A30137:337
A defence of the doctrine of justification, by faith in Jesus Christ
A defence of the doctrine of justification, by faith in Jesus Christ: showing, true Gospel-holiness flows from thence. Or, Mr. Fowler's pretended design of Christianity, proved to be nothing more then to trample under foot the blood of the Son of God and the idolizing of man's own righteousness. As also, how while he pretends to be a minister of the Church of England, he overthroweth the wholesome doctrine contained in the 10th. 11th. and 13th. of the Thirty Nine Articles of the same, and that he falleth in with the Quaker, and Romanist, against them. By John Bunyan.A defence of the doctrine of justification, by faith in Jesus Christ: shewing, true Gospel-holiness flows from thence. Or, Mr. Fowler's pretended design of Christianity, proved to be nothing more then to trample under foot the blood of the Son of God and the idolizing of man's own righteousness. As also, how while he pretends to be a minister of the Church of England, he overthroweth the wholesom doctrine contained in the 10th. 11th. and 13th. of the Thirty Nine Articles of the same, and that he falleth in with the Quaker, and Romanist, against them. By John Bunyan.
London: printed for Francis Smith, 1673
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.
8) things that are good in themselves (Pag. 9.) Considered in an Abstracted Notion (Pag. 10.) Wherefore things that are good in themselves, must needs be better then those that are in themselves but Indifferent: neither can a Positive Precept make that which of it self is neither Good nor Evil, better then that which in it's own Nature remaineth the Essentials of Goodness.
8) things that are good in themselves (Pag. 9.) Considered in an Abstracted Notion (Pag. 10.) Wherefore things that are good in themselves, must needs be better then those that are in themselves but Indifferent: neither can a Possitive Precept make that which of it self is neither Good nor Evil, better then that which in it's own Nature remaineth the Essentials of Goodness.
I Conclude then, by Comparing you with your self, by bringing your Book to your Book, that you understand neither Faith, nor unbelief, any farther then by obeying, or disobeying the Humane Nature, and it's Dictates in Chief; and that of coming to God by Christ, as one of the things that is indifferent in it self.
But a little to touch upon your Principle of Freedom, which in Pag. 9. you call an understanding and liberty of Will.