A30137:341
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.
The Apostle saith, The Natural Man receiveth not the things that be of the Spirit of God. And the Reason is, not because, not Principally ⟨p. 71⟩because he layeth aside a Liberty of Will, but because they are foolishness to him (1 Cor. 2.) Because in his Judgement they are things of no Moment, but things (as you have imagined of them) that in themselves are but indifferent. And that this Judgement that is passed by the Natural Man, concerning the things of the Spirit of God (of which, that of coming to God by Christ, is the chief) is that which he cannot but do as a Man; is Evident from that which followeth; neither CAN he know them, because they are Spiritually Discerned: Neither CAN he know them as a Man, because they are Spiritually Discerned. Now if he cannot know, them, from what Principle should he will them: For Judgement, or Knowledge must be, before the Will can act. I say, again, a Man must know them to be things in chief, that are Absolutely, and Indispensably Necessary, and those in which resteth the greatest Glory; or else his Will will not Comply with them, nor Centre, and Terminate in them, as such, but still count themselves (as you) though somewhat Convinced that he ought to adhere unto them) things that in themselves, are only indifferent, and absolutely Considered neither Good nor Evil.
The Apostle saith, The Natural Man receiveth not the things that be of the Spirit of God. And the Reason is, not because, not Principally ⟨p. 71⟩because he layeth aside a Liberty of Will, but because they are foolishness to him (1 Cor. 2.) Because in his Judgement they are things of no Moment, but things (as you have imagined of them) that in themselves are but indifferent. And that this Judgement that is passed by the Natural Man, concerning the things of the Spirit of God (of which, that of coming to God by Christ, is the chief) is that which he cannot but do as a Man; is Evident from that which followeth; neither CAN he know them, because they are Spiritually Discerned: Neither CAN he know them as a Man, because they are Spiritually Discerned. Now if he cannot know, them, from what Principle should he will them: For Judgement, or Knowledge must be, before the Will can act. I say, again, a Man must know them to be things in chief, that are Absolutely, and Indispensibly Necessary, and those in which resteth the greatest Glory; or else his Will will not Comply with them, nor Center, and Terminate in them, as such, but still count themselves (as you) though somewhat Convinced that he ought to adhere unto them) things that in themselves, are onely indifferent, and absolutely Considered neither Good nor Evil.