A26862:757
Aphorisms of justification, with their explication annexed wherein also is opened the nature of…Aphorismes of justification, with their explication annexed wherein also is opened the nature of…
Aphorisms of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousness, faith, works, &c. : published especially for the use of the church of Kidderminster in Worcestershire / by their unworthy teacher Ri. Baxter.Aphorismes of justification, with their explication annexed wherein also is opened the nature of the covenants, satisfaction, righteousnesse, faith, works, &c. : published especially for the use of the church of Kederminster in Worcestershire / by their unworthy teacher Ri. Baxter.
Hague: printed by Abraham Brown, 1655
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.
yet it is properly also and frequently in Scripture called a Covenant, (though not in so full a sense as the latter,) because it containeth the substance or matter of the Covenant, and expresseth Gods consent, so we deny not ours; and also because the great prevailing part in it is Mercy and promise, and the Duty so small and light in comparison of the said Mercy, that in Reason there should be no Question of our performance: And so Mercy obscuring or prevailing against Judgment, it is more frequently called a Covenant and Gospel then a Law; yet a Law also most properly it is, and oft so called. Now then that the Covenant in this sense may be broken, is no question: God hath said, He that believeth shall be saved, and he that believeth not shall be damned. Doth not he that never believeth break this Law or Covenant, and incur the penalty? So that men that never accept the Covenant, do thus break it by their refusal, and so perish.
yet it is properly also and frequently in Scripture called a Covenant, (though not in so full a sense as the latter,) because it containeth the substance or matter of the Covenant, and expresseth Gods consent, so we deny not ours; and also because the great prevailing part in it is Mercy and promise, and the Duty so small and light in comparison of the said Mercy, that in Reason there should be no Question of our performance: And so Mercy obscuring or prevailing against Judgment, it is more frequenly called a Covenant and Gospell then a Law; yet a Law also most properly it is, and oft so called. Now then that the Covenant in this sense may be broken, is no question: God hath said, He that believeth shall be saved, and he that believeth not shall be damned. Doth not he that never believeth break this Law or Covenant, and incur the penalty? So that men that never accept the Covenant, do thus break it by their refusall, and so perish.
2. You must distinguish betwixt 1. The Covenant accepted heartily and sincerely, 2. Or nor heartily and sincerely: And so I answer you, Though unregenerate men did never sincerely covenant with Christ, and so are not in Covenant with him as the Saints are, yet they do usually Covenant with him, both with their mouths, by solemn profession, acknowledging ⟨p. 242⟩