A26796:590
The harmony of the divine attributes in the contrivance and accomplishment of man's redemption…
The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is showed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates.The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is shewed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates.
London: printed by J. Darby for Nathaniel Ranew and Jonathan Robinson and Brabazon Aylmer, 1674
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.
1. Upon the account of a legal Temper that universally inclines them to seek for Justification by their own Works. This is most suitable to the Law, & light of nature; for the tenor of the first Covenant was, Do and live. So that the way of Gospel-Justification, as 'tis supernatural in its discovery, so in its contrariety to Mans Principles. Besides, as Pride at first aspired to make Man as God, so it tempts him to usurp the honour of Christ to be his own Saviour. He is unwilling to stoop, that he may drink of the Waters of Life. Till the Heart by the weight of its guilt is broken in pieces, and looses its former fashion and figure it will not humbly comply with the offer of Salvation for the Merits of another. And 'tis very remarkable, that upon the first opening of the Gospel, no Evangelical Doctrine was more disrelished by the Jews, than Justification by imputed Righteousness. The Apostle gives this account of their opposition, that being ignorant of God's Righteousness, 1and going about to establish their own Righteousness they submitted not to the Righteousness of God. They were prepossessed with this Principle, that Life was to be obtained by their works: because the express condition of the Law was so. And mistaking the end of its Institution by Moses, they set the Law against the Promises. For since the Fall, the Law was given, not absolutely to be a Covenant of Life, but with a design to prepare Men for the Gospel: that upon the sight of their Guilt, and the Curse, they might have recourse to the Redeemer, and by Faith embrace that Satisfaction he hath made for them. Christ is the end of the Law, for Righteousness, 2to every one that believeth. From the example ⟨p. 305⟩of the Jews we may see how Men are naturally affected. And 'tis worthy of observation, that the reformation of Religion took its rise by the same controversy with the Papists, by which the Gospel was first introduced into the World. For besides innumerable abuses crept into the Church, the People were persuaded that by purchasing Indulgences, they should be saved from the Wrath of God. And when this darkness covered the face of the Earth, the zeal of the first Reformers broke forth; who, to undeceive the world, clearly demonstrated from Scriptures, that Justification is alone obtained by a lively and purifying Faith in the Blood of Christ.