An exposition of the second verse of the fourth chapter of the Epistle to the Romans with an appendix on chap. III ver. 27 : the former being the summ of fifteen sermons, the latter of five, for further explication of that great doctrine of justification / by Walter Cross, M.A.
THe Doctrine contain'd in this Verse is of great Moment, and requires our most earnest Attention and most narrow search and enquiry into its Nature and all its Circumstances;
THe Doctrine contained in this Verse is of great Moment, and requires our most earnest Attention and most narrow search and enquiry into its Nature and all its circumstances;
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for it is, How shall we be Justified before God? how shall we behave our selves before such an awful Tribunal? When he riseth up, what shall I do? and when he Visiteth, what shall I answer? says Holy Job; Wherewith shall we come before the Lord,
for it is, How shall we be Justified before God? how shall we behave our selves before such an awful Tribunal? When he Riseth up, what shall I do? and when he Visiteth, what shall I answer? Says Holy Job; Wherewith shall we come before the Lord,
or ten thousands of Rivers of Oyl? shall I give my First-born for my Transgression, the Fruit of my Body for the Sin of my Soul? That God would plead with Is•ael, made her Mountains tremble,
or ten thousands of rivers of Oil? shall I give my Firstborn for my Transgression, the Fruit of my Body for the since of my Soul? That God would plead with Is•ael, made her Mountains tremble,
for in thy sight shall no Man living be justified, Psal. 143. How can Man be just (or Justified) with God? for if he will Contend with him, he cannot answer him one of a thousand, Job 9.3.
for in thy sighed shall no Man living be justified, Psalm 143. How can Man be just (or Justified) with God? for if he will Contend with him, he cannot answer him one of a thousand, Job 9.3.
But it is a most certain thing, That we must all appear before the Judgment-seat of Christ, and that every one of us must give an Account of himself to God; We cannot decline it;
But it is a most certain thing, That we must all appear before the Judgment seat of christ, and that every one of us must give an Account of himself to God; We cannot decline it;
and entirely monopolize our Thoughts? Yet because of our Dullness to hear things concerning our Eternal State, I shall propose these Helps to render us serious about it.
and entirely monopolize our Thoughts? Yet Because of our Dullness to hear things Concerning our Eternal State, I shall propose these Helps to render us serious about it.
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When his Seat is upon the Conscience, is he not as nigh as when he makes a Cloud his Theatre? the Matter to be try'd the same now that then, all the Business of that Day depends upon this:
When his Seat is upon the Conscience, is he not as High as when he makes a Cloud his Theatre? the Matter to be tried the same now that then, all the Business of that Day depends upon this:
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Cursed is he that continueth not in all things written in the Book of the Law to do them, Gal. 3.10. This may fill Sinners with Terror, Isa. 33.14. The Sinners in Zion are afraid, fearfulness hath surpriz'd the Hypocrite;
Cursed is he that Continueth not in all things written in the Book of the Law to do them, Gal. 3.10. This may fill Sinners with Terror, Isaiah 33.14. The Sinners in Zion Are afraid, fearfulness hath surprised the Hypocrite;
Every one that has an Exercise of Conscience, whose Heart is not entirely hardened, has this for his principal Care, What shall I do to be saved? Acts 2.
Every one that has an Exercise of Conscience, whose Heart is not entirely hardened, has this for his principal Care, What shall I do to be saved? Acts 2.
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4. This is the Summ of the Gospel, the principal End of all Divine Revelation, to teach how this NONLATINALPHABET, this guilty Person, this Enemy, this Ungodly Man may be Justified, Rom. 1.16, 17, 18. for these come all to one thing,
4. This is the Sum of the Gospel, the principal End of all Divine Revelation, to teach how this, this guilty Person, this Enemy, this Ungodly Man may be Justified, Rom. 1.16, 17, 18. for these come all to one thing,
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How Saved? how Pardon'd? how Justified? how Reconcil'd? how Sanctifi'd? how in Covenant of Peace with God? how shall I escape Hell? how shall I enjoy Heaven? Christ is the one true and living way, Christ is the one Mediator, Christ is the Surety of the Covenant:
How Saved? how Pardoned? how Justified? how Reconciled? how Sanctified? how in Covenant of Peace with God? how shall I escape Hell? how shall I enjoy Heaven? christ is the one true and living Way, christ is the one Mediator, christ is the Surety of the Covenant:
We are Justified thorough the Redemption that is in Christ, that Jesus Christ is the Object of the Gospel, Gen. 3.15. Rom. 1.2, 3, 4. Heb. 7.25. This is the End of the Law, Gal. 3.24. Rom. 10.4.
We Are Justified through the Redemption that is in christ, that jesus christ is the Object of the Gospel, Gen. 3.15. Rom. 1.2, 3, 4. Hebrew 7.25. This is the End of the Law, Gal. 3.24. Rom. 10.4.
But our God from his special Compassion to us poor miserable Men who are deceiv'd by Satan, has invented this way of our Salvation thorough Christ, which is a Delivery from Satan's Tyranny into the sweet Government of Christian Liberty;
But our God from his special Compassion to us poor miserable Men who Are deceived by Satan, has invented this Way of our Salvation through christ, which is a Delivery from Satan's Tyranny into the sweet Government of Christian Liberty;
this he endeavours to hinder by Blinding Mens Eyes, that they may mistake it, 2 Cor. 4.3. If our Gospel be hid, it is hid to them that are lost, whose Minds the god of this World hath blinded:
this he endeavours to hinder by Blinding Men's Eyes, that they may mistake it, 2 Cor. 4.3. If our Gospel be hid, it is hid to them that Are lost, whose Minds the god of this World hath blinded:
His Device among both Pagans and Jews in the old World, was to trust to their own Sacrifices, that God in Mercy would accept the Blood of a Beast for the Life of a Man, or one Man for many.
His Device among both Pagans and jews in the old World, was to trust to their own Sacrifices, that God in Mercy would accept the Blood of a Beast for the Life of a Man, or one Man for many.
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I mention them now only to show Satan's Diligence in Obscuring and Perplexing this Case, that is of greatest Concern to our Souls of any in this World or the World to come;
I mention them now only to show Satan's Diligence in Obscuring and Perplexing this Case, that is of greatest Concern to our Souls of any in this World or the World to come;
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since it is a Title to so great an Estate, our Charter for Heaven? And yet for the weak Christian's Comfort I must say, the Doctrine may be Fundamental that may have many Problematic Questions about it, that the Ignorance, Doubts or Errors in, will be but as the Stubble and Hay upon a good Foundation.
since it is a Title to so great an Estate, our Charter for Heaven? And yet for the weak Christian's Comfort I must say, the Doctrine may be Fundamental that may have many Problematic Questions about it, that the Ignorance, Doubts or Errors in, will be but as the Stubble and Hay upon a good Foundation.
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as lately has been, it will soon breed this Difference in Ignorant People's Minds, and they who are Teachers of others ought to be better instructed themselves. A 6th. Help:
as lately has been, it will soon breed this Difference in Ignorant People's Minds, and they who Are Teachers of Others ought to be better instructed themselves. A 6th. Help:
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Because the Purity of this Doctrine of Justification from any Mixture of Man's Works or Merits with it, is the greatest Blessing of the Reformation from Popery:
Because the Purity of this Doctrine of Justification from any Mixture of Man's Works or Merits with it, is the greatest Blessing of the Reformation from Popery:
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In England the Discipline was very little altered, the Idolatry of Worshipping of Saints fell as a Consequent of this Doctrine, that ascribes all Merit to Jesus Christ.
In England the Discipline was very little altered, the Idolatry of Worshipping of Saints fell as a Consequent of this Doctrine, that ascribes all Merit to jesus christ.
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This Doctrine was the Everlasting Gospel Prophesy'd of Rev. 14.6, 7. and was fulfill'd in the Preaching of Zuinglius and Luther, and they who followed them;
This Doctrine was the Everlasting Gospel Prophesied of Rev. 14.6, 7. and was fulfilled in the Preaching of Zwingli and Luther, and they who followed them;
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they were the first of the Witnesses or Protestants God illuminated with this Doctrine, and encourag'd them to bear their Testimony for it thorough all manner of Persecutions:
they were the First of the Witnesses or Protestants God illuminated with this Doctrine, and encouraged them to bear their Testimony for it through all manner of Persecutions:
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For the Gospel is the Doctrine of Christ's Righteousness, his Righteousness is the Evangelical Righteousness, Rom. 1.17. c. 3.20, 21, 22. c. 9.31, 32. & c. 10.3. and the Righteousness of Faith, or by it;
For the Gospel is the Doctrine of Christ's Righteousness, his Righteousness is the Evangelical Righteousness, Rom. 1.17. c. 3.20, 21, 22. c. 9.31, 32. & c. 10.3. and the Righteousness of Faith, or by it;
Original Sin, for if all not lyable to Death, guilty Sinners, no need of his Righteousness, &c. There is no fear of relapsing into Popery by any Person on whose Heart this Doctrine is impress'd;
Original since, for if all not liable to Death, guilty Sinners, no need of his Righteousness, etc. There is no Fear of relapsing into Popery by any Person on whose Heart this Doctrine is impressed;
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As we would Value the faithfulness of our Ancestors, who suffered Martyrdom for propagating this Doctrine to us, it is the most precious Inheritance we enjoy;
As we would Valve the faithfulness of our Ancestors, who suffered Martyrdom for propagating this Doctrine to us, it is the most precious Inheritance we enjoy;
as we would Value our own Souls, for there is no escaping Wrath if we neglect so great a Salvation, Heb. 3. as we Value the Sacred Revelations of God,
as we would Valve our own Souls, for there is no escaping Wrath if we neglect so great a Salvation, Hebrew 3. as we Valve the Sacred Revelations of God,
for this is the Marrow of it, we would seriously set about this Study, How shall I be Justified before God? What doth Christ's Righteousness contribute to a Sinner's Salvation? What Kindness has our Lord Jesus Christ for poor Sinners?
for this is the Marrow of it, we would seriously Set about this Study, How shall I be Justified before God? What does Christ's Righteousness contribute to a Sinner's Salvation? What Kindness has our Lord jesus christ for poor Sinners?
and his Diligence in filling the World with darkness of Error, and reflecting his black Clouds upon the Light of Scripture, that the Explication it self needs a Comment, or rather a Defence:
and his Diligence in filling the World with darkness of Error, and reflecting his black Clouds upon the Light of Scripture, that the Explication it self needs a Comment, or rather a Defence:
Question is, between us and Papists, with whom the Swinckfeldians take part, that is, Whether this Word Justifie in St. Pauls Epistles, especially in this,
Question is, between us and Papists, with whom the Swinckfeldians take part, that is, Whither this Word Justify in Saint Paul's Epistles, especially in this,
when it treats of our Righteousness, the Ground of our Pardon before the Tribunal of God, is to be taken in a Physical or a Forensick Sense? Whether for sanctifying a Sinner and making an unjust Person just,
when it treats of our Righteousness, the Ground of our Pardon before the Tribunal of God, is to be taken in a Physical or a Forensic Sense? Whither for sanctifying a Sinner and making an unjust Person just,
or for a judicial Absolving of a guilty accused Person from the charge brought against him? The latter is the common Sence and Tessera of a Protestant,
or for a judicial Absolving of a guilty accused Person from the charge brought against him? The latter is the Common Sense and Tessera of a Protestant,
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The Hebrew with all its Oriental Daughters do far more Confirm this Sence, for one of their Conjugations usually adds declaring to the Primitive Signification,
The Hebrew with all its Oriental Daughters do Far more Confirm this Sense, for one of their Conjugations usually adds declaring to the Primitive Signification,
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signifies to pronounce Unclean, which in this Word Zadak, to Justifie, holds almost always in all the six Oriental Languages, in Hiphi•; as to the Greek we find it about thirty six or thirty eight times in the New Testament always in this Sence, declaring, esteeming, or judging Just;
signifies to pronounce Unclean, which in this Word Zadak, to Justify, holds almost always in all the six Oriental Languages, in Hiphi•; as to the Greek we find it about thirty six or thirty eight times in the New Testament always in this Sense, declaring, esteeming, or judging Just;
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and some Protestants are willing to yield; (that it often signifies Forensically the Papist themselves grant) the Principal place is Revel. 22.11. A Forensick Justification is not capable of encrease.
and Some Protestants Are willing to yield; (that it often signifies Forensically the Papist themselves grant) the Principal place is Revel. 22.11. A Forensic Justification is not capable of increase.
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and there is a considerable difference between the first Sentence of Justification, and the Continuation in that State. (4.) Some Original Copies of considerable Authority, reads it NONLATINALPHABET not NONLATINALPHABET, which removes all pretence.
and there is a considerable difference between the First Sentence of Justification, and the Continuation in that State. (4.) some Original Copies of considerable authority, reads it not, which removes all pretence.
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and the Spirit of God the Author of the Other. (3.) The Blessed Spirit of God is also a Cause of Justification, in his working Faith and Sealing a Pardon;
and the Spirit of God the Author of the Other. (3.) The Blessed Spirit of God is also a Cause of Justification, in his working Faith and Sealing a Pardon;
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but for Scriptures that prove its Forensick Sence, the Reader may look Deut. 25.1. 2 Sam. 15.4. 1 King. 8.31. Job 13.18. Mat. 11.19. and 12.37. Luk. 7.29. and 10.29. and 16.15. and on this very Subject, Rom. 2.13. and 8.33. which the Papists themselves grant.
but for Scriptures that prove its Forensic Sense, the Reader may look Deuteronomy 25.1. 2 Sam. 15.4. 1 King. 8.31. Job 13.18. Mathew 11.19. and 12.37. Luk. 7.29. and 10.29. and 16.15. and on this very Subject, Rom. 2.13. and 8.33. which the Papists themselves grant.
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as Chrys. NONLATINALPHABET is NONLATINALPHABET, Homil. 15. to justifie is to declare Just, the Greek Etymologist NONLATINALPHABET, justified, that is judged Just. Suidas, NONLATINALPHABET, to esteem just;
as Chrys. is, Homily 15. to justify is to declare Just, the Greek Etymologist, justified, that is judged Just. Suidas,, to esteem just;
and most frequently in prophane Authors, NONLATINALPHABET, to Punish. (2.) Argument is from its contrary, the contrary of making just, is Sinning, or Tempting to Sin;
and most frequently in profane Authors,, to punish. (2.) Argument is from its contrary, the contrary of making just, is Sinning, or Tempting to since;
but the Scripture shews us, that the contrary of justifie is to condemn, Deut. 25.1. Prov. 17.15. Luk. 18.14. Rom. 3.4, 5. and 8.33. The usual Signification, or Primitive Significations, to which all others are reducible, is the final result of a try'd Case, to acquit or condemn, treat as just or unjust, upon an Antecedent judicial Tryal:
but the Scripture shows us, that the contrary of justify is to condemn, Deuteronomy 25.1. Curae 17.15. Luk. 18.14. Rom. 3.4, 5. and 8.33. The usual Signification, or Primitive Significations, to which all Others Are reducible, is the final result of a tried Case, to acquit or condemn, Treat as just or unjust, upon an Antecedent judicial Trial:
And Scripture uses the most favourable Signification to acquit; the prophane Authors the other, to Punish or Condemn: from which we see no Word of the World so fit;
And Scripture uses the most favourable Signification to acquit; the profane Authors the other, to punish or Condemn: from which we see no Word of the World so fit;
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for our Justification is on a foregoing Condemnation. (3.) The Explicatory and Synonymous Expressions in Scripture, shews it to be taken in a Forensick Sence,
for our Justification is on a foregoing Condemnation. (3.) The Explicatory and Synonymous Expressions in Scripture, shows it to be taken in a Forensic Sense,
How shall Man be Just with God, if he will Contend with him (2.) A Judge, the Judge of all the Earth will do righteously. (3.) Of a Law. (4.) Of a Guilty Person, Rom. 3.19. (5.) Of this Law drawn up into a Charge against a Man, Colos. 2.14. (6.) And Satan as an Accuser. (7.) Conscience as a Witness. (8.) There is a Tribunal of exact Justice,
How shall Man be Just with God, if he will Contend with him (2.) A Judge, the Judge of all the Earth will do righteously. (3.) Of a Law. (4.) Of a Guilty Person, Rom. 3.19. (5.) Of this Law drawn up into a Charge against a Man, Colos 2.14. (6.) And Satan as an Accuser. (7.) Conscience as a Witness. (8.) There is a Tribunal of exact justice,
and the Absolving Sentence pass'd upon that account, Rom. 3.26. To declare his Righteousness, that he may be just, and the justifier of him which believes in Jesus.
and the Absolving Sentence passed upon that account, Rom. 3.26. To declare his Righteousness, that he may be just, and the justifier of him which believes in jesus.
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NONLATINALPHABET. The Righteousness of that one Christ, as the Matter or Merit of our Justification, is put in Opposition to the offence of that one Adam, as the Matter or Demerit of our Condemnation;
. The Righteousness of that one christ, as the Matter or Merit of our Justification, is put in Opposition to the offence of that one Adam, as the Matter or Demerit of our Condemnation;
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so Justification as the absolving Sentence is put in Opposition to Condemnation, for Holiness or Righteousness is not a proper opposite to Condemnation.
so Justification as the absolving Sentence is put in Opposition to Condemnation, for Holiness or Righteousness is not a proper opposite to Condemnation.
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than by any Physical Cure those Ceremonies could make on that Distemper, Lev. 13.14. to which the New Testament alludes, Heb. 10.10. By the which Will we are sanctified, through the Offering of the Body of Jesus Christ once for all.
than by any Physical Cure those Ceremonies could make on that Distemper, Lev. 13.14. to which the New Testament alludes, Hebrew 10.10. By the which Will we Are sanctified, through the Offering of the Body of jesus christ once for all.
I shall next propose several Heads and Helps, for the more distinct Apprehension, and particular Knowledge of this great Mistery. (1.) The Relation it stands in to the other Benefits and Fruits of Christs Death. (2.) What is to be reckoned for the Absolving Sentence. (3.) When it is, that the Sinner is Absolved and Justified.
I shall next propose several Heads and Helps, for the more distinct Apprehension, and particular Knowledge of this great Mystery. (1.) The Relation it Stands in to the other Benefits and Fruits of Christ Death. (2.) What is to be reckoned for the Absolving Sentence. (3.) When it is, that the Sinner is Absolved and Justified.
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or whatever other Name it may put on, by which these Priviledges are conveyed in Justice to us: Rom. 3.24. Being Justified through the Redemption. Colos. 1.20. Having made Peace through the Blood of his Cross. Gal. 4.5. To redeem, that we might receive the Adoption. Tit. 2.14. Who gave himself for us, that he might redeem us from all Iniquity. Eph. 1.14. Ʋntil the Redemption of the purchased Possession.
or whatever other Name it may put on, by which these Privileges Are conveyed in justice to us: Rom. 3.24. Being Justified through the Redemption. Colos 1.20. Having made Peace through the Blood of his Cross. Gal. 4.5. To Redeem, that we might receive the Adoption. Tit. 2.14. Who gave himself for us, that he might Redeem us from all Iniquity. Ephesians 1.14. Ʋntil the Redemption of the purchased Possession.
There Redemption is put for the Foundation of all these Priviledges, being the common Term the Scripture uses to express the Sufferings and Death of Christ by, in its use and ends;
There Redemption is put for the Foundation of all these Privileges, being the Common Term the Scripture uses to express the Sufferings and Death of christ by, in its use and ends;
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and recovered the Captives from that Tyrannical Conqueror. (2.) Redemption, is put for the Application of the Priviledge bought by this Price to the Person:
and recovered the Captives from that Tyrannical Conqueror. (2.) Redemption, is put for the Application of the Privilege bought by this Price to the Person:
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but for the compleat Consummation of all of them in Glory, Luke 21.28. The day of Judgment is called the day of our Redemption, and also, Ephes. 4.30. Grieve not the Holy Spirit, whereby you are sealed to the day of Redemption.
but for the complete Consummation of all of them in Glory, Lycia 21.28. The day of Judgement is called the day of our Redemption, and also, Ephesians 4.30. Grieve not the Holy Spirit, whereby you Are sealed to the day of Redemption.
thus it is rather a reconcileableness, and belongs to the Love of good Will, a Willingness that mutal Communion and Fellowship should be again renewed,
thus it is rather a reconcileableness, and belongs to the Love of good Will, a Willingness that mutal Communion and Fellowship should be again renewed,
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and he is a faithful Creator to protect and provide for what he brings forth, Love makes him so. (2.) Reconciliation is taken for the Agreement of Minds, Amos 3.3.
and he is a faithful Creator to Pact and provide for what he brings forth, Love makes him so. (2.) Reconciliation is taken for the Agreement of Minds, Amos 3.3.
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and of one Heart, they had the same designs, and ends mutually engaged in Amity; and now this Temper and Condition after a miserable misunderstanding is again renewed;
and of one Heart, they had the same designs, and ends mutually engaged in Amity; and now this Temper and Condition After a miserable misunderstanding is again renewed;
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as Davids bowels yearned after Absalom, he was reconcileable, but Communion was not renewed, until he had lived a considerable time in Jerusalem. So Pharaoh 's Butler,
as Davids bowels yearned After Absalom, he was reconcilable, but Communion was not renewed, until he had lived a considerable time in Jerusalem. So Pharaoh is Butler,
The divorced Woman is again reconciled to her Husband, in the same State of Fellowship through the Covenant of Grace that she was before breach of the Covenant of Works;
The divorced Woman is again reconciled to her Husband, in the same State of Fellowship through the Covenant of Grace that she was before breach of the Covenant of Works;
they have both the same blessed Author, God the Father, Son, and Holy Ghost, they have both the same moving Cause, Goodness and Love, breaking forth in Grace and Mercy from Eternity:
they have both the same blessed Author, God the Father, Son, and Holy Ghost, they have both the same moving Cause, goodness and Love, breaking forth in Grace and Mercy from Eternity:
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for all the Transactions between Men and Men, have their Exceptions and Dissimilitudes, when they are brought to represent the Case between God and us:
for all the Transactions between Men and Men, have their Exceptions and Dissimilitudes, when they Are brought to represent the Case between God and us:
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for Adam 's Marriage from its very Original seems to be a Type of our Communion and Fellowship with Christ, Gen. 2.24. They shall be one Flesh. Eph. 5.32. it is said to be a great Mystery: Vid. Dr. T. Goodwin.
for Adam is Marriage from its very Original seems to be a Type of our Communion and Fellowship with christ, Gen. 2.24. They shall be one Flesh. Ephesians 5.32. it is said to be a great Mystery: Vid. Dr. T. Goodwyn.
(2.) Justification of a Sinner is a Sublapsarian Blessing, but Predestination to Adoption is an Antilapsarian Blessing, design'd for Man before he fell, Eph. 1.5. (3.) Justification is a Mean, Adoption is an End, Tit. 3.7. That being Justified by his Grace we should be made Heirs according to the Hope of Eternal Life;
(2.) Justification of a Sinner is a Sublapsarian Blessing, but Predestination to Adoption is an Antilapsarian Blessing, designed for Man before he fell, Ephesians 1.5. (3.) Justification is a Mean, Adoption is an End, Tit. 3.7. That being Justified by his Grace we should be made Heirs according to the Hope of Eternal Life;
so Psal. 45. Christ dyed and was Anointed to the Office of a Mediator, that he might recover those who were design'd his Fellows and Companions, from their Forfeiture of it and Unfitness for it:
so Psalm 45. christ died and was Anointed to the Office of a Mediator, that he might recover those who were designed his Fellows and Sodales, from their Forfeiture of it and Unfitness for it:
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The Regenerate Man may be under a Spirit of Bondage, but they who have received the Spirit of Adoption are more free from that slavish Temper, Rom. 8.14. Heb. 11.16. their Desires are fix'd upon and more proportion'd to their Estate.
The Regenerate Man may be under a Spirit of Bondage, but they who have received the Spirit of Adoption Are more free from that slavish Temper, Rom. 8.14. Hebrew 11.16. their Desires Are fixed upon and more proportioned to their Estate.
By Authority he forgives sins, but by his Intercession he prays for the Priviledges of Adoption. But whatever dictinction there may be, there is no Separation, which is frequent among Men who have their Life often spar'd without restoring their Estates,
By authority he forgives Sins, but by his Intercession he prays for the Privileges of Adoption. But whatever distinction there may be, there is no Separation, which is frequent among Men who have their Life often spared without restoring their Estates,
yet in Order of Nature, this follows consequentially from all the rest, John 1.12. The right to Sonship follows Justifying Faith, Tit. 3.7. being Heirs follows being Justified: Rom. 8.17. We are first Children, then Heirs, and a Spirit of Prayer and Divine Conduct for a Holy Life answers Adoption.
yet in Order of Nature, this follows consequentially from all the rest, John 1.12. The right to Sonship follows Justifying Faith, Tit. 3.7. being Heirs follows being Justified: Rom. 8.17. We Are First Children, then Heirs, and a Spirit of Prayer and Divine Conduct for a Holy Life answers Adoption.
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By Virtue of what Act of God upon the Arraign'd Person doth he become formally free from the Curse of the Law? By what doth he publickly manifest such a particular Person pardon'd? Resp. There are four apparent Competitors for this place: 1. The Voice of the Gospel, declaring all that believe are justified, Act. 13.39. but the Voice of the Law and the Voice of the Judge are of distinct Natures.
By Virtue of what Act of God upon the Arraigned Person does he become formally free from the Curse of the Law? By what does he publicly manifest such a particular Person pardoned? Resp. There Are four apparent Competitors for this place: 1. The Voice of the Gospel, declaring all that believe Are justified, Act. 13.39. but the Voice of the Law and the Voice of the Judge Are of distinct Nature's.
The Gospel is in room of the Law, it's the Constitution of Christ's Kingdom, and it is also in room of the Records of a Court, it shews in general what is Constitutive of Justification, Rom. 5.19. By the Obedience of one shall many be made righteous;
The Gospel is in room of the Law, it's the Constitution of Christ's Kingdom, and it is also in room of the Records of a Court, it shows in general what is Constitutive of Justification, Rom. 5.19. By the obedience of one shall many be made righteous;
and is Decisive of them that are Justified, or to be Justified, and them that are not or shall not be, Joh. 3.36. He that believeth on the Son hath Life, and he that believeth not shall not see Life:
and is Decisive of them that Are Justified, or to be Justified, and them that Are not or shall not be, John 3.36. He that Believeth on the Son hath Life, and he that Believeth not shall not see Life:
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All that Christ dy'd for are Justifiable by the Gospel Constitution, but they often live a considerable time before they be actually Justified, 1 Cor. 6.11. Such were some of you, but you are sanctified, but you are justified.
All that christ died for Are Justifiable by the Gospel Constitution, but they often live a considerable time before they be actually Justified, 1 Cor. 6.11. Such were Some of you, but you Are sanctified, but you Are justified.
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That which I shall conclude on, as bearing nighest resemblance to it, is God's Act of Regeneration, his first Gift of Saving Faith and Sanctifying Grace, that beside its absolute Nature in Conforming the Soul to Christ,
That which I shall conclude on, as bearing nighest resemblance to it, is God's Act of Regeneration, his First Gift of Saving Faith and Sanctifying Grace, that beside its absolute Nature in Conforming the Soul to christ,
God by that Deed or speaking Action says, All thy sins are blotted out, thy Iniqui•ies forgiven, thou art a Freeman in the State. (1.) 2 Cor. 3.17. Where the Spirit of the Lord is, there is Liberty, Rom. 6.7.
God by that Deed or speaking Actium Says, All thy Sins Are blotted out, thy Iniqui•ies forgiven, thou art a Freeman in the State. (1.) 2 Cor. 3.17. Where the Spirit of the Lord is, there is Liberty, Rom. 6.7.
there is as present and effectual Vertue in the Medicinal Potion for Life, as there was in the Poyson to Death. (3.) Eph. 1.14. The Spirit of the Lord is an Earnest of the Inheritance wherever he is;
there is as present and effectual Virtue in the Medicinal Potion for Life, as there was in the Poison to Death. (3.) Ephesians 1.14. The Spirit of the Lord is an Earnest of the Inheritance wherever he is;
and the Priviledge of a Son is more than that of a Subject. (5.) Rom. 5.10, 11. Whenever we are reconciled, we are justifi'd, for they are but different representations of the same Priviledge,
and the Privilege of a Son is more than that of a Subject. (5.) Rom. 5.10, 11. Whenever we Are reconciled, we Are justified, for they Are but different representations of the same Privilege,
and called to a great Office in Christs Kingdom, to praise and glorifie him, to propagate his Kingdom, created unto all good Works. Sir Walter Raleigh, and with him all Lawyers, judg'd his being put in a place of Office and Trust, did virtually contain a Pardon in it.
and called to a great Office in Christ Kingdom, to praise and Glorify him, to propagate his Kingdom, created unto all good Works. Sir Walter Raleigh, and with him all Lawyers, judged his being put in a place of Office and Trust, did virtually contain a Pardon in it.
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It implies much weakness in Government or Governours, to employ Traytors, Rebels and Criminals in places of Trust, who must strive for their Lives to hinder the just administration of the Government which would take away their own Life. (7.) Mat. 9.2.
It Implies much weakness in Government or Governors, to employ Traitors, Rebels and Criminals in places of Trust, who must strive for their Lives to hinder the just administration of the Government which would take away their own Life. (7.) Mathew 9.2.
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And (8.) There is not only the Example of Christs Justifying, but the Example of his being justify'd, Who was justified in the Spirit, 1 Tim. 3.16. All the Works of the Spirit on him and by him were God's justifying him:
And (8.) There is not only the Exampl of Christ Justifying, but the Exampl of his being justified, Who was justified in the Spirit, 1 Tim. 3.16. All the Works of the Spirit on him and by him were God's justifying him:
Pierius in his Egyptian Hierogliphicks gives this Account of the Rights of a Slaves Manumission: That he was Cloath'd in White Raiment, and his Patron's Ring put upon his Finger,
Pierius in his Egyptian Hieroglyphics gives this Account of the Rights of a Slaves Manumission: That he was Clothed in White Raiment, and his Patron's Ring put upon his Finger,
The Scripture makes use of all these as Symbols of our Freedom from the Bondage of Corruption and Servitude of Sin, Luk. 15. The Ring is made mention of Revel. 19.8. there's the White Raiment, Rev. 2.17. there's the Manna, the Food of our Lord's Table, and the White Stone with our Names upon it.
The Scripture makes use of all these as Symbols of our Freedom from the Bondage of Corruption and Servitude of since, Luk. 15. The Ring is made mention of Revel. 19.8. there's the White Raiment, Rev. 2.17. there's the Manna, the Food of our Lord's Table, and the White Stone with our Names upon it.
This great Work of Regeneration, it's a begetting by his Word: Hos. 2.14. A speaking Comfortably to the Heart, and frequently a Calling, Whom he Call'd he Justified;
This great Work of Regeneration, it's a begetting by his Word: Hos. 2.14. A speaking Comfortably to the Heart, and frequently a Calling, Whom he Called he Justified;
so that we are Receivers of the Objects of Faith when we act Faith, Isa. 65.24. Before they call I will answer, and while they are yet speaking I will hear:
so that we Are Receivers of the Objects of Faith when we act Faith, Isaiah 65.24. Before they call I will answer, and while they Are yet speaking I will hear:
This might afford more Arguments for this Truth, because then the Union between us Debtors and Christ as Surety, is Compleated, which is not 'till we apprehend him by Faith. (2.) Then the Soul actually Pleads,
This might afford more Arguments for this Truth, Because then the union between us Debtors and christ as Surety, is Completed, which is not till we apprehend him by Faith. (2.) Then the Soul actually Pleads,
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the Court sits on our Case, and all the Causes of our Salvation are Cloath'd with a forensical Form from this Exercise of Faith, by which we look on God as our Judge, on Christ's Righteousness as our Plea, on Satan as our Accuser, on Christ as our Advocate, and his Spirit our Council;
the Court sits on our Case, and all the Causes of our Salvation Are Clothed with a forensical From from this Exercise of Faith, by which we look on God as our Judge, on Christ's Righteousness as our Plea, on Satan as our Accuser, on christ as our Advocate, and his Spirit our Council;
on the Law as an Indictment drawn up against us, and on its Constitution and Divine Justice as a Tribunal, from which we Appeal to the Chancery of the Gospel, founded on Goodness and Equity.
on the Law as an Indictment drawn up against us, and on its Constitution and Divine justice as a Tribunal, from which we Appeal to the Chancery of the Gospel, founded on goodness and Equity.
Object. There are some Objections against this Doctrine: (1.) Sanctification is a gradual thing, Justification is one Act. (2.) That this would Confirm the Popish Error, that Justification is not a forensical or relative Act,
Object. There Are Some Objections against this Doctrine: (1.) Sanctification is a gradual thing, Justification is one Act. (2.) That this would Confirm the Popish Error, that Justification is not a forensical or relative Act,
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Fatherhood or Sonship are Relative things, but to be Born, or to be Begotten, is an absolute thing. (2.) In all Similitudes there is somewhat of Unlikeness, and so in this:
Fatherhood or Sonship Are Relative things, but to be Born, or to be Begotten, is an absolute thing. (2.) In all Similitudes there is somewhat of Unlikeness, and so in this:
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and Christ's always interceding, and he is always heard; hence a constant continued Stream of Justification, Dan. 9.9. call'd Forgivenesses; and Revel. 19.9. the Righteousnesses or Justifications, for it is the same word; NONLATINALPHABET, Rom. 5.19. is translated Justification, and thus may be expounded, Revel. 22.16. He that is Justified, let him be Justified still; and in this very Chapter, Rom. 4. Abraham is said to be Justified by Acts of Faith several Years after his first Conversion, Gen. 15.6. it was at least Ten Years after his first Faith.
and Christ's always interceding, and he is always herd; hence a constant continued Stream of Justification, Dan. 9.9. called Forgivenesses; and Revel. 19.9. the Righteousness or Justifications, for it is the same word;, Rom. 5.19. is translated Justification, and thus may be expounded, Revel. 22.16. He that is Justified, let him be Justified still; and in this very Chapter, Rom. 4. Abraham is said to be Justified by Acts of Faith several years After his First Conversion, Gen. 15.6. it was At least Ten years After his First Faith.
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That which recommends this Opinion to me, is not only its Appearance of Truth, but its Medicinalness for Reconciling the different Opinions of Persons so lately on foot;
That which recommends this Opinion to me, is not only its Appearance of Truth, but its Medicinalness for Reconciling the different Opinions of Persons so lately on foot;
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for what is Man else before that Gift? 2. That Faith and Repentance are only given to the Elect. Are they not then, 1. The Gifts, Blessings, Tokens of special Favour, Symbols of divine distinguishing Love,
for what is Man Else before that Gift? 2. That Faith and Repentance Are only given to the Elect. are they not then, 1. The Gifts, Blessings, Tokens of special Favour, Symbols of divine distinguishing Love,
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though they may be long unintelligible to the Person under the Exercise of them, as the Inscription of Mene Tekel on the Wall was to the Chaldeans; yet ex Natura rei & intentione Authoris, it imports a Person's being Reconcil'd to God, Fellowship with Heaven is begun,
though they may be long unintelligible to the Person under the Exercise of them, as the Inscription of Mene Tekel on the Wall was to the Chaldeans; yet ex Nature rei & intention Author's, it imports a Person's being Reconciled to God, Fellowship with Heaven is begun,
and not the Guilt or lyableness to the Punishment, although so remov'd as eventually never to return again from the Vigour of Divine Love fix'd on that Person:
and not the Gilded or lyableness to the Punishment, although so removed as eventually never to return again from the Vigour of Divine Love fixed on that Person:
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for being imperfect the Defect of every Act deserves Condemnation, and needs Pardon, and yet this Pardon is a particular Pardon following the general Pardon of our Persons, by which we escape Wrath,
for being imperfect the Defect of every Act deserves Condemnation, and needs Pardon, and yet this Pardon is a particular Pardon following the general Pardon of our Persons, by which we escape Wrath,
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But the greatest difficulty is, how Faith and Repentance should bear both the Place of a Sentence and a Condition, which is needfull to reconcile these two Opinions.
But the greatest difficulty is, how Faith and Repentance should bear both the Place of a Sentence and a Condition, which is needful to reconcile these two Opinions.
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for the Civilians inform me these three Properties make a Condition: 1. Potestative, that it be in the Parties Power to perform. 2. Casualty in it self,
for the Civilians inform me these three Properties make a Condition: 1. Potestative, that it be in the Parties Power to perform. 2. Casualty in it self,
But the Apol. informs us, that This Condion is neither in our Power, 2. Nor Uncertain, 3. Nor Meritorious, therefore not a Condition properly.
But the Apollinarian informs us, that This Condition is neither in our Power, 2. Nor Uncertain, 3. Nor Meritorious, Therefore not a Condition properly.
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And this Opinion is very agreeable with Condition in this Sence, for there is not only a Necessary Connexion between Faith, Repentance and Justification,
And this Opinion is very agreeable with Condition in this Sense, for there is not only a Necessary Connexion between Faith, Repentance and Justification,
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than of Conditionalness) for the Foundation is before the Relation, the Sign before the Signification, the Gift of Faith and Repentance is before its Connotation of our Pardon, or being receiv'd into Favour.
than of Conditionalness) for the Foundation is before the Relation, the Signen before the Signification, the Gift of Faith and Repentance is before its Connotation of our Pardon, or being received into Favour.
and Civilians say, the If used in Testaments, which is so frequent in Scriptures, is a demonstrative If, that doth not Suspend but Design the thing Promised,
and Civilians say, the If used in Testaments, which is so frequent in Scriptures, is a demonstrative If, that does not Suspend but Design the thing Promised,
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In what sense the Law is New thoro the Gospel, or the Gospel may be call'd a Law, I shall only instance his first Citation out of Justin Martyr, p. 228. &c. and I am willing to be judged by any of the Subscribers that will take the Pains to read it,
In what sense the Law is New thoro the Gospel, or the Gospel may be called a Law, I shall only instance his First Citante out of Justin Martyr, p. 228. etc. and I am willing to be judged by any of the Subscribers that will take the Pains to read it,
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For he says, This New Law is Posterior to Moses his Law, but the Apologist's New Law has been ever since the Fall of Adam. He says this New Law is Christ and his Testament.
For he Says, This New Law is Posterior to Moses his Law, but the Apologist's New Law has been ever since the Fallen of Adam. He Says this New Law is christ and his Testament.
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and seldom, I think not above Four times, a Law, (without the Explicatory word Testament added;) yet I think this Opinion will help to wrest the Fathers out of the Papists Hands.
and seldom, I think not above Four times, a Law, (without the Explicatory word Testament added;) yet I think this Opinion will help to wrest the Father's out of the Papists Hands.
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And so we may understand the Fathers Est, or Is, Metonymically, for est Signum; and we may find enough among their Writings to shew that all the Parts and Degrees of Sanctification are Signs of Justification;
And so we may understand the Father's Est, or Is, Metonymically, for est Signum; and we may find enough among their Writings to show that all the Parts and Degrees of Sanctification Are Signs of Justification;
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which doth sufficiently shew, that tho' this Phrase is New, that the Gift of the Holy Spirit in order to our Sanctification, stands in the room and place of a Justificatory Sentence, yet the Sense is not;
which does sufficiently show, that though this Phrase is New, that the Gift of the Holy Spirit in order to our Sanctification, Stands in the room and place of a Justificatory Sentence, yet the Sense is not;
The Prince's Proclamation of Pardon to a Rebel, or the Judges Justificatory Sentence of a Person suspected, accused, imprison'd, is the first Authoritative Signification of the Governments Favour:
The Prince's Proclamation of Pardon to a Rebel, or the Judges Justificatory Sentence of a Person suspected, accused, imprisoned, is the First Authoritative Signification of the Governments Favour:
but these absolute Blessings that are proper to the Elect, of Faith and Repentance, are the first Intimations of Divine Governments receiving us into Favour,
but these absolute Blessings that Are proper to the Elect, of Faith and Repentance, Are the First Intimations of Divine Governments receiving us into Favour,
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A third Propos'd Head, was the Time of our Justification, which being meant of the first Act, necessarily follows from the former Proposition, to be neither later nor sooner than the first Moment of our Conversion.
A third Proposed Head, was the Time of our Justification, which being meant of the First Act, necessarily follows from the former Proposition, to be neither later nor sooner than the First Moment of our Conversion.
Not the later, for his Justice could not give to a condemned Criminal without the Imputation of Mediatorial Satisfaction, the greatest of the Favours and best of the Blessings of his Kingdom;
Not the later, for his justice could not give to a condemned Criminal without the Imputation of Mediatorial Satisfaction, the greatest of the Favours and best of the Blessings of his Kingdom;
As to the First, Whatever doth prove the Sincerity of a mans Faith, the Reality of his Regeneration, may be to him a sure Index and Token of his Pardon,
As to the First, Whatever does prove the Sincerity of a men Faith, the Reality of his Regeneration, may be to him a sure Index and Token of his Pardon,
As to the Second, Whether the dejection or despair of Mind arise from the greatness of Sin, the Violence of Temptations, the strength of Lust, the multitude of Backslidings,
As to the Second, Whither the dejection or despair of Mind arise from the greatness of since, the Violence of Temptations, the strength of Lust, the multitude of Backslidings,
Thus the Apostle argues, Rom. 6. obviating that Objection, If Grace be glorified in the Pardon of Sin, let us continue in sin that Grace may abound.
Thus the Apostle argues, Rom. 6. obviating that Objection, If Grace be glorified in the Pardon of since, let us continue in since that Grace may abound.
He answers, How shall we that are dead to sin, live any longer therein? He that is dead, is justified from sin: These two are inseparable, a Justification from the Guilt of sin,
He answers, How shall we that Are dead to sin, live any longer therein? He that is dead, is justified from since: These two Are inseparable, a Justification from the Gilded of since,
neither Jews nor Gentiles ever pretended that God would justifie us for bad Works, that the same should be matter of Condemnation and Justification, that what needs a Pardon should deserve a pardon. 2. Not meerly Good in Mens Opinions;
neither jews nor Gentiles ever pretended that God would justify us for bad Works, that the same should be matter of Condemnation and Justification, that what needs a Pardon should deserve a pardon. 2. Not merely Good in Men's Opinions;
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And 2ly, would have Corrected their Error as Christ did, Mat. 5. by shewing their Works were not good, they came not up to the Extent and Spirituality of the Law. 3. The Apostle argues against the Works of the Law, Rom. 3.20. and the Law it self, v. 27. and 4.13. not against a misinterpretation of the Law.
And 2ly, would have Corrected their Error as christ did, Mathew 5. by showing their Works were not good, they Come not up to the Extent and Spirituality of the Law. 3. The Apostle argues against the Works of the Law, Rom. 3.20. and the Law it self, v. 27. and 4.13. not against a misinterpretation of the Law.
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It's a sandy Foundation which some lay for their Comments, Systems and Sermons, that only the works here meant are Mosaical in the Pharisaical sense of them, without one word of proof for it;
It's a sandy Foundation which Some lay for their Comments, Systems and Sermons, that only the works Here meant Are Mosaical in the Pharisaical sense of them, without one word of proof for it;
Faith and Love are styl'd Works: Besides, we find Obedience, Righteousness and Works, of the same import through the Scripture, and especially in this Epistle: Rom. 6.16. of Obedience unto Righteousness, and without Works, and without a Man's own Righteousness, are of the same import. (4.) Good Works are the Fruits of the Spirit, Eph•s. 5.9. The fruit of the Spirit is in all goodness, rigbteousness and truth, Galat. 5.22. (5.) Good Works are wrought by a Righteous Man. Mat. 7.18. A good Tree cannot bring forth evil Fruit, neither, &c. Ephes. 2.10.
Faith and Love Are styled Works: Beside, we find obedience, Righteousness and Works, of the same import through the Scripture, and especially in this Epistle: Rom. 6.16. of obedience unto Righteousness, and without Works, and without a Man's own Righteousness, Are of the same import. (4.) Good Works Are the Fruits of the Spirit, Eph•s. 5.9. The fruit of the Spirit is in all Goodness, rigbteousness and truth, Galatians 5.22. (5.) Good Works Are wrought by a Righteous Man. Mathew 7.18. A good Tree cannot bring forth evil Fruit, neither, etc. Ephesians 2.10.
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The Apostle proves that we are saved not of Works, because Good Works follow our being God's Workmanship. (6.) Good Works must be according to Divine Command,
The Apostle Proves that we Are saved not of Works, Because Good Works follow our being God's Workmanship. (6.) Good Works must be according to Divine Command,
for that is the Rule and Standard between Good and Bad, as NONLATINALPHABET, 1 John 3.4. is the formal Nature of Sin, so NONLATINALPHABET is the formal Nature of Good Works: Deut. 4.2.
for that is the Rule and Standard between Good and Bad, as, 1 John 3.4. is the formal Nature of since, so is the formal Nature of Good Works: Deuteronomy 4.2.
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for the Law is the Rule of all Obedience, the Gospel is a Doctrine of Joy: Luke 2.10. A word of Grace, Acts 20.29. because it brings the tydings of pardon to guilty Persons.
for the Law is the Rule of all obedience, the Gospel is a Doctrine of Joy: Luke 2.10. A word of Grace, Acts 20.29. Because it brings the tidings of pardon to guilty Persons.
And (8 ▪) Its action needs a Pardon as well as every Person; and therefore are only acceptable in the Name of Christ, Coloss. 3.17. Whatsoever ye do in word or deed, do all in the Name of the Lord Jesus.
And (8 ▪) Its actium needs a Pardon as well as every Person; and Therefore Are only acceptable in the Name of christ, Coloss. 3.17. Whatsoever you do in word or deed, do all in the Name of the Lord jesus.
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The Use I shall make of this, is of Refutation; for since none can pretend to be justified by any Works but such as are good and acceptable in the sight of God,
The Use I shall make of this, is of Refutation; for since none can pretend to be justified by any Works but such as Are good and acceptable in the sighed of God,
Resp. 1. If we did and always had perfectly fulfill'd the Law, we should have been justifi'd by its Works: Rom. 2.13. The doers of the Law shall be justified: 2 Tit. 3.7. Not by works of righteousness which we have done.
Resp. 1. If we did and always had perfectly fulfilled the Law, we should have been justified by its Works: Rom. 2.13. The doers of the Law shall be justified: 2 Tit. 3.7. Not by works of righteousness which we have done.
or to Judge a Man just for Imperfect Performance of a Perfect Law, Gal. 3.10. Cursed is he that continues not in all things, &c. The Second Opinion is of them who exclude the Mosaical Law;
or to Judge a Man just for Imperfect Performance of a Perfect Law, Gal. 3.10. Cursed is he that continues not in all things, etc. The Second Opinion is of them who exclude the Mosaical Law;
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1. Some exclude only Ceremonies, and indeed the Controversie began about them, Act. 15. the Instances by Paul most mention'd are of that kind, Gal. 2.14, 16. and by their resemblance of a Remedying Nature, the Jews mistook them for the thing it self:
1. some exclude only Ceremonies, and indeed the Controversy began about them, Act. 15. the Instances by Paul most mentioned Are of that kind, Gal. 2.14, 16. and by their resemblance of a Remedying Nature, the jews mistook them for the thing it self:
But the Law the Apostle speaks of, as the Rule of the Works he excludes, cannot be Confin'd so narrowly; for Rom. 2.15. it's a Law that the Gentiles had;
But the Law the Apostle speaks of, as the Rule of the Works he excludes, cannot be Confined so narrowly; for Rom. 2.15. it's a Law that the Gentiles had;
as separated from the Essential Duties of the Covenant as given to Adam, Noah and Abraham. Respon. (1.) I grant that the Pharisees did mistake the Law in its Extent and Intent too;
as separated from the Essential Duties of the Covenant as given to Adam, Noah and Abraham. Response. (1.) I grant that the Pharisees did mistake the Law in its Extent and Intent too;
the former Christ corrects, Mat. 5. but it's very reasonable to think that they who had now embraced Christ, to whom the Apostle writes, had forsaken that Error;
the former christ corrects, Mathew 5. but it's very reasonable to think that they who had now embraced christ, to whom the Apostle writes, had forsaken that Error;
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and the Apostle tells them, Rom. 10.4, 5. that they did not know Christ compleatly, viz. that he was the End of the Law, who would put such a Value on their own Works.
and the Apostle tells them, Rom. 10.4, 5. that they did not know christ completely, viz. that he was the End of the Law, who would put such a Valve on their own Works.
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as One who was a Sacrifice, and gave satisfaction for their Breach of the Law. (2.) The Apostle gives no Countenance to this Opinion in his Phrase; for Galat. 3.21.
as One who was a Sacrifice, and gave satisfaction for their Breach of the Law. (2.) The Apostle gives no Countenance to this Opinion in his Phrase; for Galatians 3.21.
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or its Works prescribed to Adam, Noah or Abraham, since Man was a Sinner, to Merit in any sense Justification at the Hand of God. (3.) Romans 3.20, 21, 22. The Apostle calls the Works he excludes, Works of the Law; not in any abstracted sense,
or its Works prescribed to Adam, Noah or Abraham, since Man was a Sinner, to Merit in any sense Justification At the Hand of God. (3.) Romans 3.20, 21, 22. The Apostle calls thee Works he excludes, Works of the Law; not in any abstracted sense,
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but Works that the Law required; and the Mosaical Law comprehended all the former Laws under it, as Joh. 7.32. Ye received Circumcision of Moses, not that it was of him, but of the Fathers:
but Works that the Law required; and the Mosaical Law comprehended all the former Laws under it, as John 7.32. You received Circumcision of Moses, not that it was of him, but of the Father's:
And when the M•saical and the Christian Constitution are opposed, Mos•ical comprehends the whole Old Testament State. (4.) The Righteousnesses that are in this Epistle opposed, are God's and M•n's;
And when the M•saical and the Christian Constitution Are opposed, Mos•ical comprehends the Whole Old Testament State. (4.) The Righteousness that Are in this Epistle opposed, Are God's and M•n's;
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not Adam 's essential Duties in the first Edition of the Naked Covenant, and Moses his in the Political Administration of it, Rom. 3.22. The Syriac renders it thus, The Righteousness of God by the hand of Faith on that Jesus Christ:
not Adam is essential Duties in the First Edition of the Naked Covenant, and Moses his in the Political Administration of it, Rom. 3.22. The Syriac renders it thus, The Righteousness of God by the hand of Faith on that jesus christ:
and as improbable that any should be so absurd to maintain it, that a Man may become Just by Hypocritical Performances, that external Civility is internal Holiness. 2. That Law, Rom. 7.7, 14. requir'd more than external Works. 3. Abraham had better Works than External,
and as improbable that any should be so absurd to maintain it, that a Man may become Just by Hypocritical Performances, that external Civility is internal Holiness. 2. That Law, Rom. 7.7, 14. required more than external Works. 3. Abraham had better Works than External,
but Abraham had none to boast of, therefore none that could Merit. 3. The Works of Believers, 1. Are Due. 2. Not our own. 3. Imperfect, therefore cannot Merit.
but Abraham had none to boast of, Therefore none that could Merit. 3. The Works of Believers, 1. are Due. 2. Not our own. 3. Imperfect, Therefore cannot Merit.
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I shall Treat this, 1. Positively. 2. Comparatively. 3. Give Account of the different Notions and Respects under which others think they may be Included.
I shall Treat this, 1. Positively. 2. Comparatively. 3. Give Account of the different Notions and Respects under which Others think they may be Included.
For the First, the Text excludes them indefinitely, in all respects that may be brought under the Particles with, of or by; for not by Works, without works, are the Apostle's Terms:
For the First, the Text excludes them indefinitely, in all respects that may be brought under the Particles with, of or by; for not by Works, without works, Are the Apostle's Terms:
Yet I much doubt any formal Process, the bare appearance of the Persons in Sanctity and Glory, is evidence enough. (1.) In Order to our going to Heaven, besides the Necessity of Precept, Gratitude.
Yet I much doubt any formal Process, the bore appearance of the Persons in Sanctity and Glory, is evidence enough. (1.) In Order to our going to Heaven, beside the Necessity of Precept, Gratitude.
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as all Actions have to beget and strengthen a Habit. (3.) Good Works have a real Congruity in them, to make us meet and fit for that Holy Fellowship and Communion above. (4.) Good Works are the Necessary Effects of Justification and Sanctification;
as all Actions have to beget and strengthen a Habit. (3.) Good Works have a real Congruity in them, to make us meet and fit for that Holy Fellowship and Communion above. (4.) Good Works Are the Necessary Effects of Justification and Sanctification;
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but its Encrease is by way of a Life, in a perpetual and gradual Growth. (6.) Heaven is truly a Reward to our Holiness here, by Virtue of Divine Order and Connexion from Divine Condescendency, as Basil says;
but its Increase is by Way of a Life, in a perpetual and gradual Growth. (6.) Heaven is truly a Reward to our Holiness Here, by Virtue of Divine Order and Connexion from Divine Condescendency, as Basil Says;
and herein there is a greater Variety of Terms, viz. A Tenor or Hold, a Plea, the Form or Matter, Preparations, Dispositions, Conditions, Moral Means, Merits of Dignity or Congruity,
and herein there is a greater Variety of Terms, viz. A Tenor or Hold, a Plea, the From or Matter, Preparations, Dispositions, Conditions, Moral Means, Merits of Dignity or Congruity,
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as Vasquez and Cajetan, fay, Our Works Merit from their own Dignity, that God in strict Justice could not but Reward such Pains, such Mortifications, such Fastings and Prayers, with Heaven,
as Vasquez and Cajetan, faith, Our Works Merit from their own Dignity, that God in strict justice could not but Reward such Pains, such Mortifications, such Fastings and Prayers, with Heaven,
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And ever since the Interim, at the first Birth of the Reformation, there has been a party amongst Protestants, in little or nothing differing from them, called sometimes Interimists, Cassandrians, Majorists, Conditionalists, Calixtians;
And ever since the Interim, At the First Birth of the Reformation, there has been a party among Protestants, in little or nothing differing from them, called sometime Interimists, Cassandrians, Majorists, Conditionalists, Calixtians;
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and others that have run as far to a no less dangerous extream, as Amsdorfius, who said, Good Works were so far from being necessary to Justification, that they were pernicious and hurtful to it.
and Others that have run as Far to a no less dangerous extreme, as Amsdorfius, who said, Good Works were so Far from being necessary to Justification, that they were pernicious and hurtful to it.
for they have explain'd themselves, that they mean no more by it, than the immediate and nearest means of these Blessings, viz. Justification and Glory:
for they have explained themselves, that they mean no more by it, than the immediate and nearest means of these Blessings, viz. Justification and Glory:
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since they say it's three to one, five to one more not Conditional, than Conditional, viz. it's not Conditional Antecedently, it's not Conditional Naturally, it's not Conditinal Meritoriously, it's not Conditional Legally, it's not Conditional Uncertainly;
since they say it's three to one, five to one more not Conditional, than Conditional, viz. it's not Conditional Antecedently, it's not Conditional Naturally, it's not Conditinal Meritoriously, it's not Conditional Legally, it's not Conditional Uncertainly;
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if we take the Word Condition in its vulgar use, for the whole stipulated part of the Bargain or Bond to be perform'd wholly by the restipulating party, its more apt to deceive vulgar People (who have that Idaea of Condition) to say its Conditional without Limitation,
if we take the Word Condition in its Vulgar use, for the Whole stipulated part of the Bargain or Bound to be performed wholly by the restipulating party, its more apt to deceive Vulgar People (who have that Idaea of Condition) to say its Conditional without Limitation,
This is the general Interpretation of Protestants, and some others; Erasmus, Vatablus, Calvin, Zegerus, Beza, Piscator, Paraeus, Dickson, Hyperus, Melancton, Sclater, Tuckney.
This is the general Interpretation of Protestants, and Some Others; Erasmus, Vatablus, calvin, Zegerus, Beza, Piscator, Pareus, Dickson, Hyperus, Melanchthon, Sclater, Tuckney.
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but there is no Reason to Impute this Error to Origen but his Popish Translator (for we have no other Origen on this Epistle that I know.) Rufinus, as we may read in his Preface to that Epistle, p. 634. Basil. They say there is so much of this work thy own, that thou shouldst entitle it with thy own Name, not Origens: But tho' I have had an Herculean Labour in adding, diminishing and altering,
but there is no Reason to Impute this Error to Origen but his Popish Translator (for we have no other Origen on this Epistle that I know.) Rufinus, as we may read in his Preface to that Epistle, p. 634. Basil. They say there is so much of this work thy own, that thou Shouldst entitle it with thy own Name, not Origens: But though I have had an Herculean Labour in adding, diminishing and altering,
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yet I will not steal his Title that laid the Foundation, but let the Reader ascribe the Merit of the Work to whom he will, to him or to me, I shall put both our Names in the Title.
yet I will not steal his Title that laid the Foundation, but let the Reader ascribe the Merit of the Work to whom he will, to him or to me, I shall put both our Names in the Title.
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Secondly, Some Protestants, as Bucer, P. Mart. and also L. de Diu. His glorying before God, was glorying in God. 1 Cor. 1.31. He that glories let him glory in the Lord.
Secondly, some Protestants, as Bucer, P. Mart. and also L. de Diu His glorying before God, was glorying in God. 1 Cor. 1.31. He that Glories let him glory in the Lord.
2. Both the Propositions of their Argument are false: The first is false, That Works afford no Matter of glorying; for Rom. 3.27. Glorying is not excluded by the Law of Works: Eph. 2.9.
2. Both the Propositions of their Argument Are false: The First is false, That Works afford no Matter of glorying; for Rom. 3.27. Glorying is not excluded by the Law of Works: Ephesians 2.9.
no glorying in a Gift, 1 Cor. 4.7. 2. Faith put for its Object, or containing its Object, makes glorying in God, not before God. 3. For the Exercise of Faith, which is receiving, trusting, depending, affords no more Matter of boasting before God,
no glorying in a Gift, 1 Cor. 4.7. 2. Faith put for its Object, or containing its Object, makes glorying in God, not before God. 3. For the Exercise of Faith, which is receiving, trusting, depending, affords no more Matter of boasting before God,
5. Those who do not Err as to the Matter, commit a double Fault in the Grammar of the Words: 1. To translate, NONLATINALPHABET, before God, or with God: in God or from God, as we may see from Parallel places, 2 Cor. 2.17. As of God, in the sight of God speak we: Rom. 5.1. Being justified by Faith we have peace with God: 1 John. 3.21. If our Hearts Condemn us not, then have we Confidence towards God:
5. Those who do not Err as to the Matter, commit a double Fault in the Grammar of the Words: 1. To translate,, before God, or with God: in God or from God, as we may see from Parallel places, 2 Cor. 2.17. As of God, in the sighed of God speak we: Rom. 5.1. Being justified by Faith we have peace with God: 1 John. 3.21. If our Hearts Condemn us not, then have we Confidence towards God:
So that Praising and Justifying differ only as Comfort and Joy; and Grotius himself being Judge, on John 1.1. this is the Sense of the Phrase. 2. Glorying in God is expressed NONLATINALPHABET, Rom. 2.17. And makest thy boast of God: 1 Cor. 1.41. He that gloryeth, let him glory in the Lord: Psal. 34.2. My Soul shall make her boast in the Lord. These two are vastly different;
So that Praising and Justifying differ only as Comfort and Joy; and Grotius himself being Judge, on John 1.1. this is the Sense of the Phrase. 2. Glorying in God is expressed, Rom. 2.17. And Makest thy boast of God: 1 Cor. 1.41. He that Glorieth, let him glory in the Lord: Psalm 34.2. My Soul shall make her boast in the Lord. These two Are vastly different;
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and to Glory in God, his Favour and Kindness, when we have deserved nothing but Wrath. A second Grammatical Error is to think that NONLATINALPHABET and NONLATINALPHABET differ in Scripture;
and to Glory in God, his Favour and Kindness, when we have deserved nothing but Wrath. A second Grammatical Error is to think that and differ in Scripture;
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for we find that NONLATINALPHABET, Glorying, is put for NONLATINALPHABET, Matter of Glory, 2 Cor. 1.12. Our rejoicing is this, the Testimony of our Conscience; Rom. 15.17. I have therefore whereof I may Glory, in things that pertain to God:
for we find that, Glorying, is put for, Matter of Glory, 2 Cor. 1.12. Our rejoicing is this, the Testimony of our Conscience; Rom. 15.17. I have Therefore whereof I may Glory, in things that pertain to God:
And so NONLATINALPHABET for the Act of Glorying, 1 Cor. 5.6. Your glorying is not good: 9.15. Make my glorying void: 2 Cor. 5.12. Occasion to glory on our behalf.
And so for the Act of Glorying, 1 Cor. 5.6. Your glorying is not good: 9.15. Make my glorying void: 2 Cor. 5.12. Occasion to glory on our behalf.
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And Lastly, a Man's Works affords Matter of Glorying as well as his Faith, Heb. 11.17. James 2.20. God praises Abraham 's Works as well as his Faith.
And Lastly, a Man's Works affords Matter of Glorying as well as his Faith, Hebrew 11.17. James 2.20. God praises Abraham is Works as well as his Faith.
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and so the Ancient Versions, as the Ethiopick, which puts a Reward here in place of Glorying; and the Arabick, which says, If he was Justified by Works, he should have Glory in them.
and so the Ancient Versions, as the Ethiopic, which puts a Reward Here in place of Glorying; and the Arabic, which Says, If he was Justified by Works, he should have Glory in them.
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for instance, if Matter cannot include among its Perfections these lesser ones of Thinking, Reasoning, Speaking, Feeling, it cannot include a more Noble Perfection of Necessary Existence;
for instance, if Matter cannot include among its Perfections these lesser ones of Thinking, Reasoning, Speaking, Feeling, it cannot include a more Noble Perfection of Necessary Existence;
Necessary Existence is at the greatest distance from not Being that is possible; and therefore, since not Being is the greatest Imperfection, necessary Being is the greatest Perfection;
Necessary Existence is At the greatest distance from not Being that is possible; and Therefore, since not Being is the greatest Imperfection, necessary Being is the greatest Perfection;
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all Creatures are in a middle State between Nothing and a necessary Being; Nothing is not, Gods Name is Being, Exod. 3.14. I am what I am, his Name alone is Jehovah.
all Creatures Are in a middle State between Nothing and a necessary Being; Nothing is not, God's Name is Being, Exod 3.14. I am what I am, his Name alone is Jehovah.
a Workmanship of Divine Art, and a Fruit of his meer good Pleasure. That he might have made us, or not made us, as he would, Rom. 9.20. That the Thing form'd, say to him that form'd it, Why hast thou made me thus? Isa. 45.9.
a Workmanship of Divine Art, and a Fruit of his mere good Pleasure. That he might have made us, or not made us, as he would, Rom. 9.20. That the Thing formed, say to him that formed it, Why hast thou made me thus? Isaiah 45.9.
Act. 17. c. as the Poet Aratus that liv'd about 290 Years before Christ, could say, We all use God, we all enjoy God, we are all his Off-spring — NONLATINALPHABET.
Act. 17. c. as the Poet Aratus that lived about 290 years before christ, could say, We all use God, we all enjoy God, we Are all his Offspring —.
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a Contingent thing is a Tottering Being, of it self inclinable any way, and External Force forces it's Lot. 3. It's a Prerogative of God to be Independent, a Spirit Independent is the best Definition we can form of him,
a Contingent thing is a Tottering Being, of it self inclinable any Way, and External Force forces it's Lot. 3. It's a Prerogative of God to be Independent, a Spirit Independent is the best Definition we can from of him,
he is a Careful Parent of his Off-spring, it is no Toil to his Power, nor Difficulty to his Wisdom, nor Draining to his unsearchable Riches, where all is Infinite;
he is a Careful Parent of his Offspring, it is no Toil to his Power, nor Difficulty to his Wisdom, nor Draining to his unsearchable Riches, where all is Infinite;
Preservation is the Positive Influence of the same powerful Hand to keep this Tottering Being upward, that is by Natural Tendency declining into its Original Nothing;
Preservation is the Positive Influence of the same powerful Hand to keep this Tottering Being upward, that is by Natural Tendency declining into its Original Nothing;
There is no necessary Connexion between the Creation of any thing, and its Continuance; because we were Yesterday, it doth not follow that we shall be to Morrow;
There is no necessary Connexion between the Creation of any thing, and its Continuance; Because we were Yesterday, it does not follow that we shall be to Morrow;
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the more imperfect we are, the more we need his Power to support us. 3. Unprofitable: Job 35.7. If thou be righteous what givest thou him? or what receiveth he of thine hand? Job 22.2. Can a man be profitable to God, as he that is wise may be profitable unto himself.
the more imperfect we Are, the more we need his Power to support us. 3. Unprofitable: Job 35.7. If thou be righteous what givest thou him? or what receives he of thine hand? Job 22.2. Can a man be profitable to God, as he that is wise may be profitable unto himself.
(1.) It is a Property of Divine Decrees to be disinterested, of pure Generosity and Bounty, the Issues of Love and Goodness, that is still giving and communicating. (2.) His End to make his likeness,
(1.) It is a Property of Divine Decrees to be disinterested, of pure Generosity and Bounty, the Issues of Love and goodness, that is still giving and communicating. (2.) His End to make his likeness,
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1. There is a difference between the time of Men in this World, and the Aeviternity of Angels, Rev. 14.6, 7. The one is to end, viz. Time with the seventh Trumpet, that is, Time measur'd by Sun and Moon;
1. There is a difference between the time of Men in this World, and the Aeviternity of Angels, Rev. 14.6, 7. The one is to end, viz. Time with the seventh Trumpet, that is, Time measured by Sun and Moon;
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neither his Birth, for that but a short time before his Death ▪ no Man has liv'd a thousand Years, it were a very absurd thought of Eternity, to say, it was but a thousand years longer than Time. (2.) Eternity is an Infinite Duration,
neither his Birth, for that but a short time before his Death ▪ no Man has lived a thousand years, it were a very absurd Thought of Eternity, to say, it was but a thousand Years longer than Time. (2.) Eternity is an Infinite Duration,
The second Difference is between the Eternal Duration of God, and that Duration of Creatures, Psal. 102.27. They shall be chang'd, but thou art the same, and thy Years shall have no End. The one is founded in an Immutability, the other in Change;
The second Difference is between the Eternal Duration of God, and that Duration of Creatures, Psalm 102.27. They shall be changed, but thou art the same, and thy years shall have no End. The one is founded in an Immutability, the other in Change;
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the Eflux of a ••ing from Past to Future by the present Minute, this agrees not to Him whose Nature is I am, that is, In me, nothing •ast in me, nothing Future.
the Efflux of a ••ing from Past to Future by the present Minute, this agrees not to Him whose Nature is I am, that is, In me, nothing •ast in me, nothing Future.
And so are proofs of an Eternal Powerful and Wise Being, and they bear some Prints of his Being upon them, 2 Tim. 2.13. He cannot deny himself, neither in Word, nor in Deed;
And so Are proofs of an Eternal Powerful and Wise Being, and they bear Some Prints of his Being upon them, 2 Tim. 2.13. He cannot deny himself, neither in Word, nor in Deed;
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though there are vastly different Degrees of Representation. The Common Properties of Creatures seems to be their Reality, Durability, Goodness and Beauty;
though there Are vastly different Degrees of Representation. The Common Properties of Creatures seems to be their Reality, Durability, goodness and Beauty;
but Man alone of all Earthly Creatures bears the Name of an Image, because there is some Representation of all the Divine Attributes in him, either Subjectively, as Spirituality, Knowledge, Reason, Will;
but Man alone of all Earthly Creatures bears the Name of an Image, Because there is Some Representation of all the Divine Attributes in him, either Subjectively, as Spirituality, Knowledge, Reason, Will;
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Or Reflexively; and thus the incommunicable Attributes of Soveraignty, Independency and Alsufficiency, are represented by our Submission, Emptiness and Dependency;
Or Reflexively; and thus the incommunicable Attributes of Sovereignty, Independency and All-sufficiency, Are represented by our Submission, Emptiness and Dependency;
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If God's proper Name is Jehovah, Psal. 83.18. and of him only can it be said, Exod. 3.14. I am, or, He is, then properly is it said of the Creatures, They are not. Philosophers usually grant that Ens, or Being, is not a Genus Ʋnivocum, when applyed to God and Creatures, there is no Generical Oneness in it:
If God's proper Name is Jehovah, Psalm 83.18. and of him only can it be said, Exod 3.14. I am, or, He is, then properly is it said of the Creatures, They Are not. Philosophers usually grant that Ens, or Being, is not a Genus Ʋnivocum, when applied to God and Creatures, there is no Generical Oneness in it:
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how much more matter of Humiliation for Man? If an Angel be but a Contingent, Dependent, Unprofitable, Temporary, Passive, Imaginary Being, a Being more Nothing than Being in Comparison of God,
how much more matter of Humiliation for Man? If an Angel be but a Contingent, Dependent, Unprofitable, Temporary, Passive, Imaginary Being, a Being more Nothing than Being in Comparison of God,
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The Common Title for it is Free-will, Liberum Arbitrium, which Amyrald thinks to be better Translated a Free Judgment. The Apostle Paul calls it the Prevailing Will, Rom. 7.17.
The Common Title for it is Freewill, Liberum Arbitrium, which Amiral thinks to be better Translated a Free Judgement. The Apostle Paul calls it the Prevailing Will, Rom. 7.17.
and the Pride of Man can hardly aspire higher, but for this Argument, that Man has no Matter of glorying from his Free Will, is not so easily Complyed with,
and the Pride of Man can hardly aspire higher, but for this Argument, that Man has no Matter of glorying from his Free Will, is not so Easily Complied with,
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for they reckoned the External Administration of the Law, which g•ve Occasion to their Merit by Free-Will, to be the principal difference between them and the Pagans.
for they reckoned the External Administration of the Law, which g•ve Occasion to their Merit by Freewill, to be the principal difference between them and the Pagans.
There is a difficulty of reconciling their Opinions about this Point, because they also owned a Fate; which they call NONLATINALPHABET, or NONLATINALPHABET.
There is a difficulty of reconciling their Opinions about this Point, Because they also owned a Fate; which they call, or.
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so that the Sense of it is, Providence gives Occasion to Work, but the Work it self is wholly Man's own. (3.) The Pelagians are not inferiour in this Pride to any of the former, who confine all God's Grace to Man, in giving of this Noble and Natural Endowment of Free-Will, by which a Man is able to do all good Commanded.
so that the Sense of it is, Providence gives Occasion to Work, but the Work it self is wholly Man's own. (3.) The Pelagians Are not inferior in this Pride to any of the former, who confine all God's Grace to Man, in giving of this Noble and Natural Endowment of Freewill, by which a Man is able to do all good Commanded.
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and the Innocency of my Hands which I stretch forth before thee. (4.) The Papists, especially Jesuites and Molinists, tho' others seem to diminish the Power of Free-Will when they write on that Head,
and the Innocency of my Hands which I stretch forth before thee. (4.) The Papists, especially Jesuits and Molinists, though Others seem to diminish the Power of Freewill when they write on that Head,
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and afterwards being made just by it, we can so perfectly fulfill the Law, that we Merit Heaven ex Condigno, and why may not a Workman glory in his Work? (5.) Socinians and Arminians, who hold the Freedom of the Will inconsistent with any Necessity,
and afterwards being made just by it, we can so perfectly fulfil the Law, that we Merit Heaven ex Condigno, and why may not a Workman glory in his Work? (5.) socinians and Arminians, who hold the Freedom of the Will inconsistent with any Necessity,
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And elsewhere, " He that made thee Lord of all things, would he not make thy self free? He that made thee King of the World, would he not make thee King of thy self? would he so Curtail thine Honour and Matter of glorying? Besides, the common Definition of it signifies no less, that supposing all things in act that are fit,
And elsewhere, " He that made thee Lord of all things, would he not make thy self free? He that made thee King of the World, would he not make thee King of thy self? would he so Curtail thine Honour and Matter of glorying? Beside, the Common Definition of it signifies no less, that supposing all things in act that Are fit,
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As, 1. When Men adventure on sin because they think they can make amends by Repentance. 2. When Pe•sons delay Repentance upon this ground, that they can do it afterwards. 3. When Persons stifle Convictions,
As, 1. When Men adventure on since Because they think they can make amends by Repentance. 2. When Pe•sons Delay Repentance upon this ground, that they can do it afterwards. 3. When Persons stifle Convictions,
and quench the Spirit, because they think they can enjoy it again when they will. 4. When Persons do not Pray, from this latent Error, that they have a Power to Accomplish their Designs themselves. 5. When men Neglect the outward Ordinances and Means of Salvation, which God has appointed not only as Means between Us and the End,
and quench the Spirit, Because they think they can enjoy it again when they will. 4. When Persons do not Pray, from this latent Error, that they have a Power to Accomplish their Designs themselves. 5. When men Neglect the outward Ordinances and Means of Salvation, which God has appointed not only as Means between Us and the End,
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but as Means between our Can and our Cannot, because we cannot do any thing of the Essentials of Salvation, Meriting Pardon, Enlightning the Understanding,
but as Means between our Can and our Cannot, Because we cannot do any thing of the Essentials of Salvation, Meriting Pardon, Enlightening the Understanding,
or Sanctifying our Wills, God has prescribed these Means that we can do, and has Promised to Perform that which we cannot, Phil. 3. Work in and about your own Salvation with fear and trembling,
or Sanctifying our Wills, God has prescribed these Means that we can do, and has Promised to Perform that which we cannot, Philip 3. Work in and about your own Salvation with Fear and trembling,
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The Security that destroys the most of perishing Souls is founded on this corrupt Root, that we have a Power in a very short time to do all the Business of our Salvation.
The Security that Destroys the most of perishing Souls is founded on this corrupt Root, that we have a Power in a very short time to do all the Business of our Salvation.
In opposition to all this, I shall lay down these Eight Propositions, with their several Confirmations, to prove that this Noble Principle that God hath endowed Man with,
In opposition to all this, I shall lay down these Eight Propositions, with their several Confirmations, to prove that this Noble Principle that God hath endowed Man with,
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Free-will is founded in Wisdom and Power, and in these Man is God's Image, but this Excellency affords no Matter of glorying. (1.) From the Scriptures own Expression, Psalm. 39.6. there is a Reason given, why Man in his best Estate, that is, in the Purity of his Nature, in the unfaded and unstained flower of all his Senses and spiritual Faculties, is but Vanity;
Freewill is founded in Wisdom and Power, and in these Man is God's Image, but this Excellency affords no Matter of glorying. (1.) From the Scriptures own Expression, Psalm. 39.6. there is a Reason given, why Man in his best Estate, that is, in the Purity of his Nature, in the unfaded and unstained flower of all his Senses and spiritual Faculties, is but Vanity;
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because every Man walks in a Vain shew, so we Translate it, but the Original is Bezalim, the same Word which in Gen. 1. is used for the Image of God. Man is Vanity,
Because every Man walks in a Vain show, so we Translate it, but the Original is Bezalim, the same Word which in Gen. 1. is used for the Image of God. Man is Vanity,
so when we experience in our selves that the Foot, the Tongue, the Hands, the Eyes, move in Obedience to the Will as Nimbly as we can think, it do•• not represent God's Essence,
so when we experience in our selves that the Foot, the Tongue, the Hands, the Eyes, move in obedience to the Will as Nimbly as we can think, it do•• not represent God's Essence,
yea, render its Earth flourishing and verdant, should we ascribe this great Change to the Sun or to the Casement? Nay, suppose farther, that the Sun by its perpetual Heat and repeated Influence has made the Boards give way,
yea, render its Earth flourishing and verdant, should we ascribe this great Change to the Sun or to the Casement? Nay, suppose farther, that the Sun by its perpetual Heat and repeated Influence has made the Boards give Way,
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Therefore the setting up of a Liberty in Man, distinct from the Conduct of the Understanding, is a Chimera, no Image of God, who cannot deny himself in any of his Works, he never did any thing that might give us false Sentiments of his Nature. (5.) Our Liberty is much inferiour to God's,
Therefore the setting up of a Liberty in Man, distinct from the Conduct of the Understanding, is a Chimera, no Image of God, who cannot deny himself in any of his Works, he never did any thing that might give us false Sentiments of his Nature. (5.) Our Liberty is much inferior to God's,
but the Divine Will converses about those things we never saw nor heard, nor has it entered into our Heart to conceive. (6.) Our Liberty is a Gift, God's is Self-originate;
but the Divine Will converses about those things we never saw nor herd, nor has it entered into our Heart to conceive. (6.) Our Liberty is a Gift, God's is Self-originate;
2 Prop. The Liberty of the Mind of Man consists (to be more particular about it) in a Freedom from Physical Necessity or Coaction, in a Freedom from Sense or Matter:
2 Prop. The Liberty of the Mind of Man consists (to be more particular about it) in a Freedom from Physical Necessity or Coaction, in a Freedom from Sense or Matter:
It is a general Axiom, and therefore needs the less proof, That Free-will is only the Property of thinking and reasoning Creatures, that propose an End to their Actions,
It is a general Axiom, and Therefore needs the less proof, That Freewill is only the Property of thinking and reasoning Creatures, that propose an End to their Actions,
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For (1) It lays us under the greater Obligation to our Maker, who made us Men and not Beasts. (2) Our Abuse of it in making our selves worse than Beasts, being carnally minded and lead by Sense, who have more Noble Faculties to govern us. (3) The more Knowledge the more Liberty by this Rule,
For (1) It lays us under the greater Obligation to our Maker, who made us Men and not Beasts. (2) Our Abuse of it in making our selves Worse than Beasts, being carnally minded and led by Sense, who have more Noble Faculties to govern us. (3) The more Knowledge the more Liberty by this Rule,
3 Prop. Liberty consists in a Freedom from Restraint, an NONLATINALPHABET as well as a NONLATINALPHABET, goes to the making up of this Perfection, a Willingness as well as a Judgment.
3 Prop. Liberty consists in a Freedom from Restraint, an as well as a, Goes to the making up of this Perfection, a Willingness as well as a Judgement.
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Taking Liberty thus for a freedom from Constraint, or a Power of doing what we will, it affords no matter of Glorying to Man, he is under so many Restraints, by his Nature, by his Sin, by Punishment, all his Faculties are restrained;
Taking Liberty thus for a freedom from Constraint, or a Power of doing what we will, it affords no matter of Glorying to Man, he is under so many Restraints, by his Nature, by his since, by Punishment, all his Faculties Are restrained;
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John 3. Christ tells Nicodemus, that there was a Necessity of representing Heavenly things under some Earthly Similitude, that we might be capable of understanding them. (1) Peter and Paul were Saints of the first magnitude,
John 3. christ tells Nicodemus, that there was a Necessity of representing Heavenly things under Some Earthly Similitude, that we might be capable of understanding them. (1) Peter and Paul were Saints of the First magnitude,
and it is most amazing Humility in God, to reckon our highest Thoughts of him an Honour or a Glory to him. (2) By Sin the Scripture calls Man Darkness, led captive at the will of Satan, a slave to Sin,
and it is most amazing Humility in God, to reckon our highest Thoughts of him an Honour or a Glory to him. (2) By since the Scripture calls Man Darkness, led captive At the will of Satan, a slave to since,
They that are accustomed to do evil, can no more do good than the Aethiopian can change his Skin, or the Leopard his Spots. (3) All Afflictions and Sufferings put Restraints on Mans Liberty. John 21.18. Thou girdest thy self and walkedst whither thou wouldst; here was Liberty:
They that Are accustomed to do evil, can no more do good than the aethiopian can change his Skin, or the Leopard his Spots. (3) All Afflictions and Sufferings put Restraints on men Liberty. John 21.18. Thou girdest thy self and walkedst whither thou Wouldst; Here was Liberty:
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How many would throw off Terrors, Convictions impressed on their Minds, but they cannot? We cannot keep our Mind at ease when the Body is under pain. (5) How little do we know in things Natural, notwithstanding all the Pains that has been given by Students,
How many would throw off Terrors, Convictions impressed on their Minds, but they cannot? We cannot keep our Mind At ease when the Body is under pain. (5) How little doe we know in things Natural, notwithstanding all the Pains that has been given by Students,
in matters of Contradiction, to do a thing or omit it. (2) There are many Examples in Scripture that witness this: 2 Sam. 24. There are three Judgments propos'd to David 's Choice, about which he had not only a Moral but Physical power. 1 Kings 3.5.
in matters of Contradiction, to do a thing or omit it. (2) There Are many Examples in Scripture that witness this: 2 Sam. 24. There Are three Judgments proposed to David is Choice, about which he had not only a Moral but Physical power. 1 Kings 3.5.
It was propos'd to Adam 's choice by what Name to call any Creature, and of what Tree to eat. 1 Cor. 9.4.17. Paul had a power to eat and drink, and there was a Necessity upon him by Moral Obligation to preach the Gospel, which he might perform willingly or against his Will:
It was proposed to Adam is choice by what Name to call any Creature, and of what Tree to eat. 1 Cor. 9.4.17. Paul had a power to eat and drink, and there was a Necessity upon him by Moral Obligation to preach the Gospel, which he might perform willingly or against his Will:
The whole System of the Scripture declares God's Innocency as to this thing, for it declares that God made Man upright, Eccles. 7.29. and the Angels also, Jude 6. He made them in his own Image. (2.) He gave him a Holy Law to keep him from sin, Rom. 7.12.
The Whole System of the Scripture declares God's Innocency as to this thing, for it declares that God made Man upright, Eccles. 7.29. and the Angels also, U^de 6. He made them in his own Image. (2.) He gave him a Holy Law to keep him from since, Rom. 7.12.
but to Necessitate Man to sin, is to do the sin, and can God do what he hates? Hab. 1.13. Psal. 11.7. Besides, if Sin were not voluntary and free, it would not be a sin;
but to Necessitate Man to since, is to do the since, and can God do what he hates? Hab. 1.13. Psalm 11.7. Beside, if since were not voluntary and free, it would not be a since;
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would that be against God which was from God? could it be Guilt wherein Man was wholly a Sufferer? (4.) The very Nature of Permission, which is of purpose and designedly to let that be which he can hinder: Genesis 20.9. Abimelech did not sin, because God did not suffer him;
would that be against God which was from God? could it be Gilded wherein Man was wholly a Sufferer? (4.) The very Nature of Permission, which is of purpose and designedly to let that be which he can hinder: Genesis 20.9. Abimelech did not sin, Because God did not suffer him;
There could be no room for Praise or Rebuke, and there would still be place for some Excuse in Man. He that wanted the Wedding Garment would not have been speechless altogether,
There could be no room for Praise or Rebuke, and there would still be place for Some Excuse in Man. He that wanted the Wedding Garment would not have been speechless altogether,
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he was brought a Beggar from the High ways and from the Hedges, and so had no Wedding-garments of himself, Mat. 22.9. but it was to be put on freely;
he was brought a Beggar from the High ways and from the Hedges, and so had no Wedding-garments of himself, Mathew 22.9. but it was to be put on freely;
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Ignorance in the Understanding occasions Uncertainty in our Choice, Eph. 4.18. We are alienate from the Life of God, thro' the Ignorance of its Excellency and Beauty.
Ignorance in the Understanding occasions Uncertainty in our Choice, Ephesians 4.18. We Are alienate from the Life of God, through the Ignorance of its Excellency and Beauty.
Our Understandings are like small-mouth'd Vessels, that can only take in one thing at once. Hence we commonly reckon the present Pain the worst, and the present Pleasure the sweetest,
Our Understandings Are like small-mouthed Vessels, that can only take in one thing At once. Hence we commonly reckon the present Pain the worst, and the present Pleasure the Sweetest,
because it so fills the Narrow Mind, that there is no room for other Idea's. (4.) In gross and carnal Corruptness, that spiritual things are so subtil that they do not suit its Disposition;
Because it so fills the Narrow Mind, that there is no room for other Idea's. (4.) In gross and carnal Corruptness, that spiritual things Are so subtle that they do not suit its Disposition;
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and so it is said of the Israelites, Psal. 81.12. I gave them up to their own Hearts-lust, and they walked in their own Counsels: Acts 14.16. He suffer'd all Nations to walk in their own ways;
and so it is said of the Israelites, Psalm 81.12. I gave them up to their own Hearts-lust, and they walked in their own Counsels: Acts 14.16. He suffered all nations to walk in their own ways;
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Sixthly, This is the great Impediment that hinders Mens Conversion, their Repentance and turning to God, Psal. 81.11. My People would not hearken to my Voice, and Israel would none of me:
Sixthly, This is the great Impediment that hinders Men's Conversion, their Repentance and turning to God, Psalm 81.11. My People would not harken to my Voice, and Israel would none of me:
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I would have gather'd you as a Hen doth her Chickens, but you would not. Seventhly, All these great Crimes and actual Transgressions which would the Conscience, flow from this Spring,
I would have gathered you as a Hen does her Chickens, but you would not. Seventhly, All these great Crimes and actual Transgressions which would the Conscience, flow from this Spring,
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and all the Mis-improvement lyes at this door of our Will. (1.) A Man's Tongue, together with all his Senses, especially those that are the Instruments of Discipline, Seeing and Hearing, these are entirely under the Dominion of our Will, ard therefore either the Omission of them where they ought to have been employ'd,
and all the Misimprovement lies At this door of our Will. (1.) A Man's Tongue, together with all his Senses, especially those that Are the Instruments of Discipline, Seeing and Hearing, these Are entirely under the Dominion of our Will, ard Therefore either the Omission of them where they ought to have been employed,
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for searching into the certainty of Religion, Natural or Reveal'd, for comparing of Spiritual with Carnal, Eternal with Temporal things. (4.) Our Memories are a Treasury for Divine Commands, Convictions, Comforts and Experiences. (5.) Our Consciences for empowering Practical Light;
for searching into the certainty of Religion, Natural or Revealed, for comparing of Spiritual with Carnal, Eternal with Temporal things. (4.) Our Memories Are a Treasury for Divine Commands, Convictions, Comforts and Experiences. (5.) Our Consciences for empowering Practical Light;
its Power is of a large extent in keeping in aw from sin, and in quickening to Duty. (6.) Providential Dispensations, that we have them through all our Life, to observe God's Method of dealing with Man, that we may see how Good and Patient he is, Rom. 2.4.
its Power is of a large extent in keeping in awe from since, and in quickening to Duty. (6.) Providential Dispensations, that we have them through all our Life, to observe God's Method of dealing with Man, that we may see how Good and Patient he is, Rom. 2.4.
We may learn that verily there is a God that Judgeth the Earth, and that verily there is a Reward for the Righteous. (7.) The Revelation of the Gospel, with that Spirit that usually attends it, to Convince of Sin, Righteousness and Judgment, is yet a far greater Power,
We may Learn that verily there is a God that Judgeth the Earth, and that verily there is a Reward for the Righteous. (7.) The Revelation of the Gospel, with that Spirit that usually attends it, to Convince of since, Righteousness and Judgement, is yet a Far greater Power,
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and when it grows up into a Conversion, and God's Gifts crown'd with Special Grace, how much more is the Power of Man heightened, Rom. 6.18. Being then made free from sin, ye became the servants of righteousness: 1 Cor. 15.10. By the Grace of God I am what I am.
and when it grows up into a Conversion, and God's Gifts crowned with Special Grace, how much more is the Power of Man heightened, Rom. 6.18. Being then made free from since, you became the Servants of righteousness: 1 Cor. 15.10. By the Grace of God I am what I am.
Lastly, Should a Sinner Glory in that which has render'd him void of all Cloak and Excuse to his Sin? but this Will of Indifferency, considering the Powers God has given Man,
Lastly, Should a Sinner Glory in that which has rendered him void of all Cloak and Excuse to his since? but this Will of Indifferency, considering the Powers God has given Man,
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for what Excuse can a Man make for the Neglect of such a Concern, if it or any thing tending to it lye within the Compass of Possibility? Difficulties can be no Excuses, to say with the Sluggard, he could not Plow nor Sow in the Winter, because it was Cold:
for what Excuse can a Man make for the Neglect of such a Concern, if it or any thing tending to it lie within the Compass of Possibility? Difficulties can be no Excuses, to say with the Sluggard, he could not Blow nor Sow in the Winter, Because it was Cold:
Mat. 16. Christ tells the Pharisees, that they might as easily Collect by the Exercise of their Reason about Scripture Prophecies, that he was the Messias, as they did the fair and fowl Weather in the Morning from the Evening-skye.
Mathew 16. christ tells the Pharisees, that they might as Easily Collect by the Exercise of their Reason about Scripture Prophecies, that he was the Messias, as they did the fair and fowl Weather in the Morning from the Evening-skye.
for if there be a Will, God accepts it for the Performance, 2 Cor. 8.12. If there be first a willing mind, it is accepted according to what a Man hath: 2 Sam. 17.20. A Humiliation under the sense of Impotency is accepted for the Performance.
for if there be a Will, God accepts it for the Performance, 2 Cor. 8.12. If there be First a willing mind, it is accepted according to what a Man hath: 2 Sam. 17.20. A Humiliation under the sense of Impotency is accepted for the Performance.
when Magistracy and Ministry are Prophane, they are glad of it: Jer. 5.31. The Prophets prophesie falsely, and the Priests bear rule by their means, and my People love to have it so: Hos. 5.11. Ephraim is oppressed and broken in Judgment, because he willingly walked after the Commandment: Isa. 66.3. Their Soul delighted in their abominations.
when Magistracy and Ministry Are Profane, they Are glad of it: Jer. 5.31. The prophets prophesy falsely, and the Priests bear Rule by their means, and my People love to have it so: Hos. 5.11. Ephraim is oppressed and broken in Judgement, Because he willingly walked After the Commandment: Isaiah 66.3. Their Soul delighted in their abominations.
and yet Neglect Outward Means, either Positive in External Ordinances, or Negative in Omitting cf Vices and Outward Wickednesses. (4.) Because they are not frequent and serious in asking the Strength they want,
and yet Neglect Outward Means, either Positive in External Ordinances, or Negative in Omitting cf Vices and Outward Wickednesses. (4.) Because they Are not frequent and serious in asking the Strength they want,
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Should we be proud of that which is a Defect of our Nature, and supposes a Defect in the Understanding? that which we never did Good by? that which all our Evil came by? that which removes all Excusableness from our Evil?
Should we be proud of that which is a Defect of our Nature, and supposes a Defect in the Understanding? that which we never did Good by? that which all our Evil Come by? that which removes all Excusableness from our Evil?
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I come now to those Prerogatives falsely attributed to the Will of Man, that is the Sink of all the Spiritual Pride and shamefull Boasting in sinfull Man. I may reduce them to these four:
I come now to those Prerogatives falsely attributed to the Will of Man, that is the Sink of all the Spiritual Pride and shameful Boasting in sinful Man. I may reduce them to these four:
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Self-Denial is the highest Vertue, and Self-seeking the greatest Sin. Moreover, when any thing appears either as an only or a necessary Means to obtain this great End, being formally considered as such, is as necessarily pursued as the End it self.
Self-Denial is the highest Virtue, and Self-seeking the greatest Sin. Moreover, when any thing appears either as an only or a necessary Means to obtain this great End, being formally considered as such, is as necessarily pursued as the End it self.
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Therefore if Divine influence, and the attractive Power of the Object be set forth by the most clear Light in the Understanding, the Will must be perswaded;
Therefore if Divine influence, and the Attractive Power of the Object be Set forth by the most clear Light in the Understanding, the Will must be persuaded;
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therefore the Essential Perfections of the Will are most visible in God and Christ, Angels and Saints, that are most determinate in their Designs and Actions.
Therefore the Essential Perfections of the Will Are most visible in God and christ, Angels and Saints, that Are most determinate in their Designs and Actions.
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Christ was a Man, tho not sinful, therefore Sin is not a Necessary Property of Man. Man is a reasonable Creature, tho' there are many Fools or Mad-men;
christ was a Man, though not sinful, Therefore since is not a Necessary Property of Man. Man is a reasonable Creature, though there Are many Fools or Madmen;
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and when the Soul acts most sweetly and fervently, there is the least Indifferency; for the Efficacy of the Action removes its languidness, and the sweetness all its fluctuation;
and when the Soul acts most sweetly and fervently, there is the least Indifferency; for the Efficacy of the Actium removes its languidness, and the sweetness all its fluctuation;
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for what Aversion and Appetite is in the Will, that Affirmation and Negation is in the Intellect, the one bears the same respect to Good that the other bears to Truth;
for what Aversion and Appetite is in the Will, that Affirmation and Negation is in the Intellect, the one bears the same respect to Good that the other bears to Truth;
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we strive and struggle to come to a Determinateness, therefore that must be the Perfection, the other a Defect, a Companion of Ignorance and Uncertainty.
we strive and struggle to come to a Determinateness, Therefore that must be the Perfection, the other a Defect, a Companion of Ignorance and Uncertainty.
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as to the former there is no dispute, the latter these Arguments may Confirm. (1.) Man would be then an ungovernable Creature, which is a great Absurdity:
as to the former there is no dispute, the latter these Arguments may Confirm. (1.) Man would be then an ungovernable Creature, which is a great Absurdity:
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Nor Peter have concluded God's establishing, strengthning and settling the dispersed Jews, from their being called, 1 Pet. 5.10. Those Chains of Grace between Predestination, Calling, Justification and Glory, would be very easily solvible.
Nor Peter have concluded God's establishing, strengthening and settling the dispersed jews, from their being called, 1 Pet. 5.10. Those Chains of Grace between Predestination, Calling, Justification and Glory, would be very Easily solvible.
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(2.) God's Providential Care, [ Mat. 6.31. If God so cloath the Grass of the field, shall he not much more cloath you, Oh ye of little Faith? ] is overthrown by it.
(2.) God's Providential Care, [ Mathew 6.31. If God so cloth the Grass of the field, shall he not much more cloth you, O you of little Faith? ] is overthrown by it.
] is derogated from Go• by i. (4.) The Scripture positively asserts the contrary, both in Morals and Spirituals: Exod. 34.24. Neither shall any Man desire thy Land, when thou shalt go up to appear before the Lord thy God, thrice in the year.
] is derogated from Go• by i. (4.) The Scripture positively asserts the contrary, both in Morals and Spirituals: Exod 34.24. Neither shall any Man desire thy Land, when thou shalt go up to appear before the Lord thy God, thrice in the year.
There was then a brave opportunity for the Enemies to invade Israel, when all the Males were at Jerusalem, and not one Man in all the Land, not one Man in all the Countrey left to defend any Fort, Passage, City, or Castle;
There was then a brave opportunity for the Enemies to invade Israel, when all the Males were At Jerusalem, and not one Man in all the Land, not one Man in all the Country left to defend any Fort, Passage, city, or Castle;
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but he promiseth though they should fight against it all the Year over, yet at that time they should not desire it. John 6.44. No man can come to me except the Father draw him;
but he promises though they should fight against it all the Year over, yet At that time they should not desire it. John 6.44. No man can come to me except the Father draw him;
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and not to Man's Will, or the Rethorick of Ministers: 1 Cor. 2.4. that Efficacy is call'd a Powerful, Spiritual Demonstration, there is a tripple Demonstration;
and not to Man's Will, or the Rhetoric of Ministers: 1 Cor. 2.4. that Efficacy is called a Powerful, Spiritual Demonstration, there is a triple Demonstration;
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but this third Kind seems to be the Lords immediate proposing clear Apprehensions of the thing to the Soul of Man, which is called a speaking to the Heart, Hos. 2.14. I will allure her, and will sp•ak to her Heart:
but this third Kind seems to be the lords immediate proposing clear Apprehensions of the thing to the Soul of Man, which is called a speaking to the Heart, Hos. 2.14. I will allure her, and will sp•ak to her Heart:
the Pharisees could see no takingness in the Doctrine of Humility, while they received Honour one of another; nor any goodness in Charity, while they remained Covetous:
the Pharisees could see no takingness in the Doctrine of Humility, while they received Honour one of Another; nor any Goodness in Charity, while they remained Covetous:
because they are spiritually discerned: But when he is Spiritual, he discerneth all things. So this subjective Influence is the making of a Man Spiritual, which is call'd a New Creation, a Regeneration, a Resurrection. The third thing is the Author of this Perswasion,
Because they Are spiritually discerned: But when he is Spiritual, he discerneth all things. So this subjective Influence is the making of a Man Spiritual, which is called a New Creation, a Regeneration, a Resurrection. The third thing is the Author of this Persuasion,
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This is call'd, A drawing with the Cords of a Man; that is, not by Violence, as with Cart-ropes, but with bands of Love, Hos. 11.4. and the constraining Power of Love, 2 Cor. 5.14.
This is called, A drawing with the Cords of a Man; that is, not by Violence, as with Cart-ropes, but with bans of Love, Hos. 11.4. and the constraining Power of Love, 2 Cor. 5.14.
And when the Word is blest to be an Instrument of it, it is called an ingrafted Word, or a Divine Seed. Lastly, This Doctrine of Denying God an Absolute Empire and Government over the Will of Man, to turn it which way he will,
And when the Word is blessed to be an Instrument of it, it is called an ingrafted Word, or a Divine Seed. Lastly, This Doctrine of Denying God an Absolute Empire and Government over the Will of Man, to turn it which Way he will,
if this be true? For the answer that we expect, is God's inclining our Wills to choose methods that he will prosper, or inclining the Hearts of others to favour us;
if this be true? For the answer that we expect, is God's inclining our Wills to choose methods that he will prosper, or inclining the Hearts of Others to favour us;
as Abraham 's Servant prayed, Gen. 24.14. that the Damsells Words and Actions, and his own Words too, and Thoughts towards her, might be determined of God.
as Abraham is Servant prayed, Gen. 24.14. that the Damsels Words and Actions, and his own Words too, and Thoughts towards her, might be determined of God.
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if it were not in the Power of God to answer their Desires? In what a Despairing Condition should poor Souls be, who know the Deceitfulness of their own Hearts, the Brittleness of their Resolutions,
if it were not in the Power of God to answer their Desires? In what a Despairing Condition should poor Souls be, who know the Deceitfulness of their own Hearts, the Brittleness of their Resolutions,
and Universal Mortification or Self-Denyal? It is therefore ill Divinity of the Molinists, who as they say, God did not foreknow sin before it came to pass;
and Universal Mortification or Self-Denyal? It is Therefore ill Divinity of the Molinists, who as they say, God did not foreknow since before it Come to pass;
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and fixed Purposes of the Judgment, remains free to follow those Dictates, or brutally and unreasonably to forsake their Conduct by suspension, or acting the quite contrary;
and fixed Purposes of the Judgement, remains free to follow those Dictates, or brutally and unreasonably to forsake their Conduct by suspension, or acting the quite contrary;
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but the contrary of this has been the Opinion of Ancient Philosophers, who say, NONLATINALPHABET: All Men do all things because they seem good to them, pleasant or profitable:
but the contrary of this has been the Opinion of Ancient Philosophers, who say,: All Men do all things Because they seem good to them, pleasant or profitable:
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And as Dr. Lock says, A Man cannot but choose what he likes best, and what likes him best that he calls the best Good, and what displeaseth him most that he calls the greatest Evil, and a thing only can appear pleasing or displeasing, Good or Evil, by the light of the Understanding.
And as Dr. Lock Says, A Man cannot but choose what he likes best, and what likes him best that he calls the best Good, and what displeaseth him most that he calls the greatest Evil, and a thing only can appear pleasing or displeasing, Good or Evil, by the Light of the Understanding.
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But, (2.) A greater Authority than Humane asserts this Point, 1 John 2.9. He that saith he is in the light, and hateth his Brother, is in darkness even 'till now: Ch. 4.8. He that loveth not, knoweth not God:
But, (2.) A greater authority than Humane asserts this Point, 1 John 2.9. He that Says he is in the Light, and hates his Brother, is in darkness even till now: Christ 4.8. He that loves not, Knoweth not God:
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if the God of this World did not blind Mens Minds, they would obey the Gospel. (3.) Preaching, Exhortation, Counsel and Advice, would be improper Means for Reforming of Men;
if the God of this World did not blind Men's Minds, they would obey the Gospel. (3.) Preaching, Exhortation, Counsel and advice, would be improper Means for Reforming of Men;
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but the usual Phrase of a wicked Man in Scripture is a Fool. (4.) This would allow of another Variety of Creatures the World has not known, to wit, a Creature with a Free-Will without an Understanding;
but the usual Phrase of a wicked Man in Scripture is a Fool. (4.) This would allow of Another Variety of Creatures the World has not known, to wit, a Creature with a Freewill without an Understanding;
for if they can act separately, they may be separate. (5.) The Unity between the Will and the Understanding, they being both the same indivisible Soul, does not admit of the Inclinations of one part contradicting the Inclinations of the other;
for if they can act separately, they may be separate. (5.) The Unity between the Will and the Understanding, they being both the same indivisible Soul, does not admit of the Inclinations of one part contradicting the Inclinations of the other;
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The Soul conversing about Truth is call'd Ʋnderstanding, about Good is call'd Will, they are so linked and interwoven, that there is a Will in the Understanding, and Understanding in the Will;
The Soul conversing about Truth is called Ʋnderstanding, about Good is called Will, they Are so linked and interwoven, that there is a Will in the Understanding, and Understanding in the Will;
or to rejoice on the appearance of a future Good? and what are all these Affections and Passions that do variously arise upon the various appearance of Good and Bad,
or to rejoice on the appearance of a future Good? and what Are all these Affections and Passion that do variously arise upon the various appearance of Good and Bad,
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like the variegated Light in the Rain-bow, embracing Beauty fainting under Despair of Fruition, taking Courage in its wrestling with the Impediments that lye in the way to its End,
like the variegated Light in the Rainbow, embracing Beauty fainting under Despair of Fruition, taking Courage in its wrestling with the Impediments that lie in the Way to its End,
Resp. Solomon observed the Nature of this Experience more narrowly than a Medea or a Virgil, and he expresseth it thus, Prov. 13.4. The Soul of the Sluggard desireth and hath nothing:
Resp. Solomon observed the Nature of this Experience more narrowly than a Medea or a Virgil, and he Expresses it thus, Curae 13.4. The Soul of the Sluggard Desires and hath nothing:
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If there be a NONLATINALPHABET, there will be a NONLATINALPHABET, that is, a true Repentance; when the Judgment is so far alter'd to see the Evil of the former Actions;
If there be a, there will be a, that is, a true Repentance; when the Judgement is so Far altered to see the Evil of the former Actions;
whereas, there may be great Deceit in Grief and Sorrow rais'd upon the consequent Circumstances of some evil Action. (2.) Object. Then we should seem to need no Grace,
whereas, there may be great Deceit in Grief and Sorrow raised upon the consequent circumstances of Some evil Actium. (2.) Object. Then we should seem to need no Grace,
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Resp. This Objection is founded on a false Supposition, that the Will and Understanding of the Soul are like different parts of the Body, Head, Hands and Feet;
Resp. This Objection is founded on a false Supposition, that the Will and Understanding of the Soul Are like different parts of the Body, Head, Hands and Feet;
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and yet the Scripture tells us, this is the manner of Grace's influence, viz. To renew the Will by enlightning the Mind, 2 Cor. 3.18. (3.) Obj. Stat pro ratione voluntas; that we often have no other Reason of our acting but our meer Will,
and yet the Scripture tells us, this is the manner of Grace's influence, viz. To renew the Will by enlightening the Mind, 2 Cor. 3.18. (3.) Object Stat Pro ratione Voluntas; that we often have no other Reason of our acting but our mere Will,
and so not so full of Aggravation as otherwise. Resp. The Scripture calls all our Sins Errors, Heb. 9.7. Which he offered for hims•lf and the Errors of the People:
and so not so full of Aggravation as otherwise. Resp. The Scripture calls all our Sins Errors, Hebrew 9.7. Which he offered for hims•lf and the Errors of the People:
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And both the Hebrew word NONLATINALPHABET, and th• Greek NONLATINALPHABET, signifie to Mistake or Err; and the very first sin of Man is called, a being deceived. 2. There is an Ignorance that aggravates as well as an Ignorance that excuses; for he that has given Diligence and Pains to know the Will of God and State of his own Soul, he that has attended upon Ordinances for encreasing the Knowledge thereof, is less guilty than he who remains Ignorant of what the other knows by his Negligence.
And both the Hebrew word, and th• Greek, signify to Mistake or Err; and the very First since of Man is called, a being deceived. 2. There is an Ignorance that aggravates as well as an Ignorance that excuses; for he that has given Diligence and Pains to know the Will of God and State of his own Soul, he that has attended upon Ordinances for increasing the Knowledge thereof, is less guilty than he who remains Ignorant of what the other knows by his Negligence.
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tho' they had no Outward Tempter, yet their own glistering Beauty and glorious Excellencies appearing in their own Mind, were too abstractly Considered,
though they had no Outward Tempter, yet their own glistering Beauty and glorious Excellencies appearing in their own Mind, were too abstractly Considered,
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and too precipitantly doted upon. 2. That the great Object of our Prayers and Diligence should be to attain true Knowledge. Wisdom is the principal thing;
and too precipitantly doted upon. 2. That the great Object of our Prayers and Diligence should be to attain true Knowledge. Wisdom is the principal thing;
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Every thing is Confin'd to its own Sphere, the Carnal Man to Carnal things, the Spiritual Man discerneth all things, yet that is Confin'd to spirituals here below;
Every thing is Confined to its own Sphere, the Carnal Man to Carnal things, the Spiritual Man discerneth all things, yet that is Confined to spirituals Here below;
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And so we read of a Son of Hell, Mat. 23.15. and Children of the Curse. 2 Pet. 2.14. Deut. 25.2. a Child of beating, is translated worthy to be beaten. But the great Controversie is, What is meant by being thus liable to Wrath by Nature? There be two ways that they who deny Original Sin explain it:
And so we read of a Son of Hell, Mathew 23.15. and Children of the Curse. 2 Pet. 2.14. Deuteronomy 25.2. a Child of beating, is translated worthy to be beaten. But the great Controversy is, What is meant by being thus liable to Wrath by Nature? There be two ways that they who deny Original since explain it:
First, some say it signifies only truly Children of wrath, as in Gal. 4.8. By Nature were no Gods. Resp. 1. We grant they are truly so, but where doth ever the word Nature signifie no more? For these Gods wanted a Divine Nature, Spirituality, Independency, &c. and the Rule of interpreting Scripture, is to let every word signifie as much as it can. 2. The obviated contrary would be such as none ever pretended, viz. and were in Opinion the Children of Wrath even as, &c. the Jews were not in their own Opinion thus, Gal. 2.5. A second way is: By Custom Children of Wrath;
First, Some say it signifies only truly Children of wrath, as in Gal. 4.8. By Nature were no God's Resp. 1. We grant they Are truly so, but where does ever the word Nature signify no more? For these God's wanted a Divine Nature, Spirituality, Independency, etc. and the Rule of interpreting Scripture, is to let every word signify as much as it can. 2. The obviated contrary would be such as none ever pretended, viz. and were in Opinion the Children of Wrath even as, etc. the jews were not in their own Opinion thus, Gal. 2.5. A second Way is: By Custom Children of Wrath;
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The Context speaks of their Conversation. 2. The word Nature signifies sometimes Custom, 1 Cor. 11.14. Nature teaches that if a Man have long hair, it is a shame unto him.
The Context speaks of their Conversation. 2. The word Nature signifies sometime Custom, 1 Cor. 11.14. Nature Teaches that if a Man have long hair, it is a shame unto him.
Resp. 1. He mentions two kinds of Sins beside Conversation, viz. Flesh and its Lusts, Wills or Desires, by way of Genealogy succeeding one another. 1. Flesh. 2. Lusts. 3. Conversation or Fulfillment of them.
Resp. 1. He mentions two Kinds of Sins beside Conversation, viz. Flesh and its Lustiest, Wills or Desires, by Way of Genealogy succeeding one Another. 1. Flesh. 2. Lusts. 3. Conversation or Fulfillment of them.
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— are ye not carnal, and walk as men? For the latter, see Rom. 8.6, 7, 8, 9. The Apostles design is to prove, that the Jews were not only as guilty as the Gentiles in Conversation,
— Are you not carnal, and walk as men? For the latter, see Rom. 8.6, 7, 8, 9. The Apostles Design is to prove, that the jews were not only as guilty as the Gentiles in Conversation,
and so naturally Acts are before Custom, but a natural Principle before Acts. It's Nature before Custom teaches that Lesson, which brings forth longer and more Ornamental Hair in Women than Men;
and so naturally Acts Are before Custom, but a natural Principle before Acts. It's Nature before Custom Teaches that lesson, which brings forth longer and more Ornamental Hair in Women than Men;
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not Nature simply, and teaches nothing of this Matter: for in some Countreys Men nourish and dress it, in others not; but Nature constantly distinguishes;
not Nature simply, and Teaches nothing of this Matter: for in Some Countries' Men nourish and dress it, in Others not; but Nature constantly Distinguishes;
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and these distinguishing Characters are called Nature, Rom. 1.26, 27. Two Ways Nature is most usually taken: (1.) For the Internal Causes, the Principium, motus, the Disposition or Constituti - of a thing. Rom. 2.14. The Gentiles do by Nature the things of the Law.
and these distinguishing Characters Are called Nature, Rom. 1.26, 27. Two Ways Nature is most usually taken: (1.) For the Internal Causes, the Principium, motus, the Disposition or Constituti - of a thing. Rom. 2.14. The Gentiles do by Nature the things of the Law.
Or (2.) for Birth, as Rom. 2.27. The Gentiles are the uncircumcision by Nature, in opposition to the Jews, who by Birth had the priviledge of Circumcision belonging to them, Gal. 2.15. Both these are here comprehended, the Arguments for it are these: (1.) Flesh and Nature here seem to be one thing;
Or (2.) for Birth, as Rom. 2.27. The Gentiles Are the uncircumcision by Nature, in opposition to the jews, who by Birth had the privilege of Circumcision belonging to them, Gal. 2.15. Both these Are Here comprehended, the Arguments for it Are these: (1.) Flesh and Nature Here seem to be one thing;
for the reason of our being Children of Wrath, is, because we had our Conversation in the lusts of the Flesh By Flesh in Scripture is understood, that Natural byass and tendency to Carnal things that is in every Man from his Birth:
for the reason of our being Children of Wrath, is, Because we had our Conversation in the Lustiest of the Flesh By Flesh in Scripture is understood, that Natural bias and tendency to Carnal things that is in every Man from his Birth:
Carnal and Earthly things are equivalent, they did partake of your Carnal things: So Galat. 6.12. 2 Cor. 5.16. Phil. 3.3. The strength of the Argument lies thus:
Carnal and Earthly things Are equivalent, they did partake of your Carnal things: So Galatians 6.12. 2 Cor. 5.16. Philip 3.3. The strength of the Argument lies thus:
That since by our Birth, and by our Natural Disposition, we are Carnal, therefore by our Birth and Natural Disposition we are liable to Wrath. By our Birth we are Flesh, John 3.3. That which is born of the flesh is flesh;
That since by our Birth, and by our Natural Disposition, we Are Carnal, Therefore by our Birth and Natural Disposition we Are liable to Wrath. By our Birth we Are Flesh, John 3.3. That which is born of the Flesh is Flesh;
as well as by Conversation. 2. In depressing the Jews false grounded Pride, who reckon'd all the Seed of Abraham in a sinless Condition untill adult, Gal. 2.15.
as well as by Conversation. 2. In depressing the jews false grounded Pride, who reckoned all the Seed of Abraham in a sinless Condition until adult, Gal. 2.15.
the word Children is changed, it is not the same that in the second is called Children of Disobedience, but NONLATINALPHABET, which signifies our Birth. 3. The other Texts of Scripture, Psal. 5. and Job, I was conceived in Sin, and born in Iniquity:
the word Children is changed, it is not the same that in the second is called Children of Disobedience, but, which signifies our Birth. 3. The other Texts of Scripture, Psalm 5. and Job, I was conceived in since, and born in Iniquity:
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— An evil man out of the evil treasure bringeth forth evil things. Tit. 1.15. Ʋnto them that are defil'd every thing is impure: Prov. 21.4.27. the plowing and praying of the Wicked are Sins; Hag. 2.12. they defile whatever they touch; the dead Carkass, and other defiling things under the Law did typifie them.
— an evil man out of the evil treasure brings forth evil things. Tit. 1.15. Ʋnto them that Are defiled every thing is impure: Curae 21.4.27. the plowing and praying of the Wicked Are Sins; Hag. 2.12. they defile whatever they touch; the dead Carcase, and other defiling things under the Law did typify them.
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This is the Apostles great and demonstrative Argument, to prove that we are not justified by Works. (1.) He supposes Salvation possible, attainable. (2.) That a Righteousness was necessary to it;
This is the Apostles great and demonstrative Argument, to prove that we Are not justified by Works. (1.) He supposes Salvation possible, attainable. (2.) That a Righteousness was necessary to it;
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After the obviating of an Objection against that Argument, from Ch. 3. to v. 9. he there begins a New Argument, to prove all guilty to v. 20. by the Authority of the Old Testament, the Jews and Christians, only owns the strength of the Argument;
After the obviating of an Objection against that Argument, from Christ 3. to v. 9. he there begins a New Argument, to prove all guilty to v. 20. by the authority of the Old Testament, the jews and Christians, only owns the strength of the Argument;
Negatively, None righteous; Positively, All gone out of the way; Subjectively, understanding, none understandeth: Will; none seeketh after God; Words, v. 13.14. Their throat is an open Sepulchre, &c. Works, v. 15. Their feet are swift to shed blood:
Negatively, None righteous; Positively, All gone out of the Way; Subjectively, understanding, none understands: Will; none seeks After God; Words, v. 13.14. Their throat is an open Sepulchre, etc. Works, v. 15. Their feet Are swift to shed blood:
Which may sufficiently discover the unreasonableness of their Opinions, who to limit this Guilt, and make some room for Works in Justification, say, The Guilt and Works here spoken of are only against the Ceremonial Law, others against the Judicial and Civil Constitution of the Jews;
Which may sufficiently discover the unreasonableness of their Opinions, who to limit this Gilded, and make Some room for Works in Justification, say, The Gilded and Works Here spoken of Are only against the Ceremonial Law, Others against the Judicial and Civil Constitution of the jews;
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others the Moral only, as abstractly consider'd from Evangelical, in Strength or Duty: But more of this on Verse 4. 4thly, Not only Ʋniversally guilty, but Numerously guilty:
Others the Moral only, as abstractly considered from Evangelical, in Strength or Duty: But more of this on Verse 4. 4thly, Not only Ʋniversally guilty, but Numerously guilty:
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when his aggravated Talents, or Sins, amount to ten thousands, and no coming out till all be paid? Mat. 18.24, 34. how much more numerous must Farthing-Debts be? And yet Mat. 5.26.
when his aggravated Talents, or Sins, amount to ten thousands, and no coming out till all be paid? Mathew 18.24, 34. how much more numerous must Farthing-Debts be? And yet Mathew 5.26.
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or as a Pardoner, he reckons the multitude of every Transgressors Sins great, Gen. 6.5. The Deluge was sent on the Old World because every thought of the imagination of their Heart was only evil continually.
or as a Pardoner, he reckons the multitude of every Transgressors Sins great, Gen. 6.5. The Deluge was sent on the Old World Because every Thought of the imagination of their Heart was only evil continually.
The Captivity was sent on the Jews, Ezek. 16.25.51. because their Whoredoms were encreased, and she had multiplyed her Abominations more than Samaria:
The Captivity was sent on the jews, Ezekiel 16.25.51. Because their Whoredoms were increased, and she had multiplied her Abominations more than Samaria:
All manner of Sin and Iniquity shall be forgiven: Luke 7.47. I say unto thee, her Sins which are many, shall be forgiven, Rom. 5.16. The free gift is of many offences unto Justification:
All manner of since and Iniquity shall be forgiven: Luke 7.47. I say unto thee, her Sins which Are many, shall be forgiven, Rom. 5.16. The free gift is of many offences unto Justification:
ten thousand was one of the least parcells he could put by their selves. David, Psal. 19.12. Who can understand his errors? Cleanse thou me from secret faults. Psal. 40.12. Innumerable evils have compassed me about, mine Iniquities have taken hold upon me, so that I am not able to look up: Solomon, Eccles. 7.27.
ten thousand was one of the least parcels he could put by their selves. David, Psalm 19.12. Who can understand his errors? Cleanse thou me from secret Faults. Psalm 40.12. Innumerable evils have compassed me about, mine Iniquities have taken hold upon me, so that I am not able to look up: Solomon, Eccles. 7.27.
or one gathered into the Church, as the Hebrew Phrase is, he did; for Verse 25. he says, I applied my Heart to know the wickedness of folly, even of Wickedness and Madness;
or one gathered into the Church, as the Hebrew Phrase is, he did; for Verse 25. he Says, I applied my Heart to know the wickedness of folly, even of Wickedness and Madness;
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4. The Similitudes they are compared with, the Hains of our head, Psal. 40.12. the drops of a living Spring, the Sand on the Sea-shore, as the words of Manassehs Prayer hath it.
4. The Similitudes they Are compared with, the Hains of our head, Psalm 40.12. the drops of a living Spring, the Sand on the Seashore, as the words of Manassehs Prayer hath it.
The very Tongue it self, saith St. James, is a World of Iniquity; the Dimensions of Sin are high as Heaven, Ezra 9.6. Deep as Hell, Hos. 9.9. Psal. 130.1. Its Breadth and length are such as nothing but the Incomprehensible heighth, depth, length and breadth of the Love of Christ can cover.
The very Tongue it self, Says Saint James, is a World of Iniquity; the Dimensions of since Are high as Heaven, Ezra 9.6. Deep as Hell, Hos. 9.9. Psalm 130.1. Its Breadth and length Are such as nothing but the Incomprehensible height, depth, length and breadth of the Love of christ can cover.
This Law has a famous Division in Ten Commandments; but the Jews subdivide them into 613 Ceremonial and Judicial Precepts, and so may we in as many particular Moral ones:
This Law has a famous Division in Ten commandments; but the jews subdivide them into 613 Ceremonial and Judicial Precepts, and so may we in as many particular Moral ones:
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and who can reckon the various parts of Divinity? Thirdly, Love of God, and this should be as much repeated as his Mercies are to us, that admit of no Intermission.
and who can reckon the various parts of Divinity? Thirdly, Love of God, and this should be as much repeated as his mercies Are to us, that admit of no Intermission.
There has been Gods of Sneezing, there has been as many Idols as there are things that Men set their Hearts too much upon Profits, Pleasures, Honours.
There has been God's of Sneezing, there has been as many Idols as there Are things that Men Set their Hearts too much upon Profits, Pleasures, Honours.
If we will next take the other Book of Conscience, and search how often we commit Idolatry with what is our Idol, which by our practice we perpetually pursue;
If we will next take the other Book of Conscience, and search how often we commit Idolatry with what is our Idol, which by our practice we perpetually pursue;
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We cannot but say, Beelzebubs Sin was the greatest Sin in the World, yet we dare not say 'twas greater than the Sins of all the rest that Complied with him;
We cannot but say, Beelzebubs since was the greatest since in the World, yet we Dare not say 'twas greater than the Sins of all the rest that Complied with him;
As Poyson, or Physick, five Grains at one time will work more than four Grains at two times: So we find, Mat. 18.22. Peter thought eight times was unpardonable;
As Poison, or Physic, five Grains At one time will work more than four Grains At two times: So we find, Mathew 18.22. Peter Thought eight times was unpardonable;
they live and move by it, they all serve to give it Names, it's Poyson, Vomit, Mire, Darkness, Blindness, Folly, Madness, Death, Poverty, Shame and Nakedness.
they live and move by it, they all serve to give it Names, it's Poison, Vomit, Mire, Darkness, Blindness, Folly, Madness, Death, Poverty, Shame and Nakedness.
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The Saints who but see it's Evil as with one Eye, through a Cranny, prefer the bitterest of Sufferings to the pleasures of Sin, Heb. 11.24. 1 Tim. 5.6. She that liveth in pleasure, is dead while she liveth.
The Saints who but see it's Evil as with one Eye, through a Cranny, prefer the Bitterest of Sufferings to the pleasures of since, Hebrew 11.24. 1 Tim. 5.6. She that lives in pleasure, is dead while she lives.
And its Evil is seen more in its being as contrary to God, as God is to it, Rom. 8.7. It's against his Existence, Rom. 1.30. it hates him, wishes he were not;
And its Evil is seen more in its being as contrary to God, as God is to it, Rom. 8.7. It's against his Existence, Rom. 1.30. it hates him, wishes he were not;
there are three Circumstances that much swell the guilt of sin, as a tripple addition of Venom to a Toad, that no adult Persons want in some degree. (1.) Sin against Knowledge, Luke 12.47. of this Pagans were guilty:
there Are three circumstances that much swell the guilt of since, as a triple addition of Venom to a Toad, that no adult Persons want in Some degree. (1.) since against Knowledge, Lycia 12.47. of this Pagans were guilty:
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for no Freewill without Knowledge. (5.) We are Originally Guilty, but the Apostle leaving this industriously out of his Argument, in the first, second,
for no Freewill without Knowledge. (5.) We Are Originally Guilty, but the Apostle leaving this industriously out of his Argument, in the First, second,
Moral Impotency is an Aversion and Antipathy in the Will from a thing, but a Natural Impotency is a Defect in some other Faculty that hinders the Action; Mat. 8.2. the Leper says, Lord, if thou wilt thou canst make me clean:
Moral Impotency is an Aversion and Antipathy in the Will from a thing, but a Natural Impotency is a Defect in Some other Faculty that hinders the Actium; Mathew 8.2. the Leper Says, Lord, if thou wilt thou Canst make me clean:
and is founded upon these reasonable grounds: (1.) Because the Scripture lays our Disobedience at the Door of our Wills, Joh. 5.40. You will not come unto me that you might have Life:
and is founded upon these reasonable grounds: (1.) Because the Scripture lays our Disobedience At the Door of our Wills, John 5.40. You will not come unto me that you might have Life:
The Carnal Mind is enmity against God, therefore it is not subject to the Law of God, neither indeed can be: So Luk. 11.7. The Parable says of the Friend, that the Children were in Bed, and he could not rise:
The Carnal Mind is enmity against God, Therefore it is not Subject to the Law of God, neither indeed can be: So Luk. 11.7. The Parable Says of the Friend, that the Children were in Bed, and he could not rise:
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(3.) Christ tells the Pharisees, that they had a Natural Power to know that he was the Messias, because they imployed it about other things that Needed more Skill to know them: Mat. 16.3.
(3.) christ tells the Pharisees, that they had a Natural Power to know that he was the Messias, Because they employed it about other things that Needed more Skill to know them: Mathew 16.3.
Ye can discern the Face of the Skye, can ye not discern the Signs of the Times? (4) This Impotency towards Holiness is like the Impotency in God towards sinning,
You can discern the Face of the Sky, can you not discern the Signs of the Times? (4) This Impotency towards Holiness is like the Impotency in God towards sinning,
but that is only a Moral Impotency; for Omnipotency is Uncapable of a Natural Weakness, Habak. 1.13. Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity: Titus 1.2. God that cannot lye: This Impotency is a high Perfection, and when the Saints are Regenerate in a likeness to God, they partake of this Aversion to Sin also:
but that is only a Moral Impotency; for Omnipotency is Uncapable of a Natural Weakness, Habak. 1.13. Thou art of Purer Eyes than to behold Evil, and Canst not look on Iniquity: Titus 1.2. God that cannot lie: This Impotency is a high Perfection, and when the Saints Are Regenerate in a likeness to God, they partake of this Aversion to since also:
We are a Generation of Vipers, there is Poyson in our Constitution, and being evil we cannot speak good; Mat. 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
We Are a Generation of Vipers, there is Poison in our Constitution, and being evil we cannot speak good; Mathew 7.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
It seems to receive a Diminution in that 5th. of Romans, that they have not sinned after the similitude of Adam. The Scripture elsewhere aggravating the Sins of Adult Persons, says, They have Transgressed like Men, but the Original hath it, like Adam. This Moral Impotency is as unconquerable as Natural Antipathies, Mark 10.25. It is easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God:
It seems to receive a Diminution in that 5th. of Romans, that they have not sinned After the similitude of Adam. The Scripture elsewhere aggravating the Sins of Adult Persons, Says, They have Transgressed like Men, but the Original hath it, like Adam. This Moral Impotency is as unconquerable as Natural Antipathies, Mark 10.25. It is Easier for a Camel to go through the Eye of a Needle, than for a rich Man to enter into the Kingdom of God:
The Text represents a Penetration of Dimensions, which is beyond a Miracle, to be easier than for an Unregenerate Man to mortifie his Earthly Inclinations.
The Text represents a Penetration of Dimensions, which is beyond a Miracle, to be Easier than for an Unregenerate Man to mortify his Earthly Inclinations.
Secondly, There is a Natural Impotency as well as a Moral. (1.) Because this Impotency is in our Natural Constitutions, Psal. 51.5. I was shapen in Iniquity, and in sin did my Mother conceive me.
Secondly, There is a Natural Impotency as well as a Moral. (1.) Because this Impotency is in our Natural Constitutions, Psalm 51.5. I was shapen in Iniquity, and in since did my Mother conceive me.
as the Infants in Nineve. It is said, All dye, because all have sinned, but none can be so Uncharitable towards Poor Infants, whose Impotency is greater than the Adult's, to think that therefore they are more guilty, Rom. 5. (3.) The Invincibleness and Unconquerableness of this Impotency being represented under such an utter Impossibility, doth manifest a Defect in all the other Powers as well as the Will,
as the Infants in Nineveh. It is said, All die, Because all have sinned, but none can be so Uncharitable towards Poor Infants, whose Impotency is greater than the Adult's, to think that Therefore they Are more guilty, Rom. 5. (3.) The Invincibleness and Unconquerableness of this Impotency being represented under such an utter Impossibility, does manifest a Defect in all the other Powers as well as the Will,
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it requires as great a Power as Creation and the Resurrection of one from the Dead doth, Eph. 1.19. it requires the exceeding greatness of his Power, the Energy of his mighty Power.
it requires as great a Power as Creation and the Resurrection of one from the Dead does, Ephesians 1.19. it requires the exceeding greatness of his Power, the Energy of his mighty Power.
or doth not deliver him sinking in the Water, because his Drunkenness has made him uncapable, the Impotence is voluntarily Contracted: Gal. 5.17. The Flesh lusteth against the Spirit, so that ye cannot do the things that ye would:
or does not deliver him sinking in the Water, Because his drunkenness has made him uncapable, the Impotence is voluntarily Contracted: Gal. 5.17. The Flesh Lusteth against the Spirit, so that you cannot do the things that you would:
The Contrivance of our Salvation, which is the Effect and Glory of Divine Wisdom, appear'd to the Grecian Philosophers seriously Studying the Case, a ridiculous Dream of a weak Brain. Act. 17.19.
The Contrivance of our Salvation, which is the Effect and Glory of Divine Wisdom, appeared to the Grecian Philosophers seriously Studying the Case, a ridiculous Dream of a weak Brain. Act. 17.19.
O wonderful Foolishness and incredible Boldness! they Contemn present Torments, and yet fear future Pains; they fear not Death, but fear to dye after Death;
Oh wondered Foolishness and incredible Boldness! they Contemn present Torments, and yet Fear future Pains; they Fear not Death, but Fear to die After Death;
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An Universal Monarch from among the Jews was no credible Doctrine to a Roman, whose Subjects or Slaves they were, far less to believe him a God and a Saviour, one rejected by the Jews, Mock'd, Scourg'd and Crucifi'd.
an Universal Monarch from among the jews was no credible Doctrine to a Roman, whose Subjects or Slaves they were, Far less to believe him a God and a Saviour, one rejected by the jews, Mocked, Scourged and crucified.
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And what offence was the Cross of his Death to them? and how foolish did his Doctrine appear, John 7. 49! His holy Laws about Loving our Enemies seem'd impossible to practice, and contrary to Heroick Vertues, in the Opinion of both Jew and Gentile:
And what offence was the Cross of his Death to them? and how foolish did his Doctrine appear, John 7. 49! His holy Laws about Loving our Enemies seemed impossible to practice, and contrary to Heroic Virtues, in the Opinion of both Jew and Gentile:
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Regeneration was a Miracle to a serious Nicodemus. On these Examples, especially that Act. 17. the Apostle seems to reflect in that Assertion, 1 Cor. 2.14.
Regeneration was a Miracle to a serious Nicodemus. On these Examples, especially that Act. 17. the Apostle seems to reflect in that Assertion, 1 Cor. 2.14.
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but it is express'd by the want of Eyes, Ears, and Understanding too as to this, Deut. 29.4. An heart to perceive, eyes to see: 1 Joh. 5.20. And hath given us an understanding. 2. Flesh, Mat. 16.18. Flesh and Blood hath not reveal'd it;
but it is expressed by the want of Eyes, Ears, and Understanding too as to this, Deuteronomy 29.4. an heart to perceive, eyes to see: 1 John 5.20. And hath given us an understanding. 2. Flesh, Mathew 16.18. Flesh and Blood hath not revealed it;
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We are not sufficient of our selves to think a right thought. The evil of our Thoughts proceed from the weakness of the Mind; there was weakness before Sin:
We Are not sufficient of our selves to think a right Thought. The evil of our Thoughts proceed from the weakness of the Mind; there was weakness before since:
therefore there is a Natural Impotency, for a Natural Impotence is an Impotence in another Faculty than the Will: Prov. 24.5. The Wisdom of a Man is his strength.
Therefore there is a Natural Impotency, for a Natural Impotence is an Impotence in Another Faculty than the Will: Curae 24.5. The Wisdom of a Man is his strength.
and the most Ignorant Man thinks he is knowing. The blind Pharisees said, Are we blind also? And Rom. 2.19. they were confident they were sufficient Guides to the Blind.
and the most Ignorant Man thinks he is knowing. The blind Pharisees said, are we blind also? And Rom. 2.19. they were confident they were sufficient Guides to the Blind.
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The Protestant Profession sprung out of Popery by such a Light: Nay, 6. Natural Religion is a Divine Gift, Rom. 1.21. and 2.25. God manifests himself, he writes his Laws on our hearts.
The Protestant Profession sprung out of Popery by such a Light: Nay, 6. Natural Religion is a Divine Gift, Rom. 1.21. and 2.25. God manifests himself, he writes his Laws on our hearts.
if like a Mustard-seed, initiates in the Kingdom of God, Mat. 13.31. the very Smoke of it is preferable to the Light of most sparkling Gifts, for it will never be quenched.
if like a Mustard seed, initiates in the Kingdom of God, Mathew 13.31. the very Smoke of it is preferable to the Light of most sparkling Gifts, for it will never be quenched.
the one is, to use the Schoolmen's Language, Specie Propriâ, the other is, Specie Aliena; by the one we only know the signs of Divine things, by the other, the things themselves, (or rather in my weak Thought) a more like or nigher Idea of them fram'd by God himself;
the one is, to use the Schoolmen's Language, Specie Propriâ, the other is, Specie Aliena; by the one we only know the Signs of Divine things, by the other, the things themselves, (or rather in my weak Thought) a more like or nigher Idea of them framed by God himself;
Resp. One may as well think a Watch can go without the Spring, for the Understanding is the Guide; 2 Cor. 1.12. Not by fleshly Wisdom, but by the Grace of God.
Resp. One may as well think a Watch can go without the Spring, for the Understanding is the Guide; 2 Cor. 1.12. Not by fleshly Wisdom, but by the Grace of God.
According to the kind of Knowledge, Gracious or Fleshly, so the Conversation, Jer. 4.22. Eph. 2.3. Lusts of the mind might be English'd Wills of reasoning: The Will follows that, but that being Corrupt, the Will is a Lust. 2 Obj. If we had a true Will for this Knowledge, we should have it.
According to the kind of Knowledge, Gracious or Fleshly, so the Conversation, Jer. 4.22. Ephesians 2.3. Lustiest of the mind might be Englished Wills of reasoning: The Will follows that, but that being Corrupt, the Will is a Lust. 2 Object If we had a true Will for this Knowledge, we should have it.
for it could not be admitted by the Law of Innocence, it's only under the Gospel Constitution, it's on Christ's Account the Will is accepted for the Deed;
for it could not be admitted by the Law of Innocence, it's only under the Gospel Constitution, it's on Christ's Account the Will is accepted for the Deed;
To will is present with me, but how to perform, &c. Rom. 7. Ye cannot do the things that ye would, Gal. 5.17. A second Limitation is, that the Will is accepted according to what a Man hath;
To will is present with me, but how to perform, etc. Rom. 7. You cannot do the things that you would, Gal. 5.17. A second Limitation is, that the Will is accepted according to what a Man hath;
if all be polluted, all is weak, Sin is a Rust and Dust in the Wheels, Gal. 3.22. All under Sin, NONLATINALPHABET, 1 Thes. 5.23. Soul, Body and Spirit need Sanctification: Spirit is Judgment, Conscience:
if all be polluted, all is weak, since is a Rust and Dust in the Wheels, Gal. 3.22. All under since,, 1 Thebes 5.23. Soul, Body and Spirit need Sanctification: Spirit is Judgement, Conscience:
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Col. 1.12, 13. 2 Tim. 2.25. It's the summ of Conversion, Eph. 5.8, 14. Jam. 1.18. to open their Eyes, and turn them from Darkness to Light, is the summ of the Gospel.
Col. 1.12, 13. 2 Tim. 2.25. It's the sum of Conversion, Ephesians 5.8, 14. Jam. 1.18. to open their Eyes, and turn them from Darkness to Light, is the sum of the Gospel.
he uses a Natural or Physical Efficiency to hinder our Conversion, Eph. 2.2. he works effectually, with an Energy, and there is need of such an Energy to remove him and his influence:
he uses a Natural or Physical Efficiency to hinder our Conversion, Ephesians 2.2. he works effectually, with an Energy, and there is need of such an Energy to remove him and his influence:
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Moral Swasion will not Chain Satan; he would become very good, if perswasion would make him leave off tempting: Gal. 2.8. He that wrought effectually in Peter — the same was mighty in me.
Moral Suasion will not Chain Satan; he would become very good, if persuasion would make him leave off tempting: Gal. 2.8. He that wrought effectually in Peter — the same was mighty in me.
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but now his Operation is of a superior Kind than by Humane Converse: Eph. 6.12. its called Heavenly, We wrestle against wicked Spirits in heavenly's; so the Marginal reading is:
but now his Operation is of a superior Kind than by Humane Converse: Ephesians 6.12. its called Heavenly, We wrestle against wicked Spirits in heavenly's; so the Marginal reading is:
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we may see it in Lunaticks, whom the Scripture calls possess d, and yet Possession is a more External way, affecting more the Body: for I believe possess'd Persons may be in a State of Grace;
we may see it in Lunatics, whom the Scripture calls possess worser, and yet Possession is a more External Way, affecting more the Body: for I believe possessed Persons may be in a State of Grace;
it's more an Affliction and Punishment than a Sin, Heb. 2.14. Satan has the Power of death, Heb. 2.14. for any thing I know that Scripture intimates, that he has an active Influence on the Death of every Man:
it's more an Affliction and Punishment than a since, Hebrew 2.14. Satan has the Power of death, Hebrew 2.14. for any thing I know that Scripture intimates, that he has an active Influence on the Death of every Man:
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and tho' Temptation is by way of presenting Objects, yet since he is a powerful Spirit, abides and works within us, we cannot limit it to Objective Influence,
and though Temptation is by Way of presenting Objects, yet since he is a powerful Spirit, abides and works within us, we cannot limit it to Objective Influence,
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If the Free-will of Man were advanced as high as the Pelagians would have it, that is, without receiving the least crack or flaw from Man's Fall, it's Power is only to admit or reject, choose or refuse what's brought within it's ken,
If the Freewill of Man were advanced as high as the Pelagians would have it, that is, without receiving the least Crac or flaw from Man's Fallen, it's Power is only to admit or reject, choose or refuse what's brought within it's ken,
So God must draw nigh to the Soul before it can discern him: He by his presence produces his own likeness on the Soul; Psalm 17.15. When I shall awake, I shall be satisfied with thy likeness:
So God must draw High to the Soul before it can discern him: He by his presence produces his own likeness on the Soul; Psalm 17.15. When I shall awake, I shall be satisfied with thy likeness:
and this Idea is Christ form'd objectively within, or his Glorious Image, 2 Cor. 3.18. not excluding, but having consequentially to it, a likeness of the Soul to Christ in Holy Qualities:
and this Idea is christ formed objectively within, or his Glorious Image, 2 Cor. 3.18. not excluding, but having consequentially to it, a likeness of the Soul to christ in Holy Qualities:
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As that Text has it, Beholding his glory we are transformed into the same Image. Without this the Soul is as a Carkass forsaken of the Soul as to Spirituals:
As that Text has it, Beholding his glory we Are transformed into the same Image. Without this the Soul is as a Carcase forsaken of the Soul as to Spirituals:
both these last Arguments are mentioned, John 8.43. Why do ye not understand my Speech? because ye cannot hear my Word, ye are of your Father the Devil.
both these last Arguments Are mentioned, John 8.43. Why do you not understand my Speech? Because you cannot hear my Word, you Are of your Father the devil.
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My Word, Verse 38. That which I have seen with my Father, and have receiv'd Commission to preach, v. 45. the Truth; John 3.3. things concerning his Kingdom. Rom. 14.17. Righteousness, Peace, and Joy in the Holy Ghost.
My Word, Verse 38. That which I have seen with my Father, and have received Commission to preach, v. 45. the Truth; John 3.3. things Concerning his Kingdom. Rom. 14.17. Righteousness, Peace, and Joy in the Holy Ghost.
5. A further Reason why the Truths of the Gospel are an unintelligible Object to an otherwise intelligent Creature, is, Ye are of your Father the Devil;
5. A further Reason why the Truths of the Gospel Are an unintelligible Object to an otherwise intelligent Creature, is, You Are of your Father the devil;
the powers of Darkness have begotten this Darkness and Enmity, that makes up the Constitution of thy Soul: 2 Cor. 4.4. The God of this World hath blinded the minds of them that believe not, least the light of the glorious Gospel of Christ should shine unto them. Psal. 89.15. Blessed are the people who know the joyful sound, they walk in the light of thy Countenance, O Lord.
the Powers of Darkness have begotten this Darkness and Enmity, that makes up the Constitution of thy Soul: 2 Cor. 4.4. The God of this World hath blinded the minds of them that believe not, lest the Light of the glorious Gospel of christ should shine unto them. Psalm 89.15. Blessed Are the people who know the joyful found, they walk in the Light of thy Countenance, Oh Lord.
For there is this freedom from Satan, who like a Father propagates an hereditary Distemper of Darkness and Hatred about heavenly things in the Soul of his Children;
For there is this freedom from Satan, who like a Father propagates an hereditary Distemper of Darkness and Hatred about heavenly things in the Soul of his Children;
and this habit has a threefold Spring that feeds it, or a threefold Cord that Chains and Fetters the Soul; Education, Custom, and Company. 1. Education;
and this habit has a threefold Spring that feeds it, or a threefold Cord that Chains and Fetters the Soul; Education, Custom, and Company. 1. Education;
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or the Devil, or our Senses by their Objects constantly fill it: and he that takes the start, has the greatest advantage, and easiest work, Prov. 22.6. Train up a Child in the way that he should go, and when he is old he will not depart from it.
or the devil, or our Senses by their Objects constantly fill it: and he that Takes the start, has the greatest advantage, and Easiest work, Curae 22.6. Train up a Child in the Way that he should go, and when he is old he will not depart from it.
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but their Education, their Parents or their Masters first taught them so: This is a very ill Foundation for Religion. 2. Custom: Jer. 13.23. Can the Aethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil:
but their Education, their Parents or their Masters First taught them so: This is a very ill Foundation for Religion. 2. Custom: Jer. 13.23. Can the aethiopian change his skin, or the Leopard his spots? then may you also do good, that Are accustomed to do evil:
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There is a kind of Moral Impossibility in changing of Custom; the Doctrines of Popery in this Nation and others were more easily reformed than Customs;
There is a kind of Moral Impossibility in changing of Custom; the Doctrines of Popery in this nation and Others were more Easily reformed than Customs;
it's Carnivals, May-poles, Holy-days, Altars, Rails, Crossings and Kneelings with Sacred Vestures, and other Rights, are all kept by the power of Custom;
it's Carnivals, Maypoles, Holy-days, Altars, Rails, Crossings and Kneelings with Sacred Vestures, and other Rights, Are all kept by the power of Custom;
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If he will but attempt to practise, and make experiment, he shall soon become a thriving Christian, Psalm 119.100. I understand more than the Ancients, because I keep thy Precepts.
If he will but attempt to practise, and make experiment, he shall soon become a thriving Christian, Psalm 119.100. I understand more than the Ancients, Because I keep thy Precepts.
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Heaven is a Dream to the Earthly Worm, and he will as soon forsake the one for the other, as his Life. The 3. And last, is Company; Evil Company corrupts good manners.
Heaven is a Dream to the Earthly Worm, and he will as soon forsake the one for the other, as his Life. The 3. And last, is Company; Evil Company corrupts good manners.
The Penal Laws of Cities or Nations, the Discipline of Masters or Parents, are not of so great Influence as what is valuable and fashionable in the Society we live in.
The Penal Laws of Cities or nations, the Discipline of Masters or Parents, Are not of so great Influence as what is valuable and fashionable in the Society we live in.
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and serious Prayers of tender Consciences, the Admonitions of Relations and Friends, the Satyrs of Wits, the Ridicule of the Bullies, the pointing of the Boys, all these joyned together, have not been able to pull down this Ensign from the Tower it stood on.
and serious Prayers of tender Consciences, the Admonitions of Relations and Friends, the Satyrs of Wits, the Ridicule of the Bullies, the pointing of the Boys, all these joined together, have not been able to pull down this Ensign from the Tower it stood on.
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or necessary Connexion between Justification by Works and Glorying, what is just ground for the one, is just ground for the other also, they have a reciprocal Relation, Ch. 3.27, 28. if no matter of Glorying, not justifieed by Works in this Verse;
or necessary Connexion between Justification by Works and Glorying, what is just ground for the one, is just ground for the other also, they have a reciprocal Relation, Christ 3.27, 28. if no matter of Glorying, not justifieed by Works in this Verse;
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it's a repeated or renew'd Obedience after Transgression, as Comfort renew'd Joy after Sorrow. Justification is a Vindication of Honour and Credit by Authority;
it's a repeated or renewed obedience After Transgression, as Comfort renewed Joy After Sorrow. Justification is a Vindication of Honour and Credit by authority;
To walk humbly with our God, is the summ of our Religion; and Rom. 10.3. their going about to establish their own Righteousness, is called the want of Submission to God.
To walk humbly with our God, is the sum of our Religion; and Rom. 10.3. their going about to establish their own Righteousness, is called the want of Submission to God.
therefore God, that he might the more Honour his Children, has done this for them, that they might prepare Eternal Life to themselves by their own Merits:
Therefore God, that he might the more Honour his Children, has done this for them, that they might prepare Eternal Life to themselves by their own Merits:
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Humility is the true Sentiment or Value of a Man's own self in his own Mind, NONLATINALPHABET, we are only required not to think of our selves above what's meet,
Humility is the true Sentiment or Valve of a Man's own self in his own Mind,, we Are only required not to think of our selves above what's meet,
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or not to think of our selves more highly than we ought, Rom. 12.3. yea, 'tis added positively, that we may think of our selves soberly, according to the measure of Faith God has given us:
or not to think of our selves more highly than we ought, Rom. 12.3. yea, it's added positively, that we may think of our selves soberly, according to the measure of Faith God has given us:
We can never be justify'd thrô the Exercise of what is most abominable to God, Luke 16.15. and 18.12. God resists the proud; they are Sins of the same kind, and suppose a Diabolical Temper of Mind, 1 Tim. 3.6. and a Mind very ignorant of it's own Condition;
We can never be justified thrô the Exercise of what is most abominable to God, Lycia 16.15. and 18.12. God resists the proud; they Are Sins of the same kind, and suppose a Diabolical Temper of Mind, 1 Tim. 3.6. and a Mind very ignorant of it's own Condition;
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And it ascribes all the Glory to him, Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy Name give Glory, for thy Mercy and for thy Truths sake; Eph. 1.6. To the praise of the Glory of his Grace.
And it ascribes all the Glory to him, Psalm 115.1. Not unto us, Oh Lord, not unto us, but unto thy Name give Glory, for thy Mercy and for thy Truths sake; Ephesians 1.6. To the praise of the Glory of his Grace.
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Petition and Confession, Deprecation and Lamentation, with Praise and Thanksgiving on the Receipt of Mercies, are the only ways we are taught to approach God.
Petition and Confessi, Deprecation and Lamentation, with Praise and Thanksgiving on the Receipt of mercies, Are the only ways we Are taught to approach God.
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either to have neglected a Parent or a Wife, either to have fled, or suffered the Army to be cut off, there was no room for this Excuse in Adam 's Sin. Secondly, Relation,
either to have neglected a Parent or a Wife, either to have fled, or suffered the Army to be Cut off, there was no room for this Excuse in Adam is Sin. Secondly, Relation,
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Petition or Deprecation, says the Learned Vossius out of Cicero, is no pleading, except for a Person whose former Actions have highly merited — and therefore it becomes not a Court of Justice,
Petition or Deprecation, Says the Learned Voss out of Cicero, is no pleading, except for a Person whose former Actions have highly merited — and Therefore it becomes not a Court of justice,
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as Cicero for Ligarius before Caesar, O Caesar, I have brought many Pleas, and that before thee when in Court, where thy Honour and Authority was concerned,
as Cicero for Ligarius before Caesar, Oh Caesar, I have brought many Pleasant, and that before thee when in Court, where thy Honour and authority was concerned,
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but never as now when privately and before a Parent, then I pleaded, the Crime is a Fiction, the Witnesses are false, he never did it, he never thought it:
but never as now when privately and before a Parent, then I pleaded, the Crime is a Fiction, the Witnesses Are false, he never did it, he never Thought it:
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And if Divisions and bitter Language, unbecoming Christians, Scholars or Men, were not the sad Fruits of these Disputants, not the Disputes, they ought to be encourag'd;
And if Divisions and bitter Language, unbecoming Christians, Scholars or Men, were not the sad Fruits of these Disputants, not the Disputes, they ought to be encouraged;
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Resp. 1. It is inconsistent with what I have before prov'd, viz. that the Gift of absolute and distinguishing Grace, the Spirit, a New Heart, &c. that beside its absolute and sanctifying Vertue, it is of a Relative Nature, both to signifie and entitle,
Resp. 1. It is inconsistent with what I have before proved, viz. that the Gift of absolute and distinguishing Grace, the Spirit, a New Heart, etc. that beside its absolute and sanctifying Virtue, it is of a Relative Nature, both to signify and entitle,
Phil. Melanct. in his Annotat. on this Epistle, [ in Comparison of which, ( Luther says) that Jerom and Origens Commentaries are but Merae nugae & Ineptiae ] says, Deus solus Justificat transfundens in nos Spiritum suum, p. 17. We must either reckon him a Papist, who was the first Protestant, (this Book I have is Printed 1522.) or else say that Gift was the Sentence, or its declarative Sign.
Philip Melanchthon in his Annotated on this Epistle, [ in Comparison of which, (Luther Says) that Jerome and Origens Commentaries Are but Merae nugae & Ineptiae ] Says, Deus solus Justificat transfundens in nos Spiritum suum, p. 17. We must either reckon him a Papist, who was the First Protestant, (this Book I have is Printed 1522.) or Else say that Gift was the Sentence, or its declarative Signen.
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A second part of the express'd or declar'd Sentence of our Justification (he says) is the illustration of our Minds with the Holy Spirit, althò often obscure.
A second part of the expressed or declared Sentence of our Justification (he Says) is the illustration of our Minds with the Holy Spirit, althò often Obscure.
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The Angels who are so well acquainted with our Minds, and the Language of Divine Operations, know our Justification from the ruling of the Spirit in us, after such a special manner: Eph. 1.17. Who is the earnest of our Inheritance, and so the Earnest of total and Compleat Pardon.
The Angels who Are so well acquainted with our Minds, and the Language of Divine Operations, know our Justification from the ruling of the Spirit in us, After such a special manner: Ephesians 1.17. Who is the earnest of our Inheritance, and so the Earnest of total and Complete Pardon.
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for suffering is a bearing of the Threatning of the Law, and not properly Righteousness. (2.) Beside, the Name of a Law being honourable in the Jews esteem,
for suffering is a bearing of the Threatening of the Law, and not properly Righteousness. (2.) Beside, the Name of a Law being honourable in the jews esteem,
and frequently in their Mouths, as the Foundation of all their distinguishing Priviledges, the Apostle in imitation of them calls Faith a Law. (3.) From the Likeness of Faith to a Law, it being a powerful productive principle of Good Works:
and frequently in their Mouths, as the Foundation of all their distinguishing Privileges, the Apostle in imitation of them calls Faith a Law. (3.) From the Likeness of Faith to a Law, it being a powerful productive principle of Good Works:
Among Modern Divines, Philip. Melanct. Calvin, Pet. Mart. Gr. Gom. Pisc. Beza, Willet, Zaegerus, Pareus, who say Glorying is excluded by the Law of Faith, because that is to be justified by anothers Righteousness, to wit, Christ's, which Faith apprehends.
Among Modern Divines, Philip. Melanchthon calvin, Pet. Mart. Great Gom. Pisc Beza, Willet, Zaegerus, Pareus, who say Glorying is excluded by the Law of Faith, Because that is to be justified by another's Righteousness, to wit, Christ's, which Faith apprehends.
The Law of Faith is the Gospel Law, and Christ's Righteousness is the Gospel Righteousness, his fulfilling of the Law for us is our Gospel Righteousness: So much for Authority.
The Law of Faith is the Gospel Law, and Christ's Righteousness is the Gospel Righteousness, his fulfilling of the Law for us is our Gospel Righteousness: So much for authority.
But to come more particularly to the Text, it being the Foundation of one of our Late Controversies, I am willing to shew my self not unconcerned in Sions Afflictions,
But to come more particularly to the Text, it being the Foundation of one of our Late Controversies, I am willing to show my self not unconcerned in Zions Afflictions,
