A47601:170
A medium betwixt two extremes wherein it is proved that the whole first Adam…
A medium betwixt two extremes wherein it is proved that the whole first Adam was condemned and the whole second Adam justified : being a sermon lately preached on Rom. 8:1 and now published to prevent the further controversy (in one main point) about justification : to which are added reflections on some passages in Mr. Clark's new book called Scripture-Justification / by Benjamin Keach.
London: printed for Andrew Bell, 1698
Postscript: A POSTSCRIPT, containing a few Reflections upon some Passages in Mr. Clark's new Book,…
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.
Pray observe that through Faith we attain a perfect Righteousness, i. e. are interested in the most complete Obedience of Christ to the Moral Law; but now if Christ only satisfied for our breach of the Law by his Death, and his perfect active Obedience has no hand in, or is not the material Cause of our Justification before God, how do we by believing in him establish the Law?
Pray observe that through Faith we attain a perfect Righteousness, i. e. are interested in the most compleat Obedience of Christ to the Moral Law; but now if Christ only satisfied for our breach of the Law by his Death, and his perfect active Obedience has no hand in, or is not the material Cause of our Justification before God, how do we by believing in him establish the Law?
I say the Righteousness of the Law (which is so called) which the Apostle decries as unable to justify us, is a resting in or trusting to our imperfect Conformity to it, or to any other Law tho never so sincerely performed; for this sort of Righteousness is always opposed to the Righteousness of Faith or of Grace,1 If it be of Works (of any Works whatsoever) it is not of Grace: all works of sincere Obedience to any Law of God, are alike materially good. But God has not ordained any Law of sincere Obedience to justify us, because Grace excludeth all Works done by us in point of Justification in God's Sight. We can no more be justified by the Law of the Gospel, i.e. the New Law, than by the Old.
I say the Righteousness of the Law (which is so called) which the Apostle decries as unable to justify us, is a resting in or trusting to our inperfect Conformity to it, or to any other Law tho never so sincerely performed; for this sort of Righteousness is always opposed to the Righteousness of Faith or of Grace,1 If it be of Works (of any Works whatsoever) it is not of Grace: all works of sincere Obedience to any Law of God, are alike materially good. But God has not ordained any Law of sincere Obedience to justify us, because Grace excludeth all Works done by us in point of Justification in God's Sight. We can no more be justified by the Law of the Gospel, i.e. the New Law, than by the Old.