Justification by faith: or, a confutation of that antinomian error, that justification is before faith; being the sum & substance of a sermon / preached at Sarum; by Benjamin Woodbridge, minister of Newberry in Barkshire. May 26. 1652. Imprimatur, Edmund Calamy.
Publisher: Printed by John Field for Edmund Paxton and are to be sold at his shop in Pauls Chain over against the Castle Tavern near to the Doctors Commons
ACcording to your desire and my own promise, I here send you the Copy of the Sermon which I Preached lately at Salisbury, against the Opinion so much prevailing amongst you, of Justification before Faith:
ACcording to your desire and my own promise, I Here send you the Copy of the Sermon which I Preached lately At Salisbury, against the Opinion so much prevailing among you, of Justification before Faith:
vvg p-acp po22 n1 cc po11 d n1, pns11 av vvb pn22 dt n1 pp-f dt n1 r-crq pns11 vvn av-j p-acp np1, p-acp dt n1 av av-d vvg p-acp pn22, pp-f n1 p-acp n1:
I have made several additions to several Arguments, and annexed a large Answer to the two Arguments which Mr. Eyre made use of against me, after the Sermon was ended.
I have made several additions to several Arguments, and annexed a large Answer to the two Arguments which Mr. Eyre made use of against me, After the Sermon was ended.
To write down all the places that give evidence to this truth, were to Transcribe almost the whole New Testament, Gal. 2. 16. We have believed in Jesus Christ, that we may be justified by the Faith of Christ, where Justification is expresly made a consequent of Faith:
To write down all the places that give evidence to this truth, were to Transcribe almost the Whole New Testament, Gal. 2. 16. We have believed in jesus christ, that we may be justified by the Faith of christ, where Justification is expressly made a consequent of Faith:
And as Glory follows Justification, so doth Justification follow Vocation unto Faith, Rom. 8. 30. and Righteousness (saith the Apostle) shall be imputed unto us if we believe, Rom. 4. 24. so Acts 10. 43. and 13. 39. and 26. 18. with multitudes of other places.
And as Glory follows Justification, so does Justification follow Vocation unto Faith, Rom. 8. 30. and Righteousness (Says the Apostle) shall be imputed unto us if we believe, Rom. 4. 24. so Acts 10. 43. and 13. 39. and 26. 18. with Multitudes of other places.
cc c-acp n1 vvz n1, av vdz n1 vvi n1 p-acp n1, np1 crd crd cc n1 (vvz dt n1) vmb vbi vvn p-acp pno12 cs pns12 vvb, np1 crd crd av n2 crd crd cc crd crd cc crd crd p-acp n2 pp-f j-jn n2.
The onely Answer which is given to these and the like Texts, is this, That by Justification we are to understand, a Justification in the Court of Conscience,
The only Answer which is given to these and the like Texts, is this, That by Justification we Are to understand, a Justification in the Court of Conscience,
It is well known that the Apostle, in the Epistle to the Romans and to the Galatians, sets himself on purpose to assert the Doctrine of Justification by Faith, in opposition to Works:
It is well known that the Apostle, in the Epistle to the Romans and to the Galatians, sets himself on purpose to assert the Doctrine of Justification by Faith, in opposition to Works:
Thus Rom. 3. 20, 21. Therefore by the deeds of the law, there shall no flesh be justified (in his sight) But now the righteousness of God without the law is manifested;
Thus Rom. 3. 20, 21. Therefore by the Deeds of the law, there shall no Flesh be justified (in his sighed) But now the righteousness of God without the law is manifested;
From which places we may safely infer, that where else the Apostle speaks of Justification by Faith in opposition to Justification by Works, he is to be understood of Justification before God,
From which places we may safely infer, that where Else the Apostle speaks of Justification by Faith in opposition to Justification by Works, he is to be understood of Justification before God,
As laughing and crying may be said to evidence reason in a childe, not that it is necessary they should evidence it to the childe it self, or to any body else;
As laughing and crying may be said to evidence reason in a child, not that it is necessary they should evidence it to the child it self, or to any body Else;
c-acp vvg cc vvg vmb vbi vvn p-acp n1 n1 p-acp dt n1, xx cst pn31 vbz j pns32 vmd n1 pn31 p-acp dt n1 pn31 n1, cc p-acp d n1 av;
but because they are Arguments affected to prove, that Reason must be where they are: If Mr. Eyre will say that Faith doth evidence Justification after this maner;
but Because they Are Arguments affected to prove, that Reason must be where they Are: If Mr. Eyre will say that Faith does evidence Justification After this manner;
for as a childe may laugh and cry (actions that will argue reason in the subject where they are) and yet not have the evidence or clear knowledge that himself hath reason;
for as a child may laugh and cry (actions that will argue reason in the Subject where they Are) and yet not have the evidence or clear knowledge that himself hath reason;
c-acp c-acp dt n1 vmb vvi cc vvb (n2 cst vmb vvi n1 p-acp dt j-jn c-crq pns32 vbr) cc av xx vhi dt n1 cc j n1 cst n1 vhz n1;
the word (Evidence) therefore may be taken more properly, and so Faith may be said to evidence our Justification, either Immediately and Axiomatically, or Remotely and Syllogistically.
the word (Evidence) Therefore may be taken more properly, and so Faith may be said to evidence our Justification, either Immediately and Axiomatically, or Remotely and Syllogistically.
dt n1 (n1) av vmb vbi vvn av-dc av-j, cc av n1 vmb vbi vvn p-acp n1 po12 n1, av-d av-j cc av-j, cc av-j cc av-j.
And thus Faith must be said to evidence Justification Axiomatically, as it is an assent to this Proposition, I am justified: But thus Faith cannot evidence Justification.
And thus Faith must be said to evidence Justification Axiomatically, as it is an assent to this Proposition, I am justified: But thus Faith cannot evidence Justification.
cc av n1 vmb vbi vvn p-acp n1 n1 av-j, c-acp pn31 vbz dt n1 p-acp d n1, pns11 vbm vvn: cc-acp av n1 vmbx n1 n1.
Where doth the Scripture say, Thou Paul, or thou Peter, or thou Thomas art justified? And where there is no Divine Testimony, there can be neither Object nor Evidence of Divine Faith.
Where does the Scripture say, Thou Paul, or thou Peter, or thou Thomas art justified? And where there is no Divine Testimony, there can be neither Object nor Evidence of Divine Faith.
though they do not come within the compass of any general Truth or Promise, from which they may infer such a particular conclusion. 2. The Faith by which we are justified, is the Faith which the Apostles and Ministers of the Gospel are to preach to the whole world,
though they do not come within the compass of any general Truth or Promise, from which they may infer such a particular conclusion. 2. The Faith by which we Are justified, is the Faith which the Apostles and Ministers of the Gospel Are to preach to the Whole world,
cs pns32 vdb xx vvi p-acp dt n1 pp-f d j n1 cc n1, p-acp r-crq pns32 vmb vvi d dt j n1. crd dt n1 p-acp r-crq pns12 vbr vvn, vbz dt n1 r-crq dt n2 cc n2 pp-f dt n1 vbr pc-acp vvi p-acp dt j-jn n1,
of all men Mr. Eyre cannot do it, unless he would perswade men to believe himself to have Preached falshoods in all the Sermons which he hath formerly made against the avouchers of Universal Redemption;
of all men Mr. Eyre cannot do it, unless he would persuade men to believe himself to have Preached falsehoods in all the Sermons which he hath formerly made against the avouchers of Universal Redemption;
Such a Syllogistical Evidence, is the Evidence of a particular Conclusion, drawn out of some general Proposition by the discourse of Conscience, in which way a Believer doth evidence his justification, by the discourse of his Conscience after this or the like maner: He that believeth, is justified.
Such a Syllogistical Evidence, is the Evidence of a particular Conclusion, drawn out of Some general Proposition by the discourse of Conscience, in which Way a Believer does evidence his justification, by the discourse of his Conscience After this or the like manner: He that Believeth, is justified.
d dt j n1, vbz dt n1 pp-f dt j n1, vvn av pp-f d j n1 p-acp dt n1 pp-f n1, p-acp r-crq n1 dt n1 vdz n1 po31 n1, p-acp dt n1 pp-f po31 n1 p-acp d cc dt j n1: pns31 cst vvz, vbz vvn.
But (saith the Conscience) I believe: Therefore (saith the same Conscience) I am justified. The two first Propositions of which Syllogism (which they call the major and minor ) must first be evidenced,
But (Says the Conscience) I believe: Therefore (Says the same Conscience) I am justified. The two First Propositions of which Syllogism (which they call the Major and minor) must First be evidenced,
p-acp (vvz dt n1) pns11 vvb: av (vvz dt d n1) pns11 vbm vvn. dt crd ord n2 pp-f r-crq n1 (r-crq pns32 vvb dt j cc j) vmb ord vbi vvn,
For all particular Conclusions of personal Justification, must be drawn out of some general Promise or Proposition which Faith doth first assent to and evidence,
For all particular Conclusions of personal Justification, must be drawn out of Some general Promise or Proposition which Faith does First assent to and evidence,
c-acp d j n2 pp-f j n1, vmb vbi vvn av pp-f d n1 vvb cc n1 r-crq n1 vdz ord vvi p-acp cc n1,
All the world is distributed into Believers and Unbelievers, Mark 16. 15, 16. John 3. 17, 18. But Justification cannot be affirmed of Unbelievers universally;
All the world is distributed into Believers and Unbelievers, Mark 16. 15, 16. John 3. 17, 18. But Justification cannot be affirmed of Unbelievers universally;
But (saith a Believers Conscience) I am elect, Ergo, (saith the same Conscience) I am justified: To which I might answer, That the major is utterly false;
But (Says a Believers Conscience) I am elect, Ergo, (Says the same Conscience) I am justified: To which I might answer, That the Major is utterly false;
To the minor I answer by denying it, Because we speak not now of what is true in it self (in which sense I acknowledge it to be true, that he that believes is elected) but of what is truly evidenced by Faith;
To the minor I answer by denying it, Because we speak not now of what is true in it self (in which sense I acknowledge it to be true, that he that believes is elected) but of what is truly evidenced by Faith;
and Faith cannot truly evidence Election before it hath evidenced Justification: For I renew the same Argument thus, Faith doth evidence Election Axiomatically or Syllogistically;
and Faith cannot truly evidence Election before it hath evidenced Justification: For I renew the same Argument thus, Faith does evidence Election Axiomatically or Syllogistically;
cc n1 vmbx av-j n1 n1 p-acp pn31 vhz vvn n1: c-acp pns11 vvb dt d n1 av, n1 vdz n1 n1 av-j cc av-j;
his Faith must first evidence his Justification by his Election, and then it must evidence his Election by his Justification, till in the issue this new Gospel leave him without all Evidence of Eternal Life.
his Faith must First evidence his Justification by his Election, and then it must evidence his Election by his Justification, till in the issue this new Gospel leave him without all Evidence of Eternal Life.
po31 n1 vmb ord n1 po31 n1 p-acp po31 n1, cc av pn31 vmb n1 po31 n1 p-acp po31 n1, c-acp p-acp dt n1 d j n1 vvb pno31 p-acp d n1 pp-f j n1.
The Assumption, an act of sense or spiritual Experience: The Conclusion, an act of Reason, That he that believes is justified; this Faith doth evidence:
The Assump, an act of sense or spiritual Experience: The Conclusion, an act of Reason, That he that believes is justified; this Faith does evidence:
But to interpret our justification by Faith, meerly for a justification in our own Conscienes, is to make us (at least) concurrent causes with God, in the formal act of our own Justification;
But to interpret our justification by Faith, merely for a justification in our own Consciences, is to make us (At least) concurrent Causes with God, in the formal act of our own Justification;
For us to be justified in our own Consciences, what is it, but for our own Consciences to pronounce us just? and what is this but for our selves to justifie our selves? And so our Justification by Faith is not Gods act onely,
For us to be justified in our own Consciences, what is it, but for our own Consciences to pronounce us just? and what is this but for our selves to justify our selves? And so our Justification by Faith is not God's act only,
c-acp pno12 pc-acp vbi vvn p-acp po12 d n2, r-crq vbz pn31, cc-acp p-acp po12 d n2 pc-acp vvi pno12 av? cc q-crq vbz d p-acp p-acp po12 n2 pc-acp vvi po12 n2? cc av po12 n1 p-acp n1 vbz xx npg1 n1 av-j,
To believe, is indeed a formal vital act of the soul, in genere physico; but the use of it in Justification, is to qualifie us passively, that we may be morally and orderly capable of being justified by another,
To believe, is indeed a formal vital act of the soul, in genere Physico; but the use of it in Justification, is to qualify us passively, that we may be morally and orderly capable of being justified by Another,
therefore we set up our selves as Judges together with God of our own souls? or that we have therefore a joynt concurrence with him, in making that gracious Law, by and according to which we are justified,
Therefore we Set up our selves as Judges together with God of our own Souls? or that we have Therefore a joint concurrence with him, in making that gracious Law, by and according to which we Are justified,
av pns12 vvd a-acp po12 n2 p-acp n2 av p-acp np1 pp-f po12 d n2? cc cst pns12 vhb av dt j n1 p-acp pno31, p-acp vvg d j n1, p-acp cc vvg p-acp r-crq pns12 vbr vvn,
yet in a Moral consideration, 'tis onely a passive condition making him capable of being pardoned according to the Magistrates will (though a man have in himself more ability to read and accept of a Pardon,
yet in a Moral consideration, it's only a passive condition making him capable of being pardoned according to the Magistrates will (though a man have in himself more ability to read and accept of a Pardon,
or in pronouncing our selves just according to that law (and therefore Justification by Faith, cannot be onely justification in Conscience) yet Faith is required on our part, which,
or in pronouncing our selves just according to that law (and Therefore Justification by Faith, cannot be only justification in Conscience) yet Faith is required on our part, which,
cc p-acp vvg po12 n2 av vvg p-acp d n1 (cc av n1 p-acp n1, vmbx vbi av-j n1 p-acp n1) av n1 vbz vvn p-acp po12 n1, r-crq,
though Physically it be an act, yet morally it is but a passive condition, by which we are made capable of being justified, according to the order and constitution of God:
though Physically it be an act, yet morally it is but a passive condition, by which we Are made capable of being justified, according to the order and constitution of God:
and neither of these the justification before God, and verily, neither of them of much worth in the Apostles judgement, 1 Cor. 4. 3. And yet of any other justification before God, which is neither of these two, we do not read in all the Scripture;
and neither of these the justification before God, and verily, neither of them of much worth in the Apostles judgement, 1 Cor. 4. 3. And yet of any other justification before God, which is neither of these two, we do not read in all the Scripture;
cc av-dx pp-f d dt n1 p-acp np1, cc av-j, av-dx pp-f pno32 pp-f d j p-acp dt n2 n1, crd np1 crd crd cc av pp-f d j-jn n1 p-acp np1, r-crq vbz av-dx pp-f d crd, pns12 vdb xx vvi p-acp d dt n1;
And what a most incredible thing is it, that a word so often used, should never be read in its most natural and true signification? and that so glorious a Blessing as Justification before God, should never be mentioned by its own name in all the Bible? yea verily, the whole comfort of this inestimable Blessing will be utterly taken from us;
And what a most incredible thing is it, that a word so often used, should never be read in its most natural and true signification? and that so glorious a Blessing as Justification before God, should never be mentioned by its own name in all the bible? yea verily, the Whole Comfort of this inestimable Blessing will be utterly taken from us;
cc q-crq dt av-ds j n1 vbz pn31, cst dt n1 av av vvn, vmd av-x vbi vvn p-acp po31 av-ds j cc j n1? cc cst av j dt n1 p-acp n1 p-acp np1, vmd av-x vbi vvn p-acp po31 d n1 p-acp d dt n1? uh av-j, dt j-jn n1 pp-f d j n1 vmb vbi av-j vvn p-acp pno12;
The first is drawn from the nature of Justification, which is an Absolution of a Sinner from Condemnation, by that gracious Sentence and signal Promise in the Gospel, He that believes shall not enter into condemnation:
The First is drawn from the nature of Justification, which is an Absolution of a Sinner from Condemnation, by that gracious Sentence and signal Promise in the Gospel, He that believes shall not enter into condemnation:
We are not to conceive of Justification as an internal immanent act of God, resolving privatly in his own brest, not to prosecute his right against a Sinner;
We Are not to conceive of Justification as an internal immanent act of God, resolving privately in his own breast, not to prosecute his right against a Sinner;
pns12 vbr xx pc-acp vvi pp-f n1 p-acp dt j j n1 pp-f np1, vvg av-j p-acp po31 d n1, xx pc-acp vvi po31 n-jn p-acp dt n1;
And as our condemnation is no secret act or resolution of God to condemn, but the very voice and sentence of the Law, Cursed is he that sinneth (and therefore he whom God in his eternal Decree hath purposed to save, may yet for the present be under the sentence of condemnation,
And as our condemnation is no secret act or resolution of God to condemn, but the very voice and sentence of the Law, Cursed is he that Sinneth (and Therefore he whom God in his Eternal decree hath purposed to save, may yet for the present be under the sentence of condemnation,
as the Ephesians, whom God had chosen to eternal Life, Eph. 1. 4. were yet sometimes the children of Wrath, chap. 2. 3.) so on the contrary, our Justification must be some declared, promulged act or sentence of God, which may stand good in Law,
as the Ephesians, whom God had chosen to Eternal Life, Ephesians 1. 4. were yet sometime the children of Wrath, chap. 2. 3.) so on the contrary, our Justification must be Some declared, promulged act or sentence of God, which may stand good in Law,
c-acp dt np1, r-crq np1 vhd vvn p-acp j n1, np1 crd crd vbdr av av dt n2 pp-f n1, n1 crd crd) av p-acp dt n-jn, po12 n1 vmb vbi d vvn, j n1 cc n1 pp-f np1, r-crq vmb vvi j p-acp n1,
But the forgiveness of a Magistrate being an act of Authority, must be by some formal Act of Oblivion, by which all former Acts and Orders against Delinquents may be invalidated;
But the forgiveness of a Magistrate being an act of authority, must be by Some formal Act of Oblivion, by which all former Acts and Order against Delinquents may be invalidated;
And this formal Act of Pardon can be no other then the sentence of the Gospel, He that believes shall be saved, which is sometimes called the Law of Faith, Rom. 3. 27. sometimes the Law of Righteousness, Rom. 9. 31. in reference to which it is that the Lord says, He that believes, is passed from death to life, John 5. 24. so that as every man is then condemned when the Law condemns him (whatsoever the purposes of God may be, unknown to us) so on the contrary, a man is then justified when the Gospel justifies him, and not before.
And this formal Act of Pardon can be no other then the sentence of the Gospel, He that believes shall be saved, which is sometime called the Law of Faith, Rom. 3. 27. sometime the Law of Righteousness, Rom. 9. 31. in Referente to which it is that the Lord Says, He that believes, is passed from death to life, John 5. 24. so that as every man is then condemned when the Law condemns him (whatsoever the Purposes of God may be, unknown to us) so on the contrary, a man is then justified when the Gospel Justifies him, and not before.
cc d j n1 pp-f n1 vmb vbi dx n-jn cs dt n1 pp-f dt n1, pns31 cst vvz vmb vbi vvn, r-crq vbz av vvn dt n1 pp-f n1, np1 crd crd av dt n1 pp-f n1, np1 crd crd p-acp n1 p-acp r-crq pn31 vbz d dt n1 vvz, pns31 cst vvz, vbz vvn p-acp n1 p-acp n1, np1 crd crd av cst p-acp d n1 vbz av vvn c-crq dt n1 vvz pno31 (r-crq dt n2 pp-f np1 vmb vbi, j p-acp pno12) av p-acp dt n-jn, dt n1 vbz av vvn c-crq dt n1 vvz pno31, cc xx a-acp.
The major must needs be true, because Justification and Condemnation are contraries, and contraries cannot be verified of the same subject at the same time.
The Major must needs be true, Because Justification and Condemnation Are contraries, and contraries cannot be verified of the same Subject At the same time.
dt n1 vmb av vbi j, c-acp n1 cc n1 vbr n2-jn, cc n2-jn vmbx vbi vvn pp-f dt d n-jn p-acp dt d n1.
But now that all the world is under condemnation before Faith (which is the minor ) are the very words of the Lord Jesus, John 3. 18. He that believeth not, is condemned already:
But now that all the world is under condemnation before Faith (which is the minor) Are the very words of the Lord jesus, John 3. 18. He that Believeth not, is condemned already:
The Lord is proving that he came not into the world to condemn the world; he proves it by a disjunction thus, Then either he must condemn them that believe,
The Lord is proving that he Come not into the world to condemn the world; he Proves it by a disjunction thus, Then either he must condemn them that believe,
so that Christ should not need to come into the world to condemn it, which is also the meaning of that other phrase, verse 36. He that believeth not, the wrath of God abideth on him;
so that christ should not need to come into the world to condemn it, which is also the meaning of that other phrase, verse 36. He that Believeth not, the wrath of God Abideth on him;
av cst np1 vmd xx vvi pc-acp vvi p-acp dt n1 pc-acp vvi pn31, r-crq vbz av dt n1 pp-f d j-jn n1, n1 crd pns31 cst vvz xx, dt n1 pp-f np1 vvz p-acp pno31;
condemnation must be understood of the condemnation of Conscience, not before God; I Answer, 1. The condemnation here spoken of ▪ is the condemnation of the Law,
condemnation must be understood of the condemnation of Conscience, not before God; I Answer, 1. The condemnation Here spoken of ▪ is the condemnation of the Law,
and in this case we may say as John doth, 1 John 3. 20. If our hearts condemn us, God is greater then our hearts and knoweth all things, and by consequence doth much more condemn us;
and in this case we may say as John does, 1 John 3. 20. If our hearts condemn us, God is greater then our hearts and Knoweth all things, and by consequence does much more condemn us;
cc p-acp d n1 pns12 vmb vvi p-acp np1 vdz, crd np1 crd crd cs po12 n2 vvb pno12, np1 vbz jc cs po12 n2 cc vvz d n2, cc p-acp n1 vdz d dc vvb pno12;
If false, then (seeing all the unbelieving world is under the same condemnation) the conscience of an unbeliever when it condemns him for drunkenness, adultery, swearing, &c. is erroneous;
If false, then (seeing all the unbelieving world is under the same condemnation) the conscience of an unbeliever when it condemns him for Drunkenness, adultery, swearing, etc. is erroneous;
cs j, av (vvg d dt vvg n1 vbz p-acp dt d n1) dt n1 pp-f dt n1 c-crq pn31 vvz pno31 p-acp n1, n1, vvg, av vbz j;
and harden their hearts, and sear up their consciences, that they may never see nor be affected with sin, till they fall irrecoverably into everlasting flames. 3. The condemnation with which the unbeliever is condemned, is expressed verse 36. by the abiding of the wrath of God upon him. 4. It is also opposed unto salvation, verse 17. God sent not his Son to condemn the world, but to save it;
and harden their hearts, and sear up their Consciences, that they may never see nor be affected with since, till they fallen irrecoverably into everlasting flames. 3. The condemnation with which the unbeliever is condemned, is expressed verse 36. by the abiding of the wrath of God upon him. 4. It is also opposed unto salvation, verse 17. God sent not his Son to condemn the world, but to save it;
Sometimes 'tis compared to the Israelites looking up to the Brazen Serpent for healing, Joh. 3. 14. & Num. 21. 8, 9. As then they were not first healed,
Sometime it's compared to the Israelites looking up to the Brazen Serpent for healing, John 3. 14. & Num. 21. 8, 9. As then they were not First healed,
av pn31|vbz vvn p-acp dt np2 vvg a-acp p-acp dt j n1 p-acp vvg, np1 crd crd cc np1 crd crd, crd p-acp cs pns32 vbdr xx ord vvn,
Even so is it the will of God, That whosoever seeth and believeth the Son, shall be justified, John 6. 40. He is not first justified and then seeth the Son;
Even so is it the will of God, That whosoever sees and Believeth the Son, shall be justified, John 6. 40. He is not First justified and then sees the Son;
av-j av vbz pn31 dt n1 pp-f np1, cst r-crq vvz cc vvz dt n1, vmb vbi vvn, np1 crd crd pns31 vbz xx ord vvn cc av vvz dt n1;
sometimes Faith is compared to eating, and Justification to the nourishment which we receive by our meat, John 6. 51, 52, 53, 54. We are not first nourished and then eat the meat that nourisheth us;
sometime Faith is compared to eating, and Justification to the nourishment which we receive by our meat, John 6. 51, 52, 53, 54. We Are not First nourished and then eat the meat that Nourishes us;
av n1 vbz vvn p-acp vvg, cc n1 p-acp dt n1 r-crq pns12 vvb p-acp po12 n1, np1 crd crd, crd, crd, crd pns12 vbr xx ord vvn cc av vvb dt n1 cst vvz pno12;
4. A fourth Argument is drawn from the perpetual opposition between Faith and Works, from whence the Argument is this, What place and order Works had to justification in the Covenant of Works, the same place and order Faith hath to our justification in the Covenant of Grace:
4. A fourth Argument is drawn from the perpetual opposition between Faith and Works, from whence the Argument is this, What place and order Works had to justification in the Covenant of Works, the same place and order Faith hath to our justification in the Covenant of Grace:
crd dt ord n1 vbz vvn p-acp dt j n1 p-acp n1 cc vvz, p-acp c-crq dt n1 vbz d, q-crq n1 cc n1 vvz vhn p-acp n1 p-acp dt n1 pp-f vvz, dt d n1 cc n1 n1 vhz p-acp po12 n1 p-acp dt n1 pp-f n1:
If the tenor of the first Covenant, Do this and live, by the consent of all People and Nations, Jews and Gentiles, will undeniably evince that Works were necessary Antecedents of justification in that Covenant;
If the tenor of the First Covenant, Do this and live, by the consent of all People and nations, jews and Gentiles, will undeniably evince that Works were necessary Antecedents of justification in that Covenant;
cs dt n1 pp-f dt ord n1, vdb d cc vvi, p-acp dt n1 pp-f d n1 cc n2, np2 cc np1, vmb av-j vvi cst vvz vbdr j n2 pp-f n1 p-acp d n1;
why then should not, Believe in the Lord Jesus and thou shalt be saved (which is the tenor of the New Covenant, Rom. 10. 6, 9.) plead as strongly for the like necessity of the Antecedency of Faith to justification in this Covenant? 2. Faith and Works have the like order to justification in their respective Covenants,
why then should not, Believe in the Lord jesus and thou shalt be saved (which is the tenor of the New Covenant, Rom. 10. 6, 9.) plead as strongly for the like necessity of the Antecedency of Faith to justification in this Covenant? 2. Faith and Works have the like order to justification in their respective Covenants,
and he says, We must be justified by Faith; it is but distinguishing; Works do justifie us before God, but Faith must evidence and declare this to us, and they are agreed.
and he Says, We must be justified by Faith; it is but distinguishing; Works do justify us before God, but Faith must evidence and declare this to us, and they Are agreed.
cc pns31 vvz, pns12 vmb vbi vvn p-acp n1; pn31 vbz p-acp vvg; vvz pc-acp vvi pno12 p-acp np1, cc-acp n1 vmb n1 cc vvi d p-acp pno12, cc pns32 vbr vvn.
Where the opposition between the time past and the time present, doth evidently argue that the words have this sense, Such and such you were in time past (Fornicators, Idolaters, &c. and therefore must have been shut out of the Kingdom of God verse 10.) But ( Now) you are washed: (Now ) and not before, you are justified in the name of the Lord Jesus, that is, through Faith in his name:
Where the opposition between the time past and the time present, does evidently argue that the words have this sense, Such and such you were in time passed (Fornicators, Idolaters, etc. and Therefore must have been shut out of the Kingdom of God verse 10.) But (Now) you Are washed: (Now) and not before, you Are justified in the name of the Lord jesus, that is, through Faith in his name:
c-crq dt n1 p-acp dt n1 j cc dt n1 j, vdz av-j vvi cst dt n2 vhb d n1, d cc d pn22 vbdr p-acp n1 vvd (n2, n2, av cc av vmb vhi vbn vvn av pp-f dt n1 pp-f np1 n1 crd) cc-acp (av) pn22 vbr vvn: (av) cc xx a-acp, pn22 vbr vvn p-acp dt n1 pp-f dt n1 np1, cst vbz, p-acp n1 p-acp po31 n1:
For 1. Why may not we understand the word (Sanctified) in the same sense, seeing we are said to be sanctified by Faith, Acts 26. 18. and 15. 9. 1 Pet. 1. 22. as well as justified by Faith? And so suppose that these Corinthians had a seed of Grace before,
For 1. Why may not we understand the word (Sanctified) in the same sense, seeing we Are said to be sanctified by Faith, Acts 26. 18. and 15. 9. 1 Pet. 1. 22. as well as justified by Faith? And so suppose that these Corinthians had a seed of Grace before,
p-acp crd q-crq vmb xx pns12 vvi dt n1 (vvn) p-acp dt d n1, vvg pns12 vbr vvn pc-acp vbi vvn p-acp n1, n2 crd crd cc crd crd crd np1 crd crd c-acp av c-acp vvn p-acp n1? cc av vvb cst d njp2 vhd dt n1 pp-f n1 a-acp,
nor any reason why Sanctification should not be understood for a Sanctification declared, as well as Justification for a Justification declared. 2. The Justification which they now had, was that which gave them right and title to the Kingdom of God, which right and title they had not before, no more then others that did yet continue in Idolatry, Fornication, Uncleanness, and the other sins specified:
nor any reason why Sanctification should not be understood for a Sanctification declared, as well as Justification for a Justification declared. 2. The Justification which they now had, was that which gave them right and title to the Kingdom of God, which right and title they had not before, no more then Others that did yet continue in Idolatry, Fornication, Uncleanness, and the other Sins specified:
ccx d n1 c-crq n1 vmd xx vbi vvn p-acp dt n1 vvd, c-acp av c-acp n1 p-acp dt n1 vvd. crd dt n1 r-crq pns32 av vhd, vbds d r-crq vvd pno32 j-jn cc n1 p-acp dt n1 pp-f np1, r-crq j-jn cc n1 pns32 vhd xx a-acp, av-dx dc cs n2-jn cst vdd av vvi p-acp n1, n1, n1, cc dt j-jn n2 vvn:
if then these Corinthians had this right before they believed, then did their Faith give them no more security of Salvation in point of right then they had before,
if then these Corinthians had this right before they believed, then did their Faith give them no more security of Salvation in point of right then they had before,
cs av d njp2 vhd d n-jn c-acp pns32 vvd, av vdd po32 n1 vvi pno32 av-dx dc n1 pp-f n1 p-acp n1 pp-f n-jn cs pns32 vhd a-acp,
The first is drawn from those Scriptures which seem to hold forth an immediate actual reconciliation of sinners to God upon the death of Christ, without the intervention of Faith:
The First is drawn from those Scriptures which seem to hold forth an immediate actual reconciliation of Sinners to God upon the death of christ, without the intervention of Faith:
dt ord vbz vvn p-acp d n2 r-crq vvb pc-acp vvi av dt j j n1 pp-f n2 p-acp np1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f n1:
Answ. To the former of these places I answer: 1. That the well ▪ pleasedness of God need not be extended beyond the person of Christ, who gave himself unto the death,
Answer To the former of these places I answer: 1. That the well ▪ pleasedness of God need not be extended beyond the person of christ, who gave himself unto the death,
an offering and a sacrifice unto God of a sweet smelling savor, Eph. 5. 2. 2. If we should extend it also unto men (which is neither necessary nor probable) yet will the words prove no more,
an offering and a sacrifice unto God of a sweet smelling savour, Ephesians 5. 2. 2. If we should extend it also unto men (which is neither necessary nor probable) yet will the words prove no more,
and 14. 3. If I go, I come again (so in the Greek) that is, I will come again, 2 Cor. 3. 16. When it (namely Israel) shall turn to the Lord, the vail shall be taken away:
and 14. 3. If I go, I come again (so in the Greek) that is, I will come again, 2 Cor. 3. 16. When it (namely Israel) shall turn to the Lord, the Vail shall be taken away:
So Heb. 10. 35. Your confidence hath a great recompence of reward, that is, shall have, Jam. 1. 17. Every good gift cometh down from above, not as if it must needs be coming down when the Apostle spake those words;
So Hebrew 10. 35. Your confidence hath a great recompense of reward, that is, shall have, Jam. 1. 17. Every good gift comes down from above, not as if it must needs be coming down when the Apostle spoke those words;
But why do we fight against God? Is it not the testimony of the holy Ghost as express as words can deliver it, That without Faith it is impossible to please God, or to be pleasing unto God,
But why do we fight against God? Is it not the testimony of the holy Ghost as express as words can deliver it, That without Faith it is impossible to please God, or to be pleasing unto God,
The like Answer I give to Rom. 5. 10. we were reconciled unto God by the death of his Son, to wit, That Christs death was the price of our Reconciliation,
The like Answer I give to Rom. 5. 10. we were reconciled unto God by the death of his Son, to wit, That Christ death was the price of our Reconciliation,
And now is the Lord at enmity with the sinner, though not averse from all ways and means, by which he may return to Friendship with him again. 2. As it may be conceived after the consideration of the death of Christ;
And now is the Lord At enmity with the sinner, though not averse from all ways and means, by which he may return to Friendship with him again. 2. As it may be conceived After the consideration of the death of christ;
cc av vbz dt n1 p-acp n1 p-acp dt n1, cs xx j p-acp d n2 cc n2, p-acp r-crq pns31 vmb vvi p-acp n1 p-acp pno31 av. crd p-acp pn31 vmb vbi vvn p-acp dt n1 pp-f dt n1 pp-f np1;
and now is the Lord not onely appeasable, but doth also promise that he will be reconciled with sinners, upon such terms as himself shall propose. 3. As the same will of God may be considered after an intercession on Christs part,
and now is the Lord not only appeasable, but does also promise that he will be reconciled with Sinners, upon such terms as himself shall propose. 3. As the same will of God may be considered After an Intercession on Christ part,
cc av vbz dt n1 xx av-j j, cc-acp vdz av vvi cst pns31 vmb vbi vvn p-acp n2, p-acp d n2 c-acp px31 vmb vvi. crd p-acp dt d n1 pp-f np1 vmb vbi vvn p-acp dt n1 p-acp npg1 n1,
when then the Apostle says, We are reconciled through the death of Christ, he doth not mean, That immediatly upon the death of Christ we are actually reconciled unto God (for in the very next verse he saith, That through Christ we have now (and not before) received the atonement, or reconciliation, which in plainer terms is this, That now, that is,
when then the Apostle Says, We Are reconciled through the death of christ, he does not mean, That immediately upon the death of christ we Are actually reconciled unto God (for in the very next verse he Says, That through christ we have now (and not before) received the atonement, or reconciliation, which in plainer terms is this, That now, that is,
c-crq av dt n1 vvz, pns12 vbr vvn p-acp dt n1 pp-f np1, pns31 vdz xx vvi, cst av-j p-acp dt n1 pp-f np1 pns12 vbr av-j vvn p-acp np1 (c-acp p-acp dt av ord n1 pns31 vvz, cst p-acp np1 pns12 vhb av (cc xx a-acp) vvd dt n1, cc n1, r-crq p-acp jc n2 vbz d, cst av, cst vbz,
since we are Believers, we are actually reconciled unto God.) But his meaning is, That through the death of Christ it is, that the promise of reconciliation is made, by and according to which we are actually reconciled unto God after we believe, suitable to that of the Lord Jesus, This is the new Testament in my blood (obtained and sealed by my blood) which was shed for the remission of the sins of many, Matth. 26. 28. The ground of all this is,
since we Are Believers, we Are actually reconciled unto God.) But his meaning is, That through the death of christ it is, that the promise of reconciliation is made, by and according to which we Are actually reconciled unto God After we believe, suitable to that of the Lord jesus, This is the new Testament in my blood (obtained and sealed by my blood) which was shed for the remission of the Sins of many, Matthew 26. 28. The ground of all this is,
or the will of Christ in giving himself to the death, that this death of his should be available to the immediate and actual Reconciliation and Justification of the sinner, without any condition performed on the sinners part, it were somthing to the purpose:
or the will of christ in giving himself to the death, that this death of his should be available to the immediate and actual Reconciliation and Justification of the sinner, without any condition performed on the Sinners part, it were something to the purpose:
cc dt n1 pp-f np1 p-acp vvg px31 p-acp dt n1, cst d n1 pp-f png31 vmd vbi j p-acp dt j cc j n1 cc n1 pp-f dt n1, p-acp d n1 vvn p-acp dt ng1 n1, pn31 vbdr pi p-acp dt n1:
When Christ gives us an account both of his own and his Fathers will in this matter, he tells us, That this is the will of him that sent him, That whosoever seeth the Son and believeth on him, may have everlasting life, John 6. 40. without which Faith, Christ shall profit us nothing, Gal. 5. 4. 1 John 5. 11, 12. He that hath not the Son hath not life. So much for that Objection.
When christ gives us an account both of his own and his Father's will in this matter, he tells us, That this is the will of him that sent him, That whosoever sees the Son and Believeth on him, may have everlasting life, John 6. 40. without which Faith, christ shall profit us nothing, Gal. 5. 4. 1 John 5. 11, 12. He that hath not the Son hath not life. So much for that Objection.
c-crq np1 vvz pno12 dt n1 av-d pp-f po31 d cc po31 ng1 n1 p-acp d n1, pns31 vvz pno12, cst d vbz dt n1 pp-f pno31 cst vvd pno31, cst r-crq vvz dt n1 cc vvz p-acp pno31, vmb vhi j n1, np1 crd crd p-acp r-crq n1, np1 vmb vvi pno12 pix, np1 crd crd crd np1 crd crd, crd pns31 cst vhz xx dt n1 vhz xx n1. av av-d c-acp cst n1.
Answ. We may conceive of a Threefold Justification. 1. a Justification purposed in the decree of God, Gal. 3. 8. The Scriptures foreseeing that God would justifie the Gentiles through Faith.
Answer We may conceive of a Threefold Justification. 1. a Justification purposed in the Decree of God, Gal. 3. 8. The Scriptures Foreseeing that God would justify the Gentiles through Faith.
2. A Justification purchased and impetrated in the death of Christ, who by his death hath obtained eternal Redemption for us, Heb. 9. 12. which Redemption is the Remission of sins, Eph ▪ 1. 7. 3. There it also a Justification exemplified in the resurrection of Christ, who himself was justified in his own resurrection,
2. A Justification purchased and impetrated in the death of christ, who by his death hath obtained Eternal Redemption for us, Hebrew 9. 12. which Redemption is the Remission of Sins, Ephesians ▪ 1. 7. 3. There it also a Justification exemplified in the resurrection of christ, who himself was justified in his own resurrection,
as that he is the cause of those whom he represents in every thing in which he represents them) so that when we say, We are justified in Christ, the meaning is no more but this, That Christ is made the cause and patern, according to which Justication shall certainly follow on them that believe:
as that he is the cause of those whom he represents in every thing in which he represents them) so that when we say, We Are justified in christ, the meaning is no more but this, That christ is made the cause and pattern, according to which Justification shall Certainly follow on them that believe:
But what is this to our deliverance from condemnation? or what benefit do we receive by it before we believe? Should a man argue thus in any other benefits we receive by Christ and from Christ as the exemplary cause, he would make himself deservedly ridiculous.
But what is this to our deliverance from condemnation? or what benefit do we receive by it before we believe? Should a man argue thus in any other benefits we receive by christ and from christ as the exemplary cause, he would make himself deservedly ridiculous.
cc-acp q-crq vbz d p-acp po12 n1 p-acp n1? cc q-crq n1 vdb pns12 vvb p-acp pn31 c-acp pns12 vvb? vmd dt n1 vvb av p-acp d j-jn n2 pns12 vvb p-acp np1 cc p-acp np1 p-acp dt j n1, pns31 vmd vvi px31 av-vvn j.
and become the first fruits of them that slept, 1 Cor. 15. 20. So that Christ in his resurrection, is the exemplary cause of our resurrection, in which we are therefore said to bear the image of the heavenly Adam, verse 49. Would any sober man infer;
and become the First fruits of them that slept, 1 Cor. 15. 20. So that christ in his resurrection, is the exemplary cause of our resurrection, in which we Are Therefore said to bear the image of the heavenly Adam, verse 49. Would any Sobrium man infer;
cc vvb dt ord n2 pp-f pno32 cst vvd, vvn np1 crd crd av cst np1 p-acp po31 n1, vbz dt j n1 pp-f po12 n1, p-acp r-crq pns12 vbr av vvn p-acp vvb dt n1 pp-f dt j np1, n1 crd vmd d j n1 vvi;
or that we are not to be raised at all, because we are risen already in Christ? Yet no man living can shew any reason of difference why we may not as justly infer that our resurrection is passed already,
or that we Are not to be raised At all, Because we Are risen already in christ? Yet no man living can show any reason of difference why we may not as justly infer that our resurrection is passed already,
cc cst pns12 vbr xx pc-acp vbi vvn p-acp d, c-acp pns12 vbr vvn av p-acp np1? av dx n1 j-vvg vmb vvi d n1 pp-f n1 c-crq pns12 vmb xx p-acp av-j vvi cst po12 n1 vbz vvn av,
Our old man is crucified with him, Rom. 6. 6. and he is said to be made Sanctification to us as well as Righteousness, 1 Cor. 1. 30. And why then may we not inveigh against Regeneration and personal Sanctification,
Our old man is Crucified with him, Rom. 6. 6. and he is said to be made Sanctification to us as well as Righteousness, 1 Cor. 1. 30. And why then may we not inveigh against Regeneration and personal Sanctification,
po12 j n1 vbz vvn p-acp pno31, np1 crd crd cc pns31 vbz vvn pc-acp vbi vvn n1 p-acp pno12 p-acp av c-acp n1, crd np1 crd crd cc q-crq av vmb pns12 xx vvi p-acp n1 cc j n1,
and we need not mortifie sin and dye to the world, &c. all this is done already in Christ, in whom we are sanctified before Faith, we need onely to have it declared to us, that we are sanctified.
and we need not mortify since and die to the world, etc. all this is done already in christ, in whom we Are sanctified before Faith, we need only to have it declared to us, that we Are sanctified.
cc pns12 vvb xx vvi n1 cc vvi p-acp dt n1, av d d vbz vdn av p-acp np1, p-acp ro-crq pns12 vbr vvn p-acp n1, pns12 vvb av-j pc-acp vhi pn31 vvn p-acp pno12, cst pns12 vbr vvn.
The former is no other then a Justification of Christ himself, with a connotation of others, who by virtue of this Justification of his, are themselves to be justified in due time;
The former is no other then a Justification of christ himself, with a connotation of Others, who by virtue of this Justification of his, Are themselves to be justified in due time;
Actual and formal justification is, when we are acquitted from the guilt of sin by the gracious sentence of the Gospel, He that believes shall not enter into condemnation:
Actual and formal justification is, when we Are acquitted from the guilt of since by the gracious sentence of the Gospel, He that believes shall not enter into condemnation:
Now then if we speak of Justification formal, then ▪ I deny that we are justified in Christ (which is the opponents Assumption.) And if we speak of Justification causal,
Now then if we speak of Justification formal, then ▪ I deny that we Are justified in christ (which is the opponents Assump.) And if we speak of Justification causal,
av av cs pns12 vvb pp-f n1 j, av ▪ pns11 vvb cst pns12 vbr vvn p-acp np1 (r-crq vbz dt n2 np1.) cc cs pns12 vvb pp-f n1 n1,
They are credulous souls I'le assure you, that will be drawn by such Decoys as these into Schism and Faction, to the hardening and discomforting of more hearts in one hour,
They Are credulous Souls I'll assure you, that will be drawn by such Decoys as these into Schism and Faction, to the hardening and discomforting of more hearts in one hour,
pns32 vbr j n2 pns11|vmb vvi pn22, cst vmb vbi vvn p-acp d n2 c-acp d p-acp n1 cc n1, p-acp dt n-vvg cc vvg pp-f dc n2 p-acp crd n1,
because we are in Covenant bfore Faith: But I am unwilling to multiply quarrels: If the great difference lay here, it were an easie matter to be reconciled.
Because we Are in Covenant bfore Faith: But I am unwilling to multiply quarrels: If the great difference lay Here, it were an easy matter to be reconciled.
if at least the Phrase of being in Covenant be understood, properly, for such an interest in the Covenant as gives a man right and title to the Blessings of the Covenant:
if At least the Phrase of being in Covenant be understood, properly, for such an Interest in the Covenant as gives a man right and title to the Blessings of the Covenant:
Answ. The Explication of the terms of this Argument is a sufficient refutation of it: God is said to give in Scripture, sometimes when no receiving follows;
Answer The Explication of the terms of this Argument is a sufficient refutation of it: God is said to give in Scripture, sometime when no receiving follows;
In this sense, the giving of the Spirit is no more then the sending, and as it were the constituting of the Spirit, to be by way of specialty the worker and cause of Faith. 2. The word (give) doth sometimes include a receiving and possession of the thing given,
In this sense, the giving of the Spirit is no more then the sending, and as it were the constituting of the Spirit, to be by Way of specialty the worker and cause of Faith. 2. The word (give) does sometime include a receiving and possession of the thing given,
p-acp d n1, dt vvg pp-f dt n1 vbz av-dx av-dc cs dt vvg, cc c-acp pn31 vbdr dt vvg pp-f dt n1, pc-acp vbi p-acp n1 pp-f n1 dt n1 cc n1 pp-f n1. crd dt n1 (vvb) vdz av vvi dt n-vvg cc n1 pp-f dt n1 vvn,
Thus the Lord promiseth to give the Spirit to them that ask him, Luke 11. 13. and we are said to receive the spirit by Faith, Gal. 3. 14. and the Spirit is said to dwell in us by Faith, Eph. 3. 16, 17. with Rom. 8. 10, 11. and of this latter way of giving the Spirit, is the Question to be understood.
Thus the Lord promises to give the Spirit to them that ask him, Lycia 11. 13. and we Are said to receive the Spirit by Faith, Gal. 3. 14. and the Spirit is said to dwell in us by Faith, Ephesians 3. 16, 17. with Rom. 8. 10, 11. and of this latter Way of giving the Spirit, is the Question to be understood.
av dt n1 vvz p-acp vvb dt n1 p-acp pno32 cst vvb pno31, av crd crd cc pns12 vbr vvn p-acp vvb dt n1 p-acp n1, np1 crd crd cc dt n1 vbz vvn pc-acp vvi p-acp pno12 p-acp n1, np1 crd crd, crd p-acp np1 crd crd, crd cc pp-f d d n1 pp-f vvg dt n1, vbz dt n1 pc-acp vbi vvn.
as the like union in the man Christ Jesus, did denominate him to be the Son of God. 3. The Spirit therefore must be said to be given to us, in regard of some peculiar operations which he worketh in us, which are incommunicable to those which have not the Spirit:
as the like Union in the man christ jesus, did denominate him to be the Son of God. 3. The Spirit Therefore must be said to be given to us, in regard of Some peculiar operations which he works in us, which Are incommunicable to those which have not the Spirit:
so that common convictions, illuminations, humiliations, some joys of heart, and the like, which are transient Works of the Spirit, common to them that are saved and to them that perish, Heb. 6. 4. Matth. 13. 20. and all other works which may either go before or be without Faith;
so that Common convictions, illuminations, humiliations, Some Joys of heart, and the like, which Are Transient Works of the Spirit, Common to them that Are saved and to them that perish, Hebrew 6. 4. Matthew 13. 20. and all other works which may either go before or be without Faith;
av cst j n2, n2, n2, d n2 pp-f n1, cc dt j, r-crq vbr j vvz pp-f dt n1, j p-acp pno32 cst vbr vvn cc p-acp pno32 cst vvb, np1 crd crd np1 crd crd cc d j-jn n2 r-crq vmb d vvi a-acp cc vbb p-acp n1;
wherefore there being no peculiar work of grace before Faith it self, which may not be wrought in a Hypocrite (which hath not the Spirit) as well as in a childe of God;
Wherefore there being no peculiar work of grace before Faith it self, which may not be wrought in a Hypocrite (which hath not the Spirit) as well as in a child of God;
therefore the Spirit is neither given nor received before Faith be wrought, but is given and received together with Faith in the same instant of time, and not before.
Therefore the Spirit is neither given nor received before Faith be wrought, but is given and received together with Faith in the same instant of time, and not before.
av dt n1 vbz av-dx vvn ccx vvn p-acp n1 vbb vvn, cc-acp vbz vvn cc vvn av p-acp n1 p-acp dt d n-jn pp-f n1, cc xx a-acp.
so the Spirit also in order of causes is before Faith, but that he is therefore given to us in the least atome of time before the being of Faith, is a meer non-sequitur, and contrary to the received maxime, Posita causa in actu, ponitur effectus;
so the Spirit also in order of Causes is before Faith, but that he is Therefore given to us in the least atom of time before the being of Faith, is a mere nonsequitur, and contrary to the received maxim, Posita causa in Acts, ponitur effectus;
So the Lord Jesus by his Spirit doth NONLATINALPHABET Heb. 3. 3. build, and organize, and prepare, (as we render the Greek wood, Luke 1. 17.) the soul to be a house unto himself,
So the Lord jesus by his Spirit does Hebrew 3. 3. built, and organize, and prepare, (as we render the Greek wood, Lycia 1. 17.) the soul to be a house unto himself,
av dt n1 np1 p-acp po31 n1 vdz np1 crd crd vvi, cc vvi, cc vvi, (c-acp pns12 vvb dt jp n1, av crd crd) dt n1 pc-acp vbi dt n1 p-acp px31,
and for the holy One of Israel, for he hath glorified thee, Psal. 2. 8. Ask of me, and I will give thee the heathen for thine inheritance, &c. So Psal. 110. 3. Matth. 12. 21. And why did the Lord appoint Apostles and Ministers to carry the sound of the Gospel from one end of the earth to the other,
and for the holy One of Israel, for he hath glorified thee, Psalm 2. 8. Ask of me, and I will give thee the heathen for thine inheritance, etc. So Psalm 110. 3. Matthew 12. 21. And why did the Lord appoint Apostles and Ministers to carry the found of the Gospel from one end of the earth to the other,
cc p-acp dt j pi pp-f np1, c-acp pns31 vhz vvn pno21, np1 crd crd vvb pp-f pno11, cc pns11 vmb vvi pno21 dt j-jn p-acp po21 n1, av av np1 crd crd np1 crd crd cc q-crq vdd dt n1 vvb n2 cc n2 pc-acp vvi dt n1 pp-f dt n1 p-acp crd n1 pp-f dt n1 p-acp dt n-jn,
and subdueth Nations to the obedience of the Faith, but that he may accomplish his promises made to his Son? such as are recorded in Psal. 89. 25, 26, &c.
and subdueth nations to the Obedience of the Faith, but that he may accomplish his promises made to his Son? such as Are recorded in Psalm 89. 25, 26, etc.
cc vvz n2 p-acp dt n1 pp-f dt n1, cc-acp cst pns31 vmb vvi po31 n2 vvn p-acp po31 n1? d c-acp vbr vvn p-acp np1 crd crd, crd, av
as the Apostle doth directly prove, Heb. 10. 14, 15, 16. and why then may it not be inferred, That the elect are in Covenant with God, not onely before they believe,
as the Apostle does directly prove, Hebrew 10. 14, 15, 16. and why then may it not be inferred, That the elect Are in Covenant with God, not only before they believe,
c-acp dt n1 vdz av-j vvi, np1 crd crd, crd, crd cc q-crq av vmb pn31 xx vbi vvn, cst dt n-vvn vbr p-acp n1 p-acp np1, xx av-j c-acp pns32 vvb,
but onely (as the Socinians) to declare and confirm to us, That we may believe, that God of his own meer good will, without expecting any satisfaction, will do all this good for us;
but only (as the socinians) to declare and confirm to us, That we may believe, that God of his own mere good will, without expecting any satisfaction, will do all this good for us;
cc-acp av-j (c-acp dt njp2) pc-acp vvi cc vvi p-acp pno12, cst pns12 vmb vvi, cst np1 pp-f po31 d j j n1, p-acp vvg d n1, vmb vdi d d j p-acp pno12;
And what answer Mr. Eyre will give to avoid this consequence (for I presume he will not grant it) and to defend his position, that we are in Covenant with God upon the death of Christ,
And what answer Mr. Eyre will give to avoid this consequence (for I presume he will not grant it) and to defend his position, that we Are in Covenant with God upon the death of christ,
cc q-crq vvb n1 np1 vmb vvi pc-acp vvi d n1 (c-acp pns11 vvb pns31 vmb xx vvi pn31) cc pc-acp vvi po31 n1, cst pns12 vbr p-acp n1 p-acp np1 p-acp dt n1 pp-f np1,
2. But upon a most serious perusual of this Text, I finde it so contradictory, to Mr. Eyr's purpose, that I cannot but wonder what he means to shelter his Opinion under the protection of it:
2. But upon a most serious perusual of this Text, I find it so contradictory, to Mr. Eyr's purpose, that I cannot but wonder what he means to shelter his Opinion under the protection of it:
If we read the words in Heb. 8. 10. or Jer. 31. 33. and compare them with other places of Scripture, we shall finde three things of distinct consideration, the conclusion of which, is the only support of this feeble Argument. 1. There is the matter and blessings of the Covenant on Gods part:
If we read the words in Hebrew 8. 10. or Jer. 31. 33. and compare them with other places of Scripture, we shall find three things of distinct consideration, the conclusion of which, is the only support of this feeble Argument. 1. There is the matter and blessings of the Covenant on God's part:
so peculiarly pardon of sin, mentioned in the words next following (for which the Covenant on Mount Sinai, to which this opposed, made no provision) and therefore when the Apostle mentioneth this Covenant again, he leaves out those words, I will be their God, &c. and takes notice of the great blessing contained in them,
so peculiarly pardon of since, mentioned in the words next following (for which the Covenant on Mount Sinai, to which this opposed, made no provision) and Therefore when the Apostle mentioneth this Covenant again, he leaves out those words, I will be their God, etc. and Takes notice of the great blessing contained in them,
av j n1 pp-f n1, vvn p-acp dt n2 ord vvg (c-acp r-crq dt n1 p-acp n1 np1, p-acp r-crq d vvn, vvd dx n1) cc av c-crq dt n1 vvz d n1 av, pns31 vvz av d n2, pns11 vmb vbi po32 n1, av cc vvz n1 pp-f dt j n1 vvn p-acp pno32,
So that the words are in this sense, This is the Covenant which I will make with the house of Israel, when I shall write my Laws in their hearts, I will be their God, &c. I do not herein give the Grammatical Translation of the words;
So that the words Are in this sense, This is the Covenant which I will make with the house of Israel, when I shall write my Laws in their hearts, I will be their God, etc. I do not herein give the Grammatical translation of the words;
av cst dt n2 vbr p-acp d n1, d vbz dt n1 r-crq pns11 vmb vvi p-acp dt n1 pp-f np1, c-crq pns11 vmb vvi po11 n2 p-acp po32 n2, pns11 vmb vbi po32 n1, av pns11 vdb xx av vvi dt j n1 pp-f dt n2;
and writeth them in their heart, &c. he would be so far from offering violence, either to the Greek Translation of the LXX, which the Apostle follows,
and Writeth them in their heart, etc. he would be so Far from offering violence, either to the Greek translation of the LXX, which the Apostle follows,
cc vvz pno32 p-acp po32 n1, av pns31 vmd vbi av av-j p-acp vvg n1, av-d p-acp dt jp n1 pp-f dt crd, r-crq dt n1 vvz,
for (or when) they shall return unto me with their whole heart, where we have the very same Arguments as here; viz. The blessings promised: I will be their God:
for (or when) they shall return unto me with their Whole heart, where we have the very same Arguments as Here; viz. The blessings promised: I will be their God:
for after that he had said before, This is the Covenant that I will make with them, I will put my laws into their heart — And their sins and their iniquities I will remember no more:
for After that he had said before, This is the Covenant that I will make with them, I will put my laws into their heart — And their Sins and their iniquities I will Remember no more:
from which distribution of the words of the Covenant, we may (as before) observe: 1. Where begins the grand promise of the Covenant, to wit, in those words, I will be their God,
from which distribution of the words of the Covenant, we may (as before) observe: 1. Where begins the grand promise of the Covenant, to wit, in those words, I will be their God,
but as the means and qualification on mans part for his entrance into Covenant, as Ezek. 11. 19, 20. I will put a new spirit within them, that they may walk in my statutes and do them;
but as the means and qualification on men part for his Entrance into Covenant, as Ezekiel 11. 19, 20. I will put a new Spirit within them, that they may walk in my statutes and do them;
and they shall be my people, verse 24. 26, 27. The premises being considered, it is an easie matter to take the elevation of all the strength which our opponents can gather out of this Text:
and they shall be my people, verse 24. 26, 27. The premises being considered, it is an easy matter to take the elevation of all the strength which our opponents can gather out of this Text:
cc pns32 vmb vbi po11 n1, n1 crd crd, crd dt n2 vbg vvn, pn31 vbz dt j n1 pc-acp vvi dt n1 pp-f d dt n1 r-crq po12 n2 vmb vvi av pp-f d n1:
But God promiseth to give Faith, that he may be our God and we his people, Jer. 31. 33. Heb. 8. 10. Ezek. 11. 19, 20. and 36. 25, 26, 27, 28. & 37. 23, 24, 26, 27. besides multitudes of other Scriptures.
But God promises to give Faith, that he may be our God and we his people, Jer. 31. 33. Hebrew 8. 10. Ezekiel 11. 19, 20. and 36. 25, 26, 27, 28. & 37. 23, 24, 26, 27. beside Multitudes of other Scriptures.
yet to the Scriptures already advanced, let me adde a few more, Isa. 55. 3. Come unto me (that is, Believe in me, John 6. 35.) and I will make an everlasting Covenant with you.
yet to the Scriptures already advanced, let me add a few more, Isaiah 55. 3. Come unto me (that is, Believe in me, John 6. 35.) and I will make an everlasting Covenant with you.
av p-acp dt n2 av vvn, vvb pno11 vvi dt d dc, np1 crd crd np1 p-acp pno11 (cst vbz, vvb p-acp pno11, np1 crd crd) cc pns11 vmb vvi dt j n1 p-acp pn22.
in opposition to the Covenant of Works, which saith, Do this and live, Rom. 10. 5. 6. 9. This is the Covenant whereof Christ is Mediator, Heb. 9. 15. That they that are called (unto Faith) shall receive the promise of the eternal inheritance.
in opposition to the Covenant of Works, which Says, Do this and live, Rom. 10. 5. 6. 9. This is the Covenant whereof christ is Mediator, Hebrew 9. 15. That they that Are called (unto Faith) shall receive the promise of the Eternal inheritance.
3. The Covenant of Grace is preached to every man, and every man called upon to fulfil the conditions of it, that he may receive the blessings of it, which condition is Faith, Heb. 4. 1, 2, 10. Is there an absolute promise made to every man that God will give him grace? or is it sense to exhort men to take hold of Gods Covenant (as the phrase is, Isa. 66. 4, 6.) or to enter into Covenant with God,
3. The Covenant of Grace is preached to every man, and every man called upon to fulfil the conditions of it, that he may receive the blessings of it, which condition is Faith, Hebrew 4. 1, 2, 10. Is there an absolute promise made to every man that God will give him grace? or is it sense to exhort men to take hold of God's Covenant (as the phrase is, Isaiah 66. 4, 6.) or to enter into Covenant with God,
if the Covenant be onely an absolute promise on Gods part? or to exhort men to be stedfast in the Covenant of God, to hold fast the faith, and their confidence in Christ? as the Scriptures are wont to do, Heb. 3. 12, 13, 14. and 10. 23. or to accuse,
if the Covenant be only an absolute promise on God's part? or to exhort men to be steadfast in the Covenant of God, to hold fast the faith, and their confidence in christ? as the Scriptures Are wont to do, Hebrew 3. 12, 13, 14. and 10. 23. or to accuse,
to which, though it is likely, somthing is or will be said (which at this distance I am never like to hear of) yet sure I am that nothing can be answered consistent with the truth of Scriptures.
to which, though it is likely, something is or will be said (which At this distance I am never like to hear of) yet sure I am that nothing can be answered consistent with the truth of Scriptures.
p-acp r-crq, cs pn31 vbz j, pi vbz cc vmb vbi vvn (r-crq p-acp d n1 pns11 vbm av av-j pc-acp vvi pp-f) av av-j pns11 vbm cst pix vmb vbi vvn j p-acp dt n1 pp-f n2.
