A57982:319
The trial & triumph of faithThe tryal & triumph of faith
The trial & triumph of faith: or, An exposition of the history of Christs dispossessing of the daughter of the woman of Canaan Delivered in sermons; in which are opened, the victory of faith; the condition of those that are tempted; the excellency of Jesus Christ and free-grace; and some special grounds and principles of libertinism and antinomian errors, discovered by Samuel Rutherfurd, professor of divinity in the University of St. Andrews. Published by authority.The tryal & triumph of faith: or, An exposition of the history of Christs dispossessing of the daughter of the woman of Canaan Delivered in sermons; in which are opened, the victory of faith; the condition of those that are tempted; the excellency of Jesus Christ and free-grace; and some speciall grounds and principles of libertinisme and antinomian errors, discovered by Samuel Rutherfurd, professor of divinity in the University of St. Andrews. Published by authority.
London: printed by John Field, 1652
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.
aurora enim noctem praeteriisse nunciat, nec tamen diei claritatem illa satis ostendit, sed dum illam pellit, ⟨p. 211⟩& hanc suscipit, lucem tenebris per mixtam tenet, sic nos quedam jam quae lucis sunt agimus, & tamen in quibusdam adhuc tenebrarum reliquiis non caremus: The holiest in this life, is but the dawning of the morning, we are half night, half day, Prov. 20. v. 19. Who can say I have made my heart pure, I am clean from sin? [Greek or Hebrew] Who can say I have a clean heart, and not lie? Libertines can say it, in a higher manner then Papists, who acknowledge that venialls, little sins, & motes are in us always in this life, but it may be this is the Old Testament-Spirit that speaketh, as they say; but the Apostle, Rom. 3. applieth the Psalm 14. that stoppeth all mouths of the world, as so many guilty malefactors at the high bar of heaven, and he proveth that no flesh, not David nor the holiest on earth can be justified by works, either done by the strength of nature, or by the help of grace: now if there be no indwelling sin in the justified person, we answer not Papists and Pelagians, who say, That we are justified by works done by the help and aid of Grace after regeneration, but not by the works that we perform by the strength of nature; for if there be no indwelling sin in the regenerated; all their good works must be perfect and sinless, and can draw no contagion from an impure heart, because if there be no indwelling sin, and no imperfect sanctification in us (as Master Eaton saith, its hypocrisy so to think or say) how ⟨p. 212⟩can an impure heart defile these works, that are done by the aid of Grace? for that which is not, hath no operations at all; if there be no contagious fountain, and no indwelling sin, but root and branch be removed in justification, then such a fountain cannot defile the actions, Jam. 3.2. In many things we offend all [Greek or Hebrew], a Metaphor from travellers walking on stony or slippery ground,