The marrow of true justification, or, Justification without works containing the substance of two sermons lately preached on Rom. 4:5 ... : wherein the nature of justification is opened, as it hath been formerly asserted by all sound Protestants, and the present prevailing errors against the said doctrine detected / by Benjamin Keach ...
yet I readily imbrace this Motion, and Answer the Desire of those Christian Friends, who so earnestly request and intreat me to speak to the Doctrine of Justification,
yet I readily embrace this Motion, and Answer the Desire of those Christian Friends, who so earnestly request and entreat me to speak to the Doctrine of Justification,
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it being by all Christians acknowledged to be a Fundamental of Religion and Salvation. Hence this Article is justly stiled, by worthy Writers, Articulus stantis, vel cadentis Religionis:
it being by all Christians acknowledged to be a Fundamental of Religion and Salvation. Hence this Article is justly styled, by worthy Writers, Articulus stantis, vel cadentis Religion:
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3. Because the present Times are perillous, and many Grand Errours in and about this great Fundamental Point too much abound and prevail, (as many have with grief observed of late,) and that too in and about this City, which caused a worthy Minister lately to say, that it greatly concerned Pastors of the Churches, &c. to strive to establish their People in this Blessed Truth,
3. Because the present Times Are perilous, and many Grand Errors in and about this great Fundamental Point too much abound and prevail, (as many have with grief observed of late,) and that too in and about this city, which caused a worthy Minister lately to say, that it greatly concerned Pastors of the Churches, etc. to strive to establish their People in this Blessed Truth,
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for 'tis evident that there are damnable Principles, as well as damnable Practices, according to that of the Apostle Peter, 2 Pet. 2. 1, 2. And as our Saviour said to the Jews, Vnless ye believe that I am he, ye shall die in your Sins, Joh. 8. 24. So must I say,
for it's evident that there Are damnable Principles, as well as damnable Practices, according to that of the Apostle Peter, 2 Pet. 2. 1, 2. And as our Saviour said to the jews, Unless you believe that I am he, you shall die in your Sins, John 8. 24. So must I say,
Was it not an Errour about Justification that caused the Jews to miscarry eternally, viz. They being ignorant of God's Righteousness, went about to establish their own Righteousness, &c. Rom. 10. 3.
Was it not an Error about Justification that caused the jews to miscarry eternally, viz. They being ignorant of God's Righteousness, went about to establish their own Righteousness, etc. Rom. 10. 3.
Was it not the Exaltation of the Glory of God in all his Attributes and Blessed Perfections, which was the result of that Glorious Counsel, held above between the Father and the Son,
Was it not the Exaltation of the Glory of God in all his Attributes and Blessed Perfections, which was the result of that Glorious Counsel, held above between the Father and the Son,
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as David speaks of the Covenant of Grace, This is all our Salvation and our Hope, &c. 2 Sam. 23. 5. If we come not to Heaven this way, I know no other;
as David speaks of the Covenant of Grace, This is all our Salvation and our Hope, etc. 2 Sam. 23. 5. If we come not to Heaven this Way, I know no other;
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For (as I have told some of you lately) divers weak Saints are ready to judge of their Justification according to the degree and measure of their Sanctification;
For (as I have told Some of you lately) diverse weak Saints Are ready to judge of their Justification according to the degree and measure of their Sanctification;
and so many great Evils and Infirmities in their Lives, can be Justified in the fight of God; (not that I ever denied that Sanctification and Holiness, is a Mark or Evidence of a Justified Person;) though I deny Justification to be a gradual Act, as Sanctification in us is;
and so many great Evils and Infirmities in their Lives, can be Justified in the fight of God; (not that I ever denied that Sanctification and Holiness, is a Mark or Evidence of a Justified Person;) though I deny Justification to be a gradual Act, as Sanctification in us is;
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or that a Person is not perfectly Justified until he is perfectly Sanctified, or actually delivered in him self from the pollution and defilement of all Sin;
or that a Person is not perfectly Justified until he is perfectly Sanctified, or actually Delivered in him self from the pollution and defilement of all since;
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And as to this we need go no further back than to the 9 verse of the 3 Chap. where the Apostle proves, that all Men, both Jews and Gentiles, are under Sin:
And as to this we need go no further back than to the 9 verse of the 3 Chap. where the Apostle Proves, that all Men, both jews and Gentiles, Are under since:
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for as they have lost God, so they will not seek after him, like that of our Saviour, Ye will not come to me that ye might have Life, Joh. 5. 40. Now till a Man comes to see his own wretched and woful condition,
for as they have lost God, so they will not seek After him, like that of our Saviour, You will not come to me that you might have Life, John 5. 40. Now till a Man comes to see his own wretched and woeful condition,
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and understands the Nature of God, and the Nature and Tenure of the Holy Law of God, he cannot discern that absolute necessity there is of a perfect and compleat righteousness to Justifie him in God's sight.
and understands the Nature of God, and the Nature and Tenure of the Holy Law of God, he cannot discern that absolute necessity there is of a perfect and complete righteousness to Justify him in God's sighed.
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3. And that their Will and Affections are also depraved, and in like manner corrupted, he proceeds farther to cite what David in the same Psalm saith, viz. They are all gone out of the way, they are altogether become unprofitable, there i• none that doth good, no not one, verse 12.
3. And that their Will and Affections Are also depraved, and in like manner corrupted, he proceeds farther to Cite what David in the same Psalm Says, viz. They Are all gone out of the Way, they Are altogether become unprofitable, there i• none that does good, no not one, verse 12.
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and so in a Justified State, by his own righteousness, he confirms again his former Universal Charge, All are gone out of the way, they are altogether become unprofitable;
and so in a Justified State, by his own righteousness, he confirms again his former Universal Charge, All Are gone out of the Way, they Are altogether become unprofitable;
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therefore he saith, Their Throat is an open Sepulchre, with their Tongue they have used Deceit the Poyson of Aspes is under their Lips, verse 13. Whose Mouth is full of cursing an• bitterness, verse. 14. Their Feet are swift to shed Blood, verse 15. Both Tongues Lips, Throat,
Therefore he Says, Their Throat is an open Sepulchre, with their Tongue they have used Deceit the Poison of Asps is under their Lips, verse 13. Whose Mouth is full of cursing an• bitterness, verse. 14. Their Feet Are swift to shed Blood, verse 15. Both Tongues Lips, Throat,
to which he Reasons thus, to cut off all their Hopes, viz. Now we know that whatsoever the Law saith, it saith unto them that are under the Law, that every Mouth may be stopped,
to which he Reasons thus, to Cut off all their Hope's, viz. Now we know that whatsoever the Law Says, it Says unto them that Are under the Law, that every Mouth may be stopped,
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the Apostle means the Law of the First Covenant which was broke by our First Parents, by the breach of which all the World became guilty before God originally;
the Apostle means the Law of the First Covenant which was broke by our First Parents, by the breach of which all the World became guilty before God originally;
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yet the Jews had the upper hand of the res• of the World, by their having the Oracles of God committed to them, by which means they had greater advantages to come to the knowledge of Sin,
yet the jews had the upper hand of the res• of the World, by their having the Oracles of God committed to them, by which means they had greater advantages to come to the knowledge of since,
But what of all this? the Apostle shews them that the Law on which they rested, was so far from relieving them, that it served chiefly to convince them of their horrid guilt,
But what of all this? the Apostle shows them that the Law on which they rested, was so Far from relieving them, that it served chiefly to convince them of their horrid guilt,
or in the Heart, which the Gentiles had as well as the Jews ) no Man could be justified so, ver. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight;
or in the Heart, which the Gentiles had as well as the jews) no Man could be justified so, ver. 20. Therefore by the Deeds of the Law shall no Flesh be justified in his sighed;
3. But lest upon this, the lost World should be left under utter Despair, the Apostle proceeds to shew us there is a way found out in the infinite Wisdom of God,
3. But lest upon this, the lost World should be left under utter Despair, the Apostle proceeds to show us there is a Way found out in the infinite Wisdom of God,
and therefore he adds, but now the Righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets, v. 21. Even the Righteousness of God, which is by faith of Jesus Christ unto all, and upon all that believe;
and Therefore he adds, but now the Righteousness of God without the Law is manifested, being witnessed by the Law and the prophets, v. 21. Even the Righteousness of God, which is by faith of jesus christ unto all, and upon all that believe;
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for there is no difference, v. 22. For all have sinned, and come short of the glory of God, being justified freely by his Grace, through the Redemption that is in Jesus Christ, v. 23, 24. No wonder there is no difference, when both Jews and Gentiles lie under the guilt of Adam 's Transgression, it being imputed to them, he being the common Head and Representative of the whole race of Mankind, Rom. 5. 12. And since also all of them partake of the same original Corruption or depraved Nature, inherent in them, from whence proceed all those actual Transgressions, by which means it appears that all come short of that glorious Image of God, in which they were at first created;
for there is no difference, v. 22. For all have sinned, and come short of the glory of God, being justified freely by his Grace, through the Redemption that is in jesus christ, v. 23, 24. No wonder there is no difference, when both jews and Gentiles lie under the guilt of Adam is Transgression, it being imputed to them, he being the Common Head and Representative of the Whole raze of Mankind, Rom. 5. 12. And since also all of them partake of the same original Corruption or depraved Nature, inherent in them, from whence proceed all those actual Transgressions, by which means it appears that all come short of that glorious Image of God, in which they were At First created;
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or to be a propitiation through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God, v. 25. 4. In the 27th Verse, he adds, a God-honouring, and a self-confounding Inference from what he had said;
or to be a propitiation through Faith in his Blood, to declare his Righteousness for the remission of Sins that Are past, through the forbearance of God, v. 25. 4. In the 27th Verse, he adds, a God-honoring, and a self-confounding Inference from what he had said;
but not before God, chap. 4. 2. 6. This is the Apostle's Argument: if Abraham was justified by Works, he had somewhat whereby he might boast and glory;
but not before God, chap. 4. 2. 6. This is the Apostle's Argument: if Abraham was justified by Works, he had somewhat whereby he might boast and glory;
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But to put it further out of doubt, he affirms what the Scripture saith; viz. That Abraham believed God, and it was counted, to him for Righteousness, v. 3.
But to put it further out of doubt, he affirms what the Scripture Says; viz. That Abraham believed God, and it was counted, to him for Righteousness, v. 3.
Now to him that worketh, is the reward not reckoned of grace but of debt, v. 4. If therefore it was granted, a Man could perform the condition of perfect Obedience;
Now to him that works, is the reward not reckoned of grace but of debt, v. 4. If Therefore it was granted, a Man could perform the condition of perfect obedience;
That justifieth the ungodly. Every Man is ungodly before he is acquitted and justified, having till that very instant a great Mountain of guilt and filth lying upon him.
That Justifieth the ungodly. Every Man is ungodly before he is acquitted and justified, having till that very instant a great Mountain of guilt and filth lying upon him.
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yet are they not cleansed from their filthiness, Prov. 30. 11. Our Saviour compares this sort of Men to painted Sepulchres, who appear beautiful without,
yet Are they not cleansed from their filthiness, Curae 30. 11. Our Saviour compares this sort of Men to painted Sepulchres, who appear beautiful without,
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What pollution is more loathsome than the filth of a rotten and stinking Sepulchre? The proud Pha•isee crys out, God, I thank thee I am not as other Men are, Extortioners, Vnjust, Adulterers, or even as this Publican:
What pollution is more loathsome than the filth of a rotten and stinking Sepulchre? The proud Pha•isee cries out, God, I thank thee I am not as other Men Are, Extortioners, Unjust, Adulterers, or even as this Publican:
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but are abominable inwardly in his eye •ho beholds their hearts. These Men are wicked and ungodly, notwithstan•ing they look upon themselves to be Righteous;
but Are abominable inwardly in his eye •ho beholds their hearts. These Men Are wicked and ungodly, notwithstan•ing they look upon themselves to be Righteous;
4. And in the fourth place, neither are they such wicked and ungodly •nes, who though openly prosane and wretched Creatures, such that love, and •ive in Sin;
4. And in the fourth place, neither Are they such wicked and ungodly •nes, who though openly Profane and wretched Creatures, such that love, and •ive in since;
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These un•odly ones are not the persons which God doth justifie; but rather positively •ondemns in his Word, and will condemn for ever, unless they believe, truly •elieve in Jesus Christ.
These un•odly ones Are not the Persons which God does justify; but rather positively •ondemns in his Word, and will condemn for ever, unless they believe, truly •elieve in jesus christ.
and the pravity of their Nature, and behold themselves •e worst of Men. Though some others may be indeed guilty of gross Acts of Sin, or notorious Transgressors,
and the pravity of their Nature, and behold themselves •e worst of Men. Though Some Others may be indeed guilty of gross Acts of since, or notorious Transgressors,
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so his Sin and Ungodliness cannot hinder or obstruct his Justification ▪ if he truly believe on him who justifies the Ungodly. My Brethren, do not mistake;
so his since and Ungodliness cannot hinder or obstruct his Justification ▪ if he truly believe on him who Justifies the Ungodly. My Brothers, do not mistake;
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Nothing renders a Man righteous to Justification in God's sight, but the Imputation of the perfect Personal Righteousness of Christ, received only by the Faith of the Operation of God.
Nothing renders a Man righteous to Justification in God's sighed, but the Imputation of the perfect Personal Righteousness of christ, received only by the Faith of the Operation of God.
The Thief on the Cross, as a Sinner, cry'd out, Lord remember me, &c. and the Jaylor as a Sinner, cry'd out, Sirs, what must I do to be saved? So much,
The Thief on the Cross, as a Sinner, cried out, Lord Remember me, etc. and the Jailor as a Sinner, cried out, Sirs, what must I do to be saved? So much,
3. The Conclusion from hence, His faith is counted ( or imputed ) for Righteousness. The Observations I shall take notice of from the Words, shall be but two.
3. The Conclusion from hence, His faith is counted (or imputed) for Righteousness. The Observations I shall take notice of from the Words, shall be but two.
1. But before I proceed, I shall shew you divers false and erroneous Principles ▪ which Men have sucked in, in and about the great Doctrine of Justification.
1. But before I proceed, I shall show you diverse false and erroneous Principles ▪ which Men have sucked in, in and about the great Doctrine of Justification.
It was from the dignity and excellency of Christ's Person, he being God as well as Man, that his Sacrifice •ad such infinite value and worth in it, that by one single payment (as I may 〈 ◊ 〉 say) he made such a full compensation to the Law and Justice of God:
It was from the dignity and excellency of Christ's Person, he being God as well as Man, that his Sacrifice •ad such infinite valve and worth in it, that by one single payment (as I may 〈 ◊ 〉 say) he made such a full compensation to the Law and justice of God:
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But ••ey erring in those two grand Points of Christian Religion, run into the •hird, and deny the imputation of Christ's Personal righteousness to us in •ustification.
But ••ey erring in those two grand Points of Christian Religion, run into the •hird, and deny the imputation of Christ's Personal righteousness to us in •ustification.
and that only as a simple act of his own Mercy and Grace, without •espect had to the Satisfaction made for our Sins by Jesus Christ, by which act of God's pardoning Grace they affirm the guilt of Sin that binds the Sinner •ver to punishment is taken off,
and that only as a simple act of his own Mercy and Grace, without •espect had to the Satisfaction made for our Sins by jesus christ, by which act of God's pardoning Grace they affirm the guilt of since that binds the Sinner •ver to punishment is taken off,
but could this be admitted which they affirm, why should God •end his beloved Son into the World to be a Sacrifice for Sin? For could not God, without that Glorious Fruit of his infinite Goodness, have pardoned and acquitted us,
but could this be admitted which they affirm, why should God •end his Beloved Son into the World to be a Sacrifice for since? For could not God, without that Glorious Fruit of his infinite goodness, have pardoned and acquitted us,
I find one of them does affirm, That though the Works of the Law are excluded from justifying the Sinner in the sight of God; yet Gospel Works are not:
I find one of them does affirm, That though the Works of the Law Are excluded from justifying the Sinner in the sighed of God; yet Gospel Works Are not:
and this plainly appears by what Mr. William Allen hath wrote in his Book, called, A Glass of Justification. See p. 18. These are his Words, viz. It is no where,
and this plainly appears by what Mr. William Allen hath wrote in his Book, called, A Glass of Justification. See p. 18. These Are his Words, viz. It is no where,
neither in Words nor Sence, said, but he that •oveth not, but believeth on him that Justifieth 〈 ◊ 〉 Vngodly, his Faith, is counted to him for righteousness.
neither in Words nor Sense, said, but he that •oveth not, but Believeth on him that Justifieth 〈 ◊ 〉 Ungodly, his Faith, is counted to him for righteousness.
Were not the Israelites, or the People of the Jews, under the Law, to do all they did in Love to God? Thou shalt Love the Lord thy God, with all thy Heart,
Were not the Israelites, or the People of the jews, under the Law, to do all they did in Love to God? Thou shalt Love the Lord thy God, with all thy Heart,
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and with all thy Soul, and with all thy strength, &c. He proceeds to blame our Protestant Writers, in asserting Justification by Faith alone, without Works.
and with all thy Soul, and with all thy strength, etc. He proceeds to blame our Protestant Writers, in asserting Justification by Faith alone, without Works.
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4. The same sort affirm Faith doth Justifie the Sinner (as far as I can gather) as it is the act of the Creature, God accepting of that internal act of the Soul, according to his good pleasure, to Justification;
4. The same sort affirm Faith does Justify the Sinner (as Far as I can gather) as it is the act of the Creature, God accepting of that internal act of the Soul, according to his good pleasure, to Justification;
as to Pray, hear the Word, &c. And thus they make the whole stress of Man's Salvation (after all that Christ hath done) to depend upon the depraved and corrupt Will of the Creature; and faith;
as to Pray, hear the Word, etc. And thus they make the Whole stress of Man's Salvation (After all that christ hath done) to depend upon the depraved and corrupt Will of the Creature; and faith;
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we boldly affirm (saith he) to be a Doctrine of Devils, and an Arm of the Sea of Corruption, which doth now Deluge the World, Pen ' s Apol. p. 148. And again he says, It is a great Abomination to say God should condemn and punish his innocent Son, that he having satisfied for our Sins we may be justified by the imputation of his perfect righteousness, Pen ' s Sandy Foundation, p. 25. And then afterwards speaking of that Text, Rom. 2. 13. Not the Hearers of the Law are Just before God,
we boldly affirm (Says he) to be a Doctrine of Devils, and an Arm of the Sea of Corruption, which does now Deluge the World, Pen ' s Apollinarian p. 148. And again he Says, It is a great Abomination to say God should condemn and Punish his innocent Son, that he having satisfied for our Sins we may be justified by the imputation of his perfect righteousness, Pen ' s Sandy Foundation, p. 25. And then afterwards speaking of that Text, Rom. 2. 13. Not the Hearers of the Law Are Just before God,
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as to exclude their Obedience from being requisite to their Acceptance, but only as their Pattern, Pen ' s Sandy Foundation, p. 26. No marvel they Preach up a sinless Perfection to be attainable in this Life,
as to exclude their obedience from being requisite to their Acceptance, but only as their Pattern, Pen ' s Sandy Foundation, p. 26. No marvel they Preach up a sinless Perfection to be attainable in this Life,
or that Men may live and not Sin at all, since without an actual Obedience in our own Persons to the Law in every part and branch of it, no Man can be Justified in the sight of God.
or that Men may live and not since At all, since without an actual obedience in our own Persons to the Law in every part and branch of it, no Man can be Justified in the sighed of God.
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but to procure Justification, not believing they can have this Wine and Milk, without Money and without price, Isa. 55. 1, 2. or something of their own.
but to procure Justification, not believing they can have this Wine and Milk, without Money and without price, Isaiah 55. 1, 2. or something of their own.
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and that Christ hath purchased by his Death, that this new Covenant should be made with us, viz. That if we would believe and obey the Gospel, we should be pardoned and saved, &c. Therefore that for which we are Justified and saved, is our Faith and Obedience;
and that christ hath purchased by his Death, that this new Covenant should be made with us, viz. That if we would believe and obey the Gospel, we should be pardoned and saved, etc. Therefore that for which we Are Justified and saved, is our Faith and obedience;
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and so far as I can gather, the Faith they speak of doth not respect the taking hold of Christ's Righteousness, &c. but the Belief of the acceptance of our Person's Holiness,
and so Far as I can gather, the Faith they speak of does not respect the taking hold of Christ's Righteousness, etc. but the Belief of the acceptance of our Person's Holiness,
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Now such, who have always been looked upon as sound in this great Fundamental Point of Justification, believe and teach, Christ came not to destroy the Law,
Now such, who have always been looked upon as found in this great Fundamental Point of Justification, believe and teach, christ Come not to destroy the Law,
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I mean the Law of Works, which we had broken, and by his Death made a full compensation to the Justice of God for our breach of it, whose Actual and Passive Obedience,
I mean the Law of Works, which we had broken, and by his Death made a full compensation to the justice of God for our breach of it, whose Actual and Passive obedience,
Mr. Baxter, in his Fourth Proposition, in his Preface to D. Tully, saith, that this Condition ( viz. the Covenant of Grace, by which we have right to the benefits of it) is our Faith [ mark it ] or Christianity,
Mr. Baxter, in his Fourth Proposition, in his Preface to D. Tully, Says, that this Condition (viz. the Covenant of Grace, by which we have right to the benefits of it) is our Faith [ mark it ] or Christianity,
and that though this consent to the Christian Covenant (called Faith alone) be the full Condition of our first Right to the Benefit of that Covenant (of which Justification is one,) yet obediential Performances,
and that though this consent to the Christian Covenant (called Faith alone) be the full Condition of our First Right to the Benefit of that Covenant (of which Justification is one,) yet obediential Performances,
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he saith for Faith to be imputed to us for righteousness, Rom. 4. 22, 23, 24. Is plainly meant, that God, who under the Law of Innocency required perfect Obedience of us to Justification and Glorification, upon the Satisfaction and Merits of Christ, hath freely given a full Pardon and Right to Life to all true Believers;
he Says for Faith to be imputed to us for righteousness, Rom. 4. 22, 23, 24. Is plainly meant, that God, who under the Law of Innocency required perfect obedience of us to Justification and Glorification, upon the Satisfaction and Merits of christ, hath freely given a full Pardon and Right to Life to all true Believers;
and so Faith in God the Father, Son, and Holy Ghost, is reputed truly to be the condition on our part, on which Christ and Life by that Baptismal Covenant is made ours.
and so Faith in God the Father, Son, and Holy Ghost, is reputed truly to be the condition on our part, on which christ and Life by that Baptismal Covenant is made ours.
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And hence worthy Mr. Troughton citing this passage of Mr. Baxter saith, By this Author, 'tis not Christ's Righteousness apprehended by Faith, justifieth us;
And hence worthy Mr. Troughton citing this passage of Mr. Baxter Says, By this Author, it's not Christ's Righteousness apprehended by Faith, Justifieth us;
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Moreover, 'tis worth noting to observe how Mr. Baxter seems to lay the whole stress of our first Justification to what is promised in our Baptismal Covenant, wherein we profess Faith in God the Father, Son, and Holy Ghost;
Moreover, it's worth noting to observe how Mr. Baxter seems to lay the Whole stress of our First Justification to what is promised in our Baptismal Covenant, wherein we profess Faith in God the Father, Son, and Holy Ghost;
sure he might with much ease have foreseen that such who entered into that Baptismal Covenant in the Primitive, Apostolical Days, were such who before they were admitted thereto, were required to believe:
sure he might with much ease have foreseen that such who entered into that Baptismal Covenant in the Primitive, Apostolical Days, were such who before they were admitted thereto, were required to believe:
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And if true Subjects were all justified before they sign'd that Covenant, the Jailor who cried out, Sirs, what must I do to be saved, was by St. Paul required to believe on the Lord Jesus, with a Promise upon his so doing of being saved:
And if true Subject's were all justified before they signed that Covenant, the Jailor who cried out, Sirs, what must I do to be saved, was by Saint Paul required to believe on the Lord jesus, with a Promise upon his so doing of being saved:
And 'tis by him that we come to God, and believe in God, and are justified and accepted of God, other foundation (of these things) can no man lay. But Mr. Baxter speaks nothing of this,
And it's by him that we come to God, and believe in God, and Are justified and accepted of God, other Foundation (of these things) can no man lay. But Mr. Baxter speaks nothing of this,
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which Faith he says is reputed truly to be the Condition on our part on which Christ and Life by that Baptismal Covenant is made ours, till I met with this passage of Mr. Baxter ' s.
which Faith he Says is reputed truly to be the Condition on our part on which christ and Life by that Baptismal Covenant is made ours, till I met with this passage of Mr. Baxter ' s.
I did not so well understand what Mr. Daniel Williams means by those Assertions of his in his late Book, called The Vanity of Youth, p. 130. 131. who answers these Questions following, viz.
I did not so well understand what Mr. daniel Williams means by those Assertions of his in his late Book, called The Vanity of Youth, p. 130. 131. who answers these Questions following, viz.
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If you will know what the Terms and Condition of the Covenant of Grace are, which must be performed by us that we may be justified, both these Men tell you, (though the latter more fully) 'tis to make good this Baptismal Covenant, viz. sincerely to love, believe, obey, worship, and serve the Lord;
If you will know what the Terms and Condition of the Covenant of Grace Are, which must be performed by us that we may be justified, both these Men tell you, (though the latter more Fully) it's to make good this Baptismal Covenant, viz. sincerely to love, believe, obey, worship, and serve the Lord;
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and relie on Christ, is not the alone way or condition (if it may be so termed) on our part in order to actual Interest in Jesus Christ, and Justification;
and rely on christ, is not the alone Way or condition (if it may be so termed) on our part in order to actual Interest in jesus christ, and Justification;
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But we must exclude all inherent Holiness or Works of Obedience done by us, in point of Justification, Pray mind my Text, But to him that worketh not, but believeth.
But we must exclude all inherent Holiness or Works of obedience done by us, in point of Justification, Pray mind my Text, But to him that works not, but Believeth.
But if it be not as I affirm concerning these Men, how can Mr. Williams call the non - performance of the Baptismal Covenant, the damning Sin, and heart of all Sin.
But if it be not as I affirm Concerning these Men, how can Mr. Williams call the non - performance of the Baptismal Covenant, the damning since, and heart of all Sin.
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In the New Testament, Mark 16. 16. John 3. 36. he charges on the non - performance of his true Condition of Justification, and Eternal Life; i.e. this Baptismal Covenant:
In the New Testament, Mark 16. 16. John 3. 36. he charges on the non - performance of his true Condition of Justification, and Eternal Life; i.e. this Baptismal Covenant:
But the not agreeing to, or non - performance of this Covenant (he making this the Condition of the Covenant of Grace) he calls, by way of Eminency, the damning Sin, and heart of all Sin. If this Man preaches Christ,
But the not agreeing to, or non - performance of this Covenant (he making this the Condition of the Covenant of Grace) he calls, by Way of Eminency, the damning since, and heart of all Sin. If this Man Preaches christ,
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but 'tis an outward sign of that inward Grace we have (or ought to have when baptized) i.e. 'tis a sign that we are dead to Sin, to the World, to the Law, and to our own Righteousness:
but it's an outward Signen of that inward Grace we have (or ought to have when baptised) i.e. it's a Signen that we Are dead to since, to the World, to the Law, and to our own Righteousness:
How shall we (saith the Apostle) who are dead to Sin, live any longer therein, Rom. 6. 4. Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death, v. 3. Therefore we are buried with him by Baptism into Death;
How shall we (Says the Apostle) who Are dead to since, live any longer therein, Rom. 6. 4. Know you not, that so many of us as were baptised into jesus christ, were baptised into his death, v. 3. Therefore we Are buried with him by Baptism into Death;
as 'tis apprehended or received by Faith, is that alone through which we are justified, I might here cite another Author, Mr. Truman Grand Prop•iation, p. 30. 86. who paraphrasing on those Words, Rom. 3. 26. That he might be just,
as it's apprehended or received by Faith, is that alone through which we Are justified, I might Here Cite Another Author, Mr. Truman Grand Prop•iation, p. 30. 86. who paraphrasing on those Words, Rom. 3. 26. That he might be just,
And concerning the Effects of the Death of Christ, or his Satisfaction, he saith, It was only this, that the Obstacle being removed ( viz. offended Justice) God might be at liberty to act in the pardon of Sinners, in what way and upon what Terms he pleased.
And Concerning the Effects of the Death of christ, or his Satisfaction, he Says, It was only this, that the Obstacle being removed (viz. offended justice) God might be At liberty to act in the pardon of Sinners, in what Way and upon what Terms he pleased.
The immediate Effect is, that God might be just, though he should pardon Sinners, that he might pardon Silva Justitia, not, that he must pardon, come what will of it, or be unjust.
The immediate Effect is, that God might be just, though he should pardon Sinners, that he might pardon Silva Justitia, not, that he must pardon, come what will of it, or be unjust.
And further, to exclude Christ's Righteousness from being the Matter of our Justification; (saith Mr. Troughton ) he saith, that in our Redemption, we 1. are not properly to be looked upon as Debtors,
And further, to exclude Christ's Righteousness from being the Matter of our Justification; (Says Mr. Troughton) he Says, that in our Redemption, we 1. Are not properly to be looked upon as Debtors,
yea, endeavouring that the legal threat might not be executed by making amends, for the non - execution of it. 2. The Sufferings of Christ were not properly an Execution of the Law (though they may figuratively be so called) but a Satisfaction to Justice.
yea, endeavouring that the Legal threat might not be executed by making amends, for the non - execution of it. 2. The Sufferings of christ were not properly an Execution of the Law (though they may figuratively be so called) but a Satisfaction to justice.
and glorious Doctrine of Justification, as it hath been generally received by all Orthodox Christians in every Age of the Church clearly denying that which Christ did and suffered, he did and suffered as a common Person,
and glorious Doctrine of Justification, as it hath been generally received by all Orthodox Christians in every Age of the Church clearly denying that which christ did and suffered, he did and suffered as a Common Person,
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which clearly tends in a great measure to destroy, or make void the Law, instead of making it honourable, by Christ's perfect Conformity to it, in our Nature and Stead;
which clearly tends in a great measure to destroy, or make void the Law, instead of making it honourable, by Christ's perfect Conformity to it, in our Nature and Stead;
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Nor can I see how the Honour of God in his infinite Justice and Holiness, and the Sanction of the Law, is repaired by this Doctrine. But more of this hereafter.
Nor can I see how the Honour of God in his infinite justice and Holiness, and the Sanction of the Law, is repaired by this Doctrine. But more of this hereafter.
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Thus having given you several dangerous, and corrupt Notions of Men about the great Point of Justification, I shall proceed to give you in the last place the true Description, Notion,
Thus having given you several dangerous, and corrupt Notions of Men about the great Point of Justification, I shall proceed to give you in the last place the true Description, Notion,
i.e. That Justification is an absolute Act of God's most sovereign Grace, whereby he imputeth the compleat and perfect Righteousness of Jesus Christ to a believing Sinner,
i.e. That Justification is an absolute Act of God's most sovereign Grace, whereby he imputeth the complete and perfect Righteousness of jesus christ to a believing Sinner,
not that Justification is nothing more but the pardon of Sin, or the not, or non - exacting the Punishment of Sin, due for the breach of the Law of Works,
not that Justification is nothing more but the pardon of since, or the not, or non - exacting the Punishment of since, due for the breach of the Law of Works,
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Not that Faith, as one observes, in the whole Latitude, is believing and obeying the Gospel, by which we are made Partakers of the benefit of Christ in his Obedience to his own Law;
Not that Faith, as one observes, in the Whole Latitude, is believing and obeying the Gospel, by which we Are made Partakers of the benefit of christ in his obedience to his own Law;
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and not that Christ's Obedience shall or doth save them. We believe, and teach that by Christ's Righteousness imputed, he that believes is perfectly justified,
and not that Christ's obedience shall or does save them. We believe, and teach that by Christ's Righteousness imputed, he that believes is perfectly justified,
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Thus having made our way clear, and removed some Stumbling-blocks, I shall now proceed to shew, that all Works done by the Creature are utterly excluded in point of Justification in the sight of God, which must be my business the next day, the time being gone.
Thus having made our Way clear, and removed Some Stumbling-blocks, I shall now proceed to show, that all Works done by the Creature Are utterly excluded in point of Justification in the sighed of God, which must be my business the next day, the time being gone.
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for the Times are perilous, the Devil is endeavouring to strike at the Root, even at the Foundation it self, beware lest you are deceived and carried away with those poisonous and abominable Doctrines that are fomented at this present time in and about this City.
for the Times Are perilous, the devil is endeavouring to strike At the Root, even At the Foundation it self, beware lest you Are deceived and carried away with those poisonous and abominable Doctrines that Are fomented At this present time in and about this city.
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Nay one of the worst branches of it too, shall any who pretend to be true Preachers of the Gospel, go about to mix their own Works or their sincere Obedience with Christ's Righteousness;
Nay one of the worst branches of it too, shall any who pretend to be true Preachers of the Gospel, go about to mix their own Works or their sincere obedience with Christ's Righteousness;
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JUSTIFICATION without WORKS. Rom. IV. 5. But to him that worketh not, &c. I have already opened this Text of Scripture, and gave you an account of the Scope and Coherence thereof at large;
JUSTIFICATION without WORKS. Rom. IV. 5. But to him that works not, etc. I have already opened this Text of Scripture, and gave you an account of the Scope and Coherence thereof At large;
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viz. That all Works done by the Creature are quite excluded, &c. 1. My first Argument shall be taken from the very Letter and express Testimony of the Holy Scripture, Rom. 3. 27. Where is boasting then? It is excluded.
viz. That all Works done by the Creature Are quite excluded, etc. 1. My First Argument shall be taken from the very letter and express Testimony of the Holy Scripture, Rom. 3. 27. Where is boasting then? It is excluded.
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if all boasting is excluded, all Works are excluded: But more of this hereafter. See Rom. 4. 2. If Abraham were justified by Works, he had whereof to glory, but not before God.
if all boasting is excluded, all Works Are excluded: But more of this hereafter. See Rom. 4. 2. If Abraham were justified by Works, he had whereof to glory, but not before God.
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and confident of, That a Man is not justified by the Works of the Law; Works do not justifie or declare us righteous in the light of God: So Eph. 2. 8; 9. By Grace ye are saved through Faith, and that not of your selves; 'tis the gift of God;
and confident of, That a Man is not justified by the Works of the Law; Works do not justify or declare us righteous in the Light of God: So Ephesians 2. 8; 9. By Grace you Are saved through Faith, and that not of your selves; it's the gift of God;
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and be found in him, not having my own Righteousness which is of the Law, •ne that 〈 ◊ 〉 is through the Faith of Christ the Righteousness which is of God by Faith.
and be found in him, not having my own Righteousness which is of the Law, •ne that 〈 ◊ 〉 is through the Faith of christ the Righteousness which is of God by Faith.
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but now they were nothing to him: He saw no Worth or Excellency in them; but wholly threw himself on Christ, and on his Righteousness for Justification.
but now they were nothing to him: He saw no Worth or Excellency in them; but wholly threw himself on christ, and on his Righteousness for Justification.
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I count now at this very time all the Righteousness I have (he speaks in the present Tense) but as dung, that is, in comparison of that Righteousness, which doth and must justifie him in God's sight, in which he would be found now, and at Death and Judgment.
I count now At this very time all the Righteousness I have (he speaks in the present Tense) but as dung, that is, in comparison of that Righteousness, which does and must justify him in God's sighed, in which he would be found now, and At Death and Judgement.
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nay, such Works, which God hath prepared or ordained that we should walk in them, Eph. 2. 9, 10. Good Works done by Saints and godly Persons cannot justifie them in God's sight.
nay, such Works, which God hath prepared or ordained that we should walk in them, Ephesians 2. 9, 10. Good Works done by Saints and godly Persons cannot justify them in God's sighed.
Were not the Galatians Christians and Professors of the Gospel, who held without Faith in Christ, no doubt, that they could not be justified? But yet were so far fallen from the true Faith,
Were not the Galatians Christians and Professors of the Gospel, who held without Faith in christ, no doubt, that they could not be justified? But yet were so Far fallen from the true Faith,
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Works are indifferently mentioned, as being excluded? He that is said to be justified by faith, is said not to work ▪ but to have a Righteousness imputed;
Works Are indifferently mentioned, as being excluded? He that is said to be justified by faith, is said not to work ▪ but to have a Righteousness imputed;
What though some of my Works doth not make God a Debtor to me? Yet if any Works in this case are not excluded, God would still become a Debtor to me, which is inconsistent with the Doctrine of Free Grace.
What though Some of my Works does not make God a Debtor to me? Yet if any Works in this case Are not excluded, God would still become a Debtor to me, which is inconsistent with the Doctrine of Free Grace.
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But the Doctrine that mixes any Works of Righteousness done by the Creature with Faith or the Free Grace of God, in point of Justification, gives the Scripture the Lie;
But the Doctrine that mixes any Works of Righteousness done by the Creature with Faith or the Free Grace of God, in point of Justification, gives the Scripture the Lie;
therefore to say Men are called and justified, partly by Grace, and partly by Works done by the Creature, this were to put such things together as cannot agree;
Therefore to say Men Are called and justified, partly by Grace, and partly by Works done by the Creature, this were to put such things together as cannot agree;
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That being justified by his Grace we should be made Heirs according to the hope of Eternal Life, Tit. 3. 5. From hence rises all the hopes we have of Salvation;
That being justified by his Grace we should be made Heirs according to the hope of Eternal Life, Tit. 3. 5. From hence rises all the hope's we have of Salvation;
3 Arg. My third Argument, to prove all Works done by the Creature are excluded in Justification, is this, viz. Faith is the way prescribed in the Gospel in order to Justification;
3 Argument My third Argument, to prove all Works done by the Creature Are excluded in Justification, is this, viz. Faith is the Way prescribed in the Gospel in order to Justification;
Moreover, pray wherein doth the Terms of the Gospel differ from the Terms of the Law, Do this and live; or, The Man that doth these things shall live in them, Gal. 3. 12. Lev. 18. 5. These are the Terms of the Law.
Moreover, pray wherein does the Terms of the Gospel differ from the Terms of the Law, Do this and live; or, The Man that does these things shall live in them, Gal. 3. 12. Lev. 18. 5. These Are the Terms of the Law.
Believe on the Lord Jesus, and thou shalt be saved, Acts 16. 31. This was the Doctrine Paul preached to the poor trembling Jailor, which agrees with what the same Apostle says, Rom. 10. 9. If thou shalt confess with thy Mouth the Lord Jesus,
Believe on the Lord jesus, and thou shalt be saved, Acts 16. 31. This was the Doctrine Paul preached to the poor trembling Jailor, which agrees with what the same Apostle Says, Rom. 10. 9. If thou shalt confess with thy Mouth the Lord jesus,
'Tis a believing with all the heart, Acts 8. 37. or to throw our selves wholly on Christ by the Faith of the Operation of God, Col. 2. 12, 13. in full confidence and assurance that he was raised from the Dead,
It's a believing with all the heart, Acts 8. 37. or to throw our selves wholly on christ by the Faith of the Operation of God, Col. 2. 12, 13. in full confidence and assurance that he was raised from the Dead,
as our Head, Surety, and Representative, for our Justification, by the Power or Virtue of which Faith, we also rise with him from a Death in Sin to walk in newness of Life. From hence I argue thus:
as our Head, Surety, and Representative, for our Justification, by the Power or Virtue of which Faith, we also rise with him from a Death in since to walk in newness of Life. From hence I argue thus:
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But the Doctrine that mixeth sincere Obedience, or Works of any kind done by us, with Faith in point of Justification, confound the Terms of the Law and Gospel together in point of Justification;
But the Doctrine that mixeth sincere obedience, or Works of any kind done by us, with Faith in point of Justification, confound the Terms of the Law and Gospel together in point of Justification;
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and that the Terms of the Gospel consist in Faith and sincere Obedience; and therefore they do not confound the Law and Gospel together, &c. Answ. 1. The difference betwixt the Law and the Gospel (as all our true Protestant Divines teach) doth not at all consist in this;
and that the Terms of the Gospel consist in Faith and sincere obedience; and Therefore they do not confound the Law and Gospel together, etc. Answer 1. The difference betwixt the Law and the Gospel (as all our true Protestant Divines teach) does not At all consist in this;
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i. e. that the one requires perfect Obedience, and the other only sincere Obedience; but in this, that the one requires doing, Do this and live; but the other, no doing but believing for Life and Salvation:
i. e. that the one requires perfect obedience, and the other only sincere obedience; but in this, that the one requires doing, Do this and live; but the other, not doing but believing for Life and Salvation:
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If therefore we seek Justification by any manner of Doing or Works, though upon never so easie and mild a Condition of Obedience, we do thereby bring ourselves under the Terms of the Law;
If Therefore we seek Justification by any manner of Doing or Works, though upon never so easy and mild a Condition of obedience, we do thereby bring ourselves under the Terms of the Law;
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Terms whereby God will judge all, and condemn all who are not brought to see the Insufficiency that is in it, through the Flesh, Rom. 8. 3. no justifie the Soul,
Terms whereby God will judge all, and condemn all who Are not brought to see the Insufficiency that is in it, through the Flesh, Rom. 8. 3. no justify the Soul,
and from that sight and sense disown all their Works of Obedience, and accept of Christ his Righteousness and perfect Obedience to the Law, to justifie them in the sight of God;
and from that sighed and sense disown all their Works of obedience, and accept of christ his Righteousness and perfect obedience to the Law, to justify them in the sighed of God;
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but that the Jews and Judaizing Christians in the Apostles Days, against whom he contended, did profess any hope to be justified by a compleat or perfect Obedience to the Law according to the rigour of it; but no doubt thought if they did sincerely do what they could to love God, and keep his Commandments, they should be accepted and justified in his sight:
but that the jews and Judaizing Christians in the Apostles Days, against whom he contended, did profess any hope to be justified by a complete or perfect obedience to the Law according to the rigour of it; but no doubt Thought if they did sincerely do what they could to love God, and keep his commandments, they should be accepted and justified in his sighed:
For the Jewish Religion taught them that professed it (as one observes) to acknowledge themselves Sinners, which appears by their Anniversary Humiliation at the day of Atonement, and several other Rites of the Law;
For the Jewish Religion taught them that professed it (as one observes) to acknowledge themselves Sinners, which appears by their Anniversary Humiliation At the day of Atonement, and several other Rites of the Law;
Brethren, this new Doctrine is but a piece of Old Judaism• These Men do but stumble at the Old Stumbling-stone, which was the seeking to be justified by a man's own Righteousness, in a sincere or upright Obedience to that Law or Rule of Life God gave them;
Brothers, this new Doctrine is but a piece of Old Judaism• These Men do but Stumble At the Old Stumbling-stone, which was the seeking to be justified by a Man's own Righteousness, in a sincere or upright obedience to that Law or Rule of Life God gave them;
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or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sight, it must be all fulfilled by us in our own Persons,
or abate a jot or tittle of that Righteousness his Holy Nature and Law requires in point of out being justified in his sighed, it must be all fulfilled by us in our own Persons,
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or to diminish, or take away the least part or tittle of that Obedience he therein injoins, which so well agrees with the Perfections of his own pure Nature;
or to diminish, or take away the least part or tittle of that obedience he therein enjoins, which so well agrees with the Perfections of his own pure Nature;
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What little Honour or Service hath God from such a Man? yea, from the best Men, who confess their righteousness to be as filthy rags, in comparison of a sinless Nature and perfect Life, in respect of all Duties, Time,
What little Honour or Service hath God from such a Man? yea, from the best Men, who confess their righteousness to be as filthy rags, in comparison of a sinless Nature and perfect Life, in respect of all Duties, Time,
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and Place, without mixture of any sinful Imperfections, What should be the reason of this alteration? If there had been a Law given, which could have given Life, verily righteousness should have been by the Law, Gal. 3. 21. Could not Man keep the Law of Works then? it seems the first Law was too strict.
and Place, without mixture of any sinful Imperfections, What should be the reason of this alteration? If there had been a Law given, which could have given Life, verily righteousness should have been by the Law, Gal. 3. 21. Could not Man keep the Law of Works then? it seems the First Law was too strict.
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It must be granted that perfect Man could observe a perfect Law, had God pleased to give him Grace and Assistance sufficient to his State and Necessity;
It must be granted that perfect Man could observe a perfect Law, had God pleased to give him Grace and Assistance sufficient to his State and Necessity;
How should sinful Man perform the Law of sincere Obedience, having no more than sufficient Grace to assist him? Did not God foreknow that Man would break the Law of Works,
How should sinful Man perform the Law of sincere obedience, having no more than sufficient Grace to assist him? Did not God foreknow that Man would break the Law of Works,
and so was necessitated to make a New and more easie Law? Or, did not God both foreknow and permit the Fall of Man? Or, could he not have hindred it? Why then should he give way to the abrogating the Command of perfect Obedience, to bring in that of imperfect? Surely (as Augustine saith) God is so Just that he can allow no Evil, and so Good that he can permit no Evil,
and so was necessitated to make a New and more easy Law? Or, did not God both foreknow and permit the Fallen of Man? Or, could he not have hindered it? Why then should he give Way to the abrogating the Command of perfect obedience, to bring in that of imperfect? Surely (as Augustine Says) God is so Just that he can allow no Evil, and so Good that he can permit no Evil,
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but all Men are Sinners, whether Professors or Prophane, Rom. 3. 23. (As I said before) he that is justified, must be just or without Sin, or have such a Righteousness imputed to him, God will in no wise clear the guilty, Exod. 34. 7. God is just as well as gracious, Rom. 3. 26. he cannot suffer any wrong to be done to his Holy Law.
but all Men Are Sinners, whither Professors or Profane, Rom. 3. 23. (As I said before) he that is justified, must be just or without since, or have such a Righteousness imputed to him, God will in no wise clear the guilty, Exod 34. 7. God is just as well as gracious, Rom. 3. 26. he cannot suffer any wrong to be done to his Holy Law.
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as our Surety and Representative, to do it for us, Rom. 8. 3. That the Righteousness of the Law might be fulfilled in us, that is in our Head, who by Faith is ours;
as our Surety and Representative, to do it for us, Rom. 8. 3. That the Righteousness of the Law might be fulfilled in us, that is in our Head, who by Faith is ours;
or without a Compensation made for the breach thereof? Is it made void? No, God forbid, (saith the Apostle) we establish the Law, in as much as by Faith we get or attain to a perfect Righteousness;
or without a Compensation made for the breach thereof? Is it made void? No, God forbid, (Says the Apostle) we establish the Law, in as much as by Faith we get or attain to a perfect Righteousness;
Remember, Sinners, you are guilty, and must be justified in a way of Righteousness, as well as pardoned in a way of Sovereign Mercy, that God might be just,
remember, Sinners, you Are guilty, and must be justified in a Way of Righteousness, as well as pardoned in a Way of Sovereign Mercy, that God might be just,
and the Justifier of them that believe in Jesus, Rom. 3. 26. We can only be justified, saith learned Leigh, by that Righteousness which is universal and compleat.
and the Justifier of them that believe in jesus, Rom. 3. 26. We can only be justified, Says learned Leigh, by that Righteousness which is universal and complete.
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and by him all that believe are justified from all things, by which they could not be justified by the Law of Moses, Acts 13. 38, 39. For as by one Man's Disobedience many were made Sinners;
and by him all that believe Are justified from all things, by which they could not be justified by the Law of Moses, Acts 13. 38, 39. For as by one Man's Disobedience many were made Sinners;
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For as Adam 's Sin was imputed to his Seed to Condemnation; so is the Obedience or Righteousness of Christ imputed to all those who believe in him to Justification.
For as Adam is since was imputed to his Seed to Condemnation; so is the obedience or Righteousness of christ imputed to all those who believe in him to Justification.
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Hence 'tis, when they meet with any awakening Convictions or Terror of Conscience, they presently begin to think they must amend their Lives, and perform Religious Duties:
Hence it's, when they meet with any awakening Convictions or Terror of Conscience, they presently begin to think they must amend their Lives, and perform Religious Duties:
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Nay, this way the Heathens were brought to their best Devotion (as a learned Writer observes) Mankind being made and born under a Covenant of Works, are naturally led to work for Life,
Nay, this Way the heathens were brought to their best Devotion (as a learned Writer observes) Mankind being made and born under a Covenant of Works, Are naturally led to work for Life,
and if we fall in doing what our Consciences tells us we ought to do, we presently through self-love and blind hope, persuade our selves God being gracious will pardon us wherein we come short, through Christ, who died for Sinners.
and if we fallen in doing what our Consciences tells us we ought to do, we presently through Self-love and blind hope, persuade our selves God being gracious will pardon us wherein we come short, through christ, who died for Sinners.
And thus we may perceive that the Persuasion of Salvation and Justification by the Condition of sincere Obedience, hath its Original from our corrupt, natural Reason,
And thus we may perceive that the Persuasion of Salvation and Justification by the Condition of sincere obedience, hath its Original from our corrupt, natural Reason,
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This is not the foolishness of preaching whereby God is pleased to save them that believe, 1 Cor. 2. 6, 7, 9, 14. Certainly the Justification of a Sinner in the sight of God by Faith only, or to believe on him that justifies the Ungodly, is one of the chief Mysteries of the Gospel;
This is not the foolishness of preaching whereby God is pleased to save them that believe, 1 Cor. 2. 6, 7, 9, 14. Certainly the Justification of a Sinner in the sighed of God by Faith only, or to believe on him that Justifies the Ungodly, is one of the chief Mysteres of the Gospel;
but if our Justification was by our own Obedience, or by conforming our Lives to the Rules of the Gospel, Justification and Salvation would cease from being any more a Mystery:
but if our Justification was by our own obedience, or by conforming our Lives to the Rules of the Gospel, Justification and Salvation would cease from being any more a Mystery:
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But to be justified by the Righteousness of another, though Sinners in our selves, and have done nothing to procure such Favour and Acceptance at God's hand, can't enter into the heart of natural and self-deceived Mortals.
But to be justified by the Righteousness of Another, though Sinners in our selves, and have done nothing to procure such Favour and Acceptance At God's hand, can't enter into the heart of natural and self-deceived Mortals.
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But contrariwise all Works in that respect, as done by us, are excluded, Luke ▪ 17. 10. He is no unprofitable Servant, whose Works or sincere Obedience commends him to God in point of Justification:
But contrariwise all Works in that respect, as done by us, Are excluded, Lycia ▪ 17. 10. He is no unprofitable Servant, whose Works or sincere obedience commends him to God in point of Justification:
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If they say, that more than sincere Obedience is required of us, but not as a Condition of Life, I ask by what Law? The Covenant of Works required nothing but as the Condition of Life, no more doth the Gospel,
If they say, that more than sincere obedience is required of us, but not as a Condition of Life, I ask by what Law? The Covenant of Works required nothing but as the Condition of Life, no more does the Gospel,
if it be a Law of Life ▪ (After such a manner) our Saviour, doubtless by his Expressions shews us, that all we do avails us nothing in point of Desert, though never so sincerely performed;
if it be a Law of Life ▪ (After such a manner) our Saviour, doubtless by his Expressions shows us, that all we do avails us nothing in point of Desert, though never so sincerely performed;
Hence it follows that all our own Works of Obedience are excluded, Rom. 3. 21, 22. 'Tis called the Righteousness of God in opposition to the Righteousness of the Creature;
Hence it follows that all our own Works of obedience Are excluded, Rom. 3. 21, 22. It's called the Righteousness of God in opposition to the Righteousness of the Creature;
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Hence St. Paul renounced all his own Righteousness, that he might be found in the Righteousness of God which is by Faith in Jesus Christ, Phil. 3. 8, 9, 10. Obj. But say some Paul speaks only of that Righteousness which he had whilst a Pharisee, or of the Righteousness of the Law.
Hence Saint Paul renounced all his own Righteousness, that he might be found in the Righteousness of God which is by Faith in jesus christ, Philip 3. 8, 9, 10. Object But say Some Paul speaks only of that Righteousness which he had while a Pharisee, or of the Righteousness of the Law.
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when at the same time he would •ain have his Reader believe he owns the imputed Righteousness of Christ for our Justification, p. 202. 'Tis evident he does deny that the Righteousness of Christ alone is imputed to us for Justification,
when At the same time he would •ain have his Reader believe he owns the imputed Righteousness of christ for our Justification, p. 202. It's evident he does deny that the Righteousness of christ alone is imputed to us for Justification,
as being the only Matter that justifies us from all things, and that without any Works done by us, either in respect of answering the Rules of Law or Gospel, though never so sincerely performed.
as being the only Matter that Justifies us from all things, and that without any Works done by us, either in respect of answering the Rules of Law or Gospel, though never so sincerely performed.
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nay, that which they ought to seek Justification by, and to desire to be found in. (If this Man's Doctrine may be received,) it should appear by him that Christ's Righteousness imputed,
nay, that which they ought to seek Justification by, and to desire to be found in. (If this Man's Doctrine may be received,) it should appear by him that Christ's Righteousness imputed,
whether Righteousness of his own, in Obedience to the Law, or Works done by him under the Gospel, all he counted as dung in comparison of the Knowledge of Christ and his Righteousness,
whither Righteousness of his own, in obedience to the Law, or Works done by him under the Gospel, all he counted as dung in comparison of the Knowledge of christ and his Righteousness,
The latter saith, That by Righteousness which is of the Law, are meant Works of Obedience done through the Knowledge of the Law by the only strength of natural Abilities before his Conversion.
The latter Says, That by Righteousness which is of the Law, Are meant Works of obedience done through the Knowledge of the Law by the only strength of natural Abilities before his Conversion.
To which Chemnitius and other Protestant Writers answer, That Paul rejected not only his Works before his Conversion, which he signifieth, speaking of the time past, v. 7. but also the Works of his present Condition;
To which Chemnitz and other Protestant Writers answer, That Paul rejected not only his Works before his Conversion, which he signifies, speaking of the time past, v. 7. but also the Works of his present Condition;
This Man is I hope no Papist, though he strives, 'tis plain, to maintain one of the grossest parts of Popery, and that part God raised up holy Luther principally to detect.
This Man is I hope no Papist, though he strives, it's plain, to maintain one of the Grossest parts of Popery, and that part God raised up holy Luther principally to detect.
When a Man shall be summoned to appear before the Judgment-seat of God, shall seriously consider with himself what he shall oppose to the Accusations of Satan, to the Convictions of the Law, to the Testimony of his own Conscience, confessing himself to be a most wretched Sinner, to the Judgment of God,
When a Man shall be summoned to appear before the Judgment seat of God, shall seriously Consider with himself what he shall oppose to the Accusations of Satan, to the Convictions of the Law, to the Testimony of his own Conscience, confessing himself to be a most wretched Sinner, to the Judgement of God,
and most righteous Judge, if he look back on his own Conversation, as having nothing to trust to but his own Righteousness, he shall find sufficient Master of Despair.
and most righteous Judge, if he look back on his own Conversation, as having nothing to trust to but his own Righteousness, he shall find sufficient Master of Despair.
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what Man is fully able to say he is perfect, or that he sincerely has done all his Duty, in respect of that milder Law of Obedience which they talk of?
what Man is Fully able to say he is perfect, or that he sincerely has done all his Duty, in respect of that milder Law of obedience which they talk of?
And this is the Cause of that Popish Opinion, That no Man without special Revelation can be assured of the Remission of his Sins in this Life, Downham•o• Just, p. 202. Brethren, some of the Papists themselves have on a Death-bed been forc'd to seek relief, by renouncing all their own Works and Obedience under distress of Conscience,
And this is the Cause of that Popish Opinion, That no Man without special Revelation can be assured of the Remission of his Sins in this Life, Downham•o• Just, p. 202. Brothers, Some of the Papists themselves have on a Deathbed been forced to seek relief, by renouncing all their own Works and obedience under distress of Conscience,
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lest that gap being opened, their Trade should fall to the ground, as appears by the Answer of Stephen Gardyner to the Bishop of Chichester, Foxe 's Acts and Mon. Vol. 2. p. 46. Take two or three Arguments further here, viz.
lest that gap being opened, their Trade should fallen to the ground, as appears by the Answer of Stephen Gardener to the Bishop of Chichester, Fox is Acts and Mon. Vol. 2. p. 46. Take two or three Arguments further Here, viz.
Ergo, all VVorks done by the Creature are excluded, &c. 2. If Paul, nor no other Child of God durst, or dare to be found in any Righteousness of their own at Death or Judgment;
Ergo, all Works done by the Creature Are excluded, etc. 2. If Paul, nor no other Child of God durst, or Dare to be found in any Righteousness of their own At Death or Judgement;
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3 Arg. That Doctrine that holds a Christian down under slavish Fear, by grounding his Justification on his own Works of Holiness and sincere Obedience, is not of God;
3 Argument That Doctrine that holds a Christian down under slavish fear, by grounding his Justification on his own Works of Holiness and sincere obedience, is not of God;
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but the Doctrine of Justification by our own Work of Holiness or sincere Obedience, holds a Christian down under slavish Fear, by grounding his Justification on his Works of Holiness and sincere Obedience;
but the Doctrine of Justification by our own Work of Holiness or sincere obedience, holds a Christian down under slavish fear, by grounding his Justification on his Works of Holiness and sincere obedience;
For if you build on your own Righteousness or Obedience, and not on the Righteousness of God, which is received by Faith only, you will fall into Hell, by stumbling at the same stumbling-stone the Jews did, Rom. 9. 32. Chap. 10. 2.
For if you built on your own Righteousness or obedience, and not on the Righteousness of God, which is received by Faith only, you will fallen into Hell, by stumbling At the same stumbling-stone the jews did, Rom. 9. 32. Chap. 10. 2.
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What is it that these new Doctors talk of? How is Christ's Righteousness made our legal Righteousness, and yet not our Evangelical Righteousness? If the Righteousness of Christ be imputed to us,
What is it that these new Doctors talk of? How is Christ's Righteousness made our Legal Righteousness, and yet not our Evangelical Righteousness? If the Righteousness of christ be imputed to us,
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as that which when apply'd by Faith, delivers us from Condemnation, Wrath and Death, certainly we need no other Righteousness to justifie us in God's sight unto eternal Life.
as that which when applied by Faith, delivers us from Condemnation, Wrath and Death, Certainly we need no other Righteousness to justify us in God's sighed unto Eternal Life.
and put into a State of Justification, and shall not come into Condemnation, Rom. 8 ▪ 1. 2. No Man is acquitted from the Charge of any Sin, either against the Law or Gospel, till he believes;
and put into a State of Justification, and shall not come into Condemnation, Rom. 8 ▪ 1. 2. No Man is acquitted from the Charge of any since, either against the Law or Gospel, till he believes;
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but when he believes, when he applies the Merits and Righteousness of Christ, he is justified from all Things, from all Sins of what Nature soever they are.
but when he believes, when he Applies the Merits and Righteousness of christ, he is justified from all Things, from all Sins of what Nature soever they Are.
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Answ. Why his Faith, if true, will make him a new Creature, 'twill purifie his Heart, it will lead him into sincere and universal Obedience; but 'tis Christ's Righteousness still nevertheless that justifies him in God's sight,
Answer Why his Faith, if true, will make him a new Creature, it'll purify his Heart, it will led him into sincere and universal obedience; but it's Christ's Righteousness still nevertheless that Justifies him in God's sighed,
for our Sanctification is an Effect or Fruit of what he did and suffered for us, Eph. 5. 25, 26. Tit. 2. 10. 2. None have this Evangelical Righteousness, but those who are in order of Nature at least justified before they actually have it;
for our Sanctification is an Effect or Fruit of what he did and suffered for us, Ephesians 5. 25, 26. Tit. 2. 10. 2. None have this Evangelical Righteousness, but those who Are in order of Nature At least justified before they actually have it;
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though he have appointed it to evidence our Justification before others, &c. 4. If we are in any sence justified hereby in the sight of God, we have whereof to boast before him:
though he have appointed it to evidence our Justification before Others, etc. 4. If we Are in any sense justified hereby in the sighed of God, we have whereof to boast before him:
Though we may not absolutely in respect of Merit; yet we may so comparatively, and in respect of others, who cannot make the same Plea for their Justification: but all boasting is excluded:
Though we may not absolutely in respect of Merit; yet we may so comparatively, and in respect of Others, who cannot make the same Plea for their Justification: but all boasting is excluded:
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Finally, saith Bellarmine, Nothing more frequently doth the Scripture testifie than that the Passion and Death of Christ was a full and perfect Satisfaction for Sins.
Finally, Says Bellarmine, Nothing more frequently does the Scripture testify than that the Passion and Death of christ was a full and perfect Satisfaction for Sins.
because Sin is an infinite Offence, &c. De Just. l. 2. Now the Sufferings of Christ and his Righteousness only, is of an infinite Value, ours is not;
Because since is an infinite Offence, etc. De Just. l. 2. Now the Sufferings of christ and his Righteousness only, is of an infinite Valve, ours is not;
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〈 ◊ 〉 Arg. All Works done by the Creature, are excluded, &c. Because 'tis by the Obedience of one Man that many are made righteous, that is Jesus Christ, he is made of God unto us Righteousness, &c. Rom. 5. 18, 19. 1 Cor. 1. 30. But our inherent Righteousness is of many; i. e.
〈 ◊ 〉 Argument All Works done by the Creature, Are excluded, etc. Because it's by the obedience of one Man that many Are made righteous, that is jesus christ, he is made of God unto us Righteousness, etc. Rom. 5. 18, 19. 1 Cor. 1. 30. But our inherent Righteousness is of many; i. e.
and every one of them, is Faith imputed to Justification or Righteousness, even by Faith alone without Works as Paul proveth, Rom. 4. 3, 4, 5. 11 Arg. Is, Because Christ is tendered or offered to Sinners as Sinners;
and every one of them, is Faith imputed to Justification or Righteousness, even by Faith alone without Works as Paul Proves, Rom. 4. 3, 4, 5. 11 Argument Is, Because christ is tendered or offered to Sinners as Sinners;
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or venture their Souls upon him, though they have no Money, no Righteousness; if they have, they must cast it away, in point of Dependance, Trust, or Justification:
or venture their Souls upon him, though they have no Money, no Righteousness; if they have, they must cast it away, in point of Dependence, Trust, or Justification:
And yet though it be thus, if they come to Christ, believe truly in Christ, they shall at that very Instant be justified, which Faith or Divine Grace will soon make them holy and sanctifie them;
And yet though it be thus, if they come to christ, believe truly in christ, they shall At that very Instant be justified, which Faith or Divine Grace will soon make them holy and sanctify them;
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Is not a new Heart one of the absolute Promises of the New Covenant, Ezek. 36. 26. Can any thing, short of Almighty Power, make the Heart new, or form the Image of God in the Soul;
Is not a new Heart one of the absolute Promises of the New Covenant, Ezekiel 36. 26. Can any thing, short of Almighty Power, make the Heart new, or from the Image of God in the Soul;
or can a Man that hath a new Heart be under Condemnation, for are not all in that Condition who are not actually justified? Or can a dead Man quicken himself,
or can a Man that hath a new Heart be under Condemnation, for Are not all in that Condition who Are not actually justified? Or can a dead Man quicken himself,
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or Obedience of his, are in this Case excluded, &c.) It is, because if a Man should so walk as to know nothing of himself, i.e. be so righteous, or so sincere in his Obedience,
or obedience of his, Are in this Case excluded, etc.) It is, Because if a Man should so walk as to know nothing of himself, i.e. be so righteous, or so sincere in his obedience,
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See what Paul saith, Though I know nothing of my self, yet am I not thereby justified, 1 Cor. 4. 4. Though he had kept a Conscience void of Offence towards God, and towards Men;
See what Paul Says, Though I know nothing of my self, yet am I not thereby justified, 1 Cor. 4. 4. Though he had kept a Conscience void of Offence towards God, and towards Men;
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Durst holy Job depend upon his Sincerity, or venture in that, to stand at God's Tribunal? Though he could plead Uprightness against the false Charge of his three friends,
Durst holy Job depend upon his Sincerity, or venture in that, to stand At God's Tribunal? Though he could plead Uprightness against the false Charge of his three Friends,
What is all the Beauty of thy inherent Holiness, and sincere Obedience •ecome nothing to thee? Is it as Dung now? Darest thou not appear before •od in it, not stand at his Bar thereby to be justified? No, no, he saw that here was Sin cleaving to his best Duties,
What is all the Beauty of thy inherent Holiness, and sincere obedience •ecome nothing to thee? Is it as Dung now? Darest thou not appear before •od in it, not stand At his Bar thereby to be justified? No, no, he saw that Here was since cleaving to his best Duties,
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I do not believe, (saith the reverend Doctor, ) that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and Obedience in his Justification before God than Job had:
I do not believe, (Says the reverend Doctor,) that any Man living hath more encouraging grounds to plead for an Interest in his own Faith and obedience in his Justification before God than Job had:
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This is only pleadable now, and in the Judgment-Day; this will give ease to a convinced, terrisied Conscience, that knows the Nature, Holiness, Purity, and Justice of God:
This is only pleadable now, and in the Judgment day; this will give ease to a convinced, terrisied Conscience, that knows the Nature, Holiness, Purity, and justice of God:
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The Prophet Isaiah cries out, He was un•done, notwithstanding his sincere Obedience, because a Man of unclean lip• Isa. 6. When the Day of Judgment or Death comes, all Hands will be weak and all Hearts faint:
The Prophet Isaiah cries out, He was un•done, notwithstanding his sincere obedience, Because a Man of unclean lip• Isaiah 6. When the Day of Judgement or Death comes, all Hands will be weak and all Hearts faint:
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or that Christ's Righteousness is thy 〈 ◊ 〉 Righteousness, and not thy Evangelical. No, no, he is thy whole Saviour• 'tis Christ's own Arm that brought Salvation, 'tis not our own Righteousne•• joined or coupled with the Merits and Righteousness of Christ;
or that Christ's Righteousness is thy 〈 ◊ 〉 Righteousness, and not thy Evangelical. No, no, he is thy Whole Saviour• it's Christ's own Arm that brought Salvation, it's not our own Righteousne•• joined or coupled with the Merits and Righteousness of christ;
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but if you are self-righteous Persons, or go about like the Jews of old, to establish your own Righteousness, down to Hell you will fall, Rom. 10. 2. This Doctrine will support you that are weak,
but if you Are self-righteous Persons, or go about like the jews of old, to establish your own Righteousness, down to Hell you will fallen, Rom. 10. 2. This Doctrine will support you that Are weak,
see here is a Righteousness, take hold of it, A Robe of Righteousness, Put it on, Believe on Christ, as poor Sinners come to him, you that have to Money, no Worth, no Merit, no Righteousness, this Wine and Milk of Justification and Pardon is for you:
see Here is a Righteousness, take hold of it, A Robe of Righteousness, Put it on, Believe on christ, as poor Sinners come to him, you that have to Money, no Worth, no Merit, no Righteousness, this Wine and Milk of Justification and Pardon is for you:
Do you see you are wounded? Look to Christ, Believe, and thou shalt be saved, Mark 16. 16. Joh. 3. 15, 16. If thou can'st not come to God as a Saint, come as a Sinner;
Do you see you Are wounded? Look to christ, Believe, and thou shalt be saved, Mark 16. 16. John 3. 15, 16. If thou Canst not come to God as a Saint, come as a Sinner;
We would have Men act in Holiness, from a Principle of Faith, from a Principle of Spiritual Life, be first married to Christ that they may bring forth Fruit to God, Rom. 7. 4.
We would have Men act in Holiness, from a Principle of Faith, from a Principle of Spiritual Life, be First married to christ that they may bring forth Fruit to God, Rom. 7. 4.
nay, which the Church of England in her 39 Articles doth assert, viz. Imputed Righteousness and Justification only for the Merits of our Lord and Saviour Jesus Christ by Faith,
nay, which the Church of England in her 39 Articles does assert, viz. Imputed Righteousness and Justification only for the Merits of our Lord and Saviour jesus christ by Faith,
I hope some of those Ministers that have set their Hands to Mr. William ' s late Book, will see Cause to repent of their rash Act, and great Inadvertency;
I hope Some of those Ministers that have Set their Hands to Mr. William ' s late Book, will see Cause to Repent of their rash Act, and great Inadvertency;
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for we cannot see but that the said Book brings in another Gospel, or is a Subversion of the Gospel (tho' the unwary Reader may not soon discover the Poyson that lies hid in it) and 'tis full of hard, and uncouth, or unintelligible Terms, Notions and Expressions, not formerly known to the Christian World:
for we cannot see but that the said Book brings in Another Gospel, or is a Subversion of the Gospel (though the unwary Reader may not soon discover the Poison that lies hid in it) and it's full of hard, and uncouth, or unintelligible Terms, Notions and Expressions, not formerly known to the Christian World:
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or Command of Duty, as a Condition with the Sanction of Threats upon Non-performance, and Promises of Rewards upon Performance of sincere Obedience; for if Sincerity of Grace and Holiness be not the Condition of that which he often calls the Rule of the Promise, which he nevertheless says is not the Precept, I understand him not:
or Command of Duty, as a Condition with the Sanction of Treats upon Non-performance, and Promises of Rewards upon Performance of sincere obedience; for if Sincerity of Grace and Holiness be not the Condition of that which he often calls the Rule of the Promise, which he nevertheless Says is not the Precept, I understand him not:
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before we venture upon it, or throw our selves upon Jesus Christ, and so must receive him as Saints and not as Sinners; which is directly contrary to what all our true Protestant Writers and Modern Divines have all along asserted.
before we venture upon it, or throw our selves upon jesus christ, and so must receive him as Saints and not as Sinners; which is directly contrary to what all our true Protestant Writers and Modern Divines have all along asserted.
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The Papists say, a Man must be inherently righteous before he can be declared just; and that Faith justifies, as it infuses such a Righteousness in us:
The Papists say, a Man must be inherently righteous before he can be declared just; and that Faith Justifies, as it infuses such a Righteousness in us:
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and when God forgives, he judicially declares a Man hath true Faith, and by Faith he means doubtless more than a laying hold on Christ, viz. the making good the Baptismal Covenant, i. e.
and when God forgives, he judicially declares a Man hath true Faith, and by Faith he means doubtless more than a laying hold on christ, viz. the making good the Baptismal Covenant, i. e.
And that before God declares us righteous to Justification, he looks whether or no we have fully answered the Conditions (according to the Doctrine these Men preach) and finding the Creature has done that, God judicially gives the Promise in a way of Reward;
And that before God declares us righteous to Justification, he looks whither or not we have Fully answered the Conditions (according to the Doctrine these Men preach) and finding the Creature has done that, God judicially gives the Promise in a Way of Reward;
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and the Obedience being sincere, though imperfect, 'tis accepted as far forth as perfect Obedience would have been (could it have been performed) under the Law of Works;
and the obedience being sincere, though imperfect, it's accepted as Far forth as perfect obedience would have been (could it have been performed) under the Law of Works;
For as some learned Men have observed, the Greek Word is not [ the Law ] but [ a Law. ] Let it be what Law or Rule of Righteousness it will, that requires perfect or imperfect Obedience, it will not do, Gal. 3. 11. For the just shall live by Faith:
For as Some learned Men have observed, the Greek Word is not [ the Law ] but [ a Law. ] Let it be what Law or Rule of Righteousness it will, that requires perfect or imperfect obedience, it will not do, Gal. 3. 11. For the just shall live by Faith:
'Tis as impossible for an unregenerate Person to perform sincere Obedience (if we speak of Gospel-Sincerity) as it is for a Believer to perform perfect Obedience to the Law of Works.
It's as impossible for an unregenerate Person to perform sincere obedience (if we speak of Gospel-sincerity) as it is for a Believer to perform perfect obedience to the Law of Works.
Therefore Sinners, though 'tis your Duty to reform your Lives, and leave your abominable Sins, which often bring heavy Judgments upon you in this World,
Therefore Sinners, though it's your Duty to reform your Lives, and leave your abominable Sins, which often bring heavy Judgments upon you in this World,
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unless you might share with him in the Glory of your Salvation? Is it hard for you to believe the highest Testimony and Witness that ever was born to any truth? Can't you believe the Report of the Gospel,
unless you might share with him in the Glory of your Salvation? Is it hard for you to believe the highest Testimony and Witness that ever was born to any truth? Can't you believe the Report of the Gospel,
lift Christ up who died for you, the Just for the Vnjust, who bore your Sins, who was made sin for us that knew no Sin, that we might be made the Righteousness of God in him.
lift christ up who died for you, the Just for the Unjust, who boar your Sins, who was made since for us that knew no since, that we might be made the Righteousness of God in him.
To conclude, Is there any Sinner here? Are you ungodly, and in a wr•tched Condition in your own Eyes? Are you weary and heavy laden? Come to Christ, lift up your Heads:
To conclude, Is there any Sinner Here? are you ungodly, and in a wr•tched Condition in your own Eyes? are you weary and heavy laden? Come to christ, lift up your Heads:
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