The instrumentality of faith asserted, prov'd, explain'd, compar'd with, and preferr'd to a conditional relation thereof in order to pardon and happiness when strictly taken in a legal or fœderal sense : deliver'd in several sermons / by W. Cross.
THE Instrumentality of FAITH, &c. HEB. XI. 1. Greek. NONLATINALPHABET NONLATINALPHABET Eng. Now faith is the substance of things hoped for, the evidence of things not seen. Syr. Var.
THE Instrumentality of FAITH, etc. HEBREW. XI. 1. Greek. Eng Now faith is the substance of things hoped for, the evidence of things not seen. Syr. Var.
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so designedly, and so definitively treated. (2.) If approbation of the Apostolical Wisdom were not a kind of derogation from it, I would say the Apostle had placed it in its proper file and order in this Epistle;
so designedly, and so definitively treated. (2.) If approbation of the Apostolical Wisdom were not a kind of derogation from it, I would say the Apostle had placed it in its proper file and order in this Epistle;
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He had through the former part of the Epistle treated of the Doctrines of Faith, the Mysteries of the Gospel, especially Christ in his Person and Offices,
He had through the former part of the Epistle treated of the Doctrines of Faith, the Mysteres of the Gospel, especially christ in his Person and Offices,
(2.) He exhorts to it from the need of Faith by reason of their manifold Affliction, Verse 35. Cast not away therefore your confidence, for through the faith of that Enduring Substance they could only be enabled to endure the loss of their own Temporary. (3.) From the great advantage of it, Verse 38, 39. The just shall live by faith — We are of them that believe to the saving of the soul.
(2.) He exhorts to it from the need of Faith by reason of their manifold Affliction, Verse 35. Cast not away Therefore your confidence, for through the faith of that Enduring Substance they could only be enabled to endure the loss of their own Temporary. (3.) From the great advantage of it, Verse 38, 39. The just shall live by faith — We Are of them that believe to the Saving of the soul.
There are two parts in the Text; the thing defin'd, Faith; and the definition of it, it is the substance, &c. I shall begin with the thing defined, Faith; the different acceptations whereof occasions many different definitions of Faith;
There Are two parts in the Text; the thing defined, Faith; and the definition of it, it is the substance, etc. I shall begin with the thing defined, Faith; the different acceptations whereof occasions many different definitions of Faith;
but that doth not agree with the Apostle's scope, who is discoursing of the Faith by which we believe, not of the Faith which we believe; nor with the Examples;
but that does not agree with the Apostle's scope, who is discoursing of the Faith by which we believe, not of the Faith which we believe; nor with the Examples;
The Apostles, and many more, saw Christ in the exercise of all his Offices; in his Person, state of Humiliation, and Exaltation, Actions and Sufferings;
The Apostles, and many more, saw christ in the exercise of all his Offices; in his Person, state of Humiliation, and Exaltation, Actions and Sufferings;
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But that wants not its different acceptations, either sometimes for Historical Faith alone, an assent to proposed Truths upon the Testimony of the Speaker, sometime for Saving Faith,
But that Wants not its different acceptations, either sometime for Historical Faith alone, an assent to proposed Truths upon the Testimony of the Speaker, sometime for Saving Faith,
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but even Saving Faith wants not its different Acceptations, sometimes more strictly and limitedly, as distinct from Historical, which is presupposed, not comprehended,
but even Saving Faith Wants not its different Acceptations, sometime more strictly and limitedly, as distinct from Historical, which is presupposed, not comprehended,
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so that nothing is defined but the formality of it as justifying; sometimes it is defined as comprehending one or more of these so nearly related Acts;
so that nothing is defined but the formality of it as justifying; sometime it is defined as comprehending one or more of these so nearly related Acts;
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Mr. Ba. against Dr. Crisp. p. 94. Trust is the formal act, and trustiness the formal ob. Consent is the material act. John 1.14. To as many as received him, to them gave he power, — even to them that believe in his name;
Mr. Ba. against Dr. Crisp. p. 94. Trust is the formal act, and trustiness the formal ob. Consent is the material act. John 1.14. To as many as received him, to them gave he power, — even to them that believe in his name;
the one is commonly thought explicative of the other, yet it seems additional to comprehend the whole condition of the Covenant trust in him, and obedience to him;
the one is commonly Thought explicative of the other, yet it seems additional to comprehend the Whole condition of the Covenant trust in him, and Obedience to him;
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But if the matter depended on human Judgment, or Authority, we may drop Fathers in opposition to Reformers, Jerom and Theophylact say, the Definition is perfect;
But if the matter depended on human Judgement, or authority, we may drop Father's in opposition to Reformers, Jerome and Theophylact say, the Definition is perfect;
and though it seem difficult or obscure, the sequel of the Discourse may shew that it is more from the weakness of our Minds, the mysteriousness of the Matter,
and though it seem difficult or Obscure, the sequel of the Discourse may show that it is more from the weakness of our Minds, the mysteriousness of the Matter,
Castal is for the former, rendring the sense thus, Faith is the Evidence of Invisible things which we hope for subjected, viz. In our Minds or to our thoughts.
Castal is for the former, rendering the sense thus, Faith is the Evidence of Invisible things which we hope for subjected, viz. In our Minds or to our thoughts.
except he add Savingly, and then the Subject is not touch'd, viz. How Faith is in the Minds after a Saving manner. 2 d. It is a too narrow Definition of Historical Faith, to have Hoped for things only for its Objects. 3 d. Faith has a further Instrumentality towards objective Hopes,
except he add Savingly, and then the Subject is not touched, viz. How Faith is in the Minds After a Saving manner. 2 d. It is a too narrow Definition of Historical Faith, to have Hoped for things only for its Objects. 3 d. Faith has a further Instrumentality towards objective Hope's,
the one as much Raises our Bodies and Glorifies them, as the other Cured the Diseases and Exorcis'd the Devils. 4 th. The Apostle has put the Definition in Two Propositions,
the one as much Raises our Bodies and Glorifies them, as the other Cured the Diseases and Exorcised the Devils. 4 th. The Apostle has put the Definition in Two Propositions,
or if it distinguish between the things Hoped for in the other world and this; the influence of Faith being by way of distinction call'd Evidence, only imports the former.
or if it distinguish between the things Hoped for in the other world and this; the influence of Faith being by Way of distinction called Evidence, only imports the former.
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The 2 d. Which shall be first in the Treatise, Is the common notion wherein Substance and Evidence doe agree to represent the general Influence of Faith on this Object, which I shall prove to be that of an Instrument.
The 2 d. Which shall be First in the Treatise, Is the Common notion wherein Substance and Evidence do agree to represent the general Influence of Faith on this Object, which I shall prove to be that of an Instrument.
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Under the First Head I shall Discourse on these Four Members. 1. I shall prove that Faith's general use and influence toward promised and hoped for things, is that of an Instrument. 2 dly. Shew wherein its general Instrumentality consists. 3 dly. How far a Conditionality is consistent with its Instrumentality,
Under the First Head I shall Discourse on these Four Members. 1. I shall prove that Faith's general use and influence towards promised and hoped for things, is that of an Instrument. 2 dly. Show wherein its general Instrumentality consists. 3 dly. How Far a Conditionality is consistent with its Instrumentality,
and è contra, wherein it cannot. 4. That the Covenant of Promises and Hopes is unlike man's, by reason of the want of a proper and strict Conditionality.
and è contra, wherein it cannot. 4. That the Covenant of Promises and Hope's is unlike Man's, by reason of the want of a proper and strict Conditionality.
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1. That in the Oeconomy of our Salvation, Faith bears the part of an Instrument, is a very descriminating Doctrine between Protestants, Socinians, Arians, and Papists;
1. That in the Oeconomy of our Salvation, Faith bears the part of an Instrument, is a very descriminating Doctrine between Protestants, socinians, Arians, and Papists;
The Westminster large Catechism says, Faith Justifies only as it is an Instrument, and denies all other ways or places for it in that affair, concomitant Repentance,
The Westminster large Catechism Says, Faith Justifies only as it is an Instrument, and Denies all other ways or places for it in that affair, concomitant Repentance,
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or consequent Obedience, or it self being imputed either Act or Grace of it, nor as if the Grace of Faith or any Act thereof were imputed to him for his Justification,
or consequent obedience, or it self being imputed either Act or Grace of it, nor as if the Grace of Faith or any Act thereof were imputed to him for his Justification,
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but only as it is an Instrument, &c. Confes. Ch 11. Faith is the al•ne Instrument of Justificatum, &c. And the Articles of the Church of England say the same, Article 11. That we are Justified by Faith only, is a most wholesome D•ctrine and very full of comfort,
but only as it is an Instrument, etc. Confess Changed 11. Faith is the al•ne Instrument of Justificatum, etc. And the Articles of the Church of England say the same, Article 11. That we Are Justified by Faith only, is a most wholesome D•ctrine and very full of Comfort,
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as is more largely express'd in the Homily of Justification, the which Homily says, Page 17. It's not the act of Faith that Justifies, that were by some act or vertue that is within our selves.
as is more largely expressed in the Homily of Justification, the which Homily Says, Page 17. It's not the act of Faith that Justifies, that were by Some act or virtue that is within our selves.
So much for Authority. 2. In the Oriental Languages the same word signifies both Faith and Instrument, NONLATINALPHABET Cheli is the usual word for Instrument of Musick, War,
So much for authority. 2. In the Oriental Languages the same word signifies both Faith and Instrument, Chely is the usual word for Instrument of Music, War,
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or other Arts, and in the Chaldee Paraphrase, it signifies Trust or Hope, Psalm 31.17. I have hope in the Lord. 32.10. Who has Hope in the Lord, 91.2. Who Trust in his word.
or other Arts, and in the Chaldee paraphrase, it signifies Trust or Hope, Psalm 31.17. I have hope in the Lord. 32.10. Who has Hope in the Lord, 91.2. Who Trust in his word.
Goods. 3. The usual Metaphors that it is represented by in Scripture, and other Writings, are derived from Instruments of Arts and Sciences, it's called a Shield,
Goods. 3. The usual Metaphors that it is represented by in Scripture, and other Writings, Are derived from Instruments of Arts and Sciences, it's called a Shield,
and in this Text it is defined by Two Instruments, the one Logical, the other Physical NONLATINALPHABET, is one of the Four Logical Instruments, by which a thing is proved or demonstrhted, Hypostasis,
and in this Text it is defined by Two Instruments, the one Logical, the other Physical, is one of the Four Logical Instruments, by which a thing is proved or demonstrhted, Hypostasis,
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though it is Translated a Person, Heb. 1.3. which is NONLATINALPHABET, that which doth Subsist, yet according to Grammar it is Actio, NONLATINALPHABET, that which doth Uphold;
though it is Translated a Person, Hebrew 1.3. which is, that which does Subsist, yet according to Grammar it is Actio,, that which does Uphold;
and some explain the Trinity of Persons by this mutual Relation, that the Son is God as known to himself, his Own Image, in his Own Mind, which is God by reason of his Simplicity, all that is in him being so;
and Some explain the Trinity of Persons by this mutual Relation, that the Son is God as known to himself, his Own Image, in his Own Mind, which is God by reason of his Simplicity, all that is in him being so;
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but there is something under them that supports them, and because we cannot dive further into its Essence we call it substance, i. e. that which stands under the Accidents,
but there is something under them that supports them, and Because we cannot dive further into its Essence we call it substance, i. e. that which Stands under the Accidents,
for M. Servile beginning a word in the Hebrew, and ending it in the Latin, is the sign of an Instrument to the Action in the Verb, which is here NONLATINALPHABET to Live. 4. The Particles that are annexed to it in the Scripture, shews it to be an Instrumental Cause;
for M. Servile beginning a word in the Hebrew, and ending it in the Latin, is the Signen of an Instrument to the Actium in the Verb, which is Here to Live. 4. The Particles that Are annexed to it in the Scripture, shows it to be an Instrumental Cause;
for the first Cause cannot be a moved Cause, and so admits of no motive distinct from it self, He and his Mercy is one, to do out of meer Mercy, Favour,
for the First Cause cannot be a moved Cause, and so admits of no motive distinct from it self, He and his Mercy is one, to do out of mere Mercy, Favour,
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this is the Price or Condition, which yet is not to be considered as having any Causality upon the internal and immanent Acts of God, not to excite his Mercy,
this is the Price or Condition, which yet is not to be considered as having any Causality upon the internal and immanent Acts of God, not to excite his Mercy,
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Is there more water in the Cistern than Fountain, because we receive all out of it? It says, God out of infinite Grace made him a way for Graces being Communicate to Rebels,
Is there more water in the Cistern than Fountain, Because we receive all out of it? It Says, God out of infinite Grace made him a Way for Graces being Communicate to Rebels,
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But since Justification is an Action, and the Action and Form of it do not differ, Imputation of Christ's Righteousness is our Justification, imputation, the formal Act,
But since Justification is an Actium, and the Actium and From of it do not differ, Imputation of Christ's Righteousness is our Justification, imputation, the formal Act,
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and by it the Estate being offered Authoritatively, it gives a Right if received. 2 dly. Faith is th• Internal and Physical Instrument that we take hold both of the Writings and Contents by;
and by it the Estate being offered Authoritatively, it gives a Right if received. 2 dly. Faith is th• Internal and Physical Instrument that we take hold both of the Writings and Contents by;
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to make it a Condition, is to make it a Principal Cause, for a Condition is the chief Cause of the Bargain, and stands in the rank of Meritorious Causes; and hence Two Conditions;
to make it a Condition, is to make it a Principal Cause, for a Condition is the chief Cause of the Bargain, and Stands in the rank of Meritorious Causes; and hence Two Conditions;
A new disposition of Mind, a Regeneration, is, tho no Cause, a Concomitant, or conditio sine qua non, for that is only to say, it is of necessity present,
A new disposition of Mind, a Regeneration, is, though no Cause, a Concomitant, or Condition sine qua non, for that is only to say, it is of necessity present,
It's by the hand, as Instrument, the Beggar receives Alms, but Head and Feet are conditio sine qua non; if they were not there, the Hand could not Act,
It's by the hand, as Instrument, the Beggar receives Alms, but Head and Feet Are Condition sine qua non; if they were not there, the Hand could not Act,
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nor F•ith without Regeneration A disposition belongs to the Material Cause; but we are not pardoned, quâ, so disposed, but è contra, quâ, ungodly, Rom. 4.5. Conditio sine qua non, belongs to no Cause;
nor F•ith without Regeneration A disposition belongs to the Material Cause; but we Are not pardoned, quâ, so disposed, but è contra, quâ, ungodly, Rom. 4.5. Condition sine qua non, belongs to no Cause;
from this Instrument of Faith, all that believe are Justified, but all that hear do not believe. 2. An Instrument is to be considered with Respect to the Author,
from this Instrument of Faith, all that believe Are Justified, but all that hear do not believe. 2. an Instrument is to be considered with Respect to the Author,
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but Dr. Tuckney and M. Frost are for the Affirmative, for the Phrase of the Scripture doth countenance it, Rom. 3.30. He Justifies the Circumcision by Faith, and the Uncircumcision through Faith;
but Dr. Tuckney and M. Frost Are for the Affirmative, for the Phrase of the Scripture does countenance it, Rom. 3.30. He Justifies the Circumcision by Faith, and the Uncircumcision through Faith;
or Stone of the Inheritance, is the last compleating Act of Confirming a Title; and with relation to this sense, Thom. Aquin. says, That Substantia Substance, is the beginning,
or Stone of the Inheritance, is the last completing Act of Confirming a Title; and with Relation to this sense, Tom Aquinas Says, That Substance Substance, is the beginning,
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besides Justification and Adoption are new Relations, and there must be a new Foundation. What can we imagine else to be the Action, but the giving, or the Foundation,
beside Justification and Adoption Are new Relations, and there must be a new Foundation. What can we imagine Else to be the Actium, but the giving, or the Foundation,
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for it doth not follow by any natural Connection that if a man should have once any part of the Image of God on him ▪ that therefore he should enjoy everlasting Happiness;
for it does not follow by any natural Connection that if a man should have once any part of the Image of God on him ▪ that Therefore he should enjoy everlasting Happiness;
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for Adam once had the Image of God, and in it Faith, but there was then no Law or Institution which made that a Title of Right to eternal Blessedness, without a perfect and perpetual complying with the Dictates and Inclinations of it:
for Adam once had the Image of God, and in it Faith, but there was then no Law or Institution which made that a Title of Right to Eternal Blessedness, without a perfect and perpetual complying with the Dictates and Inclinations of it:
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But there is now under the Gospel this Law of Heaven revealed, and Authenticly proclaimed, That he who has begun a Good work, will perfect it until the day of Christ;
But there is now under the Gospel this Law of Heaven revealed, and Authenticly proclaimed, That he who has begun a Good work, will perfect it until the day of christ;
and that whom the God of all Grace calls into eternal Glory, he will after they have suffered a while, Establish, Settle, Strengthen, and perfect them;
and that whom the God of all Grace calls into Eternal Glory, he will After they have suffered a while, Establish, Settle, Strengthen, and perfect them;
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To as many as received him, that is, believed in his Name, to them gave he power to become the sons of God, John 1.12. By this we receive remission of sins, Acts 26.18. By this we receive the gift of righteousness.
To as many as received him, that is, believed in his Name, to them gave he power to become the Sons of God, John 1.12. By this we receive remission of Sins, Acts 26.18. By this we receive the gift of righteousness.
all the Idea's, Suggestions, and Objective Thoughts that Satan throws into our Minds, or that bubbles up from the heat of our own Lusts, by which Visible things are represented as most worthy our Choice, Time,
all the Idea's, Suggestions, and Objective Thoughts that Satan throws into our Minds, or that bubbles up from the heat of our own Lustiest, by which Visible things Are represented as most worthy our Choice, Time,
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or formal, but nothing is more like than conditio sine qua non & Instrumentum; for the one is a cause without proper efficiency, only passive aptitude;
or formal, but nothing is more like than Condition sine qua non & Instrument; for the one is a cause without proper efficiency, only passive aptitude;
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a Procatartic and an Instrumental are far distinct in order of Causes; when a King pardons a Person, his former Service, future Usefulness, a Sum of Money,
a Procatarctic and an Instrumental Are Far distinct in order of Causes; when a King Pardons a Person, his former Service, future Usefulness, a Sum of Money,
or Interest of Courtiers, is the Protatartick Cause, that is, the meriting; but the Instrumental is his Word, Writing, Seal, or some Symbol accustomed to that use;
or Interest of Courtiers, is the Protatartick Cause, that is, the meriting; but the Instrumental is his Word, Writing, Seal, or Some Symbol accustomed to that use;
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Is it for Faith we are justified, or by it, when the Scripture says Faith is imputed to us for Righteousness? is it the Act or the Object? Arminius, in his Epistle to Hippolitus, says, Faith is the object of Imputation.
Is it for Faith we Are justified, or by it, when the Scripture Says Faith is imputed to us for Righteousness? is it the Act or the Object? Arminius, in his Epistle to Hippolytus, Says, Faith is the Object of Imputation.
he cannot hinder our Salvation in its efficient cause, therefore he attempts it in the application, either to rob us of the organ and instrument of it, or corrupt and deprave it.
he cannot hinder our Salvation in its efficient cause, Therefore he attempts it in the application, either to rob us of the organ and Instrument of it, or corrupt and deprave it.
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To remove this, I shall first shew in what respects Faith is a condition. 2 dly, In what respect it is not. 3 dly, In what respect the Covenant of Grace is unlike Man's by reason of removing a proper conditionality out of it.
To remove this, I shall First show in what respects Faith is a condition. 2 dly, In what respect it is not. 3 dly, In what respect the Covenant of Grace is unlike Man's by reason of removing a proper conditionality out of it.
and there are these five in which Condition is us'd, First Grammar, and then it signifies the act or fabrick of Building, according to Etymol. as Creation;
and there Are these five in which Condition is used, First Grammar, and then it signifies the act or fabric of Building, according to Etymology. as Creation;
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and in this sense, not only Faith, but Repentance, to self-denial, and all sincere obedience is a Condition of Justification, especially in a grown Christian.
and in this sense, not only Faith, but Repentance, to self-denial, and all sincere Obedience is a Condition of Justification, especially in a grown Christian.
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but this is far from being the Condition for which we are justified, since it is that by which Divine Mercy and Favour for this end is declared to such a particular person. 2. The Physicians call that conditio sine qua non, which has no causal influence on the effect,
but this is Far from being the Condition for which we Are justified, since it is that by which Divine Mercy and Favour for this end is declared to such a particular person. 2. The Physicians call that Condition sine qua non, which has no causal influence on the Effect,
as in order to the reducing of Wood into Ashes, fire is the cause but application or approximation is the conditio sine qua non; but the term is such, that any cause may be expressed by it equivocally;
as in order to the reducing of Wood into Ashes, fire is the cause but application or approximation is the Condition sine qua non; but the term is such, that any cause may be expressed by it equivocally;
for the material cause, the efficient cause, the meritorious cause, are Causes and Conditions sine qua non; but when it's used properly for that which has no causality,
for the material cause, the efficient cause, the meritorious cause, Are Causes and Conditions sine qua non; but when it's used properly for that which has no causality,
and to say faith is an instrument, it is to ascribe more to it, than barely to call it conditio sine qua non; but the Socinians, who call it causa sine qua non, mean a meritorious one, ex parte pacti; it's a term not used in Arts and Sciences,
and to say faith is an Instrument, it is to ascribe more to it, than barely to call it Condition sine qua non; but the socinians, who call it causa sine qua non, mean a meritorious one, ex parte pacti; it's a term not used in Arts and Sciences,
but it's not usual, except in Translation, NONLATINALPHABET is too large for it signifieth all things. 5. And most properly Condition is used in a Law-sense;
but it's not usual, except in translation, is too large for it signifies all things. 5. And most properly Condition is used in a Law sense;
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the Gloss says upon this Sentence, Condition is put for mode or manner, for no true and proper Conditions belong to an Heir, his right is antecedent to Will, and therefore cannot be limited.
the Gloss Says upon this Sentence, Condition is put for mode or manner, for no true and proper Conditions belong to an Heir, his right is antecedent to Will, and Therefore cannot be limited.
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In all th•se senses we own Faith to be the condition of Justification, and by it we own room enough for explaining that connexion that Scripture asserts to be so necessary between Faith and Justification,
In all th•se Senses we own Faith to be the condition of Justification, and by it we own room enough for explaining that connexion that Scripture asserts to be so necessary between Faith and Justification,
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and doth so frequently express it by the Conditional Particle if, on which I would put these two Remarks, one out of Priscian, who says, that NONLATINALPHABET,
and does so frequently express it by the Conditional Particle if, on which I would put these two Remarks, one out of Priscian, who Says, that,
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but this I find, that they are both oftner used in another sense than proper conditionality. 1. It's put for a Question, Luk. 13 23. Are there few that shall be saved? 2. For Asseveration, If they shall enter into my rest. 3. For but, Galat. 2.16.
but this I find, that they Are both oftener used in Another sense than proper conditionality. 1. It's put for a Question, Luk. 13 23. are there few that shall be saved? 2. For Asseveration, If they shall enter into my rest. 3. For but, Galatians 2.16.
Kn•wing that a man is not justifi•d by the works of the law, but by faith. The Particle NONLATINALPHABET is there used, as it is Matt. 9.21. for a ba•e instrumental and applic•tive Particle.
Kn•wing that a man is not justifi•d by the works of the law, but by faith. The Particle is there used, as it is Matt. 9.21. for a ba•e instrumental and applic•tive Particle.
The second observation I would m•ke on it, is from the Law, where they speak of a two-fold if, viz. of Demonstration and Condition, the one signifying only when, the other for.
The second observation I would m•ke on it, is from the Law, where they speak of a twofold if, viz. of Demonstration and Condition, the one signifying only when, the other for.
But in a proper Law-sense it is taken for the Price, or that for which the Reward or Benefit is bestowed, which is defined lex negotio annexa, or more largely suspensio dispositionis ex eventu futuro & incerto ei opp•sito;
But in a proper Law sense it is taken for the Price, or that for which the Reward or Benefit is bestowed, which is defined lex negotio annexa, or more largely suspensio dispositionis ex eventu futuro & incerto ei opp•sito;
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when a Condition is impossi•le, the Promise is either an utter denial, or an absolute certainty. 1. If a man should say, I will pay you to morrow if you m et me at Paris, or if you will fly up to the Sun;
when a Condition is impossi•le, the Promise is either an utter denial, or an absolute certainty. 1. If a man should say, I will pay you to morrow if you m et me At paris, or if you will fly up to the Sun;
the design is a removing of all expectation, it's as much as to say, By no means I will. As to the 2d. A Testamentary Conditional in Law is only interpreted, if he can, yea if he can conveniently; hence is th•ir general Axiom about an institution of an impossible Condition.
the Design is a removing of all expectation, it's as much as to say, By no means I will. As to the 2d. A Testamentary Conditional in Law is only interpreted, if he can, yea if he can conveniently; hence is th•ir general Axiom about an Institution of an impossible Condition.
he being the other Party, the Condition is certain. 2. Faith being his gift, he is under • … ligation by his Promise. 3. His Purposes are stable and fir•,
he being the other Party, the Condition is certain. 2. Faith being his gift, he is under • … ligation by his Promise. 3. His Purposes Are stable and fir•,
and there is an obligation to the performance from the immutability of his Nature. 4. Besides his purpose, he hath promised to jus• … fy the Elect upon a Condition which he knows will come to pass,
and there is an obligation to the performance from the immutability of his Nature. 4. Beside his purpose, he hath promised to jus• … fie the Elect upon a Condition which he knows will come to pass,
The two Pillars of the new method, are 1. The universal extention of Redemption intentionally to all: 2. The limitation of the success of that Intention by a Condition depending on the will of man;
The two Pillars of the new method, Are 1. The universal extension of Redemption intentionally to all: 2. The limitation of the success of that Intention by a Condition depending on the will of man;
the former is Arminianism; the latter is bad enough, That God in the most glorious and sovereign of his Works had a will to render and represent himself a dependent God.
the former is Arminianism; the latter is bad enough, That God in the most glorious and sovereign of his Works had a will to render and represent himself a dependent God.
But I hope, when the Resurrection of the Jews, and Fulness of the Gentiles c •nes, the extensiveness of God's Love and Christ's Death will be better understood.
But I hope, when the Resurrection of the jews, and Fullness of the Gentiles c •nes, the extensiveness of God's Love and Christ's Death will be better understood.
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for there is no other term in Scripture to express the Covenant by but this, which is translated sometimes Testament, sometimes Covenant, and properly a Disposition:
for there is no other term in Scripture to express the Covenant by but this, which is translated sometime Testament, sometime Covenant, and properly a Disposition:
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Therefore since the Scripture makes the Covenant to be wholly a Disposition of Grace, this other part added to it, a Suspension, is a Human Invention, and meer figment;
Therefore since the Scripture makes the Covenant to be wholly a Disposition of Grace, this other part added to it, a Suspension, is a Human Invention, and mere figment;
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I might in the next place take a view of the Covenant of Grace, and shew how its firmness, its freedom and fittedness for a Sinner's Salvation, renders it inconsistent with a Condition properly taken;
I might in the next place take a view of the Covenant of Grace, and show how its firmness, its freedom and fittedness for a Sinner's Salvation, renders it inconsistent with a Condition properly taken;
The last Argument I shall use, is, That there is no such term in the Originals of our Bible, Luke 14 32. We have the word in our Translation in a Parable,
The last Argument I shall use, is, That there is no such term in the Originals of our bible, Lycia 14 32. We have the word in our translation in a Parable,
the Instrumentality of Faith serves that turn, the Conditionality of Obedience the other; which is rather a Condition in order to possession, than right;
the Instrumentality of Faith serves that turn, the Conditionality of obedience the other; which is rather a Condition in order to possession, than right;
but this may be sufficient for the proof of the Second Proposition, to wit, that Faith stands not in the place of a Condition in a Law-sense properly so taken.
but this may be sufficient for the proof of the Second Proposition, to wit, that Faith Stands not in the place of a Condition in a Law sense properly so taken.
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distinctness of parties fits for a Covenant; for when Job says that he had made a Covenant with his Eyes, 31.1. it was only a Purpose and Resolution, and not prop•rly a Covenant;
distinctness of parties fits for a Covenant; for when Job Says that he had made a Covenant with his Eyes, 31.1. it was only a Purpose and Resolution, and not prop•rly a Covenant;
or the Transactions between a Conqueror and a Captive, are not formally foederal by reason of the defect of wisdom in the one, and liberty in the other.
or the Transactions between a Conqueror and a Captive, Are not formally federal by reason of the defect of Wisdom in the one, and liberty in the other.
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and his Covenant with man is more compared to such Transactions, than the Transactions between man and man, Jer 33.20 The Covenant between God and David is compared to the Covenant between God and his Ordinance about day and night;
and his Covenant with man is more compared to such Transactions, than the Transactions between man and man, Jer 33.20 The Covenant between God and David is compared to the Covenant between God and his Ordinance about day and night;
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and in 45 •sa. 9. the Covenant between God and his Church is compared to that betwe•n him and Noah about the Earth, never more to be overflowed by the Deluge;
and in 45 •sa. 9. the Covenant between God and his Church is compared to that betwe•n him and Noah about the Earth, never more to be overflowed by the Deluge;
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which Covenant had no Condition in it, and that had all the Inf•rior Creatures as w•l• as Noah for the other Parties of it, Gen. 9 12. So that there is a great deal of r•ason to think, that the Covenant between God and man is more like his Ordinance towards other Creatures. J•r. 31.35. than like the mutual Transactions between man and man;
which Covenant had no Condition in it, and that had all the Inf•rior Creatures as w•l• as Noah for the other Parties of it, Gen. 9 12. So that there is a great deal of r•ason to think, that the Covenant between God and man is more like his Ordinance towards other Creatures. J•r. 31.35. than like the mutual Transactions between man and man;
and to have an active hand in the contriving of the Articl•s; but this is a commanded Covenant, Psal. 103.9. Only from our conviction of its being for our advantage, and our consequent choice, it is called a Covenant;
and to have an active hand in the contriving of the Articl•s; but this is a commanded Covenant, Psalm 103.9. Only from our conviction of its being for our advantage, and our consequent choice, it is called a Covenant;
and they who sin in the Law, shall be judged by the Law. 5. The very act of our consenting, by which we are brought into Covenant, is the act of God, the other Party in the Coven•nt; Jer. 50.5. Th•y shall ask the way to Sion with their faces thitherward, saying, Come, let us join our selves to the Lord with a perpetual covenant. Ezek. 20.37. I will bring you into the bond of the covenant. Jer. 31.33. This is his Covenanting Act;
and they who sin in the Law, shall be judged by the Law. 5. The very act of our consenting, by which we Are brought into Covenant, is the act of God, the other Party in the Coven•nt; Jer. 50.5. Th•y shall ask the Way to Sion with their faces thitherward, saying, Come, let us join our selves to the Lord with a perpetual Covenant. Ezekiel 20.37. I will bring you into the bound of the Covenant. Jer. 31.33. This is his Covenanting Act;
I will put my law in their inward parts, and write it in their hearts. And Ezek. 36.27. I will put my spirit in you, and cause you to walk in my statutes.
I will put my law in their inward parts, and write it in their hearts. And Ezekiel 36.27. I will put my Spirit in you, and cause you to walk in my statutes.
yet they have not that relation to one another, that they have in mens Covenants, to wit, the one for the other, else it were a mere Covenant of Works:
yet they have not that Relation to one Another, that they have in men's Covenants, to wit, the one for the other, Else it were a mere Covenant of Works:
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than there is of Condition. 7. In Covenants there is a mutual dependence, but here the inviolableness of the Covenant depends wholly on God: 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself.
than there is of Condition. 7. In Covenants there is a mutual dependence, but Here the inviolableness of the Covenant depends wholly on God: 2 Tim. 2.13. If we believe not, yet he Abideth faithful, he cannot deny himself.
but I shall only name them. 1. It's a Covenant of Reconciliation; but Christ made the Restoration, not we: Psal. 66.4. Then I restored that which I took not away.
but I shall only name them. 1. It's a Covenant of Reconciliation; but christ made the Restoration, not we: Psalm 66.4. Then I restored that which I took not away.
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Thus much for the first Doctrine about the Nature of our Faith, That the room and place it bears in the Oeconomy of our Salvation, is that of an Instrument,
Thus much for the First Doctrine about the Nature of our Faith, That the room and place it bears in the Oeconomy of our Salvation, is that of an Instrument,
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Under the first I shall discourse on these Particulars, 1. The Nature of Instrumental Evidence. 2. The Number, viz. Sight, Reason, Faith. 3. The Nature of Sight and Reason. 4. The preference of Faith to Reason: 1. Without the help of Scripture. 2. With it:
Under the First I shall discourse on these Particulars, 1. The Nature of Instrumental Evidence. 2. The Number, viz. Sighed, Reason, Faith. 3. The Nature of Sighed and Reason. 4. The preference of Faith to Reason: 1. Without the help of Scripture. 2. With it:
In Logics there is as little difference between the thing prov'd, and the Instrument or Argument we prove it by, viz. the Essence or Propriety of the thing it self:
In Logics there is as little difference between the thing proved, and the Instrument or Argument we prove it by, viz. the Essence or Propriety of the thing it self:
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and when men talk of Spirits wi•hout Faith, they intrude into th•se things they have not seen, Col. 2.18 It is not expressed in the Text what Instruments of Light Faith is compared with,
and when men talk of Spirits wi•hout Faith, they intrude into th•se things they have not seen, Col. 2.18 It is not expressed in the Text what Instruments of Light Faith is compared with,
yet if we take Faith as c•mprehending all its acc•dental d•fferences, we may say, the reason why none are named, is because by none else hop'd-for things can be se•n:
yet if we take Faith as c•mprehending all its acc•dental d•fferences, we may say, the reason why none Are nam, is Because by none Else hoped things can be se•n:
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Sight is one of our Senses, but one of the most Spirit-like Senses, having 1. more Variety of Objects, Light, Colour, Rest, Motion, Quantity, Figure, Distance, Number, &c.; and 2. reaching them at greatest distance;
Sighed is one of our Senses, but one of the most Spirit-like Senses, having 1. more Variety of Objects, Light, Colour, Rest, Motion, Quantity, Figure, Distance, Number, etc.; and 2. reaching them At greatest distance;
the most pleasant if we view it in a Jewel, Glow-worm, Candle, Star, or Sun; it's delightful, refreshing, and yet an occult, mysterious thing in its nature;
the most pleasant if we view it in a Jewel, Glowworm, Candle, Star, or Sun; it's delightful, refreshing, and yet an occult, mysterious thing in its nature;
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or Water, or the Eye of man is the work of this sprightly Light: But however useful, comfortable, or active this is, it comes short of Reason. Reason, Prov. 20.27. Reason is the Candle of the Lord;
or Water, or the Eye of man is the work of this sprightly Light: But however useful, comfortable, or active this is, it comes short of Reason. Reason, Curae 20.27. Reason is the Candle of the Lord;
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this Reason abstracts from bodies, it unbodies bodies; and hen•e are all the Sciences, Physicks, Mathematicks, a method of abstracting Length from Breadth,
this Reason abstracts from bodies, it unbodies bodies; and hen•e Are all the Sciences, Physics, Mathematics, a method of abstracting Length from Breadth,
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as it sees a God by viewing of the World, a Creator in the Creature, it seeing things that no sense can perceive, from distance: 1. By Spiritualness of Nature, God, Angels Souls, Virtues, Vices, Relations;
as it sees a God by viewing of the World, a Creator in the Creature, it seeing things that no sense can perceive, from distance: 1. By Spiritualness of Nature, God, Angels Souls, Virtues, Vices, Relations;
because, says the Optists, it must be drawn to a Pyramidal form in Optick Rays; but this Eye can have the whole Creation for the Object of one Thought;
Because, Says the Optists, it must be drawn to a Pyramidal from in Optic Rays; but this Eye can have the Whole Creation for the Object of one Thought;
and which is yet more inconsistent with sense, it can see it self; we know our Bodies by Anatomizing others, but our mind by reflecting on our selves. But 4thly. Reason is to be considered Two ways;
and which is yet more inconsistent with sense, it can see it self; we know our Bodies by Anatomizing Others, but our mind by reflecting on our selves. But 4thly. Reason is to be considered Two ways;
either with, or without the help and assistance of Scripture; there is a great difference between the thoughts of it, as assisted with this Telescope, and without it;
either with, or without the help and assistance of Scripture; there is a great difference between the thoughts of it, as assisted with this Telescope, and without it;
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and here I do not understand by reason Ratiocination, a faculty of inferring one Truth out of another, which accompanies the Mind in all its advancements,
and Here I do not understand by reason Ratiocination, a faculty of inferring one Truth out of Another, which Accompanies the Mind in all its advancements,
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and may be in Heaven, tho with more ease, certainty, and nimbleness; but the Knowledge of man, which is the field of apprehension, judgment, and reason;
and may be in Heaven, though with more ease, certainty, and nimbleness; but the Knowledge of man, which is the field of apprehension, judgement, and reason;
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2. From the matter Revealed, History, Prophecy, and Mysterious Doctrines. 3. From the Origin of most of Philosophy among the best cultivated Nations, viz. Tradition.
2. From the matter Revealed, History, Prophecy, and Mysterious Doctrines. 3. From the Origin of most of Philosophy among the best cultivated nations, viz. Tradition.
4. From the Errors and Ignorance they lay under, notwithstanding that advantage. 5. From the effect it issued in, viz. Idolatry, Atheism, and Scepticism, which supposes uncertainty.
4. From the Errors and Ignorance they lay under, notwithstanding that advantage. 5. From the Effect it issued in, viz. Idolatry, Atheism, and Scepticism, which supposes uncertainty.
But it's Saving Faith the Text recommends as an Evidence of discovering and demonstrating things to sense, to reason, with, or without Scripture unseen.
But it's Saving Faith the Text recommends as an Evidence of discovering and Demonstrating things to sense, to reason, with, or without Scripture unseen.
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We find the Jews, to whom the Oracles of God were committed, yea, the Pharisees that were Teachers among them, without this Light of Faith, they were blind leaders of the blind, Rom. 2.19. Teachers that taught not themselves, John 8.48. Have any of the Pharisees believed on him? and 9.40. Are we blind also? Regeneration was Mysterious nonsense to Nicodemus; and Christ's Humiliation was an offence to the bulk of them;
We find the jews, to whom the Oracles of God were committed, yea, the Pharisees that were Teachers among them, without this Light of Faith, they were blind leaders of the blind, Rom. 2.19. Teachers that taught not themselves, John 8.48. Have any of the Pharisees believed on him? and 9.40. are we blind also? Regeneration was Mysterious nonsense to Nicodemus; and Christ's Humiliation was an offence to the bulk of them;
to Babes was it given to know the Mysteries of the Kingdom, Mat. 13 not many wise nor mighty were called, 1 Cor. 1. 2. Devils have Knowledge, have Reason, have an Historical Faith, James 2.19, they believe and tremble, but have no Saving Faith;
to Babes was it given to know the Mysteres of the Kingdom, Mathew 13 not many wise nor mighty were called, 1 Cor. 1. 2. Devils have Knowledge, have Reason, have an Historical Faith, James 2.19, they believe and tremble, but have no Saving Faith;
3. The necessity of a Regeneration of Mind for attaining this Light, shews that no external Revelation can be a sufficient remedy to man's blinded Mind, John 3.3. Except a man be born again, he cannot see the kingdom of Heaven. John 6.46. not that any man hath seen the Father, save he which is of God.
3. The necessity of a Regeneration of Mind for attaining this Light, shows that no external Revelation can be a sufficient remedy to Man's blinded Mind, John 3.3. Except a man be born again, he cannot see the Kingdom of Heaven. John 6.46. not that any man hath seen the Father, save he which is of God.
Many a reasonable man enjoys the Scripture• and Studies them constantly, that is not Holy; but none having Faith, want Holiness in answerable measure, Ephes. 4.14. Men are alienate from this life of God, through the ignorance that is in them;
Many a reasonable man enjoys the Scripture• and Studies them constantly, that is not Holy; but none having Faith, want Holiness in answerable measure, Ephesians 4.14. Men Are alienate from this life of God, through the ignorance that is in them;
the Jews received not the Peacemaker, because they knew not what belong'd unto their Peace; had they known him, they would not have Crucified the Lord of Glory. 5thly. From the Prophetical Office of Christ.
the jews received not the Peacemaker, Because they knew not what belonged unto their Peace; had they known him, they would not have crucified the Lord of Glory. 5thly. From the Prophetical Office of christ.
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If external Teaching would have serv'd our turn, other Prophets could have done the business, Acts 13.41. I work a work in your day, that you shall not believe though, a man declare it unto you;
If external Teaching would have served our turn, other prophets could have done the business, Acts 13.41. I work a work in your day, that you shall not believe though, a man declare it unto you;
there is need of an Immanuel to conquer the god of this world that blinds the minds of them who believe not, to throw out of the house the rulers of darkness, Ephes. 1. as great a power wrought on a Believer,
there is need of an Immanuel to conquer the god of this world that blinds the minds of them who believe not, to throw out of the house the Rulers of darkness, Ephesians 1. as great a power wrought on a Believer,
there is need of a Spiritual unction, a Spirit that immediately suggests Thoughts, raises Idea's, forms Images in the mind, suitable to the things themselves;
there is need of a Spiritual unction, a Spirit that immediately suggests Thoughts, raises Idea's, forms Images in the mind, suitable to the things themselves;
that the Apostle calls forming Christ in them, and causing us to behold as in a Glass his Glorious Image, in such an attractive way, that transforms us into his Likeness;
that the Apostle calls forming christ in them, and causing us to behold as in a Glass his Glorious Image, in such an Attractive Way, that transforms us into his Likeness;
this teaching is that which he promises, John 16. to be performed by his Spirit, which would convince of sin, righteousness, and Judgment; and John 14.17. The Spirit, whom they should know by his dwelling in them;
this teaching is that which he promises, John 16. to be performed by his Spirit, which would convince of since, righteousness, and Judgement; and John 14.17. The Spirit, whom they should know by his Dwelling in them;
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and by reason of the want of it, the natural man receiveth not the things of the spirit of God, 1 Cor. 2.14. Such are sensual, not having the Spirit. 6thly. This may be evinc'd from the darkness and ignorance that the Scripture asserts the Soul of man to be in without Faith.
and by reason of the want of it, the natural man receives not the things of the Spirit of God, 1 Cor. 2.14. Such Are sensual, not having the Spirit. 6thly. This may be evinced from the darkness and ignorance that the Scripture asserts the Soul of man to be in without Faith.
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How shall ye believe if I tell you heavenly things? If Nicodemus could not apprehend that Spiritual change wrought in the Soul of man under the Metaphor of a carnal Birth,
How shall you believe if I tell you heavenly things? If Nicodemus could not apprehend that Spiritual change wrought in the Soul of man under the Metaphor of a carnal Birth,
How much less would he have apprehended it if expressed in terms proper to the thing it self in an Angelical dialect? These more pure Spirits, must have more proper and proportioned Terms to express these things by,
How much less would he have apprehended it if expressed in terms proper to the thing it self in an Angelical dialect? These more pure Spirits, must have more proper and proportioned Terms to express these things by,
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than we who wholly converse with Earth, and have our Spirits so imprisoned, that they can conceive of nothing but what peeps through the gates of sense,
than we who wholly converse with Earth, and have our Spirits so imprisoned, that they can conceive of nothing but what peeps through the gates of sense,
Hence comes it, that men may be great Disputants in Divinity, and yet destitute of the Truth, They dote about questions and strife of words, 1 Tim. 6.4. but never apprehend the thing:
Hence comes it, that men may be great Disputants in Divinity, and yet destitute of the Truth, They dote about questions and strife of words, 1 Tim. 6.4. but never apprehend the thing:
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Nay farther, this Ignorance is calle• the w•nt of an Understanding. 1 John 5.20. We know that the son of God is come, and hath given us an understanding that we might know him;
Nay farther, this Ignorance is calle• the w•nt of an Understanding. 1 John 5.20. We know that the son of God is come, and hath given us an understanding that we might know him;
But some Object, That these are only Hyperbolical Phrases, since it is owned to be Orthodox Doctrine, That Regeneration gives no new Faculty to the Soul of man;
But Some Object, That these Are only Hyperbolical Phrases, since it is owned to be Orthodox Doctrine, That Regeneration gives no new Faculty to the Soul of man;
and so is the Soul in understanding, especially in things Spiritual. 7thly. From the disproportion of the Object, 1 Cor. 2.11. the things of God are above the thoughts of man;
and so is the Soul in understanding, especially in things Spiritual. 7thly. From the disproportion of the Object, 1 Cor. 2.11. the things of God Are above the thoughts of man;
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How should this humble us in the sight of God, stop the curiosity of our enquiring minds about particulur accounts of God's Affairs, or reasons of his Purposes!
How should this humble us in the sighed of God, stop the curiosity of our inquiring minds about particulur accounts of God's Affairs, or Reasons of his Purposes!
or enter into Conditions with them? He charges Angels with folly, And will he put trust in his Saints? The Excellency of Christ, Phil. 3. nay, the extent of Sin,
or enter into Conditions with them? He charges Angels with folly, And will he put trust in his Saints? The Excellency of christ, Philip 3. nay, the extent of since,
and could not be discerned by Paul until the scales fell from his Eyes. 5thly. The next thing is to explain wherein the difference between Faith and Reason consists, and show what things are discovered by the Instrumentality of Saving Faith, that cannot be seen by Reason.
and could not be discerned by Paul until the scales fell from his Eyes. 5thly. The next thing is to explain wherein the difference between Faith and Reason consists, and show what things Are discovered by the Instrumentality of Saving Faith, that cannot be seen by Reason.
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for instance, as to the Revealed Truths of the Scripture, 1. They who have not Saving Faith, receive them on Reason, viz. They believe it to be God's word,
for instance, as to the Revealed Truths of the Scripture, 1. They who have not Saving Faith, receive them on Reason, viz. They believe it to be God's word,
because of the many Reasons that prove it's Divinity, the Churches Testimony, the many Miracles, the wonderful Prophecies, the great Effects and Success, the Agreement of the Truths in them, with the Truths of Reason;
Because of the many Reasons that prove it's Divinity, the Churches Testimony, the many Miracles, the wondered Prophecies, the great Effects and Success, the Agreement of the Truths in them, with the Truths of Reason;
on no better grounds than Custome, and Parents or N•ighbours said so, do many own them. 2dly. We search out the sense of them by Reason, Grammar, Logick, and Rhetorick;
on no better grounds than Custom, and Parents or N•ighbours said so, do many own them. 2dly. We search out the sense of them by Reason, Grammar, Logic, and Rhetoric;
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and so for one Body to be in many places, and a great Body in a little place. 4thly. It can bring no new Perception, or Idae•, into our Mind that we had not by Reason;
and so for one Body to be in many places, and a great Body in a little place. 4thly. It can bring no new Perception, or Idae•, into our Mind that we had not by Reason;
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their representation wants the essentials of an Image, which are 1. Likeness; 2. Dependance; 3. A Specification. One Egg is not the image of another, though like;
their representation Wants the essentials of an Image, which Are 1. Likeness; 2. Dependence; 3. A Specification. One Egg is not the image of Another, though like;
But that I may come to the purpose, it is the Law of Images and Pictures, among whom man is to be reckoned one, that nothing be essential in the Picture but what represents something in the Original;
But that I may come to the purpose, it is the Law of Images and Pictures, among whom man is to be reckoned one, that nothing be essential in the Picture but what represents something in the Original;
but the Text it self points at a two-fold Relation, one toward God, made in his Image; the other toward the Creatures, a likeness to God in dominion over them;
but the Text it self points At a twofold Relation, one towards God, made in his Image; the other towards the Creatures, a likeness to God in dominion over them;
Faith makes him God's Image, and Reason fits him for government of the Creatures, and to represent God therein, not deserving the name of Image, but likeness only.
Faith makes him God's Image, and Reason fits him for government of the Creatures, and to represent God therein, not deserving the name of Image, but likeness only.
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but by way of object is enjoyed, Psal. 17. last, 2 Cor. 3.18. 3. There is an Image in qualitis, and inherent likeness, Eph. 4. Col. 3.10. Knowledge, Righteousness and Holiness.
but by Way of Object is enjoyed, Psalm 17. last, 2 Cor. 3.18. 3. There is an Image in qualitis, and inherent likeness, Ephesians 4. Col. 3.10. Knowledge, Righteousness and Holiness.
Trinity is essential to the Godhead, God made man an Image of this Godhead, and there is a Trinity in this Image when the Soul is endued with Faith, not else;
Trinity is essential to the Godhead, God made man an Image of this Godhead, and there is a Trinity in this Image when the Soul is endued with Faith, not Else;
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1. There is the Subjective Image which remains essential to the Soul after the Fall, Gen. 9.6. 1 Cor. 11.7. Jam. 3. this is the hypothesis and foundation to the rest;
1. There is the Subjective Image which remains essential to the Soul After the Fallen, Gen. 9.6. 1 Cor. 11.7. Jam. 3. this is the hypothesis and Foundation to the rest;
there is an intolerable pain to the Soul, or a discovery of a more suitable good. 4. When it advances, the Soul is fir'd by it into an Internal Despair, or Heavenly Flame.
there is an intolerable pain to the Soul, or a discovery of a more suitable good. 4. When it advances, the Soul is fired by it into an Internal Despair, or Heavenly Flame.
when the older they grow, they become the more covetous. 2. Original Corruption which is of a darkening and stupifying nature. 3. The confinement to the Body, it can only peep thorough the Grates of Sense. 4. The Suggestions of Satan;
when the older they grow, they become the more covetous. 2. Original Corruption which is of a darkening and stupefying nature. 3. The confinement to the Body, it can only peep through the Grates of Sense. 4. The Suggestions of Satan;
yet we see evident demonstrations of its power and vigour; whence are all the Studies, Arts, Sciences, Trades, Undertakings, Labour and Pain in this World,
yet we see evident demonstrations of its power and vigour; whence Are all the Studies, Arts, Sciences, Trades, Undertakings, Labour and Pain in this World,
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but from this Appetite, Who will shew us any good? how shall I be pleas'd, satisfied? when shall I get gain? whence are all the boiling Passions, disorderly Motions, tumultuous Sturs, Wars and Fightings in the World,
but from this Appetite, Who will show us any good? how shall I be pleased, satisfied? when shall I get gain? whence Are all the boiling Passion, disorderly Motions, tumultuous Stirs, Wars and Fightings in the World,
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Now as the Father is the Hypostasis and Principal to all the rest, Heb. 1.3. The Son is the express Character of his person, or Hypostasis, as it is in the Original;
Now as the Father is the Hypostasis and Principal to all the rest, Hebrew 1.3. The Son is the express Character of his person, or Hypostasis, as it is in the Original;
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but emptiness, vacuity, want, or need, is first in order among the Creatures; All-sufficiency is the radical fitness for communicating, as emptiness is for receiving;
but emptiness, vacuity, want, or need, is First in order among the Creatures; All-sufficiency is the radical fitness for communicating, as emptiness is for receiving;
what is protuberant and swelling forth in the Seal, is hollowness in the Wax. 2. In that likeness that is between the essential properties of the Soul and Divine Attributes;
what is protuberant and swelling forth in the Seal, is hollowness in the Wax. 2. In that likeness that is between the essential properties of the Soul and Divine Attributes;
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so God from his great one. 2. There is the Objective Image, Psal. 17. last, 2 Cor. 3.18. an Objective Image is the form and idea that we perceive a thing under;
so God from his great one. 2. There is the Objective Image, Psalm 17. last, 2 Cor. 3.18. an Objective Image is the from and idea that we perceive a thing under;
hence Christ is called the Bread of Life, and there is a Sacrament of purpose to represent this truth. 3. The perceiving and receiving this Object is the formal act of Faith,
hence christ is called the Bred of Life, and there is a Sacrament of purpose to represent this truth. 3. The perceiving and receiving this Object is the formal act of Faith,
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and the habitual continuation of it is the habit of Faith, and this is done by the Physical operation of the Spirit; for 2 Cor. 3.18. that lovely and glorious Image is form'd in the Soul by the Spirit:
and the habitual continuation of it is the habit of Faith, and this is done by the Physical operation of the Spirit; for 2 Cor. 3.18. that lovely and glorious Image is formed in the Soul by the Spirit:
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But the principal thing here is, wherein this represents the Son of God. 1. Consider that the Father is represented as a Self-subsistent, Self-sufficient Person. 2. The Son,
But the principal thing Here is, wherein this represents the Son of God. 1. Consider that the Father is represented as a Self-subsistent, Self-sufficient Person. 2. The Son,
he is call'd Word; Col. 1. Image; Heb. 1. Character and Truth, Light, &c. all this informs us, that the Generation and begetting of the Son is not after our Carnal manner,
he is called Word; Col. 1. Image; Hebrew 1. Character and Truth, Light, etc. all this informs us, that the Generation and begetting of the Son is not After our Carnal manner,
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and the Personality of the Son of God consists in God's having his own Image objective dwell in this mind, Faith in its form•l nature fitly represents the Son.
and the Personality of the Son of God consists in God's having his own Image objective dwell in this mind, Faith in its form•l nature fitly represents the Son.
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for Holiness proceeds from the Soul and Christ united, 2 Cor. 3.18. we are transformed into the same likeness, Psal. 17. we are satisfied, Eph. 3.18. it can never flow from the Soul alone. 2. The Spirit is the perfecting Person;
for Holiness proceeds from the Soul and christ united, 2 Cor. 3.18. we Are transformed into the same likeness, Psalm 17. we Are satisfied, Ephesians 3.18. it can never flow from the Soul alone. 2. The Spirit is the perfecting Person;
I cannot conceive a more rational original for the existence of the Creatures, than the satisfaction and delight that God did take in the contemplation and enjoyment of himself;
I cannot conceive a more rational original for the existence of the Creatures, than the satisfaction and delight that God did take in the contemplation and enjoyment of himself;
1. Reason is the Form of man, that which is common to man, and makes him differ from a Beast, Dan. 4.36. My reason returned unto me. 2 Pet. 2.12. brute beasts; the word is unreasonable beasts, NONLATINALPHABET.
1. Reason is the From of man, that which is Common to man, and makes him differ from a Beast, Dan. 4.36. My reason returned unto me. 2 Pet. 2.12. brutus beasts; the word is unreasonable beasts,.
now the Acting of Reason, is studying, searching the knowledge of a thing by its Causes, Luke 5.21. The Pharisees began to reason, saying, who can forgive sins but God? What Cause or Author was necessary for such an Effect!
now the Acting of Reason, is studying, searching the knowledge of a thing by its Causes, Lycia 5.21. The Pharisees began to reason, saying, who can forgive Sins but God? What Cause or Author was necessary for such an Effect!
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How great Goodness and Authority must be in him! so 24, 25. Matt. 21.25. Hence reason is taken either for the knowledge, the exercise of thought, Acts 28.29. Rom. 1.21. 2 Cor. 10.5. or the causes and object of the Reasoning, Prov. 26.16.
How great goodness and authority must be in him! so 24, 25. Matt. 21.25. Hence reason is taken either for the knowledge, the exercise of Thought, Acts 28.29. Rom. 1.21. 2 Cor. 10.5. or the Causes and Object of the Reasoning, Curae 26.16.
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And Causes being of Two kinds, Physical, or Moral; Physical, viz. Efficient, or Material, Psal. 88.9: My eye mourneth by reason of affliction, Job 17.7. by reason of sorrow, Psalm 90.10 2 Pet. 3.15. Eccles. 7.25. Isa. 41.21. Moral, as the end is, Rom. 12.1. Acts 25.27. hence Reasoning is Twofold;
And Causes being of Two Kinds, Physical, or Moral; Physical, viz. Efficient, or Material, Psalm 88.9: My eye Mourneth by reason of affliction, Job 17.7. by reason of sorrow, Psalm 90.10 2 Pet. 3.15. Eccles. 7.25. Isaiah 41.21. Moral, as the end is, Rom. 12.1. Acts 25.27. hence Reasoning is Twofold;
Speculative, when we enquire about the Physical Causes; Practical, when the final is under Consideration; or Speculative, when we study a thing done by another;
Speculative, when we inquire about the Physical Causes; Practical, when the final is under Consideration; or Speculative, when we study a thing done by Another;
for nature is God's A•t and Workmanship. 2 It implies an imperfection of Mind both in slowness and narrowness of Thought; 1st. knowing one thing and then gathering the knowledge of another from it. 2d. Narrowness, we cannot admit more things than one at once, though the Mind, like the Fye, can nimbly skip from one to another;
for nature is God's A•t and Workmanship. 2 It Implies an imperfection of Mind both in slowness and narrowness of Thought; 1st. knowing one thing and then gathering the knowledge of Another from it. 2d. Narrowness, we cannot admit more things than one At once, though the Mind, like the Fie, can nimbly skip from one to Another;
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hence we find it is only Counsel, or practical Reasoning, that i• to be found in God, Isa. 1.18. Ephes. 1.11. Acts 20.27. I have d•clared the whole counsel of God unto you. Zech. 6.13. Jer. 32.19. Isa. 46.10. and 40.14. and therefore that is it only which our Reason is the Image of.
hence we find it is only Counsel, or practical Reasoning, that i• to be found in God, Isaiah 1.18. Ephesians 1.11. Acts 20.27. I have d•clared the Whole counsel of God unto you. Zechariah 6.13. Jer. 32.19. Isaiah 46.10. and 40.14. and Therefore that is it only which our Reason is the Image of.
and as far as Bodies can represent Spirits, the consulting about the world, doing all things according to the counsel of his Will, was the posture of Mind he was in when he form'd the World.
and as Far as Bodies can represent Spirits, the consulting about the world, doing all things according to the counsel of his Will, was the posture of Mind he was in when he formed the World.
3. A part of this Image did consist in representing God as Governor, 1 Cor. 11.7. which is peculiar to the man, He is the image and glory of God; and Gen. 1.26. it is added to the Image.
3. A part of this Image did consist in representing God as Governor, 1 Cor. 11.7. which is peculiar to the man, He is the image and glory of God; and Gen. 1.26. it is added to the Image.
beside the Parity to be found between them and Reason being essential to man, belonging to the Soul of man, it seems very reasonable that it should be some way the Image of God and his Counsel;
beside the Parity to be found between them and Reason being essential to man, belonging to the Soul of man, it seems very reasonable that it should be Some Way the Image of God and his Counsel;
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Imagination is the Image of Creative Power, which it exerts in Generation and other unaccountable Actions, it being that the Child is often Marked by without our knowledge, shews that the Child is form'd by it.
Imagination is the Image of Creative Power, which it exerts in Generation and other unaccountable Actions, it being that the Child is often Marked by without our knowledge, shows that the Child is formed by it.
I have seen at Ʋtrecht a Child's Arm broke in the Mother's Belly, and turned behind it's Back in the same posture the woman saw the person who frighted her.
I have seen At Ʋtrecht a Child's Arm broke in the Mother's Belly, and turned behind it's Back in the same posture the woman saw the person who frighted her.
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and that he expressed by asserting it to be very Good, this Being an inferior Satisfaction to that infinite Satisfaction, in the Enjoyment of himself, is represented by the Satisfaction of our Senses.
and that he expressed by asserting it to be very Good, this Being an inferior Satisfaction to that infinite Satisfaction, in the Enjoyment of himself, is represented by the Satisfaction of our Senses.
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God made man upright, but he gave up himself to Reasoning, so the word, NONLATINALPHABET Eccl. signifieth, the same word that before is Translated Reason of things. When God made man with such vast appetites in his Soul, he could not suffer them to be empty, he could not make man hungry;
God made man upright, but he gave up himself to Reasoning, so the word, Ecclesiastes signifies, the same word that before is Translated Reason of things. When God made man with such vast appetites in his Soul, he could not suffer them to be empty, he could not make man hungry;
before sin there was an Union and Communion between God and Adam, 2 Cor. 3.18. The Holiness and Righteousness which makes up Uprightness, did flow from the amiable Contemplation of that ravishing Countenance, the light whereof were like the morning Beams in the Soul;
before since there was an union and Communion between God and Adam, 2 Cor. 3.18. The Holiness and Righteousness which makes up Uprightness, did flow from the amiable Contemplation of that ravishing Countenance, the Light whereof were like the morning Beams in the Soul;
So here Satan throws in suggestions, idaea's, forms, about the external Ordinance, which was a Symbol and Image of Spiritual things, through the intentness and hesitation about this, the Soul slighted and neglected the motions and conduct of that superior Light, which was a quenching and provoking of the Spirit:
So Here Satan throws in suggestions, idaea's, forms, about the external Ordinance, which was a Symbol and Image of Spiritual things, through the intentness and hesitation about this, the Soul slighted and neglected the motions and conduct of that superior Light, which was a quenching and provoking of the Spirit:
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and the Spirit of God's indwelling in him, which was the cause of it. 3. It explains how a Profession of Religion is consistent with Atheism in the Heart;
and the Spirit of God's indwelling in him, which was the cause of it. 3. It explains how a Profession of Religion is consistent with Atheism in the Heart;
a Man by Picture and Converse, Flowers by Herbal draughts and walking in the Garden to see the liveliness, savour their refreshing smells, and taste the fruits;
a Man by Picture and Converse, Flowers by Herbal draughts and walking in the Garden to see the liveliness, savour their refreshing smells, and taste the fruits;
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thus Job 42. I have heard, now I see. John 14.1. 17.21. and 6.46. a receiving of the Spirit, Christ dwelling in us by Faith, Ephes. 3.17. but on the other hand, Rom. 2. a form of the law, a form of sound words, a form of godliness;
thus Job 42. I have herd, now I see. John 14.1. 17.21. and 6.46. a receiving of the Spirit, christ Dwelling in us by Faith, Ephesians 3.17. but on the other hand, Rom. 2. a from of the law, a from of found words, a from of godliness;
What is this but an empty Idaea and Figure in their Mind? I cannot tell how to explain this fully. 1. There is an Image of truth in their Minds who enjoy the Spirit of God;
What is this but an empty Idaea and Figure in their Mind? I cannot tell how to explain this Fully. 1. There is an Image of truth in their Minds who enjoy the Spirit of God;
and give it views and discoveries of him, that it entertains quite new thoughts of him; and therefore, though Rom. 1.20. we may know the invisible Attributes of God, from things that are made, by Reason, Heb. 1.6. yet we know him afresh by Faith, and take up new thoughts of his Creation too;
and give it views and discoveries of him, that it entertains quite new thoughts of him; and Therefore, though Rom. 1.20. we may know the invisible Attributes of God, from things that Are made, by Reason, Hebrew 1.6. yet we know him afresh by Faith, and take up new thoughts of his Creation too;
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as in the Primitive times the Miraculous gifts were pleasant to a Simon Magus; the one is like a Lover smitten with the Person, the other Courts for the Portion;
as in the Primitive times the Miraculous Gifts were pleasant to a Simon Magus; the one is like a Lover smitten with the Person, the other Courts for the Portion;
3. They differ in Subjects, not only as to Persons, 2 Thes. 3.2. all have not Faith that have Reason, Tit. 1.1. it being proper to the Elect; but in Faculties, Rom. 10.10. With the heart man belives. Acts 8.37. With the whole heart; Reason is more seated in the head, Isa. 1.5. The head sick, and the heart faint, Prov. 20.27.
3. They differ in Subject's, not only as to Persons, 2 Thebes 3.2. all have not Faith that have Reason, Tit. 1.1. it being proper to the Elect; but in Faculties, Rom. 10.10. With the heart man believes. Acts 8.37. With the Whole heart; Reason is more seated in the head, Isaiah 1.5. The head sick, and the heart faint, Curae 20.27.
or in conformity to the Scripture-stile, this vast capacious craving appetite, that nothing in the world can satisfie but God, is the subject of Faith;
or in conformity to the scripture style, this vast capacious craving appetite, that nothing in the world can satisfy but God, is the Subject of Faith;
and Marriage-bond, Subjectum praedicatum & copula. For proof of it; 1. The Scripture describes Faith by eating, drinking, hungering, and thirsting, panting, longing;
and Marriagebond, Subjectum praedicatum & copula. For proof of it; 1. The Scripture describes Faith by eating, drinking, hungering, and thirsting, panting, longing;
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There is a difference between believing God, viz. to be what he really is. 2. And believing what he says, credere Deo, that has his truth for it's Object. 3. And believing on him that has his Alsufficiency, his satisfying fulness for its Object;
There is a difference between believing God, viz. to be what he really is. 2. And believing what he Says, Believe God, that has his truth for it's Object. 3. And believing on him that has his All-sufficiency, his satisfying fullness for its Object;
we rely on him because perswaded of his Ability and Perfection to supply all our Wants, cure all our Maladies, put an end to all our Miseries, and make us perfectly happy;
we rely on him Because persuaded of his Ability and Perfection to supply all our Wants, cure all our Maladies, put an end to all our Misery's, and make us perfectly happy;
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When a man has Reason only assisted with Scripture, one fruit is an Eristical disputative, School, Lifeless Divinity, all his Divinity is about the Scheme or System, and relations of the words, parables,
When a man has Reason only assisted with Scripture, one fruit is an Eristical disputative, School, Lifeless Divinity, all his Divinity is about the Scheme or System, and relations of the words, parables,
But when Faith comes, a power influences the Soul to a new life, 2 Thess. 1.2. the work of Faith with power. 2. Idolatry is a fruit of Reason without Faith, Rom. 1.20,21.
But when Faith comes, a power influences the Soul to a new life, 2 Thess 1.2. the work of Faith with power. 2. Idolatry is a fruit of Reason without Faith, Rom. 1.20,21.
Faith with real Spirits, feels God, tastes his Graciousness, sees his Beauty, hears his Voice and knows it, receives immediate touches and impressions from him;
Faith with real Spirits, feels God, tastes his Graciousness, sees his Beauty, hears his Voice and knows it, receives immediate touches and impressions from him;
and this is the difference between Philosophy and Divinity, the one Contemplates the Creatures in their relations to one another, the other in relation to God;
and this is the difference between Philosophy and Divinity, the one Contemplates the Creatures in their relations to one Another, the other in Relation to God;
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the other is always abstracting from God, studying the Vertue and Power of Second Causes, without thinking on them as God's tools that can do nothing without his ordering 4thly. Byrronisme, a Sceptical Atheism, they want the most convincing Argument of Experience, and from Pride having more reason and knowledg of that kind, they will not admit that any other has more knowledge than himself;
the other is always abstracting from God, studying the Virtue and Power of Second Causes, without thinking on them as God's tools that can do nothing without his ordering 4thly. Byrronisme, a Sceptical Atheism, they want the most convincing Argument of Experience, and from Pride having more reason and knowledge of that kind, they will not admit that any other has more knowledge than himself;
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the Soul sits like a Spider on the web of animal Spirits, peeping thorough the Eyes, feeling like a blind man with a stick by all the Nerves, hearkening at the drum of the Ear, tasting with the Palate,
the Soul sits like a Spider on the web of animal Spirits, peeping through the Eyes, feeling like a blind man with a stick by all the Nerves, Harkening At the drum of the Ear, tasting with the Palate,
and then studying and discoursing upon each of them. 2dly. She reflects on her self, What am I that am thus imprisoned, so much employed that can use all these senses, that can conclude and observe many things from them, read Lectures on my self, that can feel and grope after a God? Acts 17.27.
and then studying and discoursing upon each of them. 2dly. She reflects on her self, What am I that am thus imprisoned, so much employed that can use all these Senses, that can conclude and observe many things from them, read Lectures on my self, that can feel and grope After a God? Acts 17.27.
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they differ as much as a coal-fire and the day break by oriental rays, and if it were not for some common twilight, hellish darkness would obscure the other,
they differ as much as a coal-fire and the day break by oriental rays, and if it were not for Some Common twilight, hellish darkness would Obscure the other,
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for an Argument supposes knowledge, Eph. 5.13. Whatever doth make manifest, is light. John 3.20. He that doth evil comes not to the light, lest his deeds should be reproved. Apprehension must go before Judgment;
for an Argument supposes knowledge, Ephesians 5.13. Whatever does make manifest, is Light. John 3.20. He that does evil comes not to the Light, lest his Deeds should be reproved. Apprehension must go before Judgement;
and most Critical Interpreters translate it so; the word is but once more in the New Testament, 2 Tim. 3.15. And is profitable for doctrine, for reproof, (but as properly proof) and so frequently the Verb is translated, to prove or convince, Joh. 8.46. Matth. 18.15. Tell him (but better translated, convince him) Tit. 1.19. Convince the gain-sayers; and as frequently rebuke or reprove, which supposes proof;
and most Critical Interpreters translate it so; the word is but once more in the New Testament, 2 Tim. 3.15. And is profitable for Doctrine, for reproof, (but as properly proof) and so frequently the Verb is translated, to prove or convince, John 8.46. Matthew 18.15. Tell him (but better translated, convince him) Tit. 1.19. Convince the gainsayers; and as frequently rebuke or reprove, which supposes proof;
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but the Scripture uses another word, NONLATINALPHABET for that, more properly deriv'd for that signification, 2 Pet. 2.16. He had, or possess'd a conviction, in himself;
but the Scripture uses Another word, for that, more properly derived for that signification, 2 Pet. 2.16. He had, or possessed a conviction, in himself;
That Faith is an Argument by which a Soul is convinc'd of the truth and reality of things unseen to Sense and Reason, 1 Cor. 2.9. the Scripture has reveal'd things that ear has not heard, nor eye seen, nor has it enter'd into the heart of man to consider;
That Faith is an Argument by which a Soul is convinced of the truth and reality of things unseen to Sense and Reason, 1 Cor. 2.9. the Scripture has revealed things that ear has not herd, nor eye seen, nor has it entered into the heart of man to Consider;
and happy were we, if it were the Divinity in fashion; I mean not like unbelieving Thomas, John 20.25. who would not believe our Lord's Resurrection without seeing and feeling;
and happy were we, if it were the Divinity in fashion; I mean not like unbelieving Thomas, John 20.25. who would not believe our Lord's Resurrection without seeing and feeling;
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they call it a Stigian Lake where perpetual Torment dwells, gnawing Dogs and inquisitive Erynnies inhabit there, all this is concluded from the dreadful earnests of a guilty Conscience within;
they call it a Stigian Lake where perpetual Torment dwells, gnawing Dogs and inquisitive Erynnies inhabit there, all this is concluded from the dreadful earnests of a guilty Conscience within;
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and never any that felt it in any considerable measure, denied a future state; when it's experienc'd, it will convince the greatest Atheist of an Hell, and a Devil,
and never any that felt it in any considerable measure, denied a future state; when it's experienced, it will convince the greatest Atheist of an Hell, and a devil,
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But for further satisfaction I shall divide it in these two brances: 1. Prove that a Saving Experience in unseen and spiritual things, is a notion of Faith consistent with the Scripture: 2. To prove that the Believer has an experience of unseen things in his use of,
But for further satisfaction I shall divide it in these two brances: 1. Prove that a Saving Experience in unseen and spiritual things, is a notion of Faith consistent with the Scripture: 2. To prove that the Believer has an experience of unseen things in his use of,
1. From the nature of Experience: It is a sensible evidence of a thing, as Psal. 48.8. as we have heard, so have we seen, viz. an Experience of God's establishing his Church;
1. From the nature of Experience: It is a sensible evidence of a thing, as Psalm 48.8. as we have herd, so have we seen, viz. an Experience of God's establishing his Church;
something may be before the Eyes, or beat on the Tympanum of the Ear, and we have no knowledge of it thorough the intentness of the mind on something else;
something may be before the Eyes, or beatrice on the Tympanum of the Ear, and we have no knowledge of it through the intentness of the mind on something Else;
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and knowledge of it, 2 Cor. 13.3. since ye seek a proof (an experience, it's NONLATINALPHABET, the same is rendred; so Rom. 5.4. experience hope ) of Christ speaking in me, he bids them examine themselves if they he in the faith;
and knowledge of it, 2 Cor. 13.3. since you seek a proof (an experience, it's, the same is rendered; so Rom. 5.4. experience hope) of christ speaking in me, he bids them examine themselves if they he in the faith;
for if they be in the faith, it was by his Ministry, and by the experience of a mighty power of God toward them, v. 5 NONLATINALPHABET, except ye be reprobates, i. e. want this Experience.
for if they be in the faith, it was by his Ministry, and by the experience of a mighty power of God towards them, v. 5, except you be Reprobates, i. e. want this Experience.
2. From the nature of Faith; That it is an experience of Divine Influence on the Soul, 2 Tim. 3.8. Reprobate concerning the faith, wanted the Experience that consists in Faith, v. 5. They had a form of godliness, not the power thereof.
2. From the nature of Faith; That it is an experience of Divine Influence on the Soul, 2 Tim. 3.8. Reprobate Concerning the faith, wanted the Experience that consists in Faith, v. 5. They had a from of godliness, not the power thereof.
for no improvement of Reason will beget Faith, v. 8. They resist the truth. Notwithstanding this Orthodox Form, they cannot bear this Spirit of Godliness that reigns in True Believers;
for no improvement of Reason will beget Faith, v. 8. They resist the truth. Notwithstanding this Orthodox From, they cannot bear this Spirit of Godliness that reigns in True Believers;
here is a plain description of True Believers by experience, as distinguish'd from formal Professors: The like you read, Tit. 1.16. unto every good work reprobate;
Here is a plain description of True Believers by experience, as distinguished from formal Professors: The like you read, Tit. 1.16. unto every good work Reprobate;
without the experience of God's good work on their hearts, or exercis'd by their hearts; for the goodness lies within the heart, and not in the external fact;
without the experience of God's good work on their hearts, or exercised by their hearts; for the Goodness lies within the heart, and not in the external fact;
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I may seem to differ from Translators, but the word Reprobates signifies without proof, or cast upon trial and proof; hence Heb. 6.8. it is translated rejected; and it fully agrees with many Interpreters, 1 Cor. 9.27. should be a cast away, says Gr. this is oppos'd to a Part•ker of the Gospel;
I may seem to differ from Translators, but the word Reprobates signifies without proof, or cast upon trial and proof; hence Hebrew 6.8. it is translated rejected; and it Fully agrees with many Interpreters, 1 Cor. 9.27. should be a cast away, Says Great this is opposed to a Part•ker of the Gospel;
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what is that, but to experience the Spirit's influe•ce. Calv. without proof; Par. It is not oppos'd to Elect, but to Sincere, Jer. 6.30. Dickson, That wants experience;
what is that, but to experience the Spirit's influe•ce. Calvin without proof; Par. It is not opposed to Elect, but to Sincere, Jer. 6.30. Dickson, That Wants experience;
The life I now live, says Paul, is by faith of the son of God. I do not live, says he, but Christ lives in me, Gal. 2.23. here is experience of his Incarnation.
The life I now live, Says Paul, is by faith of the son of God. I do not live, Says he, but christ lives in me, Gal. 2.23. Here is experience of his Incarnation.
3. From the nature of Spiritual Knowledge; all of it bears the name of Faith; By his Knowledge shall my righteous servant justify many, Is. 52. Joh. 17.3. This is eternal life; and this is an experimental Knowledge, Phil. 1.9. In knowledge and all judgment;
3. From the nature of Spiritual Knowledge; all of it bears the name of Faith; By his Knowledge shall my righteous servant justify many, Is. 52. John 17.3. This is Eternal life; and this is an experimental Knowledge, Philip 1.9. In knowledge and all judgement;
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but the word is NONLATINALPHABET, in all sensation and experience; and the Faculties of our Souls are call'd Senses, Heb. 5. last. Senses exercis'd, Phil. 3.10. to know the power of his resurrection, that is, to feel it by their Senses, Col. 2.12. wherein you are also risen thorough the Faith of the operation of God:
but the word is, in all sensation and experience; and the Faculties of our Souls Are called Senses, Hebrew 5. last. Senses exercised, Philip 3.10. to know the power of his resurrection, that is, to feel it by their Senses, Col. 2.12. wherein you Are also risen through the Faith of the operation of God:
hence this Knowledge is compared to the Senses, 1 Pet. 2.3. tasting the Lord is gracious, Matth. 16.23. savouring the things of God, 2 Cor. 2.14. Savour of his knowledge doth signify both the experimentalness of it, and the smalness, a smell as of a Nosegay;
hence this Knowledge is compared to the Senses, 1 Pet. 2.3. tasting the Lord is gracious, Matthew 16.23. savouring the things of God, 2 Cor. 2.14. Savour of his knowledge does signify both the experimentalness of it, and the smallness, a smell as of a Nosegay;
but nothing to the Paradisical Garden, where are such quantities for all Senses, 1 John 1.1. it's a feeling, Heb. 10.34. This is a knowing in our selves that we have in heaven a better and enduring substance:
but nothing to the Paradisical Garden, where Are such quantities for all Senses, 1 John 1.1. it's a feeling, Hebrew 10.34. This is a knowing in our selves that we have in heaven a better and enduring substance:
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Actual pardoning is enduing with Faith, for the gift of that is the Instrument by which he authoritatively signifies to the Soul, pronounces the Sentence, and proclaims the Pardon.
Actual pardoning is enduing with Faith, for the gift of that is the Instrument by which he authoritatively signifies to the Soul, pronounces the Sentence, and proclaims the Pardon.
Now the general effect of this Word is called, the writing the Law in our hearts and minds, the engrafted word, Jam. 1.21. and our becoming the Epistle of Christ, wrote with the Spirit, and the Words becoming like an Incorruptible Seed, of which we are begotten;
Now the general Effect of this Word is called, the writing the Law in our hearts and minds, the engrafted word, Jam. 1.21. and our becoming the Epistle of christ, wrote with the Spirit, and the Words becoming like an Incorruptible Seed, of which we Are begotten;
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Now all this is the Spirit's worknig faith in the Soul through the Ministry of the Word, illustrated by these several Metaphors: Hence, Heb. 4.1. the word preach'd did not profit them, not being mix'd with faith;
Now all this is the Spirit's worknig faith in the Soul through the Ministry of the Word, illustrated by these several Metaphors: Hence, Hebrew 4.1. the word preached did not profit them, not being mixed with faith;
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they are convinc'd of the Divinity of the Scripture, a very unseen thing to many that profess it, 1 Thess. 2.13. from its eff•ctual working, that was prop r to Believers, did they receive it as the word of God; and 1 Thess. 1.5.
they Are convinced of the Divinity of the Scripture, a very unseen thing to many that profess it, 1 Thess 2.13. from its eff•ctual working, that was prop r to Believers, did they receive it as the word of God; and 1 Thess 1.5.
the Word believ'd is the first fruit, the Divinity of it is the first sight, thorough this Faith comes the rest, Col 2.12. our Resurrection is thorough the Faith of the operation of God, Eph. 1.19. who believe according to the working of his mighty power;
the Word believed is the First fruit, the Divinity of it is the First sighed, through this Faith comes the rest, Col 2.12. our Resurrection is through the Faith of the operation of God, Ephesians 1.19. who believe according to the working of his mighty power;
Faith is the title or term for that particular indwelling or operation, Col. 2.12. the words may be construed thus, By Faith, i. e. the powerful operation of God, Eph. 3.7,8. there is grace or favour by which he was honoured to be so great a Minister;
Faith is the title or term for that particular indwelling or operation, Col. 2.12. the words may be construed thus, By Faith, i. e. the powerful operation of God, Ephesians 3.7,8. there is grace or favour by which he was honoured to be so great a Minister;
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the acting of it, or m•asure, NONLATINALPHABET, they were commensurate, his receiving, and the efficacy of Divine Power; and Rom. 1.5. there is an obedience to Faith, or Subjection, a complying with it, which supposes a commanding swaying power in Faith:
the acting of it, or m•asure,, they were commensurate, his receiving, and the efficacy of Divine Power; and Rom. 1.5. there is an Obedience to Faith, or Subjection, a complying with it, which supposes a commanding swaying power in Faith:
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The 2d Proposition, That the B•liever has an experimental knowledge and converse with unseen things. 1. They experience a wonderful Light, Psal. 119.18. Gal. 3.1. Job 41.5. Sights of a God, Christ, the Law, that they never saw before. 2. The• experience most terrible Bruises, Convictions, pain in Spirit, from an Invisible Hand;
The 2d Proposition, That the B•liever has an experimental knowledge and converse with unseen things. 1. They experience a wondered Light, Psalm 119.18. Gal. 3.1. Job 41.5. Sights of a God, christ, the Law, that they never saw before. 2. The• experience most terrible Bruises, Convictions, pain in Spirit, from an Invisible Hand;
they complain of broken Bones, bruised Hearts, melted Spirits, terrified Consciences, Psal. 51. Rom. 3.19. 4.15. 5.20. 7.8,9. It may be objected, that Devils and damned Souls experience more of this than Believers, who have not the experimental knowledge of Faith.
they complain of broken Bones, Bruised Hearts, melted Spirits, terrified Consciences, Psalm 51. Rom. 3.19. 4.15. 5.20. 7.8,9. It may be objected, that Devils and damned Souls experience more of this than Believers, who have not the experimental knowledge of Faith.
3. They experience an attractive, persuasive power to Holiness, and to act for the Honour of the Lord Jesus Christ, that is unseen, unfelt to others, John 6.44. Hos. 11.4. 2.14. Psal. 110. Cant. 2.4. & 3.10. they are in love with the Lord.
3. They experience an Attractive, persuasive power to Holiness, and to act for the Honour of the Lord jesus christ, that is unseen, unfelt to Others, John 6.44. Hos. 11.4. 2.14. Psalm 110. Cant 2.4. & 3.10. they Are in love with the Lord.
and Arms, Lusts as dear as their Life, Jer. 23.29. John 17.17. Psal. 37.31. 1. When they read the Word, it's Spirit and Life, John 6.63. it's sweet as Honey, precious as Gold.
and Arms, Lustiest as dear as their Life, Jer. 23.29. John 17.17. Psalm 37.31. 1. When they read the Word, it's Spirit and Life, John 6.63. it's sweet as Honey, precious as Gold.
2. When they converse in Church-fellowship, their hearts are warm'd, Luke 24.32. 3. When baptised, their Conscience answers, and feels a powerful obligation from it, 1 Pet. 3.21. 4. In the Lord's Supper, their Eye discerns the Body of Christ in all its comfortable Influence.
2. When they converse in Church fellowship, their hearts Are warmed, Lycia 24.32. 3. When baptised, their Conscience answers, and feels a powerful obligation from it, 1 Pet. 3.21. 4. In the Lord's Supper, their Eye discerns the Body of christ in all its comfortable Influence.
5. In Preaching, the secrets of their heart are discovered, 1 Cor. 14.24. 6. In Prayer, they experience visible assistance and boldness with suitable returns.
5. In Preaching, the secrets of their heart Are discovered, 1 Cor. 14.24. 6. In Prayer, they experience visible assistance and boldness with suitable returns.
The Conclusion is, that this Experience is most convincing, 2 Tim. 1.12. I know whom I have believed, and am persuaded. 2 Cor. 4.13. I have believed, therefore have I spoken. 1 John 1.3. That which we have seen, and heard, declare we unto you.
The Conclusion is, that this Experience is most convincing, 2 Tim. 1.12. I know whom I have believed, and am persuaded. 2 Cor. 4.13. I have believed, Therefore have I spoken. 1 John 1.3. That which we have seen, and herd, declare we unto you.
As Solomon, when his heart had great experience of Wisdom, and Knowledge, he discovered the visible World's Vanity, Eccl. 1. So when Believers have experience of the Invisible World through Faith, Rom. 5. from 1. to 6. Experience hope, and hope maketh not ashamed,
As Solomon, when his heart had great experience of Wisdom, and Knowledge, he discovered the visible World's Vanity, Ecclesiastes 1. So when Believers have experience of the Invisible World through Faith, Rom. 5. from 1. to 6. Experience hope, and hope makes not ashamed,
and so the Seed of Grace in a backsliding Believer, or a small Remnant in a day of general backsliding, in relation to a following revival or harvest of Conversion, is called the Substance of it,
and so the Seed of Grace in a backsliding Believer, or a small Remnant in a day of general backsliding, in Relation to a following revival or harvest of Conversion, is called the Substance of it,
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2. Hypostasis, which is the word in the Original, doth properly signifie, that which doth sustain, establish, or confirm a thing; it is translated, Judges 6.4. Sustenance. Job 22.20. Substance, Ezekiel 26.11. a Garrison. Psalm 39.7. Hope.
2. Hypostasis, which is the word in the Original, does properly signify, that which does sustain, establish, or confirm a thing; it is translated, Judges 6.4. Sustenance. Job 22.20. Substance, Ezekielem 26.11. a Garrison. Psalm 39.7. Hope.
it is used Five times in the New Testament, and in four of them, 2 Cor. 9.4 11.7. H b. 3.14 and in this Text it signifies most properly a Principle or Foundation, a Foundation of boasting; the fifth place. Heb. 1.3. it is T•anslated Persons, but according to Chrysostom•'s Comment on the place, •ot much differing from the former, NONLATINALPHABET:
it is used Five times in the New Testament, and in four of them, 2 Cor. 9.4 11.7. H b. 3.14 and in this Text it signifies most properly a Principle or Foundation, a Foundation of boasting; the fifth place. Hebrew 1.3. it is T•anslated Persons, but according to Chrysostom•'s Comment on the place, •ot much differing from the former,:
The signification of the word Faith, according to its Etymology by Clem. Alex. Strom. Lib. 4. p. 513. NONLATINALPHABET. and Theod. Therop. p. 479. NONLATINALPHABET that which establishes and upholds the Soul;
The signification of the word Faith, according to its Etymology by Clem. Alexander Strom. Lib. 4. p. 513.. and Theod. Therop. p. 479. that which establishes and upholds the Soul;
and that he who hath given Faith thereby, hath taken hold on us, as well as we on him; Philippians 3.12. That I may apprehend that for which also I am apprehended of Christ J•sus:
and that he who hath given Faith thereby, hath taken hold on us, as well as we on him; Philippians 3.12. That I may apprehend that for which also I am apprehended of christ J•sus:
So since Hypostasis is that which doth support and establish any thing, and Faith is that by which the Soul stands and is established, Faith is the Soul's Hypostasis;
So since Hypostasis is that which does support and establish any thing, and Faith is that by which the Soul Stands and is established, Faith is the Soul's Hypostasis;
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and as it respects our Spiritual Union, it's called an Earnest, and is applied to the Spirit, 2 Cor. 1.22. and given the earnest of the spirit in our hearts;
and as it respects our Spiritual union, it's called an Earnest, and is applied to the Spirit, 2 Cor. 1.22. and given the earnest of the Spirit in our hearts;
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the word is Translated Earnest, Pawn, or Pledge, as Genes. 39.17. or Love-token, for NONLATINALPHABET the Ring in Marriage, and all other precedent E•pous•ls have this name,
the word is Translated Earnest, Pawn, or Pledge, as Genesis. 39.17. or Love-token, for the Ring in Marriage, and all other precedent E•pous•ls have this name,
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and all agree in this common nature, to secure or confirm; but there are these three Particulars wherein an Earnest strictly taken differs from the former;
and all agree in this Common nature, to secure or confirm; but there Are these three Particulars wherein an Earnest strictly taken differs from the former;
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and how great is then the Possession, if all the Grace in Faith be but an Earnest? says Oecum. on Rom. 3.13. Says another, either a Believer must enjoy Heaven, or God will lose his Earnest;
and how great is then the Possession, if all the Grace in Faith be but an Earnest? Says Oecum. on Rom. 3.13. Says Another, either a Believer must enjoy Heaven, or God will loose his Earnest;
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but that cannot be, for Luke 10.41. Mary has chosen the better part, which shall not be taken from her. John 14.16. He gives the Comforter that he may abide with you for ever.
but that cannot be, for Lycia 10.41. Mary has chosen the better part, which shall not be taken from her. John 14.16. He gives the Comforter that he may abide with you for ever.
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he will never leave his House he dwells in, or leave off to be worshipped in that Temple. 3. An Earnest is something of the same kind, which necessarily follows from the former,
he will never leave his House he dwells in, or leave off to be worshipped in that Temple. 3. an Earnest is something of the same kind, which necessarily follows from the former,
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and is further confirmed by the name of First-fruits, that faith so frequently bears in Scripture, Rom. 8.32. and Substance, Heb. 10.34. Knowing in your selves that ye have a better and enduring substance;
and is further confirmed by the name of Firstfruits, that faith so frequently bears in Scripture, Rom. 8.32. and Substance, Hebrew 10.34. Knowing in your selves that you have a better and enduring substance;
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so Faith being call'd a Substance, or Hypostasis, is in opposition to the things of this World, that are transitory, vanishing, accidental, Chrys. Hom. 20. ad Rom. Riches, Glory, Be•uty, Pleasures,
so Faith being called a Substance, or Hypostasis, is in opposition to the things of this World, that Are transitory, vanishing, accidental, Chrys. Hom. 20. and Rom. Riches, Glory, Be•uty, Pleasures,
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or whatever is esteemed great in this World, are all a Shew, a Se•nic•l Stage-affair; but spiritual things are real Beings of a more s•lid and abiding n•ture.
or whatever is esteemed great in this World, Are all a Show, a Se•nic•l Stage-affair; but spiritual things Are real Beings of a more s•lid and abiding n•ture.
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For 1. the manner of Conveyance is call'd Hold or Tenure, Freehold, Cop•hold, Lease, &c. Faith in Scripture is call'd Hold. • … m. 4.16. It is of faith that it might b• by 〈 ◊ 〉;
For 1. the manner of Conveyance is called Hold or Tenure, Freehold, Cop•hold, Lease, etc. Faith in Scripture is called Hold. • … m. 4.16. It is of faith that it might b• by 〈 ◊ 〉;
receiving faith in the one, a virtuous faith in doing in the other, a firm trusting what God has promised to do. 2. That gives right, suo modo, which has the Promises annexed to it, Rom. 10.9. Heb. 10.39. Gal. 3.7,9. 1 Cor. 1.21. Acts 13.39. 3. The spirit of Faith bears the name of earnest, 2 Cor. 4.13.
receiving faith in the one, a virtuous faith in doing in the other, a firm trusting what God has promised to do. 2. That gives right, Sue modo, which has the Promises annexed to it, Rom. 10.9. Hebrew 10.39. Gal. 3.7,9. 1 Cor. 1.21. Acts 13.39. 3. The Spirit of Faith bears the name of earnest, 2 Cor. 4.13.
By the 2d they enjoy'd a peace, V. 27. that the world was not acquainted with. Compare 2dly, Acts 15.8. John 3.33. He that hath received his testimony, that is, believed, hath set to his seal, that God is true:
By the 2d they enjoyed a peace, V. 27. that the world was not acquainted with. Compare 2dly, Acts 15.8. John 3.33. He that hath received his testimony, that is, believed, hath Set to his seal, that God is true:
That the Gentiles by my mouth should hear the w•rd of the gospel, and believe; and God which knoweth the hearts, bare them witness, giving them the Holy Ghost.
That the Gentiles by my Mouth should hear the w•rd of the gospel, and believe; and God which Knoweth the hearts, bore them witness, giving them the Holy Ghost.
by the one we set our Seal that God is true, by the other he seals us to be true Believers. 4. The Title of Faith, it is call'd, H•b. 3.14. the beginning, or principle of confidence; Phil. 1.6. H• that hath begun a good work will perfect it;
by the one we Set our Seal that God is true, by the other he Seals us to be true Believers. 4. The Title of Faith, it is called, H•b. 3.14. the beginning, or principle of confidence; Philip 1.6. H• that hath begun a good work will perfect it;
This being proved, that Faith is an Instrument of entitling to Heaven by way of an Earnest, it's like the bunch of Grapes tht the Spies brought long after the Promise,
This being proved, that Faith is an Instrument of entitling to Heaven by Way of an Earnest, it's like the bunch of Grapes that the Spies brought long After the Promise,
that though the Work it self is not better than others, God of his Soveraign Pleasure hath pitched upon it, rather than others, partly from his own Soveraignty, and partly from its fitness.
that though the Work it self is not better than Others, God of his Sovereign Pleasure hath pitched upon it, rather than Others, partly from his own Sovereignty, and partly from its fitness.
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but this they agree in, that it is its work and exercise that gives the right immediately, against which I propose these Arguments. 1. That the Scripture says,
but this they agree in, that it is its work and exercise that gives the right immediately, against which I propose these Arguments. 1. That the Scripture Says,
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For instance, We believe the Creation, the Deluge, and the great Atchievements of the Worthies of the Old Testament by a Faith depending upon the Testimonies of Divine Authority,
For instance, We believe the Creation, the Deluge, and the great Achievements of the Worthies of the Old Testament by a Faith depending upon the Testimonies of Divine authority,
then the more of faith, the more of the work there is, the larger should be the Interitance. 5. The exercise of Love is of a more noble and Divine Nature;
then the more of faith, the more of the work there is, the larger should be the Inheritance. 5. The exercise of Love is of a more noble and Divine Nature;
for he puts not trust in his saints, nor doth he receive of any. Lastly, For a great deal is already said against this before-hand; it will either exclude Infants.
for he puts not trust in his Saints, nor does he receive of any. Lastly, For a great deal is already said against this beforehand; it will either exclude Infants.
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Therefore I shall with the common bulk of Protestants assert, That Faith passiv•ly taken, gives right, which comprehends under it these four Respects: 1. As a gift;
Therefore I shall with the Common bulk of Protestants assert, That Faith passiv•ly taken, gives right, which comprehends under it these four Respects: 1. As a gift;
and this is the very letter of Scripture, Eph. 2.8. For by grace are ye saved through faith, and that not of your selves, it is the gift of God, not of works.
and this is the very Letter of Scripture, Ephesians 2.8. For by grace Are you saved through faith, and that not of your selves, it is the gift of God, not of works.
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The Text says here, It saves us, not as it is of us, but as it is of God. 2. This is necessarily included in its being the substance of things hoped for;
The Text Says Here, It saves us, not as it is of us, but as it is of God. 2. This is necessarily included in its being the substance of things hoped for;
for being of the same nature with them, a first fruit and earnest of them, it is the Seller and Donor's part to give the earnest, not the Receiver. 3. It gives right,
for being of the same nature with them, a First fruit and earnest of them, it is the Seller and Donor's part to give the earnest, not the Receiver. 3. It gives right,
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But God's gift of faith is an uniting us to Christ, Gal. 3.24. To bring us unto Christ, that we might be justified by faith. 1 John 5.12. He that hath the son, hath life;
But God's gift of faith is an uniting us to christ, Gal. 3.24. To bring us unto christ, that we might be justified by faith. 1 John 5.12. He that hath the son, hath life;
and he that hath faith, hath the Son, for Christs dwells in the heart by faith, and that indwelling is the earnest. Col. 1.27. Christ in you the hope of glory;
and he that hath faith, hath the Son, for Christ dwells in the heart by faith, and that indwelling is the earnest. Col. 1.27. christ in you the hope of glory;
and the giving of faith, Gal. 1.16. is a revealing his son in us, and a causing us to behold his glorious image. 2 Cor. 3.18. and 4.9. Christ shining in the heart, is the light of the glorious Gospel. And Gal. 4.19. This Gift is called a forming of Christ in us.
and the giving of faith, Gal. 1.16. is a revealing his son in us, and a causing us to behold his glorious image. 2 Cor. 3.18. and 4.9. christ shining in the heart, is the Light of the glorious Gospel. And Gal. 4.19. This Gift is called a forming of christ in us.
Says not the Text, Abraham's believing was imputed? The force of such Argum•nts carries Gomarus, Tuckney and •itcarn, all great and sound Protestants, to assert that Faith it self is here imputed, i. e. reputed, ut qu•, their sense is, that God esteems Faith by reason of his own Constitution,
Says not the Text, Abraham's believing was imputed? The force of such Argum•nts carries Gomarus, Tuckney and •itcarn, all great and found Protestants, to assert that Faith it self is Here imputed, i. e. reputed, ut qu•, their sense is, that God esteems Faith by reason of his own Constitution,
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Faith is given of God to give right, our Righteousness by the Law gave right. Now God's gift of this Faith doth For 1. a gracious Imputation is a Donation,
Faith is given of God to give right, our Righteousness by the Law gave right. Now God's gift of this Faith does For 1. a gracious Imputation is a Donation,
6. It agrees with what I propos'd on the Romans, viz. That it is a Symbolical Instrument of our Pardon, Acts 26.18. That they may receive forgiveness of sins, and inheritance am•ng them that are sanctified thorough faith.
6. It agrees with what I proposed on the Roman, viz. That it is a Symbolical Instrument of our Pardon, Acts 26.18. That they may receive forgiveness of Sins, and inheritance am•ng them that Are sanctified through faith.
but NONLATINALPHABET, to suffer a Divine Impression; we are Vessels, that gift is, a Divine Infusion; or we are like the Air, that gift like the light in the Air.
but, to suffer a Divine Impression; we Are Vessels, that gift is, a Divine Infusion; or we Are like the Air, that gift like the Light in the Air.
as terminated upon such an Object as Christ, or Christ's Blood; It's worthy of all acceptation, that Christ came to save sinners: And Rom. 3.25. God hath set him forth to be a propitiation through faith in his blood.
as terminated upon such an Object as christ, or Christ's Blood; It's worthy of all acceptation, that christ Come to save Sinners: And Rom. 3.25. God hath Set him forth to be a propitiation through faith in his blood.
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it's the Bread and Wine that nourishes and refreshes, not the hungring and thirsting. 4. The Faith of Miracles is a distinct Representation of this Case both as to Gifts and Object, Acts 3.16. The faith which is by him, hath given him this perfect soundness.
it's the Bred and Wine that Nourishes and Refreshes, not the hungering and thirsting. 4. The Faith of Miracles is a distinct Representation of this Case both as to Gifts and Object, Acts 3.16. The faith which is by him, hath given him this perfect soundness.
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None can reasonably doubt, that that Faith was the Gift of God, and the Apostle bids the lame man Sta•d u•right, because he perceived God had given him that Gift,
None can reasonably doubt, that that Faith was the Gift of God, and the Apostle bids the lame man Sta•d u•right, Because he perceived God had given him that Gift,
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so that the miraculous Cure representing how the blessing of the Inhe•itance is attri•uted to the mir•culous Faith, shews that it is partly in r•sp•ct to the Gift, partly in respect to the Object.
so that the miraculous Cure representing how the blessing of the Inhe•itance is attri•uted to the mir•culous Faith, shows that it is partly in r•sp•ct to the Gift, partly in respect to the Object.
and Faith is the beginning of this good work. Hence the Succession of Gospel-grace, is Rom. 11.7. said to be from Faith to Faith. 2 Cor. 3. it is said to be from Glory to Glory;
and Faith is the beginning of this good work. Hence the Succession of Gospel-grace, is Rom. 11.7. said to be from Faith to Faith. 2 Cor. 3. it is said to be from Glory to Glory;
Faith is the immediate work of the Spirit, for all the other works are said to be thorow it, even our Regeneration, Coloss. 2.12. and the many Invitations in the Gospel of coming to Christ, receiving Christ, and believing in Christ, are Declarations of the graciousness of his Constituti•n.
Faith is the immediate work of the Spirit, for all the other works Are said to be thorough it, even our Regeneration, Coloss. 2.12. and the many Invitations in the Gospel of coming to christ, receiving christ, and believing in christ, Are Declarations of the graciousness of his Constituti•n.
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there is a delusion upon this Appetite, the Soul being in darkness, cries, Who will shew us any good? and like a blind man sinking in some dangerous place, catches hold on any thing that's next, whether helpful, or hurtful;
there is a delusion upon this Appetite, the Soul being in darkness, cries, Who will show us any good? and like a blind man sinking in Some dangerous place, Catches hold on any thing that's next, whither helpful, or hurtful;
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But 2. What is on God's part: 1. To pass by the sending of his Gospel, thorough the hearing of which Faith comes. 1. He awakens this Appetite that is either stupified through the opium of Sense,
But 2. What is on God's part: 1. To pass by the sending of his Gospel, through the hearing of which Faith comes. 1. He awakens this Appetite that is either Stupified through the opium of Sense,
so much is imported in the opening of the heart through the Glass of the Apostle's Doctrine, there was proposed a glorious Image of a Crucified Lord in their room and stead, not only externally to the Ear,
so much is imported in the opening of the heart through the Glass of the Apostle's Doctrine, there was proposed a glorious Image of a crucified Lord in their room and stead, not only externally to the Ear,
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so by the exercise of it we apprehend his Allsufficiency, for trusting and depending is for good and all) as a mean to the end, Christ in us the • … pe of glory.
so by the exercise of it we apprehend his All-sufficiency, for trusting and depending is for good and all) as a mean to the end, christ in us the • … pe of glory.
So when we call Faith an Instrument, it cannot be expected that that term should swallow up the whole use of faith as to our Salv•tion and Justification,
So when we call Faith an Instrument, it cannot be expected that that term should swallow up the Whole use of faith as to our Salv•tion and Justification,
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or that every particular belonging to Instruments Natural or Artificial should be applic•ble to Faith, it is a good Rule of Interpretation, that many Metaphors are used to •epresent the same things by reason of dissimilitude in each;
or that every particular belonging to Instruments Natural or Artificial should be applic•ble to Faith, it is a good Rule of Interpretation, that many Metaphors Are used to •epresent the same things by reason of dissimilitude in each;
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Not only doth Faith partake of the general nature of any Instrument, but a likeness to many particular kinds, to wit, Instrument of Sight, Instrument of War;
Not only does Faith partake of the general nature of any Instrument, but a likeness to many particular Kinds, to wit, Instrument of Sighed, Instrument of War;
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but I grant that Conditionality with respect to the Covenant, as well as Instrumen• … lity with respect to Justification and Adoption, are often appli•d to F•i•h;
but I grant that Conditionality with respect to the Covenant, as well as Instrumen• … lity with respect to Justification and Adoption, Are often appli•d to F•i•h;
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Or thu•, The being in Covenant is absolute, or rather relative, but thereby we are brought under Obligation or Condition One may easily see that all these Term• of Distinction is to one and the same purpose,
Or thu•, The being in Covenant is absolute, or rather relative, but thereby we Are brought under Obligation or Condition One may Easily see that all these Term• of Distinction is to one and the same purpose,
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and what i• our covenanting but believing, which is a receiving of thi• Impressure, together with necessary Em•nations towards God, that it doth influence the Soul unto,
and what i• our covenanting but believing, which is a receiving of thi• Impressure, together with necessary Em•nations towards God, that it does influence the Soul unto,
as good Works follow Justification, so do they, being in Covenant, viz. Conditions of one, and Fruits of another, both lay obligation for it, and give ability to it;
as good Works follow Justification, so do they, being in Covenant, viz. Conditions of one, and Fruits of Another, both lay obligation for it, and give ability to it;
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for these Conditions are in order to right those in order to possession: Faith's Instrumental with respect to Right, but Faith's a Condition with respect to our Possession.
for these Conditions Are in order to right those in order to possession: Faith's Instrumental with respect to Right, but Faith's a Condition with respect to our Possession.
I once heard the Reverend Mr. How excellently illustrate it by the Redemption of a Slave in Agiers; The Friend that paid the Randsome-money has performed the Federal Condition,
I once herd the Reverend Mr. How excellently illustrate it by the Redemption of a Slave in Agiers; The Friend that paid the Randsome-money has performed the Federal Condition,
and Application, and a serious Soul feels it so in its practice, when in the exercise of Prayer, Faith and Repentance, it doth eye the precious Blood of Christ,
and Application, and a serious Soul feels it so in its practice, when in the exercise of Prayer, Faith and Repentance, it does eye the precious Blood of christ,
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So though these two Conditions of the Covenant of Grace, and the Covenant of Redemption, bear the same name, both are Conditions, both are Righteousness;
So though these two Conditions of the Covenant of Grace, and the Covenant of Redemption, bear the same name, both Are Conditions, both Are Righteousness;
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the one is a Legal Condition, the other is a Condition sine qua non. I will propose this one Distinction more on this Head, sed sub Censura, with respect to the different Subjects, to wit, the Elect, and others;
the one is a Legal Condition, the other is a Condition sine qua non. I will propose this one Distinction more on this Head, sed sub Censure, with respect to the different Subject's, to wit, the Elect, and Others;
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5. I shall conclude with this safe Advice to thee who art a more weak and ignorant Christian. 1. Use all means to attain Faith, working in and about thy Salvation;
5. I shall conclude with this safe advice to thee who art a more weak and ignorant Christian. 1. Use all means to attain Faith, working in and about thy Salvation;
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and the Writer is very sensible of not only capacity, but need of amendment: A very neat Poet could say, Cum relego scripsisse pudet — THE END.
and the Writer is very sensible of not only capacity, but need of amendment: A very neat Poet could say, Cum relego scripsisse It is shameful — THE END.
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