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Object. But berbat believetb way be as fure ba be believert, asibat the Scripturi istrw.
Anw. But not that he is fingere, and exceedech all hypoarito and common bclicvers: At lead there ure but few that get lo full an affurunce hercol.
Objc&. The Spirit witnefitb that we are Gods children: And to believe tbe Spirit, is to believe God.
Antw. The Spirit is oft called in Scripture, the witness, and pledge, and cerneft, in the lime lenfe ; that is, it is the evidence of our right to Christ and life. If any man bave not bis Spirit, be is none of bis, Rom. 8.9. And bereby we know tba bo duela 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, krvidence is called witness. 2. And withall the Spirit by illo; mination and excitation helpeth us to soc it fell as our cvidence. 3. And to rejoyce in this discovery. And thus the Spirit witasdech our adoption. But none of these are the proper obo. je&s of a Divine Belief, 1. The obje&ive evidence of bolines in w, is the objca of our rational self-acquaintance, or conscicace only. 2. The illuminating grace by which we see this, is not a new Divine Teftimony, or proper Roslation, or Word of God; but the fame help of grace by which all other divine things are known. And all the Spirits grace for our undere Aandiog of divine Revelations are not new objective Revelaciens themselves ; requiring a new act of Faith for them. A wrdor proper Revelation from God is the objed of divine beliel; otherwise every illuminating ad of the Spirit for our wiakttending Gods Word, would be it self a new word, co be bolieved, and fo in infinitum.
Enour 33. Doubting of the life so come, or of tbetruth of the Gopel , will not stand with
loving Faitb. Contr, It will not fand with a confirmed Iaith, bus is will with a finceri laitb, He that doublech of the truth of the pro-> mife, so far as that he will not venture life and foul, and all. his hopes and happiness, temporal and cerpal upon it hach ne truc Faith: But be that doubtab, but yet fo far believeth the Golpel, u to take God for his only God and portion, and Cheia for his only Saviour, and the Spirit for his Sandifici, and will and awo life, or all that hand in competition, XI 2
hatt strut andi faving Faith; as iš before provodi
Errour 34. That Repent ance is no condation of Pardon,or fi Aifications fortben it word dabe equatrbertin with Faitkai
Cóntt: Fhave clfewhere at large proved thic contrary from Saipturc. Repentance hath many ads as Faith back to ropeut fas it is the change of the mind 7 of our Aibeism, Idola try, and not loving God, and obeying him, is the first motion omile font dénominatediffom the rerminus a quo, as Feist God; and Love to God' is denominated from the terminus and quem: This is Ropratience towards God. Repeating of our Infidelity agrinff Christ, is the famae motion of thic.fout as be lieving in Cbrit only oneis denominated liom thic objeti.curH edifrons and the other from the objects twoned to. By which you may see that forme Repentance is the same with. Fastb 192 Christ and some is che faune with: Paith in God, and some is. the fime with Eovets God; and some is but the fame with the la ning of some particular
fin, or turning to some particular fore-rregkeeted'dity. And fo you may casily resolve che cafe how far it is the condition of Pardon, Repentanco, u it is return to the Love of God; as he is our Gods: and End, and All, is madt ette final conduion of further
blefings as necessay inand ofitel as the end of Faith in Chrift: And Repentano of Infidélity; and Frich in Chrifi is made the Mediataqr. Medie cial Conditions. As consetting to be friends-with your Fathan or King after t rebellion and consenting to the Mediation of afted to reeoncile-you, are both conditions, one: (the more nobic ) de fisie, and the other de medis: ora: conlenting tabes comedõ and confenring torake Phyfick. They that will ar milti live in the dukness of confufion, were beff ne laf hold their tongues there, till they come into distinguislingligt
Errous 35. That all other acts of Fairb in Couri Cassar Lords or pracber or Fudge) ar of Faitlis in Goda or the Holy Ghost alltafering-fth, and praying for perdone, and reporting www.forgivingioribors, and receiving Bapriti etc., aso ibers mobiel Paul'exetidorb
fión Juftification. And ont act of fun by bringe de Foot Nyong Tiffament, be t'as tåsketbare bs justified aby of alteligjes befoder ob a une uni, da Wlook for Juftituation by Winked webconfequently is fittinfowgrme. Conte. This is not only an addition to Códs 'Word and
Covenant (not robe uted by them the judge ir iawhat to
or Hamaney or Hadicaal Righteogfiets, or his OBedicnce ass fibirethi Sacrifice, or his Prich-hood offering that Sacrifict, or his Com venint and Promifc of Pardon md Muitification, of in God fier giveth him and them or in his Rcfütreckonissorin Gods present fentential or executivt fuftificatiot'; of it hisi final iententiat Juftificationt, &c No ich to the cast of the world fialt know which of clicte, or any officer is the
fole Avdirme att; and lo do that can feape Being a legal adverfu to grid. uhappy Papifts, who" by the contrary extremiti huve frighten cd'or difpurtdustinpofuchi wild and fcand Housinvtntions of this fee fully my Difpur: of Jagtfiction, agamat the worthy and excellent Mr. Anthony Burger
* Errout 36. Tatour own Pribir por 2 minute dolor in forma Rigtiteonfined, bit only Cbrig's Righteoreftefit receivódbyer.
Contr. The Scripture no where farthi, that Gomiti ort his Rigbevafury, or Him bediente, or his
Satufaion is impures nga us : Andyer'We'rly defend it, as'is Before explained, etc ae Mr: Bradyat and Grotin di Fotofral, have explained in And at the arhiet fides stie Scriptore often fatih; the Fan i pood for Rigbonette pirn sndisha bero coal that baliobeitige Godiubat rind Corvin (PoW 4.) *Ariel chis chefe'obje&tbis pthe rem protily deny: Blot expounding Scriptureuttil it rinnett shantionpictento for crrout'thma ftar deny a ofisiantha Andre a truc Expofition is better iffateitiet:
The fheat Gothofauti viverrus 75'tiborto fartistit legal Juditse, mu romeritour Juardiation against the cliengertive we are condemnable by the Law of Workis, that he thongtien metrtototivetourtile to this Chtin me Titra
Aon, briche Inelanconitity of Stew Coveritt, Tendintiri; orpátott Aoth in which (though titullohet hy the attingateerdetit
mercics, yet) be giveth these and other Rights, by a conditional gift, that as the Reward of Glory Ghould have invited man to keep the Law of Nature and his Innoscacy i fo the Rewurd should be a moving means to draw mon to believe. So that there is a condition to be performed by our Celves through grace) b:forc we can have the Covenant-right to Justification, Now when that is performed, Chrift then is our only Righteousness (as aforesaid) by which wc muß answer the charge of breaking the firft Law, and being condemnable by it. But we can loy no claim to this Righteousness of Christ, eill we firft prove that we are our felves inherently rightcous, againk the charge of being impenitent Unbelievers. This false accuse. tion we must be justified againg by our own Faith and Repon. tance ; that we may be juttificd by Christ, against the true ac., oufation of finning again the Lam, and thereby being com demnable by it. Now as to our Legal Rightcousness, or Prolegal rather, by which this laft must be avoided, it is (only the merits of Christ, given to us in its fruits, in tbe Now Covenant, cven thc merits of bis obedience and facrifice.] But our Faith å self is the otber Rigbtconfuch, which mun be fonnd in our persons to entitlc us to this fift: And this being it, and being all in the sense aforesaid) that is made the condition of our pardon by the New Corcnant; therefore God is said to impuse it å folf to w for a Rigbtcousness, because that condition makseeb itlo; and to impute it to w for our Rigbocomfwefs, that is, w all that now by this Covenant he requirech to be personally donc by us, who had formerly been under i burder condition, even the fulfilling of the Law by innocency, or suffering for fin; bccausc he that doth not fulfil nor fatific, as is said, yet if he believe, hath a right to the Juftification mcrited by Chriá, who did fulfil and satisfie. This is cafic to be undergood as: undoubted truch by the wiling i and the reft will be molt com Cracious, where they are mod crroncou..,
Errour 37. That finsero ebediener, and all ads of Lowe, te pont anse, ond Feisb fous one, do jutise only before mowi and oftbar speakerk St. James, ch. 2.
Contr. I muft refer the Reada to other Books, in which I have fully confuted this. How can men judge of the ads of Repenting, Frith, Lovs, &e. which us in the heart? And
James plainly speaketh of Gods imputing Righteousness to Abra. bam, James z. 21, 23. And how should mon judiñe Abrabom for kling his only SorsAnd how, (mall a matter is Juftification by man, when we may be saved without it?
7. Sincero Obedience to God in Cbrist, is the condition of the continuence, or not lofing our Juftification here, and the secondusy part of the condition of our final fentential and executive Juftification.
Errour 38. That our inberent Righteousness before described, barba no 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, &c. speak again it: For to be judged, is only to be justified or condemned: So Rev. 22. 14. Mattb. 25, &c.
Esrour 39. That there is no Juftification at Judgewext to be expeded, 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 that went before. If we thall not be tbeis juftified, then there is no such thing as Juftification by Sentence : Nay, there is no such thing we day of Judgement ; or else all men muA be condemned. For it is mof certain that we must be joftified, or condemned, or mes.judged.
Errows 4o. That no man ang bi to believe that tbe conditional Covenant, da or Gift of Jagtification, brlongab so bime as a menber of tbe loft world; or as a fimmer in Adam; because God balb made me fuck gift or promise to any but to the Elca,
Conts. This is confuted on the by before.
Errou 43. Tba tbongo is befalle iba tbe non-cled aré eled, andibas Cbriff dyed for i boni, per sbry are bound to.believe it mery was of himself, to prove tba tbey are oladi.
Contr. This is confused on the by before. God bindcih,or hiddath no map to believe a lye.
Estour 4s. That we wou believe Gods Ele&ion, and our Tún Sisiontion, adibe fpecial Love of God to my before we can love Dim wib o fpecial Low: Betansi it will mos cause in us '* fpecial love, so belitun onh e ammon love of God, and such as bc herbro Aki miched and li nuenties.