because it doth receive Him for that same end, and because by this receiving, He becometh our righteousness, upon which our Justification is grounded. Hence, 5. upon this receiving of Christ, and presenting of His righteousness for our defence before Gods Justice, that righteousness and satisfaction is imputed to us, and accounted for ours; and upon this, our sins are pardoned, and we absolved before God: and this is that wherein formally our Justification consisteth: and this is the end why this counsel is proposed, that by receiving of this offered righteousness, this may be attained. This way of restoring of sinners by Grace, is often set forth by way of mutual bargain as in Covenanting, Treating by Ambassadors, Marrying, B•ying, and such like. All which, do import a mutual dosing of a bargain upon mutual terms: and thus it is expressed, to show, not wherein formally our Justification doth consist; but to show the way and terms by which we may come at it, and upon which we close with God: and in this respect, Faith is called the condition of the Covenant of Grace; because it supplieth that place, and hath in it that which ⟨p. 235⟩ordinarily a condition hath, that is proposed in making of a mutual bargain: sometimes also, it is set forth under legal expressions, as to libel an accusation against, to charge and arraign a sinner before Justice, and then to absolve him from that charge in opposition to condemnation: and thus, sin is called debt; and to punish for it, is to exact or require satisfaction: and Christ in that respect, is called the Cautioner or Surety; and His suffering, satisfying, the pardoning of the sinner, is called justifying, or absolving, in opposition to condemning; and the deriving of this from Christ, is called imputation, or to repute the sinner righteous upon Christs satisfying for him; or, it is the reckoning of Christs satisfaction on the account of the sinner. All which expressions, are borrowed from the way of legal and judicial procedure before men. The first way showeth how we become friends with God, to wit, by Covenanting with Him in Christ Jesus. The second showeth a prime benefit which doth slow from that friendship, to wit, our Justification. These two are not to be conceived different things, or successive in time, (much less to be separated;)
because it doth receive Him for that same end, and because by this receiving, He becometh our righteousnesse, upon which our Justification is grounded. Hence, 5. upon this receiving of Christ, and presenting of His righteousnesse for our defence before Gods Justice, that righteousnesse and satisfaction is imputed to us, and accounted for ours; and upon this, our sins are pardoned, and we absolved before God: and this is that wherein formally our Justification consisteth: and this is the end why this counsel is proposed, that by receiving of this offered righteosnesse, this may be attained. This way of restoring of sinners by Grace, is often set forth by way of mutual bargain as in Covenanting, Treating by Ambassadours, Marrying, B•ying, and such like. All which, do import a mutuall dosing of a bargain upon mutual terms: and thus it is expressed, to shew, not wherein formally our Justification doth consist; but to shew the way and terms by which we may come at it, and upon which we close with God: and in this respect, Faith is called the condition of the Covenant of Grace; because it supplieth that place, and hath in it that which ⟨p. 235⟩ordinarily a condition hath, that is proposed in making of a mutual bargain: sometimes also, it is set forth under legall expressions, as to lybell an accusation against, to charge and arraign a sinner before Justice, and then to absolve him from that charge in opposition to condemnation: and thus, sin is called debt; and to punish for it, is to exact or require satisfaction: and Christ in that respect, is called the Cautioner or Surety; and His suffering, satisfying, the pardoning of the sinner, is called justifying, or absolving, in opposition to condemning; and the deriving of this from Christ, is called imputation, or to repute the sinner righteous upon Christs satisfying for him; or, it is the reckoning of Christs satisfaction on the account of the sinner. All which expressions, are borrowed from the way of legall and judicial procedour before men. The first way sheweth how we become friends with God, to wit, by Covenanting with Him in Christ Jesus. The second sheweth a prime benefit which doth slow from that friendship, to wit, our Justification. These two are not to be conceived different things, or successive in time, (much lesse to be separated;)
