Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	holy_a	4,881	5	5.2910	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85397	Impvtatio fidei. Or a treatise of justification wherein ye imputation of faith for righteousness (mentioned Rom: 43.5.) is explained & also yt great question largly handled. Whether, ye actiue obedience of Christ performed to ye morall law, be imputed in justification or noe, or how it is imputed. Wherein likewise many other difficulties and questions touching ye great busines of iustification viz ye matter, & forme thereof etc are opened & cleared. Together wth ye explication of diuerse scriptures, wch partly speake, partly seeme to speake to the matter herein discussed by John Goodwin, pastor in Coleman-street.	Goodwin, John, 1594?-1665.; Glover, George, b. ca. 1618.	1642 (1642)	Wing G1172; Thomason E139_1; ESTC R15925	312,570	494

himselfe is iustified with the same Iustification wherewith sinners are iustified and consequently hath sinnes forgiven him aswell as they Because that communion which is betweene Christ and us who beleeve is but one and the same Communion and wherein Christ partakes aswell as we Therefore if the same forme of Iustification be found in him which is in us the same Iustification must be found in him or on him likewise 2º That communion which is betweene Christ and those that beleeve cannot be the formall cause of Iustification because it is no righteousnesse nor conformity with any Law either directly or indirectly either properly and precisely or by way of equivalencie and interpretatively himselfe likewise affirming p. 138 that in the act of iustification God makes men righteous by the perfect righteousnesse and full satisfaction of Christ expressing hereby if be expresseth any thing the formall cause at least according to his owne apprehension of Iustification So then the communion which is betweene Christ and us being a farre differing thing from the righteousnesse and full satisfaction of Christ it followes as well agreeably to his owne pen as to the truth it selfe that the Communion he speakes of is not the formall cause of Iustification 3º The formall cause of Iustification SECT 19 must needs be as we shall hereafter further demonstrate the proper impression or effect of the act of Iustification and consequently the effect of God who justifieth or exerciseth that act that is of God the Father as himselfe rightly supposeth p. 137. whereas that Communion betweene Christ and us which hee speakes of ariseth and floweth as himselfe also acknowledgeth in the passage cited from the Holy Ghost Therefore unpossible it is that this Communion should bee theformall cause of Iustification 4º This Communion betweene Christ and us is a consequent of our Iustification and taketh not place hath no being till after we be fully and compleately iustified This himselfe likewise upon the matter acknowledgeth in the words cited affirming that it ariseth and floweth from the Spirit which God sheds on us through Christ c. Now that the Spirit is not shed upon us till after or upon our beleeving and consequently till after we be iustified for Iustification followeth Faith as close as imagination it selfe can imagine is evident from those and many the like Scriptures This spake he of the Spirit which they that believed in him should receive c. John 7.39 And God which knoweth the heart gave them witnesse viz. that they truly beleeved as appeares from the former verse in giving unto them the Holy Ghost even as he did unto us Act. 15.8 Then Peter said unto them Amend your lives and be Baptized every one of you in the Name of Iesus Christ for the Remission of sinnes and yee shall receive the guift of the Holy Ghost Act. 2.38 They were to beleeve before they were Baptized but the receiving of the Holy Ghost is promised after See further to this purpose Act. 6.5 Act. 8.15.16 Act. 11.17 with the 15. Act. 19.2 c. So then the Communion that is betweene Christ and us flowing from the Spirit which God sheds on us through Christ and this act of sheding being still performed by God after or upon our beleeving and consequently after or upō our compleate Iustificatiō it undeniably followes that this Communion cannot be the formall cause of our JUSTIFICATION because this is accomplished and accomplished it cannot be without the formall part or cause of it in being before the other receives it's being 5º SECT 20 If the communion that is betweene Christ and us were the formall cause of Iustification Christ himselfe might be truly said to be iustified by the same act of Iustification with us This is evident because the Communion spoken of relates aswell to him as to us and is inherent in him as much as in us and whatsoever partakes of the same forme or formall cause with another is doubtlesse in respect of this form capable of the same denominatiō with it If the forme of that Iustification be as well or as much in Christ as it is in us Christ may as wel be said to be iustified thereby as we But to say that Christ should be iustified by that communion which is betweene him and us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard saying to the tender cares of Christians Therefore certainly though that Communion which is betweene Christ and us be a sweete and precious thing yet is it not the formall cause of Iustification no more then Samuel was therefore Isaak Abrahams Son because he was a good Sonne like him And 6o. If the Communion betweene Christ and us be the formall cause of Iustificatton then is not the reciprocall imputation of our sinnes to Christ and of his righteousnesse and full satisfaction to us this cause also which is yet affirmed by the same Author and with the same breath This consequence is pregnant and conquering because this reciprocall imputation is an act of God the Father and so supposed by the Author himselfe and if rightly understood not with any variation from the truth whereas the Communion mentioned floweth from the Holy Ghost as hath bin already observed and is here likewise expressely affirmed Now unpossible it is that two acts really differing the one from the other should ever so combine or incorporate as to make the forme or formall cause of any thing which as hath bin said is alwaies a single and simple being and voyd of composition This reason stands in force though we take his reciprocall imputation which he joynes with his communion to make up the forme of Iustification in a passive sense viz. for the effect of that act of God whereby he maketh that reciprocall imputation For neither can two effects really differing ever so complie or consent together to simplisie one the other as to raise a third thing or being betweene them of simplicitie enough to make the formall being of any thing 7º Neither can this reciprocall imputation taken by it selfe be the formall cause of Iustification because 1º it comprehends and includes two severall and distinct acts of God or two distinct and severall effects of two such acts of his The imputation of our sinnes to Christ is an act or effect really differing from the imputation of his righteousnesse and satisfaction unto us This is evident because as the rendring Christ obnoxious unto death is a thing really differing and of opposite consideration from the making of us righteous and capable of life so the acts by which these are effected must needs be really differing also the one from the other Now as hath bin already argued it is unpossible that any forme or formall cause should be made of any pluralitie of ingredients or be a composition made of severall things really differing the one from the other 2º It is impossible that this reciprocall imputation should be the forme we inquire after because only the beleeving sinner

righteousnesse Yea whereas the Object of Faith as justifying is expressed with great varietie of words and termes in the Scriptures in all this varietie there is not to be found the least mention of the righteousnesse of Christ As if the holy Ghost foreseeing the kindling of this false fire had purposely with-drawne or with-held all fuell that might feed it Sometimes Christ in person is made the Object of this Faith Ioh. 3 16. that whosoever beleeveth in him c. Sometimes Christ in his Doctrine or the Doctrine and word of Christ Ioh. 5 46. Had yee beleeved Moses yee would have beleeved me Sometimes Christ in the relation of his person and that either as he stands related unto God as his Father Ioh 20 31. These things are written that yee might beleeve that Iesus is the Christ the Son of GOD. Or else as he stands related to those ancient promises of God made unto the Nation of the Jewes from time to time before his coming in the flesh concerning a Messia to be given or sent unto them Ioh. 8 24. Except yee beleeve that I am he you shal die in your sins Sometimes th●r aising up of Christ from the dead is made the Object of this Faith Rom. 10 9. For if thou shalt confesse with thy mouth the Lord Iesus and shalt beleeve in thy heart that God raised him up from the dead thou shalt be saved Sometimes againe God himselfe is mentioned as the Object of this Faith 1 Pet. 1 21. that your Faith and hope might be in God and Iohn 12 44. He that beleeveth on me beleeveth not on me but on him that sent me Besides many like places Lastly to forbeare further enumeration of particulars in this kind which are of ready observation in the Scriptures Sometimes the record or testimony of God concerning his Son is made the Object of this Faith 1 Iohn 5 10. He that beleeveth not God hath made him a liar because he beleeved not the record God witnessed of his Son c. In all this varietie or diversitie of expressing the Object of Faith as justifying there is no sound or intimation of the righteousnesse or active obedience of Christ Not but that the righteousnesse of Christ is and ought to be believed as well as other things that are revealed and written in the Scriptures yea I conceive it to be of nearer concernment to the maine to beleeve this righteousnesse of Christ then the beleeving of many other things besides comprehended in the Scriptures aswell as it But one principall reason why it should not be numbred or reckoned up amongst the objects of Faith as justifying may with great probability be conceived to be this because though it ought to be and cannot but be beleeved by that Faith which justifieth yet it may be beleeved also by such a Faith which is so far from justifying that it denyeth this Christ whose righteousnesse notwithstanding it beleeveth and acknowledgeth to be the Son of God Thus some of his owne Nation the Jewes have given testimony to his righteousnesse and innocency who yet received him not for their Messiah nor believed him to be God And this is the frame and constitution of the Turkish Faith for the most part concerning him at this day Fiftly SECT 6 that Faith which is here said to be imputed unto Abraham for righteousnesse ver 3. is that Faith by which he beleeved in God that quickeneth the dead and calleth the things that are not as if they were ver 17. But the righteousnesse of Christ can in no tolerable construction or congruitie of speech be called that Faith by which Abraham beleeved in God that quickeneth the dead c. Therefore the righteousnesse of Christ is not that Faith that is here said to be imputed for righteousnesse Sixtly that Faith which was imputed unto Abraham for righteousnesse ver 3. is that Faith wherein it is said ver 19. that Abraham was not weak and is opposed to doubting of the promise of God through unbeliefe ver 20. But the righteousnesse of Christ cannot be conceived to be that wherein Abraham was not weake neither doth the righteousnesse of Christ carrie any opposition with it to a doubting of the promise of God through unbeliefe being a thing of a differing kind and nature from it But betweene Faith properly taken or a firme believing and a doubting through unbeliefe there is a direct perfect opposition Therefore it is Faith in this sense and not the righteousnesse of Christ that is said to be imputed unto Abraham for righteousnesse Sevently that Faith which was imputed unto Abraham for righteousnesse was that Faith by which he was fully assured that he which had promised was able also to doe it for thus it is described ver 21. and the imputation of faith so described is plainly affirmed ver 22. and therefore it was imputed unto him for righteousnesse But the righteousnesse of Christ is not capable of any such definition or description as this that by it Abraham was fully assured that he that had promised was also able to performe it Therefore the righteousnesse of Christ is not that that was imputed for righteousnesse unto Abraham Eightly that which shall be imputed unto us for righteousnesse is said to be our beleeving on him that raised up the Lord Iesus Christ from the dead v. 24. But the righteousnes of Christ is not our believing on him that raised up our Lord Iesus Christ from the dead Therefore it cannot be that that is either said or meant to be imputed unto us for righteousnes Ninthly and lastly whereas the question or point of imputation in Iustification is handled only in this passage of Scripture Rom. 4. for those other places Gal. 3 and Iam. 2 only mention it but insist not at all upon any declaration or explication thereof it is no waies probable but that the Apostle should speake somewhat distinctly and plainely of the nature of it here Otherwise he might seeme rather desirous to have layd a stumbling block in the way of men then written any thing for their learning and comfort If we take the word FAITH or BELEEVING so often used in this Chapter in the proper and plaine signification of it for that Faith whereby a man beleeves in Christ or the promise of God concerning Christ then the tenor of the discourse is as cleare as the day and full of light the streame of the whole Chapter run's limpid and untroubled But if we bring in a tropicall and metonymicall interpretation and by Faith will needs compell Saint Paul to meane the righteousnesse of Christ we cloath the Sun with a Sackcloath and turne Pauls perspicuitie into a greater obscuritie then any light in the Scripture knoweth well how to comfort or relieve The word FAITH being a terme frequently used in the Scripture is yet never found to signifie the righteousnesse of Christ the Holy Ghost never putting this word into that sheath neither is there any either rule in

grace besides Faith they would have carried eternall life after the same manner and with as high an hand as beleeving now doth Naamans leprosie was cureable onely by the waters of Iordan why because the will and decree of God concerning this effect were upon these waters and upon these onely Abana and Pharpar or any other River whatsoever would have done as much had the same decree of God concurred with them When causes have an intrinsecall and naturall power and efficacie to produce their effects it is very improper if not ridiculous to ascribe such effects to the will and good pleasure of God As to say it is the will of God that the grace of patience should make a man patient or the grace of humility should make a man humble or that such an element as we call fire should burne or the like though there be a truth in them yet there is so little savour or weight of truth in them that such sayings are not worthy the holy Ghost and neither these nor any of their fellowes of like importance to be found in the whole Booke of God So to say that it is the Will of God that beleeving in Christ should justifie and so save men if beleeving in Christ simply as it is beleeving in Christ did it were an eccentricall expression and no where to be parallell'd in the Scriptures I might adde many other Scriptures as Ioh. 1.12 where it is said that to those that received Christ i. that beleeved in him God gave the power or prerogative to be his Sonnes i. decreed that such should be Sonnes unto him and by vertue of such a decree really made them such upon their beleeving which clearely shewes that beleeving in Christ as such doth not make a Son of God but receives this power or prerogative by especiall guift from God which gift might have beene given to any other grace as well as beleeving So Eph. 2.8 By grace ye are saved through Faith viz. in Christ therefore Faith doth not save simply as or because Christ is the object of it but by the efficacie and force of that gracious and good pleasure of God whereby he hath covenanted with his creature that such a Faith shall save it which good pleasure or Covenant of God with men concerning Faith is called Rom. 3.27 the Law of Faith which Law is that which gives it that strength and power which it now hath to justifie and save It were easie to make this pile of Scriptures large but those that have beene touched are sufficient to shew which way they generally incline in this particular Neither is that common plea SECT 18 which is so frequently insisted upon to prove the contrary viz. that Faith justifieth in relation to its object or as it receiveth and apprehendeth Christ or Christs righteousnesse or the like of any value if it be duely considered The strength of the argument is usually bound up in this similitude As the hand is said to enrich a man because it receives the money or treasure whereby he is inriched so Faith must needs be said to justifie because it receives Christ who is our righteousnesse and by whom we are justified To this I answer that it is not simply the taking silver or gold with the hand that enricheth a man no nor the silver or gold so taken that simply enricheth him A man may be never the richer for receiving great summes of money of silver and gold nay a man may be much the poorer and more miserable for receiving or taking money if he receives or takes it contrary to the Lawes As when a thiefe breakes into an house and takes away much treasure with him or puts forth his hand to take a mans purse by the high-wayes side his hand in these cases cannot be said to make him rich because it receives treasure neither doth the treasure so received make him rich but poore and miserable because now he is obnoxious to the sentence of the Law and ownes his life and all he is worth besides unto it Therefore if a mans hand enricheth him by receiving that which doth enrich him it doth it not simply as it receiveth it for then it should doe it alwayes and in all cases whatsoever but it doth it by vertue of that Law or agreement of the state where he lives which secureth a man in the quiet possession and enjoyment of such money or treasure as hee lawfully receives to his owne use So though Christ be a treasure of righteousnesse and justification in himselfe it doth not presently follow that whosoever takes hold on him or beleeves in him should presently be made righteous or justified by him but here must intervene some Law Covenant or Decree from God to establish and authorize such a beleeving or laying hold on him to be a mans righteousnesse or justification Wee doe not suppose they can but for argument sake we will suppose that if the Devills should beleeve on Christ hoping or expecting to be justified by him as men doe who beleeving are justified yet they should be never the nearer any justification by him though he be a treasure of righteousnesse Why because God hath made no Law Promise Covenant or agreement with them that they should be justified by Faith therefore if it were possible for them to beleeve as men doe yet Christ would be no more any righteousnesse unto them than now he is Much more might be said and may be said elsewhere for the evidencing of this Conclusion but here I would hasten In the meane time I desire to explaine my selfe a little further touching this Conclusion onely in two words When I denie that Faith justifieth in its relation to its object or as it layeth hold on Christ I am farre from saying or conceiving that any Faith should justifie but that onely which layeth hold on Christ yea I grant and verily beleeve that whereas there are many other acts of Faith besides beleeving or laying hold on Christ as viz. to comfort and strengthen and purifie the hearts of those that beleeve and the like yet that decree or good pleasure of God which I conceive makes Faith justifying concurres with it towards this great effect onely in that act of laying hold on Christ and not in any of the other So that in this sence I grant hold that Faith may be said to justifie as it layeth hold of Christ comparatively viz. as this act of Faith is distinguished from those other acts which it likewise produceth it doth not justifie either as it comforts or as it purifies the heart c. but onely as it relateth to Christ and layeth hold on him This onely is that which I deny that this act of Faith whereby it receiveth or layeth hold on Christ hath that in the nature or inherently in it or any otherwise or by any other meanes then from the will and good pleasure of God which makes it availeable unto justification It hath no foundation

this Apostle still makes betweene the works of the Law and beleeving in the point of justification is not at all in respect of the notification or discovery of it either to the justified themselves or others but simply and absolutely in respect of the effecting it Besides to make Paul say thus that they had beleeved in Christ that they might know that they had beene justified by beleeving in him is to make him speake at a very low rate of reason and understanding and not much short of contradictions For with what tolerable congruity or construction of reason can a man be said to beleeve with this intent or for this end that hee may know he is justified by beleeving The doing of a thing for a certaine end is no meanes to certifie or assure any man that the end is or shall be much lesse that it hath already beene obtained by the doing it Much more might be argued both from the Scriptures and reason and testimony of Authors for this Conclusion if it were either necessary or seasonable in this place Neither are the things that can be objected against it SECT 22 of any such weight but that they may receive a faire and ready answer I have heard onely of two Arguments that are made against it The first is this If a man must beleeve before he be justified then God doth not justifie the ungodly because he that beleeveth cannot be counted an ungodly man To this I answer in few words that when the Scripture saith that God justifieth the ungodly the meaning is not as if the person to be justified must needs be ungodly i in the midst of his prophanenesse in the very nicke and instant of time wherein God justifieth him But God may be said to be he that justifieth the ungodly because he hath found out a way and meanes whereby to juftifie sinners and ungodly men viz. Faith in Jesus Christ which neither the Law knoweth nor could ever the wisedome of men or Angels have imagined The justification of the ungodly is ascribed unto God as an high and excellent clogium of his wisedome and goodnesse as when Christ is said to save sinners the meaning is not that men are actually wicked and sinfull when salvation is actually conferr'd upon them but that he affords meanes to those that are sinners as viz. the grace of Faith Repentance c. whereby they may be and many are saved Or else secondly Answer might be that God may be said to justifie not onely when hee absolves and perfecteth the act or worke of justification i. when hee passeth a sentence of absolution upon the beleever but even when hee beginneth it i. when he first toucheth moveth or incline the heart to beleeve upon which justification properly so called dependeth and followeth immediatly Now before and untill this supernaturall touch or motion of the heart from God a man in strictnesse and proprietie of speech may be called ungodly It is a common rule among Divines for the interpretation of many Scriptures In Scripturis saepe fieri dicitur quod fieri incipit In Scripture that is often said to be done which is onely begun to be done and whereof the cause onely is yet in being Thus Prov. 11.2 Shame is said to come when pride commeth viz. because pride is the cause of shame and Tit. 3.5 God is said to have saved men when he hath conferred regeneration or the washing of the new birth upon them because regeneration is a meanes of salvation besides many like instances that might be added In like manner justification may be said to come when Faith commeth and God may be said to justifie when he giveth men Faith whereby they shall be justified c. In this sence therefore God may be said to justifie the ungodly because he giveth Faith unto men being yet sinfull whereby they are justified Thirdly and lastly Further answer might be that there being no prioritie of time at all but onely of nature between a mans beleeving and his being justified so that in the very first instant and touch of time wherein he can be conceived truely to beleeve he is to be conceived justified also God may as properly be said to justifie the ungodly though he justifieth onely those that beleeve as to give Faith or the grace of beleeving unto the ungodly The reason is plaine because in respect of time a man is as immediately ungodly before his justification as he is before his beleeving though he be not justified SECT 23 till hee beleeveth The later Objections against the Conclusion in hand is if a man hath the Spirit of God given him before hee beleeveth he must needs be justified before he beleeveth otherwise it must be said that a man may have the Spirit of grace and sanctification and yet be in an estate of wrath and condemnation And that a man hath and must have the Spirit of Grace before hee beleeveth it is evident because otherwise he could not beleeve To this I answer first by concession that a man is not able of himselfe and without the speciall presence and assistance of the Spirit of grace to raise an act of a true beleeving in his soule But secondly by way of exception I answer two things first that though a man cannot beleeve without the gracious assistance of the Spirit of God yet doth it not follow from hence that there should be the least imaginable distance or space of time betweene a mans receiving the Spirit and his beleeving wherein hee should remayne liable to condemnation because the first touch of the Spirit upon the soule the act of beleeving may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sticke as fast and close together in respect of time as the scales of Leviathan doe in respect of place which by the description and testimony of God himselfe who best knowes their composure and frame are so neere one to another that no ayre can come between Ioh. 41.16 The Sunne was not first made and afterwards shined but his shining in respect of time is as ancient as his creation there was not the least distance or space of time betweene wherein any thing could be done or the least motion performed So may the comming of the Spirit of Grace unto the soule and the act of the soules beleeving touch in one and the same point of time an infinit power being able to worke any thing in a moment in which case it is evident that there is no place for the inconvenience mentioned in the objection viz. that a man endued with the spirit of grace should for a time be in an estate of condemnation except hee were justified before he beleeveth 2. SECT 24 Be it supposed that the spirit of grace should be at worke in the soule for any space of time before the soule hath put forth an act of true beleeving yet till there be a saving worke of Faith wrought by him in the soule it is no wayes inconvenient nor

deliver them out of trouble or the like And this doubtlesse is the most frequent signification of the word of all other Thus Psal 145.7 They shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousnesse that is of thy clemency and grace towards thy people So Psal 51.14 Mica 6.5 besides other places without number Fourthly that gracious purpose and intent of God towards his elect for giving them saving Faith in due time is sometimes called the righteousnesse of God Thus 2 Pet. 1.1 those beleevers to whom Peter writes are said to have obteyned like precious Faith with him through the righteousnesse of God c. Fiftly that which is of most concernment to the question in hand by the righteousnesse of God is sometimes meant that Iustification or that way method or meanes of Iustification whereby God Iustifieth and makes men righteous Thus Rom. 3.21 The righteousnesse of God which is without the Law i. that way and course which God hath found out for the Justification or making men righteous which consists not in the observation or works of the Law is said to be manifested being witnessed by the Law i. the writeings of Moses and the Prophets So the verse following the righteousnesse of God which is by the Faith of Iesus Christ In the like sense the word is also used Rom 1.17 Rom. 10.3 In all which places with their fellowes by the righteousnesse of God is meant that Iustification or way of making men righteous which God himselfe out of his speciall wisdome and grace hath found out and recommended unto the world as being farre differing from that way of Iustification which the wisdome of the flesh and the thoughts of men run so much upon viz. by workes and observation of the Law In the same kind of expression mens owne righteousnesse signifies Rom. 10.3 that way or meanes by which they intend or seeke to be Iustified Some Divines of great worth and fame affirme Iustitiae ve●abulum in Scripturis se mper notas Dei bonitatem Miseri●ordians salutem redemptionem nunquam vere adhibetur ad id significandum quod vulgo iustitiam dicimus nēpe affectum illum quo Deus ad scelera et peccata vindicanda propendet irae iudicij vocabula ad hoc significandum potius adhibentur Cameron Myroth in ve 21. cap. 3. ad Rom. p. 178. that the word Iustitia Justice or righteousnesse in Scripture never signifieth that which is commonly called Justice in God that is that nature or affection in God which inclineth him to punish or take vengeance on sinne this they say is usually expressed by those terms wrath and judgment but either the goodnesse mercy and salvation of God or the like But whether this observation will stand or no I make some question For in the sixt place I conceive that sometimes that very affection in God mentioned viz. his severity against sinne and sinners is expressed by this word righteousnesse In this sense the word I conceive may well be taken Rom. 3.25.26 c. that he i God might be Iust and a Iustifier of him which is of the Faith of Iesus that is that God might appeare and be declared to be a severe Judge and punisher of sinne and yet iustifie and acquit all those from sinne who beleeve in Iesus Christ Seventhly Christ himselfe sometimes seemes to be called the righteousnesse of God as Esa 42.21 The Lord is well pleased for his righteousnesse sake So Esa 51.5 c. Now Christ may be called the righteousnesse of God because he is the great Author or Mediator of that righteousnesse or Iustification which God vouchsafeth unto the world Lastly the society and company of those that are made righteous or iustified by God through Christ are called the righteousnesse of God 2 Cor. 5.21 of which phrase we shall speake further in this Distinction Againe 2º this word Iustice or righteousnesse SECT 3 when applied to men sometimes signifieth that generall frame of the heart or soule consisting of all those holy dispositions and affections which are found in some degree in every true-borne child of God In this sense God himselfe attributeth righteousnesse unto Noah Gen. 7.1 Thee have I seene righteous c. In this sense righteousnesse is opposed to the corrupt and sinfull frame of the heart in the estate of unregeneratenesse and a righteous man to an unregenerate man This sense is obvious in Scripture Secondly the fruits works or actions arising from such a frame of heart are sometimes called righteousnesse Thus it is used Act. 10.35 1 Ioh. 3.7 and elsewhere Thirdly that particular and speciall disposition which inclineth a man to deale uprightly and according to the rules of equity with all men and is opposed to fraud violence oppression c. together with the worke and fruite of such a disposition sometimes goeth under the Name of Iustice or righteousnesse See Gen. 30.33 Deut. 1.16 Esa 33 15. besides many other places Fourthly and with more concernment to the point in hand Iustification it selfe in the passive sense declared in the former distinction is sometimes by a metonymie of the cause for the effect expressed by the word righteousnesse Thus Gal. 2.21 If righteousnesse i. Justification come by the Law i. by the works of the Law then Christ is dead in vaine So Rom. 10 4. Christ is the end of the Law for righteousnesse i. for Justification to them that beleeve So ver 5. Moses describeth the righteousnesse which is of the Law c. i. sheweth wherein that Justification consisteth which is to be attained by the Law if men will seeke to be justified by it So againe Ro. 5 17 The guift of righteousnesse i. of Justification and ver 18 by the righteousnesse of one c. i. by the iustifying of one as the former translation reads it and that I conceive more agreeably to the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather by one iustifying i. by one procurement of Iustification the gift came upon all men viz. that beleeve unto Iustification of life meaning that Christ by one and the same meanes used for the iustifying of men purchased and procured the Justification of all those that should beleeve be they never so many and that such a Iustification which shall be accompanied with salvation See more instances of this signification of the word Rom. 8.4 Rom. 9.30 Rom. 10.10 1 Cor. 1.30 c. with divers others Thus also in the same propriety of speech to make righteous and to iustify are but the same as to make wicked and to condemne Compare Rom. 5. ver 19. with ver 18. Fiftly sometimes Christ himselfe is by an ellipsis of the efficient or procuring cause very usually in Scripture called the righteousnesse of men i. the Author or procurer of their Justification or righteousnesse as Ier. 23.6 33.16 c. In the same figure of speech he is elsewhere called our hope our life our sanctification our redemption c.