Or suppose the condemned prisoner be a woman, and the Prince having Ransomed her, doth send this offer to her, That if she will thankfully acknowledge his favour, and take him for her Redeemer and Husband and Prince (to love, honour and obey him) he will deliver her, and make her his Queen, and she shall partake of all his Honour and Riches.] Here now if the Question be, What it is on his part that Redeemed her? What that Delivered her? What that honoured her? What that enriched her? each effect must be ascribed to its proper cause, and the causes not confounded: And she must distinctly apprehend, by what way and cause each privilege comes. But if you ask only, What it is on her part that is the condition of enjoying these Benefits? Why it is but one entire, undivided Condition before mentioned: Will you here subtly distinguish and say, that her taking him to deliver her, is the sole act which is the condition of her Deliverance? and her taking him to Dignify her, is the sole condition of her Dignity? and her taking him as Rich, or to enrich her, is the sole condition of her enriching? No, It is one undivided condition that equally gives her interest in all. Much less is it the Accepting of his Riches, that is the sole condition of enriching her. Yet if any should in one Question include both, What on his part did save her from death? and what on her part? then it must be expressed as Paul did in the forementioned text, in our case: It is her Marrying or Accepting a Merciful Redeemer. I should wrong you, by seeming to imply a doubt of your Apprehensiveness, if I should spend words in application of this to our case. Having been so much too tedious already, I will only add; That the common doctrine in this Point, requires that there be as many acts of faith as there are Benefits from Christ to be received; and that each one is the Instrument of receiving that particular benefit: and so one act of faith Justifieth, another Adopteth, &c. And that act which receiveth Justification, which they call the Passive instrument thereof, in the upshot of all their Disputes they so describe, that it is apparent they mean ipsam Justificationem passivam: And so with them Credere & Justificari must be Synonimall terms: For so to receive Justification, is nothing but to be Justified.
Or suppose the condemned prisoner be a woman, and the Prince having Ransomed her, doth send this offer to her, That if she will thankfully acknowledge his favour, and take him for her Redeemer and Husband and Prince (to love, honour and obey him) he will deliver her, and make her his Queen, and she shall partake of all his Honour and Riches.] Here now if the Question be, What it is on his part that Redeemed her? What that Delivered her? What that honoured her? What that enriched her? each effect must be ascribed to its proper cause, and the causes not confounded: And she must distinctly apprehend, by what way and cause each priviledge comes. But if you ask only, What it is on her part that is the condition of enjoying these Benefits? Why it is but one entire, undivided Condition before mentioned: Will you here subtilly distinguish and say, that her taking him to deliver her, is the sole act which is the condition of her Deliverance? and her taking him to Dignifie her, is the sole condition of her Dignity? and her taking him as Rich, or to enrich her, is the sole condition of her enriching? No, It is one undivided condition that equally gives her interest in all. Much less is it the Accepting of his Riches, that is the sole condition of enriching her. Yet if any should in one Question include both, What on his part did save her from death? and what on her part? then it must be exprest as Paul did in the forementioned text, in our case: It is her Marrying or Accepting a Mercifull Redeemer. I should wrong you, by seeming to imply a doubt of your Apprehensiveness, if I should spend words in application of this to our case. Having been so much too tedious already, I will only adde; That the common doctrine in this Point, requires that there be as many acts of faith as there are Benefits from Christ to be received; and that each one is the Instrument of receiving that particular benefit: and so one act of faith Justifieth, another Adopteth, &c. And that act which receiveth Justification, which they call the Passive instrument thereof, in the upshot of all their Disputes they so describe, that it is apparent they mean ipsam Justificationem passivam: And so with them Credere & Justificari must be Synonimall termes: For so to receive Justification, is nothing but to be Justified.
