented, that many times they Are justified before God, who have no such thoughts of themselves, thinking the clean contrary, At least knowing they have deserved it;
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How shall I come into Gods presence? Oh that upon the discovery of the losse of Gods Image, thou couldst go out with defloured Tamar, thinking thy self undone, saying,
How shall I come into God's presence? O that upon the discovery of the loss of God's Image, thou Couldst go out with deflowered Tamar, thinking thy self undone, saying,
And I, poor, sinfull, wretched I, whither shall I go? Prophanenesse is not so great an enemy to Evangelical Justification, as pharisaical righteousnesse.
And I, poor, sinful, wretched I, whither shall I go? Profaneness is not so great an enemy to Evangelical Justification, as pharisaical righteousness.
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There is also a comparative Justification, when men, though guilty of sinnes, yet compared with others more hainous, seem to have a kinde of innocency, Minora vitia virtutes vocamus, Ezek. 16.51.
There is also a comparative Justification, when men, though guilty of Sins, yet compared with Others more heinous, seem to have a kind of innocency, Minor Vices Virtues vocamus, Ezekiel 16.51.
first, when she did not hear him, That her sins were forgiven her, and afterwards he spake particularly to her, Be of good comfort, thy sins are forgiven thee;
First, when she did not hear him, That her Sins were forgiven her, and afterwards he spoke particularly to her, Be of good Comfort, thy Sins Are forgiven thee;
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God hath his wise ends, why he sometimes bestoweth this priviledge, and doth not give the sense of it, sometimes it is his action alone to separate these two;
God hath his wise ends, why he sometime bestoweth this privilege, and does not give the sense of it, sometime it is his actium alone to separate these two;
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but at other times, and that fals out too often, the people of God through their carelesse, unfruitfull and unprofitable walking raise up a great gulf between the light of Gods favour, and their own souls;
but At other times, and that falls out too often, the people of God through their careless, unfruitful and unprofitable walking raise up a great gulf between the Light of God's favour, and their own Souls;
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when the intercourse of this is stopped, it is like a besieged City that hath all the pipes of water cut off, that have no way of refreshment to come to them,
when the intercourse of this is stopped, it is like a besieged city that hath all the pipes of water Cut off, that have no Way of refreshment to come to them,
And then a particular Justification they call that, which is daily iterated in our lives; for as we daily renew particular sins, so we need daily remission of them:
And then a particular Justification they call that, which is daily iterated in our lives; for as we daily renew particular Sins, so we need daily remission of them:
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yet being they call it a particular Justification, and mean thereby onely the renewed pardon of particular sins daily committed, I would not much contend in the matter;
yet being they call it a particular Justification, and mean thereby only the renewed pardon of particular Sins daily committed, I would not much contend in the matter;
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yet we commit more sinnes daily, which would indanger us, were we not in a state of Justification, whereby Gods grace will so watch over us, that no sins shall drive us out of this heavenly Paradise.
yet we commit more Sins daily, which would endanger us, were we not in a state of Justification, whereby God's grace will so watch over us, that no Sins shall drive us out of this heavenly Paradise.
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and plead his innocency, and prayes to God to regard his righteousnesse, but this was not in the Justification of his person; then he renounceth his own righteousnesse,
and plead his innocency, and prays to God to regard his righteousness, but this was not in the Justification of his person; then he Renounceth his own righteousness,
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Therefore there is a vast difference between this phrase, and that Rom. 4. quoted out of Genesis, Abraham believed, and it was imputed to him for righteousnesse, as is to be shewed.
Therefore there is a vast difference between this phrase, and that Rom. 4. quoted out of Genesis, Abraham believed, and it was imputed to him for righteousness, as is to be showed.
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A Justification before men, is when we walk so holily and exactly according to the principles of faith, that thereby we declare our selves to be true beleevers, and justified before God.
A Justification before men, is when we walk so holily and exactly according to the principles of faith, that thereby we declare our selves to be true believers, and justified before God.
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Therefore that men may not deceive themselves, through their self-love, saying, They are justified, when God condemneth, the Scripture speaks of a Justification by holy works before men, that so the hypocrite may be excluded,
Therefore that men may not deceive themselves, through their Self-love, saying, They Are justified, when God Condemneth, the Scripture speaks of a Justification by holy works before men, that so the hypocrite may be excluded,
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This of late hath been agitated, especially Dr. Ward for the affirmative, maintaining a Baptismal Justification of all children baptized, De Baptis. Infant. disceptat.
This of late hath been agitated, especially Dr. Ward for the affirmative, maintaining a Baptismal Justification of all children baptised, De Baptism. Infant. disceptat.
1. Hereby must necessarily be established a two-fold Justification, and that of a different nature, one of Infants in Baptism, from which there will be often a total and final Apostasie.
1. Hereby must necessarily be established a twofold Justification, and that of a different nature, one of Infants in Baptism, from which there will be often a total and final Apostasy.
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2. Of grown persons, which (according to the fore-mentioned Authours opinion, (for I speak not of Thompson, Bertius, or others of that metall) is perpetual,
2. Of grown Persons, which (according to the forementioned Authors opinion, (for I speak not of Thompson, Bertius, or Others of that metal) is perpetual,
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Those learned men therefore Davenant and Ward, who introduce a Baptismal Justification, are forced to make this different toto genere, from that of grown persons; the one (they say) is amissable, the other can never be lost.
Those learned men Therefore Davenant and Ward, who introduce a Baptismal Justification, Are forced to make this different toto genere, from that of grown Persons; the one (they say) is amissable, the other can never be lost.
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And thirdly, If it be granted, that the Sacrament of Baptism is not onely obsignative, but exhibitive of grace, yet that doth not follow, that it must be in all,
And Thirdly, If it be granted, that the Sacrament of Baptism is not only obsignative, but exhibitive of grace, yet that does not follow, that it must be in all,
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when it shall please God by the word preached to work it, and the original corruption every one is born in, is obex enough, seeing by that every Infant is a childe of wrath.
when it shall please God by the word preached to work it, and the original corruption every one is born in, is obex enough, seeing by that every Infant is a child of wrath.
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This doctrinal assertion hath too much influence in the hearts of all, for do not most rest on their Baptism as the ground of their Justification and Salvation, never attending ••to those qualifications of an holy life,
This doctrinal assertion hath too much influence in the hearts of all, for do not most rest on their Baptism as the ground of their Justification and Salvation, never attending ••to those qualifications of an holy life,
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and renouncing the wayes of sinne and Satan to which our Baptism doth ingage us. Indeed the Sacraments are usually called the organical means of our Justification on Gods part;
and renouncing the ways of sin and Satan to which our Baptism does engage us. Indeed the Sacraments Are usually called the organical means of our Justification on God's part;
and for the former he alledgeth a place out of Gregory, He that doth not beleeve all his sins are washed away in Baptism, doth beleeve not Pharaoh and the Aegyptian host were drowned in the red Sea. But although the Sacraments God hath appointed be not empty mockeries,
and for the former he allegeth a place out of Gregory, He that does not believe all his Sins Are washed away in Baptism, does believe not Pharaoh and the Egyptian host were drowned in the read Sea. But although the Sacraments God hath appointed be not empty mockeries,
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and describes the godly man to be for the present justified, so that formerly he was under the wrath of God, Gods purpose to justifie is not Justification, no more then his purpose to glorifie is glorification.
and describes the godly man to be for the present justified, so that formerly he was under the wrath of God, God's purpose to justify is not Justification, no more then his purpose to Glorify is glorification.
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God therefore is not properly said to be altered, but man is. Besides its wholly irrational to make our Justification in this life, to be only declarative,
God Therefore is not properly said to be altered, but man is. Beside its wholly irrational to make our Justification in this life, to be only declarative,
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How then can promises of pardon be made good, or well interpreted, which are upon the supposition of our believing and turning to God, that then he will turn away his anger, which by the fore-said position was never upon any elect person, all the while he was in an unregenerate estate,
How then can promises of pardon be made good, or well interpreted, which Are upon the supposition of our believing and turning to God, that then he will turn away his anger, which by the foresaid position was never upon any elect person, all the while he was in an unregenerate estate,
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Thirdly, The Arminians, and all those who hold a total Apostasie from Justification once received, must distinguish of Justification as they do of Election,
Thirdly, The Arminians, and all those who hold a total Apostasy from Justification once received, must distinguish of Justification as they do of Election,
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An absolute is, when God foreseeth that a man will persevere and continue to the last in his faith and obedience, upon which provision God doth then absolutely justifie him.
an absolute is, when God Foreseeth that a man will persevere and continue to the last in his faith and Obedience, upon which provision God does then absolutely justify him.
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This false and uncomfortable position is maintained by Thompson in his Diatribe, against whom Bishop Abbot hath solidly written, Those that are once justified are never again cast out of his favour, they may want the sense of it;
This false and uncomfortable position is maintained by Thompson in his Diatribe, against whom Bishop Abbot hath solidly written, Those that Are once justified Are never again cast out of his favour, they may want the sense of it;
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for both these Justifications are built upon a false foundation, viz. That our inherent righteousnesse habitual or actual, is that which doth justifie us in Gods sight.
for both these Justifications Are built upon a false Foundation, viz. That our inherent righteousness habitual or actual, is that which does justify us in God's sighed.
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Its contrary to the frame of all the godly mens hearts that ever lived, who prayed against Gods severe entring into judgement with them, knowing Justification in the sight of God, by any thing they can do, is wholly impossible.
Its contrary to the frame of all the godly men's hearts that ever lived, who prayed against God's severe entering into judgement with them, knowing Justification in the sighed of God, by any thing they can do, is wholly impossible.
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2. This distinction of first and second cannot hold, Because a man is justified in the same manner and way in the whole progresse of his life, as at first.
2. This distinction of First and second cannot hold, Because a man is justified in the same manner and Way in the Whole progress of his life, as At First.
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Hence Abraham Rom. 4. when yet he did abound with many fruitful works of righteousnesse, was said to be justified by faith. The Adversaries do acknowledge Paul speaks there of the first Justification,
Hence Abraham Rom. 4. when yet he did abound with many fruitful works of righteousness, was said to be justified by faith. The Adversaries do acknowledge Paul speaks there of the First Justification,
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3. There cannot be a first and second Justification in the Popish sense, because the first is said to live by faith, Hab. 2. which is three times alledged in the New Testament,
3. There cannot be a First and second Justification in the Popish sense, Because the First is said to live by faith, Hab. 2. which is three times alleged in the New Testament,
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So that whereas the Doctrine of Justification is reproached for a Doctrine that breedeth security, pride and negligence in holy duties, There is no Doctrine like that so naturally inclining to encrease humility,
So that whereas the Doctrine of Justification is reproached for a Doctrine that breeds security, pride and negligence in holy duties, There is no Doctrine like that so naturally inclining to increase humility,
an holy fear and self-emptinesse, for by this we are taught even in the highest degree of our Sanctification, to look out of our selves for a better righteousnesse;
an holy Fear and Self-emptiness, for by this we Are taught even in the highest degree of our Sanctification, to look out of our selves for a better righteousness;
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for how can the soul but be filled with great shame and confusion, that seeth nothing but deformity in it self, that dares not by any works he hath done, approach into Gods presence? By Sanctification he hath righteousnesse indeed inherent, but not perfect:
for how can the soul but be filled with great shame and confusion, that sees nothing but deformity in it self, that dares not by any works he hath done, approach into God's presence? By Sanctification he hath righteousness indeed inherent, but not perfect:
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4. There cannot be a first and second Justification in the mentioned sense, Because even those who are already reconciled to God, are yet daily to endeavour reconciliation with him.
4. There cannot be a First and second Justification in the mentioned sense, Because even those who Are already reconciled to God, Are yet daily to endeavour reconciliation with him.
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Thus Paul, 2 Cor. 5.19, 20. when he said, God was in Christ reconciling of men to himself, he addresseth his speech even to those that were reconciled, that they would be reconciled to God, that is, they would not onely abide,
Thus Paul, 2 Cor. 5.19, 20. when he said, God was in christ reconciling of men to himself, he Addresseth his speech even to those that were reconciled, that they would be reconciled to God, that is, they would not only abide,
Know then for thy direction (for its a great matter to be rightly enformed herein) that all the day, all the year, all thy life long, thou art to be by faith receiving a righteousnesse without them,
Know then for thy direction (for its a great matter to be rightly informed herein) that all the day, all the year, all thy life long, thou art to be by faith receiving a righteousness without them,
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This is the difference between man and beast, man comes naked into the world, Peccata de propriis vestiuntur (saith Augustine ) and thus it is with man Theologically considered, he comes naked and destitute of all righteousnesse,
This is the difference between man and beast, man comes naked into the world, Peccata de propriis vestiuntur (Says Augustine) and thus it is with man Theologically considered, he comes naked and destitute of all righteousness,
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for Christs righteousnesse is truly ours, though not inherently, When our Divines delight to expresse this by Jacobs getting the blessing in his elder brothers cloathes, Papists reply, That we make God like old Isaac, that through blindenesse cannot discern what is truth;
for Christ righteousness is truly ours, though not inherently, When our Divines delight to express this by Jacobs getting the blessing in his elder Brother's clothes, Papists reply, That we make God like old Isaac, that through blindness cannot discern what is truth;
Thus we have discovered the falshood of that distinction of a first and second Justification, which they may multiply to the hundredth and thousandth Justification as well as the second.
Thus we have discovered the falsehood of that distinction of a First and second Justification, which they may multiply to the hundredth and thousandth Justification as well as the second.
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8. v 4. a very learned man, is large in asserting this. The first Justification is that acknowledged by the Orthodox, whereby, though sinners in our selves,
8. v 4. a very learned man, is large in asserting this. The First Justification is that acknowledged by the Orthodox, whereby, though Sinners in our selves,
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so that though an inherent righteousnesse be made the foundation of this second Justification, yet it is not from any worth or dignity, proportioned to the rule of holinesse,
so that though an inherent righteousness be made the Foundation of this second Justification, yet it is not from any worth or dignity, proportioned to the Rule of holiness,
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and of this later Justification he makes James to speak, and so reconcileth him with Paul. Its true, other learned men speak something to this purpose;
and of this later Justification he makes James to speak, and so reconcileth him with Paul. Its true, other learned men speak something to this purpose;
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Not only Bucer, who is known to place Justification both in imputed righteousnesse and inherent, thereby endeavouring a reconciliation with the Papists,
Not only Bucer, who is known to place Justification both in imputed righteousness and inherent, thereby endeavouring a reconciliation with the Papists,
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But Calvin, lib. 3. cap. 17. Sec. 8. It is one thing, saith he, to dispute, what works avail of themselves, another thing What after the righteousnesse of faith is established, premise remission of sinne and Christs perfection, whereby what is imperfect is covered,
But calvin, lib. 3. cap. 17. Sec. 8. It is one thing, Says he, to dispute, what works avail of themselves, Another thing What After the righteousness of faith is established, premise remission of sin and Christ perfection, whereby what is imperfect is covered,
for David crieth out, Psal. 19. Who can understand the errours of his heart? so that there is hypocrisie in the heart of the most upright man for which God might justly condemn him.
for David cries out, Psalm 19. Who can understand the errors of his heart? so that there is hypocrisy in the heart of the most upright man for which God might justly condemn him.
How many wayes have the corrupt hearts and heads of men invented for Justification? The Turk hath his way to justifie himself before God. The Jew his. The Papist his.
How many ways have the corrupt hearts and Heads of men invented for Justification? The Turk hath his Way to justify himself before God. The Jew his. The Papist his.
The formal Protestant his, and all agree in establishing some righteousnesse of their own, which can no more stand before Gods judgement then stubble before the fire:
The formal Protestant his, and all agree in establishing Some righteousness of their own, which can no more stand before God's judgement then stubble before the fire:
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ROM. 10.3. For they being ignorant of Gods Righteousness, and going about to establish their own, have not submitted themselves unto the Righteousness of God.
ROM. 10.3. For they being ignorant of God's Righteousness, and going about to establish their own, have not submitted themselves unto the Righteousness of God.
First, To handle negatively what is not that Righteousnesse, whereby a man is justified, because there are many false righteousnesses exalted for Justification, and shall from this Text in the general, inform how prone we are to seek for a righteousnesse to justifie us, otherwise then God hath appointed.
First, To handle negatively what is not that Righteousness, whereby a man is justified, Because there Are many false Righteousness exalted for Justification, and shall from this Text in the general, inform how prove we Are to seek for a righteousness to justify us, otherwise then God hath appointed.
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but love unto them, he doth very passionately insinuate himself into their affections in the beginning of this Chapter, which is expressed quoad affectum, and quoad effectum: in respect of his inward affection, he tels them his hearts desire is toward them, NONLATINALPHABET, which is very emphatical,
but love unto them, he does very passionately insinuate himself into their affections in the beginning of this Chapter, which is expressed quoad affectum, and quoad effectum: in respect of his inward affection, he tells them his hearts desire is towards them,, which is very emphatical,
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In the second verse he giveth a reason of these strong desires towards them, he gives them good testimonial Letters, onely he corrects them with a diminution, I bear them record, that they have a zeal, but not according to knowledge.
In the second verse he gives a reason of these strong Desires towards them, he gives them good testimonial Letters, only he corrects them with a diminution, I bear them record, that they have a zeal, but not according to knowledge.
Zeal though never so fervent in matters of Religion, yet if preposterous, if not regulated by Gods Word, is like the strange fire offered upon Gods Altar.
Zeal though never so fervent in matters of Religion, yet if preposterous, if not regulated by God's Word, is like the strange fire offered upon God's Altar.
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Then Paul would have delighted to have sown his spiritual seed in such prepared ground. In the third verse, he instanceth, wherein their blinde zeal did hurry them into destruction,
Then Paul would have delighted to have sown his spiritual seed in such prepared ground. In the third verse, he Instanceth, wherein their blind zeal did hurry them into destruction,
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and that was in the main point and hinge of their salvation, viz. about their Justification, they set up a righteousnesse to be justified by, which was directly contrary to the righteousnesse of God;
and that was in the main point and hinge of their salvation, viz. about their Justification, they Set up a righteousness to be justified by, which was directly contrary to the righteousness of God;
so that their dangerous miscarriage is expressed in the sinne it self, and in the causes of it, the sinne it self is not to submit or subject themselves to the righteousnesse of God;
so that their dangerous miscarriage is expressed in the sin it self, and in the Causes of it, the sin it self is not to submit or Subject themselves to the righteousness of God;
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because nothing else could commend them to God, they did not submit themselves, or they were not submitted, such was the rebellion and selffulnesse within them, that they would not rest wholly upon this righteousnesse.
Because nothing Else could commend them to God, they did not submit themselves, or they were not submitted, such was the rebellion and selffulnesse within them, that they would not rest wholly upon this righteousness.
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This righteousnesse as its called twice in the Text Gods righteousnesse, so its illustrated by the opposite NONLATINALPHABET, their own righteousnesse. Its called their own righteousnesse, both in respect of the principle from which it did flow, they did those works by the strength of nature without the grace of God,
This righteousness as its called twice in the Text God's righteousness, so its illustrated by the opposite, their own righteousness. Its called their own righteousness, both in respect of the principle from which it did flow, they did those works by the strength of nature without the grace of God,
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Thus these Jews endeavoured to establish their poor, weak and cadaverous righteousnesse in the presence of Gods glorious, just and holy Majesty, which yet was no more able to stand before him, then stubble before the fire.
Thus these jews endeavoured to establish their poor, weak and cadaverous righteousness in the presence of God's glorious, just and holy Majesty, which yet was no more able to stand before him, then stubble before the fire.
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3. There is their rebellion added to their pride, they would not submit themselves; a man naturally is as disobedient to a promise to receive the righteousnesse offered by faith,
3. There is their rebellion added to their pride, they would not submit themselves; a man naturally is as disobedient to a promise to receive the righteousness offered by faith,
and then bring the demonstration or the NONLATINALPHABET, why it is so, and the diligent attending to this will not only make you know Justification by Books and by Sermons,
and then bring the demonstration or the, why it is so, and the diligent attending to this will not only make you know Justification by Books and by Sermons,
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First therefore, That its imbred in all to seek after another righteousnesse for Justification, then what is Evangelical, appeareth, In the corrupt Doctrines and Opinions of all men almost about it.
First Therefore, That its imbred in all to seek After Another righteousness for Justification, then what is Evangelical, appears, In the corrupt Doctrines and Opinions of all men almost about it.
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so there are some few preserved in the sound and true Doctrine of Justification, when almost the whole world erreth dangerously, if not damnably about it.
so there Are Some few preserved in the found and true Doctrine of Justification, when almost the Whole world erreth dangerously, if not damnably about it.
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Therefore he addeth vers. 13. He that putteth his trust in me (viz. renouncing his righteousnesse) shall possesse the Land; and vers. 15. The high and lofty one that dwels in the high and holy place, doth also dwell with the humble and contrite spirit to revive that.
Therefore he adds vers. 13. He that putteth his trust in me (viz. renouncing his righteousness) shall possess the Land; and vers. 15. The high and lofty one that dwells in the high and holy place, does also dwell with the humble and contrite Spirit to revive that.
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Come we to those within the Church that professe their faith in Christ, and you would think there was an universal consent in this great priviledge of Justification.
Come we to those within the Church that profess their faith in christ, and you would think there was an universal consent in this great privilege of Justification.
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But nothing is more controverted, How much unjustified is the Scripture-Justification of most? What accusations and condemnations of one another about Justification? Insomuch that set some few, even a remnant, aside, comparatively, the whole Christian world, both Doctors and people, learned and unlearned, fasten on a Justification by works;
But nothing is more controverted, How much unjustified is the Scripture-Justification of most? What accusations and condemnations of one Another about Justification? Insomuch that Set Some few, even a remnant, aside, comparatively, the Whole Christian world, both Doctors and people, learned and unlearned, fasten on a Justification by works;
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the Papist, the Arminian, the Socinian, the Castellian, the Swinckfeldian, with divers others, all conspire in this, That our righteousnesse is inherent by which we are justified;
the Papist, the Arminian, the Socinian, the Castellian, the Swinckfeldian, with diverse Others, all conspire in this, That our righteousness is inherent by which we Are justified;
most of them make faith and works, some few faith only, as its a gracious act; so that the NONLATINALPHABET credere, the very believing is accounted of by God,
most of them make faith and works, Some few faith only, as its a gracious act; so that the Believe, the very believing is accounted of by God,
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Now, whence cometh it, that all do so readily joyn in this falshood? but because Justification by something in us is so pleasing and connatural to flesh and bloud:
Now, whence comes it, that all do so readily join in this falsehood? but Because Justification by something in us is so pleasing and connatural to Flesh and blood:
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A second Discovery of our pronenesse to a Justification that is not Evangelical, is, From the confidence and cordial trust men put in the religious duties they perform.
A second Discovery of our proneness to a Justification that is not Evangelical, is, From the confidence and cordial trust men put in the religious duties they perform.
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Our Saviour represents this in the Pharisee, Luke 18. though he giveth God thanks that he is not thus and thus, that he doth pray and fast, yet it is by this working he looks to be accepted.
Our Saviour represents this in the Pharisee, Lycia 18. though he gives God thanks that he is not thus and thus, that he does pray and fast, yet it is by this working he looks to be accepted.
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That is a remarkable expression, Phil. 3.3. We are the Circumcision, who rejoyce in Christ Jesus, and have no confidence in the flesh, that do renounce all duties and priviledges, making the glory and joy of our souls to be in Christ onely:
That is a remarkable expression, Philip 3.3. We Are the Circumcision, who rejoice in christ jesus, and have no confidence in the Flesh, that do renounce all duties and privileges, making the glory and joy of our Souls to be in christ only:
Thirdly, Men are averse to Evangelical righteousnesse, in that they are so apt to self-justification, and clearing of themselves, all is clean and good in their eyes.
Thirdly, Men Are averse to Evangelical righteousness, in that they Are so apt to self-justification, and clearing of themselves, all is clean and good in their eyes.
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and certainly then is a man in an hopefull way for Justification, when with Job he abhorreth himself, because of the spiritual sores and ulcers that are all over him,
and Certainly then is a man in an hopeful Way for Justification, when with Job he abhorreth himself, Because of the spiritual sores and ulcers that Are all over him,
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Were people spiritualized, sensible of the burden of sinne, of the infinite imperfections that cleave to them, of their inability to answer God in any particular;
Were people spiritualized, sensible of the burden of sin, of the infinite imperfections that cleave to them, of their inability to answer God in any particular;
Why is the Gospel commended by so many admirable Titles, The precious Gospel, the glorious Gospel? but because of the admirable excellency an Evangelical spirit findes in these things.
Why is the Gospel commended by so many admirable Titles, The precious Gospel, the glorious Gospel? but Because of the admirable excellency an Evangelical Spirit finds in these things.
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At the first Reformation out of Popery, when this pearl of Justification lay all over covered with dirt and mire, the superstitious Doctrines of Popery,
At the First Reformation out of Popery, when this pearl of Justification lay all over covered with dirt and mire, the superstitious Doctrines of Popery,
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How many humble, precious and contrite hearts did God also fashion by his grace, that for that truth, above all, in Reformation, did blesse and praise God for? For as Calvin well urgeth, What foundation can be laid either for true piety,
How many humble, precious and contrite hearts did God also fashion by his grace, that for that truth, above all, in Reformation, did bless and praise God for? For as calvin well urges, What Foundation can be laid either for true piety,
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or solid comfort, if a man in the first place be not satisfied in what relation he stands to God, upon what terms God and he are? Oh but now this manna is loathed!
or solid Comfort, if a man in the First place be not satisfied in what Relation he Stands to God, upon what terms God and he Are? O but now this manna is loathed!
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The Church in the Canticles is not more ravished with her Spouse, then Paul with Christ, 1 Cor. 3.2, 3. He determineth to know nothing but Christ crucified, and Phil. 3.8. He counts all things dung and drosse for the excellency of the knowledge of Christ;
The Church in the Canticles is not more ravished with her Spouse, then Paul with christ, 1 Cor. 3.2, 3. He determineth to know nothing but christ Crucified, and Philip 3.8. He counts all things dung and dross for the excellency of the knowledge of christ;
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But the generality of Christians, though they name Christ, and speak of him, yet they do not with the Church runne after him in the sweetnesse of his ointment, Cant. 1.3. Thus we have heard this truth discovered by the NONLATINALPHABET, the signs or effects thereof.
But the generality of Christians, though they name christ, and speak of him, yet they do not with the Church run After him in the sweetness of his ointment, Cant 1.3. Thus we have herd this truth discovered by the, the Signs or effects thereof.
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1. An ignorance of the pure, holy and just nature of God, that he is a God of such absolute purity, that nothing but absolute holinesse can consist before him;
1. an ignorance of the pure, holy and just nature of God, that he is a God of such absolute purity, that nothing but absolute holiness can consist before him;
See the glorious purity and Majesty of God expressed notably, and mans contemptible vanity respectively, Job 25.5, 6. Job 4.17, 18, 19. Job 15.15, 16. There we see the heavens and Angels themselves are not clean in his eyes, how much lesse weak and sinful men? He doth not there speak of Apostate Angels,
See the glorious purity and Majesty of God expressed notably, and men contemptible vanity respectively, Job 25.5, 6. Job 4.17, 18, 19. Job 15.15, 16. There we see the heavens and Angels themselves Are not clean in his eyes, how much less weak and sinful men? He does not there speak of Apostate Angels,
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would not this then debase the most holy man that is, if he did consider what a God he hath to do with? And though men may proudly and vainly dispute about the condignity of their works to Justification,
would not this then debase the most holy man that is, if he did Consider what a God he hath to do with? And though men may proudly and vainly dispute about the condignity of their works to Justification,
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yet when they come to die, and shall think of appearing before so holy a God, they will quickly pull down their top; and if it were possible with Adam to hide themselves from the presence of God,
yet when they come to die, and shall think of appearing before so holy a God, they will quickly pull down their top; and if it were possible with Adam to hide themselves from the presence of God,
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Did men consider what that holinesse is, which the Law requireth, that it pronounceth a curse to all that fail but in the least particular, that it will admit of no obedience but what is perfect;
Did men Consider what that holiness is, which the Law requires, that it pronounceth a curse to all that fail but in the least particular, that it will admit of no Obedience but what is perfect;
if therefore men make godlinesse of such a size and measure as they please, thinking that is all God requireth which they do, no wonder if they go boldly and demand a crown of glory as the reward of their labour;
if Therefore men make godliness of such a size and measure as they please, thinking that is all God requires which they do, no wonder if they go boldly and demand a crown of glory as the reward of their labour;
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no marvel if they say with that wretched Friar, Redde mihi vitam aeternam, quam mihi debes, sive velis, sive nolis, Give me that eternal life thou owest me, whether thou wilt or no:
no marvel if they say with that wretched Friar, Red mihi vitam aeternam, quam mihi Debes, sive velis, sive nolis, Give me that Eternal life thou owest me, whither thou wilt or no:
How contrary is this to the humble spirit of believers, which hath alwayes in forma pauperis, begged for the glory of heaven? That say spiritually, what Job spake corporally, Naked (of all merits,
How contrary is this to the humble Spirit of believers, which hath always in forma pauperis, begged for the glory of heaven? That say spiritually, what Job spoke corporally, Naked (of all merits,
Was any righteousnesse more glorious then that of the Pharisees, yet Matth 5. our Saviour pronounceth, That unlesse ours exceed that, we cannot enter into the kingdom of heaven;
Was any righteousness more glorious then that of the Pharisees, yet Matthew 5. our Saviour pronounceth, That unless ours exceed that, we cannot enter into the Kingdom of heaven;
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Oh but how ashamed and confounded is this Paul, when once he understands what this spiritual and holy Law is, Then the Law revived, and he died, then he was undone, he could not hold up his head any more;
O but how ashamed and confounded is this Paul, when once he understands what this spiritual and holy Law is, Then the Law revived, and he died, then he was undone, he could not hold up his head any more;
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Then as Paul said in the contrary Rom. 8. The whole Creation groaned for the liberty of the sons of God, So might he say, All the creatures groaned to bear such a wretched sinner, and longed for his perdition:
Then as Paul said in the contrary Rom. 8. The Whole Creation groaned for the liberty of the Sons of God, So might he say, All the creatures groaned to bear such a wretched sinner, and longed for his perdition:
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For a man might think, and thus many write in their Books, Though while a man lived in his sins, he needed a Justification by grace that must deliver him,
For a man might think, and thus many write in their Books, Though while a man lived in his Sins, he needed a Justification by grace that must deliver him,
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Then they would consider how truly the Prophet Isaiah said, that not their unrighteousnesse, but their very righteousnesses were like a menstruous rag, Isa. 64.6.
Then they would Consider how truly the Prophet Isaiah said, that not their unrighteousness, but their very Righteousness were like a menstruous rag, Isaiah 64.6.
SERM. XVIII. Another great Cause of Mens trusting in their own Righteousnesse, viz. A Practicall Ignorance or Inconsideration of some Necessary Things relating to our Actions.
SERMON. XVIII. another great Cause of Men's trusting in their own Righteousness, viz. A Practical Ignorance or Inconsideration of Some Necessary Things relating to our Actions.
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ROM. 10.3. For they being ignorant of Gods Righteousnesse, and going about to establish their own Righteousnesse, &c. VVE mentioned three doctrinal points, the ignorance whereof made men Narcissus - like, fall in love with themselves, wholly rejecting the grace of God without them. I now adde some more.
ROM. 10.3. For they being ignorant of God's Righteousness, and going about to establish their own Righteousness, etc. WE mentioned three doctrinal points, the ignorance whereof made men Narcissus - like, fallen in love with themselves, wholly rejecting the grace of God without them. I now add Some more.
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Therefore in the fourth place, Ignorance, or a not attending to Christ both in his person and office, is that which makes them lay a dead childe in the room of a living one, a dead and empty righteousnesse in stead of that which is efficacious and powerfull.
Therefore in the fourth place, Ignorance, or a not attending to christ both in his person and office, is that which makes them lay a dead child in the room of a living one, a dead and empty righteousness in stead of that which is efficacious and powerful.
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Did we truly consider of this great and unspeakable mystery, That God should become Man, and be as a Surety for us, suffering and doing what we should, it would immediately make us abandon our own works, and flie to him only.
Did we truly Consider of this great and unspeakable mystery, That God should become Man, and be as a Surety for us, suffering and doing what we should, it would immediately make us abandon our own works, and fly to him only.
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The Scripture speaks of his Person and Office: of his Person, that he is both God and Man; and without either of these he could not have been a Mediator:
The Scripture speaks of his Person and Office: of his Person, that he is both God and Man; and without either of these he could not have been a Mediator:
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or became obedient to the Crosse for his own self, but wholly for us, 2 Cor. 5.21. He was made sinne for us, that we might become the righteousnesse of God. 1 Cor. 1.30. Who of God is made unto us wisdome, and righteousnesse, and sanctification, and redemption: So Col. 1.19. It pleased the Father that in him all fulnesse should dwell;
or became obedient to the Cross for his own self, but wholly for us, 2 Cor. 5.21. He was made sin for us, that we might become the righteousness of God. 1 Cor. 1.30. Who of God is made unto us Wisdom, and righteousness, and sanctification, and redemption: So Col. 1.19. It pleased the Father that in him all fullness should dwell;
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Why then is it that the Scripture doth represent Christ in a far greater glory then ever Solomon had? Why doth it make him the Ocean of all our joy and hope, the fulnesse that filleth all our emptinesse? but because we should not look for any fulnesse or compleatnesse in our selves, but in Christ alone:
Why then is it that the Scripture does represent christ in a Far greater glory then ever Solomon had? Why does it make him the Ocean of all our joy and hope, the fullness that fills all our emptiness? but Because we should not look for any fullness or completeness in our selves, but in christ alone:
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The Scripture cals Christ often Our Righteousnesse, it mentioneth nothing for our righteousnesse but him. All the children of God have renounced themselves, and would be found onely in Christ:
The Scripture calls christ often Our Righteousness, it mentioneth nothing for our righteousness but him. All the children of God have renounced themselves, and would be found only in christ:
Why then art thou such an enemy to thy true consolation, as to seek for a righteousnesse by thy own working? Though the people of God have works of righteousnesse,
Why then art thou such an enemy to thy true consolation, as to seek for a righteousness by thy own working? Though the people of God have works of righteousness,
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if thou didst study Christ more, and convince thy self thorowly of the fulnesse and sufficiency that is in him, thou wouldst be restlesse and disquieted within thee, till thou wert centred on Christ;
if thou didst study christ more, and convince thy self thoroughly of the fullness and sufficiency that is in him, thou Wouldst be restless and disquieted within thee, till thou Wertenberg centred on christ;
5. Another cause of self-justification, and refusing Christs righteousnesse, is, The deceit of subtil and crafty distinctions, which corrupt mindes have brought in, so that whereas they dared not immediately and grosly contradict Paul, who doth so professedly dispute against Justification by works, they invent many plausible and specious distinctions, hiding deformed and ugly errours under fair disguises:
5. another cause of self-justification, and refusing Christ righteousness, is, The deceit of subtle and crafty Distinctions, which corrupt minds have brought in, so that whereas they dared not immediately and grossly contradict Paul, who does so professedly dispute against Justification by works, they invent many plausible and specious Distinctions, hiding deformed and ugly errors under fair disguises:
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So that what the Scripture saith of Absoloms battel with David, The wood devoured more then then sword that day, the same may we say, The crooked windings and labyrinths of distinctions loose more souls then open grosse errours:
So that what the Scripture Says of Absoloms battle with David, The wood devoured more then then sword that day, the same may we say, The crooked windings and labyrinths of Distinctions lose more Souls then open gross errors:
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Every one saith, Paul is not against me, the Scripture doth mean works in the sense as I mean, I say as the Scripture saith, and grant what that affirmeth.
Every one Says, Paul is not against me, the Scripture does mean works in the sense as I mean, I say as the Scripture Says, and grant what that Affirmeth.
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Its as if a man should cover himself with cobwebs in the midst of a battel, thinking they will serve for a strong harnesse to defend him against all dangers.
Its as if a man should cover himself with cobwebs in the midst of a battle, thinking they will serve for a strong harness to defend him against all dangers.
A sixth cause of this pronenesse to our own righteousnesse rather then to Christs, is, From the sublimity and supernaturality of that way of Justification, which the Gospel hath revealed:
A sixth cause of this proneness to our own righteousness rather then to Christ, is, From the sublimity and supernaturality of that Way of Justification, which the Gospel hath revealed:
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though by the most admirable and choice works that can be, but by believing in Christ. Hence Rom. 1.17. The righteousnesse of God is said to be revealed from faith to faith;
though by the most admirable and choice works that can be, but by believing in christ. Hence Rom. 1.17. The righteousness of God is said to be revealed from faith to faith;
Adam in the state of integrity looked for Justification by works; so that this Gospel-justification is not onely opposite to man fallen, but man standing also.
Adam in the state of integrity looked for Justification by works; so that this Gospel-justification is not only opposite to man fallen, but man standing also.
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Now this contrariety of Gods Justification to our self-justification, is, because in Gods way we are emptied of all things, we are discovered to be beggars, to be undone and damned in our selves;
Now this contrariety of God's Justification to our self-justification, is, Because in God's Way we Are emptied of all things, we Are discovered to be beggars, to be undone and damned in our selves;
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they must be Eagle-eyed that can look into this Sunne. The Apostle Heb. 5.13. sheweth, that even a godly man while a babe, one that is in the beginnings of Christianity, is unskilfull in the word of righteousnesse, i. e.
they must be Eagle-eyed that can look into this Sun. The Apostle Hebrew 5.13. shows, that even a godly man while a babe, one that is in the beginnings of Christianity, is unskilful in the word of righteousness, i. e.
Seventhly, A practical Ignorance or Inconsideration of some necessary things relating to our actions, is the cause of pronenesse to a false Justification,
Seventhly, A practical Ignorance or Inconsideration of Some necessary things relating to our actions, is the cause of proneness to a false Justification,
If therefore a man did seriously attend to some such practical truths, as are to be mentioned, he would be as much afraid to abide in his own righteousnesse,
If Therefore a man did seriously attend to Some such practical truths, as Are to be mentioned, he would be as much afraid to abide in his own righteousness,
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or made more happy by us, how much more when we neglect so many things we ought to do? Hence therefore when the Scripture speaks of the good works the godly have done,
or made more happy by us, how much more when we neglect so many things we ought to do? Hence Therefore when the Scripture speaks of the good works the godly have done,
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Thus when Nehemiah reckoned up the great acts of service he did for God, yet saith, Chap. 13.22. Remember me, O my God, and spare me, according to the greatnesse of thy mercy.
Thus when Nehemiah reckoned up the great acts of service he did for God, yet Says, Chap. 13.22. remember me, Oh my God, and spare me, according to the greatness of thy mercy.
So concerning Onesiphorus, who was truly according to his name Onesiphorus to Paul, 2 Tim. 1.16, 18. for he oft refreshed him, was not ashamed of Pauls chain,
So Concerning Onesiphorus, who was truly according to his name Onesiphorus to Paul, 2 Tim. 1.16, 18. for he oft refreshed him, was not ashamed of Paul's chain,
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If therefore at any time thy heart begins to be lifted up within thee, because thus and thus thou hast done, Oh check thy self with the omission of many thou oughtest to have done:
If Therefore At any time thy heart begins to be lifted up within thee, Because thus and thus thou hast done, O check thy self with the omission of many thou Ought too have done:
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Who is able to hold up his head if God remember the neglect of this and that duty against thee? This consideration will make us to mention Gods righteousnesse only,
Who is able to hold up his head if God Remember the neglect of this and that duty against thee? This consideration will make us to mention God's righteousness only,
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and that with great vehemency and assurance of soul, as you have it notably expressed, Isa. 45.25. In the Lord shall all the seed of Israel be justified, and shall glory;
and that with great vehemency and assurance of soul, as you have it notably expressed, Isaiah 45.25. In the Lord shall all the seed of Israel be justified, and shall glory;
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The seed of Israel is there the spiritual seed, the chosen ones of God, these shall be justified in the Lord, not in their own graces or works they do,
The seed of Israel is there the spiritual seed, the chosen ones of God, these shall be justified in the Lord, not in their own graces or works they do,
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for then we had matter rather of shame and confusion within our selves. And further observe, whereas at vers. 23. its said, Every knee should bow unto God,
for then we had matter rather of shame and confusion within our selves. And further observe, whereas At vers. 23. its said, Every knee should bow unto God,
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and in his worship of God (which is Synechdochically expressed by swearing.) This will be the great stay and comfort of his soul, that in God only consists all his righteousnesse.
and in his worship of God (which is Synecdochically expressed by swearing.) This will be the great stay and Comfort of his soul, that in God only consists all his righteousness.
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A second thing in our practical miscarriage, whereby we idolize our own righteousnesse, is, The not considering that if we do any good at any time, its not by our own power,
A second thing in our practical miscarriage, whereby we idolise our own righteousness, is, Thee not considering that if we do any good At any time, its not by our own power,
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as is well observed by Mr. Bradshaw in his little Treatise of Justification, That the more we are enabled by grace to do any thing, the more supernatural help we have, the lesse are we justified in our selves.
as is well observed by Mr. Bradshaw in his little Treatise of Justification, That the more we Are enabled by grace to do any thing, the more supernatural help we have, the less Are we justified in our selves.
As the Pharisees did all to be seen of men, and so they had their reward, that was their punishment and their judgement, to have that glory from men, which they wholly looked after:
As the Pharisees did all to be seen of men, and so they had their reward, that was their punishment and their judgement, to have that glory from men, which they wholly looked After:
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So that its a pernicious Doctrine which Socinus teacheth, Tract. de Justific. That in Justification, the main thing is to look to those things that are within us, not without us.
So that its a pernicious Doctrine which Socinus Teaches, Tract. de Justific. That in Justification, the main thing is to look to those things that Are within us, not without us.
but then, he saith, the Apostle James when he attributeth Justification to works, he doth not take works for the universal observance of all Gods commands,
but then, he Says, the Apostle James when he attributeth Justification to works, he does not take works for the universal observance of all God's commands,
Fifthly, If men did practically consider not onely the Omission of many good things, but the commission of many sinnes daily, this would make them flie out of their selves to a Justification by Christ:
Fifthly, If men did practically Consider not only the Omission of many good things, but the commission of many Sins daily, this would make them fly out of their selves to a Justification by christ:
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For if there be but one sinne that may be laid to thy charge, though all thy other life for the future were as perfect as that of the Saints and Angels in Heaven, it could not avail to Justification,
For if there be but one sin that may be laid to thy charge, though all thy other life for the future were as perfect as that of the Saints and Angels in Heaven, it could not avail to Justification,
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then all thy holinesse to save thee, and this is the ground why it behoved us to have such an High-Priest, that was altogether without spot, or blemish, because if he had sinnes of his own, he could not have satisfied for another:
then all thy holiness to save thee, and this is the ground why it behooved us to have such an High-Priest, that was altogether without spot, or blemish, Because if he had Sins of his own, he could not have satisfied for Another:
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What madnesse then and blindenesse doth possesse men, that they should endeavour to set up that for a covering, which will indeed be like so many sparks of fire to consume them,
What madness then and blindness does possess men, that they should endeavour to Set up that for a covering, which will indeed be like so many sparks of fire to consume them,
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and what the Prophet said, All flesh is grasse, and the flower thereof fadeth away, The same in some sense, with reference to Justification, they may speak:
and what the Prophet said, All Flesh is grass, and the flower thereof fades away, The same in Some sense, with Referente to Justification, they may speak:
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Why is it that the oil of the Gospel is no more precious to you? Is it not because you are not wounded with the sense of sinne? The poor man esteemeth wealth, the pained man ease, the sick man health.
Why is it that the oil of the Gospel is no more precious to you? Is it not Because you Are not wounded with the sense of sin? The poor man esteems wealth, the pained man ease, the sick man health.
Its want and pinching necessities that make men prize mercies: And thus it is here, till our hearers are spiritual, even fainting under spirituall languishing,
Its want and pinching necessities that make men prize Mercies: And thus it is Here, till our hearers Are spiritual, even fainting under spiritual languishing,
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Let not then this truth leave thee, till it hath had its proper operation upon thee, till thou art in thy sense as wretched as that exposed Infant the Prophet Ezekiel speaks of, Ezek. 16. wallowing in thy bloud, full of noisomenesse,
Let not then this truth leave thee, till it hath had its proper operation upon thee, till thou art in thy sense as wretched as that exposed Infant the Prophet Ezekielem speaks of, Ezekiel 16. wallowing in thy blood, full of noisomeness,
For this general introductory hath been dispatched, That men are very propense to establish their own righteousnesse in opposition to that which God hath procured:
For this general introductory hath been dispatched, That men Are very propense to establish their own righteousness in opposition to that which God hath procured:
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For whereas the Apostle distributeth all mankinde into Jew and Gentile, he sheweth they are both alike impotent and wretched in the matter of Justification:
For whereas the Apostle distributeth all mankind into Jew and Gentile, he shows they Are both alike impotent and wretched in the matter of Justification:
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when he saith, the Jew is in no wise better then the Gentile; for in the former verses he speaks of Church-priviledges and visible Prerogatives, wherein the Jew highly transcended the Gentile; but at the 9th verse, he compareth them together in the great businesse of Justification,
when he Says, the Jew is in no wise better then the Gentile; for in the former Verses he speaks of Church privileges and visible Prerogatives, wherein the Jew highly transcended the Gentile; but At the 9th verse, he compareth them together in the great business of Justification,
and then the Jew with all his worship and knowledge of the Law, is no better then an ignorant unbeleeving Gentile. As mountains and high hils may seem great,
and then the Jew with all his worship and knowledge of the Law, is no better then an ignorant unbelieving Gentile. As Mountains and high hills may seem great,
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The word is observed by the learned never to signifie to prove a thing, but rather to accuse and charge, to make complaint, and thus it best agreeth here;
The word is observed by the learned never to signify to prove a thing, but rather to accuse and charge, to make complaint, and thus it best agreeth Here;
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Or if it be so for a while, yet at last the burden will be intolerable, making thee to tremble and cry out with Cain, My sinnes are greater then I can bear.
Or if it be so for a while, yet At last the burden will be intolerable, making thee to tremble and cry out with Cain, My Sins Are greater then I can bear.
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And that the Apostle may not seem to speak out of particular malice, or as if he were some churlish Misanthropos, he brings Scripture for what he saith, As it is written. Now you must know that the verses alledged are from many places in Scripture, Psal. 14. Psal. 53. Psal. 51. Psal. 14. Psal. 36. & Isa. 59. For although in the vulgar Edition all these are added in Psal. 14. yet by the Papists themselves, Pererius and Sasbont, its confessed they are not in the Hebrew, nor in the Septuagint, and Pererius in loc. doth well reprove Lindanus that would from hence prove the Hebrew corrupted by the Jews,
And that the Apostle may not seem to speak out of particular malice, or as if he were Some churlish Misanthropos, he brings Scripture for what he Says, As it is written. Now you must know that the Verses alleged Are from many places in Scripture, Psalm 14. Psalm 53. Psalm 51. Psalm 14. Psalm 36. & Isaiah 59. For although in the Vulgar Edition all these Are added in Psalm 14. yet by the Papists themselves, Pererius and Sasbont, its confessed they Are not in the Hebrew, nor in the septuagint, and Pererius in loc. does well reprove Lindanus that would from hence prove the Hebrew corrupted by the jews,
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From all these places joyned together, we may see what a loathsome leper all mankinde is, that the whole world is an hospitall of Lazarusses of diseased ulcerous persons.
From all these places joined together, we may see what a loathsome leper all mankind is, that the Whole world is an hospital of Lazaruses of diseased ulcerous Persons.
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Their corruption is set down, first, Ʋniversally, then particularly, or by induction of parts, and that negatively and positively: negatively, by denying the graces of the soul, of the minde, none understands God; of the heart and will, there is none that seeketh after God;
Their corruption is Set down, First, Ʋniversally, then particularly, or by induction of parts, and that negatively and positively: negatively, by denying the graces of the soul, of the mind, none understands God; of the heart and will, there is none that seeks After God;
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of the body, They all turned aside, which universal sentence is amplified by sinnes of words, expressed by their instruments, of throat, tongue, lips and mouths.
of the body, They all turned aside, which universal sentence is amplified by Sins of words, expressed by their Instruments, of throat, tongue, lips and mouths.
all which sinnes are illustrated by a two-fold cause, the fountain of all, want of love to their neighbour, The way of peace, they have not known, and want of fear to God, There is no fear of God before their eyes:
all which Sins Are illustrated by a twofold cause, the fountain of all, want of love to their neighbour, The Way of peace, they have not known, and want of Fear to God, There is no Fear of God before their eyes:
Where are they that will advance free-will, plead for the purity of nature, and deny original sinne? This is a true faithfull looking-glasse to represent every one in,
Where Are they that will advance freewill, plead for the purity of nature, and deny original sin? This is a true faithful Looking glass to represent every one in,
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But this cannot stand with the Apostles scope, which is to shew, that all mankinde was under sinne, and could not be justified by works; Therefore if any were excluded from such an indictment, these persons would be justified by works,
But this cannot stand with the Apostles scope, which is to show, that all mankind was under sin, and could not be justified by works; Therefore if any were excluded from such an indictment, these Persons would be justified by works,
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or have more innocent natures then others, but because God puts bounds to mans sins, and he restraineth even where he doth not sanctifie. Therefore the expression is universal;
or have more innocent nature's then Others, but Because God puts bounds to men Sins, and he restraineth even where he does not sanctify. Therefore the expression is universal;
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As therefore now since man is fallen, the Apostle shutteth out the righteousnesse of works; so if he had stood, the righteousnesse of faith had been excluded.
As Therefore now since man is fallen, the Apostle shutteth out the righteousness of works; so if he had stood, the righteousness of faith had been excluded.
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but also in respect of that righteousnesse, whereby he stands justified before God, for though Adams righteousnesse was inherent and perfect, not stained with the least sinne, yet it was a creature-righteousnesse:
but also in respect of that righteousness, whereby he Stands justified before God, for though Adams righteousness was inherent and perfect, not stained with the least sin, yet it was a creature-righteousnesse:
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How canst thou live a day, yea moment without Justification? Thou art naked and exposed to all the vengeance of God, will not this make thee eat the bread of trembling,
How Canst thou live a day, yea moment without Justification? Thou art naked and exposed to all the vengeance of God, will not this make thee eat the bred of trembling,
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if our prayers and duties be not the performances of righteous persons, God loathes them, whosoever is not according to his holy will, he utterly rejects it, he turneth his eyes from it:
if our Prayers and duties be not the performances of righteous Persons, God Loathes them, whosoever is not according to his holy will, he utterly rejects it, he turns his eyes from it:
but they never think, Where is the righteousnesse that I must put on to make me accepted? Like the man in the Parable, they venture to come to the feast,
but they never think, Where is the righteousness that I must put on to make me accepted? Like the man in the Parable, they venture to come to the feast,
So that this righteousnesse is to be sought in the first place, without this we build without a foundation, we cannot proceed one step in Christianity without this covering.
So that this righteousness is to be sought in the First place, without this we built without a Foundation, we cannot proceed one step in Christianity without this covering.
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so that from the head to the sole of the foot, there is nothing but filth and putrefaction. Hence Ephes. 2.2. by nature we are said to be children of wrath.
so that from the head to the sole of the foot, there is nothing but filth and putrefaction. Hence Ephesians 2.2. by nature we Are said to be children of wrath.
Howsoever the doctrine of natural pollution hath been questioned by many, yet to every true beleever the Scripture and experience makes it of undoubted truth,
Howsoever the Doctrine of natural pollution hath been questioned by many, yet to every true believer the Scripture and experience makes it of undoubted truth,
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Erasmus also, though he would not be thought to Pelagianize in this point, yet in his Exposition on Rom. 5. doth labour to enervate those choise and eminent Texts for it, affirming, That Divines in their Theological matters, have done like the Astronomers, who when they were not able to answer many difficulties, invented their Epicycles and eccentrical motions, &c. Thus he thinketh they did about original sinne.
Erasmus also, though he would not be Thought to Pelagianize in this point, yet in his Exposition on Rom. 5. does labour to enervate those choice and eminent Texts for it, affirming, That Divines in their Theological matters, have done like the Astronomers, who when they were not able to answer many difficulties, invented their Epicycles and eccentrical motions, etc. Thus he Thinketh they did about original sin.
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But who will regard him much, of whom Gerard writeth, that he was bold to affirm, That such was the Authority of the Church to him, that if it should determine Pelagianism or Arianism to be the truth, he would beleeve it!
But who will regard him much, of whom Gerard Writeth, that he was bold to affirm, That such was the authority of the Church to him, that if it should determine Pelagianism or Arianism to be the truth, he would believe it!
and indeed had Erasmus been more humbled under the power of original sinne, his Discourse would not have been so meerly moral as it is, in all his writings little surpassing a Seneca or Plutarch. Here then is the foundation to be laid, He that denieth or extenuateth original sinne, must also deny or ex•enuate Christs righteousnesse;
and indeed had Erasmus been more humbled under the power of original sin, his Discourse would not have been so merely moral as it is, in all his writings little surpassing a Senecca or Plutarch. Here then is the Foundation to be laid, He that Denieth or extenuateth original sin, must also deny or ex•enuate Christ righteousness;
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How then can they by nature have a righteousnesse to justifie, who are full of sinne to condemn? How can they be children of grace who are children of wrath? And truly, he onely will build upon the rock, who diggeth thus deep,
How then can they by nature have a righteousness to justify, who Are full of sin to condemn? How can they be children of grace who Are children of wrath? And truly, he only will built upon the rock, who diggeth thus deep,
and because this is spiritually discovered, as you see by Paul, Rom. 7. hence the number of those is very few that are able to put a due price upon the Lord Christ and his righteousnesse.
and Because this is spiritually discovered, as you see by Paul, Rom. 7. hence the number of those is very few that Are able to put a due price upon the Lord christ and his righteousness.
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So that with the man in the Parable, no sooner shall God say to us, How came ye in hither? but we must be speechlesse: Oh how little is this bewailed by us!
So that with the man in the Parable, no sooner shall God say to us, How Come you in hither? but we must be speechless: O how little is this bewailed by us!
Thirdly, No man naturally hath a righteousnesse to be justified by, because if he abstain from committing any sinne, its not from right and holy grounds,
Thirdly, No man naturally hath a righteousness to be justified by, Because if he abstain from committing any sin, its not from right and holy grounds,
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Should God say, If among all mankinde considered in and of themselves, you can finde fifty righteous actions, I will pardon all mankinde for them, fifty could not be found;
Should God say, If among all mankind considered in and of themselves, you can find fifty righteous actions, I will pardon all mankind for them, fifty could not be found;
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every one would be a Judas, a Cain, only God that bounds the Sea that it doth not overflow the banks, doth also limit and bound the wickednesse of natural men.
every one would be a Judas, a Cain, only God that bounds the Sea that it does not overflow the banks, does also limit and bound the wickedness of natural men.
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Fourthly, No man can naturally be justified before God, because he is born destitute of the knowledge of God, and faith in Christ. Now John 17.2. Its eternal life to know God, and Christ sent as the Mediatour; and Heb. 11.1. Without faith its impossible to please God.
Fourthly, No man can naturally be justified before God, Because he is born destitute of the knowledge of God, and faith in christ. Now John 17.2. Its Eternal life to know God, and christ sent as the Mediator; and Hebrew 11.1. Without faith its impossible to please God.
Insomuch that the Scripture every where ascribeth our Justification to Faith. Now take a man as he cometh naturally in the world, let him not hear of the Scriptures,
Insomuch that the Scripture every where ascribeth our Justification to Faith. Now take a man as he comes naturally in the world, let him not hear of the Scriptures,
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if though the Gospel be preached, yet so many remain without faith, as Christ complaineth, Who hath believed our Report? What faith would be found amongst men,
if though the Gospel be preached, yet so many remain without faith, as christ Complaineth, Who hath believed our Report? What faith would be found among men,
SERM. XX. Sheweth, That every Man by Nature is Spiritually Impure and Ʋnclean, both in his Person, and in all his Actions, and therefore cannot be Justified by his own Righteousness.
SERMON. XX. Shows, That every Man by Nature is Spiritually Impure and Ʋnclean, both in his Person, and in all his Actions, and Therefore cannot be Justified by his own Righteousness.
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To what hath been said, we may adde this further discovery, That every man by nature is spiritually impure and unclean, both in his Person, and in all his Actions:
To what hath been said, we may add this further discovery, That every man by nature is spiritually impure and unclean, both in his Person, and in all his Actions:
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Now that the person must first be reconciled and made acceptable in Gods sight before any thing he doth can be approved of, is plain from Abel, to whose person God had first respect, and then to his offering.
Now that the person must First be reconciled and made acceptable in God's sighed before any thing he does can be approved of, is plain from Abel, to whose person God had First respect, and then to his offering.
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And so our Saviour, Matth. 7.18. affirmeth, That a corrupt tree cannot bring forth good fruit, and that therefore the tree must first be good before any fruit can be good.
And so our Saviour, Matthew 7.18. Affirmeth, That a corrupt tree cannot bring forth good fruit, and that Therefore the tree must First be good before any fruit can be good.
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Now its plain, all men by nature are corrupted Trees, they are bitter fountains, they are a wilde stock, till ingraffed into Christ: yea Tit. 1.14. They are all over impure and unclean, and thereby every thing becomes unclean to them:
Now its plain, all men by nature Are corrupted Trees, they Are bitter fountains, they Are a wild stock, till Ingrafted into christ: yea Tit. 1.14. They Are all over impure and unclean, and thereby every thing becomes unclean to them:
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There is not one good action to be found amongst them, which though it may seem a cruel and bloody opinion thus at one blow to make the condition of all mankinde with the most glorious actions, to be hopelesse;
There is not one good actium to be found among them, which though it may seem a cruel and bloody opinion thus At one blow to make the condition of all mankind with the most glorious actions, to be hopeless;
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yet it is no more then what the Scripture is plain for, Heb. 1. Without faith it is impossible to please God, so that all men naturally being destitute of faith, are not able to please God in any thing;
yet it is no more then what the Scripture is plain for, Hebrew 1. Without faith it is impossible to please God, so that all men naturally being destitute of faith, Are not able to please God in any thing;
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If they eat, if they drink, yea if they pray, if they come to the Ordinances, in none of these things are they pleasing to God. That fore-mentioned place, Tit. 1.15. doth evince this, Ʋnto the defiled and unbelieving nothing is pure;
If they eat, if they drink, yea if they pray, if they come to the Ordinances, in none of these things Are they pleasing to God. That forementioned place, Tit. 1.15. does evince this, Ʋnto the defiled and unbelieving nothing is pure;
Oh what confusion should be upon thee, to consider that all the day long, thy works, thy imployments have been so much constant sinning against God! Not onely thy prophanenesse, thy oaths, thy curses,
O what confusion should be upon thee, to Consider that all the day long, thy works, thy employments have been so much constant sinning against God! Not only thy profaneness, thy Oaths, thy curses,
So true is that of Anselm, Omnis vita infidelium peccatum est, & nihil bonum sine summo bono, yea their religious actions in which they are apt to put all their confidence,
So true is that of Anselm, Omnis vita Infidels peccatum est, & nihil bonum sine Summo Bono, yea their religious actions in which they Are apt to put all their confidence,
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and rest on them as the sure ground of their salvation, they are all so many sinnes as flowing from them, Prov. 21.27. The Sacrifice of the wicked is an abomination to the Lord.
and rest on them as the sure ground of their salvation, they Are all so many Sins as flowing from them, Curae 21.27. The Sacrifice of the wicked is an abomination to the Lord.
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See here how God accounts of the religious duties of unregenerate men, they are an abomination; This word is used to shew the highest disdain and displeasure God can have,
See Here how God accounts of the religious duties of unregenerate men, they Are an abomination; This word is used to show the highest disdain and displeasure God can have,
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and therefore commonly in the Scripture Idols are called Abominations. Thus even the choisest and most excellent religious duties of any unbeliever, are an abomination to God,
and Therefore commonly in the Scripture Idols Are called Abominations. Thus even the Choicest and most excellent religious duties of any unbeliever, Are an abomination to God,
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and can that which is an abomination justifie? Can that which God hateth, as Isa. 1. with the like hatred he doth all the grossest sinnes that are? Can these reconcile God? Oh be at last convinced!
and can that which is an abomination justify? Can that which God hates, as Isaiah 1. with the like hatred he does all the Grossest Sins that Are? Can these reconcile God? O be At last convinced!
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This truth was lively represented under the Old Testament, by the legal uncleannesse: if a person so guilty medled with any holy things, they did not take away his uncleannesse, but he defiled them;
This truth was lively represented under the Old Testament, by the Legal uncleanness: if a person so guilty meddled with any holy things, they did not take away his uncleanness, but he defiled them;
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And to this purpose the Prophet Haggie doth notably speak, Chap. 2.12, 13, 14. If a man that was unclean did touch holy things, those holy things were made unclean by him.
And to this purpose the Prophet Haggy does notably speak, Chap. 2.12, 13, 14. If a man that was unclean did touch holy things, those holy things were made unclean by him.
when thou shalt consider, that all the day long thou art damning thy self, and whatsoever thou doest, eat or drink, work or pray, all is unclean to thee;
when thou shalt Consider, that all the day long thou art damning thy self, and whatsoever thou dost, eat or drink, work or pray, all is unclean to thee;
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This is not to be understood, as if we put no difference between the actions unbelievers do, that it is all one whether an unregenerate man did pray or commit adultery,
This is not to be understood, as if we put no difference between the actions unbelievers do, that it is all one whither an unregenerate man did pray or commit adultery,
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some of them are in their nature vicious and sinful, as to lie, steal, &c. Others are for the matter and substance of them good, onely in respect of circumstances,
Some of them Are in their nature vicious and sinful, as to lie, steal, etc. Others Are for the matter and substance of them good, only in respect of Circumstances,
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Till the Tree is made good, the fruit is not good, till a man be regenerated and renewed in the image of God he doth nothing supernaturally, so operari sequitur esse.
Till the Tree is made good, the fruit is not good, till a man be regenerated and renewed in the image of God he does nothing supernaturally, so operari sequitur esse.
2. They are not ingraffed in Christ from whom onely we have power to do what is holy, John 15.1. unlesse we are branches in him we cannot do any thing.
2. They Are not Ingrafted in christ from whom only we have power to do what is holy, John 15.1. unless we Are branches in him we cannot do any thing.
Yea I shall adde a third Proposition or demonstration of mans utter impotency in respect of Justification, That he is so farre from having a righteousnesse out of his own bowels to cloath himself with,
Yea I shall add a third Proposition or demonstration of men utter impotency in respect of Justification, That he is so Far from having a righteousness out of his own bowels to cloth himself with,
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It cannot be denied but that there are ordinarily preparatory works upon the soul in order to Justification, such as conviction of sinne, sense and feeling of the burden of it, general desires to have some ease;
It cannot be denied but that there Are ordinarily preparatory works upon the soul in order to Justification, such as conviction of sin, sense and feeling of the burden of it, general Desires to have Some ease;
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Its true, they suppose an Heathen improving his naturals well, for which God will reveal supernaturals and wonderfully make known Christ and Salvation to him,
Its true, they suppose an Heathen improving his naturals well, for which God will reveal supernaturals and wonderfully make known christ and Salvation to him,
and whereas the sinner might justly have looked for damnation, he obtaineth Salvation: So that every justified person hath greater cause to melt under the favour of God,
and whereas the sinner might justly have looked for damnation, he obtaineth Salvation: So that every justified person hath greater cause to melt under the favour of God,
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but admitted also to those eternal joyes in heaven? Who can but be amazed at this? Hence the Scripture alwayes attributeth our Justification to the free grace of God, diligently excluding any works we can do;
but admitted also to those Eternal Joys in heaven? Who can but be amazed At this? Hence the Scripture always attributeth our Justification to the free grace of God, diligently excluding any works we can do;
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What, do nothing, and that all the day long, but treasure up wrath against the day of wrath? Who can bear this Doctrine? Yea there are those that revile this Doctrine,
What, do nothing, and that all the day long, but treasure up wrath against the day of wrath? Who can bear this Doctrine? Yea there Are those that revile this Doctrine,
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There are therefore those that have stood up, and pleaded the Heathens case, and said, That they may be justified and saved only by the knowledge of God as a Creator,
There Are Therefore those that have stood up, and pleaded the heathens case, and said, That they may be justified and saved only by the knowledge of God as a Creator,
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Hence they have asserted a Judaical and Ethnical piety, as well as a Christian, and grant a Justification and a Salvation even without a visible Church.
Hence they have asserted a Judaical and Ethnical piety, as well as a Christian, and grant a Justification and a Salvation even without a visible Church.
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Not to speak of the Hereticks Rhetoriani of old, to which many of late have joined themselves, who dogmatized, That every one might be saved in any one way of Religion,
Not to speak of the Heretics Rhetoriani of old, to which many of late have joined themselves, who dogmatized, That every one might be saved in any one Way of Religion,
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and asserted, That man is called NONLATINALPHABET because he followeth Christ, (who (say they) is called NONLATINALPHABET because he enlightens every man with reason that cometh into the world.
and asserted, That man is called Because he follows christ, (who (say they) is called Because he enlightens every man with reason that comes into the world.
In Antiquity, the two that are most famously instanced in for this opinion, are Clemens Alexandrinus and Chrysostome; The former affirming, That Philosophy did by it self justifie the Heathens,
In Antiquity, the two that Are most famously instanced in for this opinion, Are Clemens Alexandrian and Chrysostom; The former affirming, That Philosophy did by it self justify the heathens,
and that what the Law was to the Jews, the Gospel to Christians, the same Philosophy was to the Gentiles. And as for Chrysostom he saith, To know God, was once enough to salvation,
and that what the Law was to the jews, the Gospel to Christians, the same Philosophy was to the Gentiles. And as for Chrysostom he Says, To know God, was once enough to salvation,
Concerning the opinion of these Ancients, we may reade Causabon Ex. 1a in Baron. who is positive, That they did hold salvation to the Gentiles without the knowledg of Christ.
Concerning the opinion of these Ancients, we may read Causabon Ex. 1a in Baron. who is positive, That they did hold salvation to the Gentiles without the knowledge of christ.
So also doth Sixtus Senensis (lib. 6. Annot. 51.) a learned Papist concerning Chrysostom. Howsoever this be, its certain that we are naturally very prone to think of the mercy of God so illimited as to reach to the Gentiles also.
So also does Sixtus Senensis (lib. 6. Annot 51.) a learned Papist Concerning Chrysostom. Howsoever this be, its certain that we Are naturally very prove to think of the mercy of God so illimited as to reach to the Gentiles also.
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Augustine speaks the heart of every man in this point, Ep. 99. Virtutes Gentilium, quadam indole animi ita delectant, ut eos in quibus haec fuerunt vellemus praecipuè ab inferni cruciatibus liberari, nisi aliter se haberet sensus humanus aliter justitia Creatoris, The virtues of the Gentiles do so naturally delight us, that with all our hearts we would they might be preserved from hell torments, did not an humane sense judge one thing,
Augustine speaks the heart of every man in this point, Epistle 99. Virtues Gentilium, Quadam indole animi ita delectant, ut eos in quibus haec fuerunt vellemus praecipuè ab inferni cruciatibus liberari, nisi aliter se haberet sensus Humanus aliter justitia Creatoris, The Virtues of the Gentiles do so naturally delight us, that with all our hearts we would they might be preserved from hell torments, did not an humane sense judge one thing,
Hence Erasmus Praef. ad Tull. Offic. placeth Tully in heaven, a place so full of glory, that neither Papists or Protestants have dared to set Erasmus himself there.
Hence Erasmus Preface and Tull. Office places Tully in heaven, a place so full of glory, that neither Papists or Protestants have dared to Set Erasmus himself there.
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So also Barlaeus, against whom Vedellius wrote that Book, stiled De Deo Synagogae. Now although the Apostle say, What have we to do to judge those that are without? yet that doth not hinder,
So also Barlaeus, against whom Vedellius wrote that Book, styled De God Synagogae. Now although the Apostle say, What have we to do to judge those that Are without? yet that does not hinder,
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and partly from that spiritual impurity thereby cleaving to their persons and actions, as also, because they are without faith, without which there cannot be any acceptation.
and partly from that spiritual impurity thereby cleaving to their Persons and actions, as also, Because they Are without faith, without which there cannot be any acceptation.
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We grant indeed that many who were not of the visible Church, have been justified, as Job, Melchisedech, the Aegyptian midwives, and Rahab, with many others.
We grant indeed that many who were not of the visible Church, have been justified, as Job, Melchizedek, the Egyptian midwives, and Rahab, with many Others.
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Some have more explicite knowledge then others, and God requireth of some a greater measure of knowledge then others, according to the means of grace they do enjoy;
some have more explicit knowledge then Others, and God requires of Some a greater measure of knowledge then Others, according to the means of grace they do enjoy;
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And to the former Arguments, we may adde these Texts, Rom. 10.13, 14. where first its said, Whosoever shall call on the Name of the Lord, shall be saved.
And to the former Arguments, we may add these Texts, Rom. 10.13, 14. where First its said, Whosoever shall call on the Name of the Lord, shall be saved.
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Now lest it might be thought Heathens and Pagans, they can pray to God, they can call on him, he addeth, this is not acceptable praying, For how shall they call on him,
Now lest it might be Thought heathens and Pagans, they can pray to God, they can call on him, he adds, this is not acceptable praying, For how shall they call on him,
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if they do not believe? And how shall they believe in him, of whom they have not heard? &c. Where you see plainly a connexion between acceptable prayers and faith,
if they do not believe? And how shall they believe in him, of whom they have not herd? etc. Where you see plainly a connexion between acceptable Prayers and faith,
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that the Law, or the works of it, were either in part or in whole requisite to Justification, that Christ himself was not sufficient to Justification without this additament.
that the Law, or the works of it, were either in part or in Whole requisite to Justification, that christ himself was not sufficient to Justification without this additament.
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In the confuting of which dangerous errour, he is full of strong Arguments, and withall observed to be more severe and sharp in his words, then in any other Epistle.
In the confuting of which dangerous error, he is full of strong Arguments, and withal observed to be more severe and sharp in his words, then in any other Epistle.
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and that immediately upon his conversion, and therefore thinketh it to be attributed to that fervency and heat which usually accompanieth new converts.
and that immediately upon his conversion, and Therefore Thinketh it to be attributed to that fervency and heat which usually accompanieth new converts.
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Now, what is the righteousnesse of the Law? or to be Justified by the works of it? And what was the true and proper state of the Question between the Apostle and false teachers, will hereafter be more largely declared? In the mean time you may take notice, That among many other choice Arguments, this Text hath one against Justification by the Law.
Now, what is the righteousness of the Law? or to be Justified by the works of it? And what was the true and proper state of the Question between the Apostle and false Teachers, will hereafter be more largely declared? In the mean time you may take notice, That among many other choice Arguments, this Text hath one against Justification by the Law.
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1. The Subject, with the note of universality in a negative way, No man. So that Abraham, David, and the holiest that are, are included in this Subject;
1. The Subject, with the note of universality in a negative Way, No man. So that Abraham, David, and the Holiest that Are, Are included in this Subject;
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yea by David its said, None living is justified, which is so extensive, that some have thought it reached even to Angels themselves, that they are not justified absolutely by their own righteousnesse,
yea by David its said, None living is justified, which is so extensive, that Some have Thought it reached even to Angels themselves, that they Are not justified absolutely by their own righteousness,
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3. By what, or the cause of it, and that is by the Law. Law is taken sometimes largely for any Doctrine revealed by God, answering the Hebrew word Torah, in which sense our Saviour often quoteth it;
3. By what, or the cause of it, and that is by the Law. Law is taken sometime largely for any Doctrine revealed by God, answering the Hebrew word Torah, in which sense our Saviour often quoteth it;
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Lastly, There is the person before whom this Justification is to be supposed, and that in Gods sight, implying, that though before men they may be justified, by walking very unblameably, yet not before God.
Lastly, There is the person before whom this Justification is to be supposed, and that in God's sighed, implying, that though before men they may be justified, by walking very unblamably, yet not before God.
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The second part is the Argument to confirm the Proposition, and that is drawn à repugnantibus, or contrariis; if we are justified by faith, then not by the Law;
The second part is the Argument to confirm the Proposition, and that is drawn à repugnantibus, or contrariis; if we Are justified by faith, then not by the Law;
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And therefore the Apostle doth emphatically call such as seek for a Justification in this way NONLATINALPHABET, They have nothing else to stand upon, they build only on this foundation, they look wholly to what they do;
And Therefore the Apostle does emphatically call such as seek for a Justification in this Way, They have nothing Else to stand upon, they built only on this Foundation, they look wholly to what they do;
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sometimes its expressed absolutely and simply, as here in the Text [ By the Law ] sometimes by the Law of Moses, Acts 13.39. sometimes by the righteousnes of the Law, Gal. 3.21. sometimes the Law of righteousnes, Rom. 9.31. The Jew is there reproved for following the way of righteousnes, sometimes a mans own righteousnes, Rom. 10.3.
sometime its expressed absolutely and simply, as Here in the Text [ By the Law ] sometime by the Law of Moses, Acts 13.39. sometime by the righteousness of the Law, Gal. 3.21. sometime the Law of righteousness, Rom. 9.31. The Jew is there reproved for following the Way of righteousness, sometime a men own righteousness, Rom. 10.3.
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By this distinction Bellarmine, Pererius, and others think to salve all the Objections that are brought against their Justification by inherent righteousnesse.
By this distinction Bellarmine, Pererius, and Others think to salve all the Objections that Are brought against their Justification by inherent righteousness.
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and wholly make it impossible for righteousnesse to come by it, then they immediately runne to this refuge of Justitia legis, and ex lege. But this is a roof without any foundation;
and wholly make it impossible for righteousness to come by it, then they immediately run to this refuge of Justitia Legis, and ex lege. But this is a roof without any Foundation;
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for every one may observe that the Apostle useth these expressions indifferently, NONLATINALPHABET, and NONLATINALPHABET, even as on the contrary NONLATINALPHABET,
for every one may observe that the Apostle uses these expressions indifferently,, and, even as on the contrary,
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yet this righteousnesse in the perfection of it cannot be attained unto in this life, and therefore is not to be looked upon within the circle of Justification.
yet this righteousness in the perfection of it cannot be attained unto in this life, and Therefore is not to be looked upon within the circle of Justification.
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But because great thoughts of heart, and that of the most learned, are in this point, Let us particularly consider, how and in what sense Justification is denied to the works of the Law. And
But Because great thoughts of heart, and that of the most learned, Are in this point, Let us particularly Consider, how and in what sense Justification is denied to the works of the Law. And
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But the Apostle instanceth in Abraham and David for the patern of our Justification, and makes their Salvation to be by Christ, as well as those that have lived since his coming,
But the Apostle Instanceth in Abraham and David for the pattern of our Justification, and makes their Salvation to be by christ, as well as those that have lived since his coming,
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hence all their Sacrifices did lead to Christ, and their general expectation was of a Messias, though generally they had earthly and carnal thoughts about him, And Christ was even the end of the Law to him that beleeved.
hence all their Sacrifices did led to christ, and their general expectation was of a Messias, though generally they had earthly and carnal thoughts about him, And christ was even the end of the Law to him that believed.
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And this hath had many Abettors, as if the Apostle all along in this dispute had argued onely against those that pleaded for a necessity to retain all the Ceremonial Worship, That unlesse they were circumcised,
And this hath had many Abettors, as if the Apostle all along in this dispute had argued only against those that pleaded for a necessity to retain all the Ceremonial Worship, That unless they were circumcised,
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as if no spirituall building could be reared, unlesse these were first laid, but yet beggarly, because they had no worth or dignity in them in respect of Justification. And it must also be granted, that as appeareth by Acts 15. the controversie began at first about this point meerly, viz. the necessity of retaining Circumcision, with other legall Rites;
as if no spiritual building could be reared, unless these were First laid, but yet beggarly, Because they had no worth or dignity in them in respect of Justification. And it must also be granted, that as appears by Acts 15. the controversy began At First about this point merely, viz. the necessity of retaining Circumcision, with other Legal Rites;
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Again, The righteousnesse of the Law, which is constantly opposed to the righteousnesse of faith, is that which consists in Do this, Rom. 10.5. Do this and live. Now this also doth immediately belong to the Moral Law.
Again, The righteousness of the Law, which is constantly opposed to the righteousness of faith, is that which consists in Do this, Rom. 10.5. Do this and live. Now this also does immediately belong to the Moral Law.
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but that is chiefly and properly the Moral Law. This Argument the Apostle expressely useth, Rom. 3.20. None is Justified by the works of the Law, and this is made the reason, Because by the Law is the knowledge of sinne.
but that is chiefly and properly the Moral Law. This Argument the Apostle expressly uses, Rom. 3.20. None is Justified by the works of the Law, and this is made the reason, Because by the Law is the knowledge of sin.
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Now its plain, that its true onely of the Moral Law, for the works of the Ceremonial Law, to be Circumcised, to offer Sacrifices, &c. are not now to be done by us,
Now its plain, that its true only of the Moral Law, for the works of the Ceremonial Law, to be Circumcised, to offer Sacrifices, etc. Are not now to be done by us,
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And therefore, though the same God, who said, Thou shalt not kill, said also, Thou shalt circumcise, Thou shalt Sacrifice, yet the commands of the former sort which are Moral, stand;
And Therefore, though the same God, who said, Thou shalt not kill, said also, Thou shalt circumcise, Thou shalt Sacrifice, yet the commands of the former sort which Are Moral, stand;
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Thus you see not onely a pretended righteousnesse, by observing the Ceremonial Law, but also by obedience to the Moral Law is shut out from Justification.
Thus you see not only a pretended righteousness, by observing the Ceremonial Law, but also by Obedience to the Moral Law is shut out from Justification.
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As if the zeal of the Apostle were carried out only against such as should hold, that for the goodnesse of those works they did without the power and help of grace, they were justified:
As if the zeal of the Apostle were carried out only against such as should hold, that for the Goodness of those works they did without the power and help of grace, they were justified:
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And thus the Papists generally, The works (say they) excluded and disputed against are such as men without the grace of Christ, being acted by their own strength solely do perform.
And thus the Papists generally, The works (say they) excluded and disputed against Are such as men without the grace of christ, being acted by their own strength solely do perform.
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but also, this is more particularly to be spoken to in that distinct Head, That we are not justified by works of grace under any notion or respect whatsoever;
but also, this is more particularly to be spoken to in that distinct Head, That we Are not justified by works of grace under any notion or respect whatsoever;
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And first, Those works the Gentiles and Heathens did before their knowledge and faith in Christ, could not properly be said to be the works of the Law,
And First, Those works the Gentiles and heathens did before their knowledge and faith in christ, could not properly be said to be the works of the Law,
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Now the Apostle proveth, That the Galatians and Romans, they were not justified by the works of the Law, who yet were formerly sinners of the Gentiles, as the Apostle expresseth it.
Now the Apostle Proves, That the Galatians and Romans, they were not justified by the works of the Law, who yet were formerly Sinners of the Gentiles, as the Apostle Expresses it.
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or heard not of, could justifie him? Therefore Romans 2.12. the Apostle distinguisheth of two sorts of men, the Jew and the Gentile; The Jew he cals one in the Law, the Gentile one without the Law.
or herd not of, could justify him? Therefore Romans 2.12. the Apostle Distinguisheth of two sorts of men, the Jew and the Gentile; The Jew he calls one in the Law, the Gentile one without the Law.
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If then the Gentile be one without the Law, and so without the righteousnesse of it, it cannot be imagined, that the Apostle should so industriously prove, That they were not justified by the Law, or the works of it.
If then the Gentile be one without the Law, and so without the righteousness of it, it cannot be imagined, that the Apostle should so industriously prove, That they were not justified by the Law, or the works of it.
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but the Question is, Whether the Apostle meaneth no more? Whether these are all the works that he excludeth from Justification? And we blame this Interpretation,
but the Question is, Whither the Apostle means no more? Whither these Are all the works that he excludeth from Justification? And we blame this Interpretation,
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for what is the just mans living by faith to a natural man acting in his meer naturals? Whereas if we say, The Apostle excludeth all works, either of unregenerate or regenerate,
for what is the just men living by faith to a natural man acting in his mere naturals? Whereas if we say, The Apostle excludeth all works, either of unregenerate or regenerate,
Hence this Text is again urged for continuance in Justification, as well as the entrance thereunto, Romans 1.17. where in the Gospel the righteousnesse of God is said to be revealed from faith to faith.
Hence this Text is again urged for Continuance in Justification, as well as the Entrance thereunto, Romans 1.17. where in the Gospel the righteousness of God is said to be revealed from faith to faith.
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Seeing therefore the Galatians did not raze the foundation, or wholly reject Christ, who can think that their opinion was, they could be justified by works done without him? For why did they believe in Christ still? Why did they retain and hold the Gospel for all this corrupt addition,
Seeing Therefore the Galatians did not raze the Foundation, or wholly reject christ, who can think that their opinion was, they could be justified by works done without him? For why did they believe in christ still? Why did they retain and hold the Gospel for all this corrupt addition,
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for how would this follow, if works of grace were excluded? for works of grace did suppose Christs death, do necessarily include grace and advantage by Christ;
for how would this follow, if works of grace were excluded? for works of grace did suppose Christ death, do necessarily include grace and advantage by christ;
The Galatians indeed did not think or intend to fall from Christ, yet in the nature of the thing, without repentance or recovery, they did fall from him, and deny him;
The Galatians indeed did not think or intend to fallen from christ, yet in the nature of the thing, without Repentance or recovery, they did fallen from him, and deny him;
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So that by this we see, its a very high sinne, (wherein the zeal of an holy Apostle, otherwise very meek and compassionate) burneth as hot as fire, to put confidence in the works we do,
So that by this we see, its a very high sin, (wherein the zeal of an holy Apostle, otherwise very meek and compassionate) burns as hight as fire, to put confidence in the works we do,
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Christ (say some) was justified in this manner by the works he did, and then the Angels they were justified by their faithfull continuance in obedience to God.
christ (say Some) was justified in this manner by the works he did, and then the Angels they were justified by their faithful Continuance in Obedience to God.
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Now then, if there be not one man to be found since Adams fall, that can plead righteousnesse by a [ Do this ] then he must seek for Justification some other way.
Now then, if there be not one man to be found since Adams fallen, that can plead righteousness by a [ Do this ] then he must seek for Justification Some other Way.
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This is so evident, that howsoever Papists generally go another way, yet Cajetan Comment. in 3. ad Rom. maketh this difference between the righteousnesse of God,
This is so evident, that howsoever Papists generally go Another Way, yet Cajetan Comment. in 3. and Rom. makes this difference between the righteousness of God,
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yet how shall we do for a righteousness for our by-past waies, before this infusion was? Cajetan therefore in this respect saith right, That the righteousnesse of God, which is the same with the righteousnesse of faith and the Gospel, is that w••reby we are looked upon as just before God, in respect of our former conversation.
yet how shall we do for a righteousness for our bypast ways, before this infusion was? Cajetan Therefore in this respect Says right, That the righteousness of God, which is the same with the righteousness of faith and the Gospel, is that w••reby we Are looked upon as just before God, in respect of our former Conversation.
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To have once sinned, and but once, though a man could be immediatly restored unto integrity again, is to make the righteousnes of the Law impossible to us;
To have once sinned, and but once, though a man could be immediately restored unto integrity again, is to make the righteousness of the Law impossible to us;
and as inconsistent as the Arctique and Antarctique Pole, for the righteousnesse of faith supposeth me altogether miserable, wretched in sinne, and naked in my self;
and as inconsistent as the Arctic and Antarctic Pole, for the righteousness of faith Supposeth me altogether miserable, wretched in sin, and naked in my self;
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he that runneth to this as a refuge, when Gods anger pursueth him, doth as the man the Prophet speaks of that leaned on the wall, and the Serpent bit him.
he that Runneth to this as a refuge, when God's anger pursueth him, does as the man the Prophet speaks of that leaned on the wall, and the Serpent bit him.
Alas, when Conscience and Justice shall arraign thee, wilt thou plead the Law? That wil heap up thy wrath more, that will add more stings to thy guilt. Its observable that Deut. 27.26.
Alas, when Conscience and justice shall arraign thee, wilt thou plead the Law? That will heap up thy wrath more, that will add more stings to thy guilt. Its observable that Deuteronomy 27.26.
when this was pronounced, Cursed is he that continueth not in all the words of the Law to do them, the people were to say, Amen: what was this but to ratifie the curse against themselves, onely hereby they were taught to go out of themselves,
when this was pronounced, Cursed is he that Continueth not in all the words of the Law to do them, the people were to say, Amen: what was this but to ratify the curse against themselves, only hereby they were taught to go out of themselves,
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and to renounce all that righteousnesse they gloried in, and to seek to him in whom all the promises are Amen, because in the Law all the curses are Amen.
and to renounce all that righteousness they gloried in, and to seek to him in whom all the promises Are Amen, Because in the Law all the curses Are Amen.
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Fourthly, Righteousnesse cannot come by the Law, because we are justified by an imputed righteousnesse, whereas the Law requireth a personal inherent righteousnesse.
Fourthly, Righteousness cannot come by the Law, Because we Are justified by an imputed righteousness, whereas the Law requires a personal inherent righteousness.
This seemeth to be very cogent, for whereas with Popish Writers, the righteousnesse of the Law and of the Gospel differ onely secundum magis and minus, as an Acorn and an Oak, a childe and a man, the one imperfect, the other more perfect;
This seems to be very cogent, for whereas with Popish Writers, the righteousness of the Law and of the Gospel differ only secundum magis and minus, as an Acorn and an Oak, a child and a man, the one imperfect, the other more perfect;
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and so be the farther off from a Gospel-righteousnesse Now that our righteousness is an imputed righteousness, appeareth by the frequent affirmation of it by Paul, and that in one Chapter, Rom 4. and hence also the same Apostle would be found in Christ, not having his own righteousnesse which is of the Law, Phil. 3. Yea 2 Cor. 5.21. we are sa•d to be made the righteousnesse of God in him.
and so be the farther off from a Gospel righteousness Now that our righteousness is an imputed righteousness, appears by the frequent affirmation of it by Paul, and that in one Chapter, Rom 4. and hence also the same Apostle would be found in christ, not having his own righteousness which is of the Law, Philip 3. Yea 2 Cor. 5.21. we Are sa•d to be made the righteousness of God in him.
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If then Christ be our righteousness, if his obedience be reckoned as ours, then this is as far distant from a legal righteousness as heaven from earth:
If then christ be our righteousness, if his Obedience be reckoned as ours, then this is as Far distant from a Legal righteousness as heaven from earth:
and faith in him, as well as the works of the Law, yet would not this have satisfied Paul, because if Christ be not wholly received for Justification, he is not received at all:
and faith in him, as well as the works of the Law, yet would not this have satisfied Paul, Because if christ be not wholly received for Justification, he is not received At all:
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And indeed it must needs be a great debasing of Christ, to make his death and sufferings a co-partner only with our works, that Christ with us should make up a compleat Saviour.
And indeed it must needs be a great debasing of christ, to make his death and sufferings a copartner only with our works, that christ with us should make up a complete Saviour.
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This is so gross an absurdity, that learned Protestants, affirming the Pope to be Antichrist, when assaulted with this Objection, That they believe Christ to be come in the flesh;
This is so gross an absurdity, that learned Protestants, affirming the Pope to be Antichrist, when assaulted with this Objection, That they believe christ to be come in the Flesh;
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Its answered, Because they deny Christ in his Offices, especially in this matter of Justification by him, joyning works with him, that therefore they may be properly said to deny him.
Its answered, Because they deny christ in his Offices, especially in this matter of Justification by him, joining works with him, that Therefore they may be properly said to deny him.
if this were so, then the contrary to what the Apostle affirmeth, it would prove true, viz. That the Law did invalidate and disanull the Covenant of Grace.
if this were so, then the contrary to what the Apostle Affirmeth, it would prove true, viz. That the Law did invalidate and disannul the Covenant of Grace.
Sixthly, If righteousnesse could come by the Law, then it would by one of these three wayes, either because we are able perfectly to fulfill the Law by a personal righteousnesse,
Sixthly, If righteousness could come by the Law, then it would by one of these three ways, either Because we Are able perfectly to fulfil the Law by a personal righteousness,
The Law requireth a total perfection, a gradual perfection, and this continually, a perfection subjective, objective and adjunctivè, that Do this and live, is a thunderbolt to strike down every man;
The Law requires a total perfection, a gradual perfection, and this continually, a perfection subjective, objective and adjunctivè, that Do this and live, is a thunderbolt to strike down every man;
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and whatsoever is minus quam esse debet, ex vitio est, as Augustine. They must therefore have low thoughts of the Laws perfection, who have such high thoughts of their own graces.
and whatsoever is minus quam esse debet, ex vitio est, as Augustine. They must Therefore have low thoughts of the Laws perfection, who have such high thoughts of their own graces.
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This is an evasion which some later Writers much applaud themselves in, they acknowledge, That we are not able to fulfill the Law, they confesse we break it in many things;
This is an evasion which Some later Writers much applaud themselves in, they acknowledge, That we Are not able to fulfil the Law, they confess we break it in many things;
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Now if God should account of these as satisfying the Law, and answering the perfection of it when they do not, it would suppose errour or mistakes in God,
Now if God should account of these as satisfying the Law, and answering the perfection of it when they do not, it would suppose error or mistakes in God,
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yea Rom. 7. he giveth this commendation of the Law, That its holy and spiritual, laying the whole blame upon himself, He was carnal and sold under sinne;
yea Rom. 7. he gives this commendation of the Law, That its holy and spiritual, laying the Whole blame upon himself, He was carnal and sold under sin;
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The Law therefore finding us such, is so farre from communicating a righteousnesse to us, that it aggravateth our sinne, making it out of measure sinfull,
The Law Therefore finding us such, is so Far from communicating a righteousness to us, that it Aggravateth our sin, making it out of measure sinful,
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So that the works of the Law may be considered two wayes, either in respect of the Command or Direction of the Law to which we are enabled by the Spirit of God sanctifying us;
So that the works of the Law may be considered two ways, either in respect of the Command or Direction of the Law to which we Are enabled by the Spirit of God sanctifying us;
our righteousnesse, not our righteousnesse to justifie us, but a qualitative righteousnesse to denominate us so inherently, according to that, He that doth righteousnesse is righteous, 1 Joh. 3.7. Let not then this Doctrine discourage from that righteousnesse of life the Law requireth;
our righteousness, not our righteousness to justify us, but a qualitative righteousness to denominate us so inherently, according to that, He that does righteousness is righteous, 1 John 3.7. Let not then this Doctrine discourage from that righteousness of life the Law requires;
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The Prophets did most zealously rebuke it, and we see in the beginning of the Christian Church, what entertainment it had both doctrinally and practically.
The prophets did most zealously rebuke it, and we see in the beginning of the Christian Church, what entertainment it had both doctrinally and practically.
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Are there not hundreds to one Christian that fiducially rest upon their Christian performances, that look not to Christs-righteousnesse in their duties? Now to such we may say, You who seek to be justified by the duties of the Gospel, you fall from grace,
are there not hundreds to one Christian that fiducially rest upon their Christian performances, that look not to Christs-righteousnesse in their duties? Now to such we may say, You who seek to be justified by the duties of the Gospel, you fallen from grace,
How much more not to put confidence in thy works but in Christ, for this spiritual confidence in works for Justification, is greater Idolatry then trusting in wealth,
How much more not to put confidence in thy works but in christ, for this spiritual confidence in works for Justification, is greater Idolatry then trusting in wealth,
and truly, why should there be such voluminous disputations for that righteousnesse to justifie, when the greatest patrons thereof at the close finde a misgiving of their hearts? as Bellarmines known Tutissimum est, and Suarez (Disput. de orat.) adviseth him that prayeth, not to think of,
and truly, why should there be such voluminous disputations for that righteousness to justify, when the greatest Patrons thereof At the close find a misgiving of their hearts? as Bellarmines known Tutissimum est, and Suarez (Dispute the Orat.) adviseth him that Prayeth, not to think of,
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AT the close of the precedent Chapter, the Apostle seemed to depresse the Office of Christs Ministry in the Church too much, making Apostles and Officers to be servants to the Church,
AT the close of the precedent Chapter, the Apostle seemed to depress the Office of Christ Ministry in the Church too much, making Apostles and Officers to be Servants to the Church,
Lest therefore this should puff up private beleevers, and make them undervalue or contemn their Officers, he giveth necessary counsel, ver. 1. in this matter:
Lest Therefore this should puff up private believers, and make them undervalue or contemn their Officers, he gives necessary counsel, ver. 1. in this matter:
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Mans judgment is called in the Greek, his day, as among the Latins diem dicere: Though Hierom thought this a phrase peculiar to the Cilicians, yet the learned shew that it is an Hebraism.
men judgement is called in the Greek, his day, as among the Latins diem dicere: Though Hieronymus Thought this a phrase peculiar to the Cilicians, yet the learned show that it is an Hebraism.
for Rom. 7. he makes sad complaints of corruptions working in him, but he speaks it quoad hoc, in respect of his Ministry he had not been an unfaithfull Steward of Divine Mysteries, he was not guilty of any crimes that his adversaries could charge him with;
for Rom. 7. he makes sad complaints of corruptions working in him, but he speaks it quoad hoc, in respect of his Ministry he had not been an unfaithful Steward of Divine Mysteres, he was not guilty of any crimes that his Adversaries could charge him with;
and although he expresseth it negatively (he knew nothing by himself) yet that supposeth a positive and sincere course of his life, both in respect of his Ministry and otherwayes.
and although he Expresses it negatively (he knew nothing by himself) yet that Supposeth a positive and sincere course of his life, both in respect of his Ministry and otherways.
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and in another place speaks superciliously (Proleg. in Epist. ad Rom.) as if none before him had hit right upon the Explication of the word in Pauls Epistle to the Romans. But in its time, I shall make good, That Justification is more then a bare remission of sin.
and in Another place speaks superciliously (Proleg. in Epistle ad Rom.) as if none before him had hit right upon the Explication of the word in Paul's Epistle to the Romans. But in its time, I shall make good, That Justification is more then a bore remission of since.
because the Lord judgeth him, he who knoweth more sinfulnesse and corruption by man then the most Eagle-eyed Christian can discern, God is greater then our hearts,
Because the Lord Judgeth him, he who Knoweth more sinfulness and corruption by man then the most Eagle-eyed Christian can discern, God is greater then our hearts,
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for they grant, That Paul knew assuredly by revelation that he was a justified person, onely it strongly evinceth, That Paul, and so no man regenerate is justified by any good works he doth in this life;
for they grant, That Paul knew assuredly by Revelation that he was a justified person, only it strongly evinceth, That Paul, and so no man regenerate is justified by any good works he does in this life;
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First, That the Question is not, Whether we are justified by works, though flowing from grace as meritorious or efficient of Justification? This the Opinionists we have to deal with, do reject with indignation.
First, That the Question is not, Whither we Are justified by works, though flowing from grace as meritorious or efficient of Justification? This the Opinionists we have to deal with, do reject with Indignation.
Secondly, Although to maintain faith and obedience to be the conditions, and a causa sine quâ non of our Justification, be the professed and avowed doctrine of the Socinians, yet some of late have asserted the same doctrine, that yet abhorre Socinianism; for the Socinians deny Christs Satisfaction,
Secondly, Although to maintain faith and Obedience to be the conditions, and a causa sine quâ non of our Justification, be the professed and avowed Doctrine of the socinians, yet Some of late have asserted the same Doctrine, that yet abhor Socinianism; for the socinians deny Christ Satisfaction,
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and his Righteousnesse in fulfilling of the Law for us, and so make good works a condition of our Justification, not through and for Christ a Mediator,
and his Righteousness in fulfilling of the Law for us, and so make good works a condition of our Justification, not through and for christ a Mediator,
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onely the Question is, Ʋpon what account these are required in justified persons? Whether in some causality or concurrence as faith is, onely not with such a degree of excellency? Whether good works be required as well as faith,
only the Question is, Ʋpon what account these Are required in justified Persons? Whither in Some causality or concurrence as faith is, only not with such a degree of excellency? Whither good works be required as well as faith,
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But of this more when we shall shew the inconsistency of Authours with their own selves, in answering their great Objection taken from the Apostle James.
But of this more when we shall show the inconsistency of Authors with their own selves, in answering their great Objection taken from the Apostle James.
First, I shall instance in the great patern and example of our Justification, Abraham, from whom the Apostle concludeth a Justification of all believers in the like manner he was.
First, I shall instance in the great pattern and Exampl of our Justification, Abraham, from whom the Apostle Concludeth a Justification of all believers in the like manner he was.
Now that Abraham was not justified by works, or his working, though a godly man, the Apostle, makes it his whole businesse to prove, Rom. 4.3, 4, 5. This place is judged by the Orthodox to be very pregnant for Justification without works,
Now that Abraham was not justified by works, or his working, though a godly man, the Apostle, makes it his Whole business to prove, Rom. 4.3, 4, 5. This place is judged by the Orthodox to be very pregnant for Justification without works,
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for Abraham, though a godly man, and the Father of the faithfull, yet even then when he was godly, was not justified by any works he did, but by faith.
for Abraham, though a godly man, and the Father of the faithful, yet even then when he was godly, was not justified by any works he did, but by faith.
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The Apostles scope is expresly to determine how a man is justified, and no learned Lawyer was ever more carefull to put in many words in the Deeds that he makes, to exclude all cavils and shifts for the future,
The Apostles scope is expressly to determine how a man is justified, and no learned Lawyer was ever more careful to put in many words in the deeds that he makes, to exclude all cavils and shifts for the future,
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then was this divine Apostle diligent to shut out all erroneous glosses, insomuch that we may despair of satisfying that man, who is not convinced from this example:
then was this divine Apostle diligent to shut out all erroneous Glosses, insomuch that we may despair of satisfying that man, who is not convinced from this Exampl:
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For Bellarmine who useth not to be very ingenuous, doth acknowledge that this is gravis difficultas, for Abrahams works are excluded while he was godly,
For Bellarmine who uses not to be very ingenuous, does acknowledge that this is gravis Difficulty, for Abrahams works Are excluded while he was godly,
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1. Because the Apostle speaketh generally of works in this description of Justification, though in other places he sometimes saith, the works of the Law,
1. Because the Apostle speaks generally of works in this description of Justification, though in other places he sometime Says, the works of the Law,
when he treateth on purpose, how we are justified and excludeth them; and this is the more cogent, if we consider the opposition between faith and works.
when he Treateth on purpose, how we Are justified and excludeth them; and this is the more cogent, if we Consider the opposition between faith and works.
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nay by this means there could be no contradistinction at all, because faith it self, if considered in Justification as a condition only its respected as a work;
nay by this means there could be no contradistinction At all, Because faith it self, if considered in Justification as a condition only its respected as a work;
How then could the Apostle make such an immediate contrariety between these two? By their interpretation, the believer should be opposed only to some kinde of works and faith, not to all,
How then could the Apostle make such an immediate contrariety between these two? By their Interpretation, the believer should be opposed only to Some kind of works and faith, not to all,
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Again, That works of all sort are excluded, is plain, if you consider the object of Justification, who it is that is here said to be justified, and that is the ungodly.
Again, That works of all sort Are excluded, is plain, if you Consider the Object of Justification, who it is that is Here said to be justified, and that is the ungodly.
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Lastly, That all works are excluded, is evident by the Apostles allegation out of David, who makes mans blessednesse to be in this, That God imputeth righteousnesse without works:
Lastly, That all works Are excluded, is evident by the Apostles allegation out of David, who makes men blessedness to be in this, That God imputeth righteousness without works:
Who can perswade himself that David excluded only works of the Law, when in his time, that Question which so perplexed the Christian Church in its infancy, was not started? So that the Apostle making this righteousnesse to be imputed,
Who can persuade himself that David excluded only works of the Law, when in his time, that Question which so perplexed the Christian Church in its infancy, was not started? So that the Apostle making this righteousness to be imputed,
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and indeed it is at last confessed, That its faith onely which makes the contract between God and the soul, That good works are not required to this initial consenting unto Christ,
and indeed it is At last confessed, That its faith only which makes the contract between God and the soul, That good works Are not required to this initial consenting unto christ,
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The second Argument may be from the peculiar and expresse difference that the Scripture giveth between faith and other graces, in respect of Justification:
The second Argument may be from the peculiar and express difference that the Scripture gives between faith and other graces, in respect of Justification:
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Now its not lightly to be passed over, That the Scripture still useth a peculiar expression of Faith, which is incommunicable to other graces. Thus Rom. 3.25. Remission of sinnes is through faith in his bloud, Rom. 4.5. Faith is counted for Righteousnesse, Rom. 5.1. Gal. 2.16. and in many other places, still the expression is, Justified by faith; Christ dwels in the heart by faith, Ephes. 3. Believing is receiving of Christ, Joh. 1. Act. 10.43. Remission of sinnes is received by faith, Act. 26.18. Gal. 3.14. The promise of the Spirit is received by faith:
Now its not lightly to be passed over, That the Scripture still uses a peculiar expression of Faith, which is incommunicable to other graces. Thus Rom. 3.25. Remission of Sins is through faith in his blood, Rom. 4.5. Faith is counted for Righteousness, Rom. 5.1. Gal. 2.16. and in many other places, still the expression is, Justified by faith; christ dwells in the heart by faith, Ephesians 3. Believing is receiving of christ, John 1. Act. 10.43. Remission of Sins is received by faith, Act. 26.18. Gal. 3.14. The promise of the Spirit is received by faith:
This Doctrine, though so generally received and avowed by all Protestant Writers, yet of late is rejected among other reasons, Because there cannot be any passive instrument.
This Doctrine, though so generally received and avowed by all Protestant Writers, yet of late is rejected among other Reasons, Because there cannot be any passive Instrument.
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Now I much wonder that Bellarmine, Becanus, and other subtil Jesuites that turned every stone to overthrow faiths instrumentality in Justification, should so farre forget their Logick and Metaphysicks,
Now I much wonder that Bellarmine, Becanus, and other subtle Jesuits that turned every stone to overthrow faiths instrumentality in Justification, should so Far forget their Logic and Metaphysics,
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Truly I think, when a man of godly affections broacheth an errour, which he taketh to be a truth, he himself is a passive instrument to bring others into errours.
Truly I think, when a man of godly affections broacheth an error, which he Takes to be a truth, he himself is a passive Instrument to bring Others into errors.
If we regard natural causes and moral, we may easily mention many passive instruments: In natural things the throat is a passive instrument of drinking.
If we regard natural Causes and moral, we may Easily mention many passive Instruments: In natural things the throat is a passive Instrument of drinking.
for the power of working miracles is infinite, and could not be communicated to a creature no more then the Creation of a world, onely they by resting on Gods power, God wrought these wonderful things by them.
for the power of working Miracles is infinite, and could not be communicated to a creature no more then the Creation of a world, only they by resting on God's power, God wrought these wondered things by them.
But nothing doth so fully represent this, as the opinion of Aristotle and others following him, that intelligere is pati, and so videre, audire, are pati, to understand is to receive,
But nothing does so Fully represent this, as the opinion of Aristotle and Others following him, that intelligere is patience, and so To see, Audire, Are patience, to understand is to receive,
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Its well answered, That to believe or to lay hold on Christ (The Greek word applied often to faith is NONLATINALPHABET) Though they be Grammatical actions,
Its well answered, That to believe or to lay hold on christ (The Greek word applied often to faith is) Though they be Grammatical actions,
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This consideration made that learned man Mr Ball, say, How faith and works should be conjoyned as concauses in Justification, is impossible to conceive.
This consideration made that learned man Mr Ball, say, How faith and works should be conjoined as concauses in Justification, is impossible to conceive.
and how will this agree with that discourse they form out of the Apostle James, Chap. 2? But that which I pursue by this Argument is, That in the same manner we were at first justified, we are alwayes justified:
and how will this agree with that discourse they from out of the Apostle James, Chap. 2? But that which I pursue by this Argument is, That in the same manner we were At First justified, we Are always justified:
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That we are justified at first, as afterwards, will appear by these two Texts of Scripture, Rom. 1.17. where the righteousnesse of God is said to be revealed from faith to faith.
That we Are justified At First, as afterwards, will appear by these two Texts of Scripture, Rom. 1.17. where the righteousness of God is said to be revealed from faith to faith.
as these must hold, that make works the secondary condition of our Justification, but from faith to faith; by faith we began, and by faith we continue.
as these must hold, that make works the secondary condition of our Justification, but from faith to faith; by faith we began, and by faith we continue.
for works of the Law may be so called, either quoad efficientiam, as if the Law could enable us to what is good, or quoad normam, in respect of the regulative part of it,
for works of the Law may be so called, either quoad efficientiam, as if the Law could enable us to what is good, or quoad Norman, in respect of the regulative part of it,
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and thus all the works that regenerate men do, are works of the Law, if they do not murder, if they keep the Sabbath, if they take God for one God, and so put confidence in him.
and thus all the works that regenerate men do, Are works of the Law, if they do not murder, if they keep the Sabbath, if they take God for one God, and so put confidence in him.
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Consider therefore this seriously, take heed of beginning in faith, and ending in works; Do thou go on from faith to faith, not from believing to doing.
Consider Therefore this seriously, take heed of beginning in faith, and ending in works; Do thou go on from faith to faith, not from believing to doing.
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But the justified person in the Gospel-way, though he have a qualitative righteousnesse, whereby he is truly and inherently just, yet as to a righteousnesse of Justification, that is not his own, but anothers;
But the justified person in the Gospel way, though he have a qualitative righteousness, whereby he is truly and inherently just, yet as to a righteousness of Justification, that is not his own, but another's;
Therefore he must needs be righteous in himself; for though this righteousnesse be originally from Grace, yet it is subjectively a mans righteousnesse:
Therefore he must needs be righteous in himself; for though this righteousness be originally from Grace, yet it is subjectively a men righteousness:
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but a Condition in a Covenant strictly taken, hath a moral efficiency, and is a Causa cum quâ, not a Causa sine quâ non. If Adam had stood in his integrity,
but a Condition in a Covenant strictly taken, hath a moral efficiency, and is a Causa cum quâ, not a Causa sine quâ non. If Adam had stood in his integrity,
And for a Causa sine quâ non, though good works may be granted to be such in reference to Salvation, yet they cannot be so in respect of Justification, as in the next Argument will appear:
And for a Causa sine quâ non, though good works may be granted to be such in Referente to Salvation, yet they cannot be so in respect of Justification, as in the next Argument will appear:
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yet every thing that is inseparably concomitant to another thing is not a Causa sine quâ non. A man cannot be but in a place, in an ubi; yet to be in a place,
yet every thing that is inseparably concomitant to Another thing is not a Causa sine quâ non. A man cannot be but in a place, in an ubi; yet to be in a place,
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I shall onely mention the Texts here, because they are to be improved, when we speak of imputed righteousnesse: That we are righteous in Christ is clear by that full place, notwithstanding all the violent wrestings of it, 1 Cor. 5.21. Christ was made sinne for us who knew no sinne, that we might be made the righteousnesse of God in him.
I shall only mention the Texts Here, Because they Are to be improved, when we speak of imputed righteousness: That we Are righteous in christ is clear by that full place, notwithstanding all the violent wrestings of it, 1 Cor. 5.21. christ was made sin for us who knew no sin, that we might be made the righteousness of God in him.
But Rom. 4. its made very clear, where all along the Chapter, the Apostle cals it an imputed righteousnesse,, not that it is putative, or that it is not truly ours, only its not ours inherently, but accounted of by God,
But Rom. 4. its made very clear, where all along the Chapter, the Apostle calls it an imputed righteousness,, not that it is putative, or that it is not truly ours, only its not ours inherently, but accounted of by God,
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We are not then justified, because we fulfill Gospel-conditions in our own persons, but because we are in Christ, who is made of God our righteousnesse.
We Are not then justified, Because we fulfil Gospel conditions in our own Persons, but Because we Are in christ, who is made of God our righteousness.
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Now the Orthodox bring Augustines known Position, which also may be made good out of Scripture, Bona opera non praecedunt Justificandum, sed sequuntur Justificatum;
Now the Orthodox bring Augustine's known Position, which also may be made good out of Scripture, Bona opera non praecedunt Justificandum, sed sequuntur Justificatum;
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sed per fidem ad opera, faith must go before works ▪ Till we are justified, we are not able to do any thing that is good. The Apostle Tit. 1.15. informeth us fully what every man is till justified, They are unclean, and all that they do is unclean.
sed per fidem ad opera, faith must go before works ▪ Till we Are justified, we Are not able to do any thing that is good. The Apostle Tit. 1.15. Informeth us Fully what every man is till justified, They Are unclean, and all that they do is unclean.
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The person must first be reconciled to God before his duties are accepted: God had first respect unto Abel, and then to his offering. Tit. 3.5. Those that have believed must be carefull to maintain good works.
The person must First be reconciled to God before his duties Are accepted: God had First respect unto Abel, and then to his offering. Tit. 3.5. Those that have believed must be careful to maintain good works.
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and by this we may see, That more things are required to our Salvation, then to our Justification; To the possession of heaven, and the entituling us thereunto;
and by this we may see, That more things Are required to our Salvation, then to our Justification; To the possession of heaven, and the entitling us thereunto;
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Therefore none contend more then the Orthodox Writers for the necessity of good works, and that in respect of Salvation; yet in respect of our Justification, then the Scripture cals them a menstruous rag, and such as are utterly unworthy. Its true, That Justification cannot be continued in a man unlesse he continue in good works, yet for all that they are not Conditions of his Justification, they are qualifications and determinations of the Subject who is justified, but no Conditions of his Justification. As in the generation of man,
Therefore none contend more then the Orthodox Writers for the necessity of good works, and that in respect of Salvation; yet in respect of our Justification, then the Scripture calls them a menstruous rag, and such as Are utterly unworthy. Its true, That Justification cannot be continued in a man unless he continue in good works, yet for all that they Are not Conditions of his Justification, they Are qualifications and determinations of the Subject who is justified, but no Conditions of his Justification. As in the generation of man,
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Its a thousand times affirmed by our Divines, Many things are required to the constitution of some Subject, which yet are not either causes or conditions of such and such an effect:
Its a thousand times affirmed by our Divines, Many things Are required to the constitution of Some Subject, which yet Are not either Causes or conditions of such and such an Effect:
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and those works are required to one mans Justification which are not to another, so that there shall not be two godly men in the world justified alike.
and those works Are required to one men Justification which Are not to Another, so that there shall not be two godly men in the world justified alike.
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and as was formerly shewed, Justification may be extensively in one more then another, but it cannot be essentially or intensively, which it must necessarily be if works be the Condition;
and as was formerly showed, Justification may be extensively in one more then Another, but it cannot be essentially or intensively, which it must necessarily be if works be the Condition;
for I mean not of Socinians) will bring in a Justification two wayes, or make a two-fold Justification, whereof one will be needlesse For they grant, An imputation of Christs righteousnesse in respect of the Law, he fulfilled that,
for I mean not of socinians) will bring in a Justification two ways, or make a twofold Justification, whereof one will be needless For they grant, an imputation of Christ righteousness in respect of the Law, he fulfilled that,
and satisfied Gods Justice, that the Law cannot accuse us. And besides this, They make an Evangelical personal Justification, by our own Evangelical works.
and satisfied God's justice, that the Law cannot accuse us. And beside this, They make an Evangelical personal Justification, by our own Evangelical works.
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Now certainly this later is wholly superfluous, for if Christs righteousnesse be abundantly able to satisfie for all that righteousnesse which the Law requireth of us, What is the matter that it removeth not all our Evangelical failings,
Now Certainly this later is wholly superfluous, for if Christ righteousness be abundantly able to satisfy for all that righteousness which the Law requires of us, What is the matter that it Removeth not all our Evangelical failings,
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Thus it may be observed, while men for some seeming difficulty avoid the good known way of truth, they do commonly bring in Assertions of farre more difficulty to be received.
Thus it may be observed, while men for Some seeming difficulty avoid the good known Way of truth, they do commonly bring in Assertions of Far more difficulty to be received.
they say, he is a made God. Certainly this later is more incredible. Thus men that do not believe where they ought, commonly beleeve other things more incredible, and more then they ought.
they say, he is a made God. Certainly this later is more incredible. Thus men that do not believe where they ought, commonly believe other things more incredible, and more then they ought.
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How can we conceive God forgiving sinne, and accounting us as righteous for those actions, which in themselves deserve eternal damnation? Its true, the holy actions of a righteous man, may be truly and properly called righteous and good,
How can we conceive God forgiving sin, and accounting us as righteous for those actions, which in themselves deserve Eternal damnation? Its true, the holy actions of a righteous man, may be truly and properly called righteous and good,
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and so another to that, with a processus in infinitum? The Popish party and the Castellians are so farre convinced of this, that therefore they say, Our good works are perfect.
and so Another to that, with a processus in infinitum? The Popish party and the Castilians Are so Far convinced of this, that Therefore they say, Our good works Are perfect.
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and for an holy life, he saith, Christ doth as perfectly sanctifie us, as he did heal the lame and blinde (De Justif. pag. 48) Now (saith he) if a man cured of his lamenesse, should yet by his unwary walking stumble at some root in the way, should he for this be called a lame man? And therefore in another place, pag 46. he saith, Facessat haec opinio, quae imperfectionem vitium esse statuit, he complaineth of the Orthodox,
and for an holy life, he Says, christ does as perfectly sanctify us, as he did heal the lame and blind (De Justif page. 48) Now (Says he) if a man cured of his lameness, should yet by his unwary walking Stumble At Some root in the Way, should he for this be called a lame man? And Therefore in Another place, page 46. he Says, Facessat haec opinio, Quae imperfectionem Vitium esse statuit, he Complaineth of the Orthodox,
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for the Apostle speaketh not onely in the past time NONLATINALPHABET, but in the 8th verse he riseth higher to the present time, NONLATINALPHABET, Yea doubtlesse I do count all things;
for the Apostle speaks not only in the past time, but in the 8th verse he Riseth higher to the present time,, Yea doubtless I do count all things;
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If therefore the Apostle had not intended the present graces and priviledges he enjoyed, his speech had not risen higher, which yet he evidently intended;
If Therefore the Apostle had not intended the present graces and privileges he enjoyed, his speech had not risen higher, which yet he evidently intended;
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and in this sense the Prophet Isaiah of old complained, Our righteousnesses are as filthy rags, Isa. 64.6. Isaiah speaks this in the person of the whole Church, and not relating onely to the wicked and ungodly;
and in this sense the Prophet Isaiah of old complained, Our Righteousness Are as filthy rags, Isaiah 64.6. Isaiah speaks this in the person of the Whole Church, and not relating only to the wicked and ungodly;
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but its an imperfect volition. Although we may adde, that the Apostle Paul, Rom. 7. and Gal 5.17. speaketh of a combate, and a contrary lusting between the flesh and the Spirit, which whether it be instantaneous or successive (though such successive acts are imperceptible) is not here to be disputed.
but its an imperfect volition. Although we may add, that the Apostle Paul, Rom. 7. and Gall 5.17. speaks of a combat, and a contrary lusting between the Flesh and the Spirit, which whither it be instantaneous or successive (though such successive acts Are imperceptible) is not Here to be disputed.
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1. How can justifying faith quà talis in the act of justifying and repentance, be reducible duties to the Law taken strictly? Indeed as it was in a large sense discovered unto the Jews, being the Covenant of Grace,
1. How can justifying faith quà Talis in the act of justifying and Repentance, be reducible duties to the Law taken strictly? Indeed as it was in a large sense discovered unto the jews, being the Covenant of Grace,
for are the defects of our repentance, faith and love in Christ, other then the partial breaches of the Covenant of Grace, our unthankfulnesse, our unfruitfulnesse,
for Are the defects of our Repentance, faith and love in christ, other then the partial Breaches of the Covenant of Grace, our unthankfulness, our unfruitfulness,
But for works, How shall I know, when I have the full number of them? whether is the condition of the species or individuums of works? Is not one kinde of work omitted when its my duty enough to invalidate my Justification? Will it not be as dangerous to omit that one,
But for works, How shall I know, when I have the full number of them? whither is the condition of the species or individuums of works? Is not one kind of work omitted when its my duty enough to invalidate my Justification? Will it not be as dangerous to omit that one,
as all, seeing that one is required as a Condition? If it be said, That by good works is meant onely a purpose and resolvednesse to do them when occasion is offered;
as all, seeing that one is required as a Condition? If it be said, That by good works is meant only a purpose and resolvedness to do them when occasion is offered;
this is to forsake the state of the Question, and the Apostle James who doth industriously prove, That they are works exercised and practised that do justifie.
this is to forsake the state of the Question, and the Apostle James who does industriously prove, That they Are works exercised and practised that do justify.
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because to every good work is required perseverance, insomuch that perseverance is that to which the promise is made, Mat. 24.6. He that endureth to the end shall be saved, Heb. 10.38. If any man draw back, my soul shall have no pleasure in him.
Because to every good work is required perseverance, insomuch that perseverance is that to which the promise is made, Mathew 24.6. He that Endureth to the end shall be saved, Hebrew 10.38. If any man draw back, my soul shall have no pleasure in him.
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but also what the Apostle Paul so plainly and professedly affirmeth; For whereas Paul saith, That Abraham was justified by faith without works; and Gal. 2.16.
but also what the Apostle Paul so plainly and professedly Affirmeth; For whereas Paul Says, That Abraham was justified by faith without works; and Gal. 2.16.
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By faith, and not by works NONLATINALPHABET, The Apostle James, Chap. 2.23, 24. saith, Abraham was justified by works, and in the general, That a man is justified by works, and not by faith onely.
By faith, and not by works, The Apostle James, Chap. 2.23, 24. Says, Abraham was justified by works, and in the general, That a man is justified by works, and not by faith only.
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and useth the word faith for a vain title and empty profession of it, herein disputing against carnal Gospellers, who from the misunderstanding of Pauls Doctrine did cry down good works,
and uses the word faith for a vain title and empty profession of it, herein disputing against carnal Evangelists, who from the misunderstanding of Paul's Doctrine did cry down good works,
even a lively working faith; and certainly that this is James his intent, appeareth vers. 14. What doth it profit, though a man say he hath faith and no works? Is not this to confute such a man that gloried in the name and Profession of Christ, not at all aiming at a godly life? Abraham did not say, he believed,
even a lively working faith; and Certainly that this is James his intent, appears vers. 14. What does it profit, though a man say he hath faith and no works? Is not this to confute such a man that gloried in the name and Profession of christ, not At all aiming At a godly life? Abraham did not say, he believed,
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But first, Its not to NONLATINALPHABET, but NONLATINALPHABET, not the words but the sense is to be required, otherwise the Anthropomorphites will be excused,
But First, Its not to, but, not the words but the sense is to be required, otherwise the Anthropomorphites will be excused,
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and Lapide, who saith, If God at the last day ask him, Why he believed the bread to be turned into Christs body, he will bring that Text, Hoc est Corpus meum, and if he be deceived, that Text hath deceived him.
and Lapide, who Says, If God At the last day ask him, Why he believed the bred to be turned into Christ body, he will bring that Text, Hoc est Corpus meum, and if he be deceived, that Text hath deceived him.
Lastly, They are forced to adde to the Apostle, for they say, Works justifie as the Condition of the Gospel, which the Apostle doth not speak a word of.
Lastly, They Are forced to add to the Apostle, for they say, Works justify as the Condition of the Gospel, which the Apostle does not speak a word of.
IN the former part of this Chapter the Apostle had strenuously asserted the manner of our Justification from an instance of Abraham, which having at large pursued,
IN the former part of this Chapter the Apostle had strenuously asserted the manner of our Justification from an instance of Abraham, which having At large pursued,
lest any should think that was Abrahams personal priviledge, and did not at all belong to us, there seeming a great diversity between Abrahams faith and ours, at the 23th verse he applieth this example to us also, shewing that Abraham, and all believers, all that walk in his steps are justified alike.
lest any should think that was Abrahams personal privilege, and did not At all belong to us, there seeming a great diversity between Abrahams faith and ours, At the 23th verse he Applieth this Exampl to us also, showing that Abraham, and all believers, all that walk in his steps Are justified alike.
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so still he will justifie those that shall believe, in the way he justified Abraham; The Benefit is, that their faith shall be imputed for righteousnesse:
so still he will justify those that shall believe, in the Way he justified Abraham; The Benefit is, that their faith shall be imputed for righteousness:
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yet it doth not justifie, but as it relates to God in Christ. This justifying faith therefore is described from the fiducial nature of it, He that believeth, NONLATINALPHABET,
yet it does not justify, but as it relates to God in christ. This justifying faith Therefore is described from the fiducial nature of it, He that Believeth,,
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Whereas then we have formerly shewed, That our Justification is not by works that we do under any notion whatsoever, we now proceed to confute those, who make faith as it is a work, or the NONLATINALPHABET credere to be imputed unto us for our righteousnesse.
Whereas then we have formerly showed, That our Justification is not by works that we do under any notion whatsoever, we now proceed to confute those, who make faith as it is a work, or the Believe to be imputed unto us for our righteousness.
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yet make faith to justifie as it is a work, and to be in stead of all that legal righteousnesse, which God required in the Covenant of works, That faith should be in the Covenant of Grace, what works would have been in the Covenant of works.
yet make faith to justify as it is a work, and to be in stead of all that Legal righteousness, which God required in the Covenant of works, That faith should be in the Covenant of Grace, what works would have been in the Covenant of works.
First, That when faith is all along this Chapter, said to be imputed for righteousnesse, thereby is meant Justitia personae not facti, an universal righteousnesse of the person, not of the fact.
First, That when faith is all along this Chapter, said to be imputed for righteousness, thereby is meant Justitia personae not facti, an universal righteousness of the person, not of the fact.
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Some are very pertinacious in the exposition of it this later way, and parallel it with that place, Psal. 106.31. where Phineas executed Justice, and it was accounted to him for righteousnesse, where all agree, that was a righteousnesse of the fact;
some Are very pertinacious in the exposition of it this later Way, and parallel it with that place, Psalm 106.31. where Phinehas executed justice, and it was accounted to him for righteousness, where all agree, that was a righteousness of the fact;
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and looked on it as a just and righteous act. The like expressions we have Deut. 6.25. and Deut. 24.13. in which places an universal righteousnesse of the person, so as to be justified before God is not understood.
and looked on it as a just and righteous act. The like expressions we have Deuteronomy 6.25. and Deuteronomy 24.13. in which places an universal righteousness of the person, so as to be justified before God is not understood.
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Now that in this Chapter we must necessarily interpret the phrase thus, appeareth in that the Apostles scope all along the Chapter is, to shew what is that whereby we are justified before God,
Now that in this Chapter we must necessarily interpret the phrase thus, appears in that the Apostles scope all along the Chapter is, to show what is that whereby we Are justified before God,
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Now although this Historical or Dogmatical assent be necessarily required to Justification, yet this is no disposition to it, seeing even devils and hypocrites have it.
Now although this Historical or Dogmatical assent be necessarily required to Justification, yet this is no disposition to it, seeing even Devils and Hypocrites have it.
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and these are divided into two sorts, first of Socinus, Servetus and others, who make the act of faith to constitute us just before God, ( Lubber. contra Bertium, p. 27.) Not that this is done for the merits of Christ,
and these Are divided into two sorts, First of Socinus, Servetus and Others, who make the act of faith to constitute us just before God, (Lubber. contra Bertium, p. 27.) Not that this is done for the merits of christ,
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And to this purpose a late English Writer hath manifested himself, As God in the first Covenant of works required an absolute and perfect obedience to the whole Law for every mans Justification;
And to this purpose a late English Writer hath manifested himself, As God in the First Covenant of works required an absolute and perfect Obedience to the Whole Law for every men Justification;
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Thus you see what is the sense of these Authours, That faith as it is a duty required in the Covenant of Grace, is accepted of by God for all that whole righteousnesse which we were bound to have;
Thus you see what is the sense of these Authors, That faith as it is a duty required in the Covenant of Grace, is accepted of by God for all that Whole righteousness which we were bound to have;
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onely it may be wondered, why they should thus attribute it unto faith, seeing Vorstius, Bertius; and others, say, Works are not excluded from Justification, viz. such works as flow from the sincere root of faith,
only it may be wondered, why they should thus attribute it unto faith, seeing Vorstius, Bertius; and Others, say, Works Are not excluded from Justification, viz. such works as flow from the sincere root of faith,
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and that the Apostle excludeth onely works of the Law done by our own strength, and such as wherein a constant and perpetual observation of the Law doth consist;
and that the Apostle excludeth only works of the Law done by our own strength, and such as wherein a constant and perpetual observation of the Law does consist;
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and therefore they say, that rule of Augustines, Good works do not precede but follow the person justified, is humanitùs tradita, and never to be admitted,
and Therefore they say, that Rule of Augustine's, Good works do not precede but follow the person justified, is humanitùs tradita, and never to be admitted,
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as being not a Scripture-truth, unlesse by Justification be meant conversion from sinnes to righteousnesse. Therefore to reconcile this, they must certainly with the Socinians confound faith and repentance.
as being not a Scripture truth, unless by Justification be meant conversion from Sins to righteousness. Therefore to reconcile this, they must Certainly with the socinians confound faith and Repentance.
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Thus its often said, Faith justifieth organicè, and relativè, in respect of the object it receiveth, That as the hand receiveth the treasure which makes a man rich;
Thus its often said, Faith Justifieth organicè, and relativè, in respect of the Object it receives, That as the hand receives the treasure which makes a man rich;
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So that faith doth not justifie from any dignity or worth it hath, no not for the work of apprehension or application of Christ, but meerly because of Christ.
So that faith does not justify from any dignity or worth it hath, no not for the work of apprehension or application of christ, but merely Because of christ.
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2. Its principal and specifical. The adequate and general object of faith is the whole word of God, consisting of Histories, Threatning, Commands, as well as Promises.
2. Its principal and specifical. The adequate and general Object of faith is the Whole word of God, consisting of Histories, Threatening, Commands, as well as Promises.
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But then the principal and secondary object is the Promises, as the Objectum quo, but Christ in them as the Objectum quod; and faith justifieth not as it believeth the whole word of God,
But then the principal and secondary Object is the Promises, as the Objectum quo, but christ in them as the Objectum quod; and faith Justifieth not as it Believeth the Whole word of God,
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and secondly, There are the effects of it ad extra, as faith puts us upon the exercise of all holy duties, in which sense the Apostle speaks of it in Heb. 11. It was their faith made them have an holy fear,
and secondly, There Are the effects of it and extra, as faith puts us upon the exercise of all holy duties, in which sense the Apostle speaks of it in Hebrew 11. It was their faith made them have an holy Fear,
Therefore in the fourth place, Take heed of confounding faith with obedience, as too many do, our Justification consists in receiving from God, not giving to him;
Therefore in the fourth place, Take heed of confounding faith with Obedience, as too many do, our Justification consists in receiving from God, not giving to him;
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Thus 2 Corinth. 10 5. there is NONLATINALPHABET, the obedience of Christ, that is, unto Christ, and not Christs obedience subjectively: So 1 Pet. 1.22. The obedience of the truth is that obedience which the truth commands.
Thus 2 Corinth. 10 5. there is, the Obedience of christ, that is, unto christ, and not Christ Obedience subjectively: So 1 Pet. 1.22. The Obedience of the truth is that Obedience which the truth commands.
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for we cannot beleeve perfectly, no more then we can love God, or do other gracious exercises perfectly, We know but in part, and so can beleeve but in part.
for we cannot believe perfectly, no more then we can love God, or do other gracious exercises perfectly, We know but in part, and so can believe but in part.
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and like that Steward in the Parable, who though he is commended for wisdome, yet not for honesty, that for an hundred pound debt, bid the debtor write down fifty.
and like that Steward in the Parable, who though he is commended for Wisdom, yet not for honesty, that for an hundred pound debt, bid the debtor write down fifty.
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for why not as well no righteousnesse at all for perfect? And why not a mercifull pardon also coming from God without any satisfaction, as the Socinians blaspheme.
for why not as well no righteousness At all for perfect? And why not a merciful pardon also coming from God without any satisfaction, as the socinians Blaspheme.
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But lest this evasion should entice any away, therefore the third Argument is thus placed, If faith which is imperfect should because of Christs merits be graciously esteemed for an universal righteousnesse,
But lest this evasion should entice any away, Therefore the third Argument is thus placed, If faith which is imperfect should Because of Christ merits be graciously esteemed for an universal righteousness,
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whereas, according to the contrary opinion, the immediate and proper end of Christs death should be to merit at Gods hand, That an imperfect faith should be accounted for a full righteousnesse,
whereas, according to the contrary opinion, the immediate and proper end of Christ death should be to merit At God's hand, That an imperfect faith should be accounted for a full righteousness,
But is not this to go against the universal stream of the Scripture? Doth that any where make this the end of Christs death, that thereby God should esteem that perfect, which otherwise is not,
But is not this to go against the universal stream of the Scripture? Does that any where make this the end of Christ death, that thereby God should esteem that perfect, which otherwise is not,
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and not rather wholly for such who being sinners in themselves, yet repenting of, and renouncing all that is theirs, do acquiesce wholly in him as a Mediator.
and not rather wholly for such who being Sinners in themselves, yet repenting of, and renouncing all that is theirs, do acquiesce wholly in him as a Mediator.
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The fourth Argument is, If faith should justifie as it is a work, then he that beleeveth more strongly then another, should be more justified then another,
The fourth Argument is, If faith should justify as it is a work, then he that Believeth more strongly then Another, should be more justified then Another,
Hence the Apostle argueth from Abrahams beleeving, accounted to righteousnesse, to every Christian beleeving, though never so weak and languishing, which could never be,
Hence the Apostle argue from Abrahams believing, accounted to righteousness, to every Christian believing, though never so weak and languishing, which could never be,
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if faith did justifie as a work, for who would not readily reply, Abrahams example is nothing to us, we have not such a faith as Abraham had? You see how the Apostle aggravateth that,
if faith did justify as a work, for who would not readily reply, Abrahams Exampl is nothing to us, we have not such a faith as Abraham had? You see how the Apostle Aggravateth that,
and never able to put forth such strength and vigour, unlesse its Justification was from the object, which is common to the weak Christians faith, a• well as the strong.
and never able to put forth such strength and vigour, unless its Justification was from the Object, which is Common to the weak Christians faith, a• well as the strong.
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Fifthly, If faith justifieth as it is a work, or be accounted for righteousnesse, then a thing must be an instrument to it self, which is wholly absurd to conceive;
Fifthly, If faith Justifieth as it is a work, or be accounted for righteousness, then a thing must be an Instrument to it self, which is wholly absurd to conceive;
ROM. 4.23, 24. Now it was not written for his sake alone, that it was imputed to him, &c. VVE have hitherto asserted this Position, That Faith as it is a work, is not imputed unto us for our righteousnesse:
ROM. 4.23, 24. Now it was not written for his sake alone, that it was imputed to him, etc. WE have hitherto asserted this Position, That Faith as it is a work, is not imputed unto us for our righteousness:
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Therefore in the fifth place, If Faith doth justifie as a work, then am I justified by something that is mine, it will be my righteousnesse, which yet Paul renounceth, Phil. 3.9.
Therefore in the fifth place, If Faith does justify as a work, then am I justified by something that is mine, it will be my righteousness, which yet Paul Renounceth, Philip 3.9.
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Faith therefore though originally coming from God, yet subjectively being a mans own righteousnesse, must necessarily follow, That still the righteousnesse a man is justified by, is his own, and within him.
Faith Therefore though originally coming from God, yet subjectively being a men own righteousness, must necessarily follow, That still the righteousness a man is justified by, is his own, and within him.
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Now its good to observe, That the Scripture never saith, Faith justifieth in an active sense, but alwayes we are justified by faith in a passive sense; and what may be the reason of this,
Now its good to observe, That the Scripture never Says, Faith Justifieth in an active sense, but always we Are justified by faith in a passive sense; and what may be the reason of this,
As the hand which Moses stretched out in working of miracles, was struck with the leprosie, to shew, that it was no efficacy in his hand, whereby those wonderfull things were wrought;
As the hand which Moses stretched out in working of Miracles, was struck with the leprosy, to show, that it was no efficacy in his hand, whereby those wonderful things were wrought;
then wheresoever this is put forth, there Justification followeth; whereas we see the Apostle limits this justifying faith to Christ crucified, and Rom. 3.15. Its through faith in his bloud.
then wheresoever this is put forth, there Justification follows; whereas we see the Apostle Limits this justifying faith to christ Crucified, and Rom. 3.15. Its through faith in his blood.
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and frangendam invidiam. Certainly, if the work of faith justifieth, then wheresoever this work puts it self forth, let the object be what it will be, there must Justification follow;
and frangendam invidiam. Certainly, if the work of faith Justifieth, then wheresoever this work puts it self forth, let the Object be what it will be, there must Justification follow;
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Seventhly, This Doctrine must needs obscure and diminish the worth and merits of Christ, yea Christ is hereby made onely a remote cause of our righteousnesse, not the proper and immediate one.
Seventhly, This Doctrine must needs Obscure and diminish the worth and merits of christ, yea christ is hereby made only a remote cause of our righteousness, not the proper and immediate one.
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That Christs righteousnesse is imputed to us, and so we in and by that immediately and proximely, stand justified before God, is in its due time to be effectually proved.
That Christ righteousness is imputed to us, and so we in and by that immediately and proximely, stand justified before God, is in its due time to be effectually proved.
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for though upon different grounds, yet they all agree in this, That Faith doth not justifie as a means apprehending or laying hold on Christ, that is but Nugae with the Remonstrants. And
for though upon different grounds, yet they all agree in this, That Faith does not justify as a means apprehending or laying hold on christ, that is but Nugae with the Remonstrants. And
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First, They urge very speciously, That the Apostle in this fourth Chapter, doth several times say, Faith is imputed for righteousnesse, not mentioning Christs righteousnesse at all.
First, They urge very speciously, That the Apostle in this fourth Chapter, does several times say, Faith is imputed for righteousness, not mentioning Christ righteousness At all.
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Now say they, This is the proper place and seat of this Doctrine, therefore the Apostle would not use tropical expressions, which would rather obscure then clear the matter.
Now say they, This is the proper place and seat of this Doctrine, Therefore the Apostle would not use tropical expressions, which would rather Obscure then clear the matter.
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unlesse when manifest necessity doth compell, otherwise we shall turn the Scripture into an Allegory, and make no sure foundation of any point in Christianity;
unless when manifest necessity does compel, otherwise we shall turn the Scripture into an Allegory, and make no sure Foundation of any point in Christianity;
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In these things they are very confident, but for the first its granted, that this is the proper and most eminent place where Justification is handled, not in all the necessary points of it, onely what is the way,
In these things they Are very confident, but for the First its granted, that this is the proper and most eminent place where Justification is handled, not in all the necessary points of it, only what is the Way,
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for seeing the Question between the Jews and Paul was, Whether we are justified by believing or working? Its necessary Paul should conclude by believing.
for seeing the Question between the jews and Paul was, Whither we Are justified by believing or working? Its necessary Paul should conclude by believing.
as Rom. 5. when its said, By Christs obedience we are made righteous, when Christ is called, The Lord our righteousnes, when 1 Cor. 1.30. Christ is said to be made of God our righteousnes, and we said to be the righteousnes of God in him, 1 Cor. 5.21. These places do evince, that faith cannot be our proper righteousnes;
as Rom. 5. when its said, By Christ Obedience we Are made righteous, when christ is called, The Lord our righteousness, when 1 Cor. 1.30. christ is said to be made of God our righteousness, and we said to be the righteousness of God in him, 1 Cor. 5.21. These places do evince, that faith cannot be our proper righteousness;
1. That the Scripture saith expressely, Christ is our righteousnesse, and That we are made the righteousnesse of God in him, but it doth not say any where, That faith is imputed to righteousnesse;
1. That the Scripture Says expressly, christ is our righteousness, and That we Are made the righteousness of God in him, but it does not say any where, That faith is imputed to righteousness;
it saith indeed, Faith is accounted for righteousnesse to him that beleeveth, vers. 3, 5, 9, 11, 24. But there is a great difference between these two Propositions, Faith is accounted for righteousnesse, and Faith is accounted to him that believeth for righteousnesse, for the one speaks of faith in its own nature,
it Says indeed, Faith is accounted for righteousness to him that Believeth, vers. 3, 5, 9, 11, 24. But there is a great difference between these two Propositions, Faith is accounted for righteousness, and Faith is accounted to him that Believeth for righteousness, for the one speaks of faith in its own nature,
and if used by the Apostle, would greatly have favoured the adversaries cause, as if faith it self had been accounted by God for a perfect righteousnesse in its own consideration:
and if used by the Apostle, would greatly have favoured the Adversaries cause, as if faith it self had been accounted by God for a perfect righteousness in its own consideration:
Therefore the phrase must be improper, for vers. 11. its called, The righteousnesse of faith, and not Righteousnesse faith: So vers. 13. the promise is said to be through the righteousnesse of faith;
Therefore the phrase must be improper, for vers. 11. its called, The righteousness of faith, and not Righteousness faith: So vers. 13. the promise is said to be through the righteousness of faith;
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3. Faith must be understood as it relateth to Christ, not in it self, because that promise, in the beleeving whereof Abraham is said to be justified, doth directly look upon Christ:
3. Faith must be understood as it relateth to christ, not in it self, Because that promise, in the believing whereof Abraham is said to be justified, does directly look upon christ:
for the seed promised, which was the object of Abrahams faith, is directly and expressely interpreted by the Apostle, Gal. 3.16. to be Christ; and in this sense Christ said, Abraham saw his day, and rejoyced;
for the seed promised, which was the Object of Abrahams faith, is directly and expressly interpreted by the Apostle, Gal. 3.16. to be christ; and in this sense christ said, Abraham saw his day, and rejoiced;
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thus the whole Gospel-righteousnesse seemeth to be very irrational. Certainly, though they do much mistake that joyn faith and works together in our Justification,
thus the Whole Gospel righteousness seems to be very irrational. Certainly, though they do much mistake that join faith and works together in our Justification,
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yet to hold faith as a work justifieth, and to exclude all other works of grace, which yet are required, seemeth to be farre more absurd and inconsequential.
yet to hold faith as a work Justifieth, and to exclude all other works of grace, which yet Are required, seems to be Far more absurd and inconsequential.
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And thus much to the first and second part of their Objection, we must not recede from the literal sense, especially when it is the professed handling of a truth.
And thus much to the First and second part of their Objection, we must not recede from the literal sense, especially when it is the professed handling of a truth.
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Although we might further adde, That thus Bellarmine argueth for the literal explication of Hoc est Corpus meum, because here Christ intended to give the true knowledge of the Sacrament,
Although we might further add, That thus Bellarmine argue for the literal explication of Hoc est Corpus meum, Because Here christ intended to give the true knowledge of the Sacrament,
Its very ordinary in Scripture to attribute that to the habit, or act of the soul, which belongs to the object, which is the Metonymy of the adjunct for the subject; Nothing is more ordinary,
Its very ordinary in Scripture to attribute that to the habit, or act of the soul, which belongs to the Object, which is the Metonymy of the adjunct for the Subject; Nothing is more ordinary,
and addeth, If there were a Trope to be admitted, it would be more conveniently in the predicate then in the subject, in righteousnesse then in faith, in this sense, Faith is imputed to righteousnesse, that is, the instrumental cause of righteousnesse.
and adds, If there were a Trope to be admitted, it would be more conveniently in the predicate then in the Subject, in righteousness then in faith, in this sense, Faith is imputed to righteousness, that is, the instrumental cause of righteousness.
For (saith he) who would say to a poor man that hath only stretched out his hands to receive an alms, that his hands made him have the alms? or to a sick man, taking the physick in his hand, who would say, thy hand hath healed thee? Therefore its too little and low,
For (Says he) who would say to a poor man that hath only stretched out his hands to receive an alms, that his hands made him have the alms? or to a sick man, taking the physic in his hand, who would say, thy hand hath healed thee? Therefore its too little and low,
But the answer is, That those Prepositions are used divers wayes in the Scripture, and so do signifie such a causality, as the subject matter requireth:
But the answer is, That those Prepositions Are used diverse ways in the Scripture, and so do signify such a causality, as the Subject matter requires:
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when applied to God and Christ, they signifie an efficient and meritorious cause, but in other places they signifie onely an instrument or means by which, so Matth. 1.13. Enter through the strait gate.
when applied to God and christ, they signify an efficient and meritorious cause, but in other places they signify only an Instrument or means by which, so Matthew 1.13. Enter through the strait gate.
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17. de Justif. Not. 7. speaketh thus, Fides correlatè ad Justitiam Christi à Deo oblatam & collatam considerata, non tam operis aut actionis operatoriae rationem habet, quam passionis & subjecti recipientis, ideoque homines Justitiam recipientes à Deo agi potius, quam agore sunt dicendi.
17. de Justif Not. 7. speaks thus, Fides correlatè ad Justitiam Christ à God oblatam & collatam considerata, non tam operis Or actionis operatoriae rationem habet, quam passionis & Subject recipientis, The reason why homines Justitiam recipientes à God agi potius, quam agore sunt dicendi.
And certainly when generally its said to be the instrument of our Justification, by that is meant no more then a means appointed by God, in the use whereof we are made partakers of Christs righteousnesse.
And Certainly when generally its said to be the Instrument of our Justification, by that is meant no more then a means appointed by God, in the use whereof we Are made partakers of Christ righteousness.
This is certain, That whatsoever expressions the Orthodox use about faith in our Justification, they all agree, that this is not from any dignity of faith,
This is certain, That whatsoever expressions the Orthodox use about faith in our Justification, they all agree, that this is not from any dignity of faith,
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yet for further explication sake, let us adde some further consideration about Instruments, and they may be divided into Artificial, Natural and Divine.
yet for further explication sake, let us add Some further consideration about Instruments, and they may be divided into Artificial, Natural and Divine.
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as when the Saw drawn between the wood doth expell part of it, either formally, as Scotus, or rather efficiently, as Suarez, removing it to another place.
as when the Saw drawn between the wood does expel part of it, either formally, as Scotus, or rather efficiently, as Suarez, removing it to Another place.
In this and the like instances Artificial Instruments have an efficient causality, but they are not called Instruments (as Suarez well observeth) in respect of this previous disposition,
In this and the like instances Artificial Instruments have an efficient causality, but they Are not called Instruments (as Suarez well observeth) in respect of this previous disposition,
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or determine to one way more then another, which argueth they have no efficiency, as to the effect of art, in which respect they are properly called instruments.
or determine to one Way more then Another, which argue they have no efficiency, as to the Effect of art, in which respect they Are properly called Instruments.
In the second place, There are instrumental causes in Nature, as when the seed of a flower falling to the ground doth instrumentally produce another flower:
In the second place, There Are instrumental Causes in Nature, as when the seed of a flower falling to the ground does instrumentally produce Another flower:
Therefore lastly, There are divine instruments, when God by his appointment and will causeth such a thing to be in the use or application of such or such means.
Therefore lastly, There Are divine Instruments, when God by his appointment and will Causes such a thing to be in the use or application of such or such means.
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Now these may be said to be instruments of such a mercy, not that they have any efficient causality either principal or instrumental, onely the effect is produced not by any vertue of such means used, but because of Gods appointment:
Now these may be said to be Instruments of such a mercy, not that they have any efficient causality either principal or instrumental, only the Effect is produced not by any virtue of such means used, but Because of God's appointment:
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and thus faith when it justifieth as an instrument, doth it as a divine, supernatural instrument, not as a natural, which will further appear in handling this Question, Whose instrument it is,
and thus faith when it Justifieth as an Instrument, does it as a divine, supernatural Instrument, not as a natural, which will further appear in handling this Question, Whose Instrument it is,
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See Mr Blake in that solid and learned Tractate of his ( Vindic. Foederis, p. 81, 82.) Its there answered, That its both the instrument of God and man, though in a different sense;
See Mr Black in that solid and learned Tractate of his (Vindic Fœderis, p. 81, 82.) Its there answered, That its both the Instrument of God and man, though in a different sense;
or comes it meerly by the divine appointment or institution of God, as looking upon the brazen Serpent procured healing, not by any inward implanted force,
or comes it merely by the divine appointment or Institution of God, as looking upon the brazen Serpent procured healing, not by any inward implanted force,
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but by the command of God? Now to this we answer two things: 1. That faith doth not necessarily and properly produce Justification, as the fire doth burning:
but by the command of God? Now to this we answer two things: 1. That faith does not necessarily and properly produce Justification, as the fire does burning:
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Therefore its a calumny cast upon the Orthodox, as if they delivered any such thing, and against reason, for no habit can have two immediate proper distinct acts:
Therefore its a calumny cast upon the Orthodox, as if they Delivered any such thing, and against reason, for no habit can have two immediate proper distinct acts:
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Yet in the second place, Though it be Gods promise and grace to annex Justification to our believing, Our Divines do well say, That faith hath naturally a passive aptitude and fitnesse in it to receive Christ, which other graces have not.
Yet in the second place, Though it be God's promise and grace to annex Justification to our believing, Our Divines doe well say, That faith hath naturally a passive aptitude and fitness in it to receive christ, which other graces have not.
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for we say not, Faith hath a natural power to justifie, as the fire to burn (though even such natural causes in their operations are reduced to Gods will) (for when he did not will, the raging fire could not burn those three worthies) but only it hath a passive aptitude from its nature to be ordained by God for such an end, which other graces have not;
for we say not, Faith hath a natural power to justify, as the fire to burn (though even such natural Causes in their operations Are reduced to God's will) (for when he did not will, the raging fire could not burn those three worthies) but only it hath a passive aptitude from its nature to be ordained by God for such an end, which other graces have not;
I shall speak a word to the opinion of a late writer, (Justification Justified) who rejects all the former senses of Justification by faith, either as a work,
I shall speak a word to the opinion of a late writer, (Justification Justified) who rejects all the former Senses of Justification by faith, either as a work,
But where is one word of Scripture attributing Justification to faith, because of this priority? The word of God relates alwayes to the object of faith, not to any such presupposed order.
But where is one word of Scripture attributing Justification to faith, Because of this priority? The word of God relates always to the Object of faith, not to any such presupposed order.
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If by acting on Christ, he mean receiving (for he speaks very obscurely) then he fals in with those, that say, it justifieth as an instrument, to whom notwithstanding he is an adversary.
If by acting on christ, he mean receiving (for he speaks very obscurely) then he falls in with those, that say, it Justifieth as an Instrument, to whom notwithstanding he is an adversary.
and assurance of Justification, which seemeth a great contradiction to a former passage in his Sermon, pag. 2. for he proveth the elect are not justified by God from all eternity:
and assurance of Justification, which seems a great contradiction to a former passage in his Sermon, page. 2. for he Proves the elect Are not justified by God from all eternity:
yet because his resurrection did manifest his power and conquest over all his enemies (for had he not risen his death had not availed to our happinesse) hence it is that Justification is attributed to his resurrection,
yet Because his resurrection did manifest his power and conquest over all his enemies (for had he not risen his death had not availed to our happiness) hence it is that Justification is attributed to his resurrection,
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This is made a distinct benefit from the former, even as Christs death and resurrection are distinguished, not that one can be divided from the other, onely one is not the other,
This is made a distinct benefit from the former, even as Christ death and resurrection Are distinguished, not that one can be divided from the other, only one is not the other,
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but they cannot shew the use of the word in that sense, yet that Justification is more then bare remission, the Apostle doth evidently manifest by the distinguishing of them.
but they cannot show the use of the word in that sense, yet that Justification is more then bore remission, the Apostle does evidently manifest by the distinguishing of them.
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Now its greatly agitated by Divines, Why, or in what sense, Justification is thus attributed to Christs resurrection? Some explain it of the exemplar cause, and that two wayes:
Now its greatly agitated by Divines, Why, or in what sense, Justification is thus attributed to Christ resurrection? some explain it of the exemplar cause, and that two ways:
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1. That as sinne hath its death by Christs death, so we are to have our resurrection and acceptation to life by his resurrection, insomuch that Augustine observeth, whatsoever was historically or really fulfilled in Christ, we are to have such a conformity to himself in our selves:
1. That as sin hath its death by Christ death, so we Are to have our resurrection and acceptation to life by his resurrection, insomuch that Augustine observeth, whatsoever was historically or really fulfilled in christ, we Are to have such a conformity to himself in our selves:
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But secondly, Others expresse this exemplarity after this manner, Christ (say they) in suffering was our Surety, God looked upon him as bearing our sinnes,
But secondly, Others express this exemplarity After this manner, christ (say they) in suffering was our Surety, God looked upon him as bearing our Sins,
Lucius a learned Writer saith, Justification is therefore attributed to Resurrection, because it was the compleat and ultimate act of Christs active obedience;
Lucius a learned Writer Says, Justification is Therefore attributed to Resurrection, Because it was the complete and ultimate act of Christ active Obedience;
Thus Piscator and Wotton with all diligence set themselves to assert this, and many others, who deny the imputation of Christs active obedience to the believer (I say many) for some though they deny the imputation of Christs active obedience,
Thus Piscator and Wotton with all diligence Set themselves to assert this, and many Others, who deny the imputation of Christ active Obedience to the believer (I say many) for Some though they deny the imputation of Christ active Obedience,
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yet grant Justification to be more then remission, herein forsaking Piscator. (Mr Gatak. Animad in Luc.) Bellarmine would charge this upon Calvin, as his different opinion from other Protestants,
yet grant Justification to be more then remission, herein forsaking Piscator. (Mr Gatak. Animad in Luke) Bellarmine would charge this upon calvin, as his different opinion from other Protestants,
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but it may be easily cleared, that Calvin doth by placing our Justification in remission of sinne, onely oppose inherent renovation against the Papists, not the imputed righteousnesse of Christ, witnesse his exposition on this Text, beside other places.
but it may be Easily cleared, that calvin does by placing our Justification in remission of sin, only oppose inherent renovation against the Papists, not the imputed righteousness of christ, witness his exposition on this Text, beside other places.
Indeed Vorstius while Orthodox doth say, (Antibel. de Justif.) If we place Justification only in remission of sins, we may the more easily answer all the Popish Objections,
Indeed Vorstius while Orthodox does say, (Antibel. de Justif) If we place Justification only in remission of Sins, we may the more Easily answer all the Popish Objections,
for we are not to speak of Justification, as natural forms which consist in indivisibili, but we are to look upon it as a favour and priviledge of God, which he vouchsafeth to his children,
for we Are not to speak of Justification, as natural forms which consist in indivisibili, but we Are to look upon it as a favour and privilege of God, which he vouchsafeth to his children,
Hence the Scripture, as it sometimes describeth Justification by the pardon of sinne; so it doth also by the imputing of righteousnesse, Rom. 14. Neither may they be called the same thing,
Hence the Scripture, as it sometime Describeth Justification by the pardon of sin; so it does also by the imputing of righteousness, Rom. 14. Neither may they be called the same thing,
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and although they are inseparable, yet they are not to be confounded, and although where there is forgivenesse of sinne, there is imputation of righteousnesse,
and although they Are inseparable, yet they Are not to be confounded, and although where there is forgiveness of sin, there is imputation of righteousness,
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and the reason why Justification doth comprehend these two, is, because the Apostle makes blessednesse to belong to him that is justified, Rom. 4. and Rom. 5.1. Being justified, we have peace with God.
and the reason why Justification does comprehend these two, is, Because the Apostle makes blessedness to belong to him that is justified, Rom. 4. and Rom. 5.1. Being justified, we have peace with God.
Thus God (to speak of his absolute Power, and not what he hath promised to do) might have forgiven sinne to the humbled sinner, that is, he might have taken off the guilt or obligation to eternal punishment,
Thus God (to speak of his absolute Power, and not what he hath promised to do) might have forgiven sin to the humbled sinner, that is, he might have taken off the guilt or obligation to Eternal punishment,
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and whereas it is said, This cometh by Adoption, and not Justification, that is but gratis dictum, and cannot be proved, seeing that the justified man is thereby put into a full possession of Gods favour,
and whereas it is said, This comes by Adoption, and not Justification, that is but gratis dictum, and cannot be proved, seeing that the justified man is thereby put into a full possession of God's favour,
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and whom he hath justified, he will glorifie; and indeed Justification is virtually all other priviledges, for they are either Effects, or Concomitants, and Consequents of it.
and whom he hath justified, he will Glorify; and indeed Justification is virtually all other privileges, for they Are either Effects, or Concomitants, and Consequents of it.
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It is true, God doth continue to justifie those that believe in him, and if he should cease to do so, they would immediately fall into misery and guilt;
It is true, God does continue to justify those that believe in him, and if he should cease to do so, they would immediately fallen into misery and guilt;
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It is true, some learned men call this daily remission of sinne, Justificatio particularis; but we are now treating of that universal Justification, whereby the person of a believer stands acquitted,
It is true, Some learned men call this daily remission of sin, Justification particularis; but we Are now treating of that universal Justification, whereby the person of a believer Stands acquitted,
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and disobliged from the guilt of all his sinnes he hath committed, and great is the comfort of a Christian in that his Justification is a state of favour with God,
and disobliged from the guilt of all his Sins he hath committed, and great is the Comfort of a Christian in that his Justification is a state of favour with God,
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and although according to Gods gracious order, which he hath now established, he doth not forgive any mans sinnes properly, whom he doth not justifie, that is, accept to eternal life;
and although according to God's gracious order, which he hath now established, he does not forgive any men Sins properly, whom he does not justify, that is, accept to Eternal life;
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Though David had his sinnes of murder and adultery pardoned, yet that pardon did not make David a just man in those acts, his murder was truly murder, his adultery was truely adultery,
Though David had his Sins of murder and adultery pardoned, yet that pardon did not make David a just man in those acts, his murder was truly murder, his adultery was truly adultery,
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whereas Justification doth denominate a man just, righteousnesse is required to Justification, as well as wisdome to make a man wise, health to make a man healthfull:
whereas Justification does denominate a man just, righteousness is required to Justification, as well as Wisdom to make a man wise, health to make a man healthful:
a man cannot be justified, viz. truely, without a righteousnesse: So that a man is not justified, and therefore just, but just and therefore justified.
a man cannot be justified, viz. truly, without a righteousness: So that a man is not justified, and Therefore just, but just and Therefore justified.
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As it is in Sanctification, the removing of spiritual darknesse, and vouchsafing spiritual illumination is the same motion, with respect onely to divers terms,
As it is in Sanctification, the removing of spiritual darkness, and vouchsafing spiritual illumination is the same motion, with respect only to diverse terms,
and this from a natural and extrinsecal necessity, but it is not thus in our Justification, he that is not damned is not from an intrinsecal necessity therefore saved,
and this from a natural and extrinsical necessity, but it is not thus in our Justification, he that is not damned is not from an intrinsical necessity Therefore saved,
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for when he had said, That by Christ was forgivenesse of sinnes, he addeth, as a further priviledge, And by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses.
for when he had said, That by christ was forgiveness of Sins, he adds, as a further privilege, And by him all that believe Are justified from all things from which you could not be justified by the Law of Moses.
And thus to abolish death, and to bring life and immortality to light, are mentioned as two distinct effects of the Lord Christ our Saviour, 2 Tim. 1.10.
And thus to Abolah death, and to bring life and immortality to Light, Are mentioned as two distinct effects of the Lord christ our Saviour, 2 Tim. 1.10.
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Now seeing we in our own persons cannot do this, that our Justification may be compleat and full, its necessary his obedience to the Law, should be accounted as ours.
Now seeing we in our own Persons cannot do this, that our Justification may be complete and full, its necessary his Obedience to the Law, should be accounted as ours.
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Let us therefore take into consideration what choise and special reasons are brought against this Position, and why its affirmed, That all our Justification is comprised in remission of sinne.
Let us Therefore take into consideration what choice and special Reasons Are brought against this Position, and why its affirmed, That all our Justification is comprised in remission of sin.
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And that which is much pressed upon, is Rom. 4.6, 7, 8. where the Apostle proving, That a righteousnesse is imputed to us without works; for a confirmation hereof;
And that which is much pressed upon, is Rom. 4.6, 7, 8. where the Apostle proving, That a righteousness is imputed to us without works; for a confirmation hereof;
the Question is, Whether the Apostle give an whole definition of Justification, or describe it onely Synecdochically, one part for the whole? But there seemeth no reason why the Apostle should be here thought to describe all the nature of Justification;
the Question is, Whither the Apostle give an Whole definition of Justification, or describe it only Synecdochically, one part for the Whole? But there seems no reason why the Apostle should be Here Thought to describe all the nature of Justification;
Although we may probably conclude, That the Apostle, though he onely mention pardon of sinne, yet includeth also imputation of righteousnesse, because he makes Blessednesse to consist in this remission:
Although we may probably conclude, That the Apostle, though he only mention pardon of sin, yet includeth also imputation of righteousness, Because he makes Blessedness to consist in this remission:
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Now blessednesse and eternal life is not promised because sinne is forgiven meerly, but because there is such a righteousnesse as answereth the Law, Christs doing and suffering being imputed to us, That as blessednesse is not in a mee• privation of evil,
Now blessedness and Eternal life is not promised Because sin is forgiven merely, but Because there is such a righteousness as Answers the Law, Christ doing and suffering being imputed to us, That as blessedness is not in a mee• privation of evil,
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Neither may we wonder why the Apostle should not mention imputation of righteousnesse, as well as remission of sinnes, seeing his scope is not to inform what Justification is, but how we are justified.
Neither may we wonder why the Apostle should not mention imputation of righteousness, as well as remission of Sins, seeing his scope is not to inform what Justification is, but how we Are justified.
And again, the mentioning of one must necessarily inferre the other; for sinne cannot be pardoned unlesse a righteousnesse accepted of by God be made ours,
And again, the mentioning of one must necessarily infer the other; for sin cannot be pardoned unless a righteousness accepted of by God be made ours,
And did in part answer that famous place the Adversaries so much insist upon, viz. Pauls Argumentation, Rom. 4.6. which (say they) could not be solid were it not built upon this Rock, That imputation of righteousnesse and remission of sinne were all one.
And did in part answer that famous place the Adversaries so much insist upon, viz. Paul's Argumentation, Rom. 4.6. which (say they) could not be solid were it not built upon this Rock, That imputation of righteousness and remission of sin were all one.
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I shall add some further considerations to clear this point, and some other Objections they bring (deferring the rest till we treat of Christs active obedience.) And
I shall add Some further considerations to clear this point, and Some other Objections they bring (deferring the rest till we Treat of Christ active Obedience.) And
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as if the Apostle had intended thus, If remission of sinne be without our works, we are not sufficient of our selves, by any thing we do to obtain pardon of sinne, much lesse can we think to be justified by any work we perform.
as if the Apostle had intended thus, If remission of sin be without our works, we Are not sufficient of our selves, by any thing we do to obtain pardon of sin, much less can we think to be justified by any work we perform.
Thus Chrysostome who from hence makes Justification to be a greater matter then meer forgivenesse. Whether this be a true analytical exposition of the place, I shall not d•spute;
Thus Chrysostom who from hence makes Justification to be a greater matter then mere forgiveness. Whither this be a true analytical exposition of the place, I shall not d•spute;
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and to take away that actual ordination of it to eternal punishment, it doth not make us righteous, we need an imputation of the righteousnesse of Christ for this;
and to take away that actual ordination of it to Eternal punishment, it does not make us righteous, we need an imputation of the righteousness of christ for this;
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and although upon the remission of sinne followeth eternal life and glory, yet this is not vi consequentis, but consequentiae, its not from any natural resultancy, but from Gods gracious appointment:
and although upon the remission of sin follows Eternal life and glory, yet this is not vi consequentis, but consequentiae, its not from any natural resultancy, but from God's gracious appointment:
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But in the second place grant, That the Apostle doth not argue ab imparium collatione, yet there is no necessity he should argue a definitione and definitum, as if the Apostle had here intended a full and plenary definition of Justification.
But in the second place grant, That the Apostle does not argue ab imparium collation, yet there is no necessity he should argue a definition and definitum, as if the Apostle had Here intended a full and plenary definition of Justification.
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so that from the nature of the one, we may argue to the nature of the other, This is enough to confirm the Apostles intent, Righteousnesse is imputed without works:
so that from the nature of the one, we may argue to the nature of the other, This is enough to confirm the Apostles intent, Righteousness is imputed without works:
Whereas then its ordinarily objected, That use doth not admit, or can it be a Synecdoche to say, one part is for another, especially when of a different nature.
Whereas then its ordinarily objected, That use does not admit, or can it be a Synecdoche to say, one part is for Another, especially when of a different nature.
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It may be answered first, That one part is not here put for another, but a part for the whole, Remission of sinne for Justification, part of our Righteousnesse for our whole Righteousnesse,
It may be answered First, That one part is not Here put for Another, but a part for the Whole, Remission of sin for Justification, part of our Righteousness for our Whole Righteousness,
Secondly, Here is not one part put for another onely, because here is an inseparahle conjunction of both these, that one is alwayes where the other is:
Secondly, Here is not one part put for Another only, Because Here is an inseparahle conjunction of both these, that one is always where the other is:
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but that is to be understood, because according to Gods appointment, these two will go together, righteousnesse and forgivenesse of sinne, not indeed our own righteousnesse,
but that is to be understood, Because according to God's appointment, these two will go together, righteousness and forgiveness of sin, not indeed our own righteousness,
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Fourthly, Yet to clear this further, take notice, That till we be accounted as righteous, God cannot, God will not in any gracious manner communicate himself to us, he cannot love or delight but in a righteous person.
Fourthly, Yet to clear this further, take notice, That till we be accounted as righteous, God cannot, God will not in any gracious manner communicate himself to us, he cannot love or delight but in a righteous person.
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Hence those engagements which God is pleased to take upon himself to give everlasting happinesse, are alwaies to those persons that have fulfilled the Law.
Hence those engagements which God is pleased to take upon himself to give everlasting happiness, Are always to those Persons that have fulfilled the Law.
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Eternal life cannot be vouchsafed to any, but where the Law hath been fulfilled; Now because we could not do that, therefore Christs obedience is made ours.
Eternal life cannot be vouchsafed to any, but where the Law hath been fulfilled; Now Because we could not do that, Therefore Christ Obedience is made ours.
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Therefore Christ is called The end of the Law for righteousnesse to him that believeth, Rom. 10.4. Christ did not come to destroy the Law, neither in the doctrinal part, or in the obligatory part of it. Hence Rom. 8.34. Christ is said to come in the flesh, condemning sinne, that the Righteousnesse of the Law might be fulfilled in us;
Therefore christ is called The end of the Law for righteousness to him that Believeth, Rom. 10.4. christ did not come to destroy the Law, neither in the doctrinal part, or in the obligatory part of it. Hence Rom. 8.34. christ is said to come in the Flesh, condemning sin, that the Righteousness of the Law might be fulfilled in us;
So that though we have not our salvation by that rule, Do this and live, yet Christ procured it for us, by fulfilling that, God being an holy and righteous God, never promised eternal Salvation,
So that though we have not our salvation by that Rule, Do this and live, yet christ procured it for us, by fulfilling that, God being an holy and righteous God, never promised Eternal Salvation,
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and if Gods Justice would not dispense with a poenal satisfaction to the Law, as they themselves confesse against Socinus, Why should he dispense with the true and proper obedience to his Law, seeing that punishment is required,
and if God's justice would not dispense with a penal satisfaction to the Law, as they themselves confess against Socinus, Why should he dispense with the true and proper Obedience to his Law, seeing that punishment is required,
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God then requiring a perfect Righteousnesse, and promising eternal life onely unto that, its necessary that there should be a Saviour, who should be a Saviour, who should not onely expiate our sinne,
God then requiring a perfect Righteousness, and promising Eternal life only unto that, its necessary that there should be a Saviour, who should be a Saviour, who should not only expiate our sin,
It behoveth the Adversaries of this Doctrine to prove, That God will not dispense with a poenal righteousnesse (if we may so properly call it) but he will with an active righteousnesse:
It behooveth the Adversaries of this Doctrine to prove, That God will not dispense with a penal righteousness (if we may so properly call it) but he will with an active righteousness:
1. They distinguish between a man Just qualitatively and legally. A man that hath his sinnes pardoned cannot be Just qualitatively, for this supposeth he hath sinned,
1. They distinguish between a man Just qualitatively and legally. A man that hath his Sins pardoned cannot be Just qualitatively, for this Supposeth he hath sinned,
in respect of the filth and demerit of it, sinne doth still abide even when it is pardoned (at least original sinne.) Therefore its maintained against Papists, That forgivenesse of sin is not the aboli•ion of it, that it doth not take away the Maculam, but the Reatum: If then the sinfulnesse of original sinne remain in a believer,
in respect of the filth and demerit of it, sin does still abide even when it is pardoned (At least original sin.) Therefore its maintained against Papists, That forgiveness of since is not the aboli•ion of it, that it does not take away the Maculam, but the Guilty: If then the sinfulness of original sin remain in a believer,
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unles otherwise they be accounted of as perfectly righteous, or having an obedience answerable to the Law? So that Remission of sinne doth not make a man legally Just in an absolute and universal sense.
unless otherwise they be accounted of as perfectly righteous, or having an Obedience answerable to the Law? So that Remission of sin does not make a man legally Just in an absolute and universal sense.
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Indeed the distinction it self is necessary (though not in that sense the Authours propound it,) for the Orthodox maintain against Papists, That we are not Just by a qualitative righteousnesse, but a legal one;
Indeed the distinction it self is necessary (though not in that sense the Authors propound it,) for the Orthodox maintain against Papists, That we Are not Just by a qualitative righteousness, but a Legal one;
if so be that Christ had procured such an atonement, that the Law should be no longer obliging of us, that we should be free from all obedience, that the Law should cease to be a Law to us,
if so be that christ had procured such an atonement, that the Law should be no longer obliging of us, that we should be free from all Obedience, that the Law should cease to be a Law to us,
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But Christ died not for this end, to disoblige us from God, neither though he satisfied the comminatory part of the Law, did he therefore invalidate the mandatory part? And who in reason can think, that because man fallen is redeemed by a Saviour, that therefore the Law should not still continue prescribing obedience unto it? But I must not anticipate my self,
But christ died not for this end, to disoblige us from God, neither though he satisfied the comminatory part of the Law, did he Therefore invalidate the mandatory part? And who in reason can think, that Because man fallen is redeemed by a Saviour, that Therefore the Law should not still continue prescribing Obedience unto it? But I must not anticipate my self,
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First, We do not (de facto) say, there is or was any such neutral and indifferent state, wherein men were neither righteous nor unrighteous, neither damned or saved.
First, We do not (de facto) say, there is or was any such neutral and indifferent state, wherein men were neither righteous nor unrighteous, neither damned or saved.
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and thus they say, Adam was created, and therefore original Righteousnesse was supernatural, and put as a bridle to him, to keep the inferiour part from rebelling against the Superiour.
and thus they say, Adam was created, and Therefore original Righteousness was supernatural, and put as a bridle to him, to keep the inferior part from rebelling against the Superior.
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And for a middle state between heaven and hell, The Papists do (de facto) assigne, by their Limbus Patrum and Infantum; Yea all those in Antiquity, which are thought to be many, that hold the souls did not go immediately into heaven;
And for a middle state between heaven and hell, The Papists do (de facto) assign, by their Limbus Patrum and Infantum; Yea all those in Antiquity, which Are Thought to be many, that hold the Souls did not go immediately into heaven;
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and such as of later dayes that maintain Psuchopannuchia, they do hold, That for a time at least there is a state wherein the godly are neither fully happy or miserable.
and such as of later days that maintain Psuchopannuchia, they do hold, That for a time At least there is a state wherein the godly Are neither Fully happy or miserable.
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Now if you change, the Question, and make it not, Whether God hath appointed such a middle state and condition (for it is plain he hath revealed the contrary) but,
Now if you change, the Question, and make it not, Whither God hath appointed such a middle state and condition (for it is plain he hath revealed the contrary) but,
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Do not those of the contrary Judgement say, Remission of sinne and inward Renovation are not the same things, that they are two distinct benefits? Yet if the Papists should demand of them, that they should assigne such a middle estate, of one whose sinnes are truly pardoned,
Do not those of the contrary Judgement say, Remission of sin and inward Renovation Are not the same things, that they Are two distinct benefits? Yet if the Papists should demand of them, that they should assign such a middle estate, of one whose Sins Are truly pardoned,
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though it be not alone, that its not Solitaria, though Sola in the act of justifying? This being the truth of God, we matter not the Papist expostulating,
though it be not alone, that its not Solitary, though Sola in the act of justifying? This being the truth of God, we matter not the Papist expostulating,
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Why faith may not be separated from charity? What repugnancy this is for faith being divided from other graces to justifie? By these instances we see, that its no new thing,
Why faith may not be separated from charity? What repugnancy this is for faith being divided from other graces to justify? By these instances we see, that its no new thing,
Thirdly, But that which we conceive to be the full and plenary answer is, That righteousnesse and sinne, life and death, in the sense controverted, are not immediately and naturally contraries:
Thirdly, But that which we conceive to be the full and plenary answer is, That righteousness and sin, life and death, in the sense controverted, Are not immediately and naturally contraries:
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So that Righteousnesse and sinne, though in a Subject capable, are not naturally contrary, as light and darknesse is, crooked and straight, naturall life and naturall death, which in their proper Subjects do necessarily inferre the existence of one at that time;
So that Righteousness and sin, though in a Subject capable, Are not naturally contrary, as Light and darkness is, crooked and straight, natural life and natural death, which in their proper Subject's do necessarily infer the existence of one At that time;
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So that, as is to be shewed, it is but a calumny to fasten that Antinomian Position, Of God seeing no sinne in his people, upon the Doctrine of Imputed Righteousnesse.
So that, as is to be showed, it is but a calumny to fasten that Antinomian Position, Of God seeing no sin in his people, upon the Doctrine of Imputed Righteousness.
In the second place, Though life and death be contraries in a naturall consideration, yet the life and death understood in the controversie, are made contraries onely by Gods appointment,
In the second place, Though life and death be contraries in a natural consideration, yet the life and death understood in the controversy, Are made contraries only by God's appointment,
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So that though our life and our death, which are natural, be immediate contraries, yet the eternall death and eternall life are so from the appointment of God only,
So that though our life and our death, which Are natural, be immediate contraries, yet the Eternal death and Eternal life Are so from the appointment of God only,
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But if thou art made partaker of it, then do thou with all thankfulnesse and joy break out into the praises of that great God, who hath thus justified thee.
But if thou art made partaker of it, then do thou with all thankfulness and joy break out into the praises of that great God, who hath thus justified thee.
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SERM. XXIX. That a Believers Righteousness is Imputed. Divers Propositions about Imputation of Good and Evil, and of Christs Righteousness in particular.
SERMON. XXIX. That a Believers Righteousness is Imputed. Diverse Propositions about Imputation of Good and Evil, and of Christ Righteousness in particular.
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ROM. 4.11. And he received the sign of circumcision, a seal of the righteousness of the Faith, which he had being yet uncircumcised — that righteousness might be imputed to them also.
ROM. 4.11. And he received the Signen of circumcision, a seal of the righteousness of the Faith, which he had being yet uncircumcised — that righteousness might be imputed to them also.
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for whereas it might be objected, That this instance of Abraham might not at all belong to the Gentiles, because he was circumcsed; in this verse he sheweth, That Abraham received the sign of this righteousnesse of faith,
for whereas it might be objected, That this instance of Abraham might not At all belong to the Gentiles, Because he was circumcsed; in this verse he shows, That Abraham received the Signen of this righteousness of faith,
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4. From the exemplarity of this, this did not belong to Abraham alone, but to believers, both circumcised and uncircumcised, That righteousnesse might be imputed to them also.
4. From the exemplarity of this, this did not belong to Abraham alone, but to believers, both circumcised and uncircumcised, That righteousness might be imputed to them also.
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Wonder not, if for the demonstration of the Nature of Justification, most of my Texts are taken out of this Epistle to the Romans, for here is the proper seat of that Doctrine;
Wonder not, if for the demonstration of the Nature of Justification, most of my Texts Are taken out of this Epistle to the Roman, for Here is the proper seat of that Doctrine;
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First, That this Doctrine of imputed righteousnesse is by all erroneous persons judged to be like the abomination of desolation, Howsoever heretical persons contradict one another in other thing,
First, That this Doctrine of imputed righteousness is by all erroneous Persons judged to be like the abomination of desolation, Howsoever heretical Persons contradict one Another in other thing,
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Its well enough known what reproaches and mocks are put upon it by the Popish party, calling it the putative and chimerical righteousnesse. The Socinians they abominate it.
Its well enough known what Reproaches and mocks Are put upon it by the Popish party, calling it the putative and chimerical righteousness. The socinians they abominate it.
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The Arminians, though they grant faith to be accounted for righteousnesse, yet to say, Christs righteousnesse to be imputed to us, they think to be an Idol of the Protestants brain,
The Arminians, though they grant faith to be accounted for righteousness, yet to say, Christ righteousness to be imputed to us, they think to be an Idol of the Protestants brain,
Let this satisfie us, That the Scripture doth thus often mention an imputed righteousnesse, and therefore should not be matter of reproach, but worthy of all acceptation;
Let this satisfy us, That the Scripture does thus often mention an imputed righteousness, and Therefore should not be matter of reproach, but worthy of all acceptation;
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We ought greatly to rejoyce in the goodnesse and mercy of God, who hath provided such glorious robes for us, that when we were wholly naked and undone,
We ought greatly to rejoice in the Goodness and mercy of God, who hath provided such glorious robes for us, that when we were wholly naked and undone,
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Secondly, Consider that the word answering this imputing, is in the Hebrew Chashab, and in the Greek NONLATINALPHABET, of which the summe, (as the learned say comes to this,) That though the words in the general signifie to think, to reason, to imagine, &c. yet very frequently it is used to account or reckon by way of computation, as Arithmeticians use to do;
Secondly, Consider that the word answering this imputing, is in the Hebrew Chashab, and in the Greek, of which the sum, (as the learned say comes to this,) That though the words in the general signify to think, to reason, to imagine, etc. yet very frequently it is used to account or reckon by Way of computation, as Arithmeticians use to do;
and making several kindes of it, yet that which is most proper and fit to our controversie in hand, is, That to impute, is to account or reckon to a man such a thing,
and making several Kinds of it, yet that which is most proper and fit to our controversy in hand, is, That to impute, is to account or reckon to a man such a thing,
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Cains murder of Abel was imputed to him, and thus every man, till God pardon his sinne, it is imputed to him, Psal. 32. All impenitent sinners have their sinnes imputed to them,
Cains murder of Abel was imputed to him, and thus every man, till God pardon his sin, it is imputed to him, Psalm 32. All impenitent Sinners have their Sins imputed to them,
yet by interpretation, or some other equivalent respect, he is said to do it. To this purpose may be brought that place discussed so much by Interpreters, Levit. 17.4.
yet by Interpretation, or Some other equivalent respect, he is said to do it. To this purpose may be brought that place discussed so much by Interpreters, Levit. 17.4.
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That is, say some Expositors, That if a man do not keep to Gods order and command in the Sacrifices and worship he appointed, it is as hainous a sinne,
That is, say Some Expositors, That if a man do not keep to God's order and command in the Sacrifices and worship he appointed, it is as heinous a sin,
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and thus evil Judges when they condemn the innocent, as Pilate did Christ, and the Jews charging him with such crimes that he was not guilty of, did impute sin unjustly.
and thus evil Judges when they condemn the innocent, as Pilate did christ, and the jews charging him with such crimes that he was not guilty of, did impute since unjustly.
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Paul there prayeth concerning such who forsook him, NONLATINALPHABET, that it be not laid to their charge, that it be not imputed to them. 2. The Apostle mentioneth an imputation of grace,
Paul there Prayeth Concerning such who forsook him,, that it be not laid to their charge, that it be not imputed to them. 2. The Apostle mentioneth an imputation of grace,
This is the wonderful grace of God, herein were the manifold riches of his wisdome seen, that when we were neither able to satisfie the penalty of the Law,
This is the wondered grace of God, herein were the manifold riches of his Wisdom seen, that when we were neither able to satisfy the penalty of the Law,
Fifthly, Hence in this Imputation of Christs righteousnesse unto us, There are these things observable, 1. That there is no foundation or cause within us of this Imputation;
Fifthly, Hence in this Imputation of Christ righteousness unto us, There Are these things observable, 1. That there is no Foundation or cause within us of this Imputation;
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What is the reason that every believer is not with the Church in the Canticles ravished with Christ, accounting him as the chiefest of ten thousand, alwayes languishing and breaking in desires after him? Even because we dwell in our selves, we rest in our selves, we would have a bottom, whereupon to stand and not be beholding to Christ only:
What is the reason that every believer is not with the Church in the Canticles ravished with christ, accounting him as the chiefest of ten thousand, always languishing and breaking in Desires After him? Even Because we dwell in our selves, we rest in our selves, we would have a bottom, whereupon to stand and not be beholding to christ only:
When God justifieth he might justly condemn, if we regard what is to be found in us, which makes the Apostle call Rom. 4. the subject justified an ungodly man, viz. one that is not absolutely and perfectly righteous:
When God Justifieth he might justly condemn, if we regard what is to be found in us, which makes the Apostle call Rom. 4. the Subject justified an ungodly man, viz. one that is not absolutely and perfectly righteous:
and although some Divines do divide Imputation into real and rational, making the Gospel-imputation to be a rational or mental Imputation, that is not to be understood,
and although Some Divines do divide Imputation into real and rational, making the Gospel imputation to be a rational or mental Imputation, that is not to be understood,
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Let not the believer then, while he would satisfie his soul with this imputed righteousnesse, be afraid this is onely some pleasing dream, or an humane fiction;
Let not the believer then, while he would satisfy his soul with this imputed righteousness, be afraid this is only Some pleasing dream, or an humane fiction;
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For what is it that keeps thee from falling into nothing but Gods Will and Power? And is not the same Will of God farre more interessed in this imputed righteousnesse? Fear not then that this beam will break under thy arms:
For what is it that keeps thee from falling into nothing but God's Will and Power? And is not the same Will of God Far more interested in this imputed righteousness? fear not then that this beam will break under thy arms:
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Its real, sure and solid, though it be imputed, which doth also appear in the real and lively effects thereof, it brings peace, joy and everlasting consolation to such as partake of it;
Its real, sure and solid, though it be imputed, which does also appear in the real and lively effects thereof, it brings peace, joy and everlasting consolation to such as partake of it;
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The thing it self is righteousnesse, what is more necessary then this to a sinner? For if you do respect God, he is holy and righteous, aod loves onely righteousnesse:
The thing it self is righteousness, what is more necessary then this to a sinner? For if you do respect God, he is holy and righteous, Aod loves only righteousness:
What can a poor sinner do without righteousnesse? This then should rejoyce the humbled sinner, that in that very thing he is so much afraid and troubled, God hath provided a remedy.
What can a poor sinner do without righteousness? This then should rejoice the humbled sinner, that in that very thing he is so much afraid and troubled, God hath provided a remedy.
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as if we had done it, or thus to say, Christ is our Surety, Christ is the second Adam. And then lastly, The effect of this righteousnesse is accounted to us,
as if we had done it, or thus to say, christ is our Surety, christ is the second Adam. And then lastly, The Effect of this righteousness is accounted to us,
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and that is, we have now a right to eternal life, we now have boldness unto the throne of grace, we have liberty to come before God, there is nothing to be objected against us, we may not fear any arrests or accusations:
and that is, we have now a right to Eternal life, we now have boldness unto the throne of grace, we have liberty to come before God, there is nothing to be objected against us, we may not Fear any arrests or accusations:
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Seventhly, In this Imputation of righteousnesse, because it is necessarily conceived to make a relative change, it hath a term from which and to which;
Seventhly, In this Imputation of righteousness, Because it is necessarily conceived to make a relative change, it hath a term from which and to which;
But as we have shewed before, there is no inconvenience, yea a necessity to make remission of sin and imputation of righteousnesse two distinct things.
But as we have showed before, there is no inconvenience, yea a necessity to make remission of since and imputation of righteousness two distinct things.
The Doctrine of the Trinity, or the Resurrection of the dead, Is it not very incredible to flesh and bloud? Yea doth not the Socinian cry down an imputed Satisfaction with as much confidence as these can an imputed righteousnesse in the sense explained? And therefore the Socinians do equally reject both:
The Doctrine of the Trinity, or the Resurrection of the dead, Is it not very incredible to Flesh and blood? Yea does not the Socinian cry down an imputed Satisfaction with as much confidence as these can an imputed righteousness in the sense explained? And Therefore the socinians do equally reject both:
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Was it ever heard, say they, that another mans innocency or obedience should be accounted unto a man as his own? They will grant that in civil things, another mans money may be accounted as mine,
Was it ever herd, say they, that Another men innocency or Obedience should be accounted unto a man as his own? They will grant that in civil things, Another men money may be accounted as mine,
Therefore, though the Socinians call it absurdum, impium, intolerabil•, yea as that which doth contain a manner of our Salvation abhorring from the holy Scripture,
Therefore, though the socinians call it absurdum, Impious, intolerabil•, yea as that which does contain a manner of our Salvation abhorring from the holy Scripture,
Ninthly, This Imputation of Christs merits and obedience, is so necessary, that (except the Socinians) it is acknowledged by all in one sense or other.
Ninthly, This Imputation of Christ merits and Obedience, is so necessary, that (except the socinians) it is acknowledged by all in one sense or other.
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But when the Apostle, 2 Cor. 15.21. as also Rom. 5.19, &c. makes a comparison between our sins laid on him, and his righteousnesse made ours, as also a resemblance between the first Adam and the second Adam; this cannot but prove more then a remote or virtual imputation.
But when the Apostle, 2 Cor. 15.21. as also Rom. 5.19, etc. makes a comparison between our Sins laid on him, and his righteousness made ours, as also a resemblance between the First Adam and the second Adam; this cannot but prove more then a remote or virtual imputation.
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till therefore that good hour come, wherein God will make known unto us, that dunghill and hell which is within us, we can never esteem this imputed righteousnesse:
till Therefore that good hour come, wherein God will make known unto us, that dunghill and hell which is within us, we can never esteem this imputed righteousness:
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ROM. 4.11. That Righteousnesse might be Imputed to them also. VVE have laid down several Propositions to clear this Doctrine about imputed righteousnesse;
ROM. 4.11. That Righteousness might be Imputed to them also. WE have laid down several Propositions to clear this Doctrine about imputed righteousness;
First, This present Chapter will evidently confirm it, where Imputation of righteousnesse is so often mentioned, The Scripture cals it several times an accounted or imputed righteousnesse:
First, This present Chapter will evidently confirm it, where Imputation of righteousness is so often mentioned, The Scripture calls it several times an accounted or imputed righteousness:
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3. It cannot be our righteousnesse that is imputed, because the subject who is here said to be justified, is called an ungodly man, one that hath not such a perfect and compleat righteousnesse that the Law requireth;
3. It cannot be our righteousness that is imputed, Because the Subject who is Here said to be justified, is called an ungodly man, one that hath not such a perfect and complete righteousness that the Law requires;
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If therefore it be not ours that is imputed, whose can it be but Christs? and that it is Christs appeareth by Chap. 5.19. By one mans obedience shall many be made righteous;
If Therefore it be not ours that is imputed, whose can it be but Christ? and that it is Christ appears by Chap. 5.19. By one men Obedience shall many be made righteous;
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And it is readily granted, that the Hebrew word doth sometimes signifie thus, as Psal. 8.4. What is man that thou art thus mindfull of him? There is the same Hebrew word.
And it is readily granted, that the Hebrew word does sometime signify thus, as Psalm 8.4. What is man that thou art thus mindful of him? There is the same Hebrew word.
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for we take to repute and impute all one in this sense, although indeed when it signifieth to repute or account strictly taken, its put absolutely, as Rom. 6.11. Account your selves dead to sinne, 1 Cor. 4.1. Let a man account or judge of us, as the Ministers of the Gospel.
for we take to repute and impute all one in this sense, although indeed when it signifies to repute or account strictly taken, its put absolutely, as Rom. 6.11. Account your selves dead to sin, 1 Cor. 4.1. Let a man account or judge of us, as the Ministers of the Gospel.
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as Philem. vers. 18. If he have wronged thee, put that on mine account, NONLATINALPHABET. Thus Romans 5.13. sinne NONLATINALPHABET, is not imputed without the Law;
as Philemon vers. 18. If he have wronged thee, put that on mine account,. Thus Romans 5.13. sin, is not imputed without the Law;
but this observation is not universal, for the simple word is used, where imputation must necessarily be understood, as Mark 15.28. He was accounted amongst transgressours, What is that? But sinne was imputed to him. Rom. 2.26. His uncircumcision shall be accounted to Circumcision. There is the simple word NONLATINALPHABET.
but this observation is not universal, for the simple word is used, where imputation must necessarily be understood, as Mark 15.28. He was accounted among transgressors, What is that? But sin was imputed to him. Rom. 2.26. His uncircumcision shall be accounted to Circumcision. There is the simple word.
But its further objected, That though righteousnesse be said to be imputed, yet not Christs righteousnesse, Proferant vel unum locum, &c. Let them bring but one place, say Bellar. Socinus, where Christs righteousnesse is said to be imputed.
But its further objected, That though righteousness be said to be imputed, yet not Christ righteousness, Proferant vel Unum locum, etc. Let them bring but one place, say Bellar Socinus, where Christ righteousness is said to be imputed.
for we say not, That Christs righteousnesse is imputed to be a righteousnesse, as if that of it self were not so, onely there needed some gracious condescension on Gods part to accept of it for us.
for we say not, That Christ righteousness is imputed to be a righteousness, as if that of it self were not so, only there needed Some gracious condescension on God's part to accept of it for us.
and this is called originale peccatum originans, therefore at vers. 12. its said, In whom we have sinned, or if we translate it, In as much as we have sinned, it comes all to one;
and this is called original peccatum Origins, Therefore At vers. 12. its said, In whom we have sinned, or if we translate it, In as much as we have sinned, it comes all to one;
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Indeed Bellarmine bringeth this Argument against the Orthodox, and he frameth it thus, As through Adam all are made sinners inherently through corruption dwelling in them;
Indeed Bellarmine brings this Argument against the Orthodox, and he frameth it thus, As through Adam all Are made Sinners inherently through corruption Dwelling in them;
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So that here we see the Apostle mentioning two common persons or representatives, and what they do is to be attributed to all that are contained in them.
So that Here we see the Apostle mentioning two Common Persons or representatives, and what they do is to be attributed to all that Are contained in them.
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This Argument seemeth to be built on a Rock, even that Text 2 Cor. 5. ult. He was made sinne for us, that we might become the righteousnesse of God in him;
This Argument seems to be built on a Rock, even that Text 2 Cor. 5. ult. He was made sin for us, that we might become the righteousness of God in him;
But sinne as it is sinne, not as a Sacrifice doth in its proper nature oppose righteousnesse; Neither doth it at all tend to Christs dishonour to expound it so, seeing the Prophet of old said, God had laid our iniquities upon him, which must necessarily be understood of sinnes as sinnes; and indeed the more Christ was humbled, debased,
But sin as it is sin, not as a Sacrifice does in its proper nature oppose righteousness; Neither does it At all tend to Christ dishonour to expound it so, seeing the Prophet of old said, God had laid our iniquities upon him, which must necessarily be understood of Sins as Sins; and indeed the more christ was humbled, debased,
When the Sacrifice of the Old Testament was offered, the laying on of hands upon it, did signifie the translation of the sinnes of the person offering, upon the beast to be sacrificed;
When the Sacrifice of the Old Testament was offered, the laying on of hands upon it, did signify the Translation of the Sins of the person offering, upon the beast to be sacrificed;
and indeed, How could it come about, that Christ should be thus bruised and wounded, that he should die such an ignominious death? but because sinne was laid to his charge, for death is the wages of sinne;
and indeed, How could it come about, that christ should be thus Bruised and wounded, that he should die such an ignominious death? but Because sin was laid to his charge, for death is the wages of sin;
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Fourthly, Christs righteousnesse is made ours, because in him only we are accepted. Notably to this doth the Apostle speak, Ephes. 1.6. Wherein he hath made us accepted in his beloved, NONLATINALPHABET;
Fourthly, Christ righteousness is made ours, Because in him only we Are accepted. Notably to this does the Apostle speak, Ephesians 1.6. Wherein he hath made us accepted in his Beloved,;
Therefore that cannot be any other wayes in us, but by imputation. Its often called the righteousnesse of God, Rom. 1.17. Rom. 10.3. 2 Cor. 5.21. Phil. 3.6. Here we are to have the righteousnesse of God, and it is opposed to our own righteousnesse;
Therefore that cannot be any other ways in us, but by imputation. Its often called the righteousness of God, Rom. 1.17. Rom. 10.3. 2 Cor. 5.21. Philip 3.6. Here we Are to have the righteousness of God, and it is opposed to our own righteousness;
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and it is agreed upon by all hands (except Osiander, who had few followers, and his opinion lasted but two years, though Andreas Osiander doth labour to excuse him,
and it is agreed upon by all hands (except Osiander, who had few followers, and his opinion lasted but two Years, though Andrew Osiander does labour to excuse him,
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its alwayes opposed to the righteousnesse of the Law, which righteousnesse is of God in this sense, that he was the authour of it in Adam, and doth still begin it in beleevers,
its always opposed to the righteousness of the Law, which righteousness is of God in this sense, that he was the author of it in Adam, and does still begin it in believers,
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Therefore this righteousnesse of God is such as may be brought before his severe Tribunal, such as God himself cannot refuse as imperfect and insufficient:
Therefore this righteousness of God is such as may be brought before his severe Tribunal, such as God himself cannot refuse as imperfect and insufficient:
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Now this is so clear, that in the point of Satisfaction, all our adversaries (except Socinians agree) for there we are righteous as to the Law of God, not in our selves,
Now this is so clear, that in the point of Satisfaction, all our Adversaries (except socinians agree) for there we Are righteous as to the Law of God, not in our selves,
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Sixthly and lastly, Our righteousnesse must be imputed by which we are justified, because that which is inherent in us, is imperfect, subject to much drosse and pollution,
Sixthly and lastly, Our righteousness must be imputed by which we Are justified, Because that which is inherent in us, is imperfect, Subject to much dross and pollution,
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I shall therefore proceed to answer such Objections as are brought against imputed righteousnesse, and its good to take notice of this, That the Socinians they oppose all imputed righteousnesse,
I shall Therefore proceed to answer such Objections as Are brought against imputed righteousness, and its good to take notice of this, That the socinians they oppose all imputed righteousness,
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For the present, That which is from Scripture most opposed against this truth, is, those several places of Scripture (and they are almost innumerable, that I need not mention them) wherein beleevers are called righteous, and God is said to approve of them, and to give them eternal glory in reference to their righteousnesse, all which looketh as if God did regard inherency and not imputation.
For the present, That which is from Scripture most opposed against this truth, is, those several places of Scripture (and they Are almost innumerable, that I need not mention them) wherein believers Are called righteous, and God is said to approve of them, and to give them Eternal glory in Referente to their righteousness, all which looks as if God did regard inherency and not imputation.
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But to such places as these are, there is a free and ready concession, That all justified persons are renewed, are made righteous, walk in the wayes of righteousnesse, give up themselves as servants to righteousnesse,
But to such places as these Are, there is a free and ready concession, That all justified Persons Are renewed, Are made righteous, walk in the ways of righteousness, give up themselves as Servants to righteousness,
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Consider Job excellently clearing this, Job 9.2, 3. How should man be just before God? If he will contend with him, he cannot answer him one of a thousand;
Consider Job excellently clearing this, Job 9.2, 3. How should man be just before God? If he will contend with him, he cannot answer him one of a thousand;
And truly it may be great grief of heart, that whereas formerly imputed righteousnesse was oppugned only by the professed Adversaries of the Reformed Churches;
And truly it may be great grief of heart, that whereas formerly imputed righteousness was oppugned only by the professed Adversaries of the Reformed Churches;
What uncivil passion doth a late Writer shew against this Doctrine of imputed righteousnesse? calling it to him an unintelligible notion, empty and truthlesse words and fancies (Justification Justified, pag.
What Uncivil passion does a late Writer show against this Doctrine of imputed righteousness? calling it to him an unintelligible notion, empty and truthless words and fancies (Justification Justified, page.
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20.) Surely its very uncharitable to make such a number of learned men, pillars in the Church, in all their books to have written, empty and truthlesse words,
20.) Surely its very uncharitable to make such a number of learned men, pillars in the Church, in all their books to have written, empty and truthless words,
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because every Starre shineth with a borrowed light from the Sunne? But because the Antinomian doth affirm this as a truth naturally deducted from the Doctrine of imputed righteousnesse;
Because every Star shines with a borrowed Light from the Sun? But Because the Antinomian does affirm this as a truth naturally deducted from the Doctrine of imputed righteousness;
and because the Adversaries also fasten this upon the Orthodox, as an unavoidable consequence, I shall answer it more largely when we come to assert Christs active obedience imputed to us.
and Because the Adversaries also fasten this upon the Orthodox, as an unavoidable consequence, I shall answer it more largely when we come to assert Christ active Obedience imputed to us.
But (not to say any thing of being made formally righteous by Christs righteousnesse, which is acknowledged an expression subject to misconstruction) will not this overthrow the Doctrine of Christs Satisfaction also? For how can we at the same time be looked upon by God,
But (not to say any thing of being made formally righteous by Christ righteousness, which is acknowledged an expression Subject to misconstruction) will not this overthrow the Doctrine of Christ Satisfaction also? For how can we At the same time be looked upon by God,
or else our sanctification is perfect, which yet is expresly denied by that Author of the Sermon, pag. 17. Its therefore necessary that God should look upon our sanctification as imperfect, though our Justification be perfect.
or Else our sanctification is perfect, which yet is expressly denied by that Author of the Sermon, page. 17. Its Therefore necessary that God should look upon our sanctification as imperfect, though our Justification be perfect.
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3. Gods judgement is according to righteousnesse and truth, we be pronounced righteous in Christ, though sinners in our selves, for there is a righteousnesse whereby we are made righteous,
3. God's judgement is according to righteousness and truth, we be pronounced righteous in christ, though Sinners in our selves, for there is a righteousness whereby we Are made righteous,
Every one will in a carnal manner be glad of this, for hereby we shall not be troubled about our own righteousnes, we will not much matter how or what we do,
Every one will in a carnal manner be glad of this, for hereby we shall not be troubled about our own righteousness, we will not much matter how or what we do,
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But this is as th• Papists object against justifying faith, they say, This Doctrine is a ground of all carnal security and presumption, let a man live as he list its but believing,
But this is as th• Papists Object against justifying faith, they say, This Doctrine is a ground of all carnal security and presumption, let a man live as he list its but believing,
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Thas the Jews would not submit to the righteousnesse of God, but went about to establish their own righteousnesse, and they spake the natural inclination of all, who said, What shall we do that we might be saved? It was long ere Paul could renounce all the things that were gain to him,
Thas the jews would not submit to the righteousness of God, but went about to establish their own righteousness, and they spoke the natural inclination of all, who said, What shall we do that we might be saved? It was long ere Paul could renounce all the things that were gain to him,
Its not then a doctrine pleasing to flesh and bloud, but altogether contrary, for it driveth a man into a self-judging, a self-abhorrency, a self-renunciation,
Its not then a Doctrine pleasing to Flesh and blood, but altogether contrary, for it drives a man into a Self-judging, a self-abhorrency, a self-renunciation,
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As for the Jews interpretation of this concerning the people of Israel, or Grotius his application of it to Jeremiah, though more sublimely, to Christ, they are with neglect to be passed by:
As for the jews Interpretation of this Concerning the people of Israel, or Grotius his application of it to Jeremiah, though more sublimely, to christ, they Are with neglect to be passed by:
In the words you may consider, 1. The corrective or adversative particle, But: this is spoken in opposition to those thoughts which the Jews had concerning Christ,
In the words you may Consider, 1. The corrective or adversative particle, But: this is spoken in opposition to those thoughts which the jews had Concerning christ,
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The manner of suffering is expressed in those words, he was wounded, and he was bruised. This signifieth his death to be most sharp and bitter, wherein all his bones were as it were to be contunded into dust. 2. The impulsive cause is said to be for our transgressions.
The manner of suffering is expressed in those words, he was wounded, and he was Bruised. This signifies his death to be most sharp and bitter, wherein all his bones were as it were to be contunded into dust. 2. The impulsive cause is said to be for our transgressions.
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and in our own conscience. 2. The cause of this, the chastisement was upon him: The word signifieth correction or discipline, it comes from a word that signifieth to learn,
and in our own conscience. 2. The cause of this, the chastisement was upon him: The word signifies correction or discipline, it comes from a word that signifies to Learn,
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This is to be understood spiritually, in respect of our guilt, so that the very reading of this text should kindle the fire of love in our hearts to Christ,
This is to be understood spiritually, in respect of our guilt, so that the very reading of this text should kindle the fire of love in our hearts to christ,
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Having therefore shewed that the righteousness we stand justified by before God, is an imputed righteousness and that of Christs, let us first consider the satisfactory righteousness which is made ours, and this is very clearly and emphatically described all along the Chapter,
Having Therefore showed that the righteousness we stand justified by before God, is an imputed righteousness and that of Christ, let us First Consider the satisfactory righteousness which is made ours, and this is very clearly and emphatically described all along the Chapter,
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This is genuinely deduced from the text, for our iniquities are laid upon him, he was bruised for our iniquities, and we were healed and reconciled to God by this means.
This is genuinely deduced from the text, for our iniquities Are laid upon him, he was Bruised for our iniquities, and we were healed and reconciled to God by this means.
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The sufferings of Christ as satisfying Gods justice for our sinnes, are our legal righteousness, its as if we our selves in our own persons had made a compensation.
The sufferings of christ as satisfying God's Justice for our Sins, Are our Legal righteousness, its as if we our selves in our own Persons had made a compensation.
for we are not only speculatively, but affectionately and practically to meditate on them; and the Prophet doth so often mention it, as if he in the Old Testament,
for we Are not only speculatively, but affectionately and practically to meditate on them; and the Prophet does so often mention it, as if he in the Old Testament,
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where you see, 1. its Gods act, that all our sinnes should be laid on him, here is nothing done against Gods will. 2. Its the iniquity of us all, all the sinnes of the elect people of God, let them be great sinnes or smal, there is not one but it is laid on Christ.
where you see, 1. its God's act, that all our Sins should be laid on him, Here is nothing done against God's will. 2. Its the iniquity of us all, all the Sins of the elect people of God, let them be great Sins or small, there is not one but it is laid on christ.
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By griefs and sorrows are meant sinne with all the consequents of it, and the two Hebrew words Nasa and especially Saball signifie to lift up a thing, to bear, to indure and carry a thing upon the shoulder as Porters do,
By griefs and sorrows Are meant sin with all the consequents of it, and the two Hebrew words Nasa and especially Saball signify to lift up a thing, to bear, to endure and carry a thing upon the shoulder as Porters do,
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and by consequent to take it quite away. This place is alledged, Mat. 8.15. and 1 Pet. 2.24. but the application of it by the Evangelist Matthew, to the healing of diseases hath caused a twofold difficulty;
and by consequent to take it quite away. This place is alleged, Mathew 8.15. and 1 Pet. 2.24. but the application of it by the Evangelist Matthew, to the healing of diseases hath caused a twofold difficulty;
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but seeing the Apostle Peter doth apply it to sinnes, and the Evangelist to bodily diseases, we may say, that the Prophet speaks principally and most directly of sinne,
but seeing the Apostle Peter does apply it to Sins, and the Evangelist to bodily diseases, we may say, that the Prophet speaks principally and most directly of sin,
they lay as an heavy burden upon him: Heb. 1.3. Christ is said to bear up, or uphold all things, but that is done easily by his power, there is no difficulty in it;
they lay as an heavy burden upon him: Hebrew 1.3. christ is said to bear up, or uphold all things, but that is done Easily by his power, there is no difficulty in it;
so that whereas we might be offended to think that Gods Sonne, innocent and free from all iniquity, should be subjected to so much misery and violence, this may satisfie us, that it was the just and righteous will of God, wherein his good pleasure did shew it self,
so that whereas we might be offended to think that God's Son, innocent and free from all iniquity, should be subjected to so much misery and violence, this may satisfy us, that it was the just and righteous will of God, wherein his good pleasure did show it self,
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We may not pass by ver. 11. where the work of our redemption is called the travell of his soul, which cannot but denote the great misery and affliction he indured to purchase our peace.
We may not pass by for. 11. where the work of our redemption is called the travel of his soul, which cannot but denote the great misery and affliction he endured to purchase our peace.
It was said to the woman, that in sorrow she should bring forth, and thus it was also in Christ, it behoved him in great grief and trouble both of soul and body, to bring forth this glorious salvation, which is to be bestowed on those that are his;
It was said to the woman, that in sorrow she should bring forth, and thus it was also in christ, it behooved him in great grief and trouble both of soul and body, to bring forth this glorious salvation, which is to be bestowed on those that Are his;
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Shall Christ pour out his soul to death, and shalt not thou pour it out to praier and to love Christ? Yea this death is called v.g. deaths in the plural number, to aggravate it,
Shall christ pour out his soul to death, and shalt not thou pour it out to prayer and to love christ? Yea this death is called v.g. death's in the plural number, to aggravate it,
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The summe of these glorious and full texts concerning Christs sufferings ariseth to these particulars. 1. That Christ suffered in a most painfull and grievous manner.
The sum of these glorious and full texts Concerning Christ sufferings arises to these particulars. 1. That christ suffered in a most painful and grievous manner.
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and if we reade the Evangelists describing what affections were upon him both before and at his sufferings, we shall readily yield they were no less, then what were foretold.
and if we read the Evangelists describing what affections were upon him both before and At his sufferings, we shall readily yield they were no less, then what were foretold.
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and we wholly impossible to pacifie God, he became our Mediator and surety, making this blessed and happy exchange that our sinnes should be laid on him,
and we wholly impossible to pacify God, he became our Mediator and surety, making this blessed and happy exchange that our Sins should be laid on him,
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and in this sense all Papists will yield, tha• Christs righteousness is imputed unto us, that is, that Christ by his death satisfied the justice of God,
and in this sense all Papists will yield, tha• Christ righteousness is imputed unto us, that is, that christ by his death satisfied the Justice of God,
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and so by this mean• we are made righteous. Neither may it stumble us, that Christ is but once called a Surety, Heb. 7.22. when yet we lay the whole foundation of this exchange upon that, for once is enough;
and so by this mean• we Are made righteous. Neither may it Stumble us, that christ is but once called a Surety, Hebrew 7.22. when yet we lay the Whole Foundation of this exchange upon that, for once is enough;
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Now to this satisfactory righteousness of Christ, by way of imputation, there are two arguments brought, which were not treated of before, at least the first.
Now to this satisfactory righteousness of christ, by Way of imputation, there Are two Arguments brought, which were not treated of before, At least the First.
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and withall received power to do away our sinnes, if no more be granted but this, it will necessarily follow that an innocent person did suffer for a nocent.
and withal received power to do away our Sins, if no more be granted but this, it will necessarily follow that an innocent person did suffer for a nocent.
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yet he would undertake the punishment of sinners, 1 Pet. 2.21. 1 Pet. 3.18. Christ once suffered for sinners, the just for the unjust: and 1 Cor. 5.21. He who knew no sinne, became sinne for us:
yet he would undertake the punishment of Sinners, 1 Pet. 2.21. 1 Pet. 3.18. christ once suffered for Sinners, the just for the unjust: and 1 Cor. 5.21. He who knew no sin, became sin for us:
so that as sometimes the Scripture speaks of God designing and appointing him thereunto, so at other times it saith, He gave himself a ransom for our sinnes:
so that as sometime the Scripture speaks of God designing and appointing him thereunto, so At other times it Says, He gave himself a ransom for our Sins:
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then it was just, that if Christ would be a Surety for sinners, and satisfie what Gods justice and the Law did require, that he must die such a death as was threatned to sinne.
then it was just, that if christ would be a Surety for Sinners, and satisfy what God's Justice and the Law did require, that he must die such a death as was threatened to sin.
for by what reason he was bound to die, which was one part of the curse threatned, by the same reason he was bound to suffer all the other parts of the curse denounced:
for by what reason he was bound to die, which was one part of the curse threatened, by the same reason he was bound to suffer all the other parts of the curse denounced:
That which is weakest and most absurd of all is, of those that hold his sufferings onely spiritual; that what he indured as our Surety for us, it was only affliction and trouble in his soul:
That which is Weakest and most absurd of all is, of those that hold his sufferings only spiritual; that what he endured as our Surety for us, it was only affliction and trouble in his soul:
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but this doth so directly confront Scripture, that it may be wondered how any can have such a thought, seeing every where almost his death is instanced in as a ransom and sacrifice for our sinnes.
but this does so directly confront Scripture, that it may be wondered how any can have such a Thought, seeing every where almost his death is instanced in as a ransom and sacrifice for our Sins.
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though Christ felt these upon his soul? and are the godly when they feel this, copartners with Christ in the work of our redemption? The godly therefore though they die,
though christ felt these upon his soul? and Are the godly when they feel this, copartners with christ in the work of our redemption? The godly Therefore though they die,
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In former times amongst the Orthodox this was controverted amongst themselves, as appeareth by Bishop Bilsons book on this subject, who is also industriously for the negative, that Christ suffered not in his soul in the sense specified;
In former times among the Orthodox this was controverted among themselves, as appears by Bishop Bilsons book on this Subject, who is also industriously for the negative, that christ suffered not in his soul in the sense specified;
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because of the Anger of God due to Sinners. ISA. 53.5. But he was wounded for our iniquities, &c. OUr work is to answer that great and weighty Objection concerning the manner of Christs sufferings:
Because of the Anger of God due to Sinners. ISAIAH 53.5. But he was wounded for our iniquities, etc. OUr work is to answer that great and weighty Objection Concerning the manner of Christ sufferings:
and thinking it indecent and unseemly for Christ to be thus troubled, did say, That Christ did not suffer these things in reference to himself, but for us;
and thinking it indecent and unseemly for christ to be thus troubled, did say, That christ did not suffer these things in Referente to himself, but for us;
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Bellarmine and Maldonat cry out, That we should shut our ears against the blasphemy of Calvinists in this particular, who say, Christ suffered the pains of the damned in his soul,
Bellarmine and Maldonatus cry out, That we should shut our ears against the blasphemy of Calvinists in this particular, who say, christ suffered the pains of the damned in his soul,
But if Maldonat had remembred his own Rule, when he expounds those words of Christ [ My God, Why hast thou forsaken me? ] he would not have been so censorious.
But if Maldonatus had remembered his own Rule, when he expounds those words of christ [ My God, Why hast thou forsaken me? ] he would not have been so censorious.
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26. Matth. ] Vox desperationis is not desperatio, he doth not say, Christ despaired, yea its his whole drift in that place to free Christ from the least sinfull perturbation;
26. Matthew ] Vox desperationis is not desperatio, he does not say, christ despaired, yea its his Whole drift in that place to free christ from the least sinful perturbation;
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as when he saith, that prayer of Christ [ If it be possible, let this Cup passe away ] was not meditata, and that it came from him subitò, which he corrected;
as when he Says, that prayer of christ [ If it be possible, let this Cup pass away ] was not meditata, and that it Come from him subitò, which he corrected;
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But no man that reads Calvin can acknowledge any other but an admirable dexterity in interpreting of Scripture, which made Stapleton himself call him, Suavissimus Scripturae interpres; and truly in his Exposition of those Texts, which describe Christs sufferings, he doth excellently shew, That those great fears and troubles which Christ felt, must needs be more then from the apprehension of meer death,
But no man that reads calvin can acknowledge any other but an admirable dexterity in interpreting of Scripture, which made Stapleton himself call him, Suavissimus Scriptures Interpret; and truly in his Exposition of those Texts, which describe Christ sufferings, he does excellently show, That those great fears and Troubles which christ felt, must needs be more then from the apprehension of mere death,
and if Bishop Bilsons Refuter said, That Christ suffered as much terrour in his soul as any reprobate could, These passages are again corrected by those Authors,
and if Bishop Bilsons Refuter said, That christ suffered as much terror in his soul as any Reprobate could, These passages Are again corrected by those Authors,
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For they say, That they acknowledge Christ was all this while free from sin, and that there was not the least blemish in his pure and unspotted soul.
For they say, That they acknowledge christ was all this while free from since, and that there was not the least blemish in his pure and unspotted soul.
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As when the Prophet saith, He was bruised and wounded for our iniquities, God laid all our sinnes upon him, We are to interpret this of his soul as well as his body,
As when the Prophet Says, He was Bruised and wounded for our iniquities, God laid all our Sins upon him, We Are to interpret this of his soul as well as his body,
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so likewise that he was not grievously tempted in his soul, though without sin. Ambrose spake better, Confidenter tristitiam nomino, quia cricem praedico.
so likewise that he was not grievously tempted in his soul, though without since. Ambrose spoke better, Confidently tristitiam nomino, quia cricem praedico.
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Thirdly, In this Doctrine of Christs suffering the wrath of God for our sinnes, we are not to measure Christ after our own selves, who cannot have any struglings and agonies of soul without some sinne adhering.
Thirdly, In this Doctrine of Christ suffering the wrath of God for our Sins, we Are not to measure christ After our own selves, who cannot have any strugglings and agonies of soul without Some sin adhering.
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1. Whatsoever fears and agonies were in Christ, they were voluntary, he had a command over them, both in respect of their rise, their progresse and duration;
1. Whatsoever fears and agonies were in christ, they were voluntary, he had a command over them, both in respect of their rise, their progress and duration;
so that it was not with him as with us, who are carried captive and overwhelmed whether we will or no, by those passions that move us, John 11.33. its said Christ NONLATINALPHABET, we translate it, He was troubled, but in the Original it is, He troubled himself. Thus all the afflictions and grief of soul, which were upon him were voluntary, he had a power to command these winds and waves to be still when he pleased.
so that it was not with him as with us, who Are carried captive and overwhelmed whither we will or no, by those passion that move us, John 11.33. its said christ, we translate it, He was troubled, but in the Original it is, He troubled himself. Thus all the afflictions and grief of soul, which were upon him were voluntary, he had a power to command these winds and waves to be still when he pleased.
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Augustine saith well, He took these troubles not conditionis necessitate, but miserationis voluntate, not by any condition necessitating him thereunto,
Augustine Says well, He took these Troubles not conditionis necessitate, but miserationis voluntate, not by any condition necessitating him thereunto,
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Do not then judge of Christ according to what we finde in our selves? Certainly we could not endure such agonies, we could not have said, My God, Why hast thou forsaken me? But there would have been some gradual diffidence, some sinful impatience.
Do not then judge of christ according to what we find in our selves? Certainly we could not endure such agonies, we could not have said, My God, Why hast thou forsaken me? But there would have been Some gradual diffidence, Some sinful impatience.
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but we say, That Christs sufferings, and those extream agonies in his soul did arise from a greater cause then meer death, it was because of our sinnes laid upon him;
but we say, That Christ sufferings, and those extreme agonies in his soul did arise from a greater cause then mere death, it was Because of our Sins laid upon him;
and this was for a season to be destitute of all inward comfort, to want those comfortable apprehensions of Gods favour and protection, which the Divine Nature did for a while deny, that so in his humane Nature he might go through the work of our Redemption.
and this was for a season to be destitute of all inward Comfort, to want those comfortable apprehensions of God's favour and protection, which the Divine Nature did for a while deny, that so in his humane Nature he might go through the work of our Redemption.
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To open this, you must know, That though Christ was God and man, yet the Divine Nature did not alwayes put forth such glorious and resplendent effects,
To open this, you must know, That though christ was God and man, yet the Divine Nature did not always put forth such glorious and resplendent effects,
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as it could do, but did as it pleased cohibit and restrain them, otherwise Christ could not have been in a state of humiliation and suffering for us; We reade Matth. 17.2. That Christ was transfigured, his face did shine as the Sunne, and his raiment was white as light.
as it could do, but did as it pleased cohibit and restrain them, otherwise christ could not have been in a state of humiliation and suffering for us; We read Matthew 17.2. That christ was transfigured, his face did shine as the Sun, and his raiment was white as Light.
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What was this but the Divine Nature communicating and diffusing such glory to the manhood? and had it not been for that oeconomy or dispensation, that Christ must be in a despised, servile and ignominious condition, he would have been alwayes in such glory.
What was this but the Divine Nature communicating and diffusing such glory to the manhood? and had it not been for that economy or Dispensation, that christ must be in a despised, servile and ignominious condition, he would have been always in such glory.
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Even in the people of God, meer and simple absence, or want of the favour of God, by some desertions which they are in, meerly for trial and exploration, is not a sinne.
Even in the people of God, mere and simple absence, or want of the favour of God, by Some desertions which they Are in, merely for trial and exploration, is not a sin.
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so neither would he have at that time those inward joyes and comfortable apprehensions, that so he might drink of that bitter cup which was prepared for him, because of our sins:
so neither would he have At that time those inward Joys and comfortable apprehensions, that so he might drink of that bitter cup which was prepared for him, Because of our Sins:
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for although the soul was separated from the body, yet the Divinity all that while was neither divided from soul or body, he did not then cease to be God,
for although the soul was separated from the body, yet the Divinity all that while was neither divided from soul or body, he did not then cease to be God,
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2. Was it a dereliction in respect of graces, as if God did so leave his humane Nature, that it was deprived thereby of faith and hope, or love of God:
2. Was it a dereliction in respect of graces, as if God did so leave his humane Nature, that it was deprived thereby of faith and hope, or love of God:
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for formerly, when he had told his Disciples, That all would forsake him, and leave him alone, he corrects that speech, I am not alone, but my Father is with me, John 16.32. This he spake before the temptation, but in the temptation he had not that comfortable sense of his presence.
for formerly, when he had told his Disciples, That all would forsake him, and leave him alone, he corrects that speech, I am not alone, but my Father is with me, John 16.32. This he spoke before the temptation, but in the temptation he had not that comfortable sense of his presence.
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and that so painfull, that the Adversaries acknowledge it to be the extreamest suffering that could be in a way of grief and pain? But only for our sinnes,
and that so painful, that the Adversaries acknowledge it to be the Extremest suffering that could be in a Way of grief and pain? But only for our Sins,
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Christ hath redeemed us from the curse of the Law, being made a curse for us, &c. Thus we form it, The curse of the Law did reach to the terrours of the soul,
christ hath redeemed us from the curse of the Law, being made a curse for us, etc. Thus we from it, The curse of the Law did reach to the terrors of the soul,
and so their persons were accepted of and beloved, yet the kinde of death was made by God amongst the Jews an accursed death, partly in a civil and political sense, such a death being inflicted onely for atrocious and hainous sinnes;
and so their Persons were accepted of and Beloved, yet the kind of death was made by God among the jews an accursed death, partly in a civil and political sense, such a death being inflicted only for atrocious and heinous Sins;
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so that kinde of death amongst the Jews in a particular manner accursed by God, called in the Hebrew The curse of God likewise in the abstract, was typical and prefigurative of Christs death.
so that kind of death among the jews in a particular manner accursed by God, called in the Hebrew The curse of God likewise in the abstract, was typical and prefigurative of Christ death.
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and so to enter into glory, Luk. 9.22. & alibi. A second Argument from the threatning, Genes. 2.17. In the day that thou eatest thereof thou shalt die.
and so to enter into glory, Luk. 9.22. & alibi. A second Argument from the threatening, Genesis. 2.17. In the day that thou Eatest thereof thou shalt die.
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This place is brought by all the Orthodox against the Socinians, to prove the necessity of Christs death by way of an Atonement and Satisfaction to Gods justice;
This place is brought by all the Orthodox against the socinians, to prove the necessity of Christ death by Way of an Atonement and Satisfaction to God's Justice;
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for what reason can be given, why God should release one part of the debt more then the other? If it be said, that because Christs death was the death of him who was God as well as man, it had an infinite value,
for what reason can be given, why God should release one part of the debt more then the other? If it be said, that Because Christ death was the death of him who was God as well as man, it had an infinite valve,
for why is it that with the Papists we dare not say, one drop of Christs bloud had been enough to satisfie for us, seeing it had an infinite dignity in it,
for why is it that with the Papists we Dare not say, one drop of Christ blood had been enough to satisfy for us, seeing it had an infinite dignity in it,
but because it was not answerable to Gods sentence which required death? So we may say, The infinite value in Christs meer bodily suffering was not enough,
but Because it was not answerable to God's sentence which required death? So we may say, The infinite valve in Christ mere bodily suffering was not enough,
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yet as far as the threatning could be accomplished in Christs soul without sinne, it did behove him to endure, that so the justice of God may be satisfied.
yet as Far as the threatening could be accomplished in Christ soul without sin, it did behove him to endure, that so the Justice of God may be satisfied.
To which the Orthodox reply, That he suffered them equivalently, his holy nature would not suffer him to receive any sinful infirmities, but he was tempted in all things like us, onely without sinne;
To which the Orthodox reply, That he suffered them equivalently, his holy nature would not suffer him to receive any sinful infirmities, but he was tempted in all things like us, only without sin;
compare those places, Heb. 2.17, 18. Heb 4.15. where Christ was to be tempted in all things like us, in spiritual temptations as well as temporal;
compare those places, Hebrew 2.17, 18. Hebrew 4.15. where christ was to be tempted in all things like us, in spiritual temptations as well as temporal;
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not that he was to endure every individual temptation in his soul, no more then every individual pain in his body, only in the general it behoved him to be thus tempted, that so he might have compassion on his members in their temptations.
not that he was to endure every Individu temptation in his soul, no more then every Individu pain in his body, only in the general it behooved him to be thus tempted, that so he might have compassion on his members in their temptations.
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The Evangelists expressions are so remarkable, that its a wonder any should think that it was only the fear of death, that should thus possesse him, Mat. 26. Luk. 22. Before his death, the Evangelists record, that Christ said, His soul was heavy to death.
The Evangelists expressions Are so remarkable, that its a wonder any should think that it was only the Fear of death, that should thus possess him, Mathew 26. Luk. 22. Before his death, the Evangelists record, that christ said, His soul was heavy to death.
but no man scarce ever shewed such fear of death, and shall we think Christ was put into this anguish had there not been a greater cause then death only? Adde to these Heb. 5.7.
but no man scarce ever showed such Fear of death, and shall we think christ was put into this anguish had there not been a greater cause then death only? Add to these Hebrew 5.7.
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It was the wicked opinion of the Manichees, that they asserted two principles, one good, the fountain of all good, the other evil, the cause of all evil:
It was the wicked opinion of the manichees, that they asserted two principles, one good, the fountain of all good, the other evil, the cause of all evil:
But the Apostle, as he sheweth their agreement, so also he giveth their disparity and disagreement, making the righteousness of Christ to be more abounding to Justification,
But the Apostle, as he shows their agreement, so also he gives their disparity and disagreement, making the righteousness of christ to be more abounding to Justification,
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The Apostle cals Adams sinne sometimes NONLATINALPHABET, and that very properly, because it was such a fall that brought ruine to him and to all his posterity;
The Apostle calls Adams sin sometime, and that very properly, Because it was such a fallen that brought ruin to him and to all his posterity;
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that as pride or uncleanness are specifical sinnes, thus Adams sinne was disobedience. The Apodosis is, So by the obedience of one shall many be made righteous.
that as pride or uncleanness Are specifical Sins, thus Adams sin was disobedience. The Apodosis is, So by the Obedience of one shall many be made righteous.
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he doth not say one man, as before, though that be necessarily implied. 2. The matter in which the comparison is instituted, by one mans obedience, NONLATINALPHABET;
he does not say one man, as before, though that be necessarily implied. 2. The matter in which the comparison is instituted, by one men Obedience,;
for many and all are not compared in respect of mankinde, but in respect of the original or root, which is One, (shall be made righteous.) This is not to be understood of inherent righteousness, but imputed;
for many and all Are not compared in respect of mankind, but in respect of the original or root, which is One, (shall be made righteous.) This is not to be understood of inherent righteousness, but imputed;
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as Pareus would have, but the continual and daily efficacy of Christs obedience upon all the godly, who shall be in their successive generations to the end of the world, as Beza most solidly.
as Pareus would have, but the continual and daily efficacy of Christ Obedience upon all the godly, who shall be in their successive generations to the end of the world, as Beza most solidly.
Now whether this obedience of Christ be to be limitted onely to that free and willing offering of himself to die for us, or to be taken largely for that whole course of life which was spent in obeying of the law and will of God, is disputed by interpreters.
Now whither this Obedience of christ be to be limited only to that free and willing offering of himself to die for us, or to be taken largely for that Whole course of life which was spent in obeying of the law and will of God, is disputed by Interpreters.
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5. Because the Apostle at other times speaking of Christs obedience, doth make that of his death but one particular act or instance of it. Phil. 2.8. Christ is there said to become obedient unto death, his obedience was terminated in that which doth necessarily presuppose that it was demonstrated in other things before, from the matter or nature wherein this comparison is made, viz. obedience: Observe,
5. Because the Apostle At other times speaking of Christ Obedience, does make that of his death but one particular act or instance of it. Philip 2.8. christ is there said to become obedient unto death, his Obedience was terminated in that which does necessarily presuppose that it was demonstrated in other things before, from the matter or nature wherein this comparison is made, viz. Obedience: Observe,
Now we are arrived at that noble and famous Question, Whether that obedience of his he performed while on earth to Gods Law, 〈 ◊ 〉 part of our righteousnesse also:
Now we Are arrived At that noble and famous Question, Whither that Obedience of his he performed while on earth to God's Law, 〈 ◊ 〉 part of our righteousness also:
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so that there was but one suppositum, and that divinum, How could Christ be said to obey? for if we cannot say that God did obey, no more may we say Christ could obey, seeing he is the Person God-man:
so that there was but one suppositum, and that Divinum, How could christ be said to obey? for if we cannot say that God did obey, no more may we say christ could obey, seeing he is the Person God-man:
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But of this more is to be said in answering the Objection, and this Question will then be discussed, Whether the hypostaticall union doth absolve Christ from any obligation to the Law:
But of this more is to be said in answering the Objection, and this Question will then be discussed, Whither the hypostatical Union does absolve christ from any obligation to the Law:
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The second ground of this difficulty is, because of the unction Christ received, God is said to anoint him with oyl above his fellows, and he did not receive the Spirit in measure.
The second ground of this difficulty is, Because of the unction christ received, God is said to anoint him with oil above his Fellows, and he did not receive the Spirit in measure.
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Second Propos. This difficulty hath so extreamly perplexed some, that they have run••• to gross and scandalous assertions, especially some Schoolmen, they have granted these Propositions as true, Christus potuit peccare, and Christus potuit damnari, (Durand.
Second Propos. This difficulty hath so extremely perplexed Some, that they have run••• to gross and scandalous assertions, especially Some Schoolmen, they have granted these Propositions as true, Christus Potuit Peccare, and Christus Potuit damnari, (Durand.
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Others they runne to a miracle in this case, (Molina. 1. par. quaes. 14. pag. 235.) That as it was a miracle in Christ, that though he injoyed the favour and light of Gods face beatifically,
Others they run to a miracle in this case, (molina. 1. par. quaes. 14. page. 235.) That as it was a miracle in christ, that though he enjoyed the favour and Light of God's face beatifically,
yet at the same time (which naturally is impossible) it should be so ordered by divine power, that he should have the highest degree of sorrow in his will;
yet At the same time (which naturally is impossible) it should be so ordered by divine power, that he should have the highest degree of sorrow in his will;
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so its no lesse wonder, that Christ, by a faciall vision and intuitive beholding of God in a comprehensive and blessed manner, was not so determined and absolutely necessitated,
so its no less wonder, that christ, by a faciall vision and intuitive beholding of God in a comprehensive and blessed manner, was not so determined and absolutely necessitated,
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If you ask the reason why they runne into such extravagancies, its because they receive this as an immovable axiom, standing as firm as heaven, That there cannot be any obedience,
If you ask the reason why they run into such extravagancies, its Because they receive this as an immovable axiom, standing as firm as heaven, That there cannot be any Obedience,
seeing therefore liberty is a perfection, we must necessarily attribute it to Christ, and it did arise from the perfection of his holiness, that he could not but obey; and whereas Adam had liberty;
seeing Therefore liberty is a perfection, we must necessarily attribute it to christ, and it did arise from the perfection of his holiness, that he could not but obey; and whereas Adam had liberty;
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and therein a power to sinne, this was because Adam was made mutable, so that his power to sinne did not arise from his liberty, but his changeablenesse. Let it not then trouble us to say,
and therein a power to sin, this was Because Adam was made mutable, so that his power to sin did not arise from his liberty, but his changeableness. Let it not then trouble us to say,
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but as an Ambassadour his King, or as a beloved son his father, when a King or a father commit any honourable employment or service to him, that he may perform it, adding a promise of a most munificent remuneration if he will undertake it freely and for his sake;
but as an Ambassador his King, or as a Beloved son his father, when a King or a father commit any honourable employment or service to him, that he may perform it, adding a promise of a most munificent remuneration if he will undertake it freely and for his sake;
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Its true indeed, Christ might have refused to have been our Surety, if it had been of necessity, it could not be by the Scripture so magnified to be of grace.
Its true indeed, christ might have refused to have been our Surety, if it had been of necessity, it could not be by the Scripture so magnified to be of grace.
But when Christ had once agreed with the Father, and accepted of this Office, then he could not subterfuge, nor did it stand with his faithfulness and holiness to relinquish it.
But when christ had once agreed with the Father, and accepted of this Office, then he could not subterfuge, nor did it stand with his faithfulness and holiness to relinquish it.
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and indeed its a contradiction to say, that God can be bound to obey, for that would imply he was not God, that there was a greater and more Supream then He.
and indeed its a contradiction to say, that God can be bound to obey, for that would imply he was not God, that there was a greater and more Supreme then He.
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Again, Christ may be considered in respect of his personal subsistence, and that being Divine, in that respect he could not be said to be obedient or subject to any Law.
Again, christ may be considered in respect of his personal subsistence, and that being Divine, in that respect he could not be said to be obedient or Subject to any Law.
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The Nestorians also, because they affirmed Christ had a twofold suppositality, Divine and Humane, and in respect of his Humane to be subjected, were likewise condemned.
The Nestorians also, Because they affirmed christ had a twofold suppositality, Divine and Humane, and in respect of his Humane to be subjected, were likewise condemned.
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If therefore Christ be considered in respect of his subsistency, this being wholly Divine, so that he is a Divine and not an Humane suppositum or person subsisting,
If Therefore christ be considered in respect of his subsistency, this being wholly Divine, so that he is a Divine and not an Humane suppositum or person subsisting,
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And upon this account it is that Divines of great note, will not yield to the adversaries of Christs active obedience, that he was bound to the Law of God for himself,
And upon this account it is that Divines of great note, will not yield to the Adversaries of Christ active Obedience, that he was bound to the Law of God for himself,
or were not still man, but alluding to the Apostle, Heb. 5.7. when he saith, Christ in the daies of his flesh offered up praiers and supplications with tears;
or were not still man, but alluding to the Apostle, Hebrew 5.7. when he Says, christ in the days of his Flesh offered up Prayers and supplications with tears;
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And in this sense Christ saith, his Father is greater then he, John 14.28. not only in respect of his humane nature, but also of that state of humiliation he was in;
And in this sense christ Says, his Father is greater then he, John 14.28. not only in respect of his humane nature, but also of that state of humiliation he was in;
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and to be in visible Majesty and glory equal to God the Father; and this may be part of the meaning of that place, 2 Cor. 5.16. Henceforth know we not Christ after the flesh, though we have known him so:
and to be in visible Majesty and glory equal to God the Father; and this may be part of the meaning of that place, 2 Cor. 5.16. Henceforth know we not christ After the Flesh, though we have known him so:
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Now that Christ was truly obedient unto the Father, and subjected thus to the Law, may appear partly by those texts wherein his obedience is spoken of, Phil. 2.8. and Heb. 5.7.
Now that christ was truly obedient unto the Father, and subjected thus to the Law, may appear partly by those texts wherein his Obedience is spoken of, Philip 2.8. and Hebrew 5.7.
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Hence Propos. 7. Christs obedience was truly so, because it was done to his Fathers command, which was truly and really a command, Act. 7.37. compared with Deut. 18.18.
Hence Propos. 7. Christ Obedience was truly so, Because it was done to his Father's command, which was truly and really a command, Act. 7.37. compared with Deuteronomy 18.18.
But this could not be, for had not a Law or command required this of Christ, his righteousnesse which he wrought for us could not be called NONLATINALPHABET;
But this could not be, for had not a Law or command required this of christ, his righteousness which he wrought for us could not be called;
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Behold I come to do thy will O God: Thy Law is within my heart. As then the commands Christ gave his Disciples were truly and properly commands, not permissions,
Behold I come to do thy will Oh God: Thy Law is within my heart. As then the commands christ gave his Disciples were truly and properly commands, not permissions,
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but Christ needed neither of these, for his minde was fully indowed with all knowledge, and his heart was full of all ready affections to do Gods will;
but christ needed neither of these, for his mind was Fully endowed with all knowledge, and his heart was full of all ready affections to do God's will;
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but yet this did not strike any terrour into Christ, because the threatning in it self doth only inform of Gods hatred against sinne, it doth not inflict terrour but by accident, supposing a man to be fallen by sinne.
but yet this did not strike any terror into christ, Because the threatening in it self does only inform of God's hatred against sin, it does not inflict terror but by accident, supposing a man to be fallen by sin.
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Therefore Adam in the state of integrity had a threatning joyned to that explanatory command, which yet could not strike terrour into him, till he had sinned.
Therefore Adam in the state of integrity had a threatening joined to that explanatory command, which yet could not strike terror into him, till he had sinned.
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and to make us say of every Law of Christ, which he did of that will of God to be our Redeemer, Behold, I come to do thy will, thy Law is within my heart.
and to make us say of every Law of christ, which he did of that will of God to be our Redeemer, Behold, I come to do thy will, thy Law is within my heart.
] thinketh there is a great advantage for their opinion of inherent righteousnesse in the words NONLATINALPHABET, which (saith he) implieth a true and real righteousnesse, not an imputed one;
] Thinketh there is a great advantage for their opinion of inherent righteousness in the words, which (Says he) Implies a true and real righteousness, not an imputed one;
Therefore he addeth two places where this word is used for his purpose, Mat. 24.47. His master shall NONLATINALPHABET, appoint or set over all his goods; So James 4.4. Whosoever will be a friend of the world, NONLATINALPHABET, he is an enemy of God;
Therefore he adds two places where this word is used for his purpose, Mathew 24.47. His master shall, appoint or Set over all his goods; So James 4.4. Whosoever will be a friend of the world,, he is an enemy of God;
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Even as with the Apostle John, who never useth the word NONLATINALPHABET, to justify, yet hath an equivalent one, which is, not to come into judgment, what is that but Pauls to be justified? and thus to be made righteous is to be constituted, pronounced & dealt with as righteous;
Even as with the Apostle John, who never uses the word, to justify, yet hath an equivalent one, which is, not to come into judgement, what is that but Paul's to be justified? and thus to be made righteous is to be constituted, pronounced & dealt with as righteous;
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Therfore in the verse before its called Justification of life, and is opposed to NONLATINALPHABET condemnation. Besides, this is the wilfull and grosse mistake of Stapleton and his fellows, that they oppose true real righteousnesse, to imputed, which the Orthodox again and again disavow:
Therefore in the verse before its called Justification of life, and is opposed to condemnation. Beside, this is the wilful and gross mistake of Stapleton and his Fellows, that they oppose true real righteousness, to imputed, which the Orthodox again and again disavow:
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for to that we may adde others of the like nature, Luk. 12.14. Act. 6.3. Tit. 1.5. where the word signifieth a legal constituting and appointing of a person to some office or imploiment:
for to that we may add Others of the like nature, Luk. 12.14. Act. 6.3. Tit. 1.5. where the word signifies a Legal constituting and appointing of a person to Some office or employment:
and thus it doth in this place signifie a legal constituting and making of us just, that whereas before the Law did in every thing accuse us, we are now acquitted and declared righteous.
and thus it does in this place signify a Legal constituting and making of us just, that whereas before the Law did in every thing accuse us, we Are now acquitted and declared righteous.
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but by Christs obedience, and it hath been cleared, by obedience is meant in a general sense, his conformity to the whole Law and will of God, not that particular obedience onely manifested in his death on the Crosse.
but by Christ Obedience, and it hath been cleared, by Obedience is meant in a general sense, his conformity to the Whole Law and will of God, not that particular Obedience only manifested in his death on the Cross.
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So that it is to be wondered he should be brought in the number of those who are against Christs active obedience in this controversie, seeing he doth in so many places averre it.
So that it is to be wondered he should be brought in the number of those who Are against Christ active Obedience in this controversy, seeing he does in so many places aver it.
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First, That the obedience of Christ hath in this later age (by reason of different opinions newly raised) been divided into active and passive, calling his active that which was in obedience to the command of the Law,
First, That the Obedience of christ hath in this later age (by reason of different opinions newly raised) been divided into active and passive, calling his active that which was in Obedience to the command of the Law,
Yea, Divines say, That all the actions of Christ had passion in them, and all his passions actions in them, from the very beginning to the end his obedience was with suffering, and his suffering with obedience.
Yea, Divines say, That all the actions of christ had passion in them, and all his passion actions in them, from the very beginning to the end his Obedience was with suffering, and his suffering with Obedience.
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Now although it be thus rejected, yet for distinction sake, and because these terms are now generally used, I shall give them the titles of active and passive obedience of Christ,
Now although it be thus rejected, yet for distinction sake, and Because these terms Are now generally used, I shall give them the titles of active and passive Obedience of christ,
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although I think, it were better to avoid them, and in stead thereof to say, the whole humiliation of Christ in all the particular acts thereof are made over to us for our righteousnesse.
although I think, it were better to avoid them, and in stead thereof to say, the Whole humiliation of christ in all the particular acts thereof Are made over to us for our righteousness.
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The Lutherans, Meisner, Brockman, Himelius, &c. make Piscator to be the first Authour of this opinion, That Christs passive obedience is onely imputed to us for righteousnesse.
The Lutherans, Meisner, Brockman, Himelius, etc. make Piscator to be the First Author of this opinion, That Christ passive Obedience is only imputed to us for righteousness.
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Sect. 1. p. 15. ] That the controversie first began amongst the Lutherans between George Kargius (against whom Gomarus hath defended the truth) and his collegues, which controversie was proposed to the Divines of Wittenburg to be discussed and decided, who gave in their judgement for the active obedience of Christ,
Sect. 1. p. 15. ] That the controversy First began among the Lutherans between George Kargius (against whom Gomarus hath defended the truth) and his colleagues, which controversy was proposed to the Divines of Wittenberg to be discussed and decided, who gave in their judgement for the active Obedience of christ,
So that for any to say, Vulgar unstudied Divines (except some few) do maintain the active obedience of Christ in the sense afterwards to be mentioned, is out of fear to vulgarity to runne into singularity:
So that for any to say, vulgar unstudied Divines (except Some few) do maintain the active Obedience of christ in the sense afterwards to be mentioned, is out of Fear to vulgarity to run into singularity:
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12. Thes. 10. Grynaeus, Gomarus, Wallaeus, Lucius, Andraeas Rivetus, Cocceius, Cloppenhugius, Amesius, &c. Insomuch that Vorstius said truly to Lubbertus, that it was the opinion of the chiefest Doctors of the Reformed Church [ Vorst. 52. apud Sybrand. ] Neither may those English Divines be called Vulgar, who have professedly avouched it, Perkins [ Reformed Catholick ] Davenant, Downame [ of Justification ] and others.
12. Thebes 10. Grynaeus, Gomarus, Wallaeus, Lucius, Andrews Rivetus, Cocceius, Cloppenhugius, Ames, etc. Insomuch that Vorstius said truly to Lubbertus, that it was the opinion of the chiefest Doctors of the Reformed Church [ Vorst. 52. apud Sybrand. ] Neither may those English Divines be called vulgar, who have professedly avouched it, Perkins [ Reformed Catholic ] Davenant, Downame [ of Justification ] and Others.
Its true, some (though but few comparatively) have appeared against Christs active obedience, and some of them acknowledged to be men of eminent worth.
Its true, Some (though but few comparatively) have appeared against Christ active Obedience, and Some of them acknowledged to be men of eminent worth.
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Only the third Proposition may be to advertize, That even amongst those who oppose the imputation of Christs active obedience, in the sense to be mentioned, there is a difference.
Only the third Proposition may be to advertise, That even among those who oppose the imputation of Christ active Obedience, in the sense to be mentioned, there is a difference.
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They do not say, It was needlesse, or that in some sense it was not for our good, onely they affirm the proper and immediate effect of it, was to fit and dispose him to be our Mediator,
They do not say, It was needless, or that in Some sense it was not for our good, only they affirm the proper and immediate Effect of it, was to fit and dispose him to be our Mediator,
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for by this it will follow (as is to be more largely shewed) that Christ was not a qualified or fit Mediator for us, till he had accomplished the last act of his obedience;
for by this it will follow (as is to be more largely showed) that christ was not a qualified or fit Mediator for us, till he had accomplished the last act of his Obedience;
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for if it be onely to qualifie him to be our Mediatour, then till he had fulfilled all his actual obedience, he could not have been our Mediator and Surety.
for if it be only to qualify him to be our Mediator, then till he had fulfilled all his actual Obedience, he could not have been our Mediator and Surety.
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and Ʋrsin, Paraeus, Lubbertus, though they be produced against Christs active obedience, yet they take upon them to be Conciliators, rather then to joyn to either party.
and Ʋrsin, Pareus, Lubbertus, though they be produced against Christ active Obedience, yet they take upon them to be Conciliators, rather then to join to either party.
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] saith, Some dispute about the active and passive obedience of Christ, Quidni utraque? Why are we not justified by both? And very remarkable at the 9th verse of the 5th Chapter of the Hebrews, he addeth, That the effect of our salvation doth not flow from any part of his actions or passions,
] Says, some dispute about the active and passive Obedience of christ, Quidni Utraque? Why Are we not justified by both? And very remarkable At the 9th verse of the 5th Chapter of the Hebrews, he adds, That the Effect of our salvation does not flow from any part of his actions or passion,
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Therefore we are not to divide Christ, or distract faith, seeking one part of our righteousnesse in his birth, another in habitual sanctity, another in integrity of life, another in obedience of death.
Therefore we Are not to divide christ, or distract faith, seeking one part of our righteousness in his birth, Another in habitual sanctity, Another in integrity of life, Another in Obedience of death.
A fourth Proposition is, That the full understanding of this truth, lieth in a right explication of the manner how we are made partakers of Christs righteousnesse.
A fourth Proposition is, That the full understanding of this truth, lies in a right explication of the manner how we Are made partakers of Christ righteousness.
We are in the dark, and cannot avoid confusion till we separate the light from the darknesse, by declaring in what way we are advantaged by Christs righteousnes;
We Are in the dark, and cannot avoid confusion till we separate the Light from the darkness, by declaring in what Way we Are advantaged by Christ righteousness;
for seeing an imputation of Christs obedience in his doings, as well as his sufferings unto us, is acknowledged by all the Orthodox, yea and by Papists themselves;
for seeing an imputation of Christ Obedience in his doings, as well as his sufferings unto us, is acknowledged by all the Orthodox, yea and by Papists themselves;
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Thus they grant an imputation in this sense, as if we should say, a mans money is accounted for his food and raiment, not that he feedeth on his money,
Thus they grant an imputation in this sense, as if we should say, a men money is accounted for his food and raiment, not that he feeds on his money,
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Here is an imputation likewise of Christs active obedience, but none rise up to that fulnesse as the fourth and last explication doth, which positively determine, That Christs active obedience is in the same way required as his passive:
Here is an imputation likewise of Christ active Obedience, but none rise up to that fullness as the fourth and last explication does, which positively determine, That Christ active Obedience is in the same Way required as his passive:
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and certainly if we do attend to what was our duty, and what the Office was Christ undertook for us, it seemeth to be very clear, that both the active and passive obedience of Christ, must concurre to make up our compleat righteousnesse.
and Certainly if we do attend to what was our duty, and what the Office was christ undertook for us, it seems to be very clear, that both the active and passive Obedience of christ, must concur to make up our complete righteousness.
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Though some Divines call it our formal righteousnesse, yet (as hath been said) because that expression is subject to logical disputes, we may call it our legal righteousnesse,
Though Some Divines call it our formal righteousness, yet (as hath been said) Because that expression is Subject to logical disputes, we may call it our Legal righteousness,
none have appeared to hold the imputation of that, but Osiander, and what followers he had, which opinion was almost like Jonah 's gourd, that did presently wither,
none have appeared to hold the imputation of that, but Osiander, and what followers he had, which opinion was almost like Jonah is gourd, that did presently wither,
2. There is his habitual righteousnesse, and some affirm this to be imputed to us for our righteousnesse to cover our original and habitual corruption.
2. There is his habitual righteousness, and Some affirm this to be imputed to us for our righteousness to cover our original and habitual corruption.
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3. There is his actual obedience, whereby in an expressed manner he conformed himself to the Law of God, whatsoever it was either general and natural, which all men were obliged unto,
3. There is his actual Obedience, whereby in an expressed manner he conformed himself to the Law of God, whatsoever it was either general and natural, which all men were obliged unto,
This actual conformity unto the Law of God thus specified, is that righteousnesse (say others) which is made ours, and by his obedience unto it we are made righteous.
This actual conformity unto the Law of God thus specified, is that righteousness (say Others) which is made ours, and by his Obedience unto it we Are made righteous.
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for its a pregnant place, and speaks directly and positively what is contended for, viz. That by Christs obedience a believer is made righteous, whereas in other places Justification is attributed to his bloud, here it is to his obedience,
for its a pregnant place, and speaks directly and positively what is contended for, viz. That by Christ Obedience a believer is made righteous, whereas in other places Justification is attributed to his blood, Here it is to his Obedience,
1. Its said, That which is here named in the Text, The obedience of one, is vers. 18, called one righteousnes: Now if it was but one righteousnes, that cannot be applied to the several acts of righteousness, which Christ performed in his life time.
1. Its said, That which is Here nam in the Text, The Obedience of one, is vers. 18, called one righteousness: Now if it was but one righteousness, that cannot be applied to the several acts of righteousness, which christ performed in his life time.
unlesse you understand the former by one offence, not one mans offence. Therefore an emphatical expression is to be put upon those passages, by that offence of one, and by that righteousnesse of one. But though this be granted in those verses,
unless you understand the former by one offence, not one men offence. Therefore an emphatical expression is to be put upon those passages, by that offence of one, and by that righteousness of one. But though this be granted in those Verses,
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and certainly the Apostle maketh a great dissimilitude as well as agreement, and it may seem even in this very thing at vers. 17. for there the Apostle makes it one sinne that brought death, but its the abundance of grace, and the gift of righteousnesse that brings life.
and Certainly the Apostle makes a great dissimilitude as well as agreement, and it may seem even in this very thing At vers. 17. for there the Apostle makes it one sin that brought death, but its the abundance of grace, and the gift of righteousness that brings life.
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The opposition lieth between Adams one sin, and Christs abundance of righteousnesse. Again, There is not the same reason, because one sinne is enough to condemn;
The opposition lies between Adams one since, and Christ abundance of righteousness. Again, There is not the same reason, Because one sin is enough to condemn;
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for as Divines say, His sinne was not one single, simple sin, but many sins, were ingredient therein, which made it to be a very hainous transgression:
for as Divines say, His sin was not one single, simple since, but many Sins, were ingredient therein, which made it to be a very heinous Transgression:
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for it was not one numericall suffering that procured our Redemption, he suffered from men and from God, in his body and in his soul, extream grief and torment in his body,
for it was not one numerical suffering that procured our Redemption, he suffered from men and from God, in his body and in his soul, extreme grief and torment in his body,
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By obedience is meant only passive obedience, because the Scripture in other places doth alwaies attribute our Justification and Redemption to Christs death:
By Obedience is meant only passive Obedience, Because the Scripture in other places does always attribute our Justification and Redemption to Christ death:
so that those sufferings in his soul made the greatest part of a sacrifice for our sinnes, it must needs follow, that by death they cannot barely mean death, but something more.
so that those sufferings in his soul made the greatest part of a sacrifice for our Sins, it must needs follow, that by death they cannot barely mean death, but something more.
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and Christs obedience, as the disease and the remedy, and so we must look for a contrariety, not an identity at least in the manner of curing, otherwise we must say it behoved Christ to have a command about the eating or not eating of the fruit of some tree, that so the obedience and disobedience might have agreed.
and Christ Obedience, as the disease and the remedy, and so we must look for a contrariety, not an identity At least in the manner of curing, otherwise we must say it behooved christ to have a command about the eating or not eating of the fruit of Some tree, that so the Obedience and disobedience might have agreed.
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In the second place, Adam in transgressing that positive special command, did at the same time sinne against the generall and morall Law, its impossible to break any positive precept,
In the second place, Adam in transgressing that positive special command, did At the same time sin against the general and moral Law, its impossible to break any positive precept,
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for the morall Law of God requireth obedience unto him in whatsoever he shall require, only positive commands may specifie or institute some matter or medium, which was not expresly commanded by the morall Law.
for the moral Law of God requires Obedience unto him in whatsoever he shall require, only positive commands may specify or institute Some matter or medium, which was not expressly commanded by the moral Law.
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Such argue so feebly, that no answer is necessary, yet ex abundanti, we may tell them, that though Adam was created perfect, yet mutable and changeable:
Such argue so feebly, that no answer is necessary, yet ex abundanti, we may tell them, that though Adam was created perfect, yet mutable and changeable:
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for it is said, That we prove from a general expression of obtaining such a thing, a determinate manner of obtaining it, which cannot be any good way of reasoning.
for it is said, That we prove from a general expression of obtaining such a thing, a determinate manner of obtaining it, which cannot be any good Way of reasoning.
so neither here doth it hold, that because we are made righteous by Christs obedience, that therefore his active obedience is accounted as if we had done:
so neither Here does it hold, that Because we Are made righteous by Christ Obedience, that Therefore his active Obedience is accounted as if we had done:
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then in other Doctrinal Controversies, when the Orthodox seeing those many texts of Scripture, which speak of Christs dying for us, to prove a satisfactory atonement unto the justice of God, by this death,
then in other Doctrinal Controversies, when the Orthodox seeing those many texts of Scripture, which speak of Christ dying for us, to prove a satisfactory atonement unto the Justice of God, by this death,
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If a Socinian caviller should say, that they argue from a general to a determinate manner, Christ might die for example and for doctrine, not for satisfaction,
If a Socinian caviller should say, that they argue from a general to a determinate manner, christ might die for Exampl and for Doctrine, not for satisfaction,
and if this can be made good, then they think the foundation of the Argument is razed; for thus they affirm, that Adams actual sinne of eating the forbidden fruit is not made ours by imputation,
and if this can be made good, then they think the Foundation of the Argument is razed; for thus they affirm, that Adams actual sin of eating the forbidden fruit is not made ours by imputation,
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as sinne is often put for guilt, and so they will not yield, that we have properly the sinne of Adam made ours, only we are sub reatu, not culpâ, under guilt, not sinne by him.
as sin is often put for guilt, and so they will not yield, that we have properly the sin of Adam made ours, only we Are sub reatu, not culpâ, under guilt, not sin by him.
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Lastly, Those that seem to have the truth on their sides, affirm, that we are not only made sinfull by him, being born of him that was an unclean root,
Lastly, Those that seem to have the truth on their sides, affirm, that we Are not only made sinful by him, being born of him that was an unclean root,
Its true, some will hardly admit this, therefore Peltanus a Jesuite, ( lib. de Origin. peccato, pag. 110, 111.) refuseth this opinion, which Catharinus and Piglius defended,
Its true, Some will hardly admit this, Therefore Peltanus a Jesuit, (lib. de Origin. Peccato, page. 110, 111.) Refuseth this opinion, which Catharinus and Piglius defended,
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But Adam is not to be considered only as a root and a natural principle, but as a publique person, with whom God made a Covenant for himself and his posterity, that upon his persevering obedience, he and his posterity should be established in holiness and life, but upon his disobedience, he and all his should be deprived of both.
But Adam is not to be considered only as a root and a natural principle, but as a public person, with whom God made a Covenant for himself and his posterity, that upon his persevering Obedience, he and his posterity should be established in holiness and life, but upon his disobedience, he and all his should be deprived of both.
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Now Adam who was then a publique Person, and a common Trustee, as it were, for all mankinde disobeying, we became sinners, not only by natural propagation, but by imputation.
Now Adam who was then a public Person, and a Common Trustee, as it were, for all mankind disobeying, we became Sinners, not only by natural propagation, but by imputation.
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First, Because the Apostle in this Chapter, ver. 12. saith, that in him all have sinned, whether it be in whom, or for that, all will come to one issue.
First, Because the Apostle in this Chapter, ver. 12. Says, that in him all have sinned, whither it be in whom, or for that, all will come to one issue.
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If it were only said, We are made sinners by him, that might inforce no more then what the opponents affirm, viz that by descent from him we have inherent pollution, that doth really constitute us sinners;
If it were only said, We Are made Sinners by him, that might enforce no more then what the opponents affirm, videlicet that by descent from him we have inherent pollution, that does really constitute us Sinners;
but when we are so made sinners, that thereby we did sinne in him, we were peccantes, as well as peccatores: This cannot be any other way but by imputation,
but when we Are so made Sinners, that thereby we did sin in him, we were peccantes, as well as Peccatores: This cannot be any other Way but by imputation,
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or some compact. 2. If it were by natural propagation only that we are made sinners by Adam, then there is no reason to attribute all to Adam, to one man,
or Some compact. 2. If it were by natural propagation only that we Are made Sinners by Adam, then there is no reason to attribute all to Adam, to one man,
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If you look only to natural descent, and set aside the Covenant and Imputation, then there is no difference between Adam and other parents, it might be as well said, we sinned in many men, as in one;
If you look only to natural descent, and Set aside the Covenant and Imputation, then there is no difference between Adam and other Parents, it might be as well said, we sinned in many men, as in one;
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as by Adams. Again, If it were not by imputation, but natural propagation, Why should that one disobedience of Adams be mentioned more then other sinnes? Why should not all those sinnes after his fall be pitched upon,
as by Adams. Again, If it were not by imputation, but natural propagation, Why should that one disobedience of Adams be mentioned more then other Sins? Why should not all those Sins After his fallen be pitched upon,
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Now Adams posterity could not be made partakers of righteousness and blessedness, by meer natural propagation, there must be a Covenant necessarily presupposed to make this good;
Now Adams posterity could not be made partakers of righteousness and blessedness, by mere natural propagation, there must be a Covenant necessarily presupposed to make this good;
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And thus I have at last vindicated this first Argument, taken from the collation and comparison with the first and second Adam, from the many Objections I have any where read or observed against it.
And thus I have At last vindicated this First Argument, taken from the collation and comparison with the First and second Adam, from the many Objections I have any where read or observed against it.
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A second Argument to prove the imputation of Christs active obedience unto us, shall be from those several texts, which say, Christ either came to fulfill the Law,
A second Argument to prove the imputation of Christ active Obedience unto us, shall be from those several texts, which say, christ either Come to fulfil the Law,
The first is Mat. 5.17, 18. I am come not to destroy the Law but to fulfill it, NONLATINALPHABET, Beza makes it a metaphor from untying bonds and losing them,
The First is Mathew 5.17, 18. I am come not to destroy the Law but to fulfil it,, Beza makes it a metaphor from untying bonds and losing them,
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2. There may be a twofold fulfilling of the Law, meant in this expression. 1. A doctrinal fulfilling of it, by giving the true and pure meaning of it, against those corrupt glosses that were put upon it by the Pharisees. 2. A practical and obedientiall fulfilling of it, by a conformity to the command of it:
2. There may be a twofold fulfilling of the Law, meant in this expression. 1. A doctrinal fulfilling of it, by giving the true and pure meaning of it, against those corrupt Glosses that were put upon it by the Pharisees. 2. A practical and obediential fulfilling of it, by a conformity to the command of it:
but the same reasons which perswade to understand (for us) in matter of his death, to be in stead of us, will also concerning his obedience, as is more to be shewed.
but the same Reasons which persuade to understand (for us) in matter of his death, to be in stead of us, will also Concerning his Obedience, as is more to be showed.
Its said likewise, that Christ obeyed the Law for himself, his humane nature being a creature, was by the obligation of the moral Law, bound to love God,
Its said likewise, that christ obeyed the Law for himself, his humane nature being a creature, was by the obligation of the moral Law, bound to love God,
but the discussing of this, will be most proper, when this Objection is brought in. I therefore proceed to a second text, and that is Rom. 8.3. That the righteousness of the Law might be fulfilled in us.
but the discussing of this, will be most proper, when this Objection is brought in. I Therefore proceed to a second text, and that is Rom. 8.3. That the righteousness of the Law might be fulfilled in us.
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Lastly, Here is the effect of this condemnation of sinne through Christ, That the righteousnesse of the Law might be fulfilled in us. The NONLATINALPHABET:
Lastly, Here is the Effect of this condemnation of sin through christ, That the righteousness of the Law might be fulfilled in us. The:
I wonder therefore at Gomarus, an eminent and learned Author, with great assurance & diligence propugning Christs active obedience, that he should in his analytical Expositions on this place, quit this Interpretation, and understand it of sanctification:
I wonder Therefore At Gomarus, an eminent and learned Author, with great assurance & diligence propugning Christ active Obedience, that he should in his analytical Expositions on this place, quit this Interpretation, and understand it of sanctification:
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but it is acknowledged by the Opponents, that the satisfaction of the penalty of the Law, is part of this NONLATINALPHABET, which is also accomplished by Christ and in Christ for us;
but it is acknowledged by the Opponents, that the satisfaction of the penalty of the Law, is part of this, which is also accomplished by christ and in christ for us;
SERM. XXXVI. More Reasons to prove the Imputation of Christs Active Obedience to Believers. ROM. 5.19. So by the Obedience of one shall ma•y be made righteous.
SERMON. XXXVI. More Reasons to prove the Imputation of Christ Active obedience to Believers. ROM. 5.19. So by the obedience of one shall ma•y be made righteous.
THe third and fourth verses of the eighth Chapter of the Epistle to the Romans, have been brought in to establish this truth, That Christs obedience to the whole Law of God is made righteousness to us.
THe third and fourth Verses of the eighth Chapter of the Epistle to the Roman, have been brought in to establish this truth, That Christ Obedience to the Whole Law of God is made righteousness to us.
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he well sheweth that the Septuagint use the phrase NONLATINALPHABET, for a distinct kinde of sacrifice to the Holocausts, as appears, Levit. 5.7. and so it is used by the Apostle, Heb. 10.6, 8. Burnt offerings, and NONLATINALPHABET, sacrifices for sinne thou hast no pleasure in.
he well shows that the septuagint use the phrase, for a distinct kind of sacrifice to the Holocausts, as appears, Levit. 5.7. and so it is used by the Apostle, Hebrew 10.6, 8. Burned offerings, and, Sacrifices for sin thou hast no pleasure in.
Christ did not only by his sufferings remove the curse, but by his absolute conformity to the command of the Law, hath obtained for us a perfect obedience,
christ did not only by his sufferings remove the curse, but by his absolute conformity to the command of the Law, hath obtained for us a perfect Obedience,
as the Law had foretold of, and so its parallel'd with that place where the Law is said to give witnesse of this righteousnesse, Rom. 3. and so its said, this is the most proper use of the word NONLATINALPHABET in the Scripture for the accomplishment or full manifestation of any thing that was under a promise or prediction.
as the Law had foretold of, and so its paralleled with that place where the Law is said to give witness of this righteousness, Rom. 3. and so its said, this is the most proper use of the word in the Scripture for the accomplishment or full manifestation of any thing that was under a promise or prediction.
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now bere is no such thing here, but its like the expression Rom. 13.8. He that loveth NONLATINALPHABET, hath fulfilled the Law. And Gal. 5.14. The Law NONLATINALPHABET is fulfilled in one word: Even as Romans 13.10. Love is said to be NONLATINALPHABET the fulfilling of the Law.
now bear is no such thing Here, but its like the expression Rom. 13.8. He that loves, hath fulfilled the Law. And Gal. 5.14. The Law is fulfilled in one word: Even as Romans 13.10. Love is said to be the fulfilling of the Law.
and so the Law is not destroyed, nor the intent of the Law-giver frustrated, for Christ is the end of it to him that believeth, and that for righteousnesse.
and so the Law is not destroyed, nor the intent of the Lawgiver frustrated, for christ is the end of it to him that Believeth, and that for righteousness.
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Its true, some understand this of the Ceremonial Law, and so make Christ the end abolishing not accomplishing, the finis interficiens, not perficiens, the finis consumens, not consummans; but seeing the Apostle argueth against the Jews, who sought to establish their own righteousnesse by the Law, we must take it in as large a sense as they did,
Its true, Some understand this of the Ceremonial Law, and so make christ the end abolishing not accomplishing, the finis interficiens, not perficiens, the finis Consumens, not consummans; but seeing the Apostle argue against the jews, who sought to establish their own righteousness by the Law, we must take it in as large a sense as they did,
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and so was the end of righteousnesse in that respect, then it would follow, That Christ was onely righteousnesse in this sense to the believing Jew, not to the Gentile; for the beleeving Gentile was not bound to that ceremonial Law,
and so was the end of righteousness in that respect, then it would follow, That christ was only righteousness in this sense to the believing Jew, not to the Gentile; for the believing Gentile was not bound to that ceremonial Law,
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The last Text under this second kinde of Argument alledged for the imputation of Christs active obedience, shall be that famous and notable one, Galat. 4.4, 5. where Christ is said to be made under the Law, that he might redeem us from the curse of the Law;
The last Text under this second kind of Argument alleged for the imputation of Christ active Obedience, shall be that famous and notable one, Galatians 4.4, 5. where christ is said to be made under the Law, that he might Redeem us from the curse of the Law;
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as when the godly are said not to be under the Law, but under grace: So that by this interpretation, it will reach onely to Christs death, as Gal. 3.13.
as when the godly Are said not to be under the Law, but under grace: So that by this Interpretation, it will reach only to Christ death, as Gal. 3.13.
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We proceed to a third, and that shall consist of such Texts as make us to be righteous in Christ, and not in our selves, to be accepted of in him, to be compleat in him,
We proceed to a third, and that shall consist of such Texts as make us to be righteous in christ, and not in our selves, to be accepted of in him, to be complete in him,
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1. We are made the righteousnesse of God, all believers are distributively made the righteousnesse of God, that is, not onely the righteousnesse which God hath procured,
1. We Are made the righteousness of God, all believers Are distributively made the righteousness of God, that is, not only the righteousness which God hath procured,
for in several particulars there is a dissimilitude, but as to the matter intended by the Apostle, which is to shew, that as our sinnes laid on him, made him die,
for in several particulars there is a dissimilitude, but as to the matter intended by the Apostle, which is to show, that as our Sins laid on him, made him die,
And thus that known comparison of our appearance in Christs righteousnesse, as Jacob did in his elder brothers cloaths, doth suppose, that we are covered with Christs righteousnesse, as with a garment.
And thus that known comparison of our appearance in Christ righteousness, as Jacob did in his elder Brother's clothes, does suppose, that we Are covered with Christ righteousness, as with a garment.
To have sinne pardoned by the passive obedience of Christ, is but a limited and restrained acceptation, viz. quoad hoc, so farre as not to incurre eternal judgement;
To have sin pardoned by the passive Obedience of christ, is but a limited and restrained acceptation, viz. quoad hoc, so Far as not to incur Eternal judgement;
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as thereby to partake of all the glorious priviledges God hath promised in his Word. This Text will more confirm it, if you joyn Col. 2.10. where believers are said to be compleat in him, as in Christ their head.
as thereby to partake of all the glorious privileges God hath promised in his Word. This Text will more confirm it, if you join Col. 2.10. where believers Are said to be complete in him, as in christ their head.
Therefore the Church is called Christ, because of the intimate communion with him, 1 Cor. 12.12. Christ and believers make one mystical person, as what the natural or political head doth in that relation, all the proportionable members are said to do.
Therefore the Church is called christ, Because of the intimate communion with him, 1 Cor. 12.12. christ and believers make one mystical person, as what the natural or political head does in that Relation, all the proportionable members Are said to do.
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when he would set himself before Gods Tribunal, and that is Phil 3.9. To be found in him, not having his own righteousnesse, but the righteousnesse which is of God by faith.
when he would Set himself before God's Tribunal, and that is Philip 3.9. To be found in him, not having his own righteousness, but the righteousness which is of God by faith.
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And certainly thus it is, as Contarenus an ingenuous Papist in this controversie hath well observed, The more grace and holinesse any man have attained unto, the more humble and modest they are in themselves,
And Certainly thus it is, as Contarenus an ingenuous Papist in this controversy hath well observed, The more grace and holiness any man have attained unto, the more humble and modest they Are in themselves,
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A fourth Argument is taken from such places where Christ is expresly called our righteousnesse, and is said to be made of our righteousnesse, Jerem. 23.6. Jer. 33.16. 1 Cor. 1.30.
A fourth Argument is taken from such places where christ is expressly called our righteousness, and is said to be made of our righteousness, Jeremiah 23.6. Jer. 33.16. 1 Cor. 1.30.
3. There is the believers thankfull acknowledgement and profession of it, He shall be called. To be called doth signifie not only the being of a thing,
3. There is the believers thankful acknowledgement and profession of it, He shall be called. To be called does signify not only the being of a thing,
yet Grotius upon the place, applieth it to Judah, and not to Christ, as if the sense were, The name that Judah shall be called by, &c. and by righteousnesse doth understand (as sometimes the word is) beneficence and mercy;
yet Grotius upon the place, Applieth it to Judah, and not to christ, as if the sense were, The name that Judah shall be called by, etc. and by righteousness does understand (as sometime the word is) beneficence and mercy;
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but suppose it should be granted, that the right interpretation is, She shall be called (as our Translators do) yet Lapide 's observation upon the place would much confirm the truth we contend for, That such is the union between Christ and the Church, that there is a communion unto it of all the good things Christ hath; and in 1 Corinth. 1.30. We are said (that is, the Church) to be the righteousnesse of God in Christ:
but suppose it should be granted, that the right Interpretation is, She shall be called (as our Translators do) yet Lapide is observation upon the place would much confirm the truth we contend for, That such is the Union between christ and the Church, that there is a communion unto it of all the good things christ hath; and in 1 Corinth. 1.30. We Are said (that is, the Church) to be the righteousness of God in christ:
Even as Christ maketh the persecution of the Church to reach to him, Saul, Saul, Why persecutest thou me? Thus Paul on the other side, Galat. 2.20. I no longer live, but Christ in me.
Even as christ makes the persecution of the Church to reach to him, Saul, Saul, Why Persecutest thou me? Thus Paul on the other side, Galatians 2.20. I no longer live, but christ in me.
then this doth greatly make for the imputation of Christs righteousnesse unto us. But that translation which Junius gives seemeth to be more consonant to the former place,
then this does greatly make for the imputation of Christ righteousness unto us. But that Translation which Junius gives seems to be more consonant to the former place,
Here you see He is righteousnesse, He is made righteousnesse, and he is made righteousnesse of God, and that to us, his righteousnesse was not for himself,
Here you see He is righteousness, He is made righteousness, and he is made righteousness of God, and that to us, his righteousness was not for himself,
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yet all agree to give this answer, That Christ is made our righteousnesse causally and effectively, that is, he is the Author and cause of our righteousnesse:
yet all agree to give this answer, That christ is made our righteousness causally and effectively, that is, he is the Author and cause of our righteousness:
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Even as God is often called by David, his strength, and his hope, yea and so Christ likewise is called, there being nothing so ordinary (say they) as to denominate an efficient with that title, which is effected or wrought by him:
Even as God is often called by David, his strength, and his hope, yea and so christ likewise is called, there being nothing so ordinary (say they) as to denominate an efficient with that title, which is effected or wrought by him:
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and indeed its granted, That this answer might prevail, if the Scripture did not in other places manifest a nearer union between Christ and his people,
and indeed its granted, That this answer might prevail, if the Scripture did not in other places manifest a nearer Union between christ and his people,
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Christ is not onely made the cause of believers graces, but they are said to be in him, and to be made one with him, and he is their Surety and Mediator, which doth imply a nearer union, then a meer outward cause.
christ is not only made the cause of believers graces, but they Are said to be in him, and to be made one with him, and he is their Surety and Mediator, which does imply a nearer Union, then a mere outward cause.
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I adde onely one Text more, which speaks very strongly to this matter, and that is Daniel 9.24. where it is prophesied, that by the Messiah shall be brought in this two-fold benefit; First, An Expiation of sinne. Secondly, An Everlasting Righteousnesse.
I add only one Text more, which speaks very strongly to this matter, and that is daniel 9.24. where it is prophesied, that by the Messiah shall be brought in this twofold benefit; First, an Expiation of sin. Secondly, an Everlasting Righteousness.
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but as duties imposed upon the Jews in their conversion, to expiate sinne by repentance, and by faith to lay hold on this righteousnesse which is everlasting. Therefore to passe that by.
but as duties imposed upon the jews in their conversion, to expiate sin by Repentance, and by faith to lay hold on this righteousness which is everlasting. Therefore to pass that by.
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but what Christ did for us. Therefore its a righteousnesse that Christ brings in. As there was no remission of sinne, but that which Christ brought in;
but what christ did for us. Therefore its a righteousness that christ brings in. As there was no remission of sin, but that which christ brought in;
Even as Christ, though he will perfectly sanctifie us in Heaven, yet shall not loose the honour and glory of that Mediatorship, which once he accomplished on earth.
Even as christ, though he will perfectly sanctify us in Heaven, yet shall not lose the honour and glory of that Mediatorship, which once he accomplished on earth.
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The fifth Argument, is taken from those places which represent Christ in the relation of a Mediator and a Surety for us, and that he did not come to make our peace with God potentiâ, but Justitiâ; by power, but righteousnesse;
The fifth Argument, is taken from those places which represent christ in the Relation of a Mediator and a Surety for us, and that he did not come to make our peace with God potentiâ, but Justitiâ; by power, but righteousness;
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As Augustine often, for if it be disputed about Gods power (you have heard some affirming, to whom yet I cannot give my consent) that God might have forgiven sinne without any satisfaction at all;
As Augustine often, for if it be disputed about God's power (you have herd Some affirming, to whom yet I cannot give my consent) that God might have forgiven sin without any satisfaction At all;
and that is, to be a Mediator and a Surety. Christ is called our Mediator often, 1 Tim. 2.5. Heb. 8.6. Heb. 9.15. Heb. 12.24. but he is called a Surety once only, Heb. 7.22.
and that is, to be a Mediator and a Surety. christ is called our Mediator often, 1 Tim. 2.5. Hebrew 8.6. Hebrew 9.15. Hebrew 12.24. but he is called a Surety once only, Hebrew 7.22.
But the contexts where Christ is so called do evidence more then so, howsoever the word Surety that will constringe the Heretique that he cannot evade;
But the contexts where christ is so called doe evidence more then so, howsoever the word Surety that will constringe the Heretic that he cannot evade;
when the principal or debtor is notable to pay (Silvest Sum. Tit. fideiussum) So that whatsoever the debt is, that the Surety ingaged is bound to perform;
when the principal or debtor is notable to pay (Silvest Sum. Tit. fideiussum) So that whatsoever the debt is, that the Surety engaged is bound to perform;
It becometh us ] that is, John in his office, and Christ in his office, it behoved Christ in his way to fulfill all that righteousnesse that did belong to a Christ to do,
It Becometh us ] that is, John in his office, and christ in his office, it behooved christ in his Way to fulfil all that righteousness that did belong to a christ to do,
here we may justly wonder, why Christ should be baptized, seeing that Baptism in the proper nature of it, signifieth remission of sinnes, the Seal of which could not belong unto Christ? Many give several reasons of it, which seem to be very remote;
Here we may justly wonder, why christ should be baptised, seeing that Baptism in the proper nature of it, signifies remission of Sins, the Seal of which could not belong unto christ? Many give several Reasons of it, which seem to be very remote;
and thereby was obliged to be baptized, as others were. Hence Luk. 7.31. the neglect of Johns Baptism is called The rejection of the council or command of God.
and thereby was obliged to be baptised, as Others were. Hence Luk. 7.31. the neglect of Johns Baptism is called The rejection of the council or command of God.
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Tom. 2. lib. 2. cap. 8. ] Its confessed by all, That a man though innocent may willingly give himself to suffer for another in pecuniary punishments, and such outward losses.
Tom. 2. lib. 2. cap. 8. ] Its confessed by all, That a man though innocent may willingly give himself to suffer for Another in pecuniary punishments, and such outward losses.
Thus that learned Authour instanceth out of Budeus, who hath it out of Demosthenes, that even animate and inanimate creatures that had been instrumental to a mans death, were formerly by the Athenians indited and condemned by Dracoes Laws.
Thus that learned Author Instanceth out of Budeus, who hath it out of Demosthenes, that even animate and inanimate creatures that had been instrumental to a men death, were formerly by the Athenians Indited and condemned by Dragoes Laws.
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Not to speak of this (I say) its plain by Scripture, that God threatens to visit the sinnes of Parents upon their children, even to the fourth generation.
Not to speak of this (I say) its plain by Scripture, that God threatens to visit the Sins of Parents upon their children, even to the fourth generation.
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and this must be granted by the Socinian, unlesse he will deny Scripture, That Christ, though innocent, yet was greatly afflicted, dying an ignominious and reproachfull death;
and this must be granted by the Socinian, unless he will deny Scripture, That christ, though innocent, yet was greatly afflicted, dying an ignominious and reproachful death;
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neither can it be rationally imagined, why his impletive obedience of the commands of the Law should be more dispensed with then the solutive of the punishment of it.
neither can it be rationally imagined, why his impletive Obedience of the commands of the Law should be more dispensed with then the solutive of the punishment of it.
And certainly as Bonaventure said, about the controversie concerning free-will and grace, Tutius erratur, &c. Its safe to erre (if we must erre) by giving too much to grace, then too little:
And Certainly as Bonaventure said, about the controversy Concerning freewill and grace, Tutius erratur, etc. Its safe to err (if we must err) by giving too much to grace, then too little:
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In the third place, To understand better how much Christ is obliged for us as a Surety, its good to take notice, That there passed a kinde of Covenant and Agreement between the Father and the Sonne concerning our Redemption.
In the third place, To understand better how much christ is obliged for us as a Surety, its good to take notice, That there passed a kind of Covenant and Agreement between the Father and the Son Concerning our Redemption.
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I do not speak of the Covenant of Grace, which God made with man fallen, I cannot by any means subscribe to their opinion, who hold this was made with Christ,
I do not speak of the Covenant of Grace, which God made with man fallen, I cannot by any means subscribe to their opinion, who hold this was made with christ,
then he shall see of the travail of his soul, and he shall be satisfied, Isa. 53.10, 11. so Psalm. 40.7. Christ is there brought in as a Surety, offering himself for us, and readily accepting of Gods will in this matter.
then he shall see of the travail of his soul, and he shall be satisfied, Isaiah 53.10, 11. so Psalm. 40.7. christ is there brought in as a Surety, offering himself for us, and readily accepting of God's will in this matter.
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and upon this he is called Gods Servant, and his ears are said to be opened. Hence Isai. 42.1, 6. Behold my servant, whom I uphold, my elect in whom my soul delighteth;
and upon this he is called God's Servant, and his ears Are said to be opened. Hence Isaiah 42.1, 6. Behold my servant, whom I uphold, my elect in whom my soul delights;
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yea this agreement seemeth to be confirmed with an oath, Heb. 7.28. and for this service Christ is required, Psal. 2.8. To ask of God, and he will give him the Heathen for his inheritance:
yea this agreement seems to be confirmed with an oath, Hebrew 7.28. and for this service christ is required, Psalm 2.8. To ask of God, and he will give him the Heathen for his inheritance:
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This stipulation is made by a learned man to be that councel of peace, Zec. 6.13. which is said to be between the Lord, and the man whose name is the Branch.
This stipulation is made by a learned man to be that council of peace, Zechariah 6.13. which is said to be between the Lord, and the man whose name is the Branch.
Though others by both do understand Jew and Gentile. And for this agreement it is, that Christ is called the second Adam; for as with the first Adam God plighted a Covenant concerning him and his posterity, if he did not fall;
Though Others by both do understand Jew and Gentile. And for this agreement it is, that christ is called the second Adam; for as with the First Adam God plighted a Covenant Concerning him and his posterity, if he did not fallen;
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if not the later, to be ridiculous and absurd, as if it were no better then that Stipulatio de Hippocentauro, spoken of in the civil Law [ Covar. ] But I suppose such a Covenant hath sufficiently been demonstrated out of the Scriptures.
if not the later, to be ridiculous and absurd, as if it were no better then that Stipulatio de Hippocentauro, spoken of in the civil Law [ Covar. ] But I suppose such a Covenant hath sufficiently been demonstrated out of the Scriptures.
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Its not enough to say, Christ is the cause of our righteousnesse, but he is made our righteousnesse, Christ received by faith is the matter of our Evangelical righteousnesse;
Its not enough to say, christ is the cause of our righteousness, but he is made our righteousness, christ received by faith is the matter of our Evangelical righteousness;
The Father works holinesse in us, the Spirit worketh holinesse in us, yet we cannot say, These are made righteousnesse to us, whereby we are justified,
The Father works holiness in us, the Spirit works holiness in us, yet we cannot say, These Are made righteousness to us, whereby we Are justified,
Hence by reason of this Union, Christ cals the sinnes of those whom he is to redeem, his sinnes, Psalm 40.12. Its Christ that speaks there, though it was also true of David as the type in another sense, Mine iniquities have taken hold on me;
Hence by reason of this union, christ calls the Sins of those whom he is to Redeem, his Sins, Psalm 40.12. Its christ that speaks there, though it was also true of David as the type in Another sense, Mine iniquities have taken hold on me;
and the reason is, because we had no obligation upon us to these things, and therefore Christ acted as our Surety in those things onely wherein we were obliged, whatsoever other things he might do as God,
and the reason is, Because we had no obligation upon us to these things, and Therefore christ acted as our Surety in those things only wherein we were obliged, whatsoever other things he might do as God,
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This righteousnesse will be for ever required, as the condition of happinesse, Levit. 18.5. Ezek. 20.11. Mat. 5.18. and whereas it might be thought by the Apostles Arguments, that he did overthrow the Law, he disclaimeth such inferences, Rom. 3.31. Yea (saith he) we establish the Law, the righteousness of faith doth not dissolve that.
This righteousness will be for ever required, as the condition of happiness, Levit. 18.5. Ezekiel 20.11. Mathew 5.18. and whereas it might be Thought by the Apostles Arguments, that he did overthrow the Law, he disclaimeth such inferences, Rom. 3.31. Yea (Says he) we establish the Law, the righteousness of faith does not dissolve that.
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Its the same righteousnesse we and Adam in his state of Integrity are justified by, in respect of the nature and substance of it, onely the manner of communication of it is different, in Adam it was inherent, in us it is imputed:
Its the same righteousness we and Adam in his state of Integrity Are justified by, in respect of the nature and substance of it, only the manner of communication of it is different, in Adam it was inherent, in us it is imputed:
we are not justified contrary to the Law, onely in respect of us, there is such an opposition, that he who is justified by one cannot be by the other, not that they are two distinct righteousnesses every way,
we Are not justified contrary to the Law, only in respect of us, there is such an opposition, that he who is justified by one cannot be by the other, not that they Are two distinct Righteousness every Way,
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or righteousnesse by the Law, as fulfilled by Christ for us, for his purpose is to establish it so, onely he bends himself against those that sought for this righteousnesse of the Law in themselves,
or righteousness by the Law, as fulfilled by christ for us, for his purpose is to establish it so, only he bends himself against those that sought for this righteousness of the Law in themselves,
for obedience is founded necessarily in the subjection of a creature unto its Creator. A seventh Argument may be from the typical prefigurations of their active obedience by Christ.
for Obedience is founded necessarily in the subjection of a creature unto its Creator. A seventh Argument may be from the typical prefigurations of their active Obedience by christ.
Indeed there is a later Writer [ Forbes ] that useth this Argument the contrary way, We are not (saith he) justified by the Active obedience of Christ,
Indeed there is a later Writer [ Forbes ] that uses this Argument the contrary Way, We Are not (Says he) justified by the Active Obedience of christ,
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but the Passive onely, because all the legal Types were of that onely. But I urge on the contrary, There were prefigurative Types of his Active obedience;
but the Passive only, Because all the Legal Types were of that only. But I urge on the contrary, There were prefigurative Types of his Active Obedience;
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but we need not runne to that in Exodus 28.36, 38. we there reade plainly of the pure gold that was to be on Aaron, with this engraven on it, HOLINESSE TO THE LORD, and this was, That the children of Israel might be accepted of in all their holy things:
but we need not run to that in Exodus 28.36, 38. we there read plainly of the pure gold that was to be on Aaron, with this engraven on it, HOLINESS TO THE LORD, and this was, That the children of Israel might be accepted of in all their holy things:
yea in the Lamb that was sacrificed there was required, that it should be without spot and blemish, which integrity was considered as part of the Sacrifice;
yea in the Lamb that was sacrificed there was required, that it should be without spot and blemish, which integrity was considered as part of the Sacrifice;
and this the Apostle considereth as part in Christs Sacrifice, 1 Peter 1.19. The precious bloud of Christ, as of a Lamb without blemish and without spot.
and this the Apostle Considereth as part in Christ Sacrifice, 1 Peter 1.19. The precious blood of christ, as of a Lamb without blemish and without spot.
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The Incense also that was offered on the Altar, denoted Christs Active obedience, which makes the duties of all the godly accepted, as appeareth Rev. 8.3, 4.
The Incense also that was offered on the Altar, denoted Christ Active Obedience, which makes the duties of all the godly accepted, as appears Rev. 8.3, 4.
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then finding many particular Texts subservient to that generall scope, we may with the more confidence and comfort assert the latitude of all his obedience for us:
then finding many particular Texts subservient to that general scope, we may with the more confidence and Comfort assert the latitude of all his Obedience for us:
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Therefore Beza (in his Confessio Fidei, cap. 28.) amongst other strong temptations of Satan, whereby he assaults the godly, makes this one, That we have not in us the righteousnesse which God justly requireth of us.
Therefore Beza (in his Confessio Fidei, cap. 28.) among other strong temptations of Satan, whereby he assaults the godly, makes this one, That we have not in us the righteousness which God justly requires of us.
Now in this temptation, he directs the beleever to the other treasure of Christ, beside Satisfaction, which is his most absolute and perfect righteousnesse, which by Faith applied, we are in Christ accepted of, as co-heirs with him.
Now in this temptation, he directs the believer to the other treasure of christ, beside Satisfaction, which is his most absolute and perfect righteousness, which by Faith applied, we Are in christ accepted of, as coheirs with him.
SERM. XXXVIII. Arguments against the Imputation of Christs Active Obedience, answered. ROM. 5.19. So by the Obedience of one shall many be made Righteous.
SERMON. XXXVIII. Arguments against the Imputation of Christ Active obedience, answered. ROM. 5.19. So by the obedience of one shall many be made Righteous.
ITs Lactantius his Observation, That erroneous persons do usually set themselves destruere aliena, rather then astruere propria, to overthrow other mens opinions rather then establish their own.
ITs Lactantius his Observation, That erroneous Persons do usually Set themselves destruere Aliena, rather then astruere propria, to overthrow other men's opinions rather then establish their own.
And thus indeed the Socinians are remarkable herein, whose greatest work in all their writings is to destroy and demolish what the Orthodox have built, little attending to establish their own Doctrines.
And thus indeed the socinians Are remarkable herein, whose greatest work in all their writings is to destroy and demolish what the Orthodox have built, little attending to establish their own Doctrines.
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Its our work in the next place, to consider and weigh the contrary Arguments, some of which seem to have great colour of reason and strength with them.
Its our work in the next place, to Consider and weigh the contrary Arguments, Some of which seem to have great colour of reason and strength with them.
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To this we may reduce Forbes his Argument, concerning the Sacraments of Baptism, and especially of the Lords Supper, that they represent onely the passive obedience of Christ,
To this we may reduce Forbes his Argument, Concerning the Sacraments of Baptism, and especially of the lords Supper, that they represent only the passive Obedience of christ,
and these being in their Institution the seals of the righteousnesse of faith, must necessarily inferre, that our righteousnesse is only by Christs sufferings.
and these being in their Institution the Seals of the righteousness of faith, must necessarily infer, that our righteousness is only by Christ sufferings.
Now although we have formerly answered sufficiently to this, as it was an Argument brought to limit the obedience mentioned in the Text, only to passive obedience,
Now although we have formerly answered sufficiently to this, as it was an Argument brought to limit the Obedience mentioned in the Text, only to passive Obedience,
If our Protestant Writers had not upon better ground said, Solâ fide, by faith alone we are justified, they would have been justly obnoxious to the Popish censure.
If our Protestant Writers had not upon better ground said, Solâ fide, by faith alone we Are justified, they would have been justly obnoxious to the Popish censure.
for as we formerly shewed, the Scripture attributes it sometimes to other things, especially Phil. 2. there is the whole course of his obedience from his birth to his death, mentioned as the ground of our salvation;
for as we formerly showed, the Scripture attributes it sometime to other things, especially Philip 2. there is the Whole course of his Obedience from his birth to his death, mentioned as the ground of our salvation;
and in many places, Christ speaks of himself in his whole person, that he is life, that he is the bread of life, That he who believeth in him shall never die:
and in many places, christ speaks of himself in his Whole person, that he is life, that he is the bred of life, That he who Believeth in him shall never die:
Hence John 3.14, 15. Christ dying on the Crosse is resembled to the Serpent lifted up, and whosoever believeth in him shall not perish, but have everlasting life.
Hence John 3.14, 15. christ dying on the Cross is resembled to the Serpent lifted up, and whosoever Believeth in him shall not perish, but have everlasting life.
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and receiving whole Christ primarily, and all his benefits flowing from him by consequence. Its therefore a great mistake to oppose Christs death to his active obedience;
and receiving Whole christ primarily, and all his benefits flowing from him by consequence. Its Therefore a great mistake to oppose Christ death to his active Obedience;
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Therefore that very place so much insisted on by the opponents, is a pregnant instance against them, Heb. 10.10. By the which will we are sanctified, through the offering of the body of Jesus once for all;
Therefore that very place so much insisted on by the opponents, is a pregnant instance against them, Hebrew 10.10. By the which will we Are sanctified, through the offering of the body of jesus once for all;
and that we are not to restrain this blessednesse of ours to the time of his death, appeareth vers. 5. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not,
and that we Are not to restrain this blessedness of ours to the time of his death, appears vers. 5. Wherefore when he comes into the world, he Says, Sacrifice and offering thou Wouldst not,
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then many others who pretend to greater Orthodoxy, when out of Aquinas he sheweth, That by the Covenant and appointment of God its brought about, that the whole life of Christ should be ordained for the obtaining of a full right,
then many Others who pretend to greater Orthodoxy, when out of Aquinas he shows, That by the Covenant and appointment of God its brought about, that the Whole life of christ should be ordained for the obtaining of a full right,
as it were of one merit to be consummated in his death. ( Suarez De Christo Quaest. 19. Disp. 39.) So that our proper duty is not to divide his active or passive obedience,
as it were of one merit to be consummated in his death. (Suarez De Christ Question 19. Disp 39.) So that our proper duty is not to divide his active or passive Obedience,
The second Argument brought against the imputation of Christs active obedience in the sense controverted, is taken from the debt and obligation that lay upon Christ in respect of his humane nature to obey the Moral Law of God.
The second Argument brought against the imputation of Christ active Obedience in the sense controverted, is taken from the debt and obligation that lay upon christ in respect of his humane nature to obey the Moral Law of God.
Every thing in him was a miracle, he was a Lord of the Law, and yet obedient to it, he was both a Viator and a Comprehensor: so that its no wonder if those things which are easily granted of pure meer men be denied of Christ, who though man, yet had a Divine Subsistency.
Every thing in him was a miracle, he was a Lord of the Law, and yet obedient to it, he was both a Viator and a Comprehensor: so that its no wonder if those things which Are Easily granted of pure mere men be denied of christ, who though man, yet had a Divine Subsistency.
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For its an undeniable Rule, amongst the learned, that what doth belong to either of the Natures of Christ, is yet attributed to the whole person, by NONLATINALPHABET, the communication of properties: So that as Christ himself said of himself, while on earth, John 3.13. That the Sonne of man is in Heaven; and Acts 20.28. God is said to purchase the Church by his own blood, which expressions are true by the communication of properties:
For its an undeniable Rule, among the learned, that what does belong to either of the Nature's of christ, is yet attributed to the Whole person, by, the communication of properties: So that as christ himself said of himself, while on earth, John 3.13. That the Son of man is in Heaven; and Acts 20.28. God is said to purchase the Church by his own blood, which expressions Are true by the communication of properties:
1. There is that which is called by some, the Eternal Law, or Law of Nature, whereby things intrinsecally good are commanded, and intrinsecally evil are prohibited;
1. There is that which is called by Some, the Eternal Law, or Law of Nature, whereby things intrinsically good Are commanded, and intrinsically evil Are prohibited;
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The person or suppositum is the principium quod, the principle that doth act, but the Natures in Christ, are the principium quo, the principle by which the person doth work.
The person or suppositum is the principium quod, the principle that does act, but the Nature's in christ, Are the principium quo, the principle by which the person does work.
and here the Question is, Whether Christ was bound to obey these Laws? Onely take notice (as is more to be shewed) that an obligation may arise two wayes:
and Here the Question is, Whither christ was bound to obey these Laws? Only take notice (as is more to be showed) that an obligation may arise two ways:
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2. From supposition only, supposing a former consent to such and such a condition, then he having ingaged thereunto, by that means he hath induced an obligation upon himself, as between man and man:
2. From supposition only, supposing a former consent to such and such a condition, then he having engaged thereunto, by that means he hath induced an obligation upon himself, as between man and man:
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and for our example, and concerning his subjection to his Mother Mary? Certainly, even in that Law of honouring Parents there was a great difference between Christ and a meer man;
and for our Exampl, and Concerning his subjection to his Mother Marry? Certainly, even in that Law of honouring Parents there was a great difference between christ and a mere man;
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Therefore we reade, when his Mother ( John 3.3.) told him, they had no wine, that Jesus said to her, Woman (not mother) What have I to do with thee? my hour is not yet come: So again, Luke 2.48. when his mother said, Sonne, Why hast thou thus dealt with us? Behold thy father and I have sought thee sorrowing:
Therefore we read, when his Mother (John 3.3.) told him, they had no wine, that jesus said to her, Woman (not mother) What have I to do with thee? my hour is not yet come: So again, Lycia 2.48. when his mother said, Son, Why hast thou thus dealt with us? Behold thy father and I have sought thee sorrowing:
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he said unto them, Wist ye not that I must be about my Fathers businesse? These expressions do argue some independency in Christ, more then in a meer naturall sonne;
he said unto them, Wist you not that I must be about my Father's business? These expressions do argue Some independency in christ, more then in a mere natural son;
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yet seeing her conception was in a miraculous and extraordinary way, we cannot say, that she was his mother in such a manner as ordinarily mothers are to their children:
yet seeing her conception was in a miraculous and extraordinary Way, we cannot say, that she was his mother in such a manner as ordinarily mother's Are to their children:
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for when they came to demand Tribute of him, our Saviours Argument seemeth to carry it, that he was free, Matth. 17.26. a difficult place it is, that hath occasioned much debate upon it.
for when they Come to demand Tribute of him, our Saviors Argument seems to carry it, that he was free, Matthew 17.26. a difficult place it is, that hath occasioned much debate upon it.
Its granted by all, That quoad factum and usum did subject himself to the Magistrate, did pay Tribute, did not refuse to appear before their Judgement, acknowledged Pilate had power over him:
Its granted by all, That quoad factum and usum did Subject himself to the Magistrate, did pay Tribute, did not refuse to appear before their Judgement, acknowledged Pilate had power over him:
But the Question is, Whether there was an obligation upon him as he was man to do thus? Or, Was it a meer voluntary privation of the use of that right which he had? To this there are several Answers, which arise from severall springs;
But the Question is, Whither there was an obligation upon him as he was man to do thus? Or, Was it a mere voluntary privation of the use of that right which he had? To this there Are several Answers, which arise from several springs;
for there are those that say, Christ as man by his lineal descent had the true and proper right to the Kingdom of Judaea, that the Scepter did belong to him,
for there Are those that say, christ as man by his lineal descent had the true and proper right to the Kingdom of Judaea, that the Sceptre did belong to him,
The Popish parasites upon a carnal design to advance the Pope above all civil power, say, That Christ as man had the direct and absolute dominion over all the Kingdoms and Nations of the world,
The Popish Parasites upon a carnal Design to advance the Pope above all civil power, say, That christ as man had the Direct and absolute dominion over all the Kingdoms and nations of the world,
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neither was such a priviledge any wayes proper or accommodated to his Mediatory Office, howsoever by this opinion Christ was not obliged to obey any civil Magistrate,
neither was such a privilege any ways proper or accommodated to his Mediatory Office, howsoever by this opinion christ was not obliged to obey any civil Magistrate,
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Whether Christ was innocent or no, so having the opportunity and means of knowledge, he was bound to have believed in him as the Messias, Not to be too long on this, we may conclude, That Christ did truly subject himself unto civil powers,
Whither christ was innocent or no, so having the opportunity and means of knowledge, he was bound to have believed in him as the Messias, Not to be too long on this, we may conclude, That christ did truly Subject himself unto civil Powers,
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onely this subjection and obedience was voluntary, in that he was not necessitated, but voluntarily took our nature upon him in such a subjected way for our everlasting good:
only this subjection and Obedience was voluntary, in that he was not necessitated, but voluntarily took our nature upon him in such a subjected Way for our everlasting good:
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and perform those ceremonial precepts God gave the people of Israel; for Piscator he saith, Christ was bound to these as being an Israelite, and so it was his duty to be circumcised, which accordingly he was in reference to his own obligation.
and perform those ceremonial Precepts God gave the people of Israel; for Piscator he Says, christ was bound to these as being an Israelite, and so it was his duty to be circumcised, which accordingly he was in Referente to his own obligation.
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This obligation then of Christ in the daies of his flesh to be circumcised, and to observe such positive precepts as were commanded the Jews, did arise because of that voluntary resignation of himself to be made under the Law, which God should give his people,
This obligation then of christ in the days of his Flesh to be circumcised, and to observe such positive Precepts as were commanded the jews, did arise Because of that voluntary resignation of himself to be made under the Law, which God should give his people,
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yet he vindicated those passages, because they were the duties of charity and necessity: Its true he saith, The Son of man is Lord of the Sabbath, Matth. 12.8.
yet he vindicated those passages, Because they were the duties of charity and necessity: Its true he Says, The Son of man is Lord of the Sabbath, Matthew 12.8.
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or else in a general way, that the Sabbath was made for man, and therefore in cases of necessity a man was not obliged to such duties, as ordinarily are required.
or Else in a general Way, that the Sabbath was made for man, and Therefore in cases of necessity a man was not obliged to such duties, as ordinarily Are required.
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And certainly, that our Saviour was obliged by the Law, as others were, (though also with great dissimilitude) doth appear in that he challengeth his adversaries, Which of you can accuse me of sinne,
And Certainly, that our Saviour was obliged by the Law, as Others were, (though also with great dissimilitude) does appear in that he Challengeth his Adversaries, Which of you can accuse me of sin,
and although in paying of tribute he pleaded his freedom, that is, if absolutely considered, if it had pleased him, he might not so have debased himself;
and although in paying of tribute he pleaded his freedom, that is, if absolutely considered, if it had pleased him, he might not so have debased himself;
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yet supposing he would become man in such a way for our redemption, then he did voluntarily take this obligation upon him, which appeareth in that expression to Peter, when he yieldeth to pay, that he may give no offence, Matth. 17.27. which supposeth that there was an obligation upon Christ as man, not to give just offence or scandal, otherwise if Christ had stood upon his absolute exemption from all Laws, there was no cause to regard the matter of offence. Thus our Saviour, Matth. 4.10. when the devil tempted him to such things as were unlawfull, he repels him by such arguments as are taken from those duties that belong to a man.
yet supposing he would become man in such a Way for our redemption, then he did voluntarily take this obligation upon him, which appears in that expression to Peter, when he yieldeth to pay, that he may give no offence, Matthew 17.27. which Supposeth that there was an obligation upon christ as man, not to give just offence or scandal, otherwise if christ had stood upon his absolute exemption from all Laws, there was no cause to regard the matter of offence. Thus our Saviour, Matthew 4.10. when the Devil tempted him to such things as were unlawful, he repels him by such Arguments as Are taken from those duties that belong to a man.
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But against this there are Learned men that Object, Christ (say they) could not, no not in respect of his humane nature, be obliged to the positive worship and ceremonial Law of the Jews,
But against this there Are Learned men that Object, christ (say they) could not, no not in respect of his humane nature, be obliged to the positive worship and ceremonial Law of the jews,
Thus it is also in respect of Abraham, seeing he was not contained in Abraham, properly, neither was of Adam, quoad seminalem rationem, but corpulentam substantiam:
Thus it is also in respect of Abraham, seeing he was not contained in Abraham, properly, neither was of Adam, quoad seminalem rationem, but corpulentam substantiam:
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But their Objection will fall on themselves, Why should Christ submit to that, which in the institution of it did denote imperfection and sinne in the subject obliged?
But their Objection will fallen on themselves, Why should christ submit to that, which in the Institution of it did denote imperfection and sin in the Subject obliged?
Its true those that deny this obligation of Christ, say, that passage of Pauls, He that is circumcised becomes a debtor to keep the whole Law, is to be meant only of meer man, not of Christ, who was not seminally in Abraham. But first, The Scripture cals Christ, the seed of Abraham; he is that seed in whom all the Nations of the earth are to be blessed.
Its true those that deny this obligation of christ, say, that passage of Paul's, He that is circumcised becomes a debtor to keep the Whole Law, is to be meant only of mere man, not of christ, who was not seminally in Abraham. But First, The Scripture calls christ, the seed of Abraham; he is that seed in whom all the nations of the earth Are to be blessed.
and John 17. he doth there make a large prayer, which is for to accomplish and effect all those things either for himself or his Church, that he had merited at Gods hands.
and John 17. he does there make a large prayer, which is for to accomplish and Effect all those things either for himself or his Church, that he had merited At God's hands.
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By all this it appeareth, that Christ having once subjected himself in this way as he did, there was an obligation upon him to conform himself unto those positive precepts,
By all this it appears, that christ having once subjected himself in this Way as he did, there was an obligation upon him to conform himself unto those positive Precepts,
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3. The next and last thing to be debated about the Laws Christ was obedient unto, is, Whether there was a peculiar Law or Commandment laid upon him to be our redeemer and to die for us.
3. The next and last thing to be debated about the Laws christ was obedient unto, is, Whither there was a peculiar Law or Commandment laid upon him to be our redeemer and to die for us.
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but a strict command, and indeed otherwise it could not have been obedience, unless materialiter, as its said, the glorified Saints in heaven do, to whom properly no command is made;
but a strict command, and indeed otherwise it could not have been Obedience, unless materialiter, as its said, the glorified Saints in heaven do, to whom properly no command is made;
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So that although they love God and delight in him, yet (say some) this is obedience materialiter, not formaliter. But that Christs obedience was formally so, appeareth, in that otherwise he could not have merited,
So that although they love God and delight in him, yet (say Some) this is Obedience materialiter, not formaliter. But that Christ Obedience was formally so, appears, in that otherwise he could not have merited,
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This then being granted, there is a further and a more difficult Question arising from the former, viz. Whether Christs obedience in dying for us, was to a natural or a positive command:
This then being granted, there is a further and a more difficult Question arising from the former, viz. Whither Christ Obedience in dying for us, was to a natural or a positive command:
That is, Whether Christ in undertaking our redemption, was bound by a meer voluntary positive precept, such as God made to Abraham to offer up his son Isaac: or whether it was from that moral Law, to love God with all his heart and soul, and his neighbour as himself.
That is, Whither christ in undertaking our redemption, was bound by a mere voluntary positive precept, such as God made to Abraham to offer up his son Isaac: or whither it was from that moral Law, to love God with all his heart and soul, and his neighbour as himself.
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because it was wholly from his meer goodness to put himself in such a condition of suffering for us, in so much that absolutely he was free to do otherwise.
Because it was wholly from his mere Goodness to put himself in such a condition of suffering for us, in so much that absolutely he was free to do otherwise.
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This obligation ariseth only from the supposition, that he will become man for us; and certainly if Moses, but especially Paul could arise to such a measure of love,
This obligation arises only from the supposition, that he will become man for us; and Certainly if Moses, but especially Paul could arise to such a measure of love,
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for that could not be his duty, which was intrinsecally impossible for any man, though possessed with so much perfection as mans nature was capable of.
for that could not be his duty, which was intrinsically impossible for any man, though possessed with so much perfection as men nature was capable of.
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But in the second place, If we do regard the root and fountain from whence Christ as man, was thus willing to be subjected to this command, that must needs arise from the moral Law;
But in the second place, If we do regard the root and fountain from whence christ as man, was thus willing to be subjected to this command, that must needs arise from the moral Law;
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the moral Law in the general commanding this, that whatsoever God shall require or appoint as an instance to demonstrate love to him, that we are bound to do:
the moral Law in the general commanding this, that whatsoever God shall require or appoint as an instance to demonstrate love to him, that we Are bound to do:
So that it is here in this respect, as in the Command, Thou shalt do no murder, &c. This Law did oblige Adam, though while in the state of integrity there could be no object about which such a prohibition could be conversant.
So that it is Here in this respect, as in the Command, Thou shalt do no murder, etc. This Law did oblige Adam, though while in the state of integrity there could be no Object about which such a prohibition could be conversant.
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Hence our Divines do well demonstrate against the Socinians, that Christ injoyned no new moral duty, only did interpret the Law in a more spiritual and large extension, then the Pharisees had done.
Hence our Divines doe well demonstrate against the socinians, that christ enjoined no new moral duty, only did interpret the Law in a more spiritual and large extension, then the Pharisees had done.
though it was in respect of the matter, special and personal, yet in respect of the original and root, it was from the command of God, which requireth us to love God with all our strength.
though it was in respect of the matter, special and personal, yet in respect of the original and root, it was from the command of God, which requires us to love God with all our strength.
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Its true, the Apostle John, 1. cap. 3.16. doth press the duty of laying down our lives for the Brethren, because of Christs doing so for us, which is a new motive that the moral Law strictly taken, did not know:
Its true, the Apostle John, 1. cap. 3.16. does press the duty of laying down our lives for the Brothers, Because of Christ doing so for us, which is a new motive that the moral Law strictly taken, did not know:
Thus they are commanded to have one God for their God, because he brought them out of Egypt. This holds also in that exploratory command to Abraham about killing his son, it was special and positive in respect of the matter commanded,
Thus they Are commanded to have one God for their God, Because he brought them out of Egypt. This holds also in that exploratory command to Abraham about killing his son, it was special and positive in respect of the matter commanded,
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Thus we have at large discussed this noble point, that hath so much influence into this Controversie, concerning Christs subjection to a Law, wherein I have closed with those that do hold Christ as man was subjected to a Law.
Thus we have At large discussed this noble point, that hath so much influence into this Controversy, Concerning Christ subjection to a Law, wherein I have closed with those that do hold christ as man was subjected to a Law.
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And therefore do wonder at those, though great Pillars that will answer the Argument proposed, and put all upon this issue, That Christ was not bound to obey any Law,
And Therefore do wonder At those, though great Pillars that will answer the Argument proposed, and put all upon this issue, That christ was not bound to obey any Law,
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and its an acknowledged rule in Divinity, That by reason of the communication of the properties, we may predicate that of Christs Person in the concrete, which belongs to him only because of one of his Natures.
and its an acknowledged Rule in Divinity, That by reason of the communication of the properties, we may predicate that of Christ Person in the concrete, which belongs to him only Because of one of his Nature's.
Besides to a command there is injoyned threatning, and so it would be thus, that if Christ did forsake or fail in his trust, he would be a sinner, and so guilty of condemnation.
Beside to a command there is enjoined threatening, and so it would be thus, that if christ did forsake or fail in his trust, he would be a sinner, and so guilty of condemnation.
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But two things may be replied to this, 1. That commands were not given to Christ as they are to meer men, who need direction and quickning to their duty:
But two things may be replied to this, 1. That commands were not given to christ as they Are to mere men, who need direction and quickening to their duty:
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2. It may be granted that even such comminations were added to the commands, yet they made no impression of terrour upon Christ, who was not subject to any failing,
2. It may be granted that even such comminations were added to the commands, yet they made no impression of terror upon christ, who was not Subject to any failing,
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and therefore were only to inform how much God did hate or dislike the contrary to what he commanded, not that they supposed any necessity of such spurres to Christ for the performing of what was imposed.
and Therefore were only to inform how much God did hate or dislike the contrary to what he commanded, not that they supposed any necessity of such spurs to christ for the performing of what was imposed.
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SERM. XL. Some Objections Answered, and Distinctions Examined, concerning the Obedience of Christ. ROM. 5.19. So by the Obedience of one shall many be made righteous.
SERMON. XL. some Objections Answered, and Distinctions Examined, Concerning the obedience of christ. ROM. 5.19. So by the obedience of one shall many be made righteous.
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There is one Doubt more to be removed ere we proceed, and that is, How it could be called a command imposed on Christ to die for us, seeing that his death did depend upon the wicked and corrupt wils of other men,
There is one Doubt more to be removed ere we proceed, and that is, How it could be called a command imposed on christ to die for us, seeing that his death did depend upon the wicked and corrupt wills of other men,
and to do that work of God on earth, which he had commanded, not to shrink or flie from duty, in the accomplishing whereof the malice of his enemies would be stirred up to put him to death,
and to do that work of God on earth, which he had commanded, not to shrink or fly from duty, in the accomplishing whereof the malice of his enemies would be stirred up to put him to death,
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I proceed therefore to a second Answer to the grand Objection, which was, That Christ being obliged to the Law for himself, could not fulfill it for us, it was paying his own debt,
I proceed Therefore to a second Answer to the grand Objection, which was, That christ being obliged to the Law for himself, could not fulfil it for us, it was paying his own debt,
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Its denied, that if we speak simply and absolutely Christ was obliged by the Law, because this obligation comes by supposition, and upon a meer voluntary dispensation;
Its denied, that if we speak simply and absolutely christ was obliged by the Law, Because this obligation comes by supposition, and upon a mere voluntary Dispensation;
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and the Angel told the shepherds, Luke 1. To you is a Saviour born, therefore he had his Name Jesus, not in reference to himself, but to save his people from their sinnes, Thus also Galat. 4. His being made of a woman,
and the Angel told the shepherd's, Lycia 1. To you is a Saviour born, Therefore he had his Name jesus, not in Referente to himself, but to save his people from their Sins, Thus also Galatians 4. His being made of a woman,
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for although it was his meer goodnesse to undertake the Office of our Redeemer, yet when once he had taken up that will and resolution, Behold, I come to do thy will, O God, then it was necessary he should suffer for us.
for although it was his mere Goodness to undertake the Office of our Redeemer, yet when once he had taken up that will and resolution, Behold, I come to do thy will, Oh God, then it was necessary he should suffer for us.
Therefore the Scripture puts a NONLATINALPHABET an oportet upon it, It behoved him to suffer, and so to enter into glory, Luk. 22. Then its his duty to drink of this Cup, and it cannot passe away.
Therefore the Scripture puts a an oportet upon it, It behooved him to suffer, and so to enter into glory, Luk. 22. Then its his duty to drink of this Cup, and it cannot pass away.
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for it was his voluntary giving up of himself to this work, only when it was once undertaken, it was necessary he should accomplish it, otherwise he would have been unfaithfull in his trust.
for it was his voluntary giving up of himself to this work, only when it was once undertaken, it was necessary he should accomplish it, otherwise he would have been unfaithful in his trust.
Therefore these are unclean and unsavoury positions of the Arminians, who say, Christ might have relinquished this Office of Mediatorship, he might not have delighted in the glory set before him.
Therefore these Are unclean and unsavoury positions of the Arminians, who say, christ might have relinquished this Office of Mediatorship, he might not have delighted in the glory Set before him.
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because Christ became man voluntarily, we necessarily and antecedently to our wils, and which is the signal difference, Christ became man, not for himself,
Because christ became man voluntarily, we necessarily and antecedently to our wills, and which is the signal difference, christ became man, not for himself,
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This distinction hath some truth in it, onely its insufficient and imperfect, as it is managed by the learned Authours of it to serve their opinion. And
This distinction hath Some truth in it, only its insufficient and imperfect, as it is managed by the learned Authors of it to serve their opinion. And
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but all that obedience he shewed in his life time, subserviently to the Law of his Mediatorship, both active and passive, do make up our compleat, satisfactory righteousnesse.
but all that Obedience he showed in his life time, subserviently to the Law of his Mediatorship, both active and passive, do make up our complete, satisfactory righteousness.
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The controversie is not, Whether Christ might not have performed legal acts of obedience, that would not have been imputed unto us? But whether he actually did submit himself in that humbled manner to obey the Law for himself,
The controversy is not, Whither christ might not have performed Legal acts of Obedience, that would not have been imputed unto us? But whither he actually did submit himself in that humbled manner to obey the Law for himself,
or others? So that Christs legall obedience, but not poenall or servile, is an Ens in intellectu; Its Rosa in hyeme, as in respect of this controversie.
or Others? So that Christ Legal Obedience, but not penally or servile, is an Ens in intellectu; Its Rosa in winter, as in respect of this controversy.
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2. This distinction then in a well-seasoned sense, may be approved of, that Christs obedience as it was poenal, was part of our righteousnesse (and de facto it was not otherwise) but not as legal;
2. This distinction then in a well-seasoned sense, may be approved of, that Christ Obedience as it was penal, was part of our righteousness (and de facto it was not otherwise) but not as Legal;
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then if so, what need was there of his active, servile obedience in the whole course of his life, What need that go to make up part of our satisfactory righteousnesse,
then if so, what need was there of his active, servile Obedience in the Whole course of his life, What need that go to make up part of our satisfactory righteousness,
when the other was enough, and took away the whole guilt of sinne? If satisfying of the punishment of the Law be enough, what needeth the active obedience of Christ either to the Moral,
when the other was enough, and took away the Whole guilt of sin? If satisfying of the punishment of the Law be enough, what needs the active Obedience of christ either to the Moral,
or to the Positive Laws concurre to our righteousnesse? So that this servile obedience being necessarily distributed into active and passive, whatsoever Arguments are brought against the active obedience of Christ in the sense affirmed by us, will also militate against the sense affirmed by them:
or to the Positive Laws concur to our righteousness? So that this servile Obedience being necessarily distributed into active and passive, whatsoever Arguments Are brought against the active Obedience of christ in the sense affirmed by us, will also militate against the sense affirmed by them:
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Insomuch that the truth we plead for, will quickly have the victory, if we set that opinion on one hand, which limits our righteousnesse onely to the sufferings of Christ;
Insomuch that the truth we plead for, will quickly have the victory, if we Set that opinion on one hand, which Limits our righteousness only to the sufferings of christ;
For those that plead for the imputation of Christs active obedience to the Law of God, either general or special, do grant, That this obedience was wholly servile and debased, that Christ was in a state of humiliation,
For those that plead for the imputation of Christ active Obedience to the Law of God, either general or special, do grant, That this Obedience was wholly servile and debased, that christ was in a state of humiliation,
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Therefore it may be wondred, why its brought into this controversie, seeing its acknowledged by all, That Christ even while he did obey any Law of God was in the form of a servant, all his obedience was in a debased way,
Therefore it may be wondered, why its brought into this controversy, seeing its acknowledged by all, That christ even while he did obey any Law of God was in the from of a servant, all his Obedience was in a debased Way,
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in Thom. de Incar. Christi, Quaest. 20. Dis. 44. ] Whether Christ be called the servant of God the Father? yet we conclude, there was no just ground for the denial of it, seeing that the Scripture speaks so positively therein.
in Tom de Incarnation. Christ, Question 20. Dis. 44. ] Whither christ be called the servant of God the Father? yet we conclude, there was no just ground for the denial of it, seeing that the Scripture speaks so positively therein.
so it is also very ambiguous, and is such a distinction that it self needeth a distinction, Tacere, negare, & obscurè respondere idem sunt, is a Rule in the Civil Law;
so it is also very ambiguous, and is such a distinction that it self needs a distinction, Tacere, negare, & obscurè respondere idem sunt, is a Rule in the Civil Law;
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but we also have proved, that this Law did oblige him to fulfill all that we were bound to do, whereof obedience to the Moral Law was a very great part,
but we also have proved, that this Law did oblige him to fulfil all that we were bound to do, whereof Obedience to the Moral Law was a very great part,
To conclude, the summe of this second Answer to that grand Objection is, That Christ absolutely and universally considered, was not obliged to be under the Law, no more then to be made of a woman, or to die for us.
To conclude, the sum of this second Answer to that grand Objection is, That christ absolutely and universally considered, was not obliged to be under the Law, no more then to be made of a woman, or to die for us.
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The former Condition is onely in our understanding, and imagined as possible onely; for Christ was not incarnated or made under the Law for himself, but for us:
The former Condition is only in our understanding, and imagined as possible only; for christ was not incarnated or made under the Law for himself, but for us:
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Grant it therefore, That Christ as man was bound to fulfill the Law, yet to do it in such a manner, by way of a Covenant with the Father for such a space of time, this is that he was not obliged unto,
Grant it Therefore, That christ as man was bound to fulfil the Law, yet to do it in such a manner, by Way of a Covenant with the Father for such a Molle of time, this is that he was not obliged unto,
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Thou hast made him NONLATINALPHABET for a little time (as the best Interpreters expound) lower then Angels. This NONLATINALPHABET, this short time of his inferiority and debasement under the Law for us, is that which Christ stipulated for,
Thou hast made him for a little time (as the best Interpreters expound) lower then Angels. This, this short time of his inferiority and debasement under the Law for us, is that which christ stipulated for,
And thus have we finished the second Objection, wherein we have been very large, because herein did seem to lie the strength of Samson, and when that is discovered, the other Objections will the more easily yield themselves.
And thus have we finished the second Objection, wherein we have been very large, Because herein did seem to lie the strength of samson, and when that is discovered, the other Objections will the more Easily yield themselves.
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for seeing by that we are made perfectly righteous, and accounted of as those who have fulfilled the Law, what need any further righteousness? Thus (say they) Christs death is made to be in vain.
for seeing by that we Are made perfectly righteous, and accounted of as those who have fulfilled the Law, what need any further righteousness? Thus (say they) Christ death is made to be in vain.
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Insomuch that if we could have had a perfect righteousness conformable to the Law, de novo, and not have satisfied the punishment, our debt would not have been discharged, we had still been in our sins.
Insomuch that if we could have had a perfect righteousness conformable to the Law, de novo, and not have satisfied the punishment, our debt would not have been discharged, we had still been in our Sins.
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To this I answer, The whole righteousness Christ purchased for us, is a full and a perfect righteousness, to which nothing can be added to make it more perfect:
To this I answer, The Whole righteousness christ purchased for us, is a full and a perfect righteousness, to which nothing can be added to make it more perfect:
Neither is this any dishonour to Christ to say, that part of his righteousness hath not the perfection of the whole, no more then to say, his humane nature,
Neither is this any dishonour to christ to say, that part of his righteousness hath not the perfection of the Whole, no more then to say, his humane nature,
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This distinction the opponents must acknowledge even in their passive obedience, for why did not the sufferings of Christs soul bring righteousness enough,
This distinction the opponents must acknowledge even in their passive Obedience, for why did not the sufferings of Christ soul bring righteousness enough,
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but those partial sufferings were perfect with their respective limited perfection, though no single suffering did amount to that righteousness which his whole sufferings did.
but those partial sufferings were perfect with their respective limited perfection, though no single suffering did amount to that righteousness which his Whole sufferings did.
And thus it is here, Christs particular acts and sufferings singly and severally taken, were not bound to have that compleatness and perfection, which when conjoyned, they were possessed with.
And thus it is Here, Christ particular acts and sufferings singly and severally taken, were not bound to have that completeness and perfection, which when conjoined, they were possessed with.
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To this the Learned reply, That the whole Canon is a perfect rule, perfectione totali, and the several parts, perfectione partiali: Every part hath its respective perfection,
To this the Learned reply, That the Whole Canon is a perfect Rule, perfection totali, and the several parts, perfection partiali: Every part hath its respective perfection,
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Why did not those drops of blood in the garden serve for death by way of equivalency, seeing there was infinite worth in them? and so that position be made good, That one drop of our Saviours blood was enough to redeem the whole world:
Why did not those drops of blood in the garden serve for death by Way of equivalency, seeing there was infinite worth in them? and so that position be made good, That one drop of our Saviors blood was enough to Redeem the Whole world:
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Certainly the answer they must give to this, we also must make use of, viz. That infiniteness of worth simply as so, is not enough for satisfaction and merit,
Certainly the answer they must give to this, we also must make use of, viz. That infiniteness of worth simply as so, is not enough for satisfaction and merit,
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Now the Covenant with man being perfect obedience, and if fallen, satisfaction by suffering: That only could be compensatory, which had these substantials in it;
Now the Covenant with man being perfect Obedience, and if fallen, satisfaction by suffering: That only could be compensatory, which had these substantials in it;
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therefore we should rather fear to make his active obedience useless then his passive; especially seeing that his passive obedience is indeed to be looked upon as no other,
Therefore we should rather Fear to make his active Obedience useless then his passive; especially seeing that his passive Obedience is indeed to be looked upon as no other,
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for he could not be an example to them, no, nor properly to any but those that lived with him on the earth, that did hear and see all the wonderfull words and works he did.
for he could not be an Exampl to them, no, nor properly to any but those that lived with him on the earth, that did hear and see all the wonderful words and works he did.
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They distinguish of Christs obedience, pro nobis, and vice nostri; or propter nos, and pro nobis: They grant that Christs obedience was for us, that is, for our good:
They distinguish of Christ Obedience, Pro nobis, and vice Our; or propter nos, and Pro nobis: They grant that Christ Obedience was for us, that is, for our good:
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This is speciously spoken, and gives something to Christ as our Surety, but not enough: They make it only qualificative of his person, not constitutive of our righteousness.
This is speciously spoken, and gives something to christ as our Surety, but not enough: They make it only qualificative of his person, not constitutive of our righteousness.
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That this is not enough to a Surety, appeareth a pari, from Christs passive obedience. The Socinians do all along readily grant, that Christ died for us:
That this is not enough to a Surety, appears a Pair, from Christ passive Obedience. The socinians do all along readily grant, that christ died for us:
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To this again we Answer, that without doubt, such a distinction is to be acknowledged in Christ, that somethings were in him only qualifying his person,
To this again we Answer, that without doubt, such a distinction is to be acknowledged in christ, that somethings were in him only qualifying his person,
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The former was to be considered only praesuppositivè and materialiter (as we said the Schools speak) The later formaliter, and immediatè; of the former sort are his two natures, his Godhead and his manhood, these two were conjoyned in one person for our good,
The former was to be considered only praesuppositivè and materialiter (as we said the Schools speak) The later formaliter, and immediatè; of the former sort Are his two nature's, his Godhead and his manhood, these two were conjoined in one person for our good,
though Christ the Mediator did all these things for our good, yet they were not part of that Mediatoriall righteousness for which he stood ingaged, only were required of him remotè and materialiter, as that without which he could not accomplish his mediatory righteousnesse.
though christ the Mediator did all these things for our good, yet they were not part of that Mediatorial righteousness for which he stood engaged, only were required of him remotè and materialiter, as that without which he could not accomplish his mediatory righteousness.
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Now although while he was in that slavery, his eating and drinking, thereby preserving his naturall life, was for the good of that captive whom he redeemed;
Now although while he was in that slavery, his eating and drinking, thereby preserving his natural life, was for the good of that captive whom he redeemed;
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yet it was not for us in the same manner, as the obedience of the Law, in the duties whereof he accomplished that obligation which was upon us, let us then distinguish between those notions which were requisite to qualifie him as a Mediator,
yet it was not for us in the same manner, as the Obedience of the Law, in the duties whereof he accomplished that obligation which was upon us, let us then distinguish between those notions which were requisite to qualify him as a Mediator,
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The later loco nostri. We then do grant the necessity of this distinction, only we blame them for making his active obedience, to be no more then a condition requisite to his being,
The later loco Our. We then do grant the necessity of this distinction, only we blame them for making his active Obedience, to be no more then a condition requisite to his being,
and so its concurrent to our righteousness no other waies, then his natural actions, or some miraculous actions, which he did indeed for our good, thereby demonstrating he was the true Messias, but he did them not as our Surety:
and so its concurrent to our righteousness no other ways, then his natural actions, or Some miraculous actions, which he did indeed for our good, thereby Demonstrating he was the true Messias, but he did them not as our Surety:
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de obedientia &c. cum succinctis stricturis) in answer to a fifth reason propounded, viz. That it is not necessary that Christ by fulfilling the commands of the moral Law, should merit any thing for himself or us, any more then Angels, seeing every rational creature doth by virtue of creation owe unto God, whatsoever that Law requireth of any one.
de obedientia etc. cum succinctis stricturis) in answer to a fifth reason propounded, viz. That it is not necessary that christ by fulfilling the commands of the moral Law, should merit any thing for himself or us, any more then Angels, seeing every rational creature does by virtue of creation owe unto God, whatsoever that Law requires of any one.
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yet he put himself voluntarily in such a condition, that he might be under a promise with God, which was by that stipulation mentioned Isa. 53. If he did pour out his soul an offering for sin, he should see the travell of his soul and be satisfied:
yet he put himself voluntarily in such a condition, that he might be under a promise with God, which was by that stipulation mentioned Isaiah 53. If he did pour out his soul an offering for since, he should see the travel of his soul and be satisfied:
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whether it be in viâ, or in patriâ, whether under a promise or not. Yea fourthly, It puts those two things together, which are of a very different consideration,
whither it be in viâ, or in patriâ, whither under a promise or not. Yea fourthly, It puts those two things together, which Are of a very different consideration,
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ALthough it seemeth farre more probable that Christ merited that great Exaltation of himself, as Mediator, which the Scripture so much speaks of by his humiliation here on earth,
ALthough it seems Far more probable that christ merited that great Exaltation of himself, as Mediator, which the Scripture so much speaks of by his humiliation Here on earth,
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as the Orthodox maintain against Socinians, yet after his Resurrection there was a further possession of glory then before, his body that formerly was passible, being now made glorious.
as the Orthodox maintain against socinians, yet After his Resurrection there was a further possession of glory then before, his body that formerly was passable, being now made glorious.
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But his Mediatory glory, that he was fully invested into upon his Resurrection, and this seemeth more consonant to Scripture, especially that known place, Phil. 2.9.
But his Mediatory glory, that he was Fully invested into upon his Resurrection, and this seems more consonant to Scripture, especially that known place, Philip 2.9.
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or the order that was appointed between his obedience and glory, yet the whole context doth rather favour that Exposition, which makes it as a reward merited by his obedience;
or the order that was appointed between his Obedience and glory, yet the Whole context does rather favour that Exposition, which makes it as a reward merited by his Obedience;
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though under many declensions and eclypses, scarce ever was infested with; for who can perswade himself that Christ should be made man, made under the Law,
though under many declensions and Eclipses, scarce ever was infested with; for who can persuade himself that christ should be made man, made under the Law,
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for although some things in his life were but accessory and adjuvant, yet the principal and main things of his life were constitutive of our righteousnesse;
for although Some things in his life were but accessory and adjuvant, yet the principal and main things of his life were constitutive of our righteousness;
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Hence Phil. 2.6, 7. the Apostle takes notice of all that obedience of his, which he shewed even from the beginning of his being in the form of a servant,
Hence Philip 2.6, 7. the Apostle Takes notice of all that Obedience of his, which he showed even from the beginning of his being in the from of a servant,
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untill the death of the Crosse; and Heb. 10.7. There that will of his, which he had upon his coming into the world, is made the foundation of all that after-obedience which he shewed untill the oblation of himself.
until the death of the Cross; and Hebrew 10.7. There that will of his, which he had upon his coming into the world, is made the Foundation of all that after-obedience which he showed until the oblation of himself.
And here in my Text, the Apostle attributed our righteousnesse to his obedience indefinitely and universally without limiting it to the time of his death.
And Here in my Text, the Apostle attributed our righteousness to his Obedience indefinitely and universally without limiting it to the time of his death.
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And the Apostle Peter considers, That it was the Just who suffered for the unjust, 1 Pet. 3.18 I see is disputed by Divines, Whether Christ performed any Mediatorial acts before his incarnation? [ Vide Rivet, in Hosea. cap. 12. ] The Question is not,
And the Apostle Peter considers, That it was the Just who suffered for the unjust, 1 Pet. 3.18 I see is disputed by Divines, Whither christ performed any Mediatorial acts before his incarnation? [ Vide Rivet, in Hosea. cap. 12. ] The Question is not,
but in his Prophetical he did? But now we see it disputed, Whether Christ when made man did execute Mediatorial acts till the time of his oblation? and not only disputed but concluded, That the holinesse of his life was not meritorious for us. Certainly, that place John 17.4.
but in his Prophetical he did? But now we see it disputed, Whither christ when made man did execute Mediatorial acts till the time of his oblation? and not only disputed but concluded, That the holiness of his life was not meritorious for us. Certainly, that place John 17.4.
I shall adde one thing more worthy of consideration, if this be admitted as true, That Christ did not merit for us by his active obedience to the Moral Law,
I shall add one thing more worthy of consideration, if this be admitted as true, That christ did not merit for us by his active Obedience to the Moral Law,
because he was subject thereunto for himself as a creature, Whether this once yielded unto will not also overthrow the merit of his Passive Obedience? For Durand. [ lib. 3. Distinct. 21. Quaest. 2. ] a Schoolman of no mean note, doth upon this account affirm, That Christ did not satisfie the Justice of God by his death, properly and exactly,
Because he was Subject thereunto for himself as a creature, Whither this once yielded unto will not also overthrow the merit of his Passive obedience? For Durand. [ lib. 3. Distinct. 21. Question 2. ] a Schoolman of no mean note, does upon this account affirm, That christ did not satisfy the justice of God by his death, properly and exactly,
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because his humane Nature having received so many mercies from God being a creature, that it could never recompense God enough for it self in respect of those favours received.
Because his humane Nature having received so many Mercies from God being a creature, that it could never recompense God enough for it self in respect of those favours received.
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or a satisfaction de congruo, which is, when there is no just proportion in this case of offence, only the friendship and love of the party injured, doth accept of that which of it self is not equivalent.
or a satisfaction de Congruo, which is, when there is no just proportion in this case of offence, only the friendship and love of the party injured, does accept of that which of it self is not equivalent.
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Now observe the ground why he makes Christs satisfaction by his passive obedience to be no more then a satisfaction de congruo, or a mercifull acceptation of that as equivalent, which is not so indeed.
Now observe the ground why he makes Christ satisfaction by his passive Obedience to be no more then a satisfaction de Congruo, or a merciful acceptation of that as equivalent, which is not so indeed.
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and this will appear still the more effectual against them, if that Position be acknowledged, which some Divines of great note affirm, That God by reason of the supream dominion and power he hath over any creature, may impose exquisite and unspeakable torments on a rational creature per modum simplicis cruciatus, though not per modum poenae, which doth necessarily presuppose sinne.
and this will appear still the more effectual against them, if that Position be acknowledged, which Some Divines of great note affirm, That God by reason of the supreme dominion and power he hath over any creature, may impose exquisite and unspeakable torments on a rational creature per modum Simplicio Cruelties, though not per modum Poenae, which does necessarily presuppose sin.
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and that is bound patiently to bear it, yea and all those sufferings cannot be equivalent to that goodnesse and love of God which the creature partaketh of;
and that is bound patiently to bear it, yea and all those sufferings cannot be equivalent to that Goodness and love of God which the creature partaketh of;
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Would not the refractory man say, That whatsoever Christ as man suffered, yet because in those sufferings he was supported and corroborated by God, he could not merit,
Would not the refractory man say, That whatsoever christ as man suffered, yet Because in those sufferings he was supported and corroborated by God, he could not merit,
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I intreat the Reader to take notice, that I do no wayes approve of this Discourse of Durands, onely its brought ad hominem, to have them seriously weigh,
I entreat the Reader to take notice, that I do not ways approve of this Discourse of Durand's, only its brought ad hominem, to have them seriously weigh,
Whether the same principles that deny the meritoriousnesse of Christs active obedience, do not also tend to the overthrow of the Satisfactory Nature of his passive,
Whither the same principles that deny the meritoriousness of Christ active Obedience, do not also tend to the overthrow of the Satisfactory Nature of his passive,
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yet he that is God as well as man is by that infinite worth redounding from the person to the actions he did, fully inabled to make exact and compleat Satisfaction This false supposition maketh others also deny the imputation of Christs active obedience,
yet he that is God as well as man is by that infinite worth redounding from the person to the actions he did, Fully enabled to make exact and complete Satisfaction This false supposition makes Others also deny the imputation of Christ active Obedience,
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yet what action he did in reference thereunto, being the action of him that was God as well as man, it was of infinite worth for us, especially it being intended and applied by our Saviour for that end.
yet what actium he did in Referente thereunto, being the actium of him that was God as well as man, it was of infinite worth for us, especially it being intended and applied by our Saviour for that end.
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Another late Writer, [ Pinchin, Price of Redemption ] among other new and wonderfull opinions, asserts this also, That Christs death was wholly miraculous, that all the Romans and Jews could not put him to death,
another late Writer, [ Pinchin, Price of Redemption ] among other new and wonderful opinions, asserts this also, That Christ death was wholly miraculous, that all the Romans and jews could not put him to death,
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but by his own voluntary concurrence. But this is directly contrary to Scripture, Acts 3.15. 1 Thessal. 2.15. where they are charged expresly to have killed Christ, and that as they did the other Prophets.
but by his own voluntary concurrence. But this is directly contrary to Scripture, Acts 3.15. 1 Thessal. 2.15. where they Are charged expressly to have killed christ, and that as they did the other prophets.
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Now God had appointed his death for no other end but to be by way of a voluntary oblation for us, which it could not be if it had been the tribute of Nature:
Now God had appointed his death for no other end but to be by Way of a voluntary oblation for us, which it could not be if it had been the tribute of Nature:
and though Christ was hungry and weary, yet we never reade that he was sick. Nay, Divines say, he could not be any wayes capable of any bodily sicknesse.
and though christ was hungry and weary, yet we never read that he was sick. Nay, Divines say, he could not be any ways capable of any bodily sickness.
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But yet on the other side, its an errour to say, Christs death was wholly miraculous, that by the punishment of the Crosse, with the pains thereof, there was not a natural death.
But yet on the other side, its an error to say, Christ death was wholly miraculous, that by the punishment of the Cross, with the pains thereof, there was not a natural death.
That which I chiefly intended, is to examine, Whether some Arguments that militate against the Active Obedience, do not also rise up against the Passive.
That which I chiefly intended, is to examine, Whither Some Arguments that militate against the Active obedience, do not also rise up against the Passive.
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And we may take notice, That Bernard (Epist. 190.) writing against Abilardus, the first that ever appeared to deny the Satisfactory Propitiation by Christs death, making it onely exemplary, doth oppose him, not onely by asserting the redeeming power in Christs death,
And we may take notice, That Bernard (Epistle 190.) writing against abélard, the First that ever appeared to deny the Satisfactory Propitiation by Christ death, making it only exemplary, does oppose him, not only by asserting the redeeming power in Christ death,
Lastly, That it is very clear, Si mea traducta culpa, cur non & mea indulta Justitia? & sane mihi tutior donata, quam si inherens, If Adams sinne can by traduction be made mine,
Lastly, That it is very clear, Si mea traducta culpa, cur non & mea indulta Justitia? & sane mihi tutior donata, quam si inherens, If Adams sin can by traduction be made mine,
For the Morall Law requiring gratitude, and Christ fulfilling that for us, we cannot be obliged to Obedience either in respect of Justification or Gratitude.
For the Moral Law requiring gratitude, and christ fulfilling that for us, we cannot be obliged to obedience either in respect of Justification or Gratitude.
but that simply its required by the Law still as Obedience, Love as Love, Zeal as Zeal, &c. Onely these are not required as ingredients to our Justification,
but that simply its required by the Law still as obedience, Love as Love, Zeal as Zeal, etc. Only these Are not required as ingredients to our Justification,
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yet not so as they are thereby immediately acquitted from all guilt, but the efficacy of it is communicated unto such as take the way he hath prescribed;
yet not so as they Are thereby immediately acquitted from all guilt, but the efficacy of it is communicated unto such as take the Way he hath prescribed;
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SERM. XLIII. More Objections Answered, and the Doctrine cleared from Antinomianisme. ROM. 5.19. So by the Obedience of one shall many be made righteous.
SERMON. XLIII. More Objections Answered, and the Doctrine cleared from Antinomianism. ROM. 5.19. So by the obedience of one shall many be made righteous.
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This and much more is to be said to manifest the weakness of that position (We are as righteous as Christ.) But more of this in answering the Popish Argument.
This and much more is to be said to manifest the weakness of that position (We Are as righteous as christ.) But more of this in answering the Popish Argument.
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for thus they argue, Where the whole debt is paid, there remaineth no more debt, but Christ by his death hath paid the whole debt, therefore there remaineth no more.
for thus they argue, Where the Whole debt is paid, there remains no more debt, but christ by his death hath paid the Whole debt, Therefore there remains no more.
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Therefore in the fourth place, the true and solid Answer, to vindicate the Doctrine of active and passive obedience from such uncharitable consequences, is, That the imputation of Christs doing and suffering for us, is not absolute and immediately taking place, without any order or means,
Therefore in the fourth place, the true and solid Answer, to vindicate the Doctrine of active and passive Obedience from such uncharitable consequences, is, That the imputation of Christ doing and suffering for us, is not absolute and immediately taking place, without any order or means,
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and therefore this righteousness is received ad modum recipientis: now the faith of the best believer is subject to paraliticall shakings, every one may cry out, Lord I believe, help my unbelief.
and Therefore this righteousness is received ad modum recipientis: now the faith of the best believer is Subject to paralytical shakings, every one may cry out, Lord I believe, help my unbelief.
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How much more is it true, that no godly man in this life, who hath imperfections mingled with all his graces, can truly and fully receive Christ, quoad ultimum quod sic, so that no more of Christ is to be received? Though therefore the righteousness imputed be perfect,
How much more is it true, that no godly man in this life, who hath imperfections mingled with all his graces, can truly and Fully receive christ, quoad ultimum quod sic, so that no more of christ is to be received? Though Therefore the righteousness imputed be perfect,
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Therefore when the Antinomian would illustrate their dangerous opinion, as flowing from Christs imputed obedience, from a similitude of a red glass, by which every thing in the glass is represented to be red,
Therefore when the Antinomian would illustrate their dangerous opinion, as flowing from Christ imputed Obedience, from a similitude of a read glass, by which every thing in the glass is represented to be read,
Thus at large Popish Writers and others expatiate in the decrying of this imputed righteousness, grosly mistaking all the while the sense in which this imputed obedience is maintained,
Thus At large Popish Writers and Others expatiate in the decrying of this imputed righteousness, grossly mistaking all the while the sense in which this imputed Obedience is maintained,
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And if men were not captious in this sense, we might safely and roundly affirm, that by Christs obedience imputed to us, we are formally made righteous;
And if men were not captious in this sense, we might safely and roundly affirm, that by Christ Obedience imputed to us, we Are formally made righteous;
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It may then, if the phrase be understood civiliter and legaliter, not physice, be granted that we are made formally righteous by Christs obedience imputed unto us;
It may then, if the phrase be understood Civiliter and legaliter, not Physics, be granted that we Are made formally righteous by Christ Obedience imputed unto us;
it is in us as the passive subject for whom its prepared, insomuch that its abhorrent from all reason, to say, that because Christs obedience is imputed to us,
it is in us as the passive Subject for whom its prepared, insomuch that its abhorrent from all reason, to say, that Because Christ Obedience is imputed to us,
how can it be said, that Christ died for us, that he was a Surety for us. This is so evident and clear, that Bellarmine himself confesseth that Christs merits are imputed unto u•,
how can it be said, that christ died for us, that he was a Surety for us. This is so evident and clear, that Bellarmine himself Confesses that Christ merits Are imputed unto u•,
In this sense (saith he) the Protestants opinion would be right; though he addeth, Quamvis modus loquendi in Scripturis, & Patribus, aut nunquam, aut rarissime inveniatur:
In this sense (Says he) the Protestants opinion would be right; though he adds, Quamvis modus loquendi in Scriptures, & Patribus, Or Never, Or rarissime inveniatur:
In this sense, we justly blame the Papists for making Angels and Saints Mediators: They hold Christ merited and satisfied, that we might merit and satisfie:
In this sense, we justly blame the Papists for making Angels and Saints Mediators: They hold christ merited and satisfied, that we might merit and satisfy:
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Christ would not act as a Magistrate, how then shall a Magistrate have righteousness imputed? Christ did not perform the duties of many relations, such as a Wife, a Servant, &c. and therefore how shall they stand justified by the legal obedience of Christ,
christ would not act as a Magistrate, how then shall a Magistrate have righteousness imputed? christ did not perform the duties of many relations, such as a Wife, a Servant, etc. and Therefore how shall they stand justified by the Legal Obedience of christ,
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when that righteousness of his was not conformable to that part of the moral Law which concerned them in their relations? To this also I may adde a further Objection,
when that righteousness of his was not conformable to that part of the moral Law which concerned them in their relations? To this also I may add a further Objection,
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To Answer this, first take notice also, that the Socinian doth thus argue against the passive satisfactory obedience of Christ, which yet the Learned opponents do cordially abominate;
To Answer this, First take notice also, that the Socinian does thus argue against the passive satisfactory Obedience of christ, which yet the Learned opponents do cordially abominate;
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Therefore in the second place its truly Answered, That as Christ in suffering death for us, was not thereby bound to suffer every kinde of death or sickness, which yet is the curse of the Law for sinne,
Therefore in the second place its truly Answered, That as christ in suffering death for us, was not thereby bound to suffer every kind of death or sickness, which yet is the curse of the Law for sin,
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for as in his sufferings, the dignity of his person made up the accidentals by equivalency, especially in such things as were inconsistent with his person,
for as in his sufferings, the dignity of his person made up the accidentals by equivalency, especially in such things as were inconsistent with his person,
as despair, &c. so in the accidentals of obedience, the dignity of Christs substantial obedience did make compensation, especially in such things as were incompatible to his Mediatorship:
as despair, etc. so in the accidentals of Obedience, the dignity of Christ substantial Obedience did make compensation, especially in such things as were incompatible to his Mediatorship:
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and seeing by the adversaries themselves it is acknowledged, that love is virtually and eminently the fulfilling of the Law, what need any further dispute? If it be said, that the Law holds no NONLATINALPHABET, it must have eye for eye, &c. will not this overthrow his passive obedience as well? for what he suffered was not every way idem, or the same which the Law required:
and seeing by the Adversaries themselves it is acknowledged, that love is virtually and eminently the fulfilling of the Law, what need any further dispute? If it be said, that the Law holds no, it must have eye for eye, etc. will not this overthrow his passive Obedience as well? for what he suffered was not every Way idem, or the same which the Law required:
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But the weakness of this will be discovered in the next Objection, only what hath been said for several relations, the duties whereof Christ never performed, will also answer the doubt about infants, Christ obedience being communicated to every subject, according to the necessity of it.
But the weakness of this will be discovered in the next Objection, only what hath been said for several relations, the duties whereof christ never performed, will also answer the doubt about Infants, christ Obedience being communicated to every Subject, according to the necessity of it.
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I Meet with a seventh Objection against the Imputation of Christs active Obedience in the sense contended for, which is managed in this manner, This Doctrine (its said) supposeth us to have been in Christ, at least in a legal title,
I Meet with a seventh Objection against the Imputation of Christ active obedience in the sense contended for, which is managed in this manner, This Doctrine (its said) Supposeth us to have been in christ, At least in a Legal title,
Besides, Is there any condition required in the person to be justified, that is not the fruit and effect of Christs death? Did not Christ die to sanctifie us, as John 17.18.
Beside, Is there any condition required in the person to be justified, that is not the fruit and Effect of Christ death? Did not christ die to sanctify us, as John 17.18.
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as well as to justifie us? Are not faith and repentance purchased by Christs death as well as Gospel-priviledges? Did Christ die for beleevers, if they did beleeve;
as well as to justify us? are not faith and Repentance purchased by Christ death as well as Gospel-privileges? Did christ die for believers, if they did believe;
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for true penitents, if they did repent? I might enlarge my self in this, to shew how uselesse and helplesse this Assertion is, either doctrinally to evade any difficulty (for which yet it seemeth at first it was invented) or practically to give any true solid comfort, doubting about the particularity of the benefit by Christs death:
for true penitents, if they did Repent? I might enlarge my self in this, to show how useless and helpless this Assertion is, either doctrinally to evade any difficulty (for which yet it seems At First it was invented) or practically to give any true solid Comfort, doubting about the particularity of the benefit by Christ death:
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and here I must freely acknowledge, that I see not the least shadow of any such consequence, viz. That the Imputation of Christs actual obedience doth suppose us to be actually justified in him before we had a being.
and Here I must freely acknowledge, that I see not the least shadow of any such consequence, viz. That the Imputation of Christ actual Obedience does suppose us to be actually justified in him before we had a being.
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and he bore our sinnes upon the Crosse, from that time every beleever was actually justified (though others of that way carry it as high as to eternity it self:) So that this is no more a genuine issue of the Doctrine of the imputation of Christs active obedience, then of his passive;
and he boar our Sins upon the Cross, from that time every believer was actually justified (though Others of that Way carry it as high as to eternity it self:) So that this is no more a genuine issue of the Doctrine of the imputation of Christ active Obedience, then of his passive;
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But thirdly, There are eminently learned men, that are deservedly reckoned in the number of the Orthodox, that do positively hold, That the members of Christ were formally justified in him, before they had a being;
But Thirdly, There Are eminently learned men, that Are deservedly reckoned in the number of the Orthodox, that do positively hold, That the members of christ were formally justified in him, before they had a being;
but in the Method God hath ordained, so it is with his active obedience, for these effects of his death do not flow from it by way of a naturall resultancy,
but in the Method God hath ordained, so it is with his active Obedience, for these effects of his death do not flow from it by Way of a natural resultancy,
only its by a civil and legal account, or rather its by that gracious Covenant which the Father made with Christ our Surety, by which means we may in ordine gratiae, say of Christ, which Christ said in ordine naturae, of his Father, All mine are thine, and thine are are mine, though with much disproportion and dissimilitude.
only its by a civil and Legal account, or rather its by that gracious Covenant which the Father made with christ our Surety, by which means we may in Order Gratiae, say of christ, which christ said in Order naturae, of his Father, All mine Are thine, and thine Are Are mine, though with much disproportion and dissimilitude.
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The eighth Objection deserveth more serious consideration, viz. That the opinion of imputation of the active obedience of Christ, supposeth Christ to have paid the Idem, and not the Tantundem, whereas its thought, that Christ only paid the value,
The eighth Objection deserveth more serious consideration, viz. That the opinion of imputation of the active Obedience of christ, Supposeth christ to have paid the Idem, and not the Tantundem, whereas its Thought, that christ only paid the valve,
for we heard one Argument objected against this active obedience, was, because Christ did not perform the duties of all several relations, not of a wife,
for we herd one Argument objected against this active Obedience, was, Because christ did not perform the duties of all several relations, not of a wife,
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whereas that which the sinner should have suffered would have been eternal. Now eternall duration was equivalently made up by the dignity of the person.
whereas that which the sinner should have suffered would have been Eternal. Now Eternal duration was equivalently made up by the dignity of the person.
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Thus it was also for Christs active obedience, those particular duties which were required in several relations, were equivalently made up by his summary obedience in his love to God and man, it being impossible that this love should be diversified in all respects;
Thus it was also for Christ active Obedience, those particular duties which were required in several relations, were equivalently made up by his summary Obedience in his love to God and man, it being impossible that this love should be diversified in all respects;
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So that as he was tempted like us in all things, sinne onely excepted, thus he did obey like us in all things, onely such things excepted, that did suppose such an imperfection as was incompatible with his Mediatorship,
So that as he was tempted like us in all things, sin only excepted, thus he did obey like us in all things, only such things excepted, that did suppose such an imperfection as was incompatible with his Mediatorship,
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It is then granted, That in circumstantials or accidentals, as also in such things which would have argued either sinne or some impediment to his mediatory Office, there was not the Idem paid,
It is then granted, That in circumstantials or accidentals, as also in such things which would have argued either sin or Some impediment to his mediatory Office, there was not the Idem paid,
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Therefore it is we speak of the Substantials of the preceptive and comminative part of the Law, we must hold that Christ paid the Idem, I do not mean numero, but specie, the same in kinde that the Law required of us;
Therefore it is we speak of the Substantials of the preceptive and comminative part of the Law, we must hold that christ paid the Idem, I do not mean numero, but specie, the same in kind that the Law required of us;
but because the Law still requireth perfect and compleat holinesse? we must not then think that the Law either in the preceptive or threatning part is changed and altered from what it was once.
but Because the Law still requires perfect and complete holiness? we must not then think that the Law either in the preceptive or threatening part is changed and altered from what it was once.
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and if this be granted in the penalty of it, in respect of Christs passive obedience, I confesse I cannot yet see why it should not also be yielded in respect of the active obedience;
and if this be granted in the penalty of it, in respect of Christ passive Obedience, I confess I cannot yet see why it should not also be yielded in respect of the active Obedience;
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For why should that Law stand immoveable, Cursed is every one that continueth not in all things the Law required, and therefore Christ must be made a curse,
For why should that Law stand immoveable, Cursed is every one that Continueth not in all things the Law required, and Therefore christ must be made a curse,
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As for that crambe so often boyled, That if Christ paid the Idem, then he must despair and suffer the worm of conscience, &c. We have answered enough already;
As for that crambe so often boiled, That if christ paid the Idem, then he must despair and suffer the worm of conscience, etc. We have answered enough already;
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The summe is this, That there was a mitigation in that threatning, though the Law said, Thou shalt die, yet it did not exclude another, it was not thou,
The sum is this, That there was a mitigation in that threatening, though the Law said, Thou shalt die, yet it did not exclude Another, it was not thou,
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and therefore the Apostle sheweth, Romans 5. that the grace of God by Christ, in respect of Justification is farre more then the sinne of Adam in respect of condemnation.
and Therefore the Apostle shows, Romans 5. that the grace of God by christ, in respect of Justification is Far more then the sin of Adam in respect of condemnation.
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In the ninth place, Against this imputation of Christs active obedience, is objected two things, First, That by the same reason our sinnes should be imputed to Christ,
In the ninth place, Against this imputation of Christ active Obedience, is objected two things, First, That by the same reason our Sins should be imputed to christ,
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Some denominations are from extrinsecall respects; some from intrinsecall motives; and thus for the most part the word sinner connoteth some inherency of defilement:
some denominations Are from extrinsical respects; Some from intrinsical motives; and thus for the most part the word sinner connoteth Some inherency of defilement:
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Even as learned men observe, when they speak of the peenal infirmities of Christs Nature, they say not contraxit, sed assumpsit, he assumed them, not contracted them,
Even as learned men observe, when they speak of the peenal infirmities of Christ Nature, they say not contraxit, sed assumpsit, he assumed them, not contracted them,
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for though Isa. 53. 2 Cor. 5. ult. 1 Peter 2.24. speak not of the word Imputation, yet they speak plainly the sense of that we mean by it in this controversie, Our sinnes are laid upon him, he bore our sinnes, He was made sinne;
for though Isaiah 53. 2 Cor. 5. ult. 1 Peter 2.24. speak not of the word Imputation, yet they speak plainly the sense of that we mean by it in this controversy, Our Sins Are laid upon him, he boar our Sins, He was made sin;
and therefore Christ must be as truly and really a sinner by imputation, as if it were by inhesion, its readily answered, That there is not the same reason of imputation of sinne to Christ,
and Therefore christ must be as truly and really a sinner by imputation, as if it were by inhesion, its readily answered, That there is not the same reason of imputation of sin to christ,
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and to constitute us righteous thereby, Christ then being our Surety, and so undertaking the debt of our sinne, to discharge and cancell it, he cannot be thereby reputed a sinner,
and to constitute us righteous thereby, christ then being our Surety, and so undertaking the debt of our sin, to discharge and cancel it, he cannot be thereby reputed a sinner,
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Why then should not Christ by our sinnes imputed? for every eye may see a vast difference between the imputation of Adams sinne to us, and ours to Christ:
Why then should not christ by our Sins imputed? for every eye may see a vast difference between the imputation of Adams sin to us, and ours to christ:
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AS for the second branch of the Objection propounded, viz. That this is to make a two-fold formal cause of our Justification, I have already sufficiently answered to the pretended absurdity thereof,
AS for the second branch of the Objection propounded, viz. That this is to make a twofold formal cause of our Justification, I have already sufficiently answered to the pretended absurdity thereof,
First, That from the Doctrine of the imputation of Christs active obedience, it doth not necessarily follow, that there must be a two-fold formal cause of our Justification;
First, That from the Doctrine of the imputation of Christ active Obedience, it does not necessarily follow, that there must be a twofold formal cause of our Justification;
and withall affirm, That remission of sinne is the effect and fruit of this imputation, adding withall that our whole Justification consists in our remission of sinne, the fruit of imputation,
and withal affirm, That remission of sin is the Effect and fruit of this imputation, adding withal that our Whole Justification consists in our remission of sin, the fruit of imputation,
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and that imputation of Christs righteousnesse, is not a part, but cause of our Justification; So that with these, this Argument is as easily rejected, as it is obtruded.
and that imputation of Christ righteousness, is not a part, but cause of our Justification; So that with these, this Argument is as Easily rejected, as it is obtruded.
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First, Of those who hold the imputation of Christs passive righteousnesse, and the effect thereof, remission of sinne, the first part of Justification;
First, Of those who hold the imputation of Christ passive righteousness, and the Effect thereof, remission of sin, the First part of Justification;
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The second opinion holds the imputation of Christs active and passive righteousnesse: The effect whereof is said to be remission of sins, which is our whole Justification. This he ascribeth to Calvin.
The second opinion holds the imputation of Christ active and passive righteousness: The Effect whereof is said to be remission of Sins, which is our Whole Justification. This he ascribeth to calvin.
The third opinion affirmeth, the imputation of Christs passive righteousnesse onely, the effect whereof is said to be the remission of sinnes, which with them also is our whole Justification. And this is Piscators.
The third opinion Affirmeth, the imputation of Christ passive righteousness only, the Effect whereof is said to be the remission of Sins, which with them also is our Whole Justification. And this is Piscators.
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And by the way, you may take notice of the weaknesse of that Argument so much insisted on by many, That Calvin did not hold the imputation of Christs active obedience,
And by the Way, you may take notice of the weakness of that Argument so much insisted on by many, That calvin did not hold the imputation of Christ active Obedience,
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Although (as I have shewed formerly) I cannot see any absurdity in asserting a two-fold formal cause of our Justification, provided that they be not of a different nature and consideration.
Although (as I have showed formerly) I cannot see any absurdity in asserting a twofold formal cause of our Justification, provided that they be not of a different nature and consideration.
yet we cannot exactly say, of our Justification, but of our Evangelical righteousnesse; for Justification that is an action of God, which requireth a righteousnesse.
yet we cannot exactly say, of our Justification, but of our Evangelical righteousness; for Justification that is an actium of God, which requires a righteousness.
Its this, The Law bindeth either in respect of obedience, or in respect of penalty, If then there be not obedience to the Law, yet if the penalty be satisfied,
Its this, The Law binds either in respect of Obedience, or in respect of penalty, If then there be not Obedience to the Law, yet if the penalty be satisfied,
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The first is concerning the latitude or extension of the obligation of the Law, whether it binde to obedience and punishment disjunctively or copulatively.
The First is Concerning the latitude or extension of the obligation of the Law, whither it bind to Obedience and punishment disjunctively or copulatively.
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For the former part Echart the Lutheran, who wrote a peculiar book against Piscator in this controversie, doth therein (Resp. ad decim. Arg.) shew, That Piscator did disclaim that Argument (though most of his fellows fervently propugne it) and grants, That the Law doth require both of us;
For the former part Echart the Lutheran, who wrote a peculiar book against Piscator in this controversy, does therein (Resp. ad decim. Argument) show, That Piscator did disclaim that Argument (though most of his Fellows fervently propugn it) and grants, That the Law does require both of us;
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for certainly its the debt of obedience the Law doth principally aim at, and when the debt of punishment is paid, the debt of obedience is not thereby abrogated;
for Certainly its the debt of Obedience the Law does principally aim At, and when the debt of punishment is paid, the debt of Obedience is not thereby abrogated;
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But its so clear, that none ever yet denied it, that we do sinne, and whence is that? but because of that debt of obedience, which the Law still requireth.
But its so clear, that none ever yet denied it, that we do sin, and whence is that? but Because of that debt of Obedience, which the Law still requires.
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if so be all his sins be so washed away, that his unrighteousnesse is removed, then it must necessarily follow, he is accounted of by God as righteous.
if so be all his Sins be so washed away, that his unrighteousness is removed, then it must necessarily follow, he is accounted of by God as righteous.
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This hath exercised the Orthodox, so that they have given different Answers. Some distinguish of sinnes, There are sinnes of omission and sinnes of commission:
This hath exercised the Orthodox, so that they have given different Answers. some distinguish of Sins, There Are Sins of omission and Sins of commission:
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I shall not here discusse that opinion of Cajetan, and some other Schoolmen, affirming, That the formal nature of a sinne of commission, is some real and positive thing:
I shall not Here discuss that opinion of Cajetan, and Some other Schoolmen, affirming, That the formal nature of a sin of commission, is Some real and positive thing:
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Now (say they) by Christs passive obedience the guilt of sinne, quoad poenam sensus, is taken away, and by his active obedience the guilt of sinne, quoad poenam damni is removed: Neither, they say, is this Objection to the contrary, That in every rational creature this two-fold respect of guilt is alwayes conjoyned together,
Now (say they) by Christ passive Obedience the guilt of sin, quoad poenam sensus, is taken away, and by his active Obedience the guilt of sin, quoad poenam damn is removed: Neither, they say, is this Objection to the contrary, That in every rational creature this twofold respect of guilt is always conjoined together,
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But although there is truth in these distinctions, yet because the Scripture speaks absolutely and plainly in this matter, I think it not convenient to intangle the truth with these perplexities,
But although there is truth in these Distinctions, yet Because the Scripture speaks absolutely and plainly in this matter, I think it not convenient to entangle the truth with these perplexities,
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and not what they might have been, and so not distinguishing, where yet in intellectual abstractions we may make a difference (as appeareth in expressions about Gods providence respectively to evil actions, attributing them unto God indefinitly,
and not what they might have been, and so not distinguishing, where yet in intellectual abstractions we may make a difference (as appears in expressions about God's providence respectively to evil actions, attributing them unto God indefinitely,
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when yet in our understanding, we must necessarily distinguish between the action and the obliquity of the action) its more consonant, to the Scripture custome, to say, that by Christ all sinnes under every differential respect,
when yet in our understanding, we must necessarily distinguish between the actium and the obliquity of the actium) its more consonant, to the Scripture custom, to say, that by christ all Sins under every differential respect,
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and certainly that place, Philip. 2. where Christs obedience is mentioned even unto the death of the Crosse, doth compell a man to acknowledge that not onely obedience in his death,
and Certainly that place, Philip. 2. where Christ Obedience is mentioned even unto the death of the Cross, does compel a man to acknowledge that not only Obedience in his death,
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The Summe of all this is, That Christs active obedience disjoyned from his passive, is but part of that righteousnesse the Law requireth of man fallen;
The Sum of all this is, That Christ active Obedience disjoined from his passive, is but part of that righteousness the Law requires of man fallen;
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Whether there be a middle estate between Justus and Injustus, (viz.) non Justus, yet because its so vehemently urged, I have already said enough to that matter;
Whither there be a middle estate between Justus and Unjust, (viz.) non Justus, yet Because its so vehemently urged, I have already said enough to that matter;
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onely let me adde, That the removing of sinne, and bestowing righteousnesse, is not like the taking away the crookednesse of the line, and making it straight;
only let me add, That the removing of sin, and bestowing righteousness, is not like the taking away the crookedness of the line, and making it straight;
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when yet Romans 5. the Apostle makes the Grace and Gift by the second Adam farre transcending the sinne and guilt which came by the first Adam. The consequence is clear,
when yet Romans 5. the Apostle makes the Grace and Gift by the second Adam Far transcending the sin and guilt which Come by the First Adam. The consequence is clear,
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neither is it against presidents either in Scripture or humane Authours, to have vertuous and laudable actions of some men, meritorious unto others that relate unto them.
neither is it against Presidents either in Scripture or humane Authors, to have virtuous and laudable actions of Some men, meritorious unto Others that relate unto them.
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Whether that necessity which is pleaded for by the Orthodox in respect of Christs satisfactory passive obedience, will not also as strongly interpose for his active:
Whither that necessity which is pleaded for by the Orthodox in respect of Christ satisfactory passive Obedience, will not also as strongly interpose for his active:
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Lastly, Doth not this provide more for the full consolation of a beleever? Are a godly mans temptations only about the punishment of the Law, who shall satisfie that,
Lastly, Does not this provide more for the full consolation of a believer? are a godly men temptations only about the punishment of the Law, who shall satisfy that,
and not for the pure and holy obligation of the Law, who shall answer that? Let us be afraid to take off in the least manner, either from Christs glory, or the beleevers comfort.
and not for the pure and holy obligation of the Law, who shall answer that? Let us be afraid to take off in the least manner, either from Christ glory, or the believers Comfort.
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II. Another cause of mens pronenesse to trust in a Righteousnes of their own, is, A practical Ignorance or inconsideration of some necessary things relating to our actions.
II another cause of men's proneness to trust in a Righteousness of their own, is, A practical Ignorance or inconsideration of Some necessary things relating to our actions.
