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OTHERS. aecepted, rather than another. requiring nothing of them for While enemies we were given their justification but faith, to Christ; he died to procure which also is his gift, their jus. our pardon and justification, tification, is to them of freeand being before enemies, by grace the act of imputation we are Larger Cat. Q. 70 and 71. reconciled to God.
B. 3. ch. 11. sec. 13, 17, 20, 22, 23.
It is a “trifling subtilty" to say, “ that our righteousness must stand upon love. We
« Faith justifies a sinner in grant indeed with Paul, that no
the sight of God, not because other faith justifieth, but that of those other graces which do which effectually worketh with always accompany it, or of good charity or love, but faith deri- works that are the fruits of its veth not its power of justifying nor as if the grace of faith, or from that effectualness of cha- any act thereof, were imputed rity. Yea, it justifieth by no
to him for his justification ; but other means, but because it only as it is an instrument by bringeth us into the communi- which he receiveth and applieth cating of the righteousness of Christ and his righteousness." Christ.“
Larger Cat. Q. 73. B. 3. ch. 11. sec. 30. “ No man therefore is well founded in Christ; but he who hath a complete righteousness in him: forasmuch as the apostle saith. (1 Cor. i. 30.) not that
doctrines he was sent to help us to obtain taught : righteousness, but that he him
Con. C. Scot. P. C. U. S. and self might be our righteous. Say. Plat. ch. 11. sec. 1, 2, 3. ness : namely, (Eph. i. 4.) that we are chosen in him from etera nity, before the making of the world, by no deserving of ours, The justified are perfectly but according to the purpose of free in this life, from the rethe good pleasure of God: (Col. veging wrath of God. i. 14.) that by his death we have
Larger Cat. Q. 77.
HOPKINS, If faith did not imply a right character, and of consequence taste and disposition, and true his sufferings had no love to Christ, it would not in merit than the sufferings of the any manner or degree, unite transgressor." the sinner to Christ so as to
Махсу. render it fit and proper that his righteousness should be reck
6. The nature of the atoneoned in his favour, or be any reason why such a believer ment was such, that though it should be justified, rather than rendered full satisfaction to jusanother, who does not believe.” tice, yet it inferred no obliga
tion on justice for the deliverance of sinners, but left their deliverance an act of pure grace ;" instead of a legal justification, by a substitute.
- Faith does not bring into a
6 Atonement extends to all justified state, because it is a men, but redemption will apply good work, or out of respect to only to a number from among the moral goodness there is in men.
Atonement doth not it ; but because of the natural imply the forgiveness of sin. fitness there is, that he whose Atonement is the foundation heart is united to Christ, as it for redemption, and not reis by believing, should be re- demption itself.” Of course commended to favour, and jus- the atonement does not imply tified by his worthiness and the justification of any sinner. righteousness, to whom he is
Theological Magazine. thus united, and in whom he trusts.” Syst. Vol. 2. p. 23, 58, 61, 6%,
It is out of the divine power 65, 66, and 74.
so to impute guilt or obedience, as to transfer either, from Adam to his posterity, or from Christ to his people ; so that Christ's righteousness is never in this sense imputed.
Emmons, f. 304, 305.
CALVIN, redemption, and are delivered “ To justifie, in the apostle's from destruction: that in him, disputation touching justifica+ we are adopted by our heavenly cation, doth signifie to remit Father as children and heirs: sinnes, to absolve from the that by his blood we are recon- fault, and the punisment thereled to the Father: (John X. 28.) of, to receive into favour, to that being given to him to keep pronounce a man just.”
This we are delivered from all danger justification is by the atoneof perishing and being lost; that ment in Christ's blood. being ingraffed in him, we are Latter Con. Helvetia. Cons. already after a certain manner Basil; Bohemia, France, Enge partakers of eternal life, being land, Belgia, and Ausperge. entered into the kingdom of God by hope: and yet more; that having obtained such a partaking of him, though we be fools in ourselves, he is wisdom for us before God: though we be sinners, he is righteousness for us: though we be im
«In expounding the word pure, he is purity for us; justified, it is usually said, to be though we be weak, anarmed justified doth signify, of unand lying open in danger of Sa- righteous to be made righteous tan, yet ours is the power, which —that is, acquitted from the is given him in heaven and earth, guilt * for the Sonne of God his whereby he may tread down Sa- sake, that is laying hold by faith tan for us, and break the gates upon Christ himself, who is our of hell."
righteousness." B. 3. ch. 16. SCC. 5.
* Guilt is a law term, which denotes obligation to suffer the penalty which is annexed to the law that is violated,
J. H, TOOKE.
OTHERS. Men are brought into a justi- 6 Sinners of mankind receive fied state by the first act of and enjoy the rewards, the hapfaith ; and this first act, entitles py fruits of the righteousness by divine promise and constitu- of Christ;" which“ benefits of tion to perseverance in faith, his righteousness are, of grace, and consequently continuance bestowed upon sinners.” “ This in a justified state. Because, is the true and only proper imhowever, the whole of this justi- port of the imputation of fication is conditional, or grant- Christ's righteousness to beed on condition of perseverance lievers—this is to have his in repeated acts of faith, believ: righteousness imputed to them; ers ought daily to pray for the for them to receive and enjoy forgiveness of their sins. the benefits, the happy fruits of Syst. Vol. 2. p. 79, 80 and 81. it."
West on Atonement, p. 109.*
* See Notes A. B. and C. at the end of this chapter.
A GENERAL VIEW OF THE CONTROVERSY ABOUT
The advocates for an indefinite atonement conceive, that they have espoused the common opinion of the reformed churches. The Synod of Dort, they say, has decided in their favour; and this ecclesiastical body was formed by messengers from the protestant churches of Great Britain, the Electoral Palatine, Hessia, Switzerland, Witteraw, the republic and church of Geneva, the republic and church of Bremen, the republic and church of Emden, the Dutchy of Gelderland and of Zutphen, South-HolLand, North-Holland, Zealand, the Province of Utrecht, Fries. land, Transylvania, the State of Groningen and Omland, Drent, and France. This venerable Synod was convened, A. D. 1618,
and solemnly declared, in their Canons, Head 2. Art. 3. that, “the death of the Son of God is the only and most perfect sacrifice and satisfaction for sin; is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world." The Heidelbergh Catechism also says, Ques. 37. 6 What dost thou understand by the words, " he suffered?' Answer. That he, all the time that he lived upon earth, but especially at the end of his life, sustained in body and soul, the wrath of God against the sins of all mankind: that so by his passion, as the only pro. pitiatory sacrifice, he might redeem our body and soul from everlasting damnation, and obtain for us the favour of God, righteousness and eternal life.” In reply, the Calvinişts consent, that many of the confessions speak of the death of Christ, as a sacri fice, in its own nature, of immense value. They admit also, that in suffering the death of the cross for believers, Christ did display God's indignation against all sin; for if Christ must die to procure the pardon of one sin, great indeed is the divine hatred of every sin. This display of the divine hatred of all sin, however, was merely incidental to the making of atonement, and not the ultimate or chief object of the atonement. Should it be de. manded, “ What truths are exhibited by the atoning sacrifice ?": the Calvinists and Hopkinsians would both answer; are sinners, that God is displeased with all sin; and that should God pardon the sinner, he is not in the least warranted to, conclude, that the Holy One is reconciled to transgression, or has abrogated his holy law.” These same truths, say the advocates for a definite atonement, are clearly taught in the divine word; but does the written display of God's glory, in loving mercy, while he loves his law nd hates sin, make an atonement? The eternal damnation of the rebel angels is a display of the same truths ; but does the exhibition of the smoke of torment, ascending for ever, prepare the way for any sinner's justification?” “ No!” Why not? Should one creature be damned, and all others saved, it could not be said, that God had made no exhibition of his abhorrence of sin. All which is urged, concerning the manifestation of the real disposition of the Godhead, against transgression, will be admitted; with this exception, that the manifestation of holy indignation constitutes no expiation of guilt. The nature of the sacrifice of Christ is such, that God can, for aught a creature can discover, save one or any assignabla
16 that men