4.1 He did not only merit some Blessings of the Covenant, but that which is commonly called the Condition of the Covenant: He died to procure Faith and Repentance, he did not only die to merit ⟨p. 122⟩a power for us to believe, but by his Death, he did also merit Faith and Repentance; for look what the Father worketh in us by him, that he merited; but the Father worketh Faith and Repentance by him; For he worketh in us, that which is well-pleasing in his sight by Jesus Christ, Heb. 13.21. Now Faith and Repentance, are well-pleasing in his sight. 2. Christ merited all that Grace which the Father hath promised, for all the Promises are Yea, and Amen in him; but the Father hath promised, not only to give us a power to believe, but to take away the heart of stone, that is, actual resistance, and to give an hea•t of flesh; that is, a yielding heart, and what is Faith, but a yielding unto God? And ye shall all know me, saith God. 3. Christ merited for us, that which he works in us; but he works Faith in us, for he is the Author, and Finisher of our Faith, Heb. 12. 4. We pray to God for Faith, and Repentance; I believe, Lord, help my Unbelief; and Christ prayed for Peter, that his Faith might not fail. 2We also pray for the Faith and Conversion of Infidels, and that in the Name of Christ, do we only pray, that God would give them, and us a power to believe? that (it's said) we have already: we pray for Faith and Repentance, in the Name of Christ, therefore Christ hath merited Faith and Repentance. And, 5. The Apostle tells us expressly, that the [Greek or Hebrew], the very work of Believing is given us upon the account of Christ; Unto you it is given for Christ, not only to believe on him, but to suffer for him, Phil. 1.29. Some would read these words otherwise, being much pinched with the strength of them; but the old Syriac Translation reads them thus, though Grotius either consulting with the Latin Translation, or his own declined Judgment, makes these words, for Christ, to be a Pleonatine; but Councel•, Fathers, and others, read them thus; Unto you it is given for Christ, not only to believe on him, and so the words ought to be read; for the [Greek or Hebrew], is to be read in the first clause of the verse, as it is read in the last; but in the last part of the verse, it is read for to suffer for Christ; what is that? is that in the behalf of Christ?
4.1 He did not only merit some Blessings of the Covenant, but that which is commonly called the Condition of the Covenant: He died to procure Faith and Repentance, he did not only die to merit ⟨p. 122⟩a power for us to beleeve, but by his Death, he did also merit Faith and Repentance; for look what the Father worketh in us by him, that he merited; but the Father worketh Faith and Repentance by him; For he worketh in us, that which is wel-pleasing in his sight by Jesus Christ, Heb. 13.21. Now Faith and Repentance, are wel-pleasing in his sight. 2. Christ merited al that Grace which the Father hath promised, for al the Promises are Yea, and Amen in him; but the Father hath promised, not only to give us a powe• to beleeve, but to take away the heart of stone, that is, actual resistance, and to give an hea•t of flesh; that is, a yielding he•rt, and what is Faith, but a yielding unto God? And ye shal all know me, saith God. 3. Christ merited for us, that which he works in us; but he works Faith in us, for he is the Author, and Finisher of our Faith, Heb. 12. 4. We pray to God for Faith, and Repentance; I beleeve, Lord, help my Ʋnbelief; and Christ prayed for Peter, that his Faith might not fail. 2We also pray for the Faith and Conversion of Infidels, and that in the Name of Christ, do we only pray, that God would give them, and us a power to beleeve? that (it's said) we have already: we pray for Faith and Repentance, in the Name of Christ, therefore Christ hath merited Faith and Repentance. And, 5. The Apostle tels us expresly, that the 〈non-Latin alphabet〉, the very work of Beleeving is given us upon the account of Christ; Ʋnto you it is given for Christ, not only to beleeve on him, but to suffer for him, Phil. 1.29. Some would read these words otherwise, being much pinched with the strength of them; but the old Siriack Translation reads them thus, though Grotius either consulting with the Latin Translation, or his own declined Judgment, makes these words, for Christ, to be a Pleonatine; but Councel•, Fathers, and others, read them thus; Unto you it is given for Christ, not only to beleeve on him, and so the words ought to be read; for the , is to be read in the first clause of the verse, as it is read in the last; but in the last part of the verse, it is read for to suffer for Christ; what is that? is that in the behalf of Christ?
- 1Cujus oppositum est erroneum maxime si n•g•tur Christum nobis meru•sse fia•m. Bannez. 1 p•re. q. 23. art. 5. Zumel. 1. part. q. 23. art. 5.
- 2Si quis sicut augmentum ita etiam initium fidei, ipsum credulitatis offectum, quo in eum credimus, qui justificat impium et regenerationem baptismatis perven•mus non per gratiae donum id est per inspirationem spiritus sancti corrigentem voluntatem nost•am ab infidelitate ad fidem ab impi•tate ad pietatem et naturaliter nobis in•sse dicit Apostolicis dogmatibus adversarius approbatur. Concil. Arausican. 2. Can. 5. Qui orat et dicit ne nos inseras in tentationes, non utique id orat ut homo sit, quo est natura, neque orat id ut habeat libe•um arbit•tum quod ••m •ccepit cum crearetu• ipsa natura neque orat remissionem peccatorū quia hoc sup•rius dicitur demitte nobis d•bita nostra, neque orat ut accipiat mandatum s•d plane orat ut faciat mandatum. Concil. Milevetan. Epist. Familiaris. B in Et hoc a deo ipso datum est vobis ut non solum credendo credatis in ipsum Christum. Fabr. Boderian. Et hoc a Deo ipso datum est vobis ut non solum credendo credatis in Meschicho. Quiodmanstad.Si quis sicut augmentum ita etiam initium fidei, ipsum credulitatis offectum, quo in eum credimus, qui justificat impium et regenerationem baptismatis perven•mus non per gratiae donum id est per inspirationem spiritus sancti corrigentem voluntatem nost•am ab infidelitate ad fidem ab impi•tate ad pietatem et naturaliter nobis in•sse dicit Apostolicis dogmatibus adversarius approbatur. Concil. Arausican. 2. Can. 5. Qui orat et dicit ne nos inseras in tentationes, non utique id orat ut homo sit, quo est natura, neque orat id ut habeat libeum arbittum quod m ccepit cum crearetu ipsa natura neque orat remissionem peccatorū quia hoc suprius dicitur demitte nobis dbita nostra, neque orat ut accipiat mandatum sd plane orat ut faciat mandatum. Concil. Milevetan. Epist. Familiaris. B in Et hoc a deo ipso datum est vobis ut non solum credendo credatis in ipsum Christum. Fabr. Boderian. Et hoc a Deo ipso datum est vobis ut non solum credendo credatis in Meschicho. Quiodmanstad.
