A53678:574
A continuation of the exposition of the Epistle of Paul the Apostle to the…
A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...
London: printed for Nathaniel Ponder, 1680
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.
The Righteousness of God sometimes denotes the absolute Rectitude and perfect Goodness of his Nature; and hereunto all other Acceptations of the Word as applied unto God are to be reduced. Sometimes the Equity of the holy Dispensations of his Justice, whereby he renders unto every one what is their due, according unto the nature of things and his holy Appointments, is so called. And sometimes particularly his Vindictive Justice whereby he avengeth sin, and punisheth sinners is so expressed. Sometimes, yea frequently, the Fidelity of God in keeping and accomplishing his Promises, is called his Righteousness. For it belongeth unto the absolute Rectitude of his nature so to do. So saith the Apostle, If we confess our sins, he is faithful and just to forgive us our sins, 1 Joh. 1. 9. The forgiveness of sins is on all accounts an Act of mercy which is contradistinguished unto Righteousness in Judgement strictly so called, Jam. 2. 13. Wherefore that Righteousness which is exercised in the pardon of sin, is no other but the Faithfulness of God in the Promises of the Covenant; He hath promised that he who confesseth and forsaketh his sins shall find mercy. Hence it is just with God to forgive their sins who do so. And this is the Righteousness that is here principally intended. For the Righteousness whereby God rewardeth the works that are wrought in men by his own Grace, is the same with that whereby he forgiveth their sins, equally respecting the Covenant and the Promises thereof. For without the consideration hereof, strict or exact Righteousness, could he neither pardon sin, nor reward our works, which being imperfect do no way answer the Rule which it doth or can proceed by. In this sense is God here said, not to be unrighteous to forget their work, that is, to be Righteous so as not to forget it; He will have that respect unto it which he hath graciously promised in the Covenant, because he is Righteous, that is, Faithful in his Promises. And that no other Righteousness can be here intended, is evident from hence, because no work of ours doth answer the Rule of any other Righteousness in God.
Again, We must enquire what it is, not to forget their work. And this