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Objed. But be that beliewtb way be as furo ibas, be believest, as that the Scripturi istru.

Anfo. But not that he is fineers, and exccedeth all hypocrites and common bclicvers: At lead there are but few that get lo full an affuruace hercos.

Obje&. The Spirit witnegfirb that we ore Gods children: And to believe tbe Spiris, is to believe God.

Anfw. The Spirit is oft called in Scripture, the witness, and pledge, and cerneft, in the come lensc; that is, it is the evidence of our right to Christ and life. If any man bave not bis Spiri, be is none of bis, Rom. 8.9. And bereby we know tba bo dosta atb in us, by the Spirit wbicb be bab given us. As the Spirits Miracles were the witacls of Christ, Heb. 1.3, &c. objectively, Bevidence is called witness. 2. And withall the Spirit by illxo, mination and excitation helpeth us co scc it felf as our evidence. 3. And to rejoyce in this discovery. And thus the Spirit witDeffech our adoption. But none of these are the proper ob- . jects of a Divine Belief. s. The obje&ive evidence of bolines in *, is the objc& of our rational self-acquaintance, or conscience only. 2. The illuminating grace by which we see this, is not a new Divine Titimony, or proper Romletion, or Word of God; but the fame help of grace by which all ochę divine things are known. And all the Spirits grace for our under, Aanding of divine Revelations are not acw objective Revelatiens themselves ; requiring a new ad of Faith for them. word or proper Revelation from God is the object of divine beliel; otharwise every illuminating ad of the Spirit for our undkrifanding Gods Word, would be it self a new word, co bebe lieved, and fo in infinitum.

Errour 33. Doubting of the life so come, or of tbe truth of the sopel, will not stand with saving Faitb.

Coatr, It will not hand with a confirmed Iaith; bus is will with i fincmo f'eitb. He chat doubtech of the truth of the pro-> mife, co far as that he will not venture life and foul, and all his hopes and happines, temporal and eternal upon it, hath me trúc Faith: But be that doubtstb, but yet fo far believeth the Gospel, u to take God for his only God and portion, and Chri& for his daly Saviour, and the Spirit for his Sandifici, and will call away life, or all that hand in competition, XI 2

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hattt a true and fiving Faith; as is before prored!

Errour 34. Ibat Repent ance is no condition of'Pardon, or fi Aiffetitions for bbw it would be equatrbertix witb Faitka

Contt: Shwveelfewhere at large proved the contray from Saripture. Repentance hath many ads as Faith bath kósopent (us it is the change of the mind of our Aibrism, Idela. ery, end not loving God, and obeying him, is the fimt motion ofile foul denominatedúfrom the rerminus ad quo, as Fairt in God; and Lweito God' is denominated from the terminas a quent. This is Repentance towards God. Repeating of our Infidelity ngrintf Chriit, is the same motion of rfic.fout as beliiving in Cbrift, only one is dënominated fom thic object turn ct from, and theother from the object: twrned to. By which you may loc thac fome Repentance is the same with. Faib in crit and some is the faune with Faith in God's and come ise the time with Eoveti God; and some is but the fame with the la ving of some particular fin, or turning to sono particular fore megkeeted duty. And fo you may casily resolve the cafe: how far it is the condition of Pardon, RepentancoHic

is a return to the Love of God, as he is our God, and End, and. All, is madt etic final condiion of förther

blelings a necessay inand ofit felfu the end of Paith in Chrift: And Repentano of Infidelity, and Frith in Chrift is made the Mediator. Medier cinul Condition. As conleucing ro be friends with your Father of King afcer a rebellion and consenting to the Mediation of a friend to reconcile-you; are both conditions, one (the most noble de fine, and the other de ruedas: ora: consenting tabe caped and confènting tv'take Phyfickt. They that will ar milt live in the dukness of confufion, were beft er lead hold their songues eličic, till they come into diftinguilling lights

Errour 35. That all arfer acts of Farb in Chrif Cassar Lord or Packers Fudge) ar of Faith in Goda or the Holy Gli alltomfifing like and praying for perdone, and reporting www forgivingioribers and receiving Baprifria case ibe ARE sophie Pated excedesb frón Fontification. And ont act of fuit hurtowa by bring the Justizing Thifrimem, ke tbat tankeihto be justificates aby of attobiges befodes ribas vue un, dowlooke Sex Juilication by Wimhan anat confequently is futhen frowegra Contre This is not only an addition to Gods 'Word and

Covenant

مستتش

Covenant (not to be used by them thit judge it inlawhat to add o form or ceremony in his worttip) but it is mort dangerousinvention to wrack mens confeientes; and keepali meo undet cetrait desperaioni for which the world and eth, the fubtileff of thefe Indemiets of Nw dodrines will Actor Be able to rdf the world, which is thiront

fole 18 of Faith, by which they are juftified, that they may escape looking for a Juftification by tht reft:

whether it be believing in Chrifts Divinity, or Humanity, or both ; of in his Divinie, of Harnaitza orHubicoal Righteogfiets, or his OBedichce ass fubpr&, o hi Sacrifice, or his Prich-hood offering the Sacrifice, óf his Cos venir apd Promifc of Pardont mo Jurtification, of in God de giveth him and them; or in his Refurrections, or in Gods present fentential or executivt fuftificatiot; of it hisi fuvar fentenciat Juftificationt, &c No ih to Mecad of the world fialt kitow which of tficft, or any offict is the fole pudifying att; and fo Alomant cam feapet Being a fogal advefury to grind. unhappy Papifts, who by the contrary extremit, have frighten cdor difgurtdustinroruchi wild and fcand dous inventions or this. (Ec rally my Difpur: of Jodification; game the worthly and'excellent Mr. Antbony Burgie : Errout 36. Tatour oto Pribir sot kad impuberbobot to from Rigtitton neft; bit only Cbrifts Righteotefthefo receivedlyi

Contr. The Scripture no where fairli, that Cbri ort him Rigbevosurhe; or ticObediente, or his Satha@lon is- imputed right usArtdyer Westly defend it, as'is Before explained, and a&Mr: Bradw and Grotin di fatifd, have explained in Aind out the othet fide, the Scripture often faith; thari Fad ispit od for Rigla movie full andish bolo to all that baliobeitingu Goditet mited Corint (Hom. 4) Ariel chir chefe objedtörs ptit rem promily-demy. But expounding Scripture this is om chantier presento for crtout'thma ftatdemy atdfirstanha Andite a truc Exposition is better that eithet. }

Theofthebel Guifitiofianti giverus Siviourto Facisttelegi Tuotite romeritour Jualdiation again the stingetture we are condemnable by the Law of Works, that the chongtien meer tototiver ourtintero this

chtia me Titration, byche Inetarney oftew Coverrakt,,Ichinotte ore pardonne Add in with thoirgni tita tohtolo gtvist manyámeesdotte (

Abercissy

X1 3

mercics, yet) be giveth these and other Rights, by a conditional gift, that as the Reward of Glory should have invited man to keep the Law of Nacars and his Innoccacy , fo the Re

i ward should be a moving means to draw inch to believe. So that there is a condition to be performed by our selves(through grace) b:forc we can have the Covenant-right to Juftification, Now when that is performed, Christ then is our only Righteousness (as aforesaid) by which we muf answer the charge of breaking the firft Low, and being condemnable by it. But we can lay no claim to this Rightcousncls of Christ, till we firft prove that we are our felves inherently rightcous, againk the charge of being impenitent Unbelievers. This falfo accufa. tion we must be jultified againg by our own Fatb and Aspen. tance; that we may be juttificd by Christ, againft the true aco, sufation of funing againf the law, and thereby being con demnable by it. Now as to our Legal Rightcousness, or Pras legal sather, by which this laht must be avoided, it is (only the merits of Cbrif, given to us in its fruits, in the New Cowenant, cven the merits of bis obedience and sacrifice.] But our Faith it self is the otber Rigbtconfuch, which muß be fonnd in our perlons to entitle us torbis fird. And this being it, and being all in the sense aforesaid.).chat is made the condition of our pardon by the New Covenant; therefore God is said to impute it a felf so w for a Righteousness, because that condition maks. etb itlo; and to impute it to w for our Rigbrconfwefs, that is, us all that now by this Covenant he requirth to be personally donc by us, who had formerly been under 1 harder condition, even the fulfilling of the Law

by innocency, or suffering for fim; becaulc he that doth not fulfil nor fat i fic, us is said, yet if he belirve, hath a right to the Juftification merited by Chriâ, who did fulfil and satisfie. This is cafic to be undergood as: undoubted truth by the wiling ; and the reft will be molt con fracious, where they are moli crroncoub.,

Errou 37. That fansere ebedicust, and all ads of Love, Ro pont ans, and Frisb fove one, do jutiste wonly before moi and of the speakerb Sr. James, ch. 2.

Contr. I must refer the Reada to other Books, in which I have fully confuted this. How can men judge of the ads of Repenting, Faith, Love, ko which us in the hewt? And

Jums

James plainly speakech of Gods imputing Righteousness to Abra. bam, James 2. 21, 23. And how Thould mon judific Abraban for killing his only Sos? And how small a matter is Juftification by was, when we may be saved without it!

1. Sincero Obedience to God in Cbrift, is the condition of the continuance, or not lofing our Juftificuion here, and the focondury part of the condition of our final fentential and executive Justification.

Errour 38. Ibat our inberent Righteousness before described, batba me place of a condition in our Juftification in obe day of Judgement.

Contr. The Saiptures fully confuting this, I have ellewhere cited. All those that say, we shall be judged according to our works, dr. speak againd it: For to be judged, is only to be julified or condemned: So Rev. 22. 14. Mattb. 25, &c.

doc Esiour 39. That there is no Juftification at Judgement to be expraed, but only a declaration of it.

Contr. The Decifrue fentence and declaration of the Judge, is the most proper sense or fort of Juftification, and the perfeation of all thu wont before. ' If we dhall not be tben jutified, then there is no such thing as Juftification by Sentence : Nay, there is no such thing wa day of Judgement ; or else all men must be condemned. For it is molt ccrtain that wc muft be justified, or condemned, or nos.judged.

Errow 40. That no man ongbt to believe that tbe Conditional Covenant, då or Gift of Justification, belongs to bime as a meniber of the left world; or as a finner in Adam; because God ball modo no fuck gifs or promise to awy but to ibi Elea.

Contr. This is confuted on the by before.

Errou 43. Tbat ibangb it be falle ibat the mom-cleat are clea, andiba Cbriff dyed for ibow, yer sbry are bound to.believe it ; mery man of himself, to prove iba tbey are oladi.

Contr. This is confused on the by before, God bindcih,or biddeth no map to believe a lye.

Estour 45. That money believe Gods Llodion, exed our Sigheation, and the special Love of God to me, before we can love bin wil ofreciel Lons: Because it will not cawse in us '* fpecial love, so belieus only a common love of God, and fucb'as ke berbro. the picked and li mentios.

Contr.

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