A26862:1081
A26862:1081
Aphorisms of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousness, faith, works, &c. : published especially for the use of the church of Kidderminster in Worcestershire / by their unworthy teacher Ri. Baxter.Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter.
Hague: printed by Abraham Brown, 1655
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.
Christs satisfaction is to them profitable to whom it is truly applied. The way of application is this, that the merits of Christ be imputed to us: This imputation is done when the Holy Ghost begetteth in us a true faith, which receiving the benefit of Christ, doth at once also produce in us the true fruits of our Regeneration.
God was not bound to accept the satisfaction performed by another, although sufficient; unless (which he could not) man had satisfied himself, and had born the punishment due to his sin; therefore there was a necessity that a Covenant should intercede, and God himself propound a Mediator.
God was not bound to accept the satisfaction performed by another, although sufficient; unlesse (which he could not) man had satisfied himself, and had born the punishment due to his sin; therefore there was a necessity that a Covenant should intercede, and God himself propound a Mediator.
That there must an agreement intercede on his part who was satisfied, I have proved, without which the satisfaction had been in vain, Ibidem.
The Act which in satisfaction God performeth, it is of a supreme Judge, freely relaxing his own Law, and transferring the penalty on another: So that in this relaxation Gods supreme dominion may be observed: For how could God have relaxed his Law, if he had not been the supreme Rector, or had been under a Law himself? And by the transferring the penalty from the sinner, & exacting it of the surety, the relation of a party offended, as such, is removed from God, &c. Jam. 4. 12.
The Act which in satisfaction God performeth, it is of a supreme Judge, freely relaxing his own Law, and transferring the penalty on another: So that in this relaxation Gods supreme dominion may be observed: For how could God have relaxed his Law, if he had not been the supreme Rector, or had been under a Law himself? And by the transferring the penalty from the sinner, & exacting it of the surety, the relation of a party offended, as such, is removed from God, &c. Iam. 4. 12.
So he proceedeth to prove, that God could and did relax his Law, as being positive, and so relaxable; that it is abrogate, not expounded [Greek or Hebrew]. And what of it was relaxable, and what not, &c.
So he proceedeth to prove, that God could and did relax his Law, as being positive, and so relaxable; that it is abrogate, not expounded 〈non-Latin alphabet〉. And what of it was relaxable, and what not, &c.
Bellarmine confesseth (l. de just. cap. 7.) that our opinion is right, if we mean, that Christ merits are imputed us, because they are given us, and we may offer them to God the Father for our sins, because Christ undertook the burden of satisfying for us, and reconciling ⟨p. 324⟩us to God. Which Rivet approveth, Disp. de justific.
I confess salvation, and so pardon and adoption, are offered to all and singular men on condition they believe &c. And so I deny not, that Redemption is so far obtained for all and every man.
I confesse salvation, and so pardon and adoption, are offered to all and singular men on condition they beleeve &c. And so I deny not, that Redemption is so farre obtained for all and every man.
Still you prove that which no man denieth, viz. That God purposed life to the world upon condition of obedience and repentance; provided that you understand it right, viz. that obedience and repentance is ordained of God, as a condition of life, not of Gods purpose.
Still you prove that which no man denyeth, viz. That God purposed life to the world upon condition of obedience and repentance; provided that you understand it right, viz. that obedience and repentance is ordained of God, as a condition of life, not of Gods purpose.