A25294:729
The substance of Christian religion, or, A plain and easy draught of the Christian…The substance of Christian religion, or, A plain and easie draught of the Christian…
The substance of Christian religion, or, A plain and easy draught of the Christian catechism in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy labourer in the Lord's vineyard, William Ames ...The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...
London: printed by T. Mabb for Thomas Davies, 1659
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Reas. 1. Is, because this is most agreeable both to the justice and mercy of God, jointly: For if our justification had stood in the bare remission of sin, without the imputation of a sufficient righteousness, or obedience for satisfaction to justice, then only Gods mercy and favour had had place in this business, no regard being had of the justice of God, that satisfaction might be made.
Reas. 1. Is, because this is most agreeable both to the justice and mercy of God, joyntly: For if our justification had stood in the bare remission of sin, without the imputation of a sufficient righteousness, or obedience for satisfaction to justice, then onely Gods mercy and favour had had place in this businesse, no regard being had of the justice of God, that satisfaction might be made.
Reas. 2. Because if we had been pronounced just without any imputation of a satisfying righteousness, or obedience performed, then there could have been no just ground of such a sentence; to wit, that he should be pronounced just, which was no way just, neither by his own inherent justice or righteousness; nor yet by another's justification freely given him.
Reas. 2. Because if we had been pronounced just without any imputation of a satisfying righteousness, or obedience performed, then there could have been no just ground of such a sentence; to wit, that he should be pronounced just, which was no way just, neither by his own inherent justice or righteousness; nor yet by anothers justification freely given him.
Rea. 3. Because by this means, we have in some ⟨p. 160⟩manner a divine righteousness, or the righteousness of God himself; to wit, that which Christ, who is God, performed for us (not the essential righteousness of God, as Soliander dreamed) as God-man in one person; on which therefore we may rely, and with the greater confidence appear before God, and for it hope for all divine and good things at the hands of God.