A modest vindication of the doctrine of conditions in the Covenant of Grace, and the defenders thereof, from the aspersions of arminianism & popery, which Mr. W. E. cast on them. By the late faithful and godly minister Mr. John Graile, minister of the gospel at Tidworth in the county of Wilts. Published with a preface concerning the nature of the Covenant of Grace, wherein is a discovery of the judgment of Dr. Twisse in the point of justification, clearing him from antinomianism therein. By Constant Jessop, minister of the Gospel at Wimborn minister in the county of Dorset. Whereunto is added, a sermon, preached at the funeral of the said Mr. John Grail. By Humphrey Chambers, D.D. and pastor of the church at Pewsie.
or if it must have beene published, some other, rather then you, my dearest Friend and Reverend Brother, might have beene the Author of that, meerly out of the great respect and entire affection I beare unto you.
or if it must have been published, Some other, rather then you, my dearest Friend and Reverend Brother, might have been the Author of that, merely out of the great respect and entire affection I bear unto you.
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But seeing you have not only set it on foote, but when a modest defence was made of the contrary Doctrine, without any either bitter invective against your tenent,
But seeing you have not only Set it on foot, but when a modest defence was made of the contrary Doctrine, without any either bitter invective against your tenent,
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I thought it my duty I owe to truth, oppugned by, notwithstanding my love unto you, to let you know, both wherein your Reply appears unsatisfactory unto me, and wherein offensive.
I Thought it my duty I owe to truth, oppugned by, notwithstanding my love unto you, to let you know, both wherein your Reply appears unsatisfactory unto me, and wherein offensive.
First, in the whole series of your discourse, you seemed to me to rank those of our Divines, who hold the covenant of grace to have conditions, in the same file, with Arminians, as if both had maintained the same conditionate redemption or salvability;
First, in the Whole series of your discourse, you seemed to me to rank those of our Divines, who hold the Covenant of grace to have conditions, in the same file, with Arminians, as if both had maintained the same conditionate redemption or salvability;
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1. That Christ in dying, intended not the salvation of any particular persons. 2. That the end of his death was not to bring some actually to salvation,
1. That christ in dying, intended not the salvation of any particular Persons. 2. That the end of his death was not to bring Some actually to salvation,
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4. That Christ hath purchased faith and regeneration for none, but remission and reconciliation for all, which they shall actually partake of, who do believe.
4. That christ hath purchased faith and regeneration for none, but remission and reconciliation for all, which they shall actually partake of, who do believe.
The third excepted, which of these positions is maintained by any of those our Divines that hold conditions to be in the new Covenant? Nay, they all maintaine that Christ in dying, intended the actual salvation of particular persons, viz. of all those whom God from all eternity had chosen.
The third excepted, which of these positions is maintained by any of those our Divines that hold conditions to be in the new Covenant? Nay, they all maintain that christ in dying, intended the actual salvation of particular Persons, viz. of all those whom God from all eternity had chosen.
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They further averre, that the Lord Jesus Christ by his death, hath also obtaind at God the Fathers hands, that the blessed Spirit should in time work this faith in the hearts of his chosen, that so through faith they might come actually to partake of all the benefits which he hath purchased for them.
They further aver, that the Lord jesus christ by his death, hath also obtained At God the Father's hands, that the blessed Spirit should in time work this faith in the hearts of his chosen, that so through faith they might come actually to partake of all the benefits which he hath purchased for them.
The difference between our Divines and the Arminians about conditions being thus great, as hath beene shewed, I think it would have been fair dealing in you to have severed them,
The difference between our Divines and the Arminians about conditions being thus great, as hath been showed, I think it would have been fair dealing in you to have severed them,
Do you not think the friends of Pemble, Preston, Ames, Perkins, Ball, &c. would take it ill to have them refuted under the title of Arminians, and for maintaining Arminian Salvability (a notion more abhorring to their spirits then to your owne,
Do you not think the Friends of Pemble, Preston, Ames, Perkins, Ball, etc. would take it ill to have them refuted under the title of Arminians, and for maintaining Arminian Salvability (a notion more abhorring to their spirits then to your own,
I challenge you to shew me any one of ours, that in pleading for conditions in the Covenant, doth in the least degree assert that conditionate Redemption or Arminian Salvability.
I challenge you to show me any one of ours, that in pleading for conditions in the Covenant, does in the least degree assert that conditionate Redemption or Arminian Salvability.
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Before you come to our Arguments, you tell us, that though you are against conditions, yet you hold that God hath his order and method in conferring of his benefits.
Before you come to our Arguments, you tell us, that though you Are against conditions, yet you hold that God hath his order and method in conferring of his benefits.
And here I would argue ex concessis. Those benefits which according to that method and order of conferring that the Lord hath set down to himselfe, must goe before other,
And Here I would argue ex concessis. Those benefits which according to that method and order of conferring that the Lord hath Set down to himself, must go before other,
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It this were granted, that they are required, and that to the obtaining of Salvation (which must needs be granted, the benefit of Salvation not only following them,
It this were granted, that they Are required, and that to the obtaining of Salvation (which must needs be granted, the benefit of Salvation not only following them,
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And here Sir, if I should produce some that doe assert it, should I not very prittely get me the odious name of malicious? Wel, the Lord give us to hate the affect and fact as much as we doe the name.
And Here Sir, if I should produce Some that do assert it, should I not very prittely get me the odious name of malicious? Well, the Lord give us to hate the affect and fact as much as we do the name.
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So p. 153 In the new Covenant God gives himself freely in Christ, undertaking all both with the Father and the Soule, nothing being required on mans part.
So p. 153 In the new Covenant God gives himself freely in christ, undertaking all both with the Father and the Soul, nothing being required on men part.
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and I pray consider seriously whether from most, if not all those assertions doth not follow by natural and necessary consequence that monstrous conclusion now enquired of, viz. that wee may be saved without faith and repentance.
and I pray Consider seriously whither from most, if not all those assertions does not follow by natural and necessary consequence that monstrous conclusion now inquired of, viz. that we may be saved without faith and Repentance.
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Truly they speak so fully to this particular, in my apprehension, that all that I can see left you to save your selfe is, not to own these men for men of your side, which I should be heartily glad to heare.
Truly they speak so Fully to this particular, in my apprehension, that all that I can see left you to save your self is, not to own these men for men of your side, which I should be heartily glad to hear.
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But consider one passage more frequent, as in these Authors, so in your owne Sermon; This, That the Covenant of free grace is as free as that with Noah.
But Consider one passage more frequent, as in these Authors, so in your own Sermon; This, That the Covenant of free grace is as free as that with Noah.
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More of this particular you may read in Mr. Gataker against Saltmarsh, both in the former Treatise pag. 25. and in the Rejoynder pag. 11, 13, 88. where he clearly sheweth this very inference to be unconstrained,
More of this particular you may read in Mr. Gataker against Saltmarsh, both in the former Treatise page. 25. and in the Rejoinder page. 11, 13, 88. where he clearly shows this very Inference to be unconstrained,
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and makes good the charge now in debate against Mr. Saltmarsh: which Reverend Author, if you had any reference unto in that unsavory and noisome passage in your Sermon, I challenge malice it self, I must needs tell you, you were exceedingly to blame.
and makes good the charge now in debate against Mr. Saltmarsh: which Reverend Author, if you had any Referente unto in that unsavoury and noisome passage in your Sermon, I challenge malice it self, I must needs tell you, you were exceedingly to blame.
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and the perfection of that in regard of impetration, as Heb. 10. 14 and 1, 3, 9, 12 Unto which may be added your second head of Scriptures, viz. those which hold out unto us Gods acceptation of this price and acquiesence in it:
and the perfection of that in regard of impetration, as Hebrew 10. 14 and 1, 3, 9, 12 Unto which may be added your second head of Scriptures, viz. those which hold out unto us God's acceptation of this price and acquiesence in it:
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but rests fully satisfied with the sufferings of his Son. But they are of no force at all to take off any requisite necessary to the application of this purchase, be it qualification, condition, instruments or agent:
but rests Fully satisfied with the sufferings of his Son. But they Are of no force At all to take off any requisite necessary to the application of this purchase, be it qualification, condition, Instruments or agent:
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for instance, If I should on your ground argue, Jesus Christ hath by himselfe purged our sins, and perfected &c. Therefore there is no neede the Gospel should be preached unto men,
for instance, If I should on your ground argue, jesus christ hath by himself purged our Sins, and perfected etc. Therefore there is no need the Gospel should be preached unto men,
Notwithstanding that, Christ hath thus perfectly purchased it, yet himself doth tell me, that unlesse I repent, I shall perish, Luk. 13. 3, 5. And If I believe not, I shall be damned, Mark. 16. 16. As for that maxime you cited in the prosecution of your Argument, Impetratio est fundamentum applicationis, it makes for us,
Notwithstanding that, christ hath thus perfectly purchased it, yet himself does tell me, that unless I Repent, I shall perish, Luk. 13. 3, 5. And If I believe not, I shall be damned, Mark. 16. 16. As for that maxim you cited in the prosecution of your Argument, Impetratio est fundamentum applicationis, it makes for us,
It makes indeed against Arminian salvability; for which end it is used by our Authours, viz. to shew that though impetration and application may be distinguished,
It makes indeed against Arminian salvability; for which end it is used by our Authors, viz. to show that though impetration and application may be distinguished,
So that the Arminian doctrine of conditions to be performed by mans owne power, which make the issue of Christs death to be uncertaine and pendulous on mans free will, is wholly razed thereby:
So that the Arminian Doctrine of conditions to be performed by men own power, which make the issue of Christ death to be uncertain and pendulous on men free will, is wholly razed thereby:
To be freely and by condition, is an absolute and flat contradiction. For answer, the Covenant with Adam, in a passage before, you aver to be conditional;
To be freely and by condition, is an absolute and flat contradiction. For answer, the Covenant with Adam, in a passage before, you aver to be conditional;
Did you seriously consider what you spake when you said, if but to pay a rose, the tenure is not free? Certainly my Country men in Glocester-shire account that a very free tenure,
Did you seriously Consider what you spoke when you said, if but to pay a rose, the tenure is not free? Certainly my Country men in Gloucestershire account that a very free tenure,
And if some Gentlemen should bestow on you an hundred pound a year, on condition you should be more liberal to the poor to the expence, not of a rose or two,
And if Some Gentlemen should bestow on you an hundred pound a year, on condition you should be more liberal to the poor to the expense, not of a rose or two,
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But come wee to your Argument, which if not taken out of Doctor Crispe, is yet certainly the same with his, vol. 1. p. 64. & p. 179. By gift, and on condition, is a flat contradiction.
But come we to your Argument, which if not taken out of Doctor Crisp, is yet Certainly the same with his, vol. 1. p. 64. & p. 179. By gift, and on condition, is a flat contradiction.
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But take heed that you and the Doctor make not the Scriptures to speake absolute and flat contradiction, which say, wee are saved by grace through faith.
But take heed that you and the Doctor make not the Scriptures to speak absolute and flat contradiction, which say, we Are saved by grace through faith.
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Eph. 2. 8. And therefore it is of faith, that it might be by grace. Rom. 4. 16. And being justified freely by his grace through faith in his blood.
Ephesians 2. 8. And Therefore it is of faith, that it might be by grace. Rom. 4. 16. And being justified freely by his grace through faith in his blood.
Again, did not Christ lay repentance and faith upon the creature, when he said, repent and believe the Gospel? Matth 4. 17. Mark 1. 15. yea, doth he not lay it on them upon paine of damnation,
Again, did not christ lay Repentance and faith upon the creature, when he said, Repent and believe the Gospel? Matthew 4. 17. Mark 1. 15. yea, does he not lay it on them upon pain of damnation,
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when they thus answered their troubled converts, who in anguish of spirit came with these queries to them, men and brethren what shal we doe? Acts •. 37. And Sirs, what shall I do to be saved? ch. 16. 20. I say,
when they thus answered their troubled converts, who in anguish of Spirit Come with these queries to them, men and brothers what shall we do? Acts •. 37. And Sirs, what shall I do to be saved? changed. 16. 20. I say,
Did they not require something of them, and lay something on them? And did Christ or his Apostles (think you) preach any thing contradictory to free grace,
Did they not require something of them, and lay something on them? And did christ or his Apostles (think you) preach any thing contradictory to free grace,
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or free gift? I hope, whatever contradictions you pinne on our Sermons, you will take heed what you fasten on the sayings of Christ and his Apostles, whose doctrine we must take leave to believe and follow,
or free gift? I hope, whatever contradictions you pin on our Sermons, you will take heed what you fasten on the sayings of christ and his Apostles, whose Doctrine we must take leave to believe and follow,
Do not say here, that Christ did not require them, nor his Disciples presse them, as conditions, or as a worke (which is the Doctors evasion) for you your selfe know that we disclaime faith as a worke, as much as you.
Do not say Here, that christ did not require them, nor his Disciples press them, as conditions, or as a work (which is the Doctors evasion) for you your self know that we disclaim faith as a work, as much as you.
I am sure that I can shew you the contrary, and you may also see it if you be pleased to peruse Mr. Gatakers rejoynder to Saltmarsh. p. 51. 53. This is that we maintaine, that faith is so required of God, that if we have it, we shall have salvation;
I am sure that I can show you the contrary, and you may also see it if you be pleased to peruse Mr. Gatakers rejoinder to Saltmarsh. p. 51. 53. This is that we maintain, that faith is so required of God, that if we have it, we shall have salvation;
Now do not the Apostles averre as much when they answer this quaerie, what shall I do to be saved? thus, repent and believe &c. do they not in these answers lay repentance and faith on the creature as things required of God in them that would be saved,
Now do not the Apostles aver as much when they answer this Query, what shall I do to be saved? thus, Repent and believe etc. do they not in these answers lay Repentance and faith on the creature as things required of God in them that would be saved,
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So that faith is required of God from the creature so, and laid on the creature so, that by it the creature must seek everlasting righteousnesse, the being of it,
So that faith is required of God from the creature so, and laid on the creature so, that by it the creature must seek everlasting righteousness, the being of it,
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Camero would have informed you that all conditions do not destroy free grace, Sed eae quae possunt habere rationem meriti, but only such as are meritorious.
Chamber would have informed you that all conditions do not destroy free grace, said Each Quae possunt habere rationem Merit, but only such as Are meritorious.
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Secondly, It must be a mans owne, no way due or belonging to the person of whom we me merit Suppose a tenant be three or foure years rent behind with his Landlord, to the value (it may be) of one hundred pound, or two hundred pound;
Secondly, It must be a men own, no Way due or belonging to the person of whom we me merit Suppose a tenant be three or foure Years rend behind with his Landlord, to the valve (it may be) of one hundred pound, or two hundred pound;
When we have done all wee are commanded, we must say we are unprofitable servants, Luk. 17. 10. unprofitable saith Chamier to our selves, we have not earned so much as thanks for our selves;
When we have done all we Are commanded, we must say we Are unprofitable Servants, Luk. 17. 10. unprofitable Says Chamier to our selves, we have not earned so much as thanks for our selves;
for, can a man be profitable to God, as a wise man is profitable to himselfe? Is it any gaine or pleasure to him, that thou makest thy waies perfect? Job 22. 2. & 35. 4, 5. What profit is it to the Sunne, that wee receive its light into our houses? or to the spring, that we drinke of its water? God is no way indamaged by our impenitency,
for, can a man be profitable to God, as a wise man is profitable to himself? Is it any gain or pleasure to him, that thou Makest thy ways perfect? Job 22. 2. & 35. 4, 5. What profit is it to the Sun, that we receive its Light into our houses? or to the spring, that we drink of its water? God is no Way endamaged by our impenitency,
yet is his gift of salvation neverthelesse free, because he is no way the gainer by the things required Nay, the conditions required by him are matter of further charge and expence unto him, he being the worker and donor of them,
yet is his gift of salvation nevertheless free, Because he is no Way the gainer by the things required Nay, the conditions required by him Are matter of further charge and expense unto him, he being the worker and donor of them,
Shall the young man say, it is not free? because it is upon condition, he leaves his fathers cottage for it, he goes to school for it & c? Alas, what profit are either of these to his forster father? Nay, rather they are matter of further charge to him;
Shall the young man say, it is not free? Because it is upon condition, he leaves his Father's cottage for it, he Goes to school for it & c? Alas, what profit Are either of these to his forster father? Nay, rather they Are matter of further charge to him;
So when the Lord who chuseth amongst his enemies those whom he adopts to be heirs of salvation, doth require of them, that they repent of their sin, beleeve on his Sonne, leave off all their vaine wayes,
So when the Lord who chooseth among his enemies those whom he adopts to be Heirs of salvation, does require of them, that they Repent of their since, believe on his Son, leave off all their vain ways,
Shall this person say, he was not freely forgiven, because it was on this condition, his acknowledgment? Alas, what proportion is there betweene the debt and the acknowledgment? Thus God seemes to speak to us in the matter of repentance. Only acknowledg thine iniquities.
Shall this person say, he was not freely forgiven, Because it was on this condition, his acknowledgment? Alas, what proportion is there between the debt and the acknowledgment? Thus God seems to speak to us in the matter of Repentance. Only acknowledge thine iniquities.
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Againe, That we give on condition, the condition being the parties duty to whom we give, is free, else the portions that parents give dutiful children would not be free gift.
Again, That we give on condition, the condition being the parties duty to whom we give, is free, Else the portions that Parents give dutiful children would not be free gift.
But such also are the conditions defended by us, as hath beene made apparent, they no way benefit the Lord at all, they are infinitely disproportionable to the gift of salvation he bestowes,
But such also Are the conditions defended by us, as hath been made apparent, they no Way benefit the Lord At all, they Are infinitely disproportionable to the gift of salvation he bestows,
but rather his will and purpose to bestow salvation, moves him to bestow them, that by receipt of them, his people might be fitted for the salvation he intends them.
but rather his will and purpose to bestow salvation, moves him to bestow them, that by receipt of them, his people might be fitted for the salvation he intends them.
Thus have we done with your Argument, from the freenesse of grace (which, that it may well stand with our conditions, I hope is well cleared) as also with your Arguments taken from scripture.
Thus have we done with your Argument, from the freeness of grace (which, that it may well stand with our conditions, I hope is well cleared) as also with your Arguments taken from scripture.
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We come now to those you fetch from Reason The first of which was taken from the intent of Christ in dying, which the Scriptures hold out to be the salvation of those for whom he died.
We come now to those you fetch from Reason The First of which was taken from the intent of christ in dying, which the Scriptures hold out to be the salvation of those for whom he died.
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but not faith, and that he died for us conditionally (i. e.) that we should be saved if we did believe but did no way procure for us, that we should believe;
but not faith, and that he died for us conditionally (i. e.) that we should be saved if we did believe but did no Way procure for us, that we should believe;
Your second Argument was the same with one you used in your former sermons, where you asserted the absolutenesse of the new Covenant, viz. That this conditionality infers a liberty of will.
Your second Argument was the same with one you used in your former Sermons, where you asserted the absoluteness of the new Covenant, viz. That this conditionality infers a liberty of will.
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and who of us denies faith to be the gift of God, or that God out of his love to us in Christ, freely worketh it in us, that therby we may be enabled to receive Christ.
and who of us Denies faith to be the gift of God, or that God out of his love to us in christ, freely works it in us, that thereby we may be enabled to receive christ.
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And as for the inference, he which chargeth the Patronage of free will on that kind of preaching, that holds out life and salvation upon condition of faith and repentance, let him looke to it how he will quit Christ and his Apostles from that charge, whose Sermons are full of counsels, commands and calls, that require men to repent and believe,
And as for the Inference, he which charges the Patronage of free will on that kind of preaching, that holds out life and salvation upon condition of faith and Repentance, let him look to it how he will quit christ and his Apostles from that charge, whose Sermons Are full of Counsels, commands and calls, that require men to Repent and believe,
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That from this conditional redemption would follow, that men are elected but conditionally, so that Gods election should be undetermined and uneffectual,
That from this conditional redemption would follow, that men Are elected but conditionally, so that God's election should be undetermined and uneffectual,
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It is the same with another of your Arguments used in your former lectures, and neere of kinne to that of Doctor Crispe, vol. 1. p. 168. Then Christ justifieth not alone.
It is the same with Another of your Arguments used in your former Lectures, and near of kin to that of Doctor Crisp, vol. 1. p. 168. Then christ Justifieth not alone.
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Is faith Christ himselfe? if not, then Christ must have a partner to justifie. But the sequel both in yours and the Doctors Argument is notoriously false;
Is faith christ himself? if not, then christ must have a partner to justify. But the sequel both in yours and the Doctors Argument is notoriously false;
So, nor is my repentance and faith required in any satisfactory or meritorious way, to satisfie Gods justice together with Christ, or merit remission for me;
So, nor is my Repentance and faith required in any satisfactory or meritorious Way, to satisfy God's Justice together with christ, or merit remission for me;
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For as before you ranked us with Arminians, so here you would insinuate that we joyne hands with Papists in maintaining of this conditional redemption.
For as before you ranked us with Arminians, so Here you would insinuate that we join hands with Papists in maintaining of this conditional redemption.
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Is it enough, my good friend, to make a thing evil, to say that Papists hold so? Why did you cite Aestius and Lessius, both Papists, among the Champions of your opinion? Papists agree with us,
Is it enough, my good friend, to make a thing evil, to say that Papists hold so? Why did you Cite Aestius and Lessius, both Papists, among the Champions of your opinion? Papists agree with us,
Nor call we that Popish where they are sound, and agree with us, but that only wherein they being erroneous we dissent from them, and protest against them.
Nor call we that Popish where they Are found, and agree with us, but that only wherein they being erroneous we dissent from them, and protest against them.
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Now whether or no Papists maintaine any meritoriousnesse in the preparations they defend, sure I am, that Protestant Authors chiefly oppose this meritoriousnesse of them,
Now whither or no Papists maintain any meritoriousness in the preparations they defend, sure I am, that Protestant Authors chiefly oppose this meritoriousness of them,
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If therefore this were the minde and judgment of the Synod, that it would simply shew that manner and order which God doth use according to the Doctrine of the Scripture,
If Therefore this were the mind and judgement of the Synod, that it would simply show that manner and order which God does use according to the Doctrine of the Scripture,
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yet they did hold a dignity, worth, and merit of congruity to be in these preparations, which the same Chemnitius doth afterwards prove at large, spending three or foure leaves therein. (2) That Chemnitius held something, some worke wrought by the Spirit in man to precede his justification, or his reception of justification;
yet they did hold a dignity, worth, and merit of congruity to be in these preparations, which the same Chemnitz does afterwards prove At large, spending three or foure leaves therein. (2) That Chemnitz held something, Some work wrought by the Spirit in man to precede his justification, or his reception of justification;
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You know the question concerning the conditional promises of the Gospel is handled under that concerning the necessity of works, where our Writers grant a necessity of presence, but not of efficiencie, which Bellarmine contends for.
You know the question Concerning the conditional promises of the Gospel is handled under that Concerning the necessity of works, where our Writers grant a necessity of presence, but not of efficiency, which Bellarmine contends for.
Now I pray, what doe they understand by that efficiency, but a meritorious efficiency? or, what other then that can be ascribed unto works? yea, that our Authours understand merit by that efficiency, they deny.
Now I pray, what do they understand by that efficiency, but a meritorious efficiency? or, what other then that can be ascribed unto works? yea, that our Authors understand merit by that efficiency, they deny.
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And in the Chapter before, Promises with a condition of obedience as the causes of that right which we have to the thing promised, are proper to the law;
And in the Chapter before, Promises with a condition of Obedience as the Causes of that right which we have to the thing promised, Are proper to the law;
And in his next Chapter, stating this question, whether good works may be said to be necessary to justification and salvation? he sets downe in his first and second conclusions, that in controversies with Papists,
And in his next Chapter, stating this question, whither good works may be said to be necessary to justification and salvation? he sets down in his First and second conclusions, that in controversies with Papists,
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Neverthelesse in his fifth, sixth and seventh Conclusions he maintains, that they are necessary thereto, though not as meritorious causes, yet as previous and concurrent conditions.
Nevertheless in his fifth, sixth and seventh Conclusions he maintains, that they Are necessary thereto, though not as meritorious Causes, yet as previous and concurrent conditions.
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and shewes sufficiently the Papists to be Patrons of merit) in that of Repentance, speaking of the differences between us and Papists, therein saith, The fourth abuse is touching the effect and efficacy of Repentance;
and shows sufficiently the Papists to be Patrons of merit) in that of Repentance, speaking of the differences between us and Papists, therein Says, The fourth abuse is touching the Effect and efficacy of Repentance;
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I might adde to these, learned Camero, and repeate that which I cited out of him before, it being the very distinction which you call a most weake evasion;
I might add to these, learned Chamber, and repeat that which I cited out of him before, it being the very distinction which you call a most weak evasion;
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As also renowned Pemble, who spends a whole Chapter in refuting that opinion of Bellarmine, and the Romanists; viz. That faith justifies us as an efficient and meritorious cause obtaining, deserving,
As also renowned Pemble, who spends a Whole Chapter in refuting that opinion of Bellarmine, and the Romanists; viz. That faith Justifies us as an efficient and meritorious cause obtaining, deserving,
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The first of these is Broachman, who saith, It is not controverted, Whether the promises of the Gospel, that they may be fruitfull and saving, do require faith:
The First of these is Broachman, who Says, It is not controverted, Whither the promises of the Gospel, that they may be fruitful and Saving, do require faith:
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Neither is it called into controversie, Whether the promises of the Gospel be so free and absolute, that they discharge a man from a serious sorrow for sins,
Neither is it called into controversy, Whither the promises of the Gospel be so free and absolute, that they discharge a man from a serious sorrow for Sins,
For saith he, We warned you in the beginning, that it is not controverted, Whether the promises of the Gospel doe require faith, which wee willingly grant:
For Says he, We warned you in the beginning, that it is not controverted, Whither the promises of the Gospel do require faith, which we willingly grant:
4. That in rejecting this distinction between a Condition and a meritorious Cause, and asserting the Covenant to be without, not only meritorious conditions, but all other also:
4. That in rejecting this distinction between a Condition and a meritorious Cause, and asserting the Covenant to be without, not only meritorious conditions, but all other also:
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But let us see what further strength you bring to the battering of this distinction: for your charge of Popery will not hold. You add therefore farther;
But let us see what further strength you bring to the battering of this distinction: for your charge of Popery will not hold. You add Therefore farther;
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Sir, The Apostle saith, To him that worketh the reward is reckoned, not of grace, but of debt, Rom. 4. 4. I know some hold the Covenant with Adam, wherein works were injoyned, to be a Covenant of Grace.
Sir, The Apostle Says, To him that works the reward is reckoned, not of grace, but of debt, Rom. 4. 4. I know Some hold the Covenant with Adam, wherein works were enjoined, to be a Covenant of Grace.
I have heard Mr. Symonds of Holland deliver that in a Sermon at Rederith, and thereupon divide the Covenant of Grace into the Covenant of Works, and the Covenant of Faith.
I have herd Mr. Symonds of Holland deliver that in a Sermon At Redrith, and thereupon divide the Covenant of Grace into the Covenant of Works, and the Covenant of Faith.
and hath been already dispatch'd by some of our side, and the freenesse of the latter above the former, notwithstanding the conditionality of both, at large discovered.
and hath been already dispatched by Some of our side, and the freeness of the latter above the former, notwithstanding the conditionality of both, At large discovered.
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And that not by excluding faith, or the condition of faith from the latter (as you would have it) for that would interfere with that of the Apostle now cited, By Faith, that it might be of Grace;
And that not by excluding faith, or the condition of faith from the latter (as you would have it) for that would interfere with that of the Apostle now cited, By Faith, that it might be of Grace;
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But the superabundancy of Grace in the latter Covenant appears mostly in this, that in the former, the matter of mans Justification had been something of his own, his own exact and perfect obedience to the Law of God;
But the superabundancy of Grace in the latter Covenant appears mostly in this, that in the former, the matter of men Justification had been something of his own, his own exact and perfect Obedience to the Law of God;
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so that they differ as much as these two Propositions. 1. Pay your debt of a thousand pounds and be free. 2. Rely on such a friends satisfaction made for it,
so that they differ as much as these two Propositions. 1. Pay your debt of a thousand pounds and be free. 2. Rely on such a Friends satisfaction made for it,
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and be as free as if you had made full payment and satisfaction your self. All this and more you may find in that reverend Divine, your contempt of whom,
and be as free as if you had made full payment and satisfaction your self. All this and more you may find in that reverend Divine, your contempt of whom,
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Now that Conditions are meritorious, yea or so much as impulsive, is altogether denied by the Assertors of conditions, who allow no causality at all to them.
Now that Conditions Are meritorious, yea or so much as impulsive, is altogether denied by the Assertors of conditions, who allow no causality At all to them.
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Thirdly, It seemes to me directly to crosse the Apostle, who tells us, That it was of faith, that the Promise might be sure to all the Seed, Rom. 4. 16. Fourthly, Whereas you say, That if Conditions be required, then none can be sure, because none can bee sure to hold out;
Thirdly, It seems to me directly to cross the Apostle, who tells us, That it was of faith, that the Promise might be sure to all the Seed, Rom. 4. 16. Fourthly, Whereas you say, That if Conditions be required, then none can be sure, Because none can be sure to hold out;
Do you not seem to intimate that salvation is sure to the Elect, whether they hold out in the faith or not? which is the Monster Arminians would father upon our Tenents.
Do you not seem to intimate that salvation is sure to the Elect, whither they hold out in the faith or not? which is the Monster Arminians would father upon our Tenants.
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Again, he hath promised to put his fear in our hearts, that we may not depart from him, Jer. 32. 40. And we are confident that he who hath begun a good work in us, will perform it to the day of Christ, Phil. 1. 6. Qui operatur ut accedamus, idem operatur ne discedamus.
Again, he hath promised to put his Fear in our hearts, that we may not depart from him, Jer. 32. 40. And we Are confident that he who hath begun a good work in us, will perform it to the day of christ, Philip 1. 6. Qui operatur ut Accedamus, idem operatur ne discedamus.
We answer therefore the main of your Argument, even as wee answer the Arminians, That though in regard of our own strength, which is weak, we may fear,
We answer Therefore the main of your Argument, even as we answer the Arminians, That though in regard of our own strength, which is weak, we may Fear,
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by which, as he brings us into a state of Salvation, so through the same he will keep us by his Almighty power unto salvation, 1 Pet. 1. 5. We are as sure of perseverance in observation of the condition as of Salvation;
by which, as he brings us into a state of Salvation, so through the same he will keep us by his Almighty power unto salvation, 1 Pet. 1. 5. We Are as sure of perseverance in observation of the condition as of Salvation;
To which you rejoyne, I demand, Whether that Promise be absolute or conditional? And anon, There is no reason why one Promise should be more absolute then another.
To which you rejoin, I demand, Whither that Promise be absolute or conditional? And anon, There is no reason why one Promise should be more absolute then Another.
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2. For your Quaerie, Whether it be conditional or absolute? I conceive it absolute. Christ procured Salvation for us to be bestowed conditionally, if we do believe;
2. For your Query, Whither it be conditional or absolute? I conceive it absolute. christ procured Salvation for us to be bestowed conditionally, if we do believe;
Is it not the will of God to give Christ absolutely, & then salvation for Christs sake to them that do believe in him? Shall I say here, That there is no reason why one gift should be more absolute then another? He who worketh all things according to the counsel of his own will, hath infinite reason both for his will and working.
Is it not the will of God to give christ absolutely, & then salvation for Christ sake to them that do believe in him? Shall I say Here, That there is no reason why one gift should be more absolute then Another? He who works all things according to the counsel of his own will, hath infinite reason both for his will and working.
In the mean while, Sir, your Reason from the certainty of Salvation, is (I think) sufficiently discovered to have nothing of force against Protestant conditional Redemption.
In the mean while, Sir, your Reason from the certainty of Salvation, is (I think) sufficiently discovered to have nothing of force against Protestant conditional Redemption.
I might as well argue hence, That all mankind are redeemed by Christ, because they were all destroyed by Adam: Or that all were not corrupted by Adam, as Peter Martyr on the place tels me, Ambrose and Origen did hence hold,
I might as well argue hence, That all mankind Are redeemed by christ, Because they were all destroyed by Adam: Or that all were not corrupted by Adam, as Peter Martyr on the place tells me, Ambrose and Origen did hence hold,
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Or with Bellarmine, That Adam conveyed inherent sin to his posterity whereby they perish, and therefore the Righteousnesse of Christ conveyed for our recovery must be inherent.
Or with Bellarmine, That Adam conveyed inherent since to his posterity whereby they perish, and Therefore the Righteousness of christ conveyed for our recovery must be inherent.
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Hear Peter Martyr to the very point, This Analogy holds true only in the general: but in respect of the particular, and the kinds, there is great difference.
Hear Peter Martyr to the very point, This Analogy holds true only in the general: but in respect of the particular, and the Kinds, there is great difference.
Adam conveyes sin by Propagation to his Posterity: But Christ conveyed Righteousness by faith. After this you had a passage concerning actual Righteousnesse and actual Reconciliation, to this purpose:
Adam conveys since by Propagation to his Posterity: But christ conveyed Righteousness by faith. After this you had a passage Concerning actual Righteousness and actual Reconciliation, to this purpose:
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i.e. That in time they should be actually saved in that way and method agreed on between the Father and the Son. The thing we deny is, That the salvation purchased, is actually theirs for whom its purchased before they come actually to believe.
i.e. That in time they should be actually saved in that Way and method agreed on between the Father and the Son. The thing we deny is, That the salvation purchased, is actually theirs for whom its purchased before they come actually to believe.
You must give us leave to distinguish between the Purchase and the Possession: the Grant or Donation of a Benefit, and the actual exhibition and reception of it.
You must give us leave to distinguish between the Purchase and the Possession: the Grant or Donation of a Benefit, and the actual exhibition and reception of it.
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And doth not the Law of Fath, the Gospel, require faith on mans part, that Righteousnesse may be imputed? why else is it called a Law? Yet the Apostle saith expresly, that by this Law boasting is excluded, Rom. 3. 27. If indeed we could do any thing in a meritorious way, we might boast, not otherwise.
And does not the Law of Fath, the Gospel, require faith on men part, that Righteousness may be imputed? why Else is it called a Law? Yet the Apostle Says expressly, that by this Law boasting is excluded, Rom. 3. 27. If indeed we could do any thing in a meritorious Way, we might boast, not otherwise.
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The other which seems to be of more strength, and I think the strongest you bring, is this, If the Promise of Salvation were upon condition of believing,
The other which seems to be of more strength, and I think the Strongest you bring, is this, If the Promise of Salvation were upon condition of believing,
and abhors in his creature when ever he doth it, Exod. 23. 7. Isaiah 5. 23. Deuter. 25. 1. Prov. 17. 15. And lest you should think light of it, because it comes from them,
and abhors in his creature when ever he does it, Exod 23. 7. Isaiah 5. 23. Deuter 25. 1. Curae 17. 15. And lest you should think Light of it, Because it comes from them,
We embrace this rule (saith he) and the reason of it, acknowledging that where ever there is Justification, there must be Justice some way or other in the party Justified ▪ The God of truth should otherwise call darknesse light, and evil good.
We embrace this Rule (Says he) and the reason of it, acknowledging that where ever there is Justification, there must be justice Some Way or other in the party Justified ▪ The God of truth should otherwise call darkness Light, and evil good.
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And therefore both that Author, as also Paraeus and Chamier, tells us, that the Righteousnesse of Christ imputed to this ungodly person is the ground of this gracious sentence of God, whereby he doth absolve, acquit, and justifie him.
And Therefore both that Author, as also Pareus and Chamier, tells us, that the Righteousness of christ imputed to this ungodly person is the ground of this gracious sentence of God, whereby he does absolve, acquit, and justify him.
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or not till he believeth? Now I think the Scriptures are very clear for the latter, that Righteousnesse is not imputed to the sinner til he doth believe:
or not till he Believeth? Now I think the Scriptures Are very clear for the latter, that Righteousness is not imputed to the sinner till he does believe:
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And as it was imputed unto him upon believing, so shall it be imputed unto us if we believe on him who raised up Jesus, vers. 24. Hence it is called the Righteousness of faith, for that it comes to be ours through faith.
And as it was imputed unto him upon believing, so shall it be imputed unto us if we believe on him who raised up jesus, vers. 24. Hence it is called the Righteousness of faith, for that it comes to be ours through faith.
Besides, God the object of faith Justifying, who is described there to be the Justifier of the ungodly is said in ver. 26. of the foregoing Chapter, to be the Justifier of him that believeth in Jesus.
Beside, God the Object of faith Justifying, who is described there to be the Justifier of the ungodly is said in ver. 26. of the foregoing Chapter, to be the Justifier of him that Believeth in jesus.
I beseech you tell me, doth not the Apostle speak of one and the same Justification in both places? Doth he not in both places describe one and the same person, the person that is justified? Him then whom he calls a Believer on Christ in one place, the same he calls an ungodly person in the other;
I beseech you tell me, does not the Apostle speak of one and the same Justification in both places? Does he not in both places describe one and the same person, the person that is justified? Him then whom he calls a Believer on christ in one place, the same he calls an ungodly person in the other;
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and the uncircumcision through faith, i.e. All that are justified, both Jew and Gentile, circumcised or uncircumcised, by or through one and the same mean of faith.
and the uncircumcision through faith, i.e. All that Are justified, both Jew and Gentile, circumcised or uncircumcised, by or through one and the same mean of faith.
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and expresly contrary to the Apostle, who tells us, Galat. 2. 16. that hee had believed on Christ, that so he might be justified by the Faith of Christ.
and expressly contrary to the Apostle, who tells us, Galatians 2. 16. that he had believed on christ, that so he might be justified by the Faith of christ.
Thus have I given you an account of some, and those of the main of your Arguments, both wherein they have not satisfied me concerning the Tenent you endeavoured to maintain,
Thus have I given you an account of Some, and those of the main of your Arguments, both wherein they have not satisfied me Concerning the Tenent you endeavoured to maintain,
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Secondly, By Conditions I understand the restipulation or repromission in a Covenant, the termes and Articles of Agreement in a Covenant betweene equals,
Secondly, By Conditions I understand the restipulation or repromission in a Covenant, the terms and Articles of Agreement in a Covenant between equals,
Conditions in this Evangelical way I plead for, and conceive, That God in the New Covenant doth not promise life and salvation absolutely unto his chosen,
Conditions in this Evangelical Way I plead for, and conceive, That God in the New Covenant does not promise life and salvation absolutely unto his chosen,
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Mar 1. 15. Chap. 6. 12. Acts 2 38. chap. 3. 19. chap. 20. 21. John 6. 28, 29. chap. 3. 15, 16. John 8. 24. Rom. 10 6, 7, 8, 9 John 8. 31. Chap. 15 5, 6, 7, 10. Heb. 3. 6. Chap. 10, 38. He cannot see wood for trees, that doth not take notice of these Evangelical commands, wherein performance of Gospel conditions,
Mar 1. 15. Chap. 6. 12. Acts 2 38. chap. 3. 19. chap. 20. 21. John 6. 28, 29. chap. 3. 15, 16. John 8. 24. Rom. 10 6, 7, 8, 9 John 8. 31. Chap. 15 5, 6, 7, 10. Hebrew 3. 6. Chap. 10, 38. He cannot see wood for trees, that does not take notice of these Evangelical commands, wherein performance of Gospel conditions,
and perseverance in that performance are required, they every where so abundantly occur. Choose we out one of the places named, and a little insist on it;
and perseverance in that performance Are required, they every where so abundantly occur. Choose we out one of the places nam, and a little insist on it;
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How (say you) do you prove, that Rom. 10 9. is set down the forme and tenure of the New Covenant? I deny it; The Apostles intent is. &c. Sir, It is clear, as Calvin notes, that the Apostle here opposeth the Righteousnesse of faith to the Righteousnesse of Works.
How (say you) do you prove, that Rom. 10 9. is Set down the Form and tenure of the New Covenant? I deny it; The Apostles intent is. etc. Sir, It is clear, as calvin notes, that the Apostle Here Opposeth the Righteousness of faith to the Righteousness of Works.
It is also clear, that in describing the Righteousnesse of Works he setteth downe the very tenor and form of that Covenant, The man that doth them shall live by them, ver. 5. And in opposition thereunto, delivers this to be the speech of the Righteousnesse of Faith, If thou confessest with thy mouth,
It is also clear, that in describing the Righteousness of Works he sets down the very tenor and from of that Covenant, The man that does them shall live by them, ver. 5. And in opposition thereunto, delivers this to be the speech of the Righteousness of Faith, If thou Confessest with thy Mouth,
and believest with thine heart, &c. If then it be granted, which cannot be denyed, that in these words, The man that doth them shal live by them, the tenor of the Covenant of Works is contained;
and Believest with thine heart, etc. If then it be granted, which cannot be denied, that in these words, The man that does them shall live by them, the tenor of the Covenant of Works is contained;
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it must needs follow by the rule of opposition, that in these words, If thou confessest and believest, &c. the tenor of the Covenant of Grace is also contained.
it must needs follow by the Rule of opposition, that in these words, If thou Confessest and Believest, etc. the tenor of the Covenant of Grace is also contained.
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Besides, when the Apostle saith, The Word is nigh thee, &c. That is the Word of faith which we preach, That if thou confesse, &c. What (I pray you) doth he mean by the Word of Faith,
Beside, when the Apostle Says, The Word is High thee, etc. That is the Word of faith which we preach, That if thou confess, etc. What (I pray you) does he mean by the Word of Faith,
for if that were his intent, he might have his intent, and describe both the one and the other, in setting down the Covenant. (The conditions which lead to annexed promises, holding out Gods method unto us,
for if that were his intent, he might have his intent, and describe both the one and the other, in setting down the Covenant. (The conditions which led to annexed promises, holding out God's method unto us,
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and the counterpane of the Covenant or Conditions engraven on the heart, being the best character of a person to be glorified.) Though (I say) this makes nothing against us;
and the counterpane of the Covenant or Conditions engraven on the heart, being the best character of a person to be glorified.) Though (I say) this makes nothing against us;
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First, (My good friend) Are intimations of preaching Judaisme, Papisme, and Arminianism no calumnies? Consider (I pray you) how you besmear the adversaries of your Opinion to bring an odium upon them.
First, (My good friend) are intimations of preaching Judaism, Papism, and Arminianism no calumnies? Consider (I pray you) how you besmear the Adversaries of your Opinion to bring an odium upon them.
Therefore in the Covenant of free grace, there is a Condition required of the Federates. Thirdly, As for that you say, We distinguish between the external Signe of the Covenant, and the substance of it.
Therefore in the Covenant of free grace, there is a Condition required of the Federates. Thirdly, As for that you say, We distinguish between the external Signen of the Covenant, and the substance of it.
or a token of the restipulation of Abraham, obliging him and his posterity to faith and obedience of the Covenant to be performed to God. saith Paraeus.
or a token of the restipulation of Abraham, obliging him and his posterity to faith and Obedience of the Covenant to be performed to God. Says Pareus.
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The same Covenant which gave a Commandment or Word of Restipulation for that Circumcision of Abraham and his Seed, giveth the same commandment or Word of Justification for Baptism of Believers and our seed, saith Mr. C•tton of New England.
The same Covenant which gave a Commandment or Word of Restipulation for that Circumcision of Abraham and his Seed, gives the same Commandment or Word of Justification for Baptism of Believers and our seed, Says Mr. C•tton of New England.
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1. Sir, what you me an by that expression, Doth not God promise to do all? I wist not, Mr. Saltmarsh saith, It is enough for us to believe that Christ hath repented for us, believed for us.
1. Sir, what you me an by that expression, Does not God promise to do all? I wist not, Mr. Saltmarsh Says, It is enough for us to believe that christ hath repented for us, believed for us.
Can they be his people without dutiful subjection and obedience to him? Here is this then, that God requires of them, that if they would have him to be a God to them, to pardon them, defend them, save them, &c. then they should take him for their God, depend on him, submit to him, obey, worship,
Can they be his people without dutiful subjection and Obedience to him? Here is this then, that God requires of them, that if they would have him to be a God to them, to pardon them, defend them, save them, etc. then they should take him for their God, depend on him, submit to him, obey, worship,
Nor is it material that God doth not formally condition with them, saying, If you will be my people, &c. The restipulation required, is no whit the lesse firm,
Nor is it material that God does not formally condition with them, saying, If you will be my people, etc. The restipulation required, is no whit the less firm,
and not, if thou wilt abide for me: it was neverthelesse a conjugal Compact. The cause of this kinde of expression may be either 1. for brevities sake:
and not, if thou wilt abide for me: it was nevertheless a conjugal Compact. The cause of this kind of expression may be either 1. for brevities sake:
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Or 3. Which I should rather chuse, to intimate thereby his gracious purpose of giving ability to perfom the Conditions, I will put my Lawes in their hearts. They shall be my people; i e.
Or 3. Which I should rather choose, to intimate thereby his gracious purpose of giving ability to perform the Conditions, I will put my Laws in their hearts. They shall be my people; i e.
And this we have, even from the most absolute Promises, those of taking the stony heart away, giving a heart of flesh, a new heart, circumcising the heart, writing the Law on the heart;
And this we have, even from the most absolute Promises, those of taking the stony heart away, giving a heart of Flesh, a new heart, circumcising the heart, writing the Law on the heart;
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These things (Sir) perswade me, notwithstanding all that you have hitherto replied, to adhere still to what I have formerly conceived and delivered concerning these Texts;
These things (Sir) persuade me, notwithstanding all that you have hitherto replied, to adhere still to what I have formerly conceived and Delivered Concerning these Texts;
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Now because this work is swollen bigger by the one half already then (when I set pen to paper) I intended it should have been, I shall briefly add some more Arguments, and draw toward a close:
Now Because this work is swollen bigger by the one half already then (when I Set pen to paper) I intended it should have been, I shall briefly add Some more Arguments, and draw towards a close:
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1. That Covenant which is mandatory as well as promissory, and contains a Law as well as a promise, that Covenant hath a stipulation which they must subscribe to, who will be federates and Covenanters therein;
1. That Covenant which is mandatory as well as promissory, and contains a Law as well as a promise, that Covenant hath a stipulation which they must subscribe to, who will be federates and Covenanters therein;
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and therefore called by the Apostle, The Law of faith, Rom. 3. 27. The Law of faith is that Doctrine which doth require faith to the obtaining of that Righteousnesse which is freely imputed, saith Paraeus.
and Therefore called by the Apostle, The Law of faith, Rom. 3. 27. The Law of faith is that Doctrine which does require faith to the obtaining of that Righteousness which is freely imputed, Says Pareus.
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That is the Law of Works which teacheth that Righteousnesse is to be obtained by Works but the Law of faith teacheth, it is to be hoped for from the mercy of God alone, saith Martyr.
That is the Law of Works which Teaches that Righteousness is to be obtained by Works but the Law of faith Teaches, it is to be hoped for from the mercy of God alone, Says Martyr.
Abrahams was such, My Covenant shalt thou keep, Gen. 17. 9. Davids was such (though you averred the contrary in your Sermon) Psal. 132. 12. If thy children will keep my Covenant.
Abrahams was such, My Covenant shalt thou keep, Gen. 17. 9. Davids was such (though you averred the contrary in your Sermon) Psalm 132. 12. If thy children will keep my Covenant.
but after they were baptized into Christ they were Servants unto Righteousnesse. The stile of Gods people formerly was, they were Covenant keepers, Psal. 25. 10. Psal. 103. 17. And is it not as proper to them now,
but After they were baptised into christ they were Servants unto Righteousness. The style of God's people formerly was, they were Covenant keepers, Psalm 25. 10. Psalm 103. 17. And is it not as proper to them now,
I have not quite forgotten Mr. Perkins Catechism, which I learned when I was a child, where I was taught in the fift Principle expounded, to answer this Question, How comes it to passe that many after their Baptism for a long time feel not the effect and fruit of it,
I have not quite forgotten Mr. Perkins Catechism, which I learned when I was a child, where I was taught in the fift Principle expounded, to answer this Question, How comes it to pass that many After their Baptism for a long time feel not the Effect and fruit of it,
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That Covenant wherein a Promise is required of the federates, which Promise they do also seal to God in receiving of the Covenant Seal, that Covenant hath a restipulation;
That Covenant wherein a Promise is required of the federates, which Promise they do also seal to God in receiving of the Covenant Seal, that Covenant hath a restipulation;
For the confirmation of the Minor, I desire you to consider how in the Primitive times growne persons were required to professe their repentance and faith in Christ before they were admitted unto Baptism.
For the confirmation of the Minor, I desire you to Consider how in the Primitive times grown Persons were required to profess their Repentance and faith in christ before they were admitted unto Baptism.
Whence also it is called the Baptism of Repentance; Mark 1. 4. Acts 19. 4. And John is said to Baptise men unto repentance, Mat. 3. 11. So when the Eunuch desired Baptism of Philip. Acts 8. 36, 37. saying, What doth hinder me to be baptized? Philip replyes, That if he believed with all his heart, he might;
Whence also it is called the Baptism of Repentance; Mark 1. 4. Acts 19. 4. And John is said to Baptise men unto Repentance, Mathew 3. 11. So when the Eunuch desired Baptism of Philip. Acts 8. 36, 37. saying, What does hinder me to be baptised? Philip replies, That if he believed with all his heart, he might;
From which places Zanchy and Piscator collect, that faith and Repentance and new obedience, were required of all those grownpersons who were baptized, they were to make profession of their repentance and faith,
From which places Zanchy and Piscator collect, that faith and Repentance and new Obedience, were required of all those grownpersons who were baptised, they were to make profession of their Repentance and faith,
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The Minister demanding of the party to be baptized, Dost thou believe in God? the party was wont to answer, I do believe. The Minister again inquiring.
The Minister demanding of the party to be baptised, Dost thou believe in God? the party was wont to answer, I do believe. The Minister again inquiring.
Dost thou renounce the Divel? &c. he replyed, I do renounce. Which Answer when Infants could not make of themselves, they had Parents and Sponsors who made it for them.
Dost thou renounce the devil? etc. he replied, I do renounce. Which Answer when Infants could not make of themselves, they had Parents and Sponsors who made it for them.
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Thus was there a formal stipulation required of growne persons at their first admission into Covenant and the administration of the seal of the Covenant to him.
Thus was there a formal stipulation required of grown Persons At their First admission into Covenant and the administration of the seal of the Covenant to him.
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And learned Zanchie having at large expressed the same in several particulars, doth briefely sum up all, Baptism is a note and mark whereby we do protest that we will observe the Conditions of that Covenant which in Christ is established between God and us.
And learned Zanchie having At large expressed the same in several particulars, does briefly sum up all, Baptism is a note and mark whereby we do protest that we will observe the Conditions of that Covenant which in christ is established between God and us.
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As Souldiers (saith Martyr) swear in the name of the General, and are so bound to him, that it is not lawful for them afterwards to be conversant in the enemies tents,
As Soldiers (Says Martyr) swear in the name of the General, and Are so bound to him, that it is not lawful for them afterwards to be conversant in the enemies tents,
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With these forementioned doth also Mr. Byfield concur, who tels us, that Baptism is a Bond that tyeth us to the desires and endeavours after the beginning and finishing of our death to sin and Spiritual life, according to these Authors sense of the places forenamed.
With these forementioned does also Mr. Byfield concur, who tells us, that Baptism is a Bound that tyeth us to the Desires and endeavours After the beginning and finishing of our death to since and Spiritual life, according to these Authors sense of the places forenamed.
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and because I remember you told me, that I had in my Sermons a number of Citations out of the Old Testament, you shall hear some more of the Arguments I used then,
and Because I Remember you told me, that I had in my Sermons a number of Citations out of the Old Testament, you shall hear Some more of the Arguments I used then,
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To what hath been said add then, Gods mercies are to be obtained in Gods way, that way and manner which God hath from all eternity pitched on therein to bring men to the enjoyment of these mercies:
To what hath been said add then, God's Mercies Are to be obtained in God's Way, that Way and manner which God hath from all eternity pitched on therein to bring men to the enjoyment of these Mercies:
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But God hath from all eternity purposed to give Remission, Justification, Adoption, &c. as through Christ (for he hath predestinated us to the Adoption of children, through Jesus Christ, Ephes. 1. 5, 7.) so through faith in Christ ▪ and in a way of repentance, Rom. 3. 25, 28. chap. 8. 28. Acts 13. 38, 39, 48. chap. 5 31. chap. 11. 18. Therefore till men actually repent and believe, they cannot actually partake of remission, Adoption, Justification,
But God hath from all eternity purposed to give Remission, Justification, Adoption, etc. as through christ (for he hath predestinated us to the Adoption of children, through jesus christ, Ephesians 1. 5, 7.) so through faith in christ ▪ and in a Way of Repentance, Rom. 3. 25, 28. chap. 8. 28. Acts 13. 38, 39, 48. chap. 5 31. chap. 11. 18. Therefore till men actually Repent and believe, they cannot actually partake of remission, Adoption, Justification,
and those other benefits and purchases of Christs passion. Againe, those mercies which the Prophets and Apostles propose and promise unto men, not absolutely,
and those other benefits and purchases of Christ passion. Again, those Mercies which the prophets and Apostles propose and promise unto men, not absolutely,
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Look into the Sermons of the Prophets, and we shal find in their fullest and highest descriptions of free grace and offers of mercy, they still require repentance of men.
Look into the Sermons of the prophets, and we shall find in their Fullest and highest descriptions of free grace and offers of mercy, they still require Repentance of men.
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So the other Prophets, Jer. 3. 12, 13, 14. Ezek. 18. 31, 32. chap. 33. 11. chap. 36. 26, 27. Zach. 1. 3. Now whereas you told me, That these were proofs out of the Old Testament, I hope you neither deny proofs thence to be authentical,
So the other prophets, Jer. 3. 12, 13, 14. Ezekiel 18. 31, 32. chap. 33. 11. chap. 36. 26, 27. Zach 1. 3. Now whereas you told me, That these were proofs out of the Old Testament, I hope you neither deny proofs thence to be authentical,
and shal be the same for ever. Luther in Galat. c. 4. v. 2. Come to the New Testament, and we shall find that salvation was held out in the same manner then.
and shall be the same for ever. Luther in Galatians c. 4. v. 2. Come to the New Testament, and we shall find that salvation was held out in the same manner then.
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Christ and his fore-runners were Preachers of Repentance ▪ yea, the Commission for preaching of the Gospel which is still on record, doth shew how it was then,
christ and his forerunners were Preachers of Repentance ▪ yea, the Commission for preaching of the Gospel which is still on record, does show how it was then,
and is still to be published, not without, but on terms of Repentance, Luke 24. 47. That Repentance and remission oft sin should be preached to all Nations.
and is still to be published, not without, but on terms of Repentance, Lycia 24. 47. That Repentance and remission oft since should be preached to all nations.
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and our Saviours Sermons, &c. scil. Mark 9. 23. Acts 8. 37. NONLATINALPHABET, Matth. 6. 14. Rom. 10 9 NONLATINALPHABET, si modo, Coloss. 1. 23. NONLATINALPHABET, Matth. 6 15. John 8. 24 Matth. 18. 3. NONLATINALPHABET, Mark 11. 26. NONLATINALPHABET, Mark 5. 36. If,
and our Saviors Sermons, etc. scil. Mark 9. 23. Acts 8. 37., Matthew 6. 14. Rom. 10 9, si modo, Coloss. 1. 23., Matthew 6 15. John 8. 24 Matthew 18. 3., Mark 11. 26., Mark 5. 36. If,
3. The Office of the Ministry, what is it for, but to prepare people for mercy by working something in them that may fit them for the receipt of the benefits promised in the New Covenant.
3. The Office of the Ministry, what is it for, but to prepare people for mercy by working something in them that may fit them for the receipt of the benefits promised in the New Covenant.
As John was, so are they to be Christs Harbingers, and are to make ready a people prepared for the Lord, Luke 1. 17. To preach to them that they might be saved 1 Thess. 2. 16. To open their eyes and to bring them from darknesse to light,
As John was, so Are they to be Christ Harbingers, and Are to make ready a people prepared for the Lord, Lycia 1. 17. To preach to them that they might be saved 1 Thess 2. 16. To open their eyes and to bring them from darkness to Light,
and from the kingdom of Satan unto God, that they may receive remission of sins, &c. Acts 26 18. Thou hast ascended up on high, thou hast lead captivity captive,
and from the Kingdom of Satan unto God, that they may receive remission of Sins, etc. Acts 26 18. Thou hast ascended up on high, thou hast led captivity captive,
and hast received gifts for men, even for the rebellious, that the Lord God may dwell among them, Psal. 68. 18 On which Dr. Crisp thus glosseth, Vol. 2. p. 410. Who is that Them? The Rebellious saith the Text:
and hast received Gifts for men, even for the rebellious, that the Lord God may dwell among them, Psalm 68. 18 On which Dr. Crisp thus Glosseth, Vol. 2. p. 410. Who is that Them? The Rebellious Says the Text:
but even then, without any intermission, without any stop, even when they are rebellious the Lord Christ hath received gifts for them, that the Lord God may dwell among them: Thus the Doctor.
but even then, without any intermission, without any stop, even when they Are rebellious the Lord christ hath received Gifts for them, that the Lord God may dwell among them: Thus the Doctor.
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But certainly the Apostle Paul was more acquainted with the mind of the Holy Ghost then Dr. Crisp: now he, Ephes 4. 8. alledging this of the Psalmist, openeth it far otherwise,
But Certainly the Apostle Paul was more acquainted with the mind of the Holy Ghost then Dr. Crisp: now he, Ephesians 4. 8. alleging this of the Psalmist, Openeth it Far otherwise,
till we come, &c. He did not then receive this gift, that though they were rebellious, the Lord God might dwell among them whilst they remained so, as the Doctor avers.
till we come, etc. He did not then receive this gift, that though they were rebellious, the Lord God might dwell among them while they remained so, as the Doctor avers.
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But on the contrary, he received and gave abroad these gifts of the Ministerial function, that thereby people might bee taken off their rebellious principles,
But on the contrary, he received and gave abroad these Gifts of the Ministerial function, that thereby people might be taken off their rebellious principles,
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But the Ministers of the Gospel have directed sinners to repent and believe for the obtaining of, &c. Acts 2 38. chap. 3. 19. chap. 16 30, 31. Gal. 2. 16. Nor was it remission or justification in cognoscend, only, that they were directed to seek in this way of faith and repentance.
But the Ministers of the Gospel have directed Sinners to Repent and believe for the obtaining of, etc. Acts 2 38. chap. 3. 19. chap. 16 30, 31. Gal. 2. 16. Nor was it remission or justification in cognoscend, only, that they were directed to seek in this Way of faith and Repentance.
Can any imagine that the meaning of that Query of the Jaylor, Sirs, what shall I do to be saved? should be no more then this, What shall I do to be certified and assured of my Salvation? Besides, that Justification, that Paul did himself,
Can any imagine that the meaning of that Query of the Jailor, Sirs, what shall I do to be saved? should be no more then this, What shall I do to be certified and assured of my Salvation? Beside, that Justification, that Paul did himself,
But to Justification in cognoscendo, or in foro conscentiae, to the evidencing to us, and assuring us that we are justified, works do concur, James 2. 16. 24. A man is justified (assured of Justification) by Works, and not by faith only.
But to Justification in cognoscendo, or in foro conscentiae, to the evidencing to us, and assuring us that we Are justified, works do concur, James 2. 16. 24. A man is justified (assured of Justification) by Works, and not by faith only.
But the Elect are in such an estate of wrath and death till they do actually believe Ephes. 2. Children of wrath, even as others. Tit. 3. 3. and then when they believe, they passe out of that estate. 1 John 3 14. We know we are passed from death to life.
But the Elect Are in such an estate of wrath and death till they do actually believe Ephesians 2. Children of wrath, even as Others. Tit. 3. 3. and then when they believe, they pass out of that estate. 1 John 3 14. We know we Are passed from death to life.
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but only in regard of Gods purpose and Christs purchase, which til it be brought into act doth make no real change in the parties state and condition.
but only in regard of God's purpose and Christ purchase, which till it be brought into act does make no real change in the parties state and condition.
But until men have faith they have not Christ, nor are united to him, for by faith they receive him, John 1. 12. go to him, John 6. 35, 37. Feed on him; dwell in him,
But until men have faith they have not christ, nor Are united to him, for by faith they receive him, John 1. 12. go to him, John 6. 35, 37. Feed on him; dwell in him,
and he in them, John 6. 40 56. By faith they live in him, and he in them, Gal. 2. 20. By faith he dwelleth in their hearts, Ephes. 3. 17. Ergo, Until men have faith,
and he in them, John 6. 40 56. By faith they live in him, and he in them, Gal. 2. 20. By faith he dwells in their hearts, Ephesians 3. 17. Ergo, Until men have faith,
I remember that when in a private conference I pressed some of these places of Scripture, in stead of answering to them, you demanded, Whether the Elect had no benefit by Christ,
I Remember that when in a private conference I pressed Some of these places of Scripture, in stead of answering to them, you demanded, Whither the Elect had no benefit by christ,
as Arminianism, Papism, Judaisme, absolute contradictions and weak evasions, &c. 3 For the grosse and palpable nonsense it self, Benefit and not right.
as Arminianism, Papism, Judaism, absolute contradictions and weak evasions, etc. 3 For the gross and palpable nonsense it self, Benefit and not right.
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Suppose that some poor woman cast in prison for debt, where she is like to perish, should haply meet with a rich friend, who pitying her sad condition,
Suppose that Some poor woman cast in prison for debt, where she is like to perish, should haply meet with a rich friend, who pitying her sad condition,
before we have right to him? Is it nonsense to say so? I am sure Mr. Thomas Goodwin writes something after this manner, The promises of forgivenesse are not as the pardon of a Prince, which meerly contein an expression of his royal word for pardoning;
before we have right to him? Is it nonsense to say so? I am sure Mr. Thomas Goodwyn writes something After this manner, The promises of forgiveness Are not as the pardon of a Prince, which merely contain an expression of his royal word for pardoning;
So Mr. Reynolds Life of Christ p. 466. tells me, That till there be this consent on our side, it is but a wooing, there is no marriage, no Covenant made.
So Mr. Reynolds Life of christ p. 466. tells me, That till there be this consent on our side, it is but a wooing, there is no marriage, no Covenant made.
Pag. 478. That our union and communion with Christ, is on our part the work of Faith, whose office it is to unite to Christ and gaine possession of him.
Page 478. That our Union and communion with christ, is on our part the work of Faith, whose office it is to unite to christ and gain possession of him.
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as that thou maist say, I am one with Christ, his righteonsnesse and Victory are mine, &c. For by faith we are joyned so together, that wee are become one flesh and one bone.
as that thou Mayest say, I am one with christ, his righteousness and Victory Are mine, etc. For by faith we Are joined so together, that we Are become one Flesh and one bone.
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now they tel us, that our right comes through our marriage with Christ, and that spiritual match is not made up untill we believe, which be the two main pieces of that you call grosse nonsense For,
now they tell us, that our right comes through our marriage with christ, and that spiritual match is not made up until we believe, which be the two main Pieces of that you call gross nonsense For,
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All that be united unto Christ, and quickned by him, before they have right to him, do receive special benefits from him before they have right to him:
All that be united unto christ, and quickened by him, before they have right to him, do receive special benefits from him before they have right to him:
if she marry with advice and approbation of her Uncle, in case the party marry without advising with her Uncle about it, she loseth her right to the Legacy given her; (which by the way, may shew the weakness of that Argument that is taken from the word Testament, which some use against Conditions:
if she marry with Advice and approbation of her Uncle, in case the party marry without advising with her Uncle about it, she loses her right to the Legacy given her; (which by the Way, may show the weakness of that Argument that is taken from the word Testament, which Some use against Conditions:
it is not made to sinners, as sinners, as some aver, but to repenting and believing sinners, John 6. 38. 39, 40. This is the will of him that sent me, that every one that seeth the Son and believeth on him, have everlasting life.
it is not made to Sinners, as Sinners, as Some aver, but to repenting and believing Sinners, John 6. 38. 39, 40. This is the will of him that sent me, that every one that sees the Son and Believeth on him, have everlasting life.
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Sure I am, we cannot have right, but by and through our union to him; which union being an inestimable benefit, we cannot have right before we have benefit.
Sure I am, we cannot have right, but by and through our Union to him; which Union being an inestimable benefit, we cannot have right before we have benefit.
7. Because you are so ready to charge your Adversaries with nonsense and contradictions, let us mind you of the old rule, He that accuseth another of dishonesty, must look well to himself:
7. Because you Are so ready to charge your Adversaries with nonsense and contradictions, let us mind you of the old Rule, He that Accuseth Another of dishonesty, must look well to himself:
1. How there can be Many, yea or any true Believers who were never humbled, when yet all men must see their Righteousnesse drosse and dung, must be schooled by the Law to know their need of Christ,
1. How there can be Many, yea or any true Believers who were never humbled, when yet all men must see their Righteousness dross and dung, must be schooled by the Law to know their need of christ,
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5. How faith in the work of Justification serves for any farther use then to assure us that we are justified, seeing it doth not concur to the essence and being of it,
5. How faith in the work of Justification serves for any farther use then to assure us that we Are justified, seeing it does not concur to the essence and being of it,
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7 How God who promiseth pardon to Believers only, and condemneth thousands for their impenitency and unbelief, can without blemish of his Honour, Truth,
7 How God who promises pardon to Believers only, and Condemneth thousands for their impenitency and unbelief, can without blemish of his Honour, Truth,
as you may find in his Treatise of the New Covenant. p. 458, 459 460. &c. These are some of the many (for more might be named) straites and intricacies, your Positions lead your self and your followers into;
as you may find in his Treatise of the New Covenant. p. 458, 459 460. etc. These Are Some of the many (for more might be nam) straits and intricacies, your Positions led your self and your followers into;
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53. Men better vers'd in the Fathers then you or I, will tell you. That you bring out of Augustin, makes not at all against conditions in the Covenant,
53. Men better versed in the Father's then you or I, will tell you. That you bring out of Augustin, makes not At all against conditions in the Covenant,
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He that made thee without thee, will not save thee without thee (as I have often heard out of Pulpits when I was a Scholer.) And Whomsoever he draweth, he draweth him being willing.
He that made thee without thee, will not save thee without thee (as I have often herd out of Pulpits when I was a Scholar.) And Whomsoever he draws, he draws him being willing.
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And elsewhere answering the Objection of the Pelagians, from the command of faith and repentance, whereby they would prove that we had power to do them, else the command of them would be to no purpose;
And elsewhere answering the Objection of the Pelagians, from the command of faith and Repentance, whereby they would prove that we had power to do them, Else the command of them would be to no purpose;
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in the reproof, that 'tis through thy owne fault that thou hast it not; in the prayer learne from whence thou maist recieve that which thou wouldest have.
in the reproof, that it's through thy own fault that thou hast it not; in the prayer Learn from whence thou Mayest receive that which thou Wouldst have.
2. Prosper I have not, yet by the allegations I have read, cited out of him, I cannot conceive that Author to be against Conditions, but rather for them.
2. Prosper I have not, yet by the allegations I have read, cited out of him, I cannot conceive that Author to be against Conditions, but rather for them.
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Here he sheweth the power of God, that he hath not only saved, but justified, and brought to glory, and that not requiring works, but seeking faith only.
Here he shows the power of God, that he hath not only saved, but justified, and brought to glory, and that not requiring works, but seeking faith only.
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Our Lord Christ hath by his bloud procured our salvation, Solam à nobis fidem exigens, requiring of us faith alone; in Rom. 3. 25. 7. Theophylact, in Rom. 4. 5. Doth he that is to be justified bring any thing? Faith only.
Our Lord christ hath by his blood procured our salvation, Solam à nobis fidem exigens, requiring of us faith alone; in Rom. 3. 25. 7. Theophylact, in Rom. 4. 5. Does he that is to be justified bring any thing? Faith only.
that it was required of us before our actual Justification, and did concur thereto. Passe we from these to later Writers, among whom, let Martin Luther be the first.
that it was required of us before our actual Justification, and did concur thereto. Pass we from these to later Writers, among whom, let Martin Luther be the First.
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But here I conceive he excludes meritorious Conditions, partly, because he expresseth himself very cautelously, saying, No such conditions, and no conditions of our worthinesse.
But Here I conceive he excludes meritorious Conditions, partly, Because he Expresses himself very cautelously, saying, No such conditions, and no conditions of our worthiness.
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I might here mind you of what Chemnicius saith in the place before cited, who being a Lutheran, could not but be better acquainted with Luthers Tenents then you or I;
I might Here mind you of what Chemnitz Says in the place before cited, who being a Lutheran, could not but be better acquainted with Luthers Tenants then you or I;
namely, that Luther was not against Preparations of order, but only Preparations of merit; and for proof of it, cites him on the third Chapter to the Galatians, where we find vers. 30. this passage, The use of the Law is to terrifie and fright to Christ, who is the end of the Law for Righteousnesse.
namely, that Luther was not against Preparations of order, but only Preparations of merit; and for proof of it, cites him on the third Chapter to the Galatians, where we find vers. 30. this passage, The use of the Law is to terrify and fright to christ, who is the end of the Law for Righteousness.
And vers. 2. Christs coming profits neither the carelesse nor the desperate, but only such who have been tormented and terrified with the Law for a time,
And vers. 2. Christ coming profits neither the careless nor the desperate, but only such who have been tormented and terrified with the Law for a time,
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Which passages do clearly shew, that he held, there ought to be a work of the Law upon the heart before its close with Christ, not to make it worthy of Christ,
Which passages do clearly show, that he held, there ought to be a work of the Law upon the heart before its close with christ, not to make it worthy of christ,
I might tell you also, How in a Letter written to Mr. Gasper Guttil, and translated by Mr. Rutherford, the same Martin Luther vehemently inveighs against those who would have the Doctrine of Grace to be preached in the first place,
I might tell you also, How in a letter written to Mr. Gaspar Guttil, and translated by Mr. Rutherford, the same Martin Luther vehemently inveighs against those who would have the Doctrine of Grace to be preached in the First place,
and afterwards the revelation of wrath, calling it a new method, a curious crotchet, and the broachers of it jugling Gypsies; and averreth expresly, that the Apostles method, Rom. 1. 2, 3. was directly opposite thereto, which was first to denounce the wrath of God from heaven,
and afterwards the Revelation of wrath, calling it a new method, a curious crotchet, and the broachers of it juggling Gypsies; and averreth expressly, that the Apostles method, Rom. 1. 2, 3. was directly opposite thereto, which was First to denounce the wrath of God from heaven,
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Here then cometh in good time the healthful Word of the Gospel, and saith, Son, thy sins are forgiven thee, believe in Jesus Christ crucified for thy sins.
Here then comes in good time the healthful Word of the Gospel, and Says, Son, thy Sins Are forgiven thee, believe in jesus christ Crucified for thy Sins.
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and that to prepare them for Justification, which is directly against the second Position of your former Sermons, concerning the absolutenesse of the Gospel, wherein you pleaded what you could, against the necessity of such legal sorrow, and humiliation.
and that to prepare them for Justification, which is directly against the second Position of your former Sermons, Concerning the absoluteness of the Gospel, wherein you pleaded what you could, against the necessity of such Legal sorrow, and humiliation.
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and interest in, or actual enjoyment of these benefits without faith, or before faith? We wil not go beyond his Commentary on the Epistle to the Galatians for the discovering of his mind herein;
and Interest in, or actual enjoyment of these benefits without faith, or before faith? We will not go beyond his Commentary on the Epistle to the Galatians for the discovering of his mind herein;
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and come to call the benefits we have by him, ours, Cap. 3. 13. about the middle. For as much then as Christ reigns by his grace in the hearts of the Faithful, there is no sin, no death, nor curse.
and come to call the benefits we have by him, ours, Cap. 3. 13. about the middle. For as much then as christ reigns by his grace in the hearts of the Faithful, there is no since, no death, nor curse.
But where Christ is not knowne, there all these things do still remain; Therefore all they that believe not, do lack this inestimable benefit, and glorious Victory.
But where christ is not known, there all these things do still remain; Therefore all they that believe not, do lack this inestimable benefit, and glorious Victory.
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Yea, in the place first cited, with which we shall conclude this testimony, cha. 2. 16. Because thou believest in me (saith the Lord) and thy faith layeth hold on Christ, whom I have freely given unto thee, that he might be thy Mediator and High Priest,
Yea, in the place First cited, with which we shall conclude this testimony, cham. 2. 16. Because thou Believest in me (Says the Lord) and thy faith Layeth hold on christ, whom I have freely given unto thee, that he might be thy Mediator and High Priest,
and that to the obtaining of it, that it doth marry us to Christ, and so state us in a right unto his benefits, that till we have this faith, we are accursed caitiffes, under death, wrath and condemnation,
and that to the obtaining of it, that it does marry us to christ, and so state us in a right unto his benefits, that till we have this faith, we Are accursed caitiffs, under death, wrath and condemnation,
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which though I doubt not but may passe with a favourable construction, yet are higher titles of Honour then any of our Divines do give unto her in pleading for Conditions in the Covenant.
which though I doubt not but may pass with a favourable construction, yet Are higher titles of Honour then any of our Divines do give unto her in pleading for Conditions in the Covenant.
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For having in the line next after the passage you quote out of him, alledged that of the Apostle at large, Gal. 5. 15, 16, 17. hee presently from this Testimony drawes this inference,
For having in the line next After the passage you quote out of him, alleged that of the Apostle At large, Gal. 5. 15, 16, 17. he presently from this Testimony draws this Inference,
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as an Explication of his former negation of conditions in the Testaments, Haec verba clarissimè docent; These words do most clearly teach, that the Testament which God made with Abraham, was pure and absolute;
as an Explication of his former negation of conditions in the Testaments, Haec verba clarissimè docent; These words do most clearly teach, that the Testament which God made with Abraham, was pure and absolute;
Is it not here clearly enough said, That we must believe, that that Jesus Christ whom God raised againe, died and rose again, that we might be justified,
Is it not Here clearly enough said, That we must believe, that that jesus christ whom God raised again, died and rose again, that we might be justified,
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nor shall I lead you any further for discovery of this, then this his Commentary on the Epistle to the Romans. Look then Chap. 10 on those words, For righteousnesse to every one that believeth;
nor shall I led you any further for discovery of this, then this his Commentary on the Epistle to the Romans. Look then Chap. 10 on those words, For righteousness to every one that Believeth;
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Turne to one place more, Rom. 8. If we suffer with him, &c. Where setting down the differences between the Promises of the Law and of the Gospel, he saith, They do not differ in this, (as some think) that the Promises Evangelical have no conditions annexed;
Turn to one place more, Rom. 8. If we suffer with him, etc. Where setting down the differences between the Promises of the Law and of the Gospel, he Says, They do not differ in this, (as Some think) that the Promises Evangelical have no conditions annexed;
or equalized with them, that the Promises must be most firme, and take away the account of merit, you may see wherein these differ from those of the Law.
or equalized with them, that the Promises must be most firm, and take away the account of merit, you may see wherein these differ from those of the Law.
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If you please with second thoughts (which are most commonly the best) to look into him, you shall find that when he denies conditions in the Covenant, they are only such as,
If you please with second thoughts (which Are most commonly the best) to look into him, you shall find that when he Denies conditions in the Covenant, they Are only such as,
and shewes that the very Elect themselves to whom it doth especially belong, are by nature children of wrath, dead in sins, such whose hearts are hearts of stone, unable to think a good thought of themselves, meer darknesse, enemies to God, slaves to sinne and Satan:
and shows that the very Elect themselves to whom it does especially belong, Are by nature children of wrath, dead in Sins, such whose hearts Are hearts of stone, unable to think a good Thought of themselves, mere darkness, enemies to God, slaves to sin and Satan:
Now forasmuch as they are such, God (saith he) promiseth he will not make any such Covenant with them, which in the least part thereof should be founded on their own strength to perform it.
Now forasmuch as they Are such, God (Says he) promises he will not make any such Covenant with them, which in the least part thereof should be founded on their own strength to perform it.
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Wherefore lest the Covenant should fail and be of none effect, men being miserable, dead in sins, having hearts of stone, such as are not subject to the Law of God,
Wherefore lest the Covenant should fail and be of none Effect, men being miserable, dead in Sins, having hearts of stone, such as Are not Subject to the Law of God,
— He promiseth also such a manner of executing in us this his decree and purpose, the strength and efficacy whereof doth not proceed from corrupt man, but from himself alone.
— He promises also such a manner of executing in us this his Decree and purpose, the strength and efficacy whereof does not proceed from corrupt man, but from himself alone.
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What here he doth deliver so plainly, and in such expresse termes, you may (if you please to look into him) find him afterwards repeating againe and again.
What Here he does deliver so plainly, and in such express terms, you may (if you please to look into him) find him afterwards repeating again and again.
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Sir, By these passages you may see you have not gained any thing by Olevian, nor your Adversaries lost by what he speaks against conditions in the Covenant.
Sir, By these passages you may see you have not gained any thing by Olevian, nor your Adversaries lost by what he speaks against conditions in the Covenant.
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for immediately after his definition of the Covenant in the substance of it (which wee mentioned before) he comes to consider the administration of it, which he saith is dispersed by the Lord, by voice and visible signes, In testimonium mutui consensus inter Deum & nos;
for immediately After his definition of the Covenant in the substance of it (which we mentioned before) he comes to Consider the administration of it, which he Says is dispersed by the Lord, by voice and visible Signs, In testimonium mutui consensus inter God & nos;
In respect of God, he properly makes the Covenant with us, when he doth in our hearts by the Holy Spirit seal the Promise of free reconciliation offered in the Gospel,
In respect of God, he properly makes the Covenant with us, when he does in our hearts by the Holy Spirit seal the Promise of free reconciliation offered in the Gospel,
In respect of us who were dead in sins and trespasses, the Covenant is received when the Holy Ghost is freely given to us, whereby being raised from death to life, it comes to passe that we not only have a will and power to believe the Promise of free grace concerning reconciliation by Christ,
In respect of us who were dead in Sins and Trespasses, the Covenant is received when the Holy Ghost is freely given to us, whereby being raised from death to life, it comes to pass that we not only have a will and power to believe the Promise of free grace Concerning reconciliation by christ,
and who is there Sir, of these whom you oppose, that doth not say the same with him? So that your quoting of him is at least to little purpose for your opinion:
and who is there Sir, of these whom you oppose, that does not say the same with him? So that your quoting of him is At least to little purpose for your opinion:
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I might farther shew you, that he in another place, repeating the same thing, adds, once and again, that God in giving faith to his Elect and chosen ones, doth thereby give with it to them also universam substantiam foederis, the whole substance of the Covenant.
I might farther show you, that he in Another place, repeating the same thing, adds, once and again, that God in giving faith to his Elect and chosen ones, does thereby give with it to them also universam substantiam Fœderis, the Whole substance of the Covenant.
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I shal, for your and the Readers better information and satisfaction touching the judgment of this learned Divine in this point, entreat you to observe.
I shall, for your and the Readers better information and satisfaction touching the judgement of this learned Divine in this point, entreat you to observe.
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alledging to this purpose, that voluntary and federal Contract betweene God and the people expressed by Moses; Thou hast avouched the Lord this day to be thy God,
alleging to this purpose, that voluntary and federal Contract between God and the people expressed by Moses; Thou hast avouched the Lord this day to be thy God,
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And I confesse, at the first sight looking on him with a bare superficial glance, he doth seem wholly to be yours, especially if you pitch on one passage,
And I confess, At the First sighed looking on him with a bore superficial glance, he does seem wholly to be yours, especially if you pitch on one passage,
but that the making or dissolving of the Matrimonial federal Contract between the Lord and the Church shall not depend on any condition to be performed by the Church of her owne power and strength,
but that the making or dissolving of the Matrimonial federal Contract between the Lord and the Church shall not depend on any condition to be performed by the Church of her own power and strength,
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for the Lord doth undertake even for the Church, to work in her Faith, Repentance and •ll other Graces requisite to the making and perpetuating of the match, that it bee not broken ▪ so he speaks,
for the Lord does undertake even for the Church, to work in her Faith, Repentance and •ll other Graces requisite to the making and perpetuating of the match, that it be not broken ▪ so he speaks,
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But the mariage cannot be perpetual, unlesse as in God, so also there be in us Faith and the Spirit of Christ continuing to the end, by which this marriage is both contracted and preserved.
But the marriage cannot be perpetual, unless as in God, so also there be in us Faith and the Spirit of christ Continuing to the end, by which this marriage is both contracted and preserved.
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You may there at large see him assert, That there are connubi• leges, as he calls them, Lawes of the marriage, or conditions thereof which are to be observed by the Church for her part which God doth undertake to write in her heart, that so the marriage may be made and continued.
You may there At large see him assert, That there Are connubi• leges, as he calls them, Laws of the marriage, or conditions thereof which Are to be observed by the Church for her part which God does undertake to write in her heart, that so the marriage may be made and continued.
And what doth Zanchy, I pray you, here say more, then any of those whom you oppose? or who is there of those against whom you alledge him, that doth not assert the very same? If you look back into his Commentary on the same Chapter and verse, you shall find him speaking the same thing,
And what does Zanchy, I pray you, Here say more, then any of those whom you oppose? or who is there of those against whom you allege him, that does not assert the very same? If you look back into his Commentary on the same Chapter and verse, you shall find him speaking the same thing,
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It is to be noted, (saith he, explicating those words, I will betroth thee to me) that this is a simple and Evangelical promise, without any condition;
It is to be noted, (Says he, explicating those words, I will betrothed thee to me) that this is a simple and Evangelical promise, without any condition;
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2. You may observe, That when he saith, The Promise is made without any condition, his meaning is, without any Condition in us Antecedaneous, as a moving cause, inducing or inclining the Lord to enter into this Covenant,
2. You may observe, That when he Says, The Promise is made without any condition, his meaning is, without any Condition in us Antecedaneous, as a moving cause, inducing or inclining the Lord to enter into this Covenant,
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Thus Zanchy, and what have you gained by him in this particular, or your opposites lost? Do they not speak the same things? and when they assert Conditions,
Thus Zanchy, and what have you gained by him in this particular, or your opposites lost? Do they not speak the same things? and when they assert Conditions,
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yet deny them to be on our part antecedaneous, or any moving causes, acknowledging that all doth proceed from the meer good pleasure of God, according to the purpose which he purposed in himself,
yet deny them to be on our part antecedaneous, or any moving Causes, acknowledging that all does proceed from the mere good pleasure of God, according to the purpose which he purposed in himself,
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I shall now make it appear, that in the same place, however he doth not use the word Condition (which yet he doth in other places) yet he speaks the same thing for substance which they do against whom you alledg him.
I shall now make it appear, that in the same place, however he does not use the word Condition (which yet he does in other places) yet he speaks the same thing for substance which they do against whom you allege him.
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and they are likewise joyned to God, as the Bridegroome is to the Bride, and the Bride to the Bridegroom, faith of the Marriage being given on both sides, or by both parties. And
and they Are likewise joined to God, as the Bridegroom is to the Bride, and the Bride to the Bridegroom, faith of the Marriage being given on both sides, or by both parties. And
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on our part, that which he doth require of us, and which we promise to perform, That we do embrace this reconciliation offered and promised, That we will be his people, &c.
on our part, that which he does require of us, and which we promise to perform, That we do embrace this reconciliation offered and promised, That we will be his people, etc.
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Now Sir, if you will be pleased to consider these several assertions of Zanchy, in this very place which you your self did quote, 1. Faith is that Grace which is on the Churches part necessary to make up the marriage Covenant between the Lord and her. 2. This grace the Lord doth promise absolutely to give, it being that grace without which the rest of the Promises have no place in us. 3. It is also our duty;
Now Sir, if you will be pleased to Consider these several assertions of Zanchy, in this very place which you your self did quote, 1. Faith is that Grace which is on the Churches part necessary to make up the marriage Covenant between the Lord and her. 2. This grace the Lord does promise absolutely to give, it being that grace without which the rest of the Promises have no place in us. 3. It is also our duty;
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and mentions three: 1. The first and chief, is the true and constant practice of Repentance. 2. Confession and acknowledgment of our offences to those whom we have injured and wronged. 3. A brotherly forgiving of those which have sinned against and offended us.
and mentions three: 1. The First and chief, is the true and constant practice of Repentance. 2. Confessi and acknowledgment of our offences to those whom we have injured and wronged. 3. A brotherly forgiving of those which have sinned against and offended us.
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You have here Zanchy, speaking as fully and as plainly for Conditions, as any of those whose Doctrine you oppose, in which regard I must intreat you either to quit your claim to this Author,
You have Here Zanchy, speaking as Fully and as plainly for Conditions, as any of those whose Doctrine you oppose, in which regard I must entreat you either to quit your claim to this Author,
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In his Parallels he doth indeed make mention of it, as that wherein he had proved, that the Hebrew word, NONLATINALPHABET, oft time, in the Scriptures of the old Testament;
In his Parallels he does indeed make mention of it, as that wherein he had proved, that the Hebrew word,, oft time, in the Scriptures of the old Testament;
and the Latine word Foedus, both according to the Etymology and use thereof in classical Authors, are not restrained to those federal promises wherein there is a mutual stipulation between divers parties expressed,
and the Latin word Foedus, both according to the Etymology and use thereof in classical Authors, Are not restrained to those federal promises wherein there is a mutual stipulation between diverse parties expressed,
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Now as for this place of Junius, we must either expound it of meritorious Conditions (which those words, without respect to any duty, seem to intimate;) or of Conditions Legal, to be performed by our own strength, such as were in the Covenant of works:
Now as for this place of Junius, we must either expound it of meritorious Conditions (which those words, without respect to any duty, seem to intimate;) or of Conditions Legal, to be performed by our own strength, such as were in the Covenant of works:
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and withal such a condition, as to man in himselfe is impossible, though in regard of the Lords gracious promise, who doth undertake to work in his own Federates the very condition it selfe, 'tis to them through power of his grace and efficacy of his Spirit, made profitable and easie;
and withal such a condition, as to man in himself is impossible, though in regard of the lords gracious promise, who does undertake to work in his own Federates the very condition it self, it's to them through power of his grace and efficacy of his Spirit, made profitable and easy;
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where when he had fitly shewed the agreement between Moses, setting down the tenor and condition of the Covenant which God did make with Israel, (besides the Covenant which he made with them at Horeb) and S. Paul expressing the tenor of the Gospel, which is a declaration of the same Covenant of Grace which Moses mentioneth, he doth thus paraphrase those words of the Covenant, which both do expresse;
where when he had fitly showed the agreement between Moses, setting down the tenor and condition of the Covenant which God did make with Israel, (beside the Covenant which he made with them At Horeb) and S. Paul expressing the tenor of the Gospel, which is a declaration of the same Covenant of Grace which Moses mentioneth, he does thus Paraphrase those words of the Covenant, which both do express;
Thus you have Junius against Junius, or rather Junius expounding himself, telling you in plain termes that he holds conditions in the New Covenant, which God of his free grace gives his Creature to perform.
Thus you have Junius against Junius, or rather Junius expounding himself, telling you in plain terms that he holds conditions in the New Covenant, which God of his free grace gives his Creature to perform.
So that the former place, where he excludes conditions from the Covenant, must (as I said before) be understood of legal and meritorious conditions, which sort of conditions we shut out of the Covenant as well as he.
So that the former place, where he excludes conditions from the Covenant, must (as I said before) be understood of Legal and meritorious conditions, which sort of conditions we shut out of the Covenant as well as he.
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though it seems you can your self accept of the patronage of Papists when you can get it.) Come we, I say, to Dr. Ames: and I could willingly chide you for open fowle play in citing an Author expresly against his own words in the very place you cite out of him.
though it seems you can your self accept of the patronage of Papists when you can get it.) Come we, I say, to Dr. Ames: and I could willingly chide you for open fowl play in citing an Author expressly against his own words in the very place you Cite out of him.
We grant that mans duty is required, maintaining this withal, that God by vertue of this promise will cause those that are his, that they shall perform the duty,
We grant that men duty is required, maintaining this withal, that God by virtue of this promise will cause those that Are his, that they shall perform the duty,
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And immediately after your Quotation (which is verbatim the same with that Junius delivereth in his Parallel, where he mentions his Oration that you alledge, he doth thus expresse himself;
And immediately After your Quotation (which is verbatim the same with that Junius Delivereth in his Parallel, where he mentions his Oration that you allege, he does thus express himself;
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and that in the same place whence you fetch your proof against us? Was it for this, my good friend, that you took the paynes to write so much out of the Doctor? and that you shewed me your written copy,
and that in the same place whence you fetch your proof against us? Was it for this, my good friend, that you took the pains to write so much out of the Doctor? and that you showed me your written copy,
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and not the book when I was with you, lest if you had brought the book, the place it self should have spoken & answered for it selfe? Whether this were the cause or no, I leave it to your conscience;
and not the book when I was with you, lest if you had brought the book, the place it self should have spoken & answered for it self? Whither this were the cause or no, I leave it to your conscience;
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but assuredly your carriage in this and that other passage about Chamien, whom you would not take notice of to hold conditions proper (though it followed immediately your allegation out of him) until I read it to you,
but assuredly your carriage in this and that other passage about Chamien, whom you would not take notice of to hold conditions proper (though it followed immediately your allegation out of him) until I read it to you,
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Well (Sir) what hath now been, as also what was formerly alledged out of Dr. Ames, do abundantly prove him to have been for that conditionality of the Covenant we defend.
Well (Sir) what hath now been, as also what was formerly alleged out of Dr. Ames, do abundantly prove him to have been for that conditionality of the Covenant we defend.
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viz. the promise of Grace, which he calleth an absolute Covenant made with the Elect, Jer. 31. Ezek. 36. and the Promise of life which he cals a conditional Covenant made with all, If thou believe, thou shalt be saved.
viz. the promise of Grace, which he calls an absolute Covenant made with the Elect, Jer. 31. Ezekiel 36. and the Promise of life which he calls a conditional Covenant made with all, If thou believe, thou shalt be saved.
And would you know what this taking of Christ is, which he saith is precedently required? He tells you toward the latter end of the first Sermon, that it is to know Christ rightly, as Prophet, Priest and King. — To obey him.
And would you know what this taking of christ is, which he Says is precedently required? He tells you towards the latter end of the First Sermon, that it is to know christ rightly, as Prophet, Priest and King. — To obey him.
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And pag. 25. Those that be humble and see Gods wrath what it is, that have their consciences awakened to see sin, will come in and be glad to have Christ, though on these conditions: but the other will not.
And page. 25. Those that be humble and see God's wrath what it is, that have their Consciences awakened to see since, will come in and be glad to have christ, though on these conditions: but the other will not.
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Pag. 15. When we exclude all conditions, we exclude such a frame and habit of mind, which we think is necessarily required to make us worthy to take him.
Page 15. When we exclude all conditions, we exclude such a frame and habit of mind, which we think is necessarily required to make us worthy to take him.
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where he spends many leaves in shewing that, and why faith is the condition of the New Covenant, Page 389. That Repentance, the condition required of us, is part of the Covenant, both on Gods part and on ours.
where he spends many leaves in showing that, and why faith is the condition of the New Covenant, Page 389. That Repentance, the condition required of us, is part of the Covenant, both on God's part and on ours.
These passages (Sir) abundantly satisfie me concerning that holy and reverend Author, that he held faith to be the grand condition of the Gospel, precedently required to, not only our knowing our selves in state of Grace,
These passages (Sir) abundantly satisfy me Concerning that holy and reverend Author, that he held faith to be the grand condition of the Gospel, precedently required to, not only our knowing our selves in state of Grace,
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Some call it a Free, others an Absolute promise, others a Covenant with Christ for us, &c. Yea, in regard of the freenesse and absolutenesse of it, they grant the Covenant in respect of the Elect to be equivalent to an absolute Promise,
some call it a Free, Others an Absolute promise, Others a Covenant with christ for us, etc. Yea, in regard of the freeness and absoluteness of it, they grant the Covenant in respect of the Elect to be equivalent to an absolute Promise,
and the purchase equivalent to an absolute purchase (as you may see Owen Ʋniv. Redempt. lib. 3. c. 2.) the conditions on which salvation is promised, being purchased and promised as well as the salvation.
and the purchase equivalent to an absolute purchase (as you may see Owen Ʋniv. Redempt. lib. 3. c. 2.) the conditions on which salvation is promised, being purchased and promised as well as the salvation.
He offers Righteousness so the sinner believe, and he works belief that the sinner may have Righteousnesse, pag. 109. Thus you see others as well as Dr. Preston, assert the absolutenesse of the Covenant in that part;
He offers Righteousness so the sinner believe, and he works belief that the sinner may have Righteousness, page. 109. Thus you see Others as well as Dr. Preston, assert the absoluteness of the Covenant in that part;
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but conditions which are as a means by which the free gift is received, and as a qualification whereby one is made capable and fit to receive and enjoy the free gift;
but conditions which Are as a means by which the free gift is received, and as a qualification whereby one is made capable and fit to receive and enjoy the free gift;
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As for Mr. Strong, though both what I have heard from him my self, and also what I have heard from others who have seen his Sermon, induce me to believe that he is not against our conditions,
As for Mr. Strong, though both what I have herd from him my self, and also what I have herd from Others who have seen his Sermon, induce me to believe that he is not against our conditions,
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1 Mr. Perkins shall be the first, who puts down conditions in the very description of the Covenant, saying, The Covenant of Grace is that, whereby God freely promising Christ and his benefits, exacteth again of man that he would receive Christ by faith, and repent of his sins.
1 Mr. Perkins shall be the First, who puts down conditions in the very description of the Covenant, saying, The Covenant of Grace is that, whereby God freely promising christ and his benefits, exacteth again of man that he would receive christ by faith, and Repent of his Sins.
You may see p. 451, 452, 453. That to marriage between Christ and his Church, whereby the Church hath a right and propriety created, to the Body, Name, Goods, Table, Possession,
You may see p. 451, 452, 453. That to marriage between christ and his Church, whereby the Church hath a right and propriety created, to the Body, Name, Goods, Table, Possession,
for though Christ declare his good will when he knocketh at our doors, yet if we keep at distance, stop our ears at his invitations, there is then no Covenant made.
for though christ declare his good will when he knocketh At our doors, yet if we keep At distance, stop our ears At his invitations, there is then no Covenant made.
4. Let learned Pemble be the fourth, who speaking of the difference between the Law and the Gospel, saith, The diversity is this, The Law offers life unto man upon condition of perfect obedience, cursing the transgressors thereof in the least kind with eternal death.
4. Let learned Pemble be the fourth, who speaking of the difference between the Law and the Gospel, Says, The diversity is this, The Law offers life unto man upon condition of perfect Obedience, cursing the transgressors thereof in the least kind with Eternal death.
The Gospel offers life unto man upon another condition, viz. Repentance and Faith in Christ, promising remission of sin to such as repent and believe.
The Gospel offers life unto man upon Another condition, viz. Repentance and Faith in christ, promising remission of since to such as Repent and believe.
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That this is the main essential difference between the Covenant of Works and the Covenant of Grace, we shall endeavor to make good against the Romish Apostacy.
That this is the main essential difference between the Covenant of Works and the Covenant of Grace, we shall endeavour to make good against the Romish Apostasy.
And about a leaf after, Hence we conclude firmly, that the difference between the Law and the Gospel assigned by our Divines, is most certain and agreeable to the Scriptures, viz. That the Law gives life unto the Just upon condition of perfect obedience in all things:
And about a leaf After, Hence we conclude firmly, that the difference between the Law and the Gospel assigned by our Divines, is most certain and agreeable to the Scriptures, viz. That the Law gives life unto the Just upon condition of perfect Obedience in all things:
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See their consent and harmony herein, Larg. cat. p. 9. 5. Doctor Downam shall be the fifth; That which is the only condition of the Covenant of Grace, by that alone we are justified.
See their consent and harmony herein, Large. cat. p. 9. 5. Doctor downham shall be the fifth; That which is the only condition of the Covenant of Grace, by that alone we Are justified.
But Faith is the only condition of the Covenant of Grace, which is therefore called, Lex fidei. And l. 7. c. 2. Sect. 6. Our Writers distinguishing the two Covenants of God, that is, the Law and the Gospel, whereof the one is the Covenant of Works, the other is the Covenant of Grace, do teach that the Law of Works is that which to Justification requireth Works as the condition thereof.
But Faith is the only condition of the Covenant of Grace, which is Therefore called, Lex fidei. And l. 7. c. 2. Sect. 6. Our Writers distinguishing the two Covenants of God, that is, the Law and the Gospel, whereof the one is the Covenant of Works, the other is the Covenant of Grace, do teach that the Law of Works is that which to Justification requires Works as the condition thereof.
6. Doctor Davenant doth also fully expresse himselfe several times to the like purpose, and may in the sixth place be added to the former. His words are these:
6. Doctor Davenant does also Fully express himself several times to the like purpose, and may in the sixth place be added to the former. His words Are these:
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for in this Covenant, to the obtainment of reconciliation, Justification, and life eternal, there is no other condition required then of true and lively faith;
for in this Covenant, to the obtainment of reconciliation, Justification, and life Eternal, there is no other condition required then of true and lively faith;
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A little before, explicating in what sense we deny good works to be required as conditions of Salvation, he thus speaks, If by conditions of salvation, we understand the conditions of the Covenant, whereby we are received into the favor of God,
A little before, explicating in what sense we deny good works to be required as conditions of Salvation, he thus speaks, If by conditions of salvation, we understand the conditions of the Covenant, whereby we Are received into the favour of God,
7. With the fore mentioned Divines doth the learned Cameron fully agree, who handling the agreement and differences of the Covenant of Nature and of Grace, observes they both agree in the extrinsecal form, that to each there is annexed a restipulation,
7. With the before mentioned Divines does the learned Cameron Fully agree, who handling the agreement and differences of the Covenant of Nature and of Grace, observes they both agree in the extrinsical from, that to each there is annexed a restipulation,
though in the thing it self required in each by way of stipulation, they differ; for that in the Covenant of Nature, natural Righteousnesse is required;
though in the thing it self required in each by Way of stipulation, they differ; for that in the Covenant of Nature, natural Righteousness is required;
8. Unto these I may add Paraeus, who observes that the Apostle doth make mention of faith, that he may teach us, fidem esse conditionem, that faith is the condition under which Christ is given unto us,
8. Unto these I may add Pareus, who observes that the Apostle does make mention of faith, that he may teach us, fidem esse conditionem, that faith is the condition under which christ is given unto us,
He disputing with Bellarmine concerning the difference between the Law, and the Gospel, speaks as fully and plainly as any of the rest forenamed Protestant Divines, That the Law of Works doth propose salvation upon condition of fulfilling the Law.
He disputing with Bellarmine Concerning the difference between the Law, and the Gospel, speaks as Fully and plainly as any of the rest forenamed Protestant Divines, That the Law of Works does propose salvation upon condition of fulfilling the Law.
And having distinguished conditions that are in Contracts and Covenants, that some are precedent, others are consequent; the former being such as are essential to the Contract or Covenant;
And having distinguished conditions that Are in Contracts and Covenants, that Some Are precedent, Others Are consequent; the former being such as Are essential to the Contract or Covenant;
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He doth apply it to his present Subject, The Law of Works requireth the fulfilling of the Law as a condition antecedent, without which any man hath not, either the actual possession of,
He does apply it to his present Subject, The Law of Works requires the fulfilling of the Law as a condition antecedent, without which any man hath not, either the actual possession of,
so that they are necessary, ex vi donatae jam propter fidem vitae, by vertue of that right to eternal life, which is already conferred on them through faith;
so that they Are necessary, ex vi donatae jam propter fidem vitae, by virtue of that right to Eternal life, which is already conferred on them through faith;
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as Legats, with the word of reconciliation or pardon, inviting them to believe on him, that they may receive forgivenesse of sins. 2. He doth work together by his Spirit, making those who are his children, believe on him,
as Legates, with the word of reconciliation or pardon, inviting them to believe on him, that they may receive forgiveness of Sins. 2. He does work together by his Spirit, making those who Are his children, believe on him,
12. Last of all, it is the general Tenent of our brethren in New England, as appears by Mr. Bulkly of the Covenant. pag. 280, 281. where he handles that very Question.
12. Last of all, it is the general Tenent of our brothers in New England, as appears by Mr. Bulkly of the Covenant. page. 280, 281. where he handles that very Question.
And also by the Catalogue of Errors that did arise there, and were condemned by an Assembly at the Church of New Town, August 31. 1637. attested by Mr. Weldes, Err. 27. It is incompatible to the Covenant of Grace to joyne Faith thereunto.
And also by the Catalogue of Errors that did arise there, and were condemned by an Assembly At the Church of New Town, August 31. 1637. attested by Mr. Weldes, Err. 27. It is incompatible to the Covenant of Grace to join Faith thereunto.
Er. 37. We are completely united to Christ, before, or without any faith wrought in us by the Spirit, Err. 38. There can be no true closing with Christ in a Promise that hath a Qualification or a condition expressed, Err. 82. Where faith is held forth by the Ministers as the condition of the Covenant of Grace on mans part,
Er. 37. We Are completely united to christ, before, or without any faith wrought in us by the Spirit, Err. 38. There can be no true closing with christ in a Promise that hath a Qualification or a condition expressed, Err. 82. Where faith is held forth by the Ministers as the condition of the Covenant of Grace on men part,
Now if both these were true, would they be of moment to make you dissent from your godly brethren? Is propriety of speech such a Jewel, that for the preservation of it the good names of the godly and orthodox Divines,
Now if both these were true, would they be of moment to make you dissent from your godly brothers? Is propriety of speech such a Jewel, that for the preservation of it the good names of the godly and orthodox Divines,
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You go on and tell us, that another thing that causeth your distance was, the vigilancy of the Adversary, who was ready to make use of such expressions for defence of their Tenents.
You go on and tell us, that Another thing that Causes your distance was, the vigilancy of the Adversary, who was ready to make use of such expressions for defence of their Tenants.
and the like, because they will be apt to understand merit by them: yet neverthelesse that reverend Author doth use the word Condition, and very frequently:
and the like, Because they will be apt to understand merit by them: yet nevertheless that reverend Author does use the word Condition, and very frequently:
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As for Armininas, they may take as much advantage from all Commands, Calls, and Counsels to Faith and Repentance to prove their free will, as from conditions:
As for Armininas, they may take as much advantage from all Commands, Calls, and Counsels to Faith and Repentance to prove their free will, as from conditions:
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Besides, if there were danger in the expression, can it not be qualified, so as that neither Papists nor Arminians may take any ground therefrom for the spreading of their Errors? must it needs be wholly cast away? Moreover, is there not as great a care to be had of Antinomians and Libertines, with whom our English Church begins to be pestred? and may not these spiders increase their venome on your own gay flowers of absolute freenesse, to the poysoning of the power of godlinesse, both in their own and other mens conversations? May they not say, Seeing no conditions are required, nothing on our part is to be done, I may live as I list,
Beside, if there were danger in the expression, can it not be qualified, so as that neither Papists nor Arminians may take any ground therefrom for the spreading of their Errors? must it needs be wholly cast away? Moreover, is there not as great a care to be had of Antinomians and Libertines, with whom our English Church begins to be pestered? and may not these spiders increase their venom on your own gay flowers of absolute freeness, to the poisoning of the power of godliness, both in their own and other men's conversations? May they not say, Seeing no conditions Are required, nothing on our part is to be done, I may live as I list,
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I have heard sad stories of it whilst I lived in London; I have knowne the persons there that have cast off Sabbaths, Duties, Ordinances, with this inference:
I have herd sad stories of it while I lived in London; I have known the Persons there that have cast off Sabbaths, Duties, Ordinances, with this Inference:
And however you may think you have a salve for it in your thoughts (which how sollid it may be I much question) yet how can you remedy it in the hearts and lives of others? Oh do not destroy by one Sermon more then you can build by ten.
And however you may think you have a salve for it in your thoughts (which how solid it may be I much question) yet how can you remedy it in the hearts and lives of Others? O do not destroy by one Sermon more then you can built by ten.
But last of all, that that most moveth you is your compassion to vulgar hearers, who hearing of conditions, take not hold on the Promise because they have not the condition.
But last of all, that that most moves you is your compassion to Vulgar hearers, who hearing of conditions, take not hold on the Promise Because they have not the condition.
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dare you (I say) offer such a wretch the precious blood of our blessed Saviour? And dare you bid such a one, continuing such, to lay hold on the promise of mercy? Dare you tell him, That the Gospel belongs unto him even while he is such? Dare you say, Here Drunkard, Swearer, Whore master, here is salvation for thee, here is a Christ for thee, here is life for thee,
Dare you (I say) offer such a wretch the precious blood of our blessed Saviour? And Dare you bid such a one, Continuing such, to lay hold on the promise of mercy? Dare you tell him, That the Gospel belongs unto him even while he is such? Dare you say, Here Drunkard, Swearer, Whore master, Here is salvation for thee, Here is a christ for thee, Here is life for thee,
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and a stop and hinderance in the other? My heart akes to think of the late stirs in the New England Churches, occasioned by Master Wheel-write, Master Hutchison, and their followers, especially when I consider, that this very Tenent, No Condition in the Covenant, had a great influence thereon,
and a stop and hindrance in the other? My heart akes to think of the late stirs in the New England Churches, occasioned by Master Wheel-write, Master Hutchison, and their followers, especially when I Consider, that this very Tenent, No Condition in the Covenant, had a great influence thereon,
as no Preachers of free Grace, no Gospel Ministers, Legal Teachers, not yet acquainted with the Gospel Covenant, not able to give sufficient bread to their people,
as no Preachers of free Grace, no Gospel Ministers, Legal Teachers, not yet acquainted with the Gospel Covenant, not able to give sufficient bred to their people,
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May not (my dear brother) the like use be made of your present Doctrine? Yea, is it not (think you) already made by divers? Are not the hearts of many taken off thereby from their faithful Ministers and Pastors whom before they loved, prized, hearkened to, received good from,
May not (my dear brother) the like use be made of your present Doctrine? Yea, is it not (think you) already made by diverse? are not the hearts of many taken off thereby from their faithful Ministers and Pastors whom before they loved, prized, harkened to, received good from,
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and Ministers of the Old Testament? when yet I hope you your selfe cannot in your conscience but acknowledg them for the true Ambassadors of the Lord Jesus.
and Ministers of the Old Testament? when yet I hope you your self cannot in your conscience but acknowledge them for the true ambassadors of the Lord jesus.
May not this ill issue of your Doctrine lye heavy on your spirits? Again, may not the Writings of Pemble, Preston, Perkins, and other our Worthies now with God,
May not this ill issue of your Doctrine lie heavy on your spirits? Again, may not the Writings of Pemble, Preston, Perkins, and other our Worthies now with God,
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for their holding of Conditions, and professing the conditions of Faith and Repentance, as without which we cannot have life, be laid aside and neglected? Nay, are not these Authors themselves contemned as men of darker times,
for their holding of Conditions, and professing the conditions of Faith and Repentance, as without which we cannot have life, be laid aside and neglected? Nay, Are not these Authors themselves contemned as men of Darker times,
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and not acquainted with such cleare light as now shineth, though you know there is more of the power and marrow of Christianity in one of their pages then in ten leaves of your new lighted Meteors? Beside, are not many of the godly who love you,
and not acquainted with such clear Light as now shines, though you know there is more of the power and marrow of Christianity in one of their pages then in ten leaves of your new lighted Meteors? Beside, Are not many of the godly who love you,
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and were hearers of you, driven from your Lectures, or at least cannot come to them without fear and jealousie? others thereby amazed, not knowing whom to follow? and most called away from the practice of Religion, to that needlesse disquisition of a curious speculation? When he builders clash, the Building must needs be interrupted;
and were hearers of you, driven from your Lectures, or At least cannot come to them without Fear and jealousy? Others thereby amazed, not knowing whom to follow? and most called away from the practice of Religion, to that needless disquisition of a curious speculation? When he Builders clash, the Building must needs be interrupted;
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I do beseech you (Sir) to consider how by this your Tenent the names and Doctrine of Gods faithful Ministers, dead and living, are aspersed, the minds of the godly troubled, the peace of the Church disquieted, the hands of the wicked strengthened, the mouthes of the Adversaryes opened,
I do beseech you (Sir) to Consider how by this your Tenent the names and Doctrine of God's faithful Ministers, dead and living, Are aspersed, the minds of the godly troubled, the peace of the Church disquieted, the hands of the wicked strengthened, the mouths of the Adversaries opened,
and though that work be an unpleasing businesse to flesh and blood, yet is it one of the noblest Offices of a Christian souldier, in which spiritual warfare,
and though that work be an unpleasing business to Flesh and blood, yet is it one of the Noblest Offices of a Christian soldier, in which spiritual warfare,
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at what time the faithful Ministers of Jesus Christ, how much soever contemned, clouded and cloathed with reproach in this world, who have fed the stock of God, taking the oversight thereof not by constraint,
At what time the faithful Ministers of jesus christ, how much soever contemned, clouded and clothed with reproach in this world, who have fed the stock of God, taking the oversight thereof not by constraint,
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with that rich Embalming is our dear Brother gone unto his grave, which will make his memory sweet and precious enough to all that knew him, and love God.
with that rich Embalming is our dear Brother gone unto his grave, which will make his memory sweet and precious enough to all that knew him, and love God.
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And of such a one, who is buryed with this sweet Odour the Holy Ghost witnesseth in the end of that verse, That the day of death is better then the day of birth.
And of such a one, who is buried with this sweet Odour the Holy Ghost Witnesseth in the end of that verse, That the day of death is better then the day of birth.
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or are apprehensive of your losse in his departure from you, I cannot say, (for you are all strangers unto me;) but this I am sure of concerning very many, who have occasionally enjoyed the fruit of his Labours, that they sadly bewail the removing of one so furnished with skil and will to declare the truth of God,
or Are apprehensive of your loss in his departure from you, I cannot say, (for you Are all Strangers unto me;) but this I am sure of Concerning very many, who have occasionally enjoyed the fruit of his Labours, that they sadly bewail the removing of one so furnished with skill and will to declare the truth of God,
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And upon this Account my heart greatly mourneth over this brother of ours whom God hath taken away from us, by whose death a great breach is made amongst us of the Ministry in these parts at this time, wherein open profanenesse and pernicious Errours do so much abound.
And upon this Account my heart greatly Mourneth over this brother of ours whom God hath taken away from us, by whose death a great breach is made among us of the Ministry in these parts At this time, wherein open profaneness and pernicious Errors do so much abound.
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his conscionable and Christian circumspection over himselfe and his Doctrine, it is very doubtful whether he were more ripe for life, or fit for death:
his conscionable and Christian circumspection over himself and his Doctrine, it is very doubtful whither he were more ripe for life, or fit for death:
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Questionlesse this our Brother after he had notice of deaths approach towards him, could not but be sensible of the Apostle Pauls strait, between a desire of living to do good to others,
Questionless this our Brother After he had notice of death's approach towards him, could not but be sensible of the Apostle Paul's strait, between a desire of living to do good to Others,
And seeing the Lord hath now declared his purpose to make this our dear Brothers gain our losse, we must likewise submit without murmuring and repining,
And seeing the Lord hath now declared his purpose to make this our dear Brother's gain our loss, we must likewise submit without murmuring and repining,
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and enjoyeth his presence, yet there is cause and warrant too to mourne as Christians, that so precious an instrument of good in the Church of God is taken from us.
and Enjoyeth his presence, yet there is cause and warrant too to mourn as Christians, that so precious an Instrument of good in the Church of God is taken from us.
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And that it may appear that wee have Scripture warrant for such our mourning at this time, I shall speak something through Gods strength, from a Scripture which upon this sad occasion the Lord hath guided my Meditations unto, which we find in Acts 20. 37, 38.
And that it may appear that we have Scripture warrant for such our mourning At this time, I shall speak something through God's strength, from a Scripture which upon this sad occasion the Lord hath guided my Meditations unto, which we find in Acts 20. 37, 38.
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THese words are a History of the mournful parting of the Apostle Paul, and the Elders of the Church of Ephesus, together with many other faithful Brethren,
THese words Are a History of the mournful parting of the Apostle Paul, and the Elders of the Church of Ephesus, together with many other faithful Brothers,
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We may take notice that the Apostle Paul preached the Gospel for the space of two years in Ephesus, with much diligence and happy successe, till he was by the violence of furious enemies driven out thence,
We may take notice that the Apostle Paul preached the Gospel for the Molle of two Years in Ephesus, with much diligence and happy success, till he was by the violence of furious enemies driven out thence,
After this having bin in Macedonia, and made his abode in Greece for three months, he resolved upon a speedy Journey to Jerusalem, and made haste thitherward by the way of Ephesus, that if it were possible he might be there on the Day of Pentecost, which was then at hand, ver. 16, In prosecution of which resolution, he came to Miletus, and from thence sent to Ephesus, and called the Elders of the Church that he might speak with them,
After this having been in Macedonia, and made his Abided in Greece for three months, he resolved upon a speedy Journey to Jerusalem, and made haste thitherward by the Way of Ephesus, that if it were possible he might be there on the Day of Pentecost, which was then At hand, ver. 16, In prosecution of which resolution, he Come to Miletus, and from thence sent to Ephesus, and called the Elders of the Church that he might speak with them,
and encourage them in that great work that God had called them unto, ver. 17. And when they were come, the Apostle, not in a way of carnal ostentation,
and encourage them in that great work that God had called them unto, ver. 17. And when they were come, the Apostle, not in a Way of carnal ostentation,
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but that he might be looked upon as a leading President to other Messengers of the Gospel, set forth his owne diligence and fidelity in preaching the Word of God, ver. 18, 19, 20, 21. And ver. 22, 23, 24. he shewed that God had acquainted him with many afflictions which would befal him for the future in the discharge of his duty, all which he made very light of in comparison to the joyous accomplishment of his course and Ministry received from the Lord Jesus.
but that he might be looked upon as a leading President to other Messengers of the Gospel, Set forth his own diligence and Fidis in preaching the Word of God, ver. 18, 19, 20, 21. And ver. 22, 23, 24. he showed that God had acquainted him with many afflictions which would befall him for the future in the discharge of his duty, all which he made very Light of in comparison to the joyous accomplishment of his course and Ministry received from the Lord jesus.
After this the Apostle told the Ephesians, that he knew that this present parting would be his final parting with them in the flesh, ver. 25. and thereupon he appealed to their consciences concerning his diligent, full,
After this the Apostle told the Ephesians, that he knew that this present parting would be his final parting with them in the Flesh, ver. 25. and thereupon he appealed to their Consciences Concerning his diligent, full,
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and faithful dispensing of the Word and Counsel of God amongst them for the effecting what in him was, the salvation of all, ver. 26, 27. then from ver. 28. to the end of ver. 31. there is a very solemn charge given by the Apostle Paul to the Elders of Ephesus to look to themselves,
and faithful dispensing of the Word and Counsel of God among them for the effecting what in him was, the salvation of all, ver. 26, 27. then from for. 28. to the end of for. 31. there is a very solemn charge given by the Apostle Paul to the Elders of Ephesus to look to themselves,
Having finished this charge, the Apostle commended them to God and the Word of his Grace for their farther edification to eternal life, ver. 32. And then protesting his freedom from the sin of Covetousnesse,
Having finished this charge, the Apostle commended them to God and the Word of his Grace for their farther edification to Eternal life, ver. 32. And then protesting his freedom from the since of Covetousness,
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and withal his known endeavour to avoid the very appearance of it, ver. 33, 34, 35. he concluded all that he spake unto them with prayer, ver. 36. and when prayer was ended, the Apostle and the Ephesians in a most affectionate mournful manner parted each from other,
and withal his known endeavour to avoid the very appearance of it, ver. 33, 34, 35. he concluded all that he spoke unto them with prayer, ver. 36. and when prayer was ended, the Apostle and the Ephesians in a most affectionate mournful manner parted each from other,
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he knew well there should be a happy time of meeting for them again, as we may be assured from his own words to the Thessalonians. For what is our hope,
he knew well there should be a happy time of meeting for them again, as we may be assured from his own words to the Thessalonians. For what is our hope,
as he had done in the wayes of God, so the Apostle told them, that they should see his face no more, and when they were apprehensive thereof, they wept.
as he had done in the ways of God, so the Apostle told them, that they should see his face no more, and when they were apprehensive thereof, they wept.
3. The pathetick expressions of affection which the believing Ephesians used towards the Apostle Paul in this mourning, at their parting from him, They fell on his neck and kissed him;
3. The pathetic expressions of affection which the believing Ephesians used towards the Apostle Paul in this mourning, At their parting from him, They fell on his neck and kissed him;
I purpose at this time to gather up the sum of all these Particulars, and give it unto you in one Doctrinal Observation, easily arising from the words of the Text; viz That
I purpose At this time to gather up the sum of all these Particulars, and give it unto you in one Doctrinal Observation, Easily arising from the words of the Text; videlicet That
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A faithful Minister of the Gospel of Jesus Christ is enjoyed with much love, and finally parted from with much sorrow by those who truly believe the Gospel.
A faithful Minister of the Gospel of jesus christ is enjoyed with much love, and finally parted from with much sorrow by those who truly believe the Gospel.
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How beit, I doubt not but that through Gods grace there are some Ministers of the Gospel in our dayes, the desire of whose soul is, that they may be faithful,
How beit, I doubt not but that through God's grace there Are Some Ministers of the Gospel in our days, the desire of whose soul is, that they may be faithful,
and shall therefore be inabled to give up the account of their Stewardship with comfort and approbation, to him their great Lord at his appearing and Kingdom.
and shall Therefore be enabled to give up the account of their Stewardship with Comfort and approbation, to him their great Lord At his appearing and Kingdom.
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I intend through Gods assistance, in order to the opening of the Doctrine now before us, in the first place to discover when a man may be a faithful Minister of Jesus Christ.
I intend through God's assistance, in order to the opening of the Doctrine now before us, in the First place to discover when a man may be a faithful Minister of jesus christ.
It is fit they should turne Farmers, Merchants, State-Counsellors, any thing rather then Ministers of the Gospel, who make it their chief aim and work to get Manors, Moneys,
It is fit they should turn Farmers, Merchant's, State-Counsellors, any thing rather then Ministers of the Gospel, who make it their chief aim and work to get Manors, Moneys,
and accordingly presse after the same, though they trade but with one talent, and possibly bring not in visibly much advantage to their Lord, may yet expect to be accepted as faithful Ministers of the Gospel,
and accordingly press After the same, though they trade but with one talon, and possibly bring not in visibly much advantage to their Lord, may yet expect to be accepted as faithful Ministers of the Gospel,
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and to hear at last from their Lord that sweet voice, Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord, Matth. 25. 23. 2. Secondly, When a man applyeth himself to the dispensing of the whole, and of the pure Word of God to those among whom he laboureth in the Lord.
and to hear At last from their Lord that sweet voice, Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord, Matthew 25. 23. 2. Secondly, When a man Applieth himself to the dispensing of the Whole, and of the pure Word of God to those among whom he Laboureth in the Lord.
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and he cannot have the esteem of a faithful Minister of the Gospel, who wittingly keeps back any portion of that good Word and Counsel of God, which hee hath received from the Lord, to impart to others for the making of them wise unto salvation.
and he cannot have the esteem of a faithful Minister of the Gospel, who wittingly keeps back any portion of that good Word and Counsel of God, which he hath received from the Lord, to impart to Others for the making of them wise unto salvation.
The Apostle appealed to the knowledge and conscience of the Elders of Ephesus, that he had kept back nothing which was profitable to them, ver. 20. and that he was pure from the blood of all men, in that he had not shunned to declare unto them the whole counsel of God, ver. 26, 27. It is certain that all Ministers of the Gospel do not arrive at the same height of knowledge in the Mysteries of the Gospel, and counsels of God;
The Apostle appealed to the knowledge and conscience of the Elders of Ephesus, that he had kept back nothing which was profitable to them, ver. 20. and that he was pure from the blood of all men, in that he had not shunned to declare unto them the Whole counsel of God, ver. 26, 27. It is certain that all Ministers of the Gospel do not arrive At the same height of knowledge in the Mysteres of the Gospel, and Counsels of God;
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which whilst he makes conscience, and is careful to do according to his measure, how smal soever, his Ministerial Fidelity in this regard is to be acknowledged,
which while he makes conscience, and is careful to do according to his measure, how small soever, his Ministerial Fidis in this regard is to be acknowledged,
And as a faithful Minister is careful to dispense the whole, so likewise the pure Word of God, not allaying and attempering the same by carnal mixtures unto the Lusts and likings of corrupt men.
And as a faithful Minister is careful to dispense the Whole, so likewise the pure Word of God, not allaying and attempering the same by carnal mixtures unto the Lustiest and likings of corrupt men.
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At this branch of Ministerial fidelity the Apostle pointed in that charge, which with so much seriousnesse and solemnity he gave to Timothy, I charge thee before God and the Lord Jesus Christ, who shal judg the quick and dead at his appearing, and his Kingdom:
At this branch of Ministerial Fidis the Apostle pointed in that charge, which with so much seriousness and solemnity he gave to Timothy, I charge thee before God and the Lord jesus christ, who shall judge the quick and dead At his appearing, and his Kingdom:
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as appeareth evidently from our Saviours words, Who then is that faithful and wise Steward, whom the Lord shall make Ruler over his houshold, to give them their portion of meat in due season? Blessed is that servant whom the Lord when he cometh shall find so doing.
as appears evidently from our Saviors words, Who then is that faithful and wise Steward, whom the Lord shall make Ruler over his household, to give them their portion of meat in due season? Blessed is that servant whom the Lord when he comes shall find so doing.
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that commanding counsel cannot be overlooked in this kind, Study to shew thy self approved to God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.
that commanding counsel cannot be overlooked in this kind, Study to show thy self approved to God, a workman that needs not to be ashamed, rightly dividing the Word of Truth.
And doubtless, every faithful Minister hath it upon his conscience, and in his care and earnest desire, according to the degree of wisdom received from God, to dispense the Word of God in such wise, that every one may have a seasonable and sutable portion of the same,
And doubtless, every faithful Minister hath it upon his conscience, and in his care and earnest desire, according to the degree of Wisdom received from God, to dispense the Word of God in such wise, that every one may have a seasonable and suitable portion of the same,
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as shall be necessary for the bringing him in, or building him up, to receive an inheritance amongst those that are sanctified by faith in Christ Jesus.
as shall be necessary for the bringing him in, or building him up, to receive an inheritance among those that Are sanctified by faith in christ jesus.
The Prophet Jeremiah witnessed his fidelity towards the people in praying to the Lord for them, Remember how I stood before thee to speak good for them,
The Prophet Jeremiah witnessed his Fidis towards the people in praying to the Lord for them, remember how I stood before thee to speak good for them,
Very many there are now adayes, who think sleightly of the Ministers of the Gospel and their work, supposing that they have little to do, and might well be spared.
Very many there Are now adays, who think slightly of the Ministers of the Gospel and their work, supposing that they have little to do, and might well be spared.
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how they ply the Lord with prayers for the people, that he would divert his judgments from them, continue and blesse his Ordinances unto them, subdue their sins, increase their graces, comfort their hearts,
how they ply the Lord with Prayers for the people, that he would divert his Judgments from them, continue and bless his Ordinances unto them, subdue their Sins, increase their graces, Comfort their hearts,
I thank my God upon every remembrance of you, alwayes in every prayer of mine for you all, making request with joy, Philip. 1. 3, 4. 5. Fifthly, A faithful Minister of the Gospel is to exemplifie what he teacheth others in the course of his owne life.
I thank my God upon every remembrance of you, always in every prayer of mine for you all, making request with joy, Philip. 1. 3, 4. 5. Fifthly, A faithful Minister of the Gospel is to exemplify what he Teaches Others in the course of his own life.
Though a mans words be celestial as of an Angel of Heaven, yet if his Conversation be low, loathsome and corrupt, his prophecying in Christs name, will not prevail with the Lord Christ in the day of Judgment, •o own and acknowledg him for one of his faithful servants,
Though a men words be celestial as of an Angel of Heaven, yet if his Conversation be low, loathsome and corrupt, his prophesying in Christ name, will not prevail with the Lord christ in the day of Judgement, •o own and acknowledge him for one of his faithful Servants,
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but he shall then bee found amongst those wretches to whom our Saviour will utter that dreadful voice, I never knew you, depart from me ye that work iniquity.
but he shall then be found among those wretches to whom our Saviour will utter that dreadful voice, I never knew you, depart from me you that work iniquity.
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The Apostle Paul exhorted Timothy, and in him all Ministers of the Gospel, who desire to be found faithful, to look to it that they be an example of Believers in Word, in Conversation, in Spirit, in Faith, in Purity.
The Apostle Paul exhorted Timothy, and in him all Ministers of the Gospel, who desire to be found faithful, to look to it that they be an Exampl of Believers in Word, in Conversation, in Spirit, in Faith, in Purity.
He multiplyed words, as we see, that Timothy and every faithful Minister of the Gospel might see a necessity laid upon him, to make it his great aim and endeavour to walk exemplarily and inoffensively before Gods people in all things.
He multiplied words, as we see, that Timothy and every faithful Minister of the Gospel might see a necessity laid upon him, to make it his great aim and endeavour to walk exemplarily and inoffensively before God's people in all things.
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The Proto-Type of Holiness is our Lord Christ, all his faithful Ministers are to be followers of him, that they may be examples to the flock, 1 Cor. 11. 1. He that faileth in this Duty,
The Proto-Type of Holiness is our Lord christ, all his faithful Ministers Are to be followers of him, that they may be Examples to the flock, 1 Cor. 11. 1. He that Faileth in this Duty,
6. Sixthly, Of a faithful Minister of the Gospel it is required that he watch over the souls of those amongst whom he liveth, both for the preventing of hurtful errors,
6. Sixthly, Of a faithful Minister of the Gospel it is required that he watch over the Souls of those among whom he lives, both for the preventing of hurtful errors,
It appeareth from Heb. 13. 17. that a special part of the work of the Ministers of the Gospel is to have an eye to the souls committed to them, that they be not unawares surprised by Errors in Doctrine, or evils in practice.
It appears from Hebrew 13. 17. that a special part of the work of the Ministers of the Gospel is to have an eye to the Souls committed to them, that they be not unawares surprised by Errors in Doctrine, or evils in practice.
Ministers of the Gospel are therefore in faithfulness to hold fast the faithful Word as they have been taught, and by sound Doctrine both to exhort and convince the gainsayers:
Ministers of the Gospel Are Therefore in faithfulness to hold fast the faithful Word as they have been taught, and by found Doctrine both to exhort and convince the gainsayers:
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They are with all circumspection, specially in such Apostatizing times as we are fallen into, to look to the flock of God, that they be not led away by the errour of the wicked,
They Are with all circumspection, specially in such Apostatizing times as we Are fallen into, to look to the flock of God, that they be not led away by the error of the wicked,
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It therefore belongeth to the faithfulnesse of the Ministers of the Gospel to fortifie and establish their people, what in them lyeth, in the Truth of the Gospel, that they may not be as children tossed to and fro,
It Therefore belongeth to the faithfulness of the Ministers of the Gospel to fortify and establish their people, what in them lies, in the Truth of the Gospel, that they may not be as children tossed to and from,
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but may have their ears shut up against the voice of strangers, and opened only to the teaching of that good Shepherd who hath the words of eternal life.
but may have their ears shut up against the voice of Strangers, and opened only to the teaching of that good Shepherd who hath the words of Eternal life.
they are often to inculcate the Apostle Doctrine, that the grace of God which bringeth salvation, teacheth us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present World;
they Are often to inculcate the Apostle Doctrine, that the grace of God which brings salvation, Teaches us, that denying ungodliness and worldly Lustiest, we should live soberly, righteously and godly in this present World;
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and purifie unto himself a peculiar people zealous of good works; and therefore that every one that nameth the name of Christ should depart from iniquity.
and purify unto himself a peculiar people zealous of good works; and Therefore that every one that names the name of christ should depart from iniquity.
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and yet with meeknesse to instruct them, yea though they oppose themselves, if God peradventure would give them repentance to the acknowledgment of the truth, that they may recover themselves out the snare of the Divel, who are taken captive at his will.
and yet with meekness to instruct them, yea though they oppose themselves, if God Peradventure would give them Repentance to the acknowledgment of the truth, that they may recover themselves out the snare of the devil, who Are taken captive At his will.
and bendeth himself to deliver the Word of God wholly, purely, and seasonably, labouring instantly with God by prayer to procure a blessing on his people,
and bendeth himself to deliver the Word of God wholly, purely, and seasonably, labouring instantly with God by prayer to procure a blessing on his people,
Having thus shewed when a man may be said to bee a faithful Minister of the Gospel of Jesus Christ, I come in the next place to consider, who are they who truly believe the Gospel to whom such faithful Ministers are precious, who enjoy them in love,
Having thus showed when a man may be said to be a faithful Minister of the Gospel of jesus christ, I come in the next place to Consider, who Are they who truly believe the Gospel to whom such faithful Ministers Are precious, who enjoy them in love,
I shal therefore indeavour in few and plain words, to clear unto you from the Scriptures who are the truly faithful, the true Believers of the Gospel.
I shall Therefore endeavour in few and plain words, to clear unto you from the Scriptures who Are the truly faithful, the true Believers of the Gospel.
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1. First, They truly believe the Gospel, who glorifie the Word of the Lord, as it is testifyed of the believing Gentiles, to whom Paul preached the Gospel at Antioch. When the Gentiles heard this, they were glad, and glorified the Word of the Lord,
1. First, They truly believe the Gospel, who Glorify the Word of the Lord, as it is testified of the believing Gentiles, to whom Paul preached the Gospel At Antioch. When the Gentiles herd this, they were glad, and glorified the Word of the Lord,
Every true Believer glorifieth the Word of the Gospel, by yeilding a firme assent unto it as a word of Truth, setting a high price upon it as the only saving Truth, holding it fast as a stable, everlasting Truth,
Every true Believer Glorifieth the Word of the Gospel, by yielding a firm assent unto it as a word of Truth, setting a high price upon it as the only Saving Truth, holding it fast as a stable, everlasting Truth,
yet if they do not glorifie the Word of the Lord, the Word of the Gospel, making an high account of it as a Word of Truth, a saving, everlasting, edifying perfecting Word;
yet if they do not Glorify the Word of the Lord, the Word of the Gospel, making an high account of it as a Word of Truth, a Saving, everlasting, edifying perfecting Word;
and saving faith received, it usually, out of the state of strong temptation, and spiritual disertion, filleth the soul with joy and peace in believing.
and Saving faith received, it usually, out of the state of strong temptation, and spiritual desertion, fills the soul with joy and peace in believing.
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Now this receiving the Word by faith importeth a taking of it into all the faculties of the soul, to new mould and transform them according to the holiness of the Gospel.
Now this receiving the Word by faith imports a taking of it into all the faculties of the soul, to new mould and transform them according to the holiness of the Gospel.
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as the graft set into the stock, causeth all the sap of the inward faculties of the soul to bring forth such fruit as is sutable to the holy Word of the Gospel.
as the grafted Set into the stock, Causes all the sap of the inward faculties of the soul to bring forth such fruit as is suitable to the holy Word of the Gospel.
when it is not effectual to sanctifie them, they deceive themselves, and should attend to the Apostle James his Doctrine for right information in this point, who sheweth that the Word of the Gospel is received as an ingrafted, new moulding word, in all those towards whom it is effectual to save their souls.
when it is not effectual to sanctify them, they deceive themselves, and should attend to the Apostle James his Doctrine for right information in this point, who shows that the Word of the Gospel is received as an ingrafted, new moulding word, in all those towards whom it is effectual to save their Souls.
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The Apostle Paul called believing in Christ, hoping, or trusting in Christ, Ephes. 1. 12, 13 because all that truly believe, cast away the thought of acceptance with God unto life in the merit of their own Righteousnesse,
The Apostle Paul called believing in christ, hoping, or trusting in christ, Ephesians 1. 12, 13 Because all that truly believe, cast away the Thought of acceptance with God unto life in the merit of their own Righteousness,
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and as worthlesse sinners build their hope of righteousness to life fully and wholly upon the Lord Jesus as the Mediator of the New Testament, through whom they finally bottom their faith and hope on God, 1 Pet. 1. 21.
and as worthless Sinners built their hope of righteousness to life Fully and wholly upon the Lord jesus as the Mediator of the New Testament, through whom they finally bottom their faith and hope on God, 1 Pet. 1. 21.
4 Fourthly, They truly believe the Gospel who trusting on Christ for Righteousnesse and life, have their hearts brought on by believing, to the love and high prizing of the Lord Jesus as most precious and desirable, 1 Pet. 2. 7. Faith looking and resting upon Christs love, inflameth the heart with the love of Christ, according to the Apostles words, In Christ neither Circumcision availeth any thing,
4 Fourthly, They truly believe the Gospel who trusting on christ for Righteousness and life, have their hearts brought on by believing, to the love and high prizing of the Lord jesus as most precious and desirable, 1 Pet. 2. 7. Faith looking and resting upon Christ love, inflames the heart with the love of christ, according to the Apostles words, In christ neither Circumcision availeth any thing,
And this true love of Christ, the necessary and inseparable product of Gospel faith in all true Believers, is obediential, causing the faithful heart to stoop to the yoak and work of the Lord Christ,
And this true love of christ, the necessary and inseparable product of Gospel faith in all true Believers, is obediential, causing the faithful heart to stoop to the yoke and work of the Lord christ,
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By all this it is manifest, That they who truly believe the Gospel are such as glorifie the Gospel, by embracing it as a saving, everlasting, edifying, and perfecting Word of Truth;
By all this it is manifest, That they who truly believe the Gospel Are such as Glorify the Gospel, by embracing it as a Saving, everlasting, edifying, and perfecting Word of Truth;
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who with gladnesse receive this word into all the faculties of the soul, to mould them into a frame of Gospel holinesse, who rest themselves upon the Lord Christ for Righteousnesse and life according to the Gospel,
who with gladness receive this word into all the faculties of the soul, to mould them into a frame of Gospel holiness, who rest themselves upon the Lord christ for Righteousness and life according to the Gospel,
and in the strength of that faith have their hearts knit to the Lord Christ, in high prizing obediential love of him. These two Points being dispatched;
and in the strength of that faith have their hearts knit to the Lord christ, in high prizing obediential love of him. These two Points being dispatched;
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This we have fully ascertained by the Apostles testimony which hee bare unto the Galatians, when the faith of the Gospel at first prevailed amongst them, My temptation (saith he) which was in my flesh, ye despised not, nor rejected, but received me even as an Angel of God, even as Christ Jesus.
This we have Fully ascertained by the Apostles testimony which he bore unto the Galatians, when the faith of the Gospel At First prevailed among them, My temptation (Says he) which was in my Flesh, you despised not, nor rejected, but received me even as an Angel of God, even as christ jesus.
It is not possible to make a higher expression of enlarged love, then this is, whereby the Apostle set forth the affection which the believing Galatians bare towards him as a Minister of the Gospel;
It is not possible to make a higher expression of enlarged love, then this is, whereby the Apostle Set forth the affection which the believing Galatians bore towards him as a Minister of the Gospel;
The Grounds of this enlarged love of true Believers towards the faithful Ministers of the Gospel are, amongst others, which it would be too large exactly to treat of, these which follow.
The Grounds of this enlarged love of true Believers towards the faithful Ministers of the Gospel Are, among Others, which it would be too large exactly to Treat of, these which follow.
for the edifying of his body, till all the Members thereof come in the unity of the Faith and Knowledge of the Son of God unto a perfect man, to the measure of the stature of the fulnesse of Christ.
for the edifying of his body, till all the Members thereof come in the unity of the Faith and Knowledge of the Son of God unto a perfect man, to the measure of the stature of the fullness of christ.
2. Secondly, True Believers look upon the faithful Ministers of the Gospel as Ambassadors for Christ, in whome hee negotiateth with them in much mercy for the accomplishing their reconciliation to God,
2. Secondly, True Believers look upon the faithful Ministers of the Gospel as ambassadors for christ, in whom he negotiateth with them in much mercy for the accomplishing their reconciliation to God,
To such as are brought out of a state of ignorance and wickednesse, unto the faith and obedience of Jesus Christ, by the Gospel which they preach, they are ministerial Fathers,
To such as Are brought out of a state of ignorance and wickedness, unto the faith and Obedience of jesus christ, by the Gospel which they preach, they Are ministerial Father's,
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for, How shall they believe in him of whom they have not heard? How shall they hear without a Preacher? and how shall they preach except they be sent? As it is written,
for, How shall they believe in him of whom they have not herd? How shall they hear without a Preacher? and how shall they preach except they be sent? As it is written,
and bring glad tidings of good things? The faithful Ministers of the Gospel of peace, given by our Lord Christ for the work of the Ministry, are therefore Ministerial Fathers too,
and bring glad tidings of good things? The faithful Ministers of the Gospel of peace, given by our Lord christ for the work of the Ministry, Are Therefore Ministerial Father's too,
To others who have formerly entertained the truth of the Gospel in a regenerating power, the faithful Ministers of the Gospel are as Nurses, cherishing and strengthening them by the Word of God, which they preach.
To Others who have formerly entertained the truth of the Gospel in a regenerating power, the faithful Ministers of the Gospel Are as Nurse's, cherishing and strengthening them by the Word of God, which they preach.
And in this second cherishing work the Ministers of the Gospel are and are acknowledged by believers for spiritual Nurses, according to the Apostles expression to the Thessaloniuns, We were gentle amongst you,
And in this second cherishing work the Ministers of the Gospel Are and Are acknowledged by believers for spiritual Nurse's, according to the Apostles expression to the Thessaloniuns, We were gentle among you,
The sum is, that as Fathers, or Nurses, or both, all those that truly believe the Gospel, are ready to love the faithful Ministers of the Gospel whilst they enjoy them.
The sum is, that as Father's, or Nurse's, or both, all those that truly believe the Gospel, Are ready to love the faithful Ministers of the Gospel while they enjoy them.
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And even thus it is betweene true Believers and faithful Ministers of the Gospel, the true and great love which such Believers bear unto such Ministers, makes their presence sweet,
And even thus it is between true Believers and faithful Ministers of the Gospel, the true and great love which such Believers bear unto such Ministers, makes their presence sweet,
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To this I will briefly add two further grounds of much sorrow in those who truly believe the Gospel for the final removal of faithful Ministers by death from them.
To this I will briefly add two further grounds of much sorrow in those who truly believe the Gospel for the final removal of faithful Ministers by death from them.
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If they could have the least hope of re-enjoying a faithful Minister after death, there would be yet some string of comfort to hold by at their departing;
If they could have the least hope of re-enjoying a faithful Minister After death, there would be yet Some string of Comfort to hold by At their departing;
death unavoydably putteth the servants of Christ to silence, and taketh them off from being in their persons useful in the work of the Ministry unto the living, for ever.
death avoidable putteth the Servants of christ to silence, and Takes them off from being in their Persons useful in the work of the Ministry unto the living, for ever.
The Apostle Paul wrote to the Philippians, that his abiding in the flesh would be needful for them for their furtherance and joy of Faith, Philip. 1. v. 24, 25. and thereby intimated, that when he was by death removed from them, they neither could expect,
The Apostle Paul wrote to the Philippians, that his abiding in the Flesh would be needful for them for their furtherance and joy of Faith, Philip. 1. v. 24, 25. and thereby intimated, that when he was by death removed from them, they neither could expect,
Herein our blessed Saviour happily differeth from, and hath a transcendent preheminence above his servants in the Ministry, that whereas their final parting from their people in the flesh maketh them personally unuseful to others for the time to come;
Herein our blessed Saviour happily differeth from, and hath a transcendent pre-eminence above his Servants in the Ministry, that whereas their final parting from their people in the Flesh makes them personally unuseful to Others for the time to come;
when they are removed by death, their personal Ministry, from the moment of their death, ceaseth for ever as to all uses and advantages in respect of others;
when they Are removed by death, their personal Ministry, from the moment of their death, ceases for ever as to all uses and advantages in respect of Others;
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And on the contrary, when the Lord taketh away faithful Ministers from any people, he then depriveth them of one of his choicest mercyes upon earth, which cannot therefore but have the appearance of a Judgement in the eyes of true Believers.
And on the contrary, when the Lord Takes away faithful Ministers from any people, he then depriveth them of one of his Choicest Mercies upon earth, which cannot Therefore but have the appearance of a Judgement in the eyes of true Believers.
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The Prophet Micah represented evil men as weary of the faithful Teachers, and saying to them, Prophecy ye not, and then from the Lord denounced the Judgement of their ceasing from amongst them, They shall not prophecy unto them.
The Prophet micah represented evil men as weary of the faithful Teachers, and saying to them, Prophecy you not, and then from the Lord denounced the Judgement of their ceasing from among them, They shall not prophecy unto them.
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If it be asked concerning a faithful Minister when he dyeth, of what Disease he dyed? it may be often truly answered, of the judgment of God upon an unthankful people.
If it be asked Concerning a faithful Minister when he Dies, of what Disease he died? it may be often truly answered, of the judgement of God upon an unthankful people.
When men are sick again of their faithful Ministers, and long to be rid of them, it is a righteous thing with God to let them dye, that such a people may dye without instruction.
When men Are sick again of their faithful Ministers, and long to be rid of them, it is a righteous thing with God to let them die, that such a people may die without instruction.
Without distinction they are all branded as Tythe-Mongers, Time servers, Antichristian, Self-seekers, and what not? But it is enough, that God is the supreme Judge of those that are thus traduced,
Without distinction they Are all branded as Tythe-Mongers, Time servers, Antichristian, Self-seekers, and what not? But it is enough, that God is the supreme Judge of those that Are thus traduced,
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and of their Accusers 〈 ◊ 〉 howbeit, whilst this Disease so generally reigneth and rageth, it is no marvel though many of Gods faithful servants dye of it, whose removal by death,
and of their Accusers 〈 ◊ 〉 howbeit, while this Disease so generally Reigneth and rages, it is no marvel though many of God's faithful Servants die of it, whose removal by death,
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though possibly some triumph in, yet the true Believers of the Gospel, of whom there is (blessed be the Lord) a very considerable number throughout our Land, •annot but be,
though possibly Some triumph in, yet the true Believers of the Gospel, of whom there is (blessed be the Lord) a very considerable number throughout our Land, •annot but be,
I know there is great difference of judgement at this day, who are to be accounted the faithful Ministers of the Gospel of Christ? To this an answer may be gathered from what I have before delivered;
I know there is great difference of judgement At this day, who Are to be accounted the faithful Ministers of the Gospel of christ? To this an answer may be gathered from what I have before Delivered;
at present I shall only say this, That they who being in the place of the Ministers of the Gospel, do visibly apply themselves to do the work of the Ministers of the Gospel, labouring in the Word and Doctrine, that they may ministerially translate men out of darknesse into the Kingdom of Gods dear Son,
At present I shall only say this, That they who being in the place of the Ministers of the Gospel, do visibly apply themselves to do the work of the Ministers of the Gospel, labouring in the Word and Doctrine, that they may ministerially translate men out of darkness into the Kingdom of God's dear Son,
and build them up in faith and holinesse to eternal life, are so farre (doubtlesse) unto others at least, the faithful Ministers of the Gospel, that they who take them to be such,
and built them up in faith and holiness to Eternal life, Are so Far (doubtless) unto Others At least, the faithful Ministers of the Gospel, that they who take them to be such,
and as such, enjoy them in love, and part from them in sorrow, may from that disposition of theirs receive some evidence in themselves that they are in the number of the true Believers of the Gospel,
and as such, enjoy them in love, and part from them in sorrow, may from that disposition of theirs receive Some evidence in themselves that they Are in the number of the true Believers of the Gospel,
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Without faithfulnesse a nominal Minister of the Gospel, how much soever he boasteth and prideeth himselfe in his Office, is but like unsavoury salt, good for nothing but to be trodden under foot with contempt both by God and men.
Without faithfulness a nominal Minister of the Gospel, how much soever he boasts and prideeth himself in his Office, is but like unsavoury salt, good for nothing but to be trodden under foot with contempt both by God and men.
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But when faithfulnesse is found in a Minister of the Gospel, it maketh him shine as a Star, very gloriously in the eyes of the Lord, and all true Believers.
But when faithfulness is found in a Minister of the Gospel, it makes him shine as a Star, very gloriously in the eyes of the Lord, and all true Believers.
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That Minister of the Gospel hath the best monument to perpetuate his name with honour, whose faithfulnesse in the Ministry, hath procured him the love of true Believers,
That Minister of the Gospel hath the best monument to perpetuate his name with honour, whose faithfulness in the Ministry, hath procured him the love of true Believers,
3. In the third place, the servants of God may here read their warrant for sadly bewailing and mourning over such as have been faithful in in the Ministry of the Gospel,
3. In the third place, the Servants of God may Here read their warrant for sadly bewailing and mourning over such as have been faithful in in the Ministry of the Gospel,
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Because they were by Covenant the children of God above other Nations, therefore they were not to follow the practice of other Nations in their excessive mourning for the dead,
Because they were by Covenant the children of God above other nations, Therefore they were not to follow the practice of other nations in their excessive mourning for the dead,
And accordingly the Apostle Paul carefully provided that the Thessalonians having imbraced the Gospel of Christ, might not sorrow over their dead as Heathens, destitute of hope of a future happinesse or glorious Resurrection, 1 Thess. 4. 13. Howbeit, with due moderation, in humility of soul,
And accordingly the Apostle Paul carefully provided that the Thessalonians having embraced the Gospel of christ, might not sorrow over their dead as heathens, destitute of hope of a future happiness or glorious Resurrection, 1 Thess 4. 13. Howbeit, with due moderation, in humility of soul,
This is mentioned by the Holy Ghost not as a groundlesse, but as a gracious practice of these Believers, evidencing their Christian love to Stephen, that blessed Martyr of the Lord.
This is mentioned by the Holy Ghost not as a groundless, but as a gracious practice of these Believers, evidencing their Christian love to Stephen, that blessed Martyr of the Lord.
In proportion to this great lamentation made by devout men at Stephens Funeral, and the sore weeping of the Believers of Ephesus, at Pauls final parting from them, mentioned in my Text, I doubt not but our mourning over our deceased Brother at this time is lawful,
In proportion to this great lamentation made by devout men At Stephen's Funeral, and the soar weeping of the Believers of Ephesus, At Paul's final parting from them, mentioned in my Text, I doubt not but our mourning over our deceased Brother At this time is lawful,
I will not multiply words in reference to this our Reverend Brother now taken from us, I shall leave his Works to praise him in the Gate, being well assured, that many who have felt and tasted the power and comfort of his Ministry, will beare witnesse to him,
I will not multiply words in Referente to this our Reverend Brother now taken from us, I shall leave his Works to praise him in the Gate, being well assured, that many who have felt and tasted the power and Comfort of his Ministry, will bear witness to him,
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One thing there is relating to his death which I cannot omit, that the Lord greatly testified his acceptation of him in his Work, in that he dyed of Epaphroditus his sicknesse, of whom the Apostle wrote, That for the work of Christ he was nigh unto death.
One thing there is relating to his death which I cannot omit, that the Lord greatly testified his acceptation of him in his Work, in that he died of Epaphroditus his sickness, of whom the Apostle wrote, That for the work of christ he was High unto death.
for after that some symptomes and beginnings of a bodily weaknesse had seized upon him, his turn came to supply a Lecture at a place somewhat remote from his owne habitation, which therefore some, neerly related to him, earnestly perswaded him to forbear for that time;
for After that Some symptoms and beginnings of a bodily weakness had seized upon him, his turn Come to supply a Lecture At a place somewhat remote from his own habitation, which Therefore Some, nearly related to him, earnestly persuaded him to forbear for that time;
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and to overlook his present danger, and so undertake the Work of Preaching the Gospel in his course, under the weight of which labour of love, his weak body did apparently sink in the time and place of that publick service;
and to overlook his present danger, and so undertake the Work of Preaching the Gospel in his course, under the weight of which labour of love, his weak body did apparently sink in the time and place of that public service;
Our Saviours words therefore seem plainly to reach this our Brother, and pronounce him blessed, Blessed is that servant whom the Lord when he cometh shall find so so doing.
Our Saviors words Therefore seem plainly to reach this our Brother, and pronounce him blessed, Blessed is that servant whom the Lord when he comes shall find so so doing.
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Fidem ponī ut conditionem salutem quidem antecedentem; sed electionem ipsam consequentem nunquam à nostris negatum fuit; summā verò cum religione constanter traeditum. Cor. de Elect. c. 1. §. 4. p. 7.
Fidem ponī ut conditionem salutem quidem antecedentem; sed electionem ipsam consequentem Never à nostris negatum fuit; summam verò cum Religion Constanter traeditum. Cor. de Elect. c. 1. §. 4. p. 7.
Si igitur haec esset mens et sententia Synodi, quod simpliciter vellet monstrare illum, de quo jam diximus, modum et ordinem, quo juxta Scripturae traditionem Deus utitur quando homines vult deducere ad justificationem; et si illa quae Scriptura tradit procedere, tribuerent non viribus liberi arbitrii, sed gratiae Dei, et operationi Sp. Sancti, nec in illis praeparationibus constituerem meritum aut dignitatem, propter quam justificemur: facilè posset de vocabulo praeparationis, dextrè juxta Scripturam intellecto, conveniri. Exam. part 1 p. 172.
Si igitur haec esset Mens et sententia Synodi, quod simpliciter vellet monstrare Ilum, de quo jam Diximus, modum et ordinem, quo juxta Scriptures traditionem Deus utitur quando homines vult deducere ad justificationem; et si illa Quae Scripture tradit procedere, tribuerent non viribus Liberi Arbitrii, sed Gratiae Dei, et operationi Spa Sancti, nec in illis praeparationibus constituerem Merit Or dignitatem, propter quam justificemur: facilè posset de Vocabulo praeparationis, dextrè juxta Scripturam intellecto, conveniri. Exam. part 1 p. 172.
An in gratuita remissione peccatorum, requiratur conditio fidei, ut aliquod opus nostrum, aut aliqua in nobis dispositio; cui ut cau•ae efficienti, adjutanti, aut cooperanti, ascribatur gra•uita remissio peccatorum; quod rotundè negamus
an in gratuita remission peccatorum, requiratur Condition fidei, ut aliquod opus nostrum, Or Any in nobis Disposition; cui ut cau•ae efficienti, adjutanti, Or cooperanti, ascribatur gra•uita Remission peccatorum; quod rotundè negamus
Falsum est igitur quod in 9 canone nobis tribuunt, quasi docemus nullum plane motum voluntatis divinitus donatum et excitatum, praeced ere acceptionem justificationis: Omnino enim docemus poenitentiam et contritionem praecedere. Non dicimus, praecedere tanquam meritum, quod suâ dignitate cooperatur ad justificationem consequendam, sed sicut sensus morbi aut dolor vulneris non est meritum sanationis, sed urget et impellit ad desiderandum, quaerendum, et sucipiendum medicum.
Falsum est igitur quod in 9 canon nobis tribuunt, quasi docemus nullum plane motum voluntatis Divinely donatum et excitatum, praeced ere acceptionem justificationis: Omnino enim docemus poenitentiam et contritionem praecedere. Non dicimus, praecedere tanquam Merit, quod suâ dignitate cooperatur ad justificationem consequendam, sed sicut sensus Morbi Or dolour vulneris non est Merit sanationis, sed urget et impellit ad desiderandum, quaerendum, et sucipiendum Physician's.
At Evangelium non promittit salutem absque ulla conditione legis observandae; neque id nostrumquisquam docuit: modò ne conditio pro merito sumatur. tom. 3. l. 15. c. 2. § 9. nam et fidei conditio non est antecedens sed consequens, quia nullum fidei meritum attenditur, sive fides non est causa salutis.
At Evangelium non Promittit salutem absque ulla condition Legis observandae; neque id nostrumquisquam Doctrine: modò ne Condition Pro merito sumatur. tom. 3. l. 15. c. 2. § 9. nam et fidei Condition non est antecedens sed Consequent, quia nullum fidei Merit attenditur, sive fides non est causa Salutis.
Non negamus bona opera ullam relationem habere ad salutem; habent enim relationem adjuncti consequentis, et effecti ad salutem (ut loquuntur) adeptam; et adjuncti antecedentis, ac disponentis ad salutem adipiscendam; atque etiam argumenti confirmantis, fiduciam ac spem salutis: sed negamus ulla opera nostra causam esse posse meritoriam justificationis ac salutis. Bel. ener. tom 4. lib. 6 cap 6.
Non negamus Bona opera ullam relationem habere ad salutem; habent enim relationem adjuncti consequentis, et Effect ad salutem (ut loquuntur) adeptam; et adjuncti antecedentis, ac disponentis ad salutem adipiscendam; atque etiam Argumenti confirmantis, fiduciam ac spem Salutis: sed negamus ulla opera nostra Causam esse posse meritoriam justificationis ac Salutis. Bel. ener. tom 4. lib. 6 cap 6.
Promissiones cum conditione obedientiae ut causae juris quod habemus ad rem promissam, sunt propriae legis: sed promissiones cum conditione obedientiae, ut adjuncti aut effecti rei promissae, vel dona•ionis ejus, locum suum habent in benignissimae gratiae regno, ubi meritis nostris nullus habetur locus. cap. 5. §. 2.
Promises cum condition obedientiae ut causae Juris quod habemus ad remembering promissam, sunt propriae Legis: sed Promises cum condition obedientiae, ut adjuncti Or Effect rei promissae, vel dona•ionis His, locum suum habent in benignissimae Gratiae regno, ubi Meritis nostris nullus habetur locus. cap. 5. §. 2.
Haec et hujusmodi opera cordis interna sunt omnibus justificatis necessaria: non quod contineant in se efficaciam seu meritum justificationis, sed quod juxta ordinationem divinam vel requirentur ut conditiones praeviae seu concurrentes, sicuti poenitere et credere; vel ut effecta à fide justificante necessariò manartia, ut amare Deum, diligere proximum. De just. act. cap. 30. Q. 1. Argum. 1.
Haec et hujusmodi opera Cordis Interna sunt omnibus justificatis necessaria: non quod contineant in se efficaciam seu Merit justificationis, sed quod juxta ordinationem divinam vel requirentur ut conditions praeviae seu concurrentes, As poenitere et Believe; vel ut effecta à fide justificante necessariò manartia, ut amare God, diligere Proximum. De just. act. cap. 30. Q. 1. Argument 1.
Non controvertitur an promissiones Evangelicae ut sint fructuosae & salutares, requirant fidem: Nocum est illud Christi, Mar ult 6. Johan. 1. 16. Nec in controversiam vocatur, An promissiones Evangelicae ita gratuitae sint & absolutae, ut absolvant hominem à dolore serio ob peccata, et ab omni studio b•norum operum? Infans enim sit oportet in Scriptu•is, cui non innotuerae bae Spiritus sancti assertiones: Rom. 6. 1, 2. & 8. 1. Tit. 4. 10. Genuinus autem quaest: onis status est, An Evangelium propter ullam nostram dignitatem, intentionem, opus, me itum, ullámve in nobis dispositionem, promi•tat nobis gratiam, misericordiam, remissionem peccatorum, & vitam aeternam; an ve ò per & propter Jesum Christum fide apprehensum? Syst. tom 2. art. de Evang. c. 2.
Non controvertitur an Promises Evangelicae ut sint fructuosae & salutares, requirant fidem: Nocum est illud Christ, Mar ult 6. John. 1. 16. Nec in controversiam vocatur, an Promises Evangelicae ita gratuity sint & absolutae, ut absolvant hominem à dolore serio ob Peccata, et ab omni study b•norum Operum? Infans enim sit oportet in Scriptu•is, cui non innotuerae bae Spiritus sancti assertiones: Rom. 6. 1, 2. & 8. 1. Tit. 4. 10. Genuine autem Question: onis status est, an Evangelium propter ullam nostram dignitatem, intentionem, opus, me itum, ullámve in nobis dispositionem, promi•tat nobis gratiam, misericordiam, remissionem peccatorum, & vitam aeternam; an ve ò per & propter Jesus Christ fide apprehensum? Syst. tom 2. art. de Evangelist c. 2.
We grant that God doth justifie an ungodly person but in sensu diviso, not in sensu composito; so as he makes the lame to leap, the blind to see Isai. 33. 6. Mat. 11. 5. By order of Nature he is first a believer, and then is justified. Rutherford Survey of Antin. p. 110
We grant that God does justify an ungodly person but in sensu diviso, not in sensu composito; so as he makes the lame to leap, the blind to see Isaiah 33. 6. Mathew 11. 5. By order of Nature he is First a believer, and then is justified. Rutherford Survey of antin. p. 110
Circumcisio erat signum obligatorium foederatorum, seu restipulationis Abrahami, obligans eum & postoros ad fidem & obedientiam foederis Deo praestandam. Peraeus in Gen. 17. 11. Who adds, that both Sacraments, Circumcision and Baptism, do agree, as in other ends, so in this, Quod utroque fit obligatio solennis ad fidem & obedientiam oederis Deo praestandam. Ibid.
Circumcision erat signum obligatorium foederatorum, seu restipulationis Abrahami, Obligans Eum & postoros and fidem & obedientiam Fœderis God praestandam. Peraeus in Gen. 17. 11. Who adds, that both Sacraments, Circumcision and Baptism, do agree, as in other ends, so in this, Quod utroque fit Obligatio solennis ad fidem & obedientiam oederis God praestandam. Ibid
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Baptismus nulli adulto conferendus est, nisi priu• ediderit confessionem peccatorum & fidei in Christum; ac praterea primissionem sanctae vitae. in Mat 3. Obs. ex ver. 6, 8, 10.
Baptismus None adulto conferendus est, nisi priu• ediderit confessionem peccatorum & fidei in Christ; ac praterea primissionem sanctae vitae. in Mathew 3. Obs. ex ver. 6, 8, 10.
Baptizari in nomen alicujus est illi consecrari ad cultum, ut quis ab illo tanquam suo Domino denominatur ciusque servitio se totum ad•rcat. Pisin Marth. 28 v. 19.
Baptizari in Nome alicujus est illi consecrari ad cultum, ut quis ab illo tanquam Sue Domino denominatur ciusque servitio se totum ad•rcat. Pisin Marth. 28 v. 19.
Est tess••a & nota qua sicut differimus ab iis omnibus Gentibus, sic etiam protestamur velle differre, & cum solo populo Dei communionem 〈 ◊ 〉 bere, ac foederis quod sancitum est in Christo inter Deum & nos conditiones servare velle. In cap. 5 ad Ephes. de Bapt. cap. 3. Thes. 37.
Est tess••a & nota qua sicut differimus ab iis omnibus Gentibus, sic etiam protestamur velle differre, & cum solo populo Dei communionem 〈 ◊ 〉 bear, ac Fœderis quod sancitum est in Christ inter God & nos conditions servare velle. In cap. 5 and Ephesians de Bapt cap. 3. Thebes 37.
Baptismus est pactum purioris cum Deo, curandum itaque ut quod semel gestum est in baptismo Sacram entaliter semper in vita peregatur veraciter, Dav. in Colos. 2. v. 1 2. Cor. 2.
Baptismus est Pact purioris cum God, curandum itaque ut quod semel gestum est in Baptismo Sacrament entaliter semper in vita peregatur Veraciter, David in Colos 2. v. 1 2. Cor. 2.
Quemadmodum milites jurant in nomen Imperatoris, atque ita illi obstring untur, ut postea non liceat eis versa•i in castris hostium, quod si secus fecerint sit Capital: ita nos in baptismo obstring imur Christo, ju•amusque nos postea nunquam defecturos ad Diabolum. Martyr in Rom 6. 3.
Quemadmodum Militias jurant in Nome Imperatoris, atque ita illi obstring untur, ut postea non liceat eis versa•i in Castris Enemies, quod si secus fecerint sit Capital: ita nos in Baptismo obstring imur Christ, ju•amusque nos postea Never defecturos ad Diabolum. Martyr in Rom 6. 3.
Notum est ex catechesis nos baptizari in nomine Sacrae Sanctae Trinitatis tanquam unius Dei, quia in fidem, cultum, obedientiam Dei nomine astringimur, & nos haec ipsa Deo restipulamur. Baptizamur in mortem Christi dupliciter: Primùm respectu Dei, quatenus is beneficia mortis Christi baptismi signaculo nobis donat & obsignat: Deinde quantum ad nos, restipulando fidem tantorum beneficiorum Christi, & mortificationem peccati virture mortis Christi, ne nobis dominetur. Paraeus in loc.
Notum est ex catechesis nos Baptizari in nomine Sacrae Sanctae Trinitatis tanquam unius Dei, quia in fidem, cultum, obedientiam Dei nomine astringimur, & nos haec ipsa God restipulamur. Baptizamur in mortem Christ dupliciter: Primùm respectu Dei, quatenus is Benefices mortis Christ Baptism Signaculo nobis donat & obsignat: Deinde quantum ad nos, restipulando fidem Tantorum Benefits Christ, & mortificationem peccati Virtue mortis Christ, ne nobis dominetur. Pareus in loc.
Qui creavit te sine te, non salvabit te sine te. Quemcunque trahit volentem trahit. Nostra fides justos ab injustis, non operum, sed ipsius fidei lege discernir. In quo dormit fides, non vigilat Christus. Justificatio per fidem Jesu Christi data est, datur, & dabitur credentibus ante legem, sub lege, & post legem eadem. Credendo invenimus quod Judaei amiserunt.
Qui Created te sine te, non salvabit te sine te. Quemcunque trahit volentem trahit. Nostra fides justos ab injustis, non Operum, sed Himself fidei lege discernir. In quo dormit fides, non Vigilat Christus. Justification per fidem Jesu Christ data est, datur, & dabitur credentibus ante legem, sub lege, & post legem Same. Credendo Invenimus quod Judaei amiserunt.
Jubendo monet & facere quod possumus, & petere quod non possumus. O homo, in praeceptione cognosce quid debeas habere, in correptione cognosce tuo te vitio non habere; in oratione, unde accipias quod vis habere. De Cor. & gra. c. 3.
Jubendo monet & facere quod possumus, & Peter quod non possumus. O homo, in praeceptione cognosce quid debeas habere, in correptione cognosce tuo te vitio non habere; in oration, unde accipias quod vis habere. De Cor. & gram. c. 3.
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Non quia omnes in eum credunt, sed quia nemo Justificatur nisi in eum credat. Itaque omnes dictum est, ne aliquo modo alio praeter ipsum quisquam salvus fieri posset, credatur. De Nat. & grat. c 41.
Non quia omnes in Eum credunt, sed quia nemo Justificatur nisi in Eum Credat. Itaque omnes dictum est, ne Aliquo modo Alio praeter ipsum quisquam Salvus fieri posset, credatur. De Nat. & great. c 41.
Fides est justitiae fundamentum quam nulla bona opera praecedunt, sed ex qua omnia procedunt. Inde, i.e. ex Doctrina Apostolica, capit quisque vitam, quam parit una fides.
Fides est justitiae fundamentum quam nulla Bona opera praecedunt, sed ex qua omnia procedunt. Inde, i.e. ex Doctrina Apostolica, Capital Quisque vitam, quam parit una fides.
Hoc ergo byssopo asperges me, quando vit tutem Sanguinis ejus effundes super me, quando & fidem habitabit Christus in me. Moses distinxit in Levitico inter utramque justitiam, fidei scilicet atque factorum, quod altera operibus, altera dola fidei credulitate accedente fiat.
Hoc ergo byssopo asperges me, quando vit tutem blood His effundes super me, quando & fidem habitabit Christus in me. Moses distinxit in Levitico inter utramque justitiam, fidei scilicet atque factorum, quod altera operibus, altera Dola fidei credulitate accedente fiat.
Secundùm propositum gratiae, sic decretum est à Deo, ut cessante lege, solam fidem gratia Dei posceret ad salutem, in Rom. 4. Haec lex (scil. Spiritus) dat libertatem, solam fidem poscens. Idem. in 2 Cor. 3.
Secundùm propositum Gratiae, sic decretum est à God, ut Cessante lege, Solam fidem Gratia Dei posceret ad salutem, in Rom. 4. Haec lex (scil. Spiritus) that libertatem, Solam fidem poscens. Idem. in 2 Cor. 3.
Like to which he hath another passage: The true office of the Law, which can be never enough magnified, is to shew us our sins, to humble us, kil us, bring us down to hel, that we may be justified. Cha. 3 vs. 23. ad finem.
Like to which he hath Another passage: The true office of the Law, which can be never enough magnified, is to show us our Sins, to humble us, kill us, bring us down to hell, that we may be justified. Cha. 3 us 23. ad finem.
Nonne hic satis perspicuè dicitur, oportere nos credere, illum Jesum Christum, quem Deus refuscitavit, mortuum fuisse & resurrexisse, ut nos justificaremur, & nobis omnia delicta condonarentur. Pag. 1292.
Nonne hic satis perspicuè dicitur, oportere nos Believe, Ilum Jesus Christ, Whom Deus refuscitavit, mortuum Fuisse & resurrexisse, ut nos justificaremur, & nobis omnia Delicta condonarentur. Page 1292.
Omnis qui videt filium & credit in eum, habet vitam aeternam. Sic ergo inferimus, At ego credo in Filium Dei, ergo hab•• Jam, et •abebo id quod promisit. p. 1293
Omnis qui videt Son & credit in Eum, habet vitam aeternam. Sic ergo inferimus, At ego credo in Son Dei, ergo hab•• Jam, et •abebo id quod Promised. p. 1293
Lex recipitur faciendo & exactissimè praestando quod praecipitur; Evangelium autem per vivum & effic•cem fidei assensum. Moses quoque Deut. 30. de eadem lege scripsit, se prop•suisse populo vi•am & mortem; manifeste docens, si reciperetur lex & impleretur, vitam & quidem ae•ernam secum fore allaturam. Verum cum excludamur hoc commodo, misericors Deus aliud verbum providit, nempe fidei; quod si assentiendo recipiatur, vitam secum habet. Ex hoc loco apparet promissiones legis datas ex hypothesi, seu conditione praecedentium operum. In Evangelio autem si promissionibus annectantur opera, ea non sunt accipienda vel ut merita, vel ut causa illarum promissionum: sed ita statuendum est, ut illa Dei dona quae promittuntur post opera sequantur, cametsi non perfecta fuerint & absoluta ut à lege imperantur. P. 1026, 1027.
Lex recipitur faciendo & exactissimè praestando quod praecipitur; Evangelium autem per Vivum & effic•cem fidei assensum. Moses quoque Deuteronomy 30. the Same lege scripsit, se prop•suisse populo vi•am & mortem; manifest Teaching, si reciperetur lex & impleretur, vitam & quidem ae•ernam secum before allaturam. Verum cum excludamur hoc commodo, misericors Deus Aliud verbum providit, nempe fidei; quod si assentiendo recipiatur, vitam secum habet. Ex hoc loco Appears Promises Legis datas ex Hypothesis, seu condition praecedentium Operum. In Evangelio autem si promissionibus annectantur opera, ea non sunt accipienda vel ut Merita, vel ut causa Illarum promissionum: sed ita statuendum est, ut illa Dei dona Quae promittuntur post opera sequantur, cametsi non perfecta fuerint & Absoluta ut à lege imperantur. P. 1026, 1027.
Non in eo discrepant, ut quidam putant, quod Evangelicae non habeant adjectas conditiones; Legales autem sine conditionibus nunquem offerantur. Quemad modum enim dicitur, Honora patrem & matrem, ut sis longaevus super terram; & si volueritis, & audieritis me, bona terrae comdedatis. Ita in Evangelio etiam legimus: Remittite & remittetur, Date & dabitur, &c. quare cum hoc discrimen non sit, aliud quaerendum est. Quamobrem apparet diligenter intuenti, conditiones leges potuisse causas esse consecutionis praemiorumquae promittebantur. Nam fi•illae perfectae & absolutae fuissent, ut erant à e•e imperatae, cum ipsis praemils comparari potuissent et meriti rationem habuissent. Sed cum illae prestari ab hominibus non potuissent, Deus ex sua misericordia subjecit promi•siones Evangelicas illorum loco: quae quamvis conditiones adjectus habent, tamen offeruntur gratis. Pag. 667. Quare si haec tria conjungis, praemiae Evangelica promitti gratis; conditiones illis non posse aequari, & promissiones oportere esse firmissimas; & meriti rationem auferes, quo discrimine illa à segalibus differant, facilè cernes. Pa. 668.
Non in eo discrepant, ut quidam Putant, quod Evangelicae non habeant adjectas conditions; Legales autem sine conditionibus nunquem offerantur. Quemad modum enim dicitur, Honor patrem & matrem, ut sis Longegevus super terram; & si uolveritis, & audieritis me, Bona terrae comdedatis. Ita in Evangelio etiam Legimus: Remit & remittetur, Date & dabitur, etc. quare cum hoc discrimen non sit, Aliud quaerendum est. Therefore Appears diligently intuenti, conditions leges potuisse causas esse consecutionis praemiorumquae promittebantur. Nam fi•illae perfectae & absolutae fuissent, ut Erant à e•e Imperatae, cum Ipse praemils comparari potuissent et Merit rationem habuissent. Said cum Those prestari ab hominibus non potuissent, Deus ex sua misericordia subjecit promi•siones Evangelicas Illorum loco: Quae Quamvis conditions adjectus habent, tamen offeruntur gratis. Page 667. Quare si haec tria conjungis, praemiae Evangelical promitti gratis; conditions illis non posse aequari, & Promises oportere esse firmissimas; & Merit rationem auferes, quo Discrimine illa à segalibus differant, facilè cernes. Paul 668.
Quamobrem, ne concidat foedus apud mileros homines, in peccatis mortuos, corda habentes lapidea, qui legi Dei non subjiciuntur, & ne possunt quidem, Rom 8. qui denique non idonei sunt ad cogitandum quicquam boni ex se ipsis 2 Cor. 3. Sed ut firmum maneat, ejusmodi foedus promittit, cujus universa essentia à se solo dependeat, & in Christo suo fundata sit. — Modum etiam exequendi sui decreti in nobis ejusmodi promittit, cujus vis & efficacia non à corrupto homine, sed à se solo Proficiscatur. Pag. 13.
Therefore, ne concidat Foedus apud mileros homines, in peccatis Mortuos, Corda Habentes lapidea, qui Legi Dei non subjiciuntur, & ne possunt quidem, Rom 8. qui denique non idonei sunt ad cogitandum quicquam boni ex se Ipse 2 Cor. 3. Said ut Firmum Maneat, ejusmodi Foedus Promittit, cujus universa Essentia à se solo dependeat, & in Christ Sue found sit. — Modum etiam exequendi sui Decree in nobis ejusmodi Promittit, cujus vis & Efficacy non à corrupto homine, sed à se solo Proficiscatur. Page 13.
Universa substantia foederis gratuita est: Quoad Deum, is propriè foedus nobiscum percuti•, cum promissionem reconciliationis gratuitae in Evangelio oblatam per Spiritum Sanctum cordibus obsignat, & renovationem ad vitam aeternam inchoat, in•ies promovet, ac tandem perficit, Quoad nos, qui mortui eramus in peccatis, recipitur foedus, dum gratis nobis donatur Spiritus Sanctus, per quem excitati è morte in vitam, fit, ut non modo velimus & possimus credere gratuitae promissioni de reconciliatione per Christum, & instauratione nostri ad adeundum haereditatem regni Coelestis; sed etiam ut credamus, seu ipsam fidem accipiamus. Pag. 15.
Universa Substance Fœderis gratuita est: Quoad God, is propriè Foedus nobiscum percuti•, cum promissionem reconciliationis gratuity in Evangelio oblatam per Spiritum Sanctum cordibus obsignat, & renovationem ad vitam aeternam inchoat, in•ies promovet, ac tandem perficit, Quoad nos, qui Deads Eramus in peccatis, recipitur Foedus, dum gratis nobis donatur Spiritus Sanctus, per Whom excitati è morte in vitam, fit, ut non modo Velimus & possimus Believe gratuity promissioni de reconciliation per Christ, & instauration Our ad adeundum haereditatem Regni Coelestis; sed etiam ut Credamus, seu ipsam fidem accipiamus. Page 15.
Atque ita totum haec foedus merè esse gratuitum, & nullâ conditione nostrarum virum, sed gratuita Dei misericordia in Christo, per fidem, quam ipse donat, apprehensa, constare, certum est; oblatio duplicis promissionis in Christo, remissionis scil. peccatorum, & sanctificationis, atque ipsius Christi donatio, quoad Deum, est gratuita: acceptatio ex parte nostra etiam est gratuita, quia est Dei actio in nobis, qua promissionem suam obsignat cordibus, ut acti agimus, &c. Pag. 16.
Atque ita totum haec Foedus merè esse gratuitum, & nullâ condition nostrarum virum, sed gratuita Dei misericordia in Christ, per fidem, quam ipse donat, apprehensa, constare, certum est; oblatio duplicis promissionis in Christ, remissionis scil. peccatorum, & sanctificationis, atque Himself Christ Donatio, quoad God, est gratuita: acceptatio ex parte nostra etiam est gratuita, quia est Dei actio in nobis, qua promissionem suam obsignat cordibus, ut acti agimus, etc. Page 16.
To•a dispositio Testamentariam habet 〈 ◊ 〉, ut simpliciter 〈 … 〉 conditio; atque hac ratione, ad modum foederis aliquando proponitur: qui tamen proponendi modus non sic est accipiendus, ut Testamenti naturam in ulla parte mutet. Utrumque à nostris optimè conjungi solet, quum justitiam ac vitam, sub conditione fidei promitti docent, & fidem ipsam electis dari, vel conditionem foederis in ipso foedere simul promitti. Pag. 40.
To•a Disposition Testamentariam habet 〈 ◊ 〉, ut simpliciter 〈 … 〉 Condition; atque hac ratione, ad modum Fœderis aliquando proponitur: qui tamen proponendi modus non sic est accipiendus, ut Testamenti naturam in ulla parte mutet. Utrumque à nostris optimè conjungi Solent, Whom justitiam ac vitam, sub condition fidei promitti docent, & fidem ipsam electis dari, vel conditionem Fœderis in ipso foedere simul promitti. Page 40.
Quia foedus non inter invitos, sed volentes contrabitur, testimonia visibilia instituit, quibus & assensum nostrum in gratuitum foedus in verbo oblatum stipuletur, quem ut ipsemei in elect is operatur, ita publicè ad suam gloriam apparere, vult, & fimul in verbo oblatum foedus symbolis (solemni contestatione prius facta, velle vim, ipsos esse suum populum) obfignat. Part 2. p. 311. Quia Deus non aliis jurat quam credentibus, ideo cum ad actionem foederatoriam descendit, prius assensum à nobis stipulatur, mandando ejus testificationem solenni ritu, quam ad promissionis obsignationem atque impletionem ipse descendat. Pag. 302. vide plura pag. 304, 305. ad 320.
Quia Foedus non inter invitos, sed volentes contrabitur, Testimonies visibilia Instituit, quibus & assensum nostrum in gratuitum Foedus in verbo oblatum stipuletur, Whom ut ipsemei in elect is operatur, ita publicè ad suam gloriam apparere, vult, & fimul in verbo oblatum Foedus symbolis (solemni contestatione prius facta, velle vim, ipsos esse suum Populum) obfignat. Part 2. p. 311. Quia Deus non Others jurat quam credentibus, ideo cum ad actionem foederatoriam descendit, prius assensum à nobis stipulatur, mandando His testificationem Solenni ritu, quam ad promissionis obsignationem atque impletionem ipse descendat. Page 302. vide plura page. 304, 305. and 320.
Promittit se effecturum & perpetuo connubio simul ei copulati. Perpe•uum autem esse non potest connubium, nisi sicut in Deo, sic etiam in nobis perpetua sit fides & Spiritus Christi, per quem hoc connubium & contrahitur, & conservatur. Ergo promittit se effectum ut perpetua in nobis e•ect•s, sit fides, & Spiritus Christi. Ibid• §. 25.
Promittit se effecturum & perpetuo Connubio simul ei copulati. Perpe•uum autem esse non potest Connubium, nisi sicut in God, sic etiam in nobis perpetua sit fides & Spiritus Christ, per Whom hoc Connubium & contrahitur, & conservatur. Ergo Promittit se effectum ut perpetua in nobis e•ect•s, sit fides, & Spiritus Christ. Ibid• §. 25.
Notandum, hanc esse simplicem & evangelicam sine ulla conditione promissionem. Hic enim nihil exigit Deus, sed simpliciter promittit quod velit ipse ecclesiae suae facere; adeo ut promittat etiam fidem, sine qua reliquae promissiones in nobis locum habere non possunt.
Notandum, hanc esse simplicem & evangelicam sine ulla condition promissionem. Hic enim nihil exigit Deus, sed simpliciter Promittit quod velit ipse ecclesiae suae facere; adeo ut promittat etiam fidem, sine qua reliquae Promises in nobis locum habere non possunt.
Innuit illa dictione, Ego, Deum esse authorem nostrae reconciliationis, & consequentur nostrae salutis. Ipse est qui prior venit ad nos, & nos sibi ipse desponsar. Nos non ipsum praeve nimus aut quaerimus in sponsum, sed ipse praevenit nos ut desponset nos sibi. Ego, inquit, desponsabo te; huc illud 1 Joh. 4. Non quod nos prius dilexerimus eum, sed ipse prior dilexerit nos. Vae nobis si Deus nos non praeveniret, § 5. Desponsabo.
Innuit illa diction, Ego, God esse Authorem Nostrae reconciliationis, & consequentur Nostrae Salutis. Ipse est qui prior venit ad nos, & nos sibi ipse desponsar. Nos non ipsum praeve nimus Or Seeking in sponsum, sed ipse praevenit nos ut desponset nos sibi. Ego, inquit, Desponsabo te; huc illud 1 John 4. Non quod nos prius dilexerimus Eum, sed ipse prior dilexerit nos. Vae nobis si Deus nos non praeveniret, § 5. Desponsabo.
Ratio foederis faciendi seu promittendi, est, qua Deus ex gratia, extra nostra merita foedus hoc nobiscum init; foedesque hoc nullis nostris suffultum est meritis. Pag. 44. §. 3. Ratio.
Ratio Fœderis faciendi seu promittendi, est, qua Deus ex Gratia, extra nostra Merita Foedus hoc nobiscum Init; foedesque hoc nullis nostris suffultum est Meritis. Page 44. §. 3. Ratio.
Foederis vinculo se unit cum populo, & populus vicissim unitur Deo: sicut sponsus cum sponsa, & sponsa cum sponso, fide conjugii utrinque data. P. 43 §. Cum autem.
Fœderis Vinculo se unit cum populo, & populus Vicissim unitur God: sicut Sponsus cum Sponsa, & Sponsa cum sponso, fide Conjugii utrinque data. P. 43 §. Cum autem.
Sunt conditiones non propter quas, sed citra quas peccatorum remissio non obtinetur. — Et si citra bas conditiones obtineri remissio peccatorum non potest, non tamen propter eas tanquam propter merita. Ideo Johannes ait, Si confiteamur, ecce conditionem; non tamen ait, propter confessionem — Nam etiam citra fidem haberi non potest justificatio, non tamen propter dignitatem fidei haberi eam dicimus, sed gratis. — Deinde illud notandum est, etiam has conditiones quas requieit à nobis Deus, donari nobis à Deo, & esse dona Dei; non ergo meritis ullo modo, sed soli Dei gratiae danda est remissio peccatorum.
Sunt conditions non propter quas, sed citra quas peccatorum Remission non obtinetur. — Et si citra bas conditions obtineri Remission peccatorum non potest, non tamen propter eas tanquam propter Merita. Ideo Johannes ait, Si confiteamur, ecce conditionem; non tamen ait, propter confessionem — Nam etiam citra fidem haberi non potest Justification, non tamen propter dignitatem fidei haberi eam dicimus, sed gratis. — Deinde illud notandum est, etiam has conditions quas requieit à nobis Deus, Donari nobis à God, & esse dona Dei; non ergo Meritis ullo modo, sed soli Dei Gratiae Danda est Remission peccatorum.
Dei gratiam luculentiorem hominibus explicatam esse, quòd suis non foedus, sed Testamentum dederit. Quiae foedus conditiones mutuas fuisset habitum, quas si altera pars non praestet, foedus est irritum. Testamentum verò liberalitatis & gratiae, citra ullam conditionem instrumentum est, ex quo haeredes vocantur & instituuntur citra contemplationem ullius officii quod ab ipsis proficissi possit.
Dei gratiam luculentiorem hominibus explicatam esse, quòd suis non Foedus, sed Testamentum dederit. since Foedus conditions mutuas fuisset habitum, quas si altera pars non praestet, Foedus est irritum. Testamentum verò liberalitatis & Gratiae, citra ullam conditionem Instrument est, ex quo haeredes vocantur & instituuntur citra contemplationem ullius Officii quod ab Ipse proficissi possit.
Substantia utriusque restamenti una quidem at { que } communis est in Christo Jesu; eaque partibus duabus comprehensa pro ut Abrahamo primum, Gen. 17. deinde vero posteris illius fuit exposita; una, promissionis, quum Deus inquit, futurus sim ipsis D•us: altera, conditionis appositae, qua Deus petit ut nos viciss•m pareamus ad stipulationem ip•••, quam •i, & ipsi e•unt mihi populus. Par. l. 3. c. 8.
Substance utriusque restamenti una quidem At { que } Communis est in Christ Jesu; eaque partibus Duabus comprehensa Pro ut Abrahamo primum, Gen. 17. Deinde vero Posteris Illius fuit exposita; una, promissionis, Whom Deus inquit, Future sim Ipse D•us: altera, conditionis appositae, qua Deus petit ut nos viciss•m pareamus ad stipulationem ip•••, quam •i, & ipsi e•unt mihi populus. Par. l. 3. c. 8.
Hujus promissionis Evangelicae antecedens sive 〈 ◊ 〉 conditio poterat multorum animos deterrere, ac potius omnium si legis NONLATINALPHABET in carne nostra (ut necesse est) expendissent; cujus NONLATINALPHABET inde à principio sermonis hujus conditionem Moses expresserat, dicens, nondum dedit vobis Jehova mentem ad cognoscendum. — Ne igitur impossibilem conditionem propositam sibi à Deo fuisse quererentur, commoditatem istius Moses his verbis explicat; Nam praeceptum hoc quod ego praecipio tibi, &c. quasi dicat, hactenus proposui tibi partem priorem foederis, ut obsequaris Deo: sed quia altera quaeque pars foederis est tibi necessaria, ut Deus tuus quasi novo foedere (quod tamen reipsa unum est) suis partibus erga te defungatur cum tu ipse non possis; & circumcidens cor tuum inscribat ei legem suam & foedus suum ad obedientiam fidei. Par. lib. 2. part 16.
Hujus promissionis Evangelicae antecedens sive 〈 ◊ 〉 Condition poterat multorum Animos deterrere, ac potius omnium si Legis in Carnem nostra (ut Necessary est) expendissent; cujus inde à principio Sermon hujus conditionem Moses expresserat, dicens, Nondum dedit vobis Jehovah mentem ad cognoscendum. — Ne igitur impossibilem conditionem propositam sibi à God Fuisse quererentur, commoditatem This Moses his verbis Explains; Nam Precept hoc quod ego praecipio tibi, etc. quasi dicat, Hactenus proposui tibi partem priorem Fœderis, ut obsequaris God: sed quia altera quaeque pars Fœderis est tibi necessaria, ut Deus Thy quasi novo foedere (quod tamen Reipsa Unum est) suis partibus Erga te defungatur cum tu ipse non possis; & circumcidens cor tuum inscribat ei legem suam & Foedus suum ad obedientiam fidei. Par. lib. 2. part 16.
Hoc praeceptum fidei quod cloquor neque occultum, neque longinquum, & cum id ipsum in ore tuo, & corde tuo gratiosè Deus ind•, si tantum fide potes prehendere.
Hoc Precept fidei quod cloquor neque occultum, neque longinquum, & cum id ipsum in over tuo, & cord tuo gratiosè Deus ind•, si Tantum fide potes prehendere.
Concedimus, hominis officium requiri, illud insuper contendentes, Deum hujus premissionis vi effecturum in suis, ut officium illud faciant, quatenus necessariò est faciendum Cor. act. 5 p. 400.
Concedimus, hominis officium requiri, illud insuper contendentes, God hujus premissionis vi effecturum in suis, ut officium illud faciant, quatenus necessariò est faciendum Cor. act. 5 p. 400.
In fodere Evangelico aliter se res habet; nam in hoc foedere ad obtinendam reconciliationem, justificationem & vitam aeternam, non alia requiritur conditio quam verae & vivae fidei: Sic Deus dilexit mundum. Joh. 3. 16. Rom. 4. 5. Gal. 3. 8. Justificatio igitur & jus ad vitam aeternam ex conditione solius fidei suspenditur. De just. act. c. 30. in resp. ad ob. 3.
In fodere Evangelico aliter se Rest habet; nam in hoc foedere ad obtinendam reconciliationem, justificationem & vitam aeternam, non Alias requiritur Condition quam Verae & vivae fidei: Sic Deus dilexit Mundum. John 3. 16. Rom. 4. 5. Gal. 3. 8. Justification igitur & jus ad vitam aeternam ex condition Solius fidei suspenditur. De just. act. c. 30. in resp. ad ob. 3.
Lex in conditione operum habet ipsam vim & formam icti foederis: At Evangelium in Mediatoris sanguine fide apprehenso collocat ipsam vim & formam foederis. Ibid.
Lex in condition Operum habet ipsam vim & formam icti Fœderis: At Evangelium in Mediatoris sanguine fide apprehenso collocat ipsam vim & formam Fœderis. Ibid
Si per conditiones salutis intelligamus conditiones foederis quibus recipimur in favorem Dei, & ad jus vitae aeternae: haec enim pendent ex solo conditione fidei Christum Mediatorem apprehendentis. Ibid. p. 406.
Si per conditions Salutis intelligamus conditions Fœderis quibus recipimur in favorem Dei, & ad jus vitae aeternae: haec enim pendent ex solo condition fidei Christ Mediatorem apprehendentis. Ibid p. 406.
Foedus gratiae est illud quo Deus proposita conditione fidei in Christum, remissionem peccatorum in ejus sanguine, & vitam coelestem pollicetur, idque eo fine ut ostendat divitias misericordiae suae. Thes. 82.
Foedus Gratiae est illud quo Deus proposita condition fidei in Christ, remissionem peccatorum in His sanguine, & vitam Celestial pollicetur, idque eo fine ut ostendat Riches Mercy suae. Thebes 82.
Ex illa vitam nemo consequitur, quia conditio faciendi omnia leg•s, nulli est possibiis extra Christum. Ex hoc fructum & vitam consequi facile est, quia conditio confitendi Dominum Jesum, & credendi ejus Resurrectionem prope est, in ore, & in corde nostro. In cap. 10. ad Rom. v. 9.
Ex illa vitam nemo consequitur, quia Condition faciendi omnia leg•s, None est possibiis extra Christ. Ex hoc Fruit & vitam consequi facile est, quia Condition confitendi Dominum Jesus, & credendi His Resurrectionem Prope est, in over, & in cord nostro. In cap. 10. and Rom. v. 9.
Nos legis & Evangelii discrimen cum quaerimus utrumque nominare contracta illa significatione, secundum quam Paulus oponit legem operum, legi fidei. Hoc est, legem operum proponere salutem sub conditione legis per ficiendae. At legem fidei candem preponere, sub conditione tantum credendi in Christum: nimirum, ut u•rinque conditio sumatur codem sensu. Tom. 3. lib. 15. cap. 3. § 26.
Nos Legis & Evangelii discrimen cum Seeking utrumque nominare contracta illa signification, secundum quam Paulus oponit legem Operum, Legi fidei. Hoc est, legem Operum proponere salutem sub condition Legis per ficiendae. At legem fidei candem preponere, sub condition Tantum credendi in Christ: Nimirum, ut u•rinque Condition sumatur codem sensu. Tom. 3. lib. 15. cap. 3. § 26.
This Book was delivered unto Mr. Eyre in the Authors life time, some years since, before his Book against Mr. Woodbridge, Mr. Crauford, and Mr. Baxter came forth.
This Book was Delivered unto Mr. Eyre in the Authors life time, Some Years since, before his Book against Mr. Woodbridge, Mr. Crawford, and Mr. Baxter Come forth.
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