A25280:417
An analytical exposition of both the epistles of the Apostle Peter illustratedAn analyticall exposition of both the epistles of the Apostle Peter illustrated
An analytical exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applied by their uses for a further progress in holiness / by ... William Ames ...An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ...
London: printed by E.G. for John Rothwell, 1641London: printed by E.G. for Iohn Rothwell, 1641
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Doct. 24. As Christ is unto the unbelievers honour and salvation, so he is unto the unbelievers confusion and perdition.
Doct. 24. As Christ is unto the unbeleevers honour and salvation, so he is unto the unbeleevers confusion and perdition.
This is gathered out of the seventh Verse, Psal. 118. 22. Isay 8. 14. Matth. 21. 42.
But this similitude doth not hold in all things. For first, the proper end of Christ our Saviour was to save man, not to destroy him. Secondly, Christ is the cause of faith in the believers, but he is not the cause of unbelief in the unbelievers, though something of Christ may be the occasion of their unbelief; like as his humiliation was both unto the Jews and many of the Gentiles. Thirdly, Christ merited salvation for the believers, and not they themselves; but the unbelievers merit their own perdition, and not Christ: but yet Christ is truly said to be confusion and perdition to the unbelievers, 1 As they take offence at him, and so run headlong into their own destruction. 2. As he doth justly punish their infidelity and impiety, as he is the just Judge of all the world.
But this similitude doth not hold in all things. For first, the proper end of Christ our Saviour was to save man, not to destroy him. Secondly, Christ is the cause of faith in the beleevers, but he is not the cause of unbeliefe in the unbeleevers, though something of Christ may be the occasion of their unbeliefe; like as his humiliation was both unto the Iewes and many of the Gentiles. Thirdly, Christ merited salvation for the believers, and not they themselves; but the unbelievers merit their owne perdition, and not Christ: but yet Christ is truly said to be confusion and perdition to the unbelievers, 1 As they take offence at him, and so runne headlong into their owne destruction. 2. As he doth justly punish their infidelity and impiety, as he is the just Iudge of all the world.