Ancient and durable gospel. Concerning the time of the perfect and totall subduing, washing away, remitting, blotting out, and pardoning, believers sins : and believers being justified, adopted, married to Christ; and presented by Christ spotlesse. Shewing, that though these things were in purpose before the world was, in prophesie, and promise, before Christ dyed; purchased just then; and applyed by faith when we believe. Yet the said purpose is not executed; the said prophesies are not accomplisht; nor promises fulfilled; the things purchased are not effected, nor by us fully enjoyed, till Christs second comming : at which time the saints that sleep shall arise : and scattered Israel shall be gathered. / Written by Thomas Kilcop. In two books; the one iu [sic] an orderly sermon-method : the other by way of answer to a book intituled. Justification by Christ alone : a good title, were the book but sutable.
ver. 4. and by way of aggravation, minds the rice of his sinn, to be from his very conception. ver. 5. Lastly. In confidence of Gods mercy. ver. 6. uttereth.
ver. 4. and by Way of aggravation, minds the rice of his sin, to be from his very conception. ver. 5. Lastly. In confidence of God's mercy. ver. 6. utters.
and is double, purge me, wash me, &c. purging is inward cleansing: Heb. 9.14. washing, is outward cleansing. Heb. 10.2. The word Isop, leads us to the bloud of Christ;
and is double, purge me, wash me, etc. purging is inward cleansing: Hebrew 9.14. washing, is outward cleansing. Hebrew 10.2. The word Isop, leads us to the blood of christ;
and besprinckled the unclean therewith, to cleanse them, Levit. 14 6, 7. so God by giving faith, besprinckles our hearts, with the bloud of Christ, for to cleanse them: Heb. 10.22. with 1. Pet. 1.2.
and besprinkled the unclean therewith, to cleanse them, Levit. 14 6, 7. so God by giving faith, besprinckles our hearts, with the blood of christ, for to cleanse them: Hebrew 10.22. with 1. Pet. 1.2.
From hence ariseth these two observations. First, That man uncleansed, is throughout filthy. Secondly, God only doth cleanse man compleatly from this filth.
From hence arises these two observations. First, That man uncleansed, is throughout filthy. Secondly, God only does cleanse man completely from this filth.
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Also their souls are wholy filthy every thought of mans heart is only evill, and that continually, Gen. 6.5. To the defiled and unbelieving is nothing pure, but even their minds and cansciences are defiled. Tit. 1.15. yea, his best state is thus;
Also their Souls Are wholly filthy every Thought of men heart is only evil, and that continually, Gen. 6.5. To the defiled and unbelieving is nothing pure, but even their minds and cansciences Are defiled. Tit. 1.15. yea, his best state is thus;
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for from the heart proceedeth evill thoughts, adulteries, fornication, murder, covetousnesse, wickednesse, deceit, blasphemy, pride, &c. these come from within, and defile the man. Marke 7.20, 21, 22. 5. The time when man became thus filthy, is, the time of his first being;
for from the heart Proceedeth evil thoughts, adulteries, fornication, murder, covetousness, wickedness, deceit, blasphemy, pride, etc. these come from within, and defile the man. Mark 7.20, 21, 22. 5. The time when man became thus filthy, is, the time of his First being;
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he is so even from the wombe. Man new born, is like the wild Asse Colt. Job 11.12. Who can bring a clean thing out of a filthy, not one. Job. 25.4. I was born in Iniquity, and in sin my mother conceived me, Psal. 51.4. 6. Man abideth thus filthy, generally, till he be washt Ezek. 16.4. More particularly, they are filthy, yea wholy filthy till they beleive;
he is so even from the womb. Man new born, is like the wild Ass Colt. Job 11.12. Who can bring a clean thing out of a filthy, not one. Job. 25.4. I was born in Iniquity, and in since my mother conceived me, Psalm 51.4. 6. Man Abideth thus filthy, generally, till he be washed Ezekiel 16.4. More particularly, they Are filthy, yea wholly filthy till they believe;
Yea they are silthy (in part, though not wholy) after believing, till death: for though God gives faith, Eph. 2.8. and by faith purifies the heart, Act. 15.9.
Yea they Are silthy (in part, though not wholly) After believing, till death: for though God gives faith, Ephesians 2.8. and by faith Purifies the heart, Act. 15.9.
not Perfectly, but so as that wee neede still farther cleansing from all filthynesse of flesh and spirit, 2 Cor. 7.1, 2. therefore believing David saith here, purge me and I shall be cleane, wash me and I shall be whiter then Snow:
not Perfectly, but so as that we need still farther cleansing from all filthiness of Flesh and Spirit, 2 Cor. 7.1, 2. Therefore believing David Says Here, purge me and I shall be clean, wash me and I shall be Whiter then Snow:
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and to believers it's said, hee is Just and mercyfull to for give, and to cleanse us from all unrighteousnesse, 1, Joh. 1. and if any sin, we have an advocate, &c. 1 Joh. 2.1. Ob. But it is saide to believers, but yee are washt, but yee are sanctified, Cor. 6.11. and they can say, who hath loved us, and washed us from our sins in his owne bloud, ver. 1.5. Ans. God doth by saith purifie, Act. 15, 9. hee doth wash and clense through the word, Joh. 15.3. Eph. 5.25.26. but so, as that they need farther washing before they be as white as Snow; as believing David shall witnesse.
and to believers it's said, he is Just and merciful to for give, and to cleanse us from all unrighteousness, 1, John 1. and if any since, we have an advocate, etc. 1 John 2.1. Ob. But it is said to believers, but ye Are washed, but ye Are sanctified, Cor. 6.11. and they can say, who hath loved us, and washed us from our Sins in his own blood, ver. 1.5. Ans. God does by Says purify, Act. 15, 9. he does wash and cleanse through the word, John 15.3. Ephesians 5.25.26. but so, as that they need farther washing before they be as white as Snow; as believing David shall witness.
7. The effects that befall mans being thus filthy, are these; 1. a separation from God, Esa. 59.2. your Iniquities have separated between you and your God, and your sins have hid his face from you.
7. The effects that befall men being thus filthy, Are these; 1. a separation from God, Isaiah 59.2. your Iniquities have separated between you and your God, and your Sins have hid his face from you.
as (fear fullnesse) sinners in zion are affraid, feare is come upon the hypocrites: Esa. 33.14. I heard thy voice in the garden, and was afraid, Gen. 3.10. also sicknesse, for this cause many are sick and weake, 1. Cor. 11.30. also wearinesse and Paine in labouring;
as (Fear fullness) Sinners in zion Are afraid, Fear is come upon the Hypocrites: Isaiah 33.14. I herd thy voice in the garden, and was afraid, Gen. 3.10. also sickness, for this cause many Are sick and weak, 1. Cor. 11.30. also weariness and Pain in labouring;
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and at last the returning of both to the dust; are all the effects of sin, Gen. 3.16. In a word, all miseries, distresses, or calamities whatsoever, while wee live, and at last death it self, are all the effects of sinne;
and At last the returning of both to the dust; Are all the effects of since, Gen. 3.16. In a word, all misery's, Distresses, or calamities whatsoever, while we live, and At last death it self, Are all the effects of sin;
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man suffers for his sin, Lam. 3.19. death passeth over all, in as much as all have sinned, Rom. 5.12. 8. The Applycation, first from hence wee learn not to mutter at the greatest crosses or afflictions that may befal us, why should the man that is yet alive complain, man suffers for his sin, Lam. 3.19.
man suffers for his since, Lam. 3.19. death passes over all, in as much as all have sinned, Rom. 5.12. 8. The Application, First from hence we Learn not to mutter At the greatest Crosses or afflictions that may befall us, why should the man that is yet alive complain, man suffers for his since, Lam. 3.19.
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vaine man would be wise, though man new borne is like the wilde Asse Colt, Job. 11.12. 3. From hence every believer may take notice of the exceeding richnesse of the love of God;
vain man would be wise, though man new born is like the wild Ass Colt, Job. 11.12. 3. From hence every believer may take notice of the exceeding richness of the love of God;
and of our Advocates Interceeding, 1. Joh. 2.1, 2. and that we need to our dying-day to presse after farther Sanctity, in Soul and body, 2. Cor. 7.1. Phil. 3.18.14.
and of our Advocates Interceding, 1. John 2.1, 2. and that we need to our Dying day to press After farther Sanctity, in Soul and body, 2. Cor. 7.1. Philip 3.18.14.
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nor of the will of the Flesh, nor of the will of Man; but of God, Joh. 1.13. Who can say I have made my heart Cleane, or I am Clean from my sin? Prov. 20.9. though man wash himself in Snow Water, and take much Sope (use his utmost indeavours) yet Gods pure Eye will finde him filthy, Job. 9.28.29.30. Jer. 2.22. Object.
nor of the will of the Flesh, nor of the will of Man; but of God, John 1.13. Who can say I have made my heart Clean, or I am Clean from my since? Curae 20.9. though man wash himself in Snow Water, and take much Soap (use his utmost endeavours) yet God's pure Eye will find him filthy, Job. 9.28.29.30. Jer. 2.22. Object.
David did Cleanse himselfe; also, God bids man make himself Clean, Esa. 1.16. An. But David could not Wash himself throughly, Ʋer. 2. neither could he, or those here called upon, make themselves as White as Snow, Psal. 57.7, Esa. 1.18. The Second Particular.
David did Cleanse himself; also, God bids man make himself Clean, Isaiah 1.16. Nias But David could not Wash himself thoroughly, Ʋer. 2. neither could he, or those Here called upon, make themselves as White as Snow, Psalm 57.7, Isaiah 1.18. The Second Particular.
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he makes the inside clean, and the outside as white as Snow. He taketh away iniquity, and cleanseth sin, Isay. 6.7. therefore Paul desires God to sanctifie the Thessolonians throughout, that their whole spirit soul and body may be blamelesse, &c 1 Thes. 5.25.
he makes the inside clean, and the outside as white as Snow. He Takes away iniquity, and Cleanseth since, Saiah 6.7. Therefore Paul Desires God to sanctify the Thessalonians throughout, that their Whole Spirit soul and body may be blameless, etc. 1 Thebes 5.25.
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and yee shall be clean, yea, from all your filthines, and from all your Idols will I cleanse you. Ezek. 36.25. the bloud of Christ cleanseth us from all our sinnes. 1 Iohn 1.7. he maketh his cleansed ones glorious without spot or blemish or any such thing. Eph. 5.
and ye shall be clean, yea, from all your filthiness, and from all your Idols will I cleanse you. Ezekiel 36.25. the blood of christ Cleanseth us from all our Sins. 1 John 1.7. he makes his cleansed ones glorious without spot or blemish or any such thing. Ephesians 5.
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nor with their detestable things, nor with any of their transgressions: for God will save and cleanse them. Eze. 37.23. as God will not depart from them in ceasing to doe them good, so he will put his feare in them, that they shall not depart from him.
nor with their detestable things, nor with any of their transgressions: for God will save and cleanse them. Ezekiel 37.23. as God will not depart from them in ceasing to do them good, so he will put his Fear in them, that they shall not depart from him.
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look unto me (saith Christ, all the ends of the earth, and ye shall be saved: Esay. 45.22. believe on the Lord Jesus and thou shalt be saved, Acts 16. saved from what? Namely, from their sinnes;
look unto me (Says christ, all the ends of the earth, and you shall be saved: Isaiah. 45.22. believe on the Lord jesus and thou shalt be saved, Acts 16. saved from what? Namely, from their Sins;
for his name is called Saviour, because he saves his people from their sinnes, Mat. 1.21. and this is that that all the Prophets withesse to, that through his name whosoever believes in him shall receive remission of sins, Acts 10.43.
for his name is called Saviour, Because he saves his people from their Sins, Mathew 1.21. and this is that that all the prophets withesse to, that through his name whosoever believes in him shall receive remission of Sins, Acts 10.43.
yea, by him all that believe in him are justified from al things from which ye could not be justified by the Law of Moses, Acts 13.37, 38. Repent that your sins may be blotted out: Acts 3.19. Him hath God exalted with his right hand, to be a prince and Saviour:
yea, by him all that believe in him Are justified from all things from which you could not be justified by the Law of Moses, Acts 13.37, 38. repent that your Sins may be blotted out: Acts 3.19. Him hath God exalted with his right hand, to be a Prince and Saviour:
for to give to Israel repentance and forgivenesse of sinnes: Acts 5.31. that repentance and remission of sins should be preached in his Name. Luke 24.47. The fourth Particular.
for to give to Israel Repentance and forgiveness of Sins: Acts 5.31. that Repentance and remission of Sins should be preached in his Name. Luke 24.47. The fourth Particular.
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sin hath no being in one that is compleatly cleansed: and where, or in whom sin is, there is not this cleansing compleated: sin being nothing but filth:
since hath no being in one that is completely cleansed: and where, or in whom since is, there is not this cleansing completed: since being nothing but filth:
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1. They are separated from him, as for our transgressions, thou shalt purge them away: Psalm 65.3. thy iniquity shall be taken away, and thy sinne purged: Esay. 6.7.
1. They Are separated from him, as for our transgressions, thou shalt purge them away: Psalm 65.3. thy iniquity shall be taken away, and thy sin purged: Isaiah. 6.7.
Also the cleansed party is separate from his sinnes, the bloud of Christ cleanseth us from all our sinnes: 1. Iohn 1.7. and he is faithfull and just to forgive, and to cleanse us from all unrighteousnesse, ver. 9. who hath loved us and washed us from our sinnes in his bloud: ver. 1.5.
Also the cleansed party is separate from his Sins, the blood of christ Cleanseth us from all our Sins: 1. John 1.7. and he is faithful and just to forgive, and to cleanse us from all unrighteousness, ver. 9. who hath loved us and washed us from our Sins in his blood: ver. 1.5.
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but at as far a distance from each other as the East is from the West. Psalm 103.12. 4. This compleat cleansing is sins destruction, for, for this cause the Sonne of God was manifested, to destroy the workes of the Devill: 2. Iohn 3.8. which workes of the devill, is sin. Iohn 8.41, 44.
but At as Far a distance from each other as the East is from the West. Psalm 103.12. 4. This complete cleansing is Sins destruction, for, for this cause the Son of God was manifested, to destroy the works of the devil: 2. John 3.8. which works of the Devil, is since. John 8.41, 44.
That wherein God cleanseth, is the bloud of Christ; and washt us from our sinnes in his bloud: ver. 1.5. and have washt their long Robes, and made them white in the bloud of the Lamb: ver. 7.14. the bloud of Christ cleanseth us from all sin: 1. John 1.7. this is the fountain alwaies open for sin and for uncleannesse, Zech. 13. without spilling of bloud is no remission. Heb. 9.22. even Christs bloud. ver. 27. The sixt Particular.
That wherein God Cleanseth, is the blood of christ; and washed us from our Sins in his blood: ver. 1.5. and have washed their long Robes, and made them white in the blood of the Lamb: ver. 7.14. the blood of christ Cleanseth us from all since: 1. John 1.7. this is the fountain always open for since and for uncleanness, Zechariah 13. without spilling of blood is no remission. Hebrew 9.22. even Christ blood. ver. 27. The sixt Particular.
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Sixtly, that wherewith or whereby he cleanseth, is in part his word and Ordinances, Now are ye clean thnough the word which I have spoken to you, saith Christ, John 15.3. Sanctifie them with thy truth, thy word is truth, John 17. •7.
Sixty, that wherewith or whereby he Cleanseth, is in part his word and Ordinances, Now Are you clean thnough the word which I have spoken to you, Says christ, John 15.3. Sanctify them with thy truth, thy word is truth, John 17. •7.
and I will cleanse them from all their iniquities, whereby they have sinned against me, and pardon all their iniquities, whereby they have sinned against me, Jer. 33.8. 2. Justification is another companion of sins cleansing:
and I will cleanse them from all their iniquities, whereby they have sinned against me, and pardon all their iniquities, whereby they have sinned against me, Jer. 33.8. 2. Justification is Another Companion of Sins cleansing:
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all the lookers upon Christ shall be saved (to wit from sin, Mat. 1.21. And then shall one say, surely in the Lord have I righteousnesse, and strength; to him shall all come:
all the lookers upon christ shall be saved (to wit from since, Mathew 1.21. And then shall one say, surely in the Lord have I righteousness, and strength; to him shall all come:
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then shal we not need to be taught to know God, for we all shall know him from the least to the greatest, Jer. 31.31, 32, 33. yea, we shall know as we are known. 1 Cor. 13.
then shall we not need to be taught to know God, for we all shall know him from the least to the greatest, Jer. 31.31, 32, 33. yea, we shall know as we Are known. 1 Cor. 13.
When sinne is done away, then there remaines no sicknesse, no aches, no paines; as Psal. 103.3. Esa. 33.24. no more hunger, nor thirst, nor scorching with heat:
When sin is done away, then there remains no sickness, no aches, no pains; as Psalm 103.3. Isaiah 33.24. no more hunger, nor thirst, nor scorching with heat:
then with tryumph shall we say: O death where is thy sting: O grave where is thy victory, 1 Cor. 15.54. God will then upon his Mountaine, for all his people, make a feast of fat things, full of Marrow;
then with triumph shall we say: Oh death where is thy sting: Oh grave where is thy victory, 1 Cor. 15.54. God will then upon his Mountain, for all his people, make a feast of fat things, full of Marrow;
When God comes to save (to wit, from sin) blind eies shall be enlightned, deafe eares opened, the lame shall leape, the dumbe shall fing, the dry ground shall have springs of water;
When God comes to save (to wit, from since) blind eyes shall be enlightened, deaf ears opened, the lame shall leap, the dumb shall Fing, the dry ground shall have springs of water;
Secondly, his end in dying is, to cleanse, &c. He gave himselfe for us, that he might redeeme us from all iniquitie, Tit. 2. marke it! he gave himselse; that is past: that he might redeeme; that is to come:
Secondly, his end in dying is, to cleanse, etc. He gave himself for us, that he might Redeem us from all iniquity, Tit. 2. mark it! he gave himself; that is past: that he might Redeem; that is to come:
againe, he loved his Church, and gave himselfe for it; that is past: that he might cleanse it, that he might present it spotlesse, &c. these things follow;
again, he loved his Church, and gave himself for it; that is past: that he might cleanse it, that he might present it spotless, etc. these things follow;
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Secondly, this compleate cleansing is not before, but after their own birth, for every one is borne in sin, Psal. 51.4. like the wilde Asse-colt, Joh. 11.12. and 25.4.
Secondly, this complete cleansing is not before, but After their own birth, for every one is born in since, Psalm 51.4. like the wild Ass-colt, John 11.12. and 25.4.
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he is exalted to give repentance and remission of sin, Acts 5.31. He gives both, but he first gives repentance, and afterward remission to the same people;
he is exalted to give Repentance and remission of since, Acts 5.31. He gives both, but he First gives Repentance, and afterwards remission to the same people;
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Thirdly, such praying is according to Christs direction, Matth. 6. James 5.15. 1 John 5.16. Fourthly, to hold forth remission after believing, or after repentance is Gospel teaching:
Thirdly, such praying is according to Christ direction, Matthew 6. James 5.15. 1 John 5.16. Fourthly, to hold forth remission After believing, or After Repentance is Gospel teaching:
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as he that believeth shall be saved, Marke 16.16. (namely, from sin,) Matth. 1. This all the Prophets witnesse to, that through his Name whosoever believeth in him shall receive remission of sin, Acts 10.43. Repent, and be converted, that your sins may be blotted out, Acts 3.19.
as he that Believeth shall be saved, Mark 16.16. (namely, from since,) Matthew 1. This all the prophets witness to, that through his Name whosoever Believeth in him shall receive remission of since, Acts 10.43. repent, and be converted, that your Sins may be blotted out, Acts 3.19.
Fifthly, the many promises and testifications pronounced to believers, that they shall be cleansed and pardoned, &c. doth evidence that their cleansing, &c. is not compleated so soon as they are believers;
Fifthly, the many promises and testifications pronounced to believers, that they shall be cleansed and pardoned, etc. does evidence that their cleansing, etc. is not completed so soon as they Are believers;
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and not as being past, to present you holy, unblamable, and unreprovable in his sight, Col. 1, 22. He gave himselfe for it, that he might cleanse it, that he might present,
and not as being passed, to present you holy, Unblamable, and unreprovable in his sighed, Col. 1, 22. He gave himself for it, that he might cleanse it, that he might present,
Seventhly and lastly, that sin is not washt away or remitted wholly, or perfectly in this life, appeares by the many promises of remission at Christs next appearing, Acts 3.19. or in the world to come;
Seventhly and lastly, that since is not washed away or remitted wholly, or perfectly in this life, appears by the many promises of remission At Christ next appearing, Acts 3.19. or in the world to come;
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but it was not so farre forgiven, as that the childe should also live: neither was this and other sinnes so farre forgiven, as that himselfe should never die; but afterward die he did.
but it was not so Far forgiven, as that the child should also live: neither was this and other Sins so Far forgiven, as that himself should never die; but afterwards die he did.
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Also the Lepers sinnes were so forgiven, as to have a present cure And the sicke Iames 5. might after praying in faith have forgivenesse so farre as to be healed for present,
Also the Lepers Sins were so forgiven, as to have a present cure And the sick James 5. might After praying in faith have forgiveness so Far as to be healed for present,
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their sinnes shall be perfectly remitted, blotted out, washt away, &c. and believers shall be without fault, spotlesse, unblameable, without blemish, &c. not before,
their Sins shall be perfectly remitted, blotted out, washed away, etc. and believers shall be without fault, spotless, unblameable, without blemish, etc. not before,
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We are sown, that is, buried in corruption, but raised in incorruption, vers. 42. Also, not before but just when Christ comes from Heaven shall believers be perfectly rid of the filth of sin,
We Are sown, that is, buried in corruption, but raised in incorruption, vers. 42. Also, not before but just when christ comes from Heaven shall believers be perfectly rid of the filth of since,
as many Scriptures will evidence, as Mal. 3.2, 3, 4. Who may abide the day of his coming? and who shall stand when he appeareth? for he is like refiners fire, and like fullers soap:
as many Scriptures will evidence, as Malachi 3.2, 3, 4. Who may abide the day of his coming? and who shall stand when he appears? for he is like refiners fire, and like Fullers soap:
he shall purifie the sonnes of Levi, and purge them as Gold and Silver, that they may offer an offering unto the Lord in righteousnesse, &c. Here is purging and cleansing to purpose,
he shall purify the Sons of Levi, and purge them as Gold and Silver, that they may offer an offering unto the Lord in righteousness, etc. Here is purging and cleansing to purpose,
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when he shall send Iesus Christ from Heaven which before was preached unto you, whom the Heavens must contain till the time of the restitution of all things;
when he shall send Iesus christ from Heaven which before was preached unto you, whom the Heavens must contain till the time of the restitution of all things;
Sixthly, the same time is the time of restitution of all things. Seventhly, this time of Christs comming from Heaven, which is the time of refreshing, of sinnes blotting our, of restitution, &c. is the time which all the holy Prophets since the world began did speak of with one mouth.
Sixthly, the same time is the time of restitution of all things. Seventhly, this time of Christ coming from Heaven, which is the time of refreshing, of Sins blotting our, of restitution, etc. is the time which all the holy prophets since the world began did speak of with one Mouth.
A third proof is, 1 Cor. 1.7, 8. Waiting for the coming of the Lord Iesus Christ who shall confirme you to the end that you may be blamelesse in the day of the Lord Iesus Christ.
A third proof is, 1 Cor. 1.7, 8. Waiting for the coming of the Lord Iesus christ who shall confirm you to the end that you may be blameless in the day of the Lord Iesus christ.
A fourth is, Pauls prayer for the Thessalonians, The Lord make you increase in love, &c. that so he may establish your heart unblameable before God our Father, at the comming of our Lord Iesus Christ with all his Saints, 1 Thess. 3.13. from hence note;
A fourth is, Paul's prayer for the Thessalonians, The Lord make you increase in love, etc. that so he may establish your heart unblameable before God our Father, At the coming of our Lord Iesus christ with all his Saints, 1 Thess 3.13. from hence note;
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namely, when Christ comes from Heaven with all his Saints. A fifth place is, 1 Thess. 5.23. I pray God your whole spirit, soul, and body may be kept blamelesse, unto the comming of Iesus Christ.
namely, when christ comes from Heaven with all his Saints. A fifth place is, 1 Thess 5.23. I pray God your Whole Spirit, soul, and body may be kept blameless, unto the coming of Iesus christ.
Now to him that is able to keep you from falling, and to present you faultlesse before the presence of his glory, &c. Iude 24. These ten Scriptures and many others that might be brought in, do evidently declare that the next comming of Christ is the time of the Saints compleatnesse, they are not compleat till then,
Now to him that is able to keep you from falling, and to present you faultless before the presence of his glory, etc. Iude 24. These ten Scriptures and many Others that might be brought in, do evidently declare that the next coming of christ is the time of the Saints completeness, they Are not complete till then,
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First, their compleatnesse is in no other, or through no other than Iesus Christ, Colos. 1.27. and 22.10. and Christ is a Redeemer, and not a preventer, Ephes. 1.7. Col. 1.14.
First, their completeness is in no other, or through no other than Iesus christ, Colos 1.27. and 22.10. and christ is a Redeemer, and not a preventer, Ephesians 1.7. Col. 1.14.
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And so this compleatnesse cannot be before the day of redemption, which is not yet, as Ephes. 4.31. By which ye are sealed untill the day of redemption.
And so this completeness cannot be before the day of redemption, which is not yet, as Ephesians 4.31. By which you Are sealed until the day of redemption.
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so that we cannot till after death, even when the Lord comes from heaven, bear the image of the heavenly, 1 Corinthians 15.45, 46, 47, 48, 49. Genesis 3.17, 18, 19.
so that we cannot till After death, even when the Lord comes from heaven, bear the image of the heavenly, 1 Corinthians 15.45, 46, 47, 48, 49. Genesis 3.17, 18, 19.
neither shall they be poluted any more with their Idols, nor with their abominations, nor with any of their transgressions, but I will save them out of their dwelling places,
neither shall they be polluted any more with their Idols, nor with their abominations, nor with any of their transgressions, but I will save them out of their Dwelling places,
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and I will put my fear in their hearts that they shall not depart from me, Jer. 32.37, 38, 39, 40, &c. As I have watched over them, to plucke up, break down, and destroy;
and I will put my Fear in their hearts that they shall not depart from me, Jer. 32.37, 38, 39, 40, etc. As I have watched over them, to pluck up, break down, and destroy;
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Yea, the dayes come, that I will make with the house of Judah and Israel a new covenant, not like, &c. Jer. 31.28, 29, &c. And so all Israel shall be saved, (as it is written) the deliverer shall come out of Sion,
Yea, the days come, that I will make with the house of Judah and Israel a new Covenant, not like, etc. Jer. 31.28, 29, etc. And so all Israel shall be saved, (as it is written) the deliverer shall come out of Sion,
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and turne away ungodlinesse from Jacob: and this is my covenant with them, when I shall take away their sinnes, Rom. 11.26, 27. Object. But these Scriptures were fulfilled, when the Iewes returned from Babylon, at the end of seventy yeares.
and turn away ungodliness from Jacob: and this is my Covenant with them, when I shall take away their Sins, Rom. 11.26, 27. Object. But these Scriptures were fulfilled, when the Iewes returned from Babylon, At the end of seventy Years.
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Fourthly, they have defiled themselves since that returne. Fifthly, and lastly, and are again captivated. Object. But these places concerne the Iewes, and what is that to us Gentiles?
Fourthly, they have defiled themselves since that return. Fifthly, and lastly, and Are again captivated. Object. But these places concern the Iewes, and what is that to us Gentiles?
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he is also a Light to lighten the Gentiles, Luke 2.32. Rejoyce ye Gentiles with his people, Rom. 15.10, 11, 12. Rejoyce and be glad with Ierusalem, all ye that love her;
he is also a Light to lighten the Gentiles, Lycia 2.32. Rejoice you Gentiles with his people, Rom. 15.10, 11, 12. Rejoice and be glad with Ierusalem, all you that love her;
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as one whom his mother comforteth, so will I comfort you, even in Ierusalem, Isay 66.10, 11, 12, 13. If the diminishing of them be the riches of the Gentiles,
as one whom his mother comforts, so will I Comfort you, even in Ierusalem, Saiah 66.10, 11, 12, 13. If the diminishing of them be the riches of the Gentiles,
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how much more shall their abundance be? Rom. 11.12. These and other Scriptures do evidently shew that the Gentiles shall share with the Iewes in glory.
how much more shall their abundance be? Rom. 11.12. These and other Scriptures do evidently show that the Gentiles shall share with the Iewes in glory.
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Answ. No, but the resurrection of the Saints, the comming of Christ, and the gathering and restoring of Israel to their Land, is at one and the same time.
Answer No, but the resurrection of the Saints, the coming of christ, and the gathering and restoring of Israel to their Land, is At one and the same time.
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First, the Saints resurrection is just when Christ comes, and this wil appear, first, by consequence thus, being each the time of the Saints reward or recompence:
First, the Saints resurrection is just when christ comes, and this will appear, First, by consequence thus, being each the time of the Saints reward or recompense:
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for, first, he comes to restore all things, and this is one of the all things, Acts 3. & 1.6. the Disciples asked, saying, Lord, Wilt thou at this time restore the Kingdom to Israel:
for, First, he comes to restore all things, and this is one of the all things, Acts 3. & 1.6. the Disciples asked, saying, Lord, Wilt thou At this time restore the Kingdom to Israel:
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Fourthly, when they are gathered, &c. then the tenour of the new covenant is accomplished, then God will be his peoples God, and they shall be his people;
Fourthly, when they Are gathered, etc. then the tenor of the new Covenant is accomplished, then God will be his peoples God, and they shall be his people;
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and so, between enjoyments in a promise and enjoyments in performance, between the cause and the effect, between living by faith and living by sense, between the time of the earthly and the time of the heavenly, the time of the first,
and so, between enjoyments in a promise and enjoyments in performance, between the cause and the Effect, between living by faith and living by sense, between the time of the earthly and the time of the heavenly, the time of the First,
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between being to present, and having presented; between being to cleanse, and having cleansed; between cleansing and pardoning in part, and cleansing or pardoning compleatly;
between being to present, and having presented; between being to cleanse, and having cleansed; between cleansing and pardoning in part, and cleansing or pardoning completely;
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yea, between the time of purchasing things, and the time of redeeming the purchased things: for, Christ is come a high Priest of good things to come, Ephes. 1.14.
yea, between the time of purchasing things, and the time of redeeming the purchased things: for, christ is come a high Priest of good things to come, Ephesians 1.14.
Secondly, this sheweth the union and concurrence of many Scriptures, which otherwise seem to jarre; as the concurrance of Matth. 16.34. I came not to send peace on the earth; with Psal. 72.7. In his dayes the righteous shal flourish, and abundance of peace shal be, so long as the moon endureth. The concurrance of John 18.36. with Isay 9.7. Luke 1.32.
Secondly, this shows the Union and concurrence of many Scriptures, which otherwise seem to jar; as the concurrence of Matthew 16.34. I Come not to send peace on the earth; with Psalm 72.7. In his days the righteous shall flourish, and abundance of peace shall be, so long as the moon Endureth. The concurrence of John 18.36. with Saiah 9.7. Lycia 1.32.
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and he shal reigne for evermore, Rev. 11.15. The concurrance of Marke 10.45. The Son of Man came not to be served, but to serve; with Psal. 72.11. All Kings shal worship him, al Nations shal serve him. The concurrance of Isay 42.2. He shall not cry, nor cause his voyce to be heard in the street; with Amos 1.2. The Lord shal roar from Zion, and utter his voyce in Ierusalem. The concurrance of Luke 9.36. The Son of Man is not come to destroy mens lives; with psal. 2.9. Thou shalt crush them with a rod of iron, and break them in pieces as a potters vessel. The concurrance of Luke 9.58. Foxes have holes, and Birds have nests, but the Son of Man hath not whereon to rest his head; with psal. 72.15. The kings of Tarshish and of the isles shal bring presents, the kings of Schebah and Sebah shall bring gifts:
and he shall Reign for evermore, Rev. 11.15. The concurrence of Mark 10.45. The Son of Man Come not to be served, but to serve; with Psalm 72.11. All Kings shall worship him, all nations shall serve him. The concurrence of Saiah 42.2. He shall not cry, nor cause his voice to be herd in the street; with Amos 1.2. The Lord shall roar from Zion, and utter his voice in Ierusalem. The concurrence of Lycia 9.36. The Son of Man is not come to destroy men's lives; with Psalm. 2.9. Thou shalt crush them with a rod of iron, and break them in Pieces as a potters vessel. The concurrence of Lycia 9.58. Foxes have holes, and Birds have nests, but the Son of Man hath not whereon to rest his head; with Psalm. 72.15. The Kings of Tarshish and of the Isles shall bring presents, the Kings of Schebah and Sebah shall bring Gifts:
And is made more excellent than Angels, having obtained a more excellent name than they. The concurrance of Acts 3.19. Repent, that your sinnes may be blotted out; and psal. 130.8. He shal redeem Israel from his iniquity; with Isay 44.22. I have blotted out thy transgressions as a cloud, and thy sinnes as a mist; I have redeemed thee. The concurrance of Phil. 4.19. My God shal supply all your wants; with psal. 23.1. The Lord is my shepherd, I shal want nothing. The concurrance of Phil. 3.12. Not as though I had alreedy attained, or were already perfect; with Col. 2.10. Ye are compleat in him.
And is made more excellent than Angels, having obtained a more excellent name than they. The concurrence of Acts 3.19. repent, that your Sins may be blotted out; and Psalm. 130.8. He shall Redeem Israel from his iniquity; with Saiah 44.22. I have blotted out thy transgressions as a cloud, and thy Sins as a missed; I have redeemed thee. The concurrence of Philip 4.19. My God shall supply all your Wants; with Psalm. 23.1. The Lord is my shepherd, I shall want nothing. The concurrence of Philip 3.12. Not as though I had alreedy attained, or were already perfect; with Col. 2.10. You Are complete in him.
But, He shall sit on the Throne of David, and on his Kingdom, Isay 9.7. Luke 1.32, 33. The kingdomes of this World shall be our Lords and his Christs, Revel. 11.15. He shal sit on the Throne of his father David, and on his kingdom, Luke 1.32, 33. to wit, hereafter.
But, He shall fit on the Throne of David, and on his Kingdom, Saiah 9.7. Lycia 1.32, 33. The kingdoms of this World shall be our lords and his Christ, Revel. 11.15. He shall fit on the Throne of his father David, and on his Kingdom, Lycia 1.32, 33. to wit, hereafter.
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When he bringeth his first begotten Son again into the world, he saith, And let all the Angels of God worship him, Hebr. 1.6. He hath not put in subjection to Angels, the world to come whereof we speak, Hebr. 2.5. Again, Who made me a judge or a divider over you? Luke 12.14. to wit, at his first comming:
When he brings his First begotten Son again into the world, he Says, And let all the Angels of God worship him, Hebrew 1.6. He hath not put in subjection to Angels, the world to come whereof we speak, Hebrew 2.5. Again, Who made me a judge or a divider over you? Lycia 12.14. to wit, At his First coming:
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but, he shal judge the heathen, psal. 110.6. He shal have portion with the great, and divide the spoil with the strong, Isay 53.12. at his next appearing, and in his kingdom, 2 Tim. 4.1.
but, he shall judge the heathen, Psalm. 110.6. He shall have portion with the great, and divide the spoil with the strong, Saiah 53.12. At his next appearing, and in his Kingdom, 2 Tim. 4.1.
as psal. 2. I wil give thee (I, to wit, God) wil give thee, to wit, Christ as Man, Dan. 7.14. He gave him do minion, &c. He, to wit, the Ancient of dayes:
as Psalm. 2. I will give thee (I, to wit, God) will give thee, to wit, christ as Man, Dan. 7.14. He gave him do minion, etc. He, to wit, the Ancient of days:
for, The Father judgeth no man, but hath committed all judgement to the Son, John 5.22, 27. He hath appointed a day in which he wil judge the world in righteousnesse, by that man whom he hath appointed, Acts 17.31.
for, The Father Judgeth no man, but hath committed all judgement to the Son, John 5.22, 27. He hath appointed a day in which he will judge the world in righteousness, by that man whom he hath appointed, Acts 17.31.
and that thou shouldest destroy them that destroy the earth, Rev. 11.17, 18. Thirdly, this Doctrine teacheth the Saints patience in their greatest extremity;
and that thou Shouldst destroy them that destroy the earth, Rev. 11.17, 18. Thirdly, this Doctrine Teaches the Saints patience in their greatest extremity;
They faint not, while they look not on things seen, but on the things not seen, which are weighty and eternal, 2 cor. 4.17, 18. They knowing that the men of the world have their portion in this life;
They faint not, while they look not on things seen, but on the things not seen, which Are weighty and Eternal, 2 cor. 4.17, 18. They knowing that the men of the world have their portion in this life;
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These times in respect of errour are perillous, therefore it behoves the Saints to sticke fast to the Truth, the which to do, Let us not deny the Truth of the Letter of Scripture;
These times in respect of error Are perilous, Therefore it behoves the Saints to stick fast to the Truth, the which to do, Let us not deny the Truth of the letter of Scripture;
Some place Iustification in conscience onely, but I place it onely in Christ. Kilc. It is as wel in the conscience by embracement, as in Christ by procurement; and so in both;
some place Justification in conscience only, but I place it only in christ. Kilc. It is as well in the conscience by embracement, as in christ by procurement; and so in both;
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Ascended to prepare places for us, and wil come again, to receive us to himselfe, Iohn 14.2, 3. Rich. By diving into this Truth, I have found that faith doth not justifie. Kilc.
Ascended to prepare places for us, and will come again, to receive us to himself, John 14.2, 3. Rich. By diving into this Truth, I have found that faith does not justify. Kilc.
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but I dare say, We are justified by faith, because Scripture saith so, Rom. 3.28, 30 Rich. That Exposition is best that gives most honour to Christ, and least to the creature. Kilc. This I grant;
but I Dare say, We Are justified by faith, Because Scripture Says so, Rom. 3.28, 30 Rich. That Exposition is best that gives most honour to christ, and lest to the creature. Kilc. This I grant;
So I have done, and so finde but your bare word in this point, and that against Scripture too. Rich. Faith is not a cause or condition required to pertake of the new covenant, Iustification or Salvation. Kilc.
So I have done, and so find but your bore word in this point, and that against Scripture too. Rich. Faith is not a cause or condition required to partake of the new Covenant, Justification or Salvation. Kilc.
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I grant, that faith moves not God here to, but meer love moves him to give faith, Ephes. 2.6, 7, 8. And so by faith we are justified, rom. 5.1. and saved, Ephes. 2.8. Rich. The Elect were ever in Gods love, and did ever appear to him just and righteous in and by Christ. Kilc.
I grant, that faith moves not God Here to, but mere love moves him to give faith, Ephesians 2.6, 7, 8. And so by faith we Are justified, rome. 5.1. and saved, Ephesians 2.8. Rich. The Elect were ever in God's love, and did ever appear to him just and righteous in and by christ. Kilc.
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for he justifieth the ungodly, rom. 4.5. and saveth sinners, 1 Tim. 1.15. and saveth not righteous, Matth. 9.13. Sinners they are, till they are saved from their sinnes;
for he Justifieth the ungodly, rome. 4.5. and Saveth Sinners, 1 Tim. 1.15. and Saveth not righteous, Matthew 9.13. Sinners they Are, till they Are saved from their Sins;
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onely some mistakes in page 2. as if we must needs make faith a joynt-partner with Christ, in saying as Scripture saith, that we are justified by faith:
only Some mistakes in page 2. as if we must needs make faith a joynt-partner with christ, in saying as Scripture Says, that we Are justified by faith:
and the Writer himselfe affirmes afterward, that in one sense justification is by faith, namely, in respect of evidence quoting Hebr. 11.1, 2. But minde Brother, our striving hath not been about the sense, but about the expression;
and the Writer himself affirms afterwards, that in one sense justification is by faith, namely, in respect of evidence quoting Hebrew 11.1, 2. But mind Brother, our striving hath not been about the sense, but about the expression;
Thirdly, good Brother turne to your proof again, and tell me whither Hebr. 11.1, 2. declares faith to be an evidence of things already enjoyed; or of things to enjoy;
Thirdly, good Brother turn to your proof again, and tell me whither Hebrew 11.1, 2. declares faith to be an evidence of things already enjoyed; or of things to enjoy;
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Scripture doth no where give a better definition of faith than here; and according to this definition, we are already justified by faith, glorified by faith;
Scripture does no where give a better definition of faith than Here; and according to this definition, we Are already justified by faith, glorified by faith;
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first, the parties washed, namely, such as are given to Christ, Iohn 9.17. Secondly, the party washing, Christ. Thirdly, the meanes wherein, his Blond.
First, the parties washed, namely, such as Are given to christ, John 9.17. Secondly, the party washing, christ. Thirdly, the means wherein, his Blond.
Fourthly, the time when, when he died. Fifthly, the ground why, his love. Kilc. The first and the fourth of these Particulars I except against, and none else.
Fourthly, the time when, when he died. Fifthly, the ground why, his love. Kilc. The First and the fourth of these Particulars I except against, and none Else.
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neither hath that Place reference to this, but this Place doth, touching this Particular undeniably open it selfe, declaring these washt ones to be Be lievers, it being the speech of Iohn in the behalfe of himselfe and those he wrote to;
neither hath that Place Referente to this, but this Place does, touching this Particular undeniably open it self, declaring these washed ones to be Be lievers, it being the speech of John in the behalf of himself and those he wrote to;
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So that this is the summe of all, that when Iesus Christ offered up the sacrifice of himselfe upon the crosse, he took away, put to an end, blotted out,
So that this is the sum of all, that when Iesus christ offered up the sacrifice of himself upon the cross, he took away, put to an end, blotted out,
and utterly destroyed all his Peoples sinnes for ever, and then presented them just, righteous, holy, and without spot before God; for these Reasons. Kilc.
and utterly destroyed all his Peoples Sins for ever, and then presented them just, righteous, holy, and without spot before God; for these Reasons. Kilc.
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and I hold that his Death hath not yet effected it, though in time it shal, he holds that all the sinnes of his People were took away and destroyed, &c. and his People were presented spotlesse, unblamable, &c. even as soon as Christ died;
and I hold that his Death hath not yet effected it, though in time it shall, he holds that all the Sins of his People were took away and destroyed, etc. and his People were presented spotless, Unblamable, etc. even as soon as christ died;
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these things were done, saith he, while Christ was on the crosse: his Death shal effect these things, say I, but not before his next appearing. And now for my Proofs:
these things were done, Says he, while christ was on the cross: his Death shall Effect these things, say I, but not before his next appearing. And now for my Proofs:
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That the sinnes of Christ's People are not washt away, blotted out, or utterly destroyed; and that the said people were not blamelesse, spotlesse, or faultlesse;
That the Sins of Christ's People Are not washed away, blotted out, or utterly destroyed; and that the said people were not blameless, spotless, or faultless;
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for, He hath made him that knew not sin to be sin for us, that we might be made the righteousnesse of God in him, 1 Cor. 5.21. This is a passage penned by Paul, who after Christ's Death was a Persecurour, and therefore this Scripture must needs be written after Christs Death.
for, He hath made him that knew not since to be since for us, that we might be made the righteousness of God in him, 1 Cor. 5.21. This is a passage penned by Paul, who After Christ's Death was a Persecurour, and Therefore this Scripture must needs be written After Christ Death.
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He that is God, hath made him, to wit, Christ, to be sin for us, meaning a sin-offering, &c. Note here, He hath made him sin, that we might be made righteous:
He that is God, hath made him, to wit, christ, to be since for us, meaning a sin-offering, etc. Note Here, He hath made him since, that we might be made righteous:
his being sin for us is the cause of our being righteous in him, and our being the righteousnesse of God in him is the effect of his being made sin for us:
his being since for us is the cause of our being righteous in him, and our being the righteousness of God in him is the Effect of his being made since for us:
A second Proof is, Tit. 2.14. He gave himselfe for us, that he might redeem us from all iniquity, and purifie to himselfe a peculiar People, zealous of good workes.
A second Proof is, Tit. 2.14. He gave himself for us, that he might Redeem us from all iniquity, and purify to himself a peculiar People, zealous of good works.
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See a fourth Scripture, Coloss. 1.21, 22. You (saith Paul to the believing Colossians ) that were enemies he hath reconciled in the body of his flesh through death, to make you holy, unblameable,
See a fourth Scripture, Coloss. 1.21, 22. You (Says Paul to the believing colossians) that were enemies he hath reconciled in the body of his Flesh through death, to make you holy, unblameable,
and without fault in his sight, &c. Note here, first, what they once were, as also what they now are, They were enemies, but are reconciled, that is, they did hate God, but now love him.
and without fault in his sighed, etc. Note Here, First, what they once were, as also what they now Are, They were enemies, but Are reconciled, that is, they did hate God, but now love him.
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And fourthly, here is minded the end, why the reconcilement of their spirits to God is thus procured and so farre effected, which is, To make them holy, unblameable,
And fourthly, Here is minded the end, why the reconcilement of their spirits to God is thus procured and so Far effected, which is, To make them holy, unblameable,
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and gave himselfe for it, that he might sanctifie and cleanse it, with the washing of water by the word, that he might present it to himselfe a glorious church, not having spot,
and gave himself for it, that he might sanctify and cleanse it, with the washing of water by the word, that he might present it to himself a glorious Church, not having spot,
as 1 Cor. 1.7, 8. Waiting for the appearing of our Lord Iesus Christ, who shal confirme you to the end, that ye may be blamelesse in the day of our Lord Iesus Christ. From hence note,
as 1 Cor. 1.7, 8. Waiting for the appearing of our Lord Iesus christ, who shall confirm you to the end, that you may be blameless in the day of our Lord Iesus christ. From hence note,
Thirdly, the time when they which increase in love, should be thus stablisht and unblameable, which is when the Lord Iesus Christ comes with all his Saints, this is the third particular.
Thirdly, the time when they which increase in love, should be thus established and unblameable, which is when the Lord Iesus christ comes with all his Saints, this is the third particular.
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Brother, I desire you to weigh these Scriptures seriously, and I hope God wil discover to you by them, that though Christ died to destroy sin utterly;
Brother, I desire you to weigh these Scriptures seriously, and I hope God will discover to you by them, that though christ died to destroy since utterly;
neither shal be til his coming, and I hope you wil acknowledge with me, that Christ already is come a high-priest of good things to come, as Hebr. 9.11. especially, seeing I have so great a cloud of witnesses to affirme what I affirme;
neither shall be till his coming, and I hope you will acknowledge with me, that christ already is come a High Priest of good things to come, as Hebrew 9.11. especially, seeing I have so great a cloud of Witnesses to affirm what I affirm;
Seventy weekes are determined upon thy people and city to finish transgressions, to make an end of sin, to make reconciliation for inquity, to bring in everlasting righteousnesse, to seal up the vision and prophesie,
Seventy weeks Are determined upon thy people and City to finish transgressions, to make an end of since, to make reconciliation for Iniquity, to bring in everlasting righteousness, to seal up the vision and prophesy,
First, whether the seventy weekes, which is the time of finishing transgression, &c. be not after the sixty two weekes in which the Messiah was cut off;
First, whither the seventy weeks, which is the time of finishing Transgression, etc. be not After the sixty two weeks in which the Messiah was Cut off;
which time is in the same verse minded to be the day or time of vengeance, which time of vengeance is when Christ comes from heaven, 2 Thess. 1.6, 7, 8. Fourthly, Tell me, whither this finishing transgression,
which time is in the same verse minded to be the day or time of vengeance, which time of vengeance is when christ comes from heaven, 2 Thess 1.6, 7, 8. Fourthly, Tell me, whither this finishing Transgression,
Fifthly, It is Gods wil that he should by bloud-sheding sanctifie his, Hebr. 10.5. to 11. Sixthly, he came on purpose to take away sin, Heb. 9.1 John 3.5. Kilc.
Fifthly, It is God's will that he should by bloodshedding sanctify his, Hebrew 10.5. to 11. Sixthly, he Come on purpose to take away since, Hebrew 9.1 John 3.5. Kilc.
or that his people were presented spotlesse, just when he died, because he died that he might do it, reason tels me that things are not done, while they are to do.
or that his people were presented spotless, just when he died, Because he died that he might do it, reason tells me that things Are not done, while they Are to do.
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Yea, that he washeth by his Word and by his Spirit, Ephes. 5.26. 1 Cor. 6.11. In his bloud, Revel. 1.5. Is not his bloud (after it is spilt) sprinkled in our hearts to cleanse, Hebr. 10.22. 1 Peter 1.2. The bloud of Christ which through the eternal Spirit hath been offered, shall purge your consciences from dead workes, Hebr. 9.14. Bloud-spilling is past, but purging thereby is still in use;
Yea, that he washes by his Word and by his Spirit, Ephesians 5.26. 1 Cor. 6.11. In his blood, Revel. 1.5. Is not his blood (After it is spilled) sprinkled in our hearts to cleanse, Hebrew 10.22. 1 Peter 1.2. The blood of christ which through the Eternal Spirit hath been offered, shall purge your Consciences from dead works, Hebrew 9.14. Blood-spilling is past, but purging thereby is still in use;
And tell me Brother, what Gospel your principle wil admit to be preached to unbelievers lince the Death of Christ? With what reason can you say, Believe on the Lord Jesus and ye shal be saved, to such as are already saved? Or to say, Repent that your sinnes may be blotted out, rom. 3.14.
And tell me Brother, what Gospel your principle will admit to be preached to unbelievers lince the Death of christ? With what reason can you say, Believe on the Lord jesus and you shall be saved, to such as Are already saved? Or to say, repent that your Sins may be blotted out, rome. 3.14.
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Also, what reproof for, or exhortation against sin, can you (since the Death of Christ) give, to those whose sinnes were utterly destroyed and done away when Christ died.
Also, what reproof for, or exhortation against since, can you (since the Death of christ) give, to those whose Sins were utterly destroyed and done away when christ died.
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As he was wounded, made a curse, and underwent the desert of sin for us: so we answerably shall be blest, healed, and crowned with righteousnessē in him;
As he was wounded, made a curse, and underwent the desert of since for us: so we answerably shall be blessed, healed, and crowned with righteousnessen in him;
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Thirdly, neither are we compleatly blest, healed, nor made righteous till Christs comming, this Sun of righteousnesse brings healing under his wings when he ariseth, Mal. 4.2.
Thirdly, neither Are we completely blessed, healed, nor made righteous till Christ coming, this Sun of righteousness brings healing under his wings when he arises, Malachi 4.2.
Paul and all others that love his appearing, shal then have the crown of righteousnesse given them, which for present is laid up for them, 2 Tim. 4.8. Rich. Eighthly, because he hath obtained an eternal redemption for us, Hebr. 9.12. Kilc.
Paul and all Others that love his appearing, shall then have the crown of righteousness given them, which for present is laid up for them, 2 Tim. 4.8. Rich. Eighthly, Because he hath obtained an Eternal redemption for us, Hebrew 9.12. Kilc.
That Christ hath obtained for us an eternal redemption, is truth: and the Apostles telling Believers that Christ hath obtained it, yea, obtained it for them;
That christ hath obtained for us an Eternal redemption, is truth: and the Apostles telling Believers that christ hath obtained it, yea, obtained it for them;
and not in performance as yet Indeed the called ones, do already receive it in a promise, v. 15. Yea, this place saith plainly, that he is come a high priest of good things to come, verse 11. And not onely your own quotation,
and not in performance as yet Indeed the called ones, do already receive it in a promise, v. 15. Yea, this place Says plainly, that he is come a high priest of good things to come, verse 11. And not only your own quotation,
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and lift up your heads, for your redemption draweth near, verse 28. And when ye see these things come to passe, to wit, the same things, Know that the kingdom of God is near, verse 31. From whence note,
and lift up your Heads, for your redemption draws near, verse 28. And when you see these things come to pass, to wit, the same things, Know that the Kingdom of God is near, verse 31. From whence note,
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First, that our redemption is not yet. Secondly, that the kingdom of God, and our redemption come both together; so Epbes. 4.30. Grieve not the holy Spirit of God, by which ye are sealed untill the day of redemption. From hence note,
First, that our redemption is not yet. Secondly, that the Kingdom of God, and our redemption come both together; so Epbes. 4.30. Grieve not the holy Spirit of God, by which you Are sealed until the day of redemption. From hence note,
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See further, Ephes. 1.13, 14. Ye were after ye believed sealed with the holy spirit of promise, which is the earnest of our inheritance untill the redemption of the purchased possession, &c. Note from hence,
See further, Ephesians 1.13, 14. You were After you believed sealed with the holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, etc. Note from hence,
but we have it not in accomplishment as yet, We yet walke by faith and not by sight, 2 Cor. 5.7. Rich. Ninthly, because God promised his worke shall prosper, Isay 42.1, 4. & 55.11. Kilc. His worke shall prosper;
but we have it not in accomplishment as yet, We yet walk by faith and not by sighed, 2 Cor. 5.7. Rich. Ninthly, Because God promised his work shall prosper, Saiah 42.1, 4. & 55.11. Kilc. His work shall prosper;
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he tels us, Not having mine own righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God through faith, verse 9.
he tells us, Not having mine own righteousness, which is of the Law, but that which is through the faith of christ, the righteousness which is of God through faith, verse 9.
for the first man is of the earth earthly, and the second is the Lord from heaven, 1 Cor. 15.45, 46, 47, 48. To the second Type I reply, that the atonement was before cleansing, for saith the place plainly, The Priest shall make an atonement for you, to cleanse you, that you may be clean from all your sinnes before the Lord.
for the First man is of the earth earthly, and the second is the Lord from heaven, 1 Cor. 15.45, 46, 47, 48. To the second Type I reply, that the atonement was before cleansing, for Says the place plainly, The Priest shall make an atonement for you, to cleanse you, that you may be clean from all your Sins before the Lord.
And not onely here, but every where in the Law it will appear, that first sin was committed. Secondly, Bloud was spilt. Thirdly, besprinkled on the sinner.
And not only Here, but every where in the Law it will appear, that First since was committed. Secondly, Blood was spilled. Thirdly, besprinkled on the sinner.
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and therefore cleansing must needs be after Christs dying. And Ephes. 5.26, 27. Col. 11.22. are by you perverted and wrested, in saying, from these places he hath presented, &c. for their voice is this, to present, that he might wash and cleanse, that he might present, &c. just answerable to the Priests atonement to cleanse.
and Therefore cleansing must needs be After Christ dying. And Ephesians 5.26, 27. Col. 11.22. Are by you perverted and wrested, in saying, from these places he hath presented, etc. for their voice is this, to present, that he might wash and cleanse, that he might present, etc. just answerable to the Priests atonement to cleanse.
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after the slain-goat was slain, and he carried them away after they were laid on his head. Apply this. Rich. Eleventhly, because Christ exceeds all the Priests and sacrifices under the Law, for he makes the commers to him perfect, which thing they could not do, Hebr. 10.10, 11, 12, 14. & 9.9. to 14. Kilc.
After the slain-goat was slave, and he carried them away After they were laid on his head. Apply this. Rich. Eleventhly, Because christ exceeds all the Priests and Sacrifices under the Law, for he makes the comers to him perfect, which thing they could not do, Hebrew 10.10, 11, 12, 14. & 9.9. to 14. Kilc.
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Fifthly, perfect saving, or saving to the utmost, depend not onely upon the death, but also upon the interceding of Christ, Hebr. 7, 25. Sixthly, he is by dying not the Finisher but the Authour of an eternal salvation.
Fifthly, perfect Saving, or Saving to the utmost, depend not only upon the death, but also upon the interceding of christ, Hebrew 7, 25. Sixthly, he is by dying not the Finisher but the Author of an Eternal salvation.
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neither is it needfull, but yet, the redeeming what is already purchased is needfull, Ephes. 1.14. Otherwise we should have no greater happinesse than we have in this life, and so should be of all men most miserable:
neither is it needful, but yet, the redeeming what is already purchased is needful, Ephesians 1.14. Otherwise we should have no greater happiness than we have in this life, and so should be of all men most miserable:
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but the purchasing is past, redeeming, or effecting is to come, (as minded before) and this is my comfort. Rich. Fourteenthly, because if Christ had not done what he came to do, he would not have ascended to heaven. Kilc.
but the purchasing is past, redeeming, or effecting is to come, (as minded before) and this is my Comfort. Rich. Fourteenthly, Because if christ had not done what he Come to do, he would not have ascended to heaven. Kilc.
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Fifteenthly, because Scripture saith, We are instified by his bloud, which could not be, were not our sinnes washt away and destroyed, and we presented spotlesse. Kilc.
Fifteenthly, Because Scripture Says, We Are instified by his blood, which could not be, were not our Sins washed away and destroyed, and we presented spotless. Kilc.
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God is just, and a justifier of him that is of the faith of Jesus, rom. 3.25, 26. Rich. As Col. 1.21. Ephes. 5.26, 27. Our sinnes are cast behinde Gods backe, Isay 38.17. cast into the sea, Mich. 7.19. Removed as farre from us as the East is from the West, Psal. 103.12. are blotted out, Isay 44.22. are co•ered, Psal. 32.1. and not remembered, Jer. 31.34. Kilc.
God is just, and a justifier of him that is of the faith of jesus, rome. 3.25, 26. Rich. As Col. 1.21. Ephesians 5.26, 27. Our Sins Are cast behind God's back, Saiah 38.17. cast into the sea, Mich. 7.19. Removed as Far from us as the East is from the West, Psalm 103.12. Are blotted out, Saiah 44.22. Are co•ered, Psalm 32.1. and not remembered, Jer. 31.34. Kilc.
and cleanfing after dying, &c. And to the other Scriptures I reply, Most of them are the speeches of Believers spoken in faith, which faith closeth with promises,
and cleanfing After dying, etc. And to the other Scriptures I reply, Most of them Are the Speeches of Believers spoken in faith, which faith closeth with promises,
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And can you be ignorant of Scriptures usuall speaking of things to come as if they were already, all things being already before him, he cals things that (as yet) be not,
And can you be ignorant of Scriptures usual speaking of things to come as if they were already, all things being already before him, he calls things that (as yet) be not,
Thirdly, the very same People that say, he pardoneth, passeth by, &c. do almost with the same breath say, He will turne again, he will have compassion, he will subdue, he will cast our sinnes into the depth of the sea, Mich. 7.18, 19. Rich.
Thirdly, the very same People that say, he Pardoneth, passes by, etc. do almost with the same breath say, He will turn again, he will have compassion, he will subdue, he will cast our Sins into the depth of the sea, Mich. 7.18, 19. Rich.
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And I hope that when you have weighed your Scriptures better, God may satisfie you with the proper sense thereof. Rich. Sixteenthly, because they are holy and without spot, Cant. 4.7. rev. 14.5. Col. 1.21. Ephes. 5.27, 27. Kilc.
And I hope that when you have weighed your Scriptures better, God may satisfy you with the proper sense thereof. Rich. Sixteenthly, Because they Are holy and without spot, Cant 4.7. rev. 14.5. Col. 1.21. Ephesians 5.27, 27. Kilc.
or that he might cleanse, that he might present, &c. I also give you further to note, that she that is all fair and spotlesse, Cant. 4.7. is the whole Spouse of Christ.
or that he might cleanse, that he might present, etc. I also give you further to note, that she that is all fair and spotless, Cant 4.7. is the Whole Spouse of christ.
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Though he is now a perfecting, we shall not be a perfect man, till all meet together, Ephes. 4.12, 13. And our being already come to mount Sion, to the general assemble of the first borne, written in Heaven, to God judge of all,
Though he is now a perfecting, we shall not be a perfect man, till all meet together, Ephesians 4.12, 13. And our being already come to mount Sion, to the general assemble of the First born, written in Heaven, to God judge of all,
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so then, like Christ, we (yet) are not in not sinning, for he never did sin, no not in word, 1 Peter 3. But we even all of us do sin, in many things, James 2. And like him by imputation we are not,
so then, like christ, we (yet) Are not in not sinning, for he never did sin, no not in word, 1 Peter 3. But we even all of us do since, in many things, James 2. And like him by imputation we Are not,
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and by our applying it by faith we are so already, even while we are in this world, our hope as an Anchor is already within the vail, Hebr. 6. Faith already layeth hold on the eternal life and perfection, as hath oft been minded;
and by our applying it by faith we Are so already, even while we Are in this world, our hope as an Anchor is already within the Vail, Hebrew 6. Faith already Layeth hold on the Eternal life and perfection, as hath oft been minded;
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yet this I dare affirme, that God doth purifie our hearts by faith, Acts 15.9. Rich. Eighteenthly, because Christ hath done, what ever was needfull to do, to make and present us perfect, Isay 53.11. Kilc.
yet this I Dare affirm, that God does purify our hearts by faith, Acts 15.9. Rich. Eighteenthly, Because christ hath done, what ever was needful to do, to make and present us perfect, Saiah 53.11. Kilc.
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He first beares iniquity, and afterward by vertue thereof justfieth. Rich. Ninteenthly, because Scripture saith, He hath washt away our sinnes, rev. 1.5. He was manifest to take away our sinnes, 1 John 3. But he came not to do it if it be still to do. Kilc.
He First bears iniquity, and afterwards by virtue thereof justfieth. Rich. Nineteenthly, Because Scripture Says, He hath washed away our Sins, rev. 1.5. He was manifest to take away our Sins, 1 John 3. But he Come not to do it if it be still to do. Kilc.
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but now minded, and thus Brother you see, that your own quotations are directly contrary to what you quote them for. Rich. Twentiethly and lastly, because Christ saith, It is finished, John 17.1. & 19.28, 30. Kilc.
but now minded, and thus Brother you see, that your own quotations Are directly contrary to what you quote them for. Rich. Twentiethly and lastly, Because christ Says, It is finished, John 17.1. & 19.28, 30. Kilc.
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But that which Christ said he had finisht, John 17. was his declaring the Name of God, &c. And that which he said was finisht, in John 19. is that Scripture, In my thirst they gave me vineger to drinke;
But that which christ said he had finished, John 17. was his declaring the Name of God, etc. And that which he said was finished, in John 19. is that Scripture, In my thirst they gave me vinegar to drink;
for saith the Text, Jesus knowing the performance of all things, (to this intent) that the Scripture might be fulfilled, did say, I thirst, whereupon, they gave him vineger;
for Says the Text, jesus knowing the performance of all things, (to this intent) that the Scripture might be fulfilled, did say, I thirst, whereupon, they gave him vinegar;
Objections revived, and Answers abated. CHAP. VI. Thomas Kilcop. HAving finished your Reasons, you answer Objections, which Objections and Answers I endeavour to weigh,
Objections revived, and Answers abated. CHAP. VI. Thomas Kilcop. HAving finished your Reasons, you answer Objections, which Objections and Answers I endeavour to weigh,
Thirdly, his resurrection declares believers to be just. The Objection revived. Kilc. First, this Obiection doth not say Faith justifieth us. Secondly, rom. 4.25.
Thirdly, his resurrection declares believers to be just. The Objection revived. Kilc. First, this Objection does not say Faith Justifieth us. Secondly, rome. 4.25.
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Thirdly, neither doth that place say, His resurrection declares believers to be iust: but it plainly saith as this Obiection doth, that he rose again for our iustification.
Thirdly, neither does that place say, His resurrection declares believers to be just: but it plainly Says as this Objection does, that he rose again for our justification.
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Object. 2. If Christ be not risen we are still in our finnes, 1 Cor. 15.17. Rich. Christ must needs rise to fulfill Prophecie, to make his own word good, and to declare himselfe to be the Messiah, Matth. 20.19. Kilc.
Object. 2. If christ be not risen we Are still in our fins, 1 Cor. 15.17. Rich. christ must needs rise to fulfil Prophecy, to make his own word good, and to declare himself to be the Messiah, Matthew 20.19. Kilc.
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And the additional expressions (if sin were never taken away, or if they were, and laid on us again) are your own. Rich. What are we the better to have our sinnes laid on Christ, if they be not taken away from us. Kilc.
And the additional expressions (if since were never taken away, or if they were, and laid on us again) Are your own. Rich. What Are we the better to have our Sins laid on christ, if they be not taken away from us. Kilc.
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When Christ which is our life shall appear then we shall appear with him in glory, Col. 3.4. Rich. Some contend whither Iustification be by Christs active or passive obedience.
When christ which is our life shall appear then we shall appear with him in glory, Col. 3.4. Rich. some contend whither Justification be by Christ active or passive Obedience.
but to this day, His Bloud speakes for us better things than the bloud of Abel, Hebr. 12. And if we needed not these better things, his Bloud needeth not to plead them for us.
but to this day, His Blood speaks for us better things than the blood of Abel, Hebrew 12. And if we needed not these better things, his Blood needs not to plead them for us.
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To the second I say, That he is set down indeed, but sits expecting his enemies to be made his foot-stool, Hebr. 10.12, 13. To the third, that saith, By his stripes we are healed, and I will not remember their sin.
To the second I say, That he is Set down indeed, but sits expecting his enemies to be made his footstool, Hebrew 10.12, 13. To the third, that Says, By his stripes we Are healed, and I will not Remember their since.
even the beloved, as appeares from verse 23. to the end of Jer. 31. To the fourth I reply, that as there was perfection in God while Christ died, and before too;
even the Beloved, as appears from verse 23. to the end of Jer. 31. To the fourth I reply, that as there was perfection in God while christ died, and before too;
To the fifth I reply, that the same God that was wel-pleased with one part of Christ Priesthood for us, to wit, his Death, is wel-pleased also with the other part thereof (even his interceding, and so not unchangeable.
To the fifth I reply, that the same God that was well-pleased with one part of christ Priesthood for us, to wit, his Death, is well-pleased also with the other part thereof (even his interceding, and so not unchangeable.
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Secondly, none but Christ could save them before, or us since, Acts 4.12. Thirdly, Christ in Gods appointment was slain from the foundation of the world, rev. 17.8. Kilc.
Secondly, none but christ could save them before, or us since, Acts 4.12. Thirdly, christ in God's appointment was slave from the Foundation of the world, rev. 17.8. Kilc.
It seemes by this Answer that Christ went thousands of yeares on the score; a point strange to Saints, and more strange to Scripture; and rom. 3.25. speakes no such things.
It seems by this Answer that christ went thousands of Years on the score; a point strange to Saints, and more strange to Scripture; and rome. 3.25. speaks not such things.
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Now if this forbearance of God be onely before the Death of Christ, and the sinnes which through this forbearance have past, be those sinnes onely which were committed before his Death, which God trusted Christ for,
Now if this forbearance of God be only before the Death of christ, and the Sins which through this forbearance have passed, be those Sins only which were committed before his Death, which God trusted christ for,
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but that they come to repentance, But the day of the Lord will come as a Thief in the night, 2 Pet. 3.9, 10. Then Christ takes his Kingdom, rewards his servants,
but that they come to Repentance, But the day of the Lord will come as a Thief in the night, 2 Pet. 3.9, 10. Then christ Takes his Kingdom, rewards his Servants,
and destroyes such as now destroy the earth, rev. 11.16, 17, 18, 19. Then his enemies shal be destroyed before his face, Luke 19. verse 15. & 19. compared, The Lord knowes how to reserve the unjust to the Day of Judgement to be punisht, 2 Peter 2.9. & chap. 3. verse 1.
and Destroys such as now destroy the earth, rev. 11.16, 17, 18, 19. Then his enemies shall be destroyed before his face, Lycia 19. verse 15. & 19. compared, The Lord knows how to reserve the unjust to the Day of Judgement to be punished, 2 Peter 2.9. & chap. 3. verse 1.
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CHAP. VII. Sinnes are not pardoned before they be committed. Samuel Richardson. ALl the sinnes of the Elect past, present and to come are remitted. For,
CHAP. VII. Sinnes Are not pardoned before they be committed. Samuel Richardson. ALl the Sins of the Elect past, present and to come Are remitted. For,
and without bloud no remission, Hebr. 9.22. Thirdly, rom. 3.25. must be so understood, the Scripture will warrant this, and the contrary is to be abhorred. Kilc.
and without blood no remission, Hebrew 9.22. Thirdly, rome. 3.25. must be so understood, the Scripture will warrant this, and the contrary is to be abhorred. Kilc.
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To the first I reply, that he doth not perfect for ever before he sanctifieth, also perfecteth not before, nor so soon as he begins it, Phil. 1.6. Hebr. 12.2. To the second I reply, that because his once offering himselfe, doth in Gods due time perfect the sanctified ones;
To the First I reply, that he does not perfect for ever before he Sanctifieth, also perfecteth not before, nor so soon as he begins it, Philip 1.6. Hebrew 12.2. To the second I reply, that Because his once offering himself, does in God's due time perfect the sanctified ones;
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Thirdly, he afterward in reference to this expression saith, For if ye forgive men their trespasses, your heavenly Father will forgive ye your trespasses, verse 15. Which plainly declares thus much, that the forgivenesse he bade them pray for was to come.
Thirdly, he afterwards in Referente to this expression Says, For if you forgive men their Trespasses, your heavenly Father will forgive you your Trespasses, verse 15. Which plainly declares thus much, that the forgiveness he bade them pray for was to come.
And as he sometime prayed for pardon, Psal. 25.11. so also may we: and sith remission is to come, and comes not perfectly rill Christ comes, Acts 3.19. Warrantably may we till then, pray for it:
And as he sometime prayed for pardon, Psalm 25.11. so also may we: and sith remission is to come, and comes not perfectly rill christ comes, Acts 3.19. Warrantably may we till then, pray for it:
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but we do need a further enjoyment of the pardon and redemption that is purchased, Ephes. 1.14 He being come a high Priest of good things to come, Hebr. 9. Sixthly, pardon must (say you) be meant the manifestation of pardon, because sadnesse attends sin.
but we do need a further enjoyment of the pardon and redemption that is purchased, Ephesians 1.14 He being come a high Priest of good things to come, Hebrew 9. Sixthly, pardon must (say you) be meant the manifestation of pardon, Because sadness attends since.
But Brother, Have not you all this while laboured to prove sin to be remitted, destroyed, washt away? &c. And how then can sadnesse attend the remission of sin? You have now lost your selfe it seemes in arguing:
But Brother, Have not you all this while laboured to prove since to be remitted, destroyed, washed away? etc. And how then can sadness attend the remission of since? You have now lost your self it seems in arguing:
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if sadnesse attend sin, then sin is where sadnesse is. Obiect. 7. Unbelievers are in their sinnes, therefore not justified. Rich. The Elect are visibly in their sinnes till they believe. They have sin in them;
if sadness attend since, then since is where sadness is. Object. 7. Unbelievers Are in their Sins, Therefore not justified. Rich. The Elect Are visibly in their Sins till they believe. They have since in them;
and are also free from sin; they are charged with sin, and free from charge; clean from sin, and yet do sin, rom. 8.33. 1 John 1.8. Ezech. 16.8. James 5.17. Galat. 2.11, 12. Isay 53.5, 6. 2 Cor. 5.21. Song 4.7.
and Are also free from since; they Are charged with since, and free from charge; clean from since, and yet do sin, rome. 8.33. 1 John 1.8. Ezekiel 16.8. James 5.17. Galatians 2.11, 12. Saiah 53.5, 6. 2 Cor. 5.21. Song 4.7.
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Again, a little while and ye shall see me, to wit, when I afterward descend again, revel. 1.7. Matth. 24. So we, have sin, are desiled and charged with sin for the present;
Again, a little while and you shall see me, to wit, when I afterwards descend again, revel. 1.7. Matthew 24. So we, have since, Are defiled and charged with since for the present;
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but shall be without sin, undefiled, spotiesse, faultlesse, and free from sin hereafter, when Christ again appeares, Acts 3.19, 20. 1 Cor. 1.7, 8. And those Scriptures which you quote to prove the contrary do clearly prove this: as for instance, rom. 8.33.
but shall be without since, undefiled, spotiesse, faultless, and free from since hereafter, when christ again appears, Acts 3.19, 20. 1 Cor. 1.7, 8. And those Scriptures which you quote to prove the contrary doe clearly prove this: as for instance, rome. 8.33.
And Isay 53. & Cant. 4.7. are prophecies of what shall be, and not relations of what hath been. And 2 Cor. 5.21. saith plainly, That he hath been made sin for us that we might be the the righteousnesse of God in him.
And Saiah 53. & Cant 4.7. Are prophecies of what shall be, and not relations of what hath been. And 2 Cor. 5.21. Says plainly, That he hath been made since for us that we might be the the righteousness of God in him.
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He hath been, that we might be. The 1 Iohn 4.17. is an application of the Day of Judgement. And 1 Iohn 3.9. speakes directly of the committings of sin;
He hath been, that we might be. The 1 John 4.17. is an application of the Day of Judgement. And 1 John 3.9. speaks directly of the committings of since;
but as Gods calling and saving us is after his purposing to call and save us, 2 Tim. 1.9. He first purposed to do it, and did do it afterward according to the said purpose:
but as God's calling and Saving us is After his purposing to call and save us, 2 Tim. 1.9. He First purposed to do it, and did doe it afterwards according to the said purpose:
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see some of them, Blessed be God, even the Father our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath chosen us in him, before the world was:
see Some of them, Blessed be God, even the Father our Lord Iesus christ who hath blessed us with all spiritual blessings in heavenly places in christ according as he hath chosen us in him, before the world was:
Fourthly, he doth afterward blesse us with all spiritual blessings, in heavenly things in Christ, according to the former choice, Who hath predestinated us to be adopted through Iesus Christ unto himselfe, according to the good pleasure of his will, verse 5. Note hence, that God did not before the world was adopt us through Christ,
Fourthly, he does afterwards bless us with all spiritual blessings, in heavenly things in christ, according to the former choice, Who hath predestinated us to be adopted through Iesus christ unto himself, according to the good pleasure of his will, verse 5. Note hence, that God did not before the world was adopt us through christ,
But see further and plainer yet, And hath opened to us the mystery of his will, according to his good pleasure which he had purposed in him, that in the dispensation of the fulnesse of times he might gather all things together in one,
But see further and plainer yet, And hath opened to us the mystery of his will, according to his good pleasure which he had purposed in him, that in the Dispensation of the fullness of times he might gather all things together in one,
See again, In whom also we were chosen, when we were predestinate, according to the purpose of him that worketh all things after the counsel of his own will, verse 11. Here note,
See again, In whom also we were chosen, when we were predestinate, according to the purpose of him that works all things After the counsel of his own will, verse 11. Here note,
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and called us with an holy calling, not according to our workes, but according to his own purpose and grace, which was given us in Christ before the world began, 2 Tim. 1.9.
and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in christ before the world began, 2 Tim. 1.9.
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and that we bear not the image of the heavenly till we have borne the image of the earthly, 1 Cor. 15. Therefore to say we are in Christ, and in him righteous;
and that we bear not the image of the heavenly till we have born the image of the earthly, 1 Cor. 15. Therefore to say we Are in christ, and in him righteous;
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so soon as we are in Adam, and in him sinners, is untrue, We, (even we Saints) were by Nature children of wrath as well as others, (but when were we so?) even then When we fulfilled the Iusts of the flesh, Ephes. 2.2, 3. And the Iusts of the flesh we have fulfilled since Christ's Death,
so soon as we Are in Adam, and in him Sinners, is untrue, We, (even we Saints) were by Nature children of wrath as well as Others, (but when were we so?) even then When we fulfilled the Jousts of the Flesh, Ephesians 2.2, 3. And the Jousts of the Flesh we have fulfilled since Christ's Death,
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Object. 10. Such as believe not are not justified, for they cannot please God, Hebr. 11.5. Rich. Actions done without faith are sinfull, for they should be done in faith, and so be good in every circumstance, Hebr. 11.4. Kilc.
Object. 10. Such as believe not Are not justified, for they cannot please God, Hebrew 11.5. Rich. Actions done without faith Are sinful, for they should be done in faith, and so be good in every circumstance, Hebrew 11.4. Kilc.
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He respected Abel and his, but respected neither Cain nor his offering, Gen. Obiect. 11. Unbelievers are workers of iniquity, but such God hates, Psal. 5.11.
He respected Abel and his, but respected neither Cain nor his offering, Gen. Object. 11. Unbelievers Are workers of iniquity, but such God hates, Psalm 5.11.
He saves and calleth (notwithstanding) not according to our workes, but according to his own purpose and grace: 2 Tim. 1.9. Whose purpose was, first to call and afterward to justifie and glorifie the said called ones;
He saves and calls (notwithstanding) not according to our works, but according to his own purpose and grace: 2 Tim. 1.9. Whose purpose was, First to call and afterwards to justify and Glorify the said called ones;
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For whom he fore-knew he predestinated, and whom he predestinated them he also called, and whom he called them he also justified, &c. First, he predestinates,
For whom he foreknew he predestinated, and whom he predestinated them he also called, and whom he called them he also justified, etc. First, he predestinates,
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after calleth, and after that justifies the same People. Rich. God alwayes loved their persons, but not their workes, as Jer. 31.3. I have loved thee with an everlasting love, and therefore have with loving kindnesse drawn thee.
After calls, and After that Justifies the same People. Rich. God always loved their Persons, but not their works, as Jer. 31.3. I have loved thee with an everlasting love, and Therefore have with loving kindness drawn thee.
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First, Sin is filthy, and defiles him that commits it. Secondly, this distinction perverts this Scripture, which saith, He hates the workers of iniquity.
First, since is filthy, and defiles him that commits it. Secondly, this distinction perverts this Scripture, which Says, He hates the workers of iniquity.
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First, your other quotations to backe this do clear this sense, Ephes. 1.4. speakes of Gods choosing to be holy, 2 Tim. 1.9. speakes of his saving, and calling, according to his former gratious purpose.
First, your other quotations to back this do clear this sense, Ephesians 1.4. speaks of God's choosing to be holy, 2 Tim. 1.9. speaks of his Saving, and calling, according to his former gracious purpose.
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Secondly, you speak your selfe of their being ordained to eternal life. Lastly, without doubt, Wrath is upon every one by Nature, Ephes. 2.3. and is not removed from any that abide in unbelief, Iohn 3.16. rom. 11.23.
Secondly, you speak your self of their being ordained to Eternal life. Lastly, without doubt, Wrath is upon every one by Nature, Ephesians 2.3. and is not removed from any that abide in unbelief, John 3.16. rome. 11.23.
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Object. 12. Such as believe not are condemned already, Iohn 3. therefore not justified. Rich. All such places must be taken according to visible appearance, and not according to Gods eternal decree:
Object. 12. Such as believe not Are condemned already, John 3. Therefore not justified. Rich. All such places must be taken according to visible appearance, and not according to God's Eternal Decree:
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Secondly, though there be no condemnation to such as are in Christ, yet there is to such as are in Adam, rom. 5. Also we are in Adam before we are in Christ.
Secondly, though there be no condemnation to such as Are in christ, yet there is to such as Are in Adam, rome. 5. Also we Are in Adam before we Are in christ.
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After we have borne the image of the earthly we shall bear the heavenly, 1 Cor. 15. Object. 13. Scripture saith, he shall redeem Israel and shall justifie many, Psal. 130.8. Isay 54.11.
After we have born the image of the earthly we shall bear the heavenly, 1 Cor. 15. Object. 13. Scripture Says, he shall Redeem Israel and shall justify many, Psalm 130.8. Saiah 54.11.
But they are not justified before they believe Rich. All such places were written before Christ died, and therefore in the Future Tense, but since his Death it speakes in the Present Tense. Kilc.
But they Are not justified before they believe Rich. All such places were written before christ died, and Therefore in the Future Tense, but since his Death it speaks in the Present Tense. Kilc.
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Again, The prayer of the righteous shall save the sicke, and though he hath committed sin it shall be forgiven him, James 5.15. The Lord teach you to search Scripture, and keep you from such mistakes.
Again, The prayer of the righteous shall save the sick, and though he hath committed since it shall be forgiven him, James 5.15. The Lord teach you to search Scripture, and keep you from such mistakes.
but if you search and weigh Scripture well, you may finde we are, rom. 8. There is no condemnation to such as are in Christ Jesus, which walke not after the flesh but after the spirit.
but if you search and weigh Scripture well, you may find we Are, rome. 8. There is no condemnation to such as Are in christ jesus, which walk not After the Flesh but After the Spirit.
This cannot be, a being in Christ by Election, before believing, (as you speak) for first all the Saints as well as others were under condemnation before believing, rom. 5.
This cannot be, a being in christ by Election, before believing, (as you speak) for First all the Saints as well as Others were under condemnation before believing, rome. 5.
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and after the Prince of the power of the Air, the spirit that now workes in the children of disobedience, among whom we all had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, Ephes. 2.1, 2, 3. And such were some of you, to wit, idolaters, adulterers, thieves, buggerers, &c. 2 Cor. 6.10, 11. Let it suffice that we have in time past walked in the lusts of the Gentiles, &c. 1 Peter 4.2, 3. Secondly,
and After the Prince of the power of the Air, the Spirit that now works in the children of disobedience, among whom we all had our Conversation in times past, in the Lustiest of the Flesh, fulfilling the Desires of the Flesh, Ephesians 2.1, 2, 3. And such were Some of you, to wit, Idolaters, Adulterers, thieves, buggers, etc. 2 Cor. 6.10, 11. Let it suffice that we have in time past walked in the Lustiest of the Gentiles, etc. 1 Peter 4.2, 3. Secondly,
For, first, unbelievers though they be entred into a a visible Church, do walke after the flesh and not after the spirit, Being selfe-lovers, covetous, lovers of pleasures more than lovers of God, having a forme of godlinesse,
For, First, unbelievers though they be entered into a a visible Church, do walk After the Flesh and not After the Spirit, Being self-lovers, covetous, lovers of pleasures more than lovers of God, having a Form of godliness,
but denying the power thereof, 2 Tim. 3.5. They professe they know God; but by workes they deny him, Titus 1.15. They have a name to live but are dead, rev. 3.1.
but denying the power thereof, 2 Tim. 3.5. They profess they know God; but by works they deny him, Titus 1.15. They have a name to live but Are dead, rev. 3.1.
Also, there is condemnation to such, as Jude 4. There are certain men crept in among you unawares, ungodly men turning the grace of God into lasciviousnesse, who were of old ordained to this condemnation:
Also, there is condemnation to such, as U^de 4. There Are certain men crept in among you unawares, ungodly men turning the grace of God into lasciviousness, who were of old ordained to this condemnation:
and so neither of these can be the Parties in Christ Jesus, according to the sense of that place, rom. 8.1. and so it must be understood in a third sense which you know not, namely, a being in Christ by faith:
and so neither of these can be the Parties in christ jesus, according to the sense of that place, rome. 8.1. and so it must be understood in a third sense which you know not, namely, a being in christ by faith:
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for it is the Believer and onely he That walkes not after the flesh but after the Spirit, that is freed from the Law of sin and death, that mindes and savours the things of the spirit, &c. The unbelievers minde and conscience is defiled, Titus 1.15. See some more Scriptures, If any man be in Christ he is a new creature, 2 Cor. 5.17.
for it is the Believer and only he That walks not After the Flesh but After the Spirit, that is freed from the Law of since and death, that minds and savours the things of the Spirit, etc. The unbelievers mind and conscience is defiled, Titus 1.15. See Some more Scriptures, If any man be in christ he is a new creature, 2 Cor. 5.17.
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but when God by the discoveries of love begets in them reliance on himselfe, then and not till then are they new creatures, as 1 cor. 6.11. Such were some of you, but ye are washed, &c. In the Name of the Lord Iesus and by the Spirit of God.
but when God by the discoveries of love begets in them reliance on himself, then and not till then Are they new creatures, as 1 cor. 6.11. Such were Some of you, but you Are washed, etc. In the Name of the Lord Iesus and by the Spirit of God.
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Secondly, an application of the said nomination, that is, saith he, first negatively, Not having mine own righteousnesse, &c. And then positively, But that which is through the faith of Christ, the righteousnesse which is of God through faith, Phil. 3. Which declares plainly, that when we have the righteousnesse which is of God through faith;
Secondly, an application of the said nomination, that is, Says he, First negatively, Not having mine own righteousness, etc. And then positively, But that which is through the faith of christ, the righteousness which is of God through faith, Philip 3. Which declares plainly, that when we have the righteousness which is of God through faith;
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This word all includes Iew and Gentile, male and female, bond and free, verse 28. And if all these are children by faith, then none are children otherwise:
This word all includes Iew and Gentile, male and female, bound and free, verse 28. And if all these Are children by faith, then none Are children otherwise:
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and this faith is not Christ Iesus but is in Christ Iesus. Why is faith termed a faith in Christ Iesus, but because thereby we enter into him, or have interest in him.
and this faith is not christ Iesus but is in christ Iesus. Why is faith termed a faith in christ Iesus, but Because thereby we enter into him, or have Interest in him.
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yet a particular visible church are but members in particular, 1 cor. 12.27. And though we professingly do enter into Christ by Baptisme, Gal. 3.27. rom. 6. And though this be the being in Christ specified, Iohn 15. And though Christ joyntly with all his members be called Christ, 1 cor. 12. yet it will not follow, that any particular or visible society entred into the wayes or profession of Christ, may be called Christ.
yet a particular visible Church Are but members in particular, 1 cor. 12.27. And though we professingly do enter into christ by Baptism, Gal. 3.27. rome. 6. And though this be the being in christ specified, John 15. And though christ jointly with all his members be called christ, 1 cor. 12. yet it will not follow, that any particular or visible society entered into the ways or profession of christ, may be called christ.
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Neither doth the Scripture say, any shall be saved that obey not Christ, or that continues not to the end So that we might as well say, good Workes and continuance are necessary to salvation, as to say, Faith is. Kilc.
Neither does the Scripture say, any shall be saved that obey not christ, or that continues not to the end So that we might as well say, good Works and Continuance Are necessary to salvation, as to say, Faith is. Kilc.
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Also, unbelief is sin, and sin shall not deprive the Elect of salvation, for Nothing shall separate them from the love of God which is in Christ Iesus, rom. 8. And if nothing cannot, unbelief cannot.
Also, unbelief is since, and since shall not deprive the Elect of salvation, for Nothing shall separate them from the love of God which is in christ Iesus, rome. 8. And if nothing cannot, unbelief cannot.
was spoken by believing Paul to believing Timothie in behalfe of themselves, and therefore doth not prove that the said We (to wit, Paul and Timothie ) did not at all believe,
was spoken by believing Paul to believing Timothy in behalf of themselves, and Therefore does not prove that the said We (to wit, Paul and Timothy) did not At all believe,
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and that the believe not is meant, not so stedfastly, &c. He that believes not shall be saved, he that never believes shall be damned, he that denies him shall bee denied of him,
and that the believe not is meant, not so steadfastly, etc. He that believes not shall be saved, he that never believes shall be damned, he that Denies him shall be denied of him,
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Obiect. 16. God hath decreed the meanes as well as the end, and faith is a meanes. Rich. That the meanes as well as the end is decreed, I grant, but Christ onely is the meanes of our redemption;
Object. 16. God hath decreed the means as well as the end, and faith is a means. Rich. That the means as well as the end is decreed, I grant, but christ only is the means of our redemption;
First, by faith we know we are sonnes. Secondly, It is not faith but predestination that makes us sonnes, rom. 8.29. Ephes. 1.5. We were sonnes when we were given to Christ, Iohn 17.6. Isay 8.18. Which was before Christ died, Hebr. 2.10. Adoption is without and before believing, Ephes. 1.5, 6. Hebr. 2.10. Gal. 4.6. before redemption, reconciliation, justification, and salvation.
First, by faith we know we Are Sons. Secondly, It is not faith but predestination that makes us Sons, rome. 8.29. Ephesians 1.5. We were Sons when we were given to christ, John 17.6. Saiah 8.18. Which was before christ died, Hebrew 2.10. Adoption is without and before believing, Ephesians 1.5, 6. Hebrew 2.10. Gal. 4.6. before redemption, reconciliation, justification, and salvation.
but to say, We are not sonnes, nor one with Christ till then, or that faith makes us sonnes, is to set faith above Christ, and Christ attendant to faith. Kilc.
but to say, We Are not Sons, nor one with christ till then, or that faith makes us Sons, is to Set faith above christ, and christ attendant to faith. Kilc.
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saith, Whom he fore-knew he predestinated to be conformable to the image of his Son. And also Ephesians. 1. v. 5. is thus, Having by Iesus Christ predestinated us unto the adoption of children, it is one thing to be predestinated to a glorious condition,
Says, Whom he foreknew he predestinated to be conformable to the image of his Son. And also Ephesians. 1. v. 5. is thus, Having by Iesus christ predestinated us unto the adoption of children, it is one thing to be predestinated to a glorious condition,
Secondly, that Adoption is without or before believing, is false also, For to as many as received him, to them he gave power to become the sonnes of God,
Secondly, that Adoption is without or before believing, is false also, For to as many as received him, to them he gave power to become the Sons of God,
and Zacheus became the son of Abraham, (when) even when salvation came to him, not before, Luke 19. Iew or Gentile, bond or free, male or female, are all the children of God by faith in Christ Iesus, Gal. 3.26. They that are of faith are the children of Abraham, and none else, Gal. 3.7. But I confesse, Gal. 4.6. is a seeming hold for you, but it is (being well weighed) no reality at all;
and Zacchaeus became the son of Abraham, (when) even when salvation Come to him, not before, Lycia 19. Iew or Gentile, bound or free, male or female, Are all the children of God by faith in christ Iesus, Gal. 3.26. They that Are of faith Are the children of Abraham, and none Else, Gal. 3.7. But I confess, Gal. 4.6. is a seeming hold for you, but it is (being well weighed) no reality At all;
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Thirdly, as true likewise, that after Gods Spirit hath wrought faith, and after we are sonnes by faith, that he doth because we are sonnes, send forth the Spirit of his Son into our hearts, to wit, afresh,
Thirdly, as true likewise, that After God's Spirit hath wrought faith, and After we Are Sons by faith, that he does Because we Are Sons, send forth the Spirit of his Son into our hearts, to wit, afresh,
And what is the meaning of these words? namely this, He spake this of the Spirit which they that believed on him should receive, &c. Iohn 7.38, 39. Marke it well, Christ holdeth forth here a gift of the Spirit, which such as then did believe should receive afterward.
And what is the meaning of these words? namely this, He spoke this of the Spirit which they that believed on him should receive, etc. John 7.38, 39. Mark it well, christ holds forth Here a gift of the Spirit, which such as then did believe should receive afterwards.
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Again, Have you received the holy Spirit since you believed? Acts 19 And to Believers Christ saith, I will send to you the comforter, which dwelleth with you,
Again, Have you received the holy Spirit since you believed? Acts 19 And to Believers christ Says, I will send to you the comforter, which dwells with you,
CHAP. X. Object. 18. We are justified by faith. Samuel Richardson. BY faith is meant severall things, as knowledge, rom. 14.22. Profession, Iude 3. Power to believe, Gal. 5.22 And sometimes by the word faith we are to understand Christ, as rom. 4.13. Gal. 16.19, 23. yea, ten times at least in this chapter is the word faith put for Christ. Kilc.
CHAP. X. Object. 18. We Are justified by faith. Samuel Richardson. BY faith is meant several things, as knowledge, rome. 14.22. Profession, Iude 3. Power to believe, Gal. 5.22 And sometime by the word faith we Are to understand christ, as rome. 4.13. Gal. 16.19, 23. yea, ten times At least in this chapter is the word faith put for christ. Kilc.
When Scripture useth these words, The faith, or The faith of the Lord Iesus, it is most commonly (though not alwayes) meant the Doctrine and wayes of Christ: but when it speakes of faith as being ours, Thy faith, my faith, your faith, &c. then by faith is alwayes meant belief:
When Scripture uses these words, The faith, or The faith of the Lord Iesus, it is most commonly (though not always) meant the Doctrine and ways of christ: but when it speaks of faith as being ours, Thy faith, my faith, your faith, etc. then by faith is always meant belief:
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for Paul having shewn in the third chapter that God is just and a justifier of him that believes in Iesus, and that boasting is not by the Law of Works,
for Paul having shown in the third chapter that God is just and a justifier of him that believes in Iesus, and that boasting is not by the Law of Works,
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and uncircumcision through faith, verse 29, 30. And in this chapter to explain this thing further, doth instance Abraham, Who (before men) might have rejoyced if justified by workes,
and uncircumcision through faith, verse 29, 30. And in this chapter to explain this thing further, does instance Abraham, Who (before men) might have rejoiced if justified by works,
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but not before God, verse 1, 2. But (before him) he believed; and it (even this Belief) was counted to him for righteousnesse, verse 3. which word (counted) argues it to be of favour and not of debt, verse 4. And as with Abraham, so he mindes it to be with others, Which worke not,
but not before God, verse 1, 2. But (before him) he believed; and it (even this Belief) was counted to him for righteousness, verse 3. which word (counted) argues it to be of favour and not of debt, verse 4. And as with Abraham, so he minds it to be with Others, Which work not,
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but believe on him that justifieth the ungodly, their faith also is counted for righteousnesse. And further mindeth the blessing pronounced by David, to be in like manner without Workes,
but believe on him that Justifieth the ungodly, their faith also is counted for righteousness. And further minds the blessing pronounced by David, to be in like manner without Works,
and to belong to the believing Iew or Gentile, verse 6, 7, 8. and so returnes to this again, that faith was counted to Abraham for righteousnesse, verse 10. yea,
and to belong to the believing Iew or Gentile, verse 6, 7, 8. and so returns to this again, that faith was counted to Abraham for righteousness, verse 10. yea,
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before he was circumcised, and that he did afterward receive the signe of circumcision a seal of the righteousnesse of that faith which he had before the circumcision,
before he was circumcised, and that he did afterwards receive the Signen of circumcision a seal of the righteousness of that faith which he had before the circumcision,
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and thus he became the Father of uncircumcised Believers, that righteousnesse might (in the same manner) be imputed to them also, verse 11. And the Father of circumcised ones too, not of such as are onely circumcised,
and thus he became the Father of uncircumcised Believers, that righteousness might (in the same manner) be imputed to them also, verse 11. And the Father of circumcised ones too, not of such as Are only circumcised,
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but such as do also walke in the steps of that faith that Abraham had before he was circumcised, verse 12. And then in the verse you quote (to prove faith to be Christ) he drawes up this conclusion from what had been said, That the promise of being heir of the world, was not to Abraham and his seed through the Law,
but such as do also walk in the steps of that faith that Abraham had before he was circumcised, verse 12. And then in the verse you quote (to prove faith to be christ) he draws up this conclusion from what had been said, That the promise of being heir of the world, was not to Abraham and his seed through the Law,
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namely, believing Iew or Gentile, verse 16. minding further this passage, I have made thee a father of many Nations, verse 17. And that this thing, Abraham against hope believed in hope, verse 18. Being not weak in faith, stucke not at difficulties,
namely, believing Iew or Gentile, verse 16. minding further this passage, I have made thee a father of many nations, verse 17. And that this thing, Abraham against hope believed in hope, verse 18. Being not weak in faith, stuck not At difficulties,
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nor staggered at the promise through unbelief, but was fully perswaded that the promiser was also able to do it, verse 19, 20, 21. And therefore it (the said perswasion) was counted to him for righteousnesse, verse 22. And this he shewes was written for our sakes, that if we believe on him that raised Jesus from the dead, our faith shall be counted to us for righteousnesse, 24, 25.
nor staggered At the promise through unbelief, but was Fully persuaded that the promiser was also able to do it, verse 19, 20, 21. And Therefore it (the said persuasion) was counted to him for righteousness, verse 22. And this he shows was written for our sakes, that if we believe on him that raised jesus from the dead, our faith shall be counted to us for righteousness, 24, 25.
Secondly, that he hath (in all this chapter with part of the third) to do but with one kinde of faith. 3ly, that the faith that he here hath to do with is Belief or perswasion, opposite to unbelief, verse 20, 21, 22. Fourthly, that this faith here minded by which we are also justified, cannot be Christ:
Secondly, that he hath (in all this chapter with part of the third) to do but with one kind of faith. 3ly, that the faith that he Here hath to do with is Belief or persuasion, opposite to unbelief, verse 20, 21, 22. Fourthly, that this faith Here minded by which we Are also justified, cannot be christ:
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He that believes on him that justifieth the ungodly his faith is counted to him for righteousnesse, Abraham believed and it was counted, rom. 4.3, 5. He was the Father of all that believe, that righteousnesse might be imputed to them also, verse 11. Also it is that faith that closeth with promises, verse 13, 14, 16. and which is contrary to unbelief, verse 20.
He that believes on him that Justifieth the ungodly his faith is counted to him for righteousness, Abraham believed and it was counted, rome. 4.3, 5. He was the Father of all that believe, that righteousness might be imputed to them also, verse 11. Also it is that faith that closeth with promises, verse 13, 14, 16. and which is contrary to unbelief, verse 20.
Now to Gal. 3. in this whole chapter and part of the third, the Apostle labours to regain these Galatians from seeking Iustification by Workes, to seek it onely by faith in Christ Jesus, the which to do, mindes them of the dissembling and uneven walking of Peter, and others in living like the Gentiles, and yet pressing the Gentiles to live as did the Iewes: and how he had reproved Peter for it,
Now to Gal. 3. in this Whole chapter and part of the third, the Apostle labours to regain these Galatians from seeking Justification by Works, to seek it only by faith in christ jesus, the which to do, minds them of the dissembling and uneven walking of Peter, and Others in living like the Gentiles, and yet pressing the Gentiles to live as did the Iewes: and how he had reproved Peter for it,
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and that publiquely too, telling him how themselves (Though Iewes by nature, and not sinners of the Gentiles ) do notwithstanding believe in Jesus to be justified by the faith of Jesus, and not by the worke of the Law, chap. 2. verse 15, 16, 17. And that himselfe was by the Law dead to the Law, that he might live to God,
and that publicly too, telling him how themselves (Though Iewes by nature, and not Sinners of the Gentiles) do notwithstanding believe in jesus to be justified by the faith of jesus, and not by the work of the Law, chap. 2. verse 15, 16, 17. And that himself was by the Law dead to the Law, that he might live to God,
and he further tels them That if righteousnesse could come by the Law, then Christ had died in vain, v. 21. And in this third chap. comes closer to them, minding them to be as bewitched, in that they did not in this thing obey the truth, minding them of folly and vanity, to begin in the spirit and end in the flesh, verse 1, 2, 3. and then questions them about their experience in this thing, Whither they received,
and he further tells them That if righteousness could come by the Law, then christ had died in vain, v. 21. And in this third chap. comes closer to them, minding them to be as bewitched, in that they did not in this thing obey the truth, minding them of folly and vanity, to begin in the Spirit and end in the Flesh, verse 1, 2, 3. and then questions them about their experience in this thing, Whither they received,
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and others administred the Spirit, by the Workes of the Law or hearing Faith preached, verse 2, 5. And then affirmes it to be with them as it was with Araham, Who believed God,
and Others administered the Spirit, by the Works of the Law or hearing Faith preached, verse 2, 5. And then affirms it to be with them as it was with Abraham, Who believed God,
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and so they that are of faith are his children, verse 6, 7. for saith he, God minding to justifie the Gentiles through faith, preached the Gospel to Abraham (In thee shall all Nations be blessed) verse 8. And this he applies:
and so they that Are of faith Are his children, verse 6, 7. for Says he, God minding to justify the Gentiles through faith, preached the Gospel to Abraham (In thee shall all nations be blessed) verse 8. And this he Applies:
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So then they that be of faith are blessed with faithfull Abraham, verse 4. And then still keeping to the thing in hand shewes the impossibility of being justified by the Workes of the Law,
So then they that be of faith Are blessed with faithful Abraham, verse 4. And then still keeping to the thing in hand shows the impossibility of being justified by the Works of the Law,
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because it brings all that are thereof under the curse, they not being able to continue in all things written therein, verse 10. And then addes for a further confirmation a third Scripture which saith, The just shall live by faith:
Because it brings all that Are thereof under the curse, they not being able to continue in all things written therein, verse 10. And then adds for a further confirmation a third Scripture which Says, The just shall live by faith:
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as Gospel doth, for it saith, The just shall live by faith, to wit, a justified life, verse 11, 12. Then the Apostle further mindeth our freedom through Christ from the Lawes curse, verse 13. And the blessing of Abraham to be upon us through Christ,
as Gospel does, for it Says, The just shall live by faith, to wit, a justified life, verse 11, 12. Then the Apostle further minds our freedom through christ from the Laws curse, verse 13. And the blessing of Abraham to be upon us through christ,
and that we receive the promise of the Spirit through faith, verse 14. Then minding how the said promises cannot be nullified, verse 15, 16, 17. declares further That the inheritance was not of the Law,
and that we receive the promise of the Spirit through faith, verse 14. Then minding how the said promises cannot be nullified, verse 15, 16, 17. declares further That the inheritance was not of the Law,
but given Abraham by promise, verse 18. And that the Law was but added because of transgressions, till the seed came to which the promise was made, verse 19. And because the Law is insufficient to give life, but brings all under sin:
but given Abraham by promise, verse 18. And that the Law was but added Because of transgressions, till the seed Come to which the promise was made, verse 19. And Because the Law is insufficient to give life, but brings all under since:
therefore The promise by the faith of Jesus is given to them that believe, verse 21, 22. But we (saith he) were shut under the Law unto the (revelation of) faith that was to be, verse 23. And it was our School-master till Christ, that we might be justified by faith, verse 23. But faith being come, (to wit, declaratively) as verse 23. We are no longer under this School-master,
Therefore The promise by the faith of jesus is given to them that believe, verse 21, 22. But we (Says he) were shut under the Law unto the (Revelation of) faith that was to be, verse 23. And it was our Schoolmaster till christ, that we might be justified by faith, verse 23. But faith being come, (to wit, declaratively) as verse 23. We Are no longer under this Schoolmaster,
and being his are Abrahams seed, and heires by promise, verse 28, 29. From hence note, first, that this third chapter hath dependance on the later part of the second.
and being his Are Abrahams seed, and Heirs by promise, verse 28, 29. From hence note, First, that this third chapter hath dependence on the later part of the second.
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for this faith even this by which we are justified, and Christ are distinct; for it is called the faith of Christ, and of Jesus Christ, Gal. 2.16. and faith in the Son of God, verse 20. and faith in Iesus Christ, chap. 3.26.
for this faith even this by which we Are justified, and christ Are distinct; for it is called the faith of christ, and of jesus christ, Gal. 2.16. and faith in the Son of God, verse 20. and faith in Iesus christ, chap. 3.26.
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And certainly our faith in the Son of God, is not the Son of God, our faith in Iesus Christ is not Iesus Christ, Christ and the faith of Christ are not all one.
And Certainly our faith in the Son of God, is not the Son of God, our faith in Iesus christ is not Iesus christ, christ and the faith of christ Are not all one.
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So he that walketh uprightly shall be saved, prov. 28.18. He that continues to the end shall be saved, Marke 13.3. Iustified by Workes, and not by faith onely, Iames 2.24. Thy faith hath saved thee, Luke 7.48. Baptisme saveth us, 1 peter 3.21. Saved by faith, rom. 8.24.
So he that walks uprightly shall be saved, Curae. 28.18. He that continues to the end shall be saved, Mark 13.3. Justified by Works, and not by faith only, James 2.24. Thy faith hath saved thee, Lycia 7.48. Baptism Saveth us, 1 peter 3.21. Saved by faith, rome. 8.24.
First, these passages, he that believes shall be saved, he that walkes uprightly shall be saved, he that continues to the end shall be saved, saved by hope, thy faith hath saved thee, Baptisme saveth, &c. are Scripture,
First, these passages, he that believes shall be saved, he that walks uprightly shall be saved, he that continues to the end shall be saved, saved by hope, thy faith hath saved thee, Baptism Saveth, etc. Are Scripture,
Secondly, none do walke uprightly and continue to the end but Believers, John 8.31. Hereby faith appeares to be living and not dead, James 2.20. and as we are justified by faith, our faith is justified by Workes, Iames 2.22.
Secondly, none do walk uprightly and continue to the end but Believers, John 8.31. Hereby faith appears to be living and not dead, James 2.20. and as we Are justified by faith, our faith is justified by Works, James 2.22.
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Thirdly, Thy faith hath saved thee, that is, hath laid hold on thy salvation, and we are saved by hope, that is, hope as an anchor pitcheth where salvation is, Hebr. 6.18, 19. Baptisme saveth figuratively,
Thirdly, Thy faith hath saved thee, that is, hath laid hold on thy salvation, and we Are saved by hope, that is, hope as an anchor pitcheth where salvation is, Hebrew 6.18, 19. Baptism Saveth figuratively,
And Scripture oft times gives that to faith which is proper to Christ, as we live by faith, Gal. 2.20. have remission of sinnes, Acts 13.38. are justified, rom. 3.38. have peace with God, rom. 5.1. are sanctified, do over-come the World, 1 John 5.4, 5. are sonnes, Gal. 3.26. have inheritance, Acts 26.18. eternal Life, John 3.16. are saved, Ephes. 2.8. Kilc.
And Scripture oft times gives that to faith which is proper to christ, as we live by faith, Gal. 2.20. have remission of Sins, Acts 13.38. Are justified, rome. 3.38. have peace with God, rome. 5.1. Are sanctified, do overcome the World, 1 John 5.4, 5. Are Sons, Gal. 3.26. have inheritance, Acts 26.18. Eternal Life, John 3.16. Are saved, Ephesians 2.8. Kilc.
but it doth not so do. For the obtaining an eternal redemption for us, Hebr. 9.12. The purchasing a People, Acts 20.28. purchasing a possession, Ephes. 1.14. The being the Authour of eternal salvation, Hebr. 5.9. The Authour and finisher of faith, Hebr. 12.2.
but it does not so do. For the obtaining an Eternal redemption for us, Hebrew 9.12. The purchasing a People, Acts 20.28. purchasing a possession, Ephesians 1.14. The being the Author of Eternal salvation, Hebrew 5.9. The Author and finisher of faith, Hebrew 12.2.
And so we live, have remission, are justified and sanctified, have peace with God, do overcome, are sonnes, have inheritance and eternal life, &c. by Christ as by one that hath purchased,
And so we live, have remission, Are justified and sanctified, have peace with God, do overcome, Are Sons, have inheritance and Eternal life, etc. by christ as by one that hath purchased,
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And yet notwithstanding as the Word of Truth speakes, we live, have remission, are justified, are sonnes, have peace to God-ward, do overcome, have eternal Life, are saved, &c. even by faith,
And yet notwithstanding as the Word of Truth speaks, we live, have remission, Are justified, Are Sons, have peace to Godward, do overcome, have Eternal Life, Are saved, etc. even by faith,
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as by that wherewith each of these, and all these things are applied, and so these are Truths, without turning the word Faith to be Christ. Rich. Scripture saith, God justifieth, rom. 8.33. Christ justifieth, Isay 45.24. Iustified by his Bloud, rom. 5.9. By his Spirit, 1 cor. 11.6.
as by that wherewith each of these, and all these things Are applied, and so these Are Truths, without turning the word Faith to be christ. Rich. Scripture Says, God Justifieth, rome. 8.33. christ Justifieth, Saiah 45.24. Justified by his Blood, rome. 5.9. By his Spirit, 1 cor. 11.6.
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Fourthly, all things beside God are but meanes of enjoying God. Fifthly, Faith receives but gives not, Acts 10.43. It neither satisfieth, nor merits pardon for the least sin.
Fourthly, all things beside God Are but means of enjoying God. Fifthly, Faith receives but gives not, Acts 10.43. It neither Satisfieth, nor merits pardon for the least since.
These are Truths, but they prove not Christ to be above God, but He and his Father are one, Ioh. Neither do they deny but that in respect of receit Iustification is by Faith. Rich.
These Are Truths, but they prove not christ to be above God, but He and his Father Are one, John Neither do they deny but that in respect of receipt Justification is by Faith. Rich.
for, the Faith by which we are justified, is the Faith of Iesus, and Faith in Iesus Christ, rom. 3.22, 26. Gal. 2.16. Phil. 3.9. It is a believing in him, Gal. 2.16.
for, the Faith by which we Are justified, is the Faith of Iesus, and Faith in Iesus christ, rome. 3.22, 26. Gal. 2.16. Philip 3.9. It is a believing in him, Gal. 2.16.
First, Scripture gives the name of things to the likenesse of them, as the likenesse of Samuel called Samuel, 1.28. An image called God, and the Priests offerings said to cleanse, Lev. 30.20. Kilc.
First, Scripture gives the name of things to the likeness of them, as the likeness of Samuel called Samuel, 1.28. an image called God, and the Priests offerings said to cleanse, Lev. 30.20. Kilc.
By Workes before men, but by faith before God, rom. 4.2, 3, 4. Also that Faith by which we are are justified appeares lively by Workes, Iames 2.14. to the end. Rich.
By Works before men, but by faith before God, rome. 4.2, 3, 4. Also that Faith by which we Are Are justified appears lively by Works, James 2.14. to the end. Rich.
as, that God accepts for Faith, and respects Faith more than Christ, that Christs Death is without effect, that Faith is the cause of Iustification, that righteousnesse is in part of our selves, that Instification consisteth in acts of obedience:
as, that God accepts for Faith, and respects Faith more than christ, that Christ Death is without Effect, that Faith is the cause of Justification, that righteousness is in part of our selves, that Justification Consisteth in acts of Obedience:
If it be a Truth, Why do you confute it? And if it be a Errour, (as indeed it is) Why did you first frame it? And this might suffice for a Reply to this answering the Objection:
If it be a Truth, Why do you confute it? And if it be a Error, (as indeed it is) Why did you First frame it? And this might suffice for a Reply to this answering the Objection:
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And the first being spoke to, to the second I reply, that (as you say) Christ is our righteousnesse, reconciliation, freer from bondage, presenter of us holy, &c. and Faith is not.
And the First being spoke to, to the second I reply, that (as you say) christ is our righteousness, reconciliation, freer from bondage, presenter of us holy, etc. and Faith is not.
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but not in respect of nature, but is pretious, yea most holy, 2 peter 1.1, 2. Jude 20. To the fourth, 'Tis true, Faith is a worke, yea, not onely a worke, but The worke, John 6.29.
but not in respect of nature, but is precious, yea most holy, 2 peter 1.1, 2. U^de 20. To the fourth, It's true, Faith is a work, yea, not only a work, but The work, John 6.29.
and by which we are justified, is The Faith of Iesus Christ, Faith in Jesus Christ, Gal. 2.16. rom. 3.22, 26. Yea, that Faith that is perfected by Workes.
and by which we Are justified, is The Faith of Iesus christ, Faith in jesus christ, Gal. 2.16. rome. 3.22, 26. Yea, that Faith that is perfected by Works.
and the Scripture fulfilled, which saith, Abraham believed God, and it was counted to him for righteousnesse, Jam. 2.22, 23. To the fifth I reply, that what the Spirit witnesseth, and the Word reveales, Faith receiveth, 1 John 5.8, 9, 10. And 'tis safest to say, We are justified by that that the Word saith we are justified by:
and the Scripture fulfilled, which Says, Abraham believed God, and it was counted to him for righteousness, Jam. 2.22, 23. To the fifth I reply, that what the Spirit Witnesseth, and the Word reveals, Faith receives, 1 John 5.8, 9, 10. And it's Safest to say, We Are justified by that that the Word Says we Are justified by:
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None else, God is iust and a Justifier of him that believes on Jesus, from all things from which he could not be iustified by the Law of Moses, rom. 3.22, 26. Acts 10.39.
None Else, God is just and a Justifier of him that believes on jesus, from all things from which he could not be justified by the Law of Moses, rome. 3.22, 26. Acts 10.39.
and sith we stand to what Scripture speakes, namely, that We are iustified by faith: though some are not Logicians to tell you, whither it be by nature without act,
and sith we stand to what Scripture speaks, namely, that We Are justified by faith: though Some Are not Logicians to tell you, whither it be by nature without act,
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we say, We are iustified by Faith: we do not say, Faith iustifieth. Object. 19. We are not iustified by Faith alone, but by Christ and Faith together. Rich. This is as bad, in making Christ but halfe a Saviour. 2. Why do you not to Christ and faith, adde prayer and good Workes, phil. 1.19. Iames 2.24.
we say, We Are justified by Faith: we do not say, Faith Justifieth. Object. 19. We Are not justified by Faith alone, but by christ and Faith together. Rich. This is as bad, in making christ but half a Saviour. 2. Why do you not to christ and faith, add prayer and good Works, Philip. 1.19. James 2.24.
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That these things follow the ioyning Christ and Faith as partners together, I grant; but I suppose that you framed not onely this Answer, but this Obiection also:
That these things follow the joining christ and Faith as partners together, I grant; but I suppose that you framed not only this Answer, but this Objection also:
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for it is by Christ in one respect, and by Christ in another, and not by both in one and same respect. Rich. You deny we are iustified by Christ, in saying, We were not presented holy before we believe, you contradict Christ himselfe, Ephes. 5.27. Iohn 19. 28-30. O treason, treason, against Christ! Note this. Kilc.
for it is by christ in one respect, and by christ in Another, and not by both in one and same respect. Rich. You deny we Are justified by christ, in saying, We were not presented holy before we believe, you contradict christ himself, Ephesians 5.27. John 19. 28-30. O treason, treason, against christ! Note this. Kilc.
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THrough Faith, that is, through Christ, as through his Bloud, Ephes. 1.7. Through redemption in him, rom. 3.24. Through him and by him are all one, Ephes. 1.5, 6. Gal. 3.14.
THrough Faith, that is, through christ, as through his Blood, Ephesians 1.7. Through redemption in him, rome. 3.24. Through him and by him Are all one, Ephesians 1.5, 6. Gal. 3.14.
for we do through Faith as through a prospect-glasse see and receive our righteousnesse by Christ, we receive the promise through Faith, Gal. 3.14. Kilc.
for we do through Faith as through a prospect-glasse see and receive our righteousness by christ, we receive the promise through Faith, Gal. 3.14. Kilc.
Yea Brother, we must have it through faith, because Scripture saith, It is through faith. Secondly, the sense you now minde is the very sense that holds.
Yea Brother, we must have it through faith, Because Scripture Says, It is through faith. Secondly, the sense you now mind is the very sense that holds.
had you done so all this while we should at the farthest distance but have tryed out in what sense we are iustified by Christ, and in what sense by faith:
had you done so all this while we should At the farthest distance but have tried out in what sense we Are justified by christ, and in what sense by faith:
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and to make your word good against such Scriptures, you have with all your might laboured to maintain, that by the word Faith is meant Christ: one Errour it seemes will call in another for assistance. Rich.
and to make your word good against such Scriptures, you have with all your might laboured to maintain, that by the word Faith is meant christ: one Error it seems will call in Another for assistance. Rich.
And this we grant, for we can distinguish betwixt our fight, Ezek. 20.43. and Gods sight, Job 9.20. Our sustification in Gods sight was before all time:
And this we grant, for we can distinguish betwixt our fight, Ezekiel 20.43. and God's sighed, Job 9.20. Our sustification in God's sighed was before all time:
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for, People without sin, without sault before his Throne, revel. 15.5. cant. 4.7. Whose finnes are laid on Christ, Isay 53.11. Against whom is no charge, rom. 8.33. Those which are in Christ, and reconciled, 2 cor. 5. Iustified and redeemed, Ephes. 1.7. Whose sinnes are remitted and not imputed to them, must needs be righteous in Gods sight:
for, People without since, without salt before his Throne, revel. 15.5. Cant. 4.7. Whose fins Are laid on christ, Saiah 53.11. Against whom is no charge, rome. 8.33. Those which Are in christ, and reconciled, 2 cor. 5. Justified and redeemed, Ephesians 1.7. Whose Sins Are remitted and not imputed to them, must needs be righteous in God's sighed:
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While we are finners, unbelievers, and uniustified, he seeth us so, and he will see us to be iustified and cleansed when we are so, he seeth us spotty while we are spotty, he doth not see us to be spotlesse till we are spotlesse, he doth not see us through a glasse darkly, much lesse through a false glasse, he seeth us iust as we be;
While we Are finners, unbelievers, and unjustified, he sees us so, and he will see us to be justified and cleansed when we Are so, he sees us spotty while we Are spotty, he does not see us to be spotless till we Are spotless, he does not see us through a glass darkly, much less through a false glass, he sees us just as we be;
God doth not see us compleat before God seeth Christs second comming. Object. 21. By Faith, rom. 4.13. is not meant Christ, for Scripture never calleth Christ Faith. Rich. By the word Faith there is meant Christ, because he is our righteousnesse. For, Kilc.
God does not see us complete before God sees Christ second coming. Object. 21. By Faith, rome. 4.13. is not meant christ, for Scripture never calls christ Faith. Rich. By the word Faith there is meant christ, Because he is our righteousness. For, Kilc.
Him we have won, and in him we are found: when we have that righteousnesse, which is through the faith of Christ, phil. 3.9. Rich. 1. Faith and Christs righteousnesse are severall things, 2 peter 1.1. Kilc.
Him we have wone, and in him we Are found: when we have that righteousness, which is through the faith of christ, Philip. 3.9. Rich. 1. Faith and Christ righteousness Are several things, 2 peter 1.1. Kilc.
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Also Christ and the Faith of Christ by which we are iustified are severall things, Gal. 2.16. Rich. 2. God hath made Christ our righteousnesse, 1 cor. 1.30. 3. The Title, The Lord our righteousnesse, belongs onely to him, Ier. 23.6. Kilc.
Also christ and the Faith of christ by which we Are justified Are several things, Gal. 2.16. Rich. 2. God hath made christ our righteousness, 1 cor. 1.30. 3. The Title, The Lord our righteousness, belongs only to him, Jeremiah 23.6. Kilc.
This is true, and as true that He is our righteousnesse, or The Lord our righteousnesse, through faith he is not our propitiation, much lesse Iustification, otherwise than Through Faith in his Bloud;
This is true, and as true that He is our righteousness, or The Lord our righteousness, through faith he is not our propitiation, much less Justification, otherwise than Through Faith in his Blood;
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He dwels in our hearts by Faith, Ephes. 3.17. Also I could tell you that these Scriptures are not yet accomplisht. But of this before. Rich. Sixthly, our righteousnesse is in Christ, not in us, 2 cor. 5.21. Isay 45. Kilc.
He dwells in our hearts by Faith, Ephesians 3.17. Also I could tell you that these Scriptures Are not yet accomplished. But of this before. Rich. Sixthly, our righteousness is in christ, not in us, 2 cor. 5.21. Saiah 45. Kilc.
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That righteousnesse should be in Christ, and Christ by faith in us, and yet the said righteousnesse not in us, is more strange than true. Rich. Our righteousnesse was not brought in in Daniels time, but at seventy VVeekes end, Dan. 9.24.
That righteousness should be in christ, and christ by faith in us, and yet the said righteousness not in us, is more strange than true. Rich. Our righteousness was not brought in in Daniel's time, but At seventy VVeekes end, Dan. 9.24.
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and it is not yet brought in, in full accomplishment, we are not crowned with righteousnesse yet, 1 Tim. 4.8. Rich. Eighthly, the Saints counted Christ, and not faith their righteousnesse, psal. 71. 16-24. Ier. 13.29. Kilc.
and it is not yet brought in, in full accomplishment, we Are not crowned with righteousness yet, 1 Tim. 4.8. Rich. Eighthly, the Saints counted christ, and not faith their righteousness, Psalm. 71. 16-24. Jeremiah 13.29. Kilc.
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also the Saints did by faith receive Christ their righteousnesse; as before proved. Rich. Ninthly, Christ is all in all, and in all things to have the preheminence, col. 1.18. 3.11. Ephes. 1.23. Kilc.
also the Saints did by faith receive christ their righteousness; as before proved. Rich. Ninthly, christ is all in all, and in all things to have the pre-eminence, col. 1.18. 3.11. Ephesians 1.23. Kilc.
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Paul who reckoned Christ all in all, and yielded him the preheminence sought that righteousnesse which is through the Faith of Christ, phil. 3.8, 9. Rich.
Paul who reckoned christ all in all, and yielded him the pre-eminence sought that righteousness which is through the Faith of christ, Philip. 3.8, 9. Rich.
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If faith could have been righteousnesse to us, Christ might have been spared. Kilc. Also, Were Christ our righteousnesse without or before believing, faith might be spared:
If faith could have been righteousness to us, christ might have been spared. Kilc. Also, Were christ our righteousness without or before believing, faith might be spared:
then also unbelievers would share as deep in Christ as believers: but they do not, phil. 3.8, 9. Rich. Eleventhly, Faith is not this righteousnesse, for this righteousnesse is through faith, phil. 3.9. rom. 3.15. Kilc.
then also unbelievers would share as deep in christ as believers: but they do not, Philip. 3.8, 9. Rich. Eleventhly, Faith is not this righteousness, for this righteousness is through faith, Philip. 3.9. rome. 3.15. Kilc.
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Your whole drift in your large Answers to the 18, 20. and this 21. Obiection hath been to maintein, that when ever Scripture saith, We are justified through faith:
Your Whole drift in your large Answers to the 18, 20. and this 21. Objection hath been to maintain, that when ever Scripture Says, We Are justified through faith:
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is meant Christ; and to answer that Obiection that saith, It is not. Rich. Twelftly, the Saints expect not acceptation, for ought in them, or acted by them, but mention Christs righteousnesse only, psal. 71. 10-16. Kilc.
is meant christ; and to answer that Objection that Says, It is not. Rich. Twelftly, the Saints expect not acceptation, for ought in them, or acted by them, but mention Christ righteousness only, Psalm. 71. 10-16. Kilc.
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but that righteousnesse which is through the faith of Christ, phil. 3.8, 9. So that we may say, (as Scripture doth) that Righteousnesse is through Faith in Christ Iesus, and yet not expect acceptation for ought acted by us,
but that righteousness which is through the faith of christ, Philip. 3.8, 9. So that we may say, (as Scripture does) that Righteousness is through Faith in christ Iesus, and yet not expect acceptation for ought acted by us,
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Object. 22. Abraham believed God, and it was imputed to him for righteousnesse. Rich. So Phinehas executed Iudgement which was imputed to him for righteousnesse, Psal. 106.30. that is, a righteous action.
Object. 22. Abraham believed God, and it was imputed to him for righteousness. Rich. So Phinehas executed Judgement which was imputed to him for righteousness, Psalm 106.30. that is, a righteous actium.
for nothing makes us righteous but he, rom. 5.19. And believing implies righteousnesse in another, rom. 4.7. He is our righteousnesse, Jer. 23.6. Peace, Eph. 2.14. Propitiation, rom. 3.25. Redeemer, Saviour, eternal Life; who hath him, hath all;
for nothing makes us righteous but he, rome. 5.19. And believing Implies righteousness in Another, rome. 4.7. He is our righteousness, Jer. 23.6. Peace, Ephesians 2.14. Propitiation, rome. 3.25. Redeemer, Saviour, Eternal Life; who hath him, hath all;
who hath not him, hath nothing. Kilc. That faith was reckoned to Abraham for righteousnesse is Scripture, romans 4.9. That then it was his righteousnesse is your consequence.
who hath not him, hath nothing. Kilc. That faith was reckoned to Abraham for righteousness is Scripture, roman 4.9. That then it was his righteousness is your consequence.
Secondly, that faith, and also executing Iudgement are both righteous actions, I grant, and adde another expression of yours, that Faith is a requisite in every good worke, without which it is not well done, nor pleasing to God.
Secondly, that faith, and also executing Judgement Are both righteous actions, I grant, and add Another expression of yours, that Faith is a requisite in every good work, without which it is not well done, nor pleasing to God.
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And this also is a Truth, Hebr. 11.6. Abel offering in faith was accepted, And he had the witnesse that he was righteous, verse 4. Noah by faith did what he did, And became heir of the righteous, which is by faith, verse 5. Thus with Enoch, Abraham, Jacob, Moses, Barak, Gidion, Sampson;
And this also is a Truth, Hebrew 11.6. Abel offering in faith was accepted, And he had the witness that he was righteous, verse 4. Noah by faith did what he did, And became heir of the righteous, which is by faith, verse 5. Thus with Enoch, Abraham, Jacob, Moses, Barak, Gideon, Sampson;
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and a grounded faith apply, calling first, and Iustification afterward, is more strange than true. Secondly, rom. 8.30. speakes of Gods orderly working, and not of our receiving;
and a grounded faith apply, calling First, and Justification afterwards, is more strange than true. Secondly, rome. 8.30. speaks of God's orderly working, and not of our receiving;
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and whom he iustified, them he (to wit, God) also glorified. Thirdly, Acts 10.43. speakes not of that receiving, remission of sinnes that is by faith, but of another receiving, which followeth believing;
and whom he justified, them he (to wit, God) also glorified. Thirdly, Acts 10.43. speaks not of that receiving, remission of Sins that is by faith, but of Another receiving, which follows believing;
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Secondly, therefore nothing as a condition, without which they cannot be sav'd, is of the elect required, Heb. 8.10. Salvation dependeth not on believing, but on Christ, John 14.19.
Secondly, Therefore nothing as a condition, without which they cannot be saved, is of the elect required, Hebrew 8.10. Salvation dependeth not on believing, but on christ, John 14.19.
False, for first, Ps. 89. doth not say, it was not made with man. 2. It was made with Abraham, Gen. 17.1. and with his seed, vers. 7. with the whole house of Israel and house of Iudah, Jer. 31.32, 33, 34. Heb. 8.8. Eze. 34.25. but these are men Eze. 34.30, 31. and I by faith, depend on Christ for salvation:
False, for First, Ps. 89. does not say, it was not made with man. 2. It was made with Abraham, Gen. 17.1. and with his seed, vers. 7. with the Whole house of Israel and house of Iudah, Jer. 31.32, 33, 34. Hebrew 8.8. Ezekiel 34.25. but these Are men Ezekiel 34.30, 31. and I by faith, depend on christ for salvation:
Thirdly, Faith is a fruit of this Covenant. 4. The Elect were ever in this Covenant, being ever in Christ, which is this Covenant. Eph. 1.3, 4. Esay. 42.6. & 49.9. K.
Thirdly, Faith is a fruit of this Covenant. 4. The Elect were ever in this Covenant, being ever in christ, which is this Covenant. Ephesians 1.3, 4. Isaiah. 42.6. & 49.9. K.
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and shall be establisht, are onely the believing feed, In Isaac this seed is called, Gen. 17.19.21.12. that is, The children of the promise, and not the children after the flesh, are counted for the seed. Ro. 9.7.8. such as are Christs are Abrahams seed, and heirs according to promise, Gal. 3.29.
and shall be established, Are only the believing feed, In Isaac this seed is called, Gen. 17.19.21.12. that is, The children of the promise, and not the children After the Flesh, Are counted for the seed. Ro. 9.7.8. such as Are Christ Are Abrahams seed, and Heirs according to promise, Gal. 3.29.
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Such as have not (in some measure) crucified the flesh, &c. are not Christs, Gal. 4.24. and they that are not Christs, are not Abrahams seed according to promise, Gal. 3.29. but God doth make, and will establish his Covenant with that seed only, which is according to promise, Gen. 17.19.21.12. 25th Object. To be justified, is to be pronounced just. R.
Such as have not (in Some measure) Crucified the Flesh, etc. Are not Christ, Gal. 4.24. and they that Are not Christ, Are not Abrahams seed according to promise, Gal. 3.29. but God does make, and will establish his Covenant with that seed only, which is according to promise, Gen. 17.19.21.12. 25th Object. To be justified, is to be pronounced just. R.
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so by the obedience of one, many are made righteous, Rom. 5.19. 2 Cor. 5. K. First, Rom. 5.19. is by you abused, which saith, So by the obedience of one, many shall be made righteous. But you write many are.
so by the Obedience of one, many Are made righteous, Rom. 5.19. 2 Cor. 5. K. First, Rom. 5.19. is by you abused, which Says, So by the Obedience of one, many shall be made righteous. But you write many Are.
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Therefore, though you and a thousand more tell me, that your justification is already effected, I seeing remnants of injustice in you, believe you not;
Therefore, though you and a thousand more tell me, that your justification is already effected, I seeing remnants of injustice in you, believe you not;
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4. God by his Spirit, declares to our souls, that we are iust, which if we were not when he was on the crosse, then he iustifieth the wicked: they being iust or wicked;
4. God by his Spirit, declares to our Souls, that we Are just, which if we were not when he was on the cross, then he Justifieth the wicked: they being just or wicked;
and therefore though I dare not think you destitute of Gods Spirit, yet sure I am, that Gods Spirit doth not declare unto your soul, that you are in accompishment instified already,
and Therefore though I Dare not think you destitute of God's Spirit, yet sure I am, that God's Spirit does not declare unto your soul, that you Are in accompishment instified already,
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Therefore, God will not declare us iust till we are: and your saying you are iust, before you are, is untrue. R. In iustification are three essentials:
Therefore, God will not declare us just till we Are: and your saying you Are just, before you Are, is untrue. R. In justification Are three essentials:
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sinners to be made iust, God to make iust, and the means by which, is Christs blood, Rom. 5.10. Isaiah said, He should iustifie many, 45.25. which he fulfilled, when he was made sinne, Is. 53.11. 2 Cor. 5.21. iustification is where satisfaction is, as all in Adam by his disobedience were made sinners:
Sinners to be made just, God to make just, and the means by which, is Christ blood, Rom. 5.10. Isaiah said, He should justify many, 45.25. which he fulfilled, when he was made sin, Is. 53.11. 2 Cor. 5.21. justification is where satisfaction is, as all in Adam by his disobedience were made Sinners:
2. It is to be considered in the effecting and executing of it, by the means Iesus Christ, who did justifie many, Is. 53. Rom. 5.19. it is actually done, as the Priests bore Israelites names, Ex. 28.21.
2. It is to be considered in the effecting and executing of it, by the means Iesus christ, who did justify many, Is. 53. Rom. 5.19. it is actually done, as the Priests boar Israelites names, Ex. 28.21.
Iustification being accomplisht, it is Christs pleasure to reveale it, to those to whom it belongeth, by his Spirit, Word and Ordinances, that they might enjoy the comfort of it:
Justification being accomplished, it is Christ pleasure to reveal it, to those to whom it belongeth, by his Spirit, Word and Ordinances, that they might enjoy the Comfort of it:
Yea, your point proves this, for the accomplishment heerof was, say you, when Christ dyed: but it was discovered, to Abraham and other believers before Christ dyed.
Yea, your point Proves this, for the accomplishment hereof was, say you, when christ died: but it was discovered, to Abraham and other believers before christ died.
Thirdly, When iustification is accomplisht, we shall have such union with God, and knowledge of God, that we shall not need word or ordinances to discover it to us;
Thirdly, When justification is accomplished, we shall have such Union with God, and knowledge of God, that we shall not need word or ordinances to discover it to us;
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The efficient cause of iustification, or salvation, is Gods love: the materiall cause, Christs death: the end or finall cause, Gods glory. K. These causes I deny not:
The efficient cause of justification, or salvation, is God's love: the material cause, Christ death: the end or final cause, God's glory. K. These Causes I deny not:
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the spirit revealeth, and faith receiveth Christ come, a high Priest of good things to come, Hebr. 9.11. Now to your quotations. The Spirit revealing, Rom. 8.16. hath not reference to the time past nor present, but to the glory that shall be shewed to us, as verse 17, 18. and Acts 26.18. speaks of that receiving remission of sins, &c. that is after sanctification, by faith in Christ.
the Spirit Revealeth, and faith receives christ come, a high Priest of good things to come, Hebrew 9.11. Now to your quotations. The Spirit revealing, Rom. 8.16. hath not Referente to the time past nor present, but to the glory that shall be showed to us, as verse 17, 18. and Acts 26.18. speaks of that receiving remission of Sins, etc. that is After sanctification, by faith in christ.
26. Object. Iustification is onely in the conscience, and men are not iustified till sin be taken out of their conscience. R. Iustification is in Christ. See Epistle. K.
26. Object. Justification is only in the conscience, and men Are not justified till since be taken out of their conscience. R. Justification is in christ. See Epistle. K.
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and shall at that day be given to us: as 2 Tim. 4.8. 4. Though we are not iustified till iniustice be taken out of our consciences, yet faith is before that time.
and shall At that day be given to us: as 2 Tim. 4.8. 4. Though we Are not justified till injustice be taken out of our Consciences, yet faith is before that time.
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