Two sermons one on the subject of justification, the other on the imputed righteousness imputation of faith to righteousness, by which we are justified : preached occaisionally at the Merchants-Lecture in Pin-makers-Hall in Broad-street : and printed by their desire / by Walter Cross ...
The relation they bear to the Apostle's scope and design, is that of a proof and confirmation of the grand Doctrine of the Gospel, which is, That no man is, nor can be justified by his own Works or Righteousness, the only way of being justified is by the Righteousness of God.
The Relation they bear to the Apostle's scope and Design, is that of a proof and confirmation of the grand Doctrine of the Gospel, which is, That no man is, nor can be justified by his own Works or Righteousness, the only Way of being justified is by the Righteousness of God.
The Assumption being confirm'd from Scriptures Testimony, Gen. 15. he proceeds to prove the grand Proposition thus, Maj. He to whom righteousness is imputed of Grace, cannot be justified by Works.
The Assump being confirmed from Scriptures Testimony, Gen. 15. he proceeds to prove the grand Proposition thus, Maj He to whom righteousness is imputed of Grace, cannot be justified by Works.
The grand Proposition he supposes evident from the opposition between Grace and Debt in v. 4. for when a person is dealt with on the account of Works, i. e. any thing in him,
The grand Proposition he supposes evident from the opposition between Grace and Debt in v. 4. for when a person is dealt with on the account of Works, i. e. any thing in him,
Min. But in Justification by Works and Faith, of grace, and of due, the subjects, causes, &c. are opposite. Erg. The Nature of the Justifications are opposite.
Min. But in Justification by Works and Faith, of grace, and of due, the subject's, Causes, etc. Are opposite. Erg. The Nature of the Justifications Are opposite.
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The assumption is illustrated and confirmed in these four Verses. 1. The Subjects, to wit, a godly and an ungodly Man, a righteous and an unrighteous, a Worker and a Non-worker. 2. The Causes, the grace, favour and good-will of the Governour,
The Assump is illustrated and confirmed in these four Verses. 1. The Subject's, to wit, a godly and an ungodly Man, a righteous and an unrighteous, a Worker and a Nonworker. 2. The Causes, the grace, favour and goodwill of the Governor,
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and its satisfaction to the Government, it may consist with governing goodness to bless the blessedness of the man unto whom God imputes righteousness without works.
and its satisfaction to the Government, it may consist with governing Goodness to bless the blessedness of the man unto whom God imputes righteousness without works.
The latter finds an inherent righteousness in the person, and therefore his Justification is only an Authoritative declaration of what he is, a surrender of the Honour that is his due;
The latter finds an inherent righteousness in the person, and Therefore his Justification is only an Authoritative declaration of what he is, a surrender of the Honour that is his endue;
and this Name is entertain'd as the proper Name for our Pardon in the Gospel, that it may be a constant Memorial of our Obligation to Christ for our Pardon,
and this Name is entertained as the proper Name for our Pardon in the Gospel, that it may be a constant Memorial of our Obligation to christ for our Pardon,
and of the difficulty that there was to render a Pardon consistent with the Law and Honour of the Law-maker and Governour. One chief end of this added Testimony of David 's to the Example and Pattern of Abraham, is to prove that we are not justified by Works, from the Nature of Gospel-Justification, viz. David says it's a Pardon;
and of the difficulty that there was to render a Pardon consistent with the Law and Honour of the Lawmaker and Governor. One chief end of this added Testimony of David is to the Exampl and Pattern of Abraham, is to prove that we Are not justified by Works, from the Nature of Gospel-Justification, viz. David Says it's a Pardon;
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And the reason why the Apostle gives the sense of David 's words to be the Imputing of a Righteousness, is because it was inconsistent with a necessary just Law,
And the reason why the Apostle gives the sense of David is words to be the Imputing of a Righteousness, is Because it was inconsistent with a necessary just Law,
It is not for Christ's sake that his righteousness is imputed, for that were to say, that the same thing was for the sake of it self, his Merit for his Merits-sake, and Righteousness for his Righteousness-sake:
It is not for Christ's sake that his righteousness is imputed, for that were to say, that the same thing was for the sake of it self, his Merit for his Merits-sake, and Righteousness for his Righteousness sake:
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and hence the Imputation of righteousness is only ascrib'd to Grace, but Justification is ascrib'd to Grace, not immediately as imputation is, but at second hand:
and hence the Imputation of righteousness is only ascribed to Grace, but Justification is ascribed to Grace, not immediately as imputation is, but At second hand:
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for that denotes God's Act as Judge, in passing the absolving Sentence, i. e. thorough the Gift of Faith he conveys a right to that Righteousness, which from Eternity was assign'd in the Book of Life to all that shall ever enjoy its blessed Fruits.
for that denotes God's Act as Judge, in passing the absolving Sentence, i. e. through the Gift of Faith he conveys a right to that Righteousness, which from Eternity was assigned in the Book of Life to all that shall ever enjoy its blessed Fruits.
Indeed they are not alone, for the same Apostle says Historically of himself, what he asserts elenctically here of Free-grace, 1 Tim. 1.15. viz. That he was a Blasphemer, a Persecutor, and injurious Person, when abundant grace, together with Faith and Love prevented him, i. e. justifying and sanctifying grace;
Indeed they Are not alone, for the same Apostle Says Historically of himself, what he asserts elenctically Here of Free grace, 1 Tim. 1.15. viz. That he was a Blasphemer, a Persecutor, and injurious Person, when abundant grace, together with Faith and Love prevented him, i. e. justifying and sanctifying grace;
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as Artists hang out a piece of their Workmanship to bring in Customers, so Christ hangs up Paul for a sign, that all who hear the Gospel may count Christ (who came to save sinners) worthy of Acceptation, by all who are sinners.
as Artists hang out a piece of their Workmanship to bring in Customers, so christ hangs up Paul for a Signen, that all who hear the Gospel may count christ (who Come to save Sinners) worthy of Acceptation, by all who Are Sinners.
As they set forth the condition of a sinner, antecedent to justification. 2ly. In what method God brings them from that condition into blessedness through an Imputation of Righteousness, and imputation of Faith to Righteousness.
As they Set forth the condition of a sinner, antecedent to justification. 2ly. In what method God brings them from that condition into blessedness through an Imputation of Righteousness, and imputation of Faith to Righteousness.
When in our blood he bids us live, the day of our Enmity was the time of his Love, the Condition of our Adamical Nakedness was that he cast the skirt of his beautiful Garments over;
When in our blood he bids us live, the day of our Enmity was the time of his Love, the Condition of our Adamical Nakedness was that he cast the skirt of his beautiful Garments over;
There are three Limitations put on this Text, by Inteepreters of differing Opinions, from what is the old and common road of them call'd Protestants, who usually distinguish the case thus,
There Are three Limitations put on this Text, by Inteepreters of differing Opinions, from what is the old and Common road of them called Protestants, who usually distinguish the case thus,
But to suppose any time between regeneration and forgiveness, for the exercise of faith and repentance, is to suppose a time when we are neither in a state of Condemnation or Justification. (3.) There is no condemnation to them that are in Christ:
But to suppose any time between regeneration and forgiveness, for the exercise of faith and Repentance, is to suppose a time when we Are neither in a state of Condemnation or Justification. (3.) There is no condemnation to them that Are in christ:
Now we are united to Christ by a double Cement, the Spirit working faith, and faith therefore where that Cement is there is no condemnation but pardon. (4.) The Scripture says, We were reconciled when enemies, Rom. 5.10. The difficulty here is, if this be meant the price for peace paid, or the application of it in justification, v. 9. shows the latter;
Now we Are united to christ by a double Cement, the Spirit working faith, and faith Therefore where that Cement is there is no condemnation but pardon. (4.) The Scripture Says, We were reconciled when enemies, Rom. 5.10. The difficulty Here is, if this be meant the price for peace paid, or the application of it in justification, v. 9. shows the latter;
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A (5th.) Argument is from the oneness of time, by Scripture Connexion between regeneration and justification, Col. 2.13. You hath he quicken'd, together with him, having forgiven you all trespasses, 2 Pet. 1.3. We are call'd to glory and vertue at once, and 1 Pet. 1.3.
A (5th.) Argument is from the oneness of time, by Scripture Connexion between regeneration and justification, Col. 2.13. You hath he quickened, together with him, having forgiven you all Trespasses, 2 Pet. 1.3. We Are called to glory and virtue At once, and 1 Pet. 1.3.
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are begotten again unto an inheritance incorruptible, Tit. 3.5, 7. 2 Cor. 6. ult. A (6th.) Argument is from Rom. 6. Where the Apostles solution to the objection of Libertines, is, from the near connection between justifying and sanctifying grace. (7.) I see nothing in the context to favour this distinction,
Are begotten again unto an inheritance incorruptible, Tit. 3.5, 7. 2 Cor. 6. ult. A (6th.) Argument is from Rom. 6. Where the Apostles solution to the objection of Libertines, is, from the near connection between justifying and sanctifying grace. (7.) I see nothing in the context to favour this distinction,
they own he is an ungodly man, a Non worker, as to the righteousness of the Law, strictly so call'd, (which requires perfect, perpetual and personal obedience) who is the Object of Evangelical Justification.
they own he is an ungodly man, a Non worker, as to the righteousness of the Law, strictly so called, (which requires perfect, perpetual and personal Obedience) who is the Object of Evangelical Justification.
for as Legal Justification requires Legal Righteousness, Evangelical Justification requires Evangelical Righteousness, i. e. Faith and Repentance, in sincerity and perseverance:
for as Legal Justification requires Legal Righteousness, Evangelical Justification requires Evangelical Righteousness, i. e. Faith and Repentance, in sincerity and perseverance:
But a third, to prevent this Absurdity, adds perseverance, by which a man is excluded from justification until his last breath, which excludes the Doctrine of Assurance during life,
But a third, to prevent this Absurdity, adds perseverance, by which a man is excluded from justification until his last breath, which excludes the Doctrine of Assurance during life,
or imperfectly renew'd to his image, the Original to this Law? as his own Nature gave birth to the first, it seems reasonable to say that God accepts imperfect obedience on his account who perform'd perfect obedience in our stead as surety;
or imperfectly renewed to his image, the Original to this Law? as his own Nature gave birth to the First, it seems reasonable to say that God accepts imperfect Obedience on his account who performed perfect Obedience in our stead as surety;
We deny our Obedience comes to be accepted as the obedience the Law requires, or under the Notion Adam 's righteousness was accepted, viz. that which gave right to Indemnity and Life,
We deny our obedience comes to be accepted as the Obedience the Law requires, or under the Notion Adam is righteousness was accepted, viz. that which gave right to Indemnity and Life,
He is not disputing against Pagans, who denied the Messias, or own'd many Daemons, 1 Cor. 8.6. To us there is but one God the Father, of whom are all things, and one Lord Jesus Christ, by whom are all things:
He is not disputing against Pagans, who denied the Messias, or owned many Daemons, 1 Cor. 8.6. To us there is but one God the Father, of whom Are all things, and one Lord jesus christ, by whom Are all things:
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for the Thesis, shows the Antagonists Opinion, which is, we are justifi'd by faith, without the deeds of the Law, and Rom. 9.23. They sought after a righteousness, as if it were by the works of the Law, i. e.
for the Thesis, shows the Antagonists Opinion, which is, we Are justified by faith, without the Deeds of the Law, and Rom. 9.23. They sought After a righteousness, as if it were by the works of the Law, i. e.
of Publicans and Sinners we read frequently; the highest were perfect men, and that they thought hardly attainable it seems, Mat. 19.21. That was the young mans doubt he brought to Christ;
of Publicans and Sinners we read frequently; the highest were perfect men, and that they Thought hardly attainable it seems, Mathew 19.21. That was the young men doubt he brought to christ;
the middle sort was called Beninim, Middle-way-men, Men of sincerity, that should go to eternal Life, either by a praeponderation of good, or repentance of evil:
the middle sort was called Beninim, Middle-way-men, Men of sincerity, that should go to Eternal Life, either by a praeponderation of good, or Repentance of evil:
Emanuel 's Land, who leads men to God by NONLATINALPHABET the way of repentance. The gates of Prayer are shut sometimes, but never the gate of Repentance:
Emmanuel is Land, who leads men to God by the Way of Repentance. The gates of Prayer Are shut sometime, but never the gate of Repentance:
this the Apostle, Gal. 1. calls a perverting of the Gospel, a composing of another method of Salvation, a counterfeit Gospel, a corrupting of the pure method of Grace with mixture and allay of works. 4ly.
this the Apostle, Gal. 1. calls a perverting of the Gospel, a composing of Another method of Salvation, a counterfeit Gospel, a corrupting of the pure method of Grace with mixture and allay of works. 4ly.
Resp. By this Doctrine the neglect of Faith and Repentance is not Treason. 2. That the justification by Christs righteousness is not compleat. 3. That we must be justifi'd,
Resp. By this Doctrine the neglect of Faith and Repentance is not Treason. 2. That the justification by Christ righteousness is not complete. 3. That we must be justified,
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for thy conditional justification by Faith and Obedience? to how many contentions hast thou given occasion? how many precious hours hast thou lost to thy self and thy Reverend Brethren? into an Abyss of how many Anti-Gospel Errors are they now sunk, who glory in thee as their Guide and Patron? who after they have once left the way of Truth, scarce know where to stop,
for thy conditional justification by Faith and obedience? to how many contentions hast thou given occasion? how many precious hours hast thou lost to thy self and thy Reverend Brothers? into an Abyss of how many Anti-Gospel Errors Are they now sunk, who glory in thee as their Guide and Patron? who After they have once left the Way of Truth, scarce know where to stop,
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for v. 2. this was the Jews advantage, that unto them were committed the Oracles of God, about which these two things are certain, that these Oracles were the Old Testament,
for v. 2. this was the jews advantage, that unto them were committed the Oracles of God, about which these two things Are certain, that these Oracles were the Old Testament,
but as to all these Laws, all men were found Non-workers, and ungodly, therefore there is no place for distinction of Laws and Righteousness in this place, that inheres in us. 2ly. Abraham 's Condition, antecedent to his effectual call, instructs us, that the distinction of Righteousness to be admitted in this place, is that of our own and anothers, made ours by imputation;
but as to all these Laws, all men were found Non-workers, and ungodly, Therefore there is no place for distinction of Laws and Righteousness in this place, that inheres in us. 2ly. Abraham is Condition, antecedent to his effectual call, instructs us, that the distinction of Righteousness to be admitted in this place, is that of our own and another's, made ours by imputation;
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for Josh. 24. Abraham was an idolater, inconsistent with faith and repentance, or Gospel-righteousness, and yet Isa. 41. He is call'd a righteous man, and the friend of God; this must be thorough Christs righteousness imputed, not his own:
for Josh. 24. Abraham was an idolater, inconsistent with faith and Repentance, or Gospel righteousness, and yet Isaiah 41. He is called a righteous man, and the friend of God; this must be through Christ righteousness imputed, not his own:
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Who call'd the righteous man from the east, he was righteous in Chaldea. 3ly. Rom. 5.9, 10. When we were enemies, we were reconcil'd to God by the death of his Son:
Who called the righteous man from the east, he was righteous in Chaldea. 3ly. Rom. 5.9, 10. When we were enemies, we were reconciled to God by the death of his Son:
The Connexion is evident, for they are but different Metaphors of the same case, the one representing it as the happy conclusion of a fair Tryal at Law, the other as a Quarrel more friendly and privately compos'd;
The Connexion is evident, for they Are but different Metaphors of the same case, the one representing it as the happy conclusion of a fair Trial At Law, the other as a Quarrel more friendly and privately composed;
Dr. Hammond to shun the dint of this Argument, grants in this place a justification on Christ's Death, but v. 8, and 9. the one is distinguish'd from the other by NONLATINALPHABET and NONLATINALPHABET, yet and now, i. e.
Dr. Hammond to shun the dint of this Argument, grants in this place a justification on Christ's Death, but v. 8, and 9. the one is distinguished from the other by and, yet and now, i. e.
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How shall we that are dead to sin live any longer therein, v. 2. This supposes a mortal stroke given to the body of sin in the ungodly man when justified, v. 7. He that is dead is justifi'd from sin;
How shall we that Are dead to sin live any longer therein, v. 2. This supposes a Mortal stroke given to the body of since in the ungodly man when justified, v. 7. He that is dead is justified from since;
and may be awaken'd by some extrordinary or afflicting providence, or some convincing truth. 2. The Properties of the Works are three, (1.) Good for matter and end. (2.) Done freely. (3.) When we are in the way for convictions,
and may be awakened by Some extraordinary or afflicting providence, or Some convincing truth. 2. The Properties of the Works Are three, (1.) Good for matter and end. (2.) Done freely. (3.) When we Are in the Way for convictions,
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or sorrow in Hell, are not preparatory works. 3. The degrees they differ in from gracious or meriting works are two, (1.) The person is not in a state of Grace. (2.) God has made no promise that he will pardon or justifie such;
or sorrow in Hell, Are not preparatory works. 3. The Degrees they differ in from gracious or meriting works Are two, (1.) The person is not in a state of Grace. (2.) God has made no promise that he will pardon or justify such;
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I answer, 1. These Characters make these Works more a counterfeit of Grace than preparation for Grace, they describe a Pharisee or Hypocrite, that is further from the kingdom of Heaven than a Publican or Harlot;
I answer, 1. These Characters make these Works more a counterfeit of Grace than preparation for Grace, they describe a Pharisee or Hypocrite, that is further from the Kingdom of Heaven than a Publican or Harlot;
when they are poor, miserable, wretched and naked, they think they need nothing, with the lukewarm Church of Laodicea: These are the foolish Virgins that have no Oil in their Lamps. 2ly. The foundations this Opinion are grounded on, are not very sure:
when they Are poor, miserable, wretched and naked, they think they need nothing, with the lukewarm Church of Laodicea: These Are the foolish Virgins that have no Oil in their Lamps. 2ly. The foundations this Opinion Are grounded on, Are not very sure:
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Respon. The Baptists Ministry is to be consider'd either in general, with all Ministers, to prepare and make meet for the inheritance, Luke 17.6. To prepare his ways, to give knowledge of Salvation unto his people, by the remission of their sins, thorough the tender mercies of our God:
Response. The Baptists Ministry is to be considered either in general, with all Ministers, to prepare and make meet for the inheritance, Lycia 17.6. To prepare his ways, to give knowledge of Salvation unto his people, by the remission of their Sins, through the tender Mercies of our God:
His Work was to fit for Heaven, not to make Hypocrites, though he did make many. 2. His Ministry was to be consider'd, in relation to that peculiar dispensation which was to raise and awaken peoples minds, in expectation of the Messias,
His Work was to fit for Heaven, not to make Hypocrites, though he did make many. 2. His Ministry was to be considered, in Relation to that peculiar Dispensation which was to raise and awaken peoples minds, in expectation of the Messias,
and fulfilment of the great promises about the incarnation of the Son of God, his Birth, Life, Death, Resurrection and Constitution of his Church, which was peculiar to himself.
and fulfilment of the great promises about the incarnation of the Son of God, his Birth, Life, Death, Resurrection and Constitution of his Church, which was peculiar to himself.
A Second Foundation of these preparatory Works is Christ's Expressions, preferring one People to another as such, with whom the means that others enjoy'd in vain, would have prevail'd for their true Repentance, Matth. 11. to this purpose Christ prefers the Tyrians and Sidonians to the People of Chorazin and Bethsaida. For Answer, I shall give Camero 's Sense of these Expressions, who counts it a popular Hyperbole to upbraid the Unbelief of these People, who had seen so many of his Miracles;
A Second Foundation of these preparatory Works is Christ's Expressions, preferring one People to Another as such, with whom the means that Others enjoyed in vain, would have prevailed for their true Repentance, Matthew 11. to this purpose christ prefers the Tyrians and Sidonians to the People of Chorazin and Bethsaida. For Answer, I shall give Chamber is Sense of these Expressions, who counts it a popular Hyperbole to upbraid the Unbelief of these People, who had seen so many of his Miracles;
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as if one should say, he is as bad or worse than the Devil, and these things seem to confirm this sense. 1. It would seem to reflect on the Bowels and Mercy of our Lord Jesus Christ, that he would not walk two or three Miles to work a Miracle, among a People who wanted nothing else to secure their Salvation,
as if one should say, he is as bad or Worse than the devil, and these things seem to confirm this sense. 1. It would seem to reflect on the Bowels and Mercy of our Lord jesus christ, that he would not walk two or three Miles to work a Miracle, among a People who wanted nothing Else to secure their Salvation,
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and yet continue to Preach and work Miracles, where he knew the event would be only the Aggravation of their Sin and Punishment. 2. To attribute the Conversion of a People to any external means,
and yet continue to Preach and work Miracles, where he knew the event would be only the Aggravation of their since and Punishment. 2. To attribute the Conversion of a People to any external means,
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and yet these words taken litterally would imply this, if in Tyre and Sidon the Miracles had been done, which have been done in thee, they would have repented long ago. 3. The Letter of this Scripture would arrogate the power of Conversion to Miracles, which certainly is not the Sense of the Scripture, for Abram in the 16th. of Luke is brought in, saying in that Conference with the rich man, that if they heard not Moses and the Prophets, they would not believe one that rose from the dead.
and yet these words taken literally would imply this, if in Tyre and Sidon the Miracles had been done, which have been done in thee, they would have repented long ago. 3. The letter of this Scripture would arrogate the power of Conversion to Miracles, which Certainly is not the Sense of the Scripture, for Abram in the 16th. of Lycia is brought in, saying in that Conference with the rich man, that if they herd not Moses and the prophets, they would not believe one that rose from the dead.
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The import of it, was only to express the earnestness of his desire. A Third Foundation is Christ's commendation of the young Man, Matth. 19.15. Mark 10.21. Luke 18.18. where 'tis said, Jesus lov'd him, and that he lack'd but one thing of the Kingdom of Heaven.
The import of it, was only to express the earnestness of his desire. A Third Foundation is Christ's commendation of the young Man, Matthew 19.15. Mark 10.21. Lycia 18.18. where it's said, jesus loved him, and that he lacked but one thing of the Kingdom of Heaven.
and could love what's useful and in its kind beautiful amongst men, and such are all these Moral Virtues, that renders a Man amiable and useful in the Society where he lives.
and could love what's useful and in its kind beautiful among men, and such Are all these Moral Virtues, that renders a Man amiable and useful in the Society where he lives.
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A Fourth Foundation is, that an Appetite and desire is antecedent unto enjoying Christ or his Benefits, Isa. 55.1. Ho every one that thirsteth, come ye to the Waters. Resp. That is every one;
A Fourth Foundation is, that an Appetite and desire is antecedent unto enjoying christ or his Benefits, Isaiah 55.1. Ho every one that Thirsteth, come you to the Waters. Resp. That is every one;
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It is the termination of their desires on Christ, on stable, lasting, heavenly, spiritual good things the Prophet exhorts to, he blames them for terminating their desires on what did not profit.
It is the termination of their Desires on christ, on stable, lasting, heavenly, spiritual good things the Prophet exhorts to, he blames them for terminating their Desires on what did not profit.
the others imply a Divine Omnipotency, working upon nothing, or what's unfit for the produc'd effect. (4.) It being granted that there's no necessary Connection between preparatory Works and Pardon, I see no reason why some may not be pardon'd without it,
the Others imply a Divine Omnipotency, working upon nothing, or what's unfit for the produced Effect. (4.) It being granted that there's no necessary Connection between preparatory Works and Pardon, I see no reason why Some may not be pardoned without it,
as well as some have it, and not pardoned. (5.) The design of the Gospel being to exalt pardoning Grace, Ver. 15, 16. It's of Faith, that it might be of Grace:
as well as Some have it, and not pardoned. (5.) The Design of the Gospel being to exalt pardoning Grace, Ver. 15, 16. It's of Faith, that it might be of Grace:
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Obj. Should then a Man do nothing until he be justified? Resp. 1. Many are justified who know it not. 2. Our Priviledges are not the Rule of our Duty,
Object Should then a Man do nothing until he be justified? Resp. 1. Many Are justified who know it not. 2. Our Privileges Are not the Rule of our Duty,
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but God's Command. 3. That is, without doubt, we should do all we can, few if any do what they may, be always trying whether God gives ability or not. 4. To all under the means of Grace, at least God gives common Grace,
but God's Command. 3. That is, without doubt, we should do all we can, few if any doe what they may, be always trying whither God gives ability or not. 4. To all under the means of Grace, At least God gives Common Grace,
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and by that they may live a sober, just and honest Life among men, and they may and ought to attend on Ordinances, Phil. 2.12. Work in and about your own Salvation, as Camero excellently translates it, wait there until God works effectually, he doth it of his own good pleasure, where and when he will.
and by that they may live a Sobrium, just and honest Life among men, and they may and ought to attend on Ordinances, Philip 2.12. Work in and about your own Salvation, as Chamber excellently translates it, wait there until God works effectually, he does it of his own good pleasure, where and when he will.
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And, (1.) By Testimony: Sclater on this Verse reconciles it with Prov. 17.15. where it's said, He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord:
And, (1.) By Testimony: Sclater on this Verse reconciles it with Curae 17.15. where it's said, He that Justifieth the wicked, and he that Condemneth the just, even they both Are abomination to the Lord:
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It were an abomination to justifie a wicked Man, without a satisfaction, but not where a satisfaction to the Government is given, which is the Case of the ungodly Man in the Text. Who's justified thro' the righteousness of Christ, and this he quotes out of Pareus on the place:
It were an abomination to justify a wicked Man, without a satisfaction, but not where a satisfaction to the Government is given, which is the Case of the ungodly Man in the Text. Who's justified through the righteousness of christ, and this he quotes out of Pareus on the place:
and calls that which is not, to be, it being the term of alienation from which they are remov'd, from whence he bids farewell to all antecedent Causes, which some call inferiour, others in some manner or measure, others administrating, others sine quo non, others Causes of possession tho' not of right,
and calls that which is not, to be, it being the term of alienation from which they Are removed, from whence he bids farewell to all antecedent Causes, which Some call inferior, Others in Some manner or measure, Others administrating, Others sine quo non, Others Causes of possession though not of right,
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The Anger of Abraham, Gen. 15. for want of Children, wanted a Pardon, even then before this declaration about him, that his Faith was imputed to him for righteousness.
The Anger of Abraham, Gen. 15. for want of Children, wanted a Pardon, even then before this declaration about him, that his Faith was imputed to him for righteousness.
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and the other a Justification of his Person, which is that in the Text. 2. This Justification of the Ungodly is not against a Law, but according to a Law;
and the other a Justification of his Person, which is that in the Text. 2. This Justification of the Ungodly is not against a Law, but according to a Law;
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Marlorat 's Ecclesiastick Exposition is thus, The first Blessing of Salvation is Pardon, and our Pardon being a Justification, it must be a justification of the Ungodly:
Marlorat is Ecclesiastic Exposition is thus, The First Blessing of Salvation is Pardon, and our Pardon being a Justification, it must be a justification of the Ungodly:
What can they say to this, that are Slaves to their Belly, and yet brag of their Works? are they better than Abraham, who left his Countrey, redeem'd his Brother,
What can they say to this, that Are Slaves to their Belly, and yet brag of their Works? Are they better than Abraham, who left his Country, redeemed his Brother,
He argues from contraries, and as Bucer says, not from words but sentences. This Sentence is full of Energy, Believeth on him that justifies the ungodly;
He argues from contraries, and as Bucer Says, not from words but sentences. This Sentence is full of Energy, Believeth on him that Justifies the ungodly;
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hence God is said to justifie, when he freely forgives, and vouchsafes to love them with whom he may be justly angry, Ver. 6. without Works they meerly cavil, who think all Works are not excluded,
hence God is said to justify, when he freely forgives, and vouchsafes to love them with whom he may be justly angry, Ver. 6. without Works they merely cavil, who think all Works Are not excluded,
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This (says he) the Apostle proves, (1.) From David 's sense, v. 6. He is a blessed man to whom God gives a righteousness without forgoing works. (2.) From David 's words, proving he had no righteousness,
This (Says he) the Apostle Proves, (1.) From David is sense, v. 6. He is a blessed man to whom God gives a righteousness without foregoing works. (2.) From David is words, proving he had no righteousness,
A Second Authority is the Articles and Homilies of the Church of England: But Dr. Wallis has done that in a Sermon ex preposito. I shall conclude with these two noted Fathers, Ambrose and Augustine, the former defines a worker to be not a transgressor of the Law, and a Non-worker a Transgressor;
A Second authority is the Articles and Homilies of the Church of England: But Dr. Wallis has done that in a Sermon ex preposito. I shall conclude with these two noted Father's, Ambrose and Augustine, the former defines a worker to be not a transgressor of the Law, and a Nonworker a Transgressor;
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and the reason is evident, from the strict union between them, Rom. 6.7. He that is freed from sin, says our translation; justified, says the Original;
and the reason is evident, from the strict Union between them, Rom. 6.7. He that is freed from since, Says our Translation; justified, Says the Original;
absolv'd, or purged, says Basil. M. deliver'd, says Theophilact. which still confirms to me that the same grace which sanctifies, justifies, though in different manners;
absolved, or purged, Says Basil. M. Delivered, Says Theophilact. which still confirms to me that the same grace which Sanctifies, Justifies, though in different manners;
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ut moriamur peccato, that we dye to sin; and indeed the Apostle supposes it, Rom. 6.2. How can we that are dead to sin, live any longer therein? He had been speaking of Justification, not Mortification;
ut moriamur Peccato, that we die to sin; and indeed the Apostle supposes it, Rom. 6.2. How can we that Are dead to sin, live any longer therein? He had been speaking of Justification, not Mortification;
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though not both born one way, which may be for an argument to prove that justifying grace finds us Ungodly and Non-workers, since sanctifying grace doth:
though not both born one Way, which may be for an argument to prove that justifying grace finds us Ungodly and Non-workers, since sanctifying grace does:
but we are justified in Christ thorough pardon and sanctification, Ergo, In Adam by guilt and pollution; and his Words thus we read, They are justified in Christ who believe in him, by reason of a secret communication and inspiration of spiritual grace, by which every one cleaves to the Lord,
but we Are justified in christ through pardon and sanctification, Ergo, In Adam by guilt and pollution; and his Words thus we read, They Are justified in christ who believe in him, by reason of a secret communication and inspiration of spiritual grace, by which every one cleaves to the Lord,
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And the success is observ'd by Jansenus in his Augustinus, p. 103. that he brought Pelagius to own pardoning grace to be free without conditions, but not sanctifying grace:
And the success is observed by Januensis in his Augustine, p. 103. that he brought Pelagius to own pardoning grace to be free without conditions, but not sanctifying grace:
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Great is the blessedness, says Pelagius, to obtain grace, i. e. (the grace of remission) without the works of the Law, and exercise of Repentance; for Rom. 11.29. The gifts of God are without repentance;
Great is the blessedness, Says Pelagius, to obtain grace, i. e. (the grace of remission) without the works of the Law, and exercise of Repentance; for Rom. 11.29. The Gifts of God Are without Repentance;
And the same Author, Tom. 3. p. 33. Who knew well Augustines mind, and said, without that owning of grace which Austins doctrine contains, Christian Humility is not attainable, having read him all ten times,
And the same Author, Tom. 3. p. 33. Who knew well Augustine's mind, and said, without that owning of grace which Austins Doctrine contains, Christian Humility is not attainable, having read him all ten times,
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and so needed pardon, but not grace to regenerate. But 2ly. A greater than Augustine is here, the Spirit of God constantly unites them two, and who dare separate them, Psalm 32.2. Whose sin is covered, and in whose spirit there is no guile:
and so needed pardon, but not grace to regenerate. But 2ly. A greater than Augustine is Here, the Spirit of God constantly unites them two, and who Dare separate them, Psalm 32.2. Whose since is covered, and in whose Spirit there is no guile:
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The Scriptures the Apostle quotes on the Text, Rom. 8.1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, 2 Tim. 1.14. Pardoning grace was abundant toward a persecuting Saul, together with Faith and Love, 2 Pet. 1.3. All things belonging to life eternal and godliness, — He calls to Glory and Virtue at once, by that call are given precious promises, Tit. 3.5. By the washing of Regeneration, and renewing of the Holy Ghost, — being justified by his grace, Gal. 5.24. They that are in Christ have crucified the flesh, with its affections and lusts, 2 Cor. 5.27. If any man be in Christ, he is a New Creature, 2 Cor. 6.11. But ye are sanctified, but ye are justified, &c. I cannot but take Notice of what gave birth and occasion to the Popish Errors, who make justification and sanctification one and the same;
The Scriptures the Apostle quotes on the Text, Rom. 8.1. There is no condemnation to them that Are in christ jesus, who walk not After the Flesh, 2 Tim. 1.14. Pardoning grace was abundant towards a persecuting Saul, together with Faith and Love, 2 Pet. 1.3. All things belonging to life Eternal and godliness, — He calls to Glory and Virtue At once, by that call Are given precious promises, Tit. 3.5. By the washing of Regeneration, and renewing of the Holy Ghost, — being justified by his grace, Gal. 5.24. They that Are in christ have Crucified the Flesh, with its affections and Lustiest, 2 Cor. 5.27. If any man be in christ, he is a New Creature, 2 Cor. 6.11. But you Are sanctified, but you Are justified, etc. I cannot but take Notice of what gave birth and occasion to the Popish Errors, who make justification and sanctification one and the same;
I might bring a 3d. Argument from the nature of the Subject, viz. That before Conversion and Regeneration man can do no spiritual good thing, there is no action of ours acceptable to God but thorough Christ, which supposes an interest in him, and union with him;
I might bring a 3d. Argument from the nature of the Subject, viz. That before Conversion and Regeneration man can do no spiritual good thing, there is no actium of ours acceptable to God but through christ, which supposes an Interest in him, and Union with him;
and the foundation of it is, We are dead in sins and trespasses, until the minute that God quickens us, Eph. 2.1. and what can come from stinking Carcasses in the graves, but savour of death, a loathsom smell.
and the Foundation of it is, We Are dead in Sins and Trespasses, until the minute that God quickens us, Ephesians 2.1. and what can come from stinking Carcases in the graves, but savour of death, a loathsome smell.
Can an evil tree bring forth such fruits, or a branch not ingrafted in the true vine? when we have no spiritual discerning, 1 Cor. 2.14. and having our hearts alienated from the Life of God, thorough the ignorance that is in us, Eph. 4.17. What good can we do? Now no gist less then quickning, regenerating grace, can do this.
Can an evil tree bring forth such fruits, or a branch not ingrafted in the true vine? when we have no spiritual discerning, 1 Cor. 2.14. and having our hearts alienated from the Life of God, through the ignorance that is in us, Ephesians 4.17. What good can we do? Now no gist less then quickening, regenerating grace, can do this.
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2. This was the Pelagian Error, that God gave grace to be able, but not to be willing . 3. It would be Grace restoring to Adams condition, to be able to do good or evil: 4. This distinction of sufficient and efficacious grace, Jansenus says, Augustine nor none of the Latin Fathers knew,
2. This was the Pelagian Error, that God gave grace to be able, but not to be willing. 3. It would be Grace restoring to Adams condition, to be able to do good or evil: 4. This distinction of sufficient and efficacious grace, Januensis Says, Augustine nor none of the Latin Father's knew,
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But this were to leave the Question about justifying grace, and to dispute about sanctifying grace. A 4th. Argument, is from the nature and the kind of justifying acts:
But this were to leave the Question about justifying grace, and to dispute about sanctifying grace. A 4th. Argument, is from the nature and the kind of justifying acts:
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But this Love of Grace is incomparable, its stronger than Death, for at once it delivers from a legal and spiritual Death, the guilt and the power of sin,
But this Love of Grace is incomparable, its Stronger than Death, for At once it delivers from a Legal and spiritual Death, the guilt and the power of since,
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And this mercy is preventing mercy, for the Apostle speaking to the very same purpose, Rom. 10.20. says, I was found of them that sought me not, I was made manifest in them that askt not for me: And yet farther, Rom. 9.11.
And this mercy is preventing mercy, for the Apostle speaking to the very same purpose, Rom. 10.20. Says, I was found of them that sought me not, I was made manifest in them that asked not for me: And yet farther, Rom. 9.11.
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But the Name grace seems to import somewhat higher than all this, it speaks exclusiveness of conditions, Rom. 3.24. Being justified freely by his grace;
But the Name grace seems to import somewhat higher than all this, it speaks exclusiveness of conditions, Rom. 3.24. Being justified freely by his grace;
that is, saith the Neat Witsius, without any cause or condition. (2.) It speaks fulness, John 1.16. Of his fulness we have received grace for grace: Colos. 2.10. In him dwelleth all the fulness of the Godhead bodily, and ye are compleat in him:
that is, Says the Neat Witsius, without any cause or condition. (2.) It speaks fullness, John 1.16. Of his fullness we have received grace for grace: Colos 2.10. In him dwells all the fullness of the Godhead bodily, and you Are complete in him:
And it speaks perseverance, for the Covenant of Grace contains the sure mercies of David, Psalm 89.33. Though I visit their iniquities with stripes, nevertheless my loving-kindness will I not utterly take from them.
And it speaks perseverance, for the Covenant of Grace contains the sure Mercies of David, Psalm 89.33. Though I visit their iniquities with stripes, nevertheless my Lovingkindness will I not utterly take from them.
but this justification is a dispensation from a Throne of Grace, and the very end of it is to glorifie that grace, verses 16, 17. It is of faith, that it might be by grace:
but this justification is a Dispensation from a Throne of Grace, and the very end of it is to Glorify that grace, Verses 16, 17. It is of faith, that it might be by grace:
All Laws, and transgressions of Laws, all Dispensations of Providence, and Permissions, all Manifestations of other Attributes, are for the discovery of the height of this Throne:
All Laws, and transgressions of Laws, all Dispensations of Providence, and Permissions, all Manifestations of other Attributes, Are for the discovery of the height of this Throne:
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The Text tells us, tis a covering of sin, a not imputing of sin, a forgiving of Iniquity, a blotting out our transgressions, a removing of them from us as far as the East is from the West; an act that renders God a Peerless God,
The Text tells us, this a covering of since, a not imputing of since, a forgiving of Iniquity, a blotting out our transgressions, a removing of them from us as Far as the East is from the West; an act that renders God a Peerless God,
that pardoneth iniquity, and passeth by the transgression of the remnant rf his Heritage, he retaineth not his anger for ever, because he delighteth in mercy;
that Pardoneth iniquity, and passes by the Transgression of the remnant rf his Heritage, he retaineth not his anger for ever, Because he delights in mercy;
but, whether you find any such quickner and enabler, rendring you willing and desirous to say, Whether shall we go? for thou hast the words of eternal life;
but, whither you find any such quickener and enabler, rendering you willing and desirous to say, Whither shall we go? for thou hast the words of Eternal life;
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or Goods, or Priviledge. (2.) The price that I pay him for it. (3.) The Writings that contain its Extent and Title. (4.) The Ceremonies of seizing, or taking possession;
or Goods, or Privilege. (2.) The price that I pay him for it. (3.) The Writings that contain its Extent and Title. (4.) The Ceremonies of seizing, or taking possession;
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all these go to compleat the right, but if we had to do with an Unchangeable Person, full of goodness and kind designs towards us, he would never go back from his first Offer, that would bring him on to compleat the Title in all the rest.
all these go to complete the right, but if we had to do with an Unchangeable Person, full of Goodness and kind designs towards us, he would never go back from his First Offer, that would bring him on to complete the Title in all the rest.
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The Question is only, Whether the World or this is worth your Choice? Is not a Pardon desirable? Have we no longings to come out of this prison, where there's no water? will we adventure the paying the utmost farthing our selves, rather than to be obliged to Christ for a full payment? but this offer comprehends a Command in its bosome;
The Question is only, Whither the World or this is worth your Choice? Is not a Pardon desirable? Have we no longings to come out of this prison, where there's no water? will we adventure the paying the utmost farthing our selves, rather than to be obliged to christ for a full payment? but this offer comprehends a Command in its bosom;
Christ was griev'd for the hardness of their hearts that believ'd not, and wept over an obstinate jerusalem, saying, Oh if thou hadst known at least in this thy day the things which belong unto thy peace!
christ was grieved for the hardness of their hearts that believed not, and wept over an obstinate Jerusalem, saying, O if thou Hadst known At least in this thy day the things which belong unto thy peace!
The grand Offence that we stumble at commonly, if our Consciences answer one another, is the particular circumstances and aggravations of our particular sins:
The grand Offence that we Stumble At commonly, if our Consciences answer one Another, is the particular Circumstances and aggravations of our particular Sins:
because his Satisfaction or the Tenour of the Gospel could not reach them? is our Condition worse than Manasse 's or Saul ' s? has our delay been longer than the Thief on the Cross,
Because his Satisfaction or the Tenor of the Gospel could not reach them? is our Condition Worse than Manasseh is or Saul ' s? has our Delay been longer than the Thief on the Cross,
or our filthiness viler than Mary Magdalen ' s? There are these four Conditions that Christ has specified in his Gospel to prevent Exceptions. (1.) Prophane Persons, Mat. 21.32. The Publicans and the Harlots believ'd in him.
or our filthiness Viler than Marry Magdalen ' s? There Are these four Conditions that christ has specified in his Gospel to prevent Exceptions. (1.) Profane Persons, Mathew 21.32. The Publicans and the Harlots believed in him.
such were the Scribes and Pharisees, Mat. 23. Hypocrites; yet how often would Christ have gathered these under the Wings of his Righteousness, Ver. 37. Yet these Invitations were not altogether fruitless.
such were the Scribes and Pharisees, Mathew 23. Hypocrites; yet how often would christ have gathered these under the Wings of his Righteousness, Ver. 37. Yet these Invitations were not altogether fruitless.
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but in Isaiah 1. Jer. 3. How many invitations to a backsliding-Church, backslidden from the greatest Priviledges ever Church received in the World, backslidden into the vilest abominations that ever people were guilty of, Idolatry, worshipping a Stock or Stone for their God,
but in Isaiah 1. Jer. 3. How many invitations to a backsliding-Church, backslidden from the greatest Privileges ever Church received in the World, backslidden into the Vilest abominations that ever people were guilty of, Idolatry, worshipping a Stock or Stone for their God,
though thy Iniquities were as crimson, and thy transgressions as scarlet, I will heal thy backslidings, I will love thee freely, and receive thee graciously.
though thy Iniquities were as crimson, and thy transgressions as scarlet, I will heal thy backslidings, I will love thee freely, and receive thee graciously.
Can we give any satisfaction to divine Government like what he hath given? Can we bear the Curse and drink the Cup that he did? is he not altogether lovely in himself,
Can we give any satisfaction to divine Government like what he hath given? Can we bear the Curse and drink the Cup that he did? is he not altogether lovely in himself,
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and altogether fit for us? infinite Wisdom and infinite Goodness, fitted and prepared him and is he not willing that we should share of his righteousness? doth not his offer speak it? Come unto me all ye that are heavy laden;
and altogether fit for us? infinite Wisdom and infinite goodness, fitted and prepared him and is he not willing that we should share of his righteousness? does not his offer speak it? Come unto me all you that Are heavy laden;
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doth not his tears and his sorrows over them that refuse and defer speak it? doth not that eternal Chearfulness he undertook his Work with speak it? Lo, I come, in the volume of thy Book 'tis written of me;
does not his tears and his sorrows over them that refuse and defer speak it? does not that Eternal Cheerfulness he undertook his Work with speak it? Lo, I come, in the volume of thy Book it's written of me;
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And will not all this Love towards us kindle some sparks of desire in our frozen breasts? don't we think they deserve an Anathema Maranatha, that love not this Lord Jesus Christ? The depth and height, the breadth and length of his Love passeth all knowledge, he was full of Love, as he was a man;
And will not all this Love towards us kindle Some sparks of desire in our frozen breasts? don't we think they deserve an Anathema Maranatha, that love not this Lord jesus christ? The depth and height, the breadth and length of his Love passes all knowledge, he was full of Love, as he was a man;
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Obj. But coming to God is believing, and I cannot believe until he gives me faith, which is not yet? Resp. Put that to Tryal, what if the Spirit of God be now directing and quickning thy conscience to this Work? and the Language of thy heart is, stay until time for Prayer at night, or to morrow; you will think of it;
Object But coming to God is believing, and I cannot believe until he gives me faith, which is not yet? Resp. Put that to Trial, what if the Spirit of God be now directing and quickening thy conscience to this Work? and the Language of thy heart is, stay until time for Prayer At night, or to morrow; you will think of it;
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Alas, Alas, this is the common answer to Gods Spirit himself, what wonder the Prophets cry, To whom is the Arm of the Lord revealed? Lord bless this for better fruits.
Alas, Alas, this is the Common answer to God's Spirit himself, what wonder the prophets cry, To whom is the Arm of the Lord revealed? Lord bless this for better fruits.
IN the Former Discourse you have an account of the condition and disposition of the subject of Justification, in this I propose an account of the Gospel-method, how God justifies the ungodly;
IN the Former Discourse you have an account of the condition and disposition of the Subject of Justification, in this I propose an account of the Gospel method, how God Justifies the ungodly;
it is a different Question from that of the convicted Jews, Acts 2. Men and Brethren what shall we do to be saved? This is, What doth God do to save a sinner that has contemn'd his Authority, brought disorder into his Government, violated his holy, just and good Laws,
it is a different Question from that of the convicted jews, Acts 2. Men and Brothers what shall we do to be saved? This is, What does God doe to save a sinner that has contemned his authority, brought disorder into his Government, violated his holy, just and good Laws,
and goes on frowardly without repenting of what he has done? the Rebel doth not, will not yield, shall the Governour yield? doth God need us? how is it possible to reconcile God's justice and Man's enmity? how can a just God justifie an ungodly person? The Apostle makes but two sentences of the Answer: 1. He imputes his Faith to Righteousness. 2. He says, that Righteousness is imputed to Blessedness.
and Goes on frowardly without repenting of what he has done? the Rebel does not, will not yield, shall the Governor yield? does God need us? how is it possible to reconcile God's Justice and Man's enmity? how can a just God justify an ungodly person? The Apostle makes but two sentences of the Answer: 1. He imputes his Faith to Righteousness. 2. He Says, that Righteousness is imputed to Blessedness.
The nature of the Discourse is didactick, instructive, and there are these three Questions that are matters of no small Moment nor mean Contraversies: 1. Whose this Righteousness is: 2. What is the importance of the imputation of righteousness to a man for blessedness: 3. What is the meaning of Faiths being imputed to righteousness.
The nature of the Discourse is didactic, instructive, and there Are these three Questions that Are matters of no small Moment nor mean Controversies: 1. Whose this Righteousness is: 2. What is the importance of the imputation of righteousness to a man for blessedness: 3. What is the meaning of Faiths being imputed to righteousness.
My Business is to confirm and establish this truth, that this Righteousness in the Text imputed for blessedness, is the righteousness inherent in our blessed Mediator,
My Business is to confirm and establish this truth, that this Righteousness in the Text imputed for blessedness, is the righteousness inherent in our blessed Mediator,
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and if this one Character of being without works were to be understood abstracted from the Apostles design, which is not to exclude works from righteousness,
and if this one Character of being without works were to be understood abstracted from the Apostles Design, which is not to exclude works from righteousness,
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but the righteousness in the Text is the cause of blessedness and pardon, there must be some near connexion between pardon and imputation of righteousness, else the Apostle did mistake the Prophets sence, saying, he meant imputation of righteousness unto blessedness,
but the righteousness in the Text is the cause of blessedness and pardon, there must be Some near connexion between pardon and imputation of righteousness, Else the Apostle did mistake the prophets sense, saying, he meant imputation of righteousness unto blessedness,
for our own righteousness wants not works, our justifying faith is not without works, but this is. 2ly. The righteousness of Christ and our pardon are more necessarily united than our faith, for pardon is as soon given as it:
for our own righteousness Wants not works, our justifying faith is not without works, but this is. 2ly. The righteousness of christ and our pardon Are more necessarily united than our faith, for pardon is as soon given as it:
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why should we think the Terms connexed, other than what before he unites as cause and effect? this is to unite what the Apostle separates, our Works and Justification,
why should we think the Terms connexed, other than what before he unites as cause and Effect? this is to unite what the Apostle separates, our Works and Justification,
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and separate what he unites, Christ righteousness and remission. (2.) It is not supposable to think, that Christ's righteousness or satisfaction should be no where mention'd in this dispute about the causes of Justification,
and separate what he unites, christ righteousness and remission. (2.) It is not supposable to think, that Christ's righteousness or satisfaction should be no where mentioned in this dispute about the Causes of Justification,
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but instead of it, always a little petty requisite without any causality at all, and the more strange, that he should so frequently mention that cause under the name of Christ's blood,
but instead of it, always a little Petty requisite without any causality At all, and the more strange, that he should so frequently mention that cause under the name of Christ's blood,
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then it should not be esteem'd his, but our own: (3.) We may learn whose righteousness it is that is mention'd in the dispute, by what was propos'd in the These or Doctrine to be disputed, which he proposes both negatively and affirmatively, viz. Justified not by our righteousness or works, but God's;
then it should not be esteemed his, but our own: (3.) We may Learn whose righteousness it is that is mentioned in the dispute, by what was proposed in the These or Doctrine to be disputed, which he proposes both negatively and affirmatively, viz. Justified not by our righteousness or works, but God's;
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surely God's Righteousness and Faith by which its receiv'd, are distinct things, from thence to v. 21. c. 3. he proves, that all our own righteousness is entirely rejected from any interest in this affair,
surely God's Righteousness and Faith by which its received, Are distinct things, from thence to v. 21. c. 3. he Proves, that all our own righteousness is entirely rejected from any Interest in this affair,
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and again v. 21. proposes thus, the righteousness of God to be that, which he now undertakes to prove to be the only righteousness we are justified by:
and again v. 21. proposes thus, the righteousness of God to be that, which he now undertakes to prove to be the only righteousness we Are justified by:
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What unprejudic'd man would call that righteousness and faith the same? faith differs from it as the effect from the cause, 2 Pet. 1.1. Have obtain'd the like precious faith with us, thorough the righteousness of God and our Saviour Jesus Christ:
What unprejudiced man would call that righteousness and faith the same? faith differs from it as the Effect from the cause, 2 Pet. 1.1. Have obtained the like precious faith with us, through the righteousness of God and our Saviour jesus christ:
Who would wish for a plainer expression to prove that the gift of Faith is the fruit of Christ's merit? and therefore this righteousness must be imputed to us,
Who would wish for a plainer expression to prove that the gift of Faith is the fruit of Christ's merit? and Therefore this righteousness must be imputed to us,
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before that gift be possess'd by us. (4.) The Epithets of this righteousness speaks it to be Christs, Rom. 3.21, 22, 24. 1. Its the righteousness of God;
before that gift be possessed by us. (4.) The Epithets of this righteousness speaks it to be Christ, Rom. 3.21, 22, 24. 1. Its the righteousness of God;
who could contrive it but his Wisdom, give it but his Grace, bear it but his Patience, work it but his Power, possess it but his Fulness? 2. Without the Law, on two accounts, both as to the person,
who could contrive it but his Wisdom, give it but his Grace, bear it but his Patience, work it but his Power, possess it but his Fullness? 2. Without the Law, on two accounts, both as to the person,
it was its penalty in case of Unrighteousness. (3.) Its a righteousness now manifested; faith and repentance has shin'd in the practice of the Patriarchs and Prophets ever since Adam, Heb. 11. Abel, Noah, Enoch believ'd;
it was its penalty in case of Unrighteousness. (3.) Its a righteousness now manifested; faith and Repentance has shined in the practice of the Patriarchs and prophets ever since Adam, Hebrew 11. Abel, Noah, Enoch believed;
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and the Prophets witness, Isa. 45. Surely shall one say, in the Lord have I righteousness, Jer. 23.6. The Lord our righteousness, Dan. 9. To bring in everlasting righteousness:
and the prophets witness, Isaiah 45. Surely shall one say, in the Lord have I righteousness, Jer. 23.6. The Lord our righteousness, Dan. 9. To bring in everlasting righteousness:
Hence we being justified by that righteousness, our boasting is excluded, v. 27. (7.) A faith that consists in shedding of blood, in suffering, v. 25. These two are to the same effect;
Hence we being justified by that righteousness, our boasting is excluded, v. 27. (7.) A faith that consists in shedding of blood, in suffering, v. 25. These two Are to the same Effect;
the same Coherence that is in the Text between imputation of righteousness and pardon. (9) Rom. 9.4. A righteousness wherein the Law attain'd its full end, the Subject Life and Happiness, and the Law-giver honour and glory. (10.) A righteousness, the gift whereof glorifies grace to the uttermost, the righteousness of an Angel is not such a gift as this is. (5.) Its a righteousness that is made ours:
the same Coherence that is in the Text between imputation of righteousness and pardon. (9) Rom. 9.4. A righteousness wherein the Law attained its full end, the Subject Life and Happiness, and the Lawgiver honour and glory. (10.) A righteousness, the gift whereof Glorifies grace to the uttermost, the righteousness of an Angel is not such a gift as this is. (5.) Its a righteousness that is made ours:
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this is at large in C. 5. where the Author of this righteousness is plainly call'd the second Adam, and if that be not plain enough, v. 21. he is call'd Jesus Christ our Lord: And that its made ours, 1. By a gracious gift;
this is At large in C 5. where the Author of this righteousness is plainly called the second Adam, and if that be not plain enough, v. 21. he is called jesus christ our Lord: And that its made ours, 1. By a gracious gift;
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The Apostle thereby tells us we are no losers, but gainers by it; an imputed righteousness may well free from an imputed guilt, and commends that righteousness imputed,
The Apostle thereby tells us we Are no losers, but gainers by it; an imputed righteousness may well free from an imputed guilt, and commends that righteousness imputed,
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C. gives account of the Original of imputation, how it comes that one should be justified by anothers righteousness, or condem'd by anothers sin. Solomon, Eccles. 7.24.
C. gives account of the Original of imputation, how it comes that one should be justified by another's righteousness, or condemned by another's since. Solomon, Eccles. 7.24.
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The Apostles enquiry is of a greater depth, how one mans guilt or righteousness should be convey'd to another? Adam 's sin or Christ's righteousness. (6.) Its a righteousness made ours,
The Apostles enquiry is of a greater depth, how one men guilt or righteousness should be conveyed to Another? Adam is since or Christ's righteousness. (6.) Its a righteousness made ours,
general head, to which I now come, and whether I refer a considerable Question belonging to this, viz. What righteousness of Christ is it that is imputed?
general head, to which I now come, and whither I refer a considerable Question belonging to this, viz. What righteousness of christ is it that is imputed?
II. As to the second Question, What is meant by Imputation of righteousness? I shall begin with the signification of the word, which as others is translated from humane use to signifie by similitude some divine thing.
II As to the second Question, What is meant by Imputation of righteousness? I shall begin with the signification of the word, which as Others is translated from humane use to signify by similitude Some divine thing.
and Greek Authors explain this word by NONLATINALPHABET and NONLATINALPHABET, to calculate, number or reckon, and as the Art of Logick has the name from the Greek, the Art of Arithmetick, Accompting, in Hebrew, has its Name from NONLATINALPHABET, see Munster 's Lexicon;
and Greek Authors explain this word by and, to calculate, number or reckon, and as the Art of Logic has the name from the Greek, the Art of Arithmetic, Accounting, in Hebrew, has its Name from, see Munster is Lexicon;
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and so the Scripture uses the word, Lev. 25.27. Let him count the years of the sale thereof: Eccl. 7.26. Counting one by one, to find out the accompt.
and so the Scripture uses the word, Lev. 25.27. Let him count the Years of the sale thereof: Ecclesiastes 7.26. Counting one by one, to find out the account.
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We have God represented as a great Merchant, with his rich Fund, and his Books of Accompts, the Merchandize Prov. 3. Is better than that of silver or gold:
We have God represented as a great Merchant, with his rich Fund, and his Books of Accounts, the Merchandise Curae 3. Is better than that of silver or gold:
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Rev. 3. the Naked may buy garments of Righteousness; and Isa. 55. they may buy without Money or Price. Among these Books Rev. 20.12. The books were open'd, and another book was open'd:
Rev. 3. the Naked may buy garments of Righteousness; and Isaiah 55. they may buy without Money or Price. Among these Books Rev. 20.12. The books were opened, and Another book was opened:
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There is one Book that is call'd The Lambs Book, Rev. 13.8. Whose Names are not written in the book of Life of the Lamb slain from the foundation of the World.
There is one Book that is called The Lambs Book, Rev. 13.8. Whose Names Are not written in the book of Life of the Lamb slave from the Foundation of the World.
There are two Books of Life, one for Angels by their own inherent righteousness, another for fallen Man, who obtain it thorough the Death of the Lamb, his passive righteousness:
There Are two Books of Life, one for Angels by their own inherent righteousness, Another for fallen Man, who obtain it through the Death of the Lamb, his passive righteousness:
for a salvation from all evil, Dan. 12.1. Thy People shall be deliver'd, every one that shall be found written in the Book: Luk. 10.20. Rejoice that your Names are written in Heaven:
for a salvation from all evil, Dan. 12.1. Thy People shall be Delivered, every one that shall be found written in the Book: Luk. 10.20. Rejoice that your Names Are written in Heaven:
We may then see what the Imputation of Christ's righteousness to us is, it was the putting our Names in among the Number for whom Christ dy'd, it's having all Christ did and suffer'd put so to our accompt, that we may actually partake of all the Blessings God's goodness and grace design'd for us,
We may then see what the Imputation of Christ's righteousness to us is, it was the putting our Names in among the Number for whom christ died, it's having all christ did and suffered put so to our account, that we may actually partake of all the Blessings God's Goodness and grace designed for us,
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the way this impediment and bar was remov'd, was by the sufferings of Immanuel. Imputation is either the application of that benefit from Eternity in the Elective Decree of God,
the Way this impediment and bar was removed, was by the sufferings of Immanuel. Imputation is either the application of that benefit from Eternity in the Elective decree of God,
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and the imputation of Faith to Righteousness the temporal; the former was 2 Tim. 1.9. a purpose of conferring this grace and gift of Righteousness upon us in Christ, before the World began.
and the imputation of Faith to Righteousness the temporal; the former was 2 Tim. 1.9. a purpose of conferring this grace and gift of Righteousness upon us in christ, before the World began.
Two things need proof here: 1. That Christ's Righteousness is transferr'd in its Value and Virtue to us in way of accompt. 2. That that was from Eternity.
Two things need proof Here: 1. That Christ's Righteousness is transferred in its Valve and Virtue to us in Way of account. 2. That that was from Eternity.
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The Imputation of our sin to Christ is fairly set out in Lev. 16.21. Aaron shall put all the Iniquities, sins and transgressions of the People of Israel upon the head of the live Goat.
The Imputation of our since to christ is fairly Set out in Lev. 16.21. Aaron shall put all the Iniquities, Sins and transgressions of the People of Israel upon the head of the live Goat.
The Proposition is a Majore, for it's more credible that Priviledges be imputed than Penalties, a man may give of his own at pleasure, but cannot punish another so:
The Proposition is a Major, for it's more credible that Privileges be imputed than Penalties, a man may give of his own At pleasure, but cannot Punish Another so:
The assumption is express'd in Scripture, The Lord hath laid on him the Iniquity of us all, Isa. 53. 1 Pet. 2.24. Heb. 9. last. Psal. 31.10. 40.12. 69.5. as he groan'd under our sin, we may rejoice in his righteousness. In 2 Cor. 5.21. we have both Propositions, He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him:
The Assump is expressed in Scripture, The Lord hath laid on him the Iniquity of us all, Isaiah 53. 1 Pet. 2.24. Hebrew 9. last. Psalm 31.10. 40.12. 69.5. as he groaned under our since, we may rejoice in his righteousness. In 2 Cor. 5.21. we have both Propositions, He hath made him to be since for us who knew no since, that we might be made the righteousness of God in him:
The Question is, Whether sin or made be the words that are to bear the Interpretation? if sin for sacrifice, or made for imputed? I am for the latter: 1. Else sin would be used equivocally in different senses,
The Question is, Whither sin or made be the words that Are to bear the Interpretation? if sin for sacrifice, or made for imputed? I am for the latter: 1. Else since would be used equivocally in different Senses,
Of God in him; and indeed made a pardon is not good sense. 4. Made is used for imputed, Rom. 5.19. By one mans disobedience many were made sinners, and by ones obedience many were made righteous.
Of God in him; and indeed made a pardon is not good sense. 4. Made is used for imputed, Rom. 5.19. By one men disobedience many were made Sinners, and by ones Obedience many were made righteous.
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I shall add to this Argument this explication of it: (1.) Christ took on him the state and condition of a guilty sinner, he was in albo reorum, he was taken from prison and judgment, he was in their sordid form,
I shall add to this Argument this explication of it: (1.) christ took on him the state and condition of a guilty sinner, he was in Albo Reorum, he was taken from prison and judgement, he was in their sordid from,
there may be a just foundation of imputation in the imputers Goodness and Grace, a man may give to another in his book of Accompts as well as in his Will,
there may be a just Foundation of imputation in the imputers goodness and Grace, a man may give to Another in his book of Accounts as well as in his Will,
this Dr. Tuckney calls cogitative imputation. 3ly. The foundation this Translation is founded on is a proof for it, and that is threefold: (1.) A contract between the Father and Son about it. (2.) An union.
this Dr. Tuckney calls cogitative imputation. 3ly. The Foundation this translation is founded on is a proof for it, and that is threefold: (1.) A contract between the Father and Son about it. (2.) an Union.
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Let us then with the School-men conceive of such a person, design'd of God as the last most perfect and glorious of all the Creation of God, one in whom God glorifies the fulness of his sufficiency and bounty of his goodness to the uttermost,
Let us then with the Schoolmen conceive of such a person, designed of God as the last most perfect and glorious of all the Creation of God, one in whom God Glorifies the fullness of his sufficiency and bounty of his Goodness to the uttermost,
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We may read the designs and contrivance in Christs intercession for the compleat execution, John 17.24. Father, I will that they also whom thou hast given me be with me, where I am, that they may behold my glory which thou hast given me:
We may read the designs and contrivance in Christ Intercession for the complete execution, John 17.24. Father, I will that they also whom thou hast given me be with me, where I am, that they may behold my glory which thou hast given me:
But Thirdly, These being in the loyns of Adam, and under the common Lot of Man as to their Creature state, are permitted to fall with the whole mass of humane nature:
But Thirdly, These being in the loins of Adam, and under the Common Lot of Man as to their Creature state, Are permitted to fallen with the Whole mass of humane nature:
Elective Grace and Love show'd it self in their redemption, but to Angels prevention, and their fall gives occasion to a New Work and Office to this Immanuel, and New Discoveries of his Love and Grace to these elected fellows, John 12.24. Except a corn of wheat fall into the ground and dye, it abideth alone, but if it dye, it bringeth forth much fruit.
Elective Grace and Love showed it self in their redemption, but to Angels prevention, and their fallen gives occasion to a New Work and Office to this Immanuel, and New Discoveries of his Love and Grace to these elected Fellows, John 12.24. Except a corn of wheat fallen into the ground and die, it Abideth alone, but if it die, it brings forth much fruit.
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and render the difference between the Creature and Creator more lustrious, and the degrees and steps of Happiness more numerous and tasteful, suffered them, permitted them to fall,
and render the difference between the Creature and Creator more lustrious, and the Degrees and steps of Happiness more numerous and tasteful, suffered them, permitted them to fallen,
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the whole transaction we may read in the Covenant of Redemption, Isa. 50.20. Psalm 89.3, 19, 20, 27. The Redeemer shall come to Zion, — This is my Covenant with them, my spirit that is upon thee, &c. shall not depart from thy seed:
the Whole transaction we may read in the Covenant of Redemption, Isaiah 50.20. Psalm 89.3, 19, 20, 27. The Redeemer shall come to Zion, — This is my Covenant with them, my Spirit that is upon thee, etc. shall not depart from thy seed:
I have made a covenant with my chosen, — one chosen out of the people, — I have laid help on one that is mighty: Zach. 6.13. A Counsel of peace between the Lord of Hosts, and the man the branch.
I have made a Covenant with my chosen, — one chosen out of the people, — I have laid help on one that is mighty: Zach 6.13. A Counsel of peace between the Lord of Hosts, and the man the branch.
but as we have the priviledge of minors, so have we the folly, and therefore are treated as them, who have not wisdom to manage their own Estate. 3. The Office that Christ was put in thorough this Covenant for us, is a just foundation for imputation, Heb. 7.22. He was made surety of a better covenant:
but as we have the privilege of minors, so have we the folly, and Therefore Are treated as them, who have not Wisdom to manage their own Estate. 3. The Office that christ was put in through this Covenant for us, is a just Foundation for imputation, Hebrew 7.22. He was made surety of a better Covenant:
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yet several times the seventy use it as the proper translation of Gharab, which Prov. 6.1. and 17.19. signifieth surety, so Gen. 43.9. I will be surety for him, let me bear the blame for ever: 44.32. Thy servant became surety for the lad:
yet several times the seventy use it as the proper Translation of Gharab, which Curae 6.1. and 17.19. signifies surety, so Gen. 43.9. I will be surety for him, let me bear the blame for ever: 44.32. Thy servant became surety for the lad:
There are two Questions, the solution whereof might contribute a consiberable light in this affair, one is, What kind of righteousness that is which is imputed,
There Are two Questions, the solution whereof might contribute a consiberable Light in this affair, one is, What kind of righteousness that is which is imputed,
as to the (1.) There is righteousness in Christ as he is God, his essential Holiness. (2.) A Righteousness as he is God-man, abstractledy taken from the work of Redemption for us. (3.) There is a Righteousness in his now present glorified estate, wherein he applies what he did for us to us, which carries a conformity to the Covenant of Redemption,
as to the (1.) There is righteousness in christ as he is God, his essential Holiness. (2.) A Righteousness as he is God-man, abstractledy taken from the work of Redemption for us. (3.) There is a Righteousness in his now present glorified estate, wherein he Applies what he did for us to us, which carries a conformity to the Covenant of Redemption,
and therefore is a righteousness. (4.) There is a twofold righteousness in his performance of the mediatorial office for us here below, one by reason of its conformity to the Mediatorial Law, which requir'd the faithful discharge of a King, Priest and Prophet, at his hand, the other in a conformity to the Law that we were under, into which place that undertaking put him.
and Therefore is a righteousness. (4.) There is a twofold righteousness in his performance of the mediatorial office for us Here below, one by reason of its conformity to the Mediatorial Law, which required the faithful discharge of a King, Priest and Prophet, At his hand, the other in a conformity to the Law that we were under, into which place that undertaking put him.
'tis an honour to mankind that there is such a glorious person come of the family, he is the light that enlightneth every one that comes into the world, he came to restore all things;
it's an honour to mankind that there is such a glorious person come of the family, he is the Light that Enlighteneth every one that comes into the world, he Come to restore all things;
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and render'd it proper and becoming that he should become our redeemer, was much for man's profit and good: A 2d. Degree of imputation is for our sake;
and rendered it proper and becoming that he should become our redeemer, was much for Man's profit and good: A 2d. Degree of imputation is for our sake;
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when we become the end, and he the means, and thus the whole Mediatorial Office was undertaken by him, the whole of that work was the delivery of Mankind, especially the elect,
when we become the end, and he the means, and thus the Whole Mediatorial Office was undertaken by him, the Whole of that work was the delivery of Mankind, especially the elect,
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When Christ doth for us what he was not obliged to do for himself as God-man. 2. When we who were oblig'd to do it, are freed from the obligation by his doing of't,
When christ does for us what he was not obliged to do for himself as God-man. 2. When we who were obliged to do it, Are freed from the obligation by his doing ofed,
but a deniedness to this, a being emptied of it, as 'tis in the 2d. of Phil. was a great part of Humiliation, and a birth of this kind was meritorious;
but a deniedness to this, a being emptied of it, as it's in the 2d. of Philip was a great part of Humiliation, and a birth of this kind was meritorious;
for what was the penalty of the first Adam 's Law, was obedience to the Mediatorial Law, satisfaction to one, righteousness to the other: (3.) Though Christ as man was bound to obey the Moral Law, viz. Not to bear false witness, not to steal or kill,
for what was the penalty of the First Adam is Law, was Obedience to the Mediatorial Law, satisfaction to one, righteousness to the other: (3.) Though christ as man was bound to obey the Moral Law, viz. Not to bear false witness, not to steal or kill,
yet not such obedience as he was antecedently oblig'd to, his restoring that which he took not away, his being denied to that which was his due, was obedience he perform'd to the eighth Commandment:
yet not such Obedience as he was antecedently obliged to, his restoring that which he took not away, his being denied to that which was his due, was Obedience he performed to the eighth Commandment:
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His praising God in the Church here below, his prayers and faith, with strong cries and tears, was an obedience to the first table, that he was not oblig'd to as God-man:
His praising God in the Church Here below, his Prayers and faith, with strong cries and tears, was an Obedience to the First table, that he was not obliged to as God-man:
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and Beza so expounds, Rom. 8.1, 2. Now there is no condemnation to them that are in Christ Jesus, — For the law of the spirit of Life in Christ Jesus, the Holiness, the unspotted Purity and habitural righteousness of Christ as man, being imputed to the Believer, hath made me free from the Law of sin and death:
and Beza so expounds, Rom. 8.1, 2. Now there is no condemnation to them that Are in christ jesus, — For the law of the Spirit of Life in christ jesus, the Holiness, the unspotted Purity and habitural righteousness of christ as man, being imputed to the Believer, hath made me free from the Law of since and death:
but there was not a necessity of being born of a Woman, he might have become man in a more glorious manner, he might have assumed such a Manhood as he now wears;
but there was not a necessity of being born of a Woman, he might have become man in a more glorious manner, he might have assumed such a Manhood as he now wears;
The Originals are different, the one flows from his Actions and Sufferings, Function and Investiture, the other nakedly from the Union, which last remains, 1 Cor. 15. when the former is laid down. (4.) Though the Scriptures point at Christ's Death and Blood principally as the price and satisfaction, Acts 20.28. Heb. 9.12. Rev. 1.5. & 5.9. Eph. 1.7.
The Originals Are different, the one flows from his Actions and Sufferings, Function and Investiture, the other nakedly from the union, which last remains, 1 Cor. 15. when the former is laid down. (4.) Though the Scriptures point At Christ's Death and Blood principally as the price and satisfaction, Acts 20.28. Hebrew 9.12. Rev. 1.5. & 5.9. Ephesians 1.7.
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well and wisely establish'd, could not in Honour admit Rebels to the Priviledges he design'd for them, without a satisfaction made to the Government, which must be what the Law required, and that required Death;
well and wisely established, could not in Honour admit Rebels to the Privileges he designed for them, without a satisfaction made to the Government, which must be what the Law required, and that required Death;
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so the imputation of Christ's obedience takes not away the necessity of our obedience, more than his passive takes away the necessity of our suffering or dying;
so the imputation of Christ's Obedience Takes not away the necessity of our Obedience, more than his passive Takes away the necessity of our suffering or dying;
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as a fruit and an effect of that image of God begun to be drawn in us, by reason of which when in its perfection, it may be said, The Law is not made for a righteous man;
as a fruit and an Effect of that image of God begun to be drawn in us, by reason of which when in its perfection, it may be said, The Law is not made for a righteous man;
the Moral Law reveal'd is but a Copy of that divine temper, and when its perfectly writ in a Man's Heart without any blot, mistake or defect, to live holily is to live as he list,
the Moral Law revealed is but a Copy of that divine temper, and when its perfectly writ in a Man's Heart without any blot, mistake or defect, to live holily is to live as he list,
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yet if we take law for an external Command, swaying by the force of its sanction against the stream of Inclination, a man is neither of the Law, nor under the Law. The 2d. and last Head propos'd, was about the sense of these words, Faith imputed to Righteousness, about which there are these three Opinions:
yet if we take law for an external Command, swaying by the force of its sanction against the stream of Inclination, a man is neither of the Law, nor under the Law. The 2d. and last Head proposed, was about the sense of these words, Faith imputed to Righteousness, about which there Are these three Opinions:
or Faith in justification is always valued as comprehending Christ's Righteousness. 2. Others say that God out of his Gracious Acceptation takes faith for the Righteousness Blessedness is due to;
or Faith in justification is always valued as comprehending Christ's Righteousness. 2. Others say that God out of his Gracious Acceptation Takes faith for the Righteousness Blessedness is due to;
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this suits best with the former Metaphor of imputation in Books of accompts, for 'tis not only usual and necessary to transfer and impute Estates in Books of Accompts, where great Funds and Banks are,
this suits best with the former Metaphor of imputation in Books of accounts, for it's not only usual and necessary to transfer and impute Estates in Books of Accounts, where great Funds and Banks Are,
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so that bit of Stick or Paper thorough imputation, if we compare it with these Bank-Books, makes the Man worth so much money as the transfer'd summ is;
so that bit of Stick or Paper through imputation, if we compare it with these Bank-Books, makes the Man worth so much money as the transferred sum is;
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There are many Arguments which may both prove and explain this. (1.) It is without doubt that all our priviledges are convey'd one way, Faith bears the same relation to them all, Rom. 4.16. It's said the inheritance is of Faith, that it might be by grace; now Heb. 11.1. Faith's call'd the substance of things hop'd for;
There Are many Arguments which may both prove and explain this. (1.) It is without doubt that all our privileges Are conveyed one Way, Faith bears the same Relation to them all, Rom. 4.16. It's said the inheritance is of Faith, that it might be by grace; now Hebrew 11.1. Faith's called the substance of things hoped for;
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now if Faith be an earnest of Heaven, it bears the like relation to other priviledges, as Rev. 2.17. We read of a white stone, and in the stone a New Name;
now if Faith be an earnest of Heaven, it bears the like Relation to other privileges, as Rev. 2.17. We read of a white stone, and in the stone a New Name;
so if Faith be the earnest of our hopes, it's the stone of our pardon, it's the Ring of our Marriage with Christ, it's the Winte Raiment, Feast and New Name of our Manumission by justification;
so if Faith be the earnest of our hope's, it's the stone of our pardon, it's the Ring of our Marriage with christ, it's the Winte Raiment, Feast and New Name of our Manumission by justification;
out of Slaves we are made Freemen, and Faith is the mean and instrument of Investiture with it. (2.) This sence of it removes a considerable difficulty among Divines, the Question is,
out of Slaves we Are made Freemen, and Faith is the mean and Instrument of Investiture with it. (2.) This sense of it removes a considerable difficulty among Divines, the Question is,
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the Law says, Whosoever believes shall be justified, but the voice of the Judge is, thou John or Thomas art absolv'd, its a particular, positive and authorative Application of the Law.
the Law Says, Whosoever believes shall be justified, but the voice of the Judge is, thou John or Thomas art absolved, its a particular, positive and authorative Application of the Law.
this seems to me most reasonable, that the gift of Faith being such a fruit of his special grace, that he gives to no sinner but whom he justifies, its relative Language should be, I justifie thee, I pardon or absolve thee,
this seems to me most reasonable, that the gift of Faith being such a fruit of his special grace, that he gives to no sinner but whom he Justifies, its relative Language should be, I justify thee, I pardon or absolve thee,
two ways of Application of their vertue, the Merit of the one, and the Spiritual Efficiency of the other, in name of the Lord Jesus and by the Spirit of God:
two ways of Application of their virtue, the Merit of the one, and the Spiritual Efficiency of the other, in name of the Lord jesus and by the Spirit of God:
and may be is called the Spirit of Adoption upon the same account, for the Spirit of Faith and Spirit of Prayer are one, and the Spirit of Adoption; Rom. 8.15. is that whereby we call Abba, Father;
and may be is called the Spirit of Adoption upon the same account, for the Spirit of Faith and Spirit of Prayer Are one, and the Spirit of Adoption; Rom. 8.15. is that whereby we call Abba, Father;
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so he may be also call'd the Spirit of Justification by his working, justifying faith, and this seems to be pointed at 1 Tim. 1.14. The grace of our Lord was exceeding abundant, with faith and love:
so he may be also called the Spirit of Justification by his working, justifying faith, and this seems to be pointed At 1 Tim. 1.14. The grace of our Lord was exceeding abundant, with faith and love:
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and a pardon thorough faith. (4.) Christ's justification is a pattern of ours, Rom. 4.24. He rose again for our justification: 1 Tim. 3.16. He was justifi'd in the Spirit; the work of the Spirit in raising him from the Dead was a justifying act upon him;
and a pardon through faith. (4.) Christ's justification is a pattern of ours, Rom. 4.24. He rose again for our justification: 1 Tim. 3.16. He was justified in the Spirit; the work of the Spirit in raising him from the Dead was a justifying act upon him;
in the World he was condemn'd as a meer man, and thereby a deceiver, saying, he was God, but Rom. 1.3. He was declar'd to be the Son of God with power, by the spirit of holiness in his resurrection:
in the World he was condemned as a mere man, and thereby a deceiver, saying, he was God, but Rom. 1.3. He was declared to be the Son of God with power, by the Spirit of holiness in his resurrection:
His state of Humiliation was status reorum, he was in the condition of a guilty man, in prisonand judgment, Isa. 53. He was condemn'd, that he might condemn sin in the flesh,
His state of Humiliation was status Reorum, he was in the condition of a guilty man, in prisonand judgement, Isaiah 53. He was condemned, that he might condemn since in the Flesh,
and that there might be no condemnation to them that are in him; he could not be punish'd under God's Government without sin inherent or imputed, Isa. 50.8. He is near that justifieth me;
and that there might be no condemnation to them that Are in him; he could not be punished under God's Government without since inherent or imputed, Isaiah 50.8. He is near that Justifieth me;
at the resurrection his justification and vivification was one and the same thing in different relations, 1 Pet. 3.18. He was put to death in the flesh, but quicken'd by the Spirit;
At the resurrection his justification and vivification was one and the same thing in different relations, 1 Pet. 3.18. He was put to death in the Flesh, but quickened by the Spirit;
Sydenham and Brinsley say, in his resurrection, as Attorney he took up the bond of the old Covenant in Court for his Clients, John 16. The spirit now in the Gospel bears witness to his righteousness as our Head and Surety,
Sydenham and Brinsley say, in his resurrection, as attorney he took up the bound of the old Covenant in Court for his Clients, John 16. The Spirit now in the Gospel bears witness to his righteousness as our Head and Surety,
and therefore his resurrection is our acquittance or solution, he had never gone to Heaven else. (5.) No punishment can be justly removed before the Person be justifi'd or absolv'd;
and Therefore his resurrection is our acquittance or solution, he had never gone to Heaven Else. (5.) No punishment can be justly removed before the Person be justified or absolved;
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This interprets the relation, such texts as this, and more evidently Tit. 3. 1 Cor. 6. implys between these two twins, viz. the same grace sanctifies as a principle of efficiency in the Believer,
This interprets the Relation, such texts as this, and more evidently Tit. 3. 1 Cor. 6. Implies between these two twins, viz. the same grace Sanctifies as a principle of efficiency in the Believer,
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and justifies as a foundation of relation it raises between the Believer and God, now let the Papists find one Scripture to torment a Protestant Interpreter with this key in his hand,
and Justifies as a Foundation of Relation it raises between the Believer and God, now let the Papists find one Scripture to torment a Protestant Interpreter with this key in his hand,
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or any advantage to their side who say justification is, justification is the ornamental or enriching value of the Ring, its marriage vertue? or the relation between man and wife? (6.) The being put in Covenant is also a relative blessing,
or any advantage to their side who say justification is, justification is the ornamental or enriching valve of the Ring, its marriage virtue? or the Relation between man and wife? (6.) The being put in Covenant is also a relative blessing,
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This is my covenant, Heb. 8. There is a very obvious objection against this, viz. The Scripture commonly attributes Justification and Pardon to the exercise of Faith, Abraham believ'd in God, and 'twas counted to him for righteousness;
This is my Covenant, Hebrew 8. There is a very obvious objection against this, viz. The Scripture commonly attributes Justification and Pardon to the exercise of Faith, Abraham believed in God, and 'twas counted to him for righteousness;
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and the same objection may be otherways propos'd, the Scripture lays the justifying vertue of faith on the object of it, it is not a miraculous faith, believing I shall be cur'd,
and the same objection may be otherways proposed, the Scripture lays the justifying virtue of faith on the Object of it, it is not a miraculous faith, believing I shall be cured,
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nor an Historical Faith, believing the truth of a particular relation in the Scripture, but a Believing on him that justifies the ungodly for justification, a believing on him that rais'd up Jesus our Lord from the dead;
nor an Historical Faith, believing the truth of a particular Relation in the Scripture, but a Believing on him that Justifies the ungodly for justification, a believing on him that raised up jesus our Lord from the dead;
And (3.) The like objections may be rais'd against these, Eph. 2.8. That we are sav'd by grace thorough faith, and that not of our selves, but as the gift of God: For we are his Workmanship, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he sav'd us by the washing of regeneration, that being justified by his grace:
And (3.) The like objections may be raised against these, Ephesians 2.8. That we Are saved by grace through faith, and that not of our selves, but as the gift of God: For we Are his Workmanship, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, that being justified by his grace:
and indeed this Bill would be but a counterfeit one, if it wanted any of these Properties or Relations. 1. It must be receiv'd from him that hath the power,
and indeed this Bill would be but a counterfeit one, if it wanted any of these Properties or Relations. 1. It must be received from him that hath the power,
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2. It must be in true form, rightly dictated, that is its nature, or not valid. 3. The divine constitution, the Law of Heaven has made it have such a relation to Christ's righteousness, the riches of his Grace,
2. It must be in true from, rightly dictated, that is its nature, or not valid. 3. The divine constitution, the Law of Heaven has made it have such a Relation to Christ's righteousness, the riches of his Grace,
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and the Wisdom of the constitution shines in the fitness of the instrument, for our Souls are an open begging hand, a vast Appetite, It crys daily, who will shew us any good? some good things I want, some more good,
and the Wisdom of the constitution shines in the fitness of the Instrument, for our Souls Are an open begging hand, a vast Appetite, It cries daily, who will show us any good? Some good things I want, Some more good,
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it is not worth a Farthing in it self, a bit of Paper ink'd, but relatively to such a Summe, suppose 1000 l. it's worth so much, its very form consists in relation to that summe, that's its Object, it signally bears it,
it is not worth a Farthing in it self, a bit of Paper inked, but relatively to such a Sum, suppose 1000 l. it's worth so much, its very from consists in Relation to that sum, that's its Object, it signally bears it,
If any of these qualifications be wanting, it is not worth a Farthing: 1. Drawn in true forms. 2. Bearing relation to its proper Object. 3. Receiv'd from him who has the riches in his power to give:
If any of these qualifications be wanting, it is not worth a Farthing: 1. Drawn in true forms. 2. Bearing Relation to its proper Object. 3. Received from him who has the riches in his power to give:
but by imputing the Obedience and Satisfaction of Christ unto them, they receiving it by Faith, which is the Gift of God. 11. Thus its the alone Instrument of Justification, i. e. they are not justified until the Holy Spirit doth in due time actually apply Christ unto them.
but by imputing the obedience and Satisfaction of christ unto them, they receiving it by Faith, which is the Gift of God. 11. Thus its the alone Instrument of Justification, i. e. they Are not justified until the Holy Spirit does in endue time actually apply christ unto them.
Our lesser Catech. Q. How are we made partakers of the Redemption purchased by Christ? R. By the effectual application of it to us by his Holy Spirit;
Our lesser Catechism Q. How Are we made partakers of the Redemption purchased by christ? R. By the effectual application of it to us by his Holy Spirit;
It is granted, that Faith is the fruit of effectual Calling, and it cannot be deny'd that relations, viz. Justification, Adoption, flow as suddenly from their Foundations as effects can from their efficients.
It is granted, that Faith is the fruit of effectual Calling, and it cannot be denied that relations, viz. Justification, Adoption, flow as suddenly from their Foundations as effects can from their efficients.
but by the Spirits working the Faith of Miracles, when he saw their Faith, it was certainly a miraculous Gift, distinguishing and characterizing the persons to be heal'd;
but by the Spirits working the Faith of Miracles, when he saw their Faith, it was Certainly a miraculous Gift, distinguishing and characterizing the Persons to be healed;
if the faith that God has given be that which entitles to Heaven and Happiness. 2. The reason the object is so much intimated, is to prevent a most dangerous error that the World is most liable to, viz Leaning on our own righteousness;
if the faith that God has given be that which entitles to Heaven and Happiness. 2. The reason the Object is so much intimated, is to prevent a most dangerous error that the World is most liable to, videlicet Leaning on our own righteousness;
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Tho' we are but once justified, we daily pray, Lord forgive my debts; and once adopted, we daily pray for more enjoyment of what is due to that title. 2ly. With Mr. Frost, I propose a double instrumentality of Faith, one on the givers part, another on the receivers;
Though we Are but once justified, we daily pray, Lord forgive my debts; and once adopted, we daily pray for more enjoyment of what is due to that title. 2ly. With Mr. Frost, I propose a double instrumentality of Faith, one on the givers part, Another on the Receivers;
But this I shall retain, that from the first gift of saving Faith, which turns us from ungodly to godly, we are justified and adopted persons, which entirely throws out that legal conditionality that among Socinians has thrown out Christ's satisfaction,
But this I shall retain, that from the First gift of Saving Faith, which turns us from ungodly to godly, we Are justified and adopted Persons, which entirely throws out that Legal conditionality that among socinians has thrown out Christ's satisfaction,
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whatever Doctrine removes the necessity of the Law, removes the necessity of Christ's satisfaction, and what Doctrine removes perfection from the Law of God, removes the Glory from God's Holiness;
whatever Doctrine removes the necessity of the Law, removes the necessity of Christ's satisfaction, and what Doctrine removes perfection from the Law of God, removes the Glory from God's Holiness;
but to suppose one under the Law sav'd, and that Law neither fulfill'd nor satisfied by the personor his Surety, is to suppose the Law changeable, not necessary;
but to suppose one under the Law saved, and that Law neither fulfilled nor satisfied by the personor his Surety, is to suppose the Law changeable, not necessary;
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if Christ only fulfill'd the mediatorial Law, and not that we were under, then that Law and Government bult on it was remov'd and chang'd without satisfaction.
if christ only fulfilled the mediatorial Law, and not that we were under, then that Law and Government built on it was removed and changed without satisfaction.
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If the grand influence of Christ's righteousness by the Mediatorial Law was to get it chang'd for an easier and less perfect, we must either say, the influence of Christ's satisfaction did terminate on the nature of God,
If the grand influence of Christ's righteousness by the Mediatorial Law was to get it changed for an Easier and less perfect, we must either say, the influence of Christ's satisfaction did terminate on the nature of God,
for what has influence on God, as Govenrour, has influence on the Law, (Administrations of Government must be rul'd by the Law) and what has influence on the Law for our good, must fulfill its precepts or satisfie its sanction.
for what has influence on God, as Govenrour, has influence on the Law, (Administrations of Government must be ruled by the Law) and what has influence on the Law for our good, must fulfil its Precepts or satisfy its sanction.
and that very righteousness is ours in a Law sense, and so fulfill'd in us. 3ly. It overthrows Libertinism, for if the same grace sanctifies that justifies, they can never pretend to the one that want the other. 4ly. Popery, that makes justification and sanctification one, that differ as far as the Category of Quality and Relation.
and that very righteousness is ours in a Law sense, and so fulfilled in us. 3ly. It overthrows Libertinism, for if the same grace Sanctifies that Justifies, they can never pretend to the one that want the other. 4ly. Popery, that makes justification and sanctification one, that differ as Far as the Category of Quality and Relation.
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for that is his Errand as well as sanctification. 2. As ever they would enjoy this free spirit, be diligent and conscientious in all Ordinances, that are ministrations of the Spirit;
for that is his Errand as well as sanctification. 2. As ever they would enjoy this free Spirit, be diligent and conscientious in all Ordinances, that Are ministrations of the Spirit;
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thou hast now given to thee at once a perfect and an everlasting righteousness, a total forgiveness of all thy sins, a work of holiness God has engaged to perfect. Vale. FINIS.
thou hast now given to thee At once a perfect and an everlasting righteousness, a total forgiveness of all thy Sins, a work of holiness God has engaged to perfect. Vale. FINIS.
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