A53669:288
A brief declaration and vindication of the doctrine of the Trinity as also of…
A brief declaration and vindication of the doctrine of the Trinity as also of the person and satisfaction of Christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by J. Owen.
London: printed by R.W. for Nath. Ponder, 1669
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.
What hath been spoken, may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the Truth before laid down from the Scripture. A brief examination of some particular instances, wherein they seek not so much to oppose, as to reproach the Revelation of this Mystery of the Gospel, shall put a close to this discourse. It is said then,
What hath been spoken, may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the Truth before laid down from the Scripture. A brief examination of some particular instances, wherein they seek not so much to oppose, as to reproach the Revelation of this Mysterie of the Gospel, shall put a close to this discourse. It is said then,
1. That if this be so, then it will follow, that God is gracious to Forgive, and yet impossible for him unless the debt be fully satisfied.
Answ. I suppose the confused and abrupt expression of things here, in words scarcely affording a tolerable sense, is rather from weakness than ⟨p. 188⟩captiousness; and so I shall let the manner of the proposal pass. (2.) What is this should follow, that God is gracious to forgive sinners, and yet will not, cannot, on the account of his own Holiness and Righteousness, actually forgive any, without Satisfaction and Atonement made for sin? the worst that can be hence concluded is, that the Scripture is true which affirms both these in many places. (3.) This sets out the exceeding greatness of the Grace of God in forgiveness, that when sin could not be forgiven without satisfaction, and the sinner himself could no way make any such satisfaction, that he provided himself a Sacrifice of Atonement, that the sinner might be discharged and pardoned. (4.) Sin is not properly a debt, for then it might be paid in kind, by sin it self; but is called so, only because it binds over the sinner to punishment, which is the satisfaction to be made for that which is properly a Transgression, and improperly