Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	wit_n	work_n	wrath_n	13	3	7.2844	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30895	An apology for the true Christian divinity, as the same is held forth, and preached by the people, called, in scorn, Quakers being a full explanation and vindication of their principles and doctrines, by many arguments, deduced from Scripture and right reason, and the testimony of famous authors, both ancient and modern, with a full answer to the strongest objections usually made against them, presented to the King / written and published in Latine, for the information of strangers, by Robert Barclay ; and now put into our own language, for the benefit of his country-men.; Theologiae verè Christianae apologia. English	Barclay, Robert, 1648-1690.	1678 (1678)	Wing B721; ESTC R1740	415,337	436

that hid his Talent and did not improve it Cast ye the unprofitable Servant into utter darkness If then their not improving of the Talent made the man unprofitable and he was therefore cast into utter darkness it will follow by the Rule of Contraries so far at least that the improving made the other profitable seeing if our Adversaries will allow us to believe Christ's Words this is made a reason and so at left a cause instrumental of their acceptance Well done good and faithful Servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. Obj. Secondly they object those sayings of the Apostle where he excludes the deeds of the Law from Justification as first Rom. 3.20 because by the deeds of the Law there shall be no flesh justified in his sight And ver 28. Therefore we conclude that a man is justified by Faith without the deeds of the Law Answ. Answ. We have shewn already what place we give to works even to the best of works in justification and how we ascribe its immediate and formal cause to the worker brought forth in us but not to the works But in answer to this objection I say there is a great difference betwixt the works of the Law and those of Grace or of the Gospel The first are excluded the second not but are necessary The first are those which are performed in man's own will and by his strength in a conformity to the outward Law and Letter and therefore are men's own imperfect works or works of the Law which makes nothing perfect And to this belong all the Ceremonies Purifications Washings and Traditions of the Jews The second are the works of the Spirit of Grace wrought in the Heart wrought in conformity to the Inward and Spiritual Law which works are not wrought in man's will nor by his power and ability but in and by the Power and Spirit of Christ in us and therefore are pure and perfect in their kind as shall hereafter be proved and may be called Christ's works for that he is the immediate author and worker of them Such works we affirm absolutely necessary to justification so that a man cannot be justified without them and all faith without them is dead and useless as the Apostle James saith Now that such a distinction is to be admitted and that the works excluded by the Apostle in the matter of Justification are of the first kind will appear if we consider the occasion of the Apostle mentioning this as well here as throughout in his Epistle to the Galatians where he speaks of this matter and to this purpose at large which was this That whereas many of the Gentiles that were not of the Race nor Seed of Abraham as concerning the Flesh were come to be converted to the Christian Faith and believe in him some of those that were of the Jewish Proselites thought to subject the faithful and believing Gentiles to the legal Ceremonies and Observations as necessary to their Justification This gave the Apostle Paul occasion at length in his Epistle to the Romans Galatians and elsewhere to shew the use and tendency of the Law and of its works and to contradistinguish them from the Faith of Christ and Righteousness thereof shewing how the former was ceased and become ineffectual the other remaining and yet necessary And that the works excluded by the Apostle are of this kind of works of the Law appears by the whole strain of his Epistle to the Galatians chap. 1 2 3 and 4. for after in the 4 chapter he upbraideth them for their returning unto the observation of daies and times and that in the beginning of the 5 chapter he sheweth them their folly and the evil consequence of adhering to the Ceremonies of Circumcision then he adds v. 6. For in Christ Jesus neither Circumcision nor Vncircumcision availeth but Faith which worketh by love and thus he concludes again chap. 6. v. 15. For in Christ Jesus neither Circumcision availeth nor Vncircumcision but a new Creature From which places appeareth that distinction of works aforementioned whereof the one is excluded the other necessary to Justification For the Apostle sheweth here that Circumcision which word is often used to comprehend the whole Ceremonies and legal Performances of the Jews is not necessary nor doth avail Here are then the works which are excluded by which no man is justified but Faith which worketh by love but the new Creature this is that which availeth which is absolutely necessary for Faith that worketh by love cannot be without works for as is said in the same 5 chapter v. 22. Love is a work of the Spirit Also the New Creature if it avail and be necessary cannot be without works seeing it is natural for it to bring forth works of Righteousness Again that the Apostle no waies intends to exclude such good works appears in that in the same Epistle he exhorts the Galatians to them and holds forth the usefulness and necessity of them and that very plainly c. 6. v. 7 8 9. Be not deceived saith he God is not mocked for what soever man soweth that shall he also reap for he that soweth to the Flesh shall of the Flesh reap Corruption but he that soweth in the Spirit shall of the Spirit reap Life everlasting And let us not be weary of well doing for in due season we shall reap if we faint not Doth it not hereby appear how necessary the Apostle would have the Galatians know that he esteemed good works to be to wit not the outward testimony and tradition of the Law but the fruits of the Spirit mentioned a little before by which Spirit he would have them to be led and walk in those good works As also how much he ascribed to these good works by which he affirms Life Everlasting is reaped Now that cannot be useless to man's Justification which capaciates him to reap so rich a harvest But lastly for a full answer to this objection and for the establishing of this Doctrin of good works I shall instance another saying of the same Apostle Paul which our adversaries also in the blindness of their minds make use of against us to wit Tit. 3.5 Not by works of Righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost It is generally granted by all that saved is here all one as if it had been said justified Now there are two kinds of works here mentioned one by which we are not saved that is not justified and another by which we are saved or justified The first the works of Righteousness which we have wrought that is which we in our first faln nature by our own strength have wrought our own legal performances and therefore may truly and properly be called ours whatever specious appearances they may seem to have And that it must needs

to every man to profit withal This certain Doctrine then being received to wit that there is an Evangelical and saving Light and Grace in all the universality of the Love and Mercy of God towards mankind both in the death of his beloved Son the Lord Jesus Christ and in the manifestation of the Light in the heart is established and confirmed against all the Objections of such as deny it Therefore Christ hath tasted death for every man not only for all kinds of men as some vainly talk but for every one of all kinds the benefit of whose offering is not only extended to such who have the distinct outward knowledg of his death and suffering as the same is declared in the Scriptures but even unto those who are necessarily excluded from the benefit of this knowledg by some inevitable accident which knowledg we willingly confess to be very profitable and comfortable but not absolutely needful unto such from whom God himself hath withheld it yet they may be made partakers of the mystery of his death tho ignorant of the History if they suffer his Seed and Light inlightning their hearts to take in which Light communion with the Father and the Son is enjoyned so as of wicked men to become holy and lovers of that power by whose inward and secret touches they feel themselves turned from the evil to the good and learn to do to others as they would be done by in which Christ himself affirms all to be included As they have then falsly and erreonously taught who have denyed Christ to have died for all Men so neither have they sufficiently taught the Truth who affirming him to have died for all have added the absolute necessity of the outward knowledg thereof in order to the obtaining its saving effects Among whom the Remonstrants of Holland have been chiefly wanting and many other Assertors of universal Redemption in that they have not Placed the extent of this salvation in that Divine and Evangelical Principle of Light and Life wherewith Christ hath enlightned every man that comes into the world which is excellently and evidently held forth in these Scriptures Gen. 6.3 Deut. 30.14 John 1.7 8 9. Rom. 10.8 Tit. 2.11 The Seventh Proposition Concerning Justification As many as resist not this Light but receive the same in them is produced a holy pure and spiritual birth bringing forth holiness righteousness purity and all these other blessed fruits which are acceptable to God by which holy birth to wit Jesus Christ formed within us and working his works in us as we are sanctified so are we justified in the sight of God according to the Apostles words But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Therefore it is not by our works wrought in our will nor yet by good works considered as of themselves but Christ who is both the gift and the giver and the cause producing the effects in us who as he hath reconciled us while we were enemies doth also in his wisdom save us and justifie us after this manner as saith the same Apostle elsewhere according to his mercy he hath saved us by the washing of Regeneration and the renewing of the Holy Ghost The Eighth Proposition Concerning Perfection In whom this holy and pure birth is fully brought forth the body of death and sin comes to be crucified and removed and their hearts united and subjected unto the truth so as not to obey any suggestion or temptation of the evil one but to be free from actual sinning and transgressing of the Law of God and in that respect perfect yet doth this perfection still admit of a growth there remaineth ever in some part a possibility of sinning where the mind doth not most diligently and watchfully attend unto the Lord. The Ninth Proposition Concerning Perseverence and the possibility of falling from Grace Altho this Gift and inward Grace of God be sufficient to work out Salvation yet in those in whom it is resisted it both may and doth become their Condemnation Moreover in whom it hath wrought in part to purifie and sanctifie them in order to their further Perfection by disobedience such may fall from it and turn it to wantoness making Shipwrack of Faith and after having tasted of the Heavenly Gift and been made Partakers of the Holy Ghost again fall away yet such an increase and stability in the Truth may in this Life be attained from which there can not be a total Apostacy The Tenth Proposition Concerning the Ministry As by this Gift or Light of God all true knowledge in things Spiritual is received and revealed so by the same as it is manifested and received in the heart by the strength and power thereof every true Minister of the Gospel is ordained prepared and supplied in the work of the Ministry and by the leading moving and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel both as to the place where as to the Person to whom and as to the times when he is to Minister Moreover who have this Authority may and ought to Preach the Gospel tho without human Commission or Literature as on the other hand who want the Authority of this Divine Gift however Learned or Authorized by the Commissions of Men and Churches are to be esteemed but as deceivers and not true Ministers of the Gospel also who have received this holy and unspotted Gift as they have freely received so are they freely to give without hire or bargaining far less to use it as a Trade to get Money by it yet if God hath called any from their Imployments or Trades by which they acquire their livelihood it may be lawful for such according to the liberty which they feel given them in the Lord to receive such Temporals to wit what may be needful to them for Meat and Cloathing as are freely given them by those to whom they have Communicated spirituals The Eleventh Proposition Concerning Worship All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times or Persons for tho we be to worship him always in that we are to fear before him yet as to the outward signification thereof in Prayers Praises or Preachings we ought not to do it where and when we will but where and when we are moved thereunto by the secret Inspirations of his Spirit in our hearts which God heareth and accepteth of and is never wanting to move us thereunto when need is of which he himself is the alone proper Judg all other worship then both Praises Prayers and Preachings which man sets about in his own will and at his own appointment which he can both begin and end at his pleasure do or leave undone as himself

own condemnation he that resists it not it becomes his Salvation so that in him that is saved the working is of the Grace and not of the man and its a passiveness rather than an act though afterwards as man is wrought upon there is a will raised in him by which he comes to be a co-worker with the Grace For according to that of Augustine he that made us without us will not save us without us So that the first step is not by mans working but by his not contrary working And we believe that at these singular seasons of every mans visitation above-mentioned as man is wholly unable of himself to work with the Grace neither can he move one step out of the natural condition until the Grace lay hold upon him so it is possible to him to be passive and not to resist it as it is possible for him to resist it So we say the Grace of God works in and upon mans nature which though of it self wholly corrupted and defiled and prone to evil yet is capable to be wrought upon by the Grace of God even as Iron though a hard and cold Metal of it self may be warm'd and softned by the heat of the Fire and wax melted by the Sun And as Iron or Wax when removed from the Fire or Sun returneth to its former condition of coldness and hardness so mans heart as it resists or retires from the Grace of God returns to its former condition again I have often had the manner of God's working in order to Salvation towards all men illustrated to my mind by one or two clear examples which I shall here add for the information of others The First is of a man heavily diseased to whom I compare man in his faln and natural condition I suppose God who is the great Physician not only to give this man Physick after he hath used all the Industry he can for his own health by any skill or knowledg of his own As those that say If a man reprove his reason or natural faculties God will super add Grace Or as others say that he cometh and maketh offer of a remedy to this man outwardly leaving it to the Liberty of man's will either to receive it or reject it But he even the Lord this great Physician cometh and poureth the remedy into his mouth and as it were layeth him in his Bed so that if the Sick-man he but passive it will necessarily work the effect but if he be stubborn and untoward and will needs rise up and go forth into the cold or eat such fruits as are hurtful to him while the Medicine should operate then though of its nature it tendeth to cure him yet it will prove destructive to him because of those obstructions which it meeteth with Now as the man that should thus undo himself would certainly be the cause of his own death so who will say that if cured he owes not his health wholly to the Physician and not to any deed of his own seeing his part was not any action but a passiveness The Second example is of divers men lying in a dark pit together where all their Senses are so stupified that they are scarce sensible of their own misery To this I compare man in his natural corrupt falln condition I suppose not that any of these men wrestling to deliver themselves do thereby stir up or engage one able to deliver them to give them his help Saying with himself I see one of these men willing to be delivered and doing what in him lies therefore he deserves to be assisted As say the Socinians Pelagians and Semi-Pelagians Neither do I suppose that this deliverer comes to the top of the Pit and puts down a Ladder desiring them that will to come up and so put them upon using their own strength and will to come up As do the Jesuits and Armenians yet as they say such are not delivered without the Grace seeing the Grace is that Ladder by which they were delivered But I suppose that the deliverer comes at certain times and fully discovers and informs them of the great misery and hazard they are in if they continue in that noysom and pestiferous place yea forces them to a certain sense of their misery for the wickedest men at times are made sensible of their misery by Gods visitation and not only so but lays hold upon them and gives them a pull in order to lift them out of their misery which if they resist not will save them only they may resist it This being applied as the former doth the same way Illustrate the matter Neither is the Grace of God frustrated though the effect of it be divers according to its object being the ministration of mercy and love in those that reject it not but receive it John 1.12 but the ministration of Wrath and Condemnation in those that do reject John 3.19 Even as the Sun by one act or operation melteth and softeneth the Wax and hardeneth the Clay The nature of the Sun is to cherish the Creation and therefore the Living are refreshed by it and the Flowers send sorth a good favour as it shines upon them and the Fruits of the Trees are ripened yet cast forth a dead Carcase a thing without Life and the same reflection of the Sun will cause it to stink and putrefie it yet is not the Sun said thereby frustrate of its proper effect So every man during the day of his visitation is shined upon by the Sun of Righteousness and capable of being influenced by it so as to send forth good Fruit and a good Savour and to be melted by it but when he has sinned out his day then the same Sun hardeneth him as it doth the clay and makes his wickedness more to appear and putrefie and send forth an Evil Savour § XVIII Lastly As we truly affirm that God willeth no man to perish and therefore hath given to all Grace sufficient for Salvation so we do not deny but that in a special manner he worketh in some in whom Grace so prevaileth that they necessarily obtain Salvation neither doth God suffer them to resist For it were absurd to say that God had not far otherwise extended himself towards the Virgin Mary and the Apostle Paul than towards many others Neither can we affirm that God equally loved the beloved Disciple John and Judas the Traitor In so far nevertheless as none wanted such a measure of Grace by which they might have been saved all are justly inexcusable And also God working in those to whom this prevalency of Grace is given doth so hide himself to shut out all security and presumption that such may be humbled and the free Grace of God magnified and all reputed to be of the Free Gift and nothing from the strength of it self Those also who perish when they remember those times of God's Visitation towards them wherein he wrestled with them by his Light and Spirit

it did not profit but became useless as to these grounds It was I say the same Seed that was sown in the good ground It is then the fear of Persecution and deceitfulness of riches as Christ himself interpreteth the parable which hindereth this Seed to grow in the hearts of many Not but that in its own nature it is sufficient being the same with that which groweth up and prospereth in the hearts of those who receive it So that though all are not saved by it yet there is a Seed of Salvation planted and sown in the hearts of all by God which would grow up and redeem the Soul if it were not choaked and hindred Concerning this parable Victor Antiochenus on the 4 chap. of Mark as he is cited by Vossius in his Pelagian History Book 7. saith that Our Lord Christ hath liberally sown the Divine Seed of the Word and proposed it to all without respect of persons and as he that soweth distinguisheth not betwixt ground and ground but simply casteth in the seed without distinction so our Saviour hath offered the food of the Divine Word so far as was his part altho he was not ignorant what would become of many Lastly he so behaved himself as he might justly say what should I have done than I have not done And to this answereth the parable of the Talents Mat. 25. he that had two Talents was accepted as well as he that had five because he used them to his Master's profit And he that had one might have done so his Talent was of the same nature with the rest it was capable to have proportionably brought forth its interest as the rest And so tho there be not a like proportion of Grace given to all to some five Talents to some two Talents and to some but one Talent yet there is given to all that which is sufficient and no more is required than according to that which is given For unto whomsoever much is given from him shall much be required Luk. 12.48 he that had the two Talents was accepted for giving four nothing less than he that gave the ten so should he also that gave the one if he had given two and no doubt one was capable to have produced two as well as five to have produced ten or two four § XXIII Thirdly this Saving Spiritual Light is the Gospel which the Apostle saith expresly is preached in every creature under Heaven even that very Gospel whereof Paul was a Minister Col. 1.23 For the Gospel is not a meer declaration of good things being the power of God unto Salvation to all those that believe Rom. 1.16 tho the outward declaration of the Gospel be taken sometimes for the Gospel yet it is but figuratively and by a Metonymie For to speak properly the Gospel is this inward Power and Life which preacheth glad tidings in the hearts of all men offering Salvation unto them and seeking to redeem them from their iniquities and therefore it is said to be preached in every creature under Heaven whereas there are many thousands of men and women to whom the outward Gospel was never preached Therefore the Apostle Paul Rom. 1. where he saith the Gospel is the Power of God unto Salvation adds that therein is revealed the Righteousness of God from faith to faith and also the wrath of God against such as hold the Truth of God in unrighteousness For this reason saith he because that which may be known of God is manifest in them for God hath shewed it unto them Now that which may be known of God is known by the Gospel which was manifest in them For those of whom the Apostle speaks had no outward Gospel preached unto them so that it was by the inward manifestation of the knowledg of God in them which is indeed the Gospel preached in man that the righteousness of God is revealed from faith to faith that is it reveals to the So●l that which is just good and righteous and that as the Soul receiveth it and believes righteousness comes more and more to be revealed from one degree of Faith to another For tho as the following verse saith the outward Creation declares the Power of God yet that which may be known of him is manifest within By which inward manifestation we are made capable to see and discern the Eternal Power and God-head in the outward Creation so were it not for this inward Principle we could no more understand the invisible things of God by the outward visible Creation than a blind man can see and discern the variety of shapes and colours or judg of the beauty of the outward Creation Therefore he saith First That which may be known of God is manifest in them and in and by that they may read and understand the Power and God-head in those things that are outward and visible And tho any might pretend that the outward Creation doth of it self without any supernatural or Saving Principle in the heart even declare to the natural man that there is a God Yet what would such a knowledg avail if it did not also communicate to me what the will of God is and how I shall do that which is acceptable to him For the outward Creation tho it may beget a perswasion that there is some Eternal Power or Vertue by which the World hath had its beginning yet it doth not tell me nor doth it inform me of that which is just holy and righteous how I shall be delivered from my temptations and evil affections and come unto righteousness That must be from some inward manifestation in my heart Whereas those Gentiles of whom the Apostle speaks knew by that inward Law and manifestation of the knowledg of God in them to distinguish betwixt good and evil as in the next chapter appears of which we shall speak hereafter The Prophet Micah speaking of man indefinitely or in general declares this Mic. 6.8 He hath shewed thee O man what is good And what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God He doth not say God requires till he hath first assured that he hath shewed unto them Now because this is shewed unto all men and manifest in them therefore saith the Apostle is the wrath of God revealed against them for that they hold the Truth in unrighteousness that is the measure of Truth the Light the Seed the Grace in them for that they hide the Talent in the Earth that is in the earthly and unrighteous parts in their hearts and suffer it not to bring forth fruit but to be choaked with the sensual cares of this life the fear of reproach and the deceitfulness of riches as by the parables above mentioned doth appear But the Apostle Paul opens and illustrates this matter yet more Rom. 10. where he declares that the Word which he preached now the Word which he preached and the Gospel which he preached

for the more clear and universal Revelation of the Gospel to all both Jew and Gentile he gave up himself a most satisfactory Sacrifice for sin which becomes effectual to as many as receive him in his inward appearance in his Light in the heart Again this very place sheweth that no other reconciliation is intended but the opening of a door of mercy upon Gods part and a removing of Wrath for sins that are past so as men notwithstanding their sins are stated in a capacity of Salvation For the Apostle in the following verse saith Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God For if their reconciliation had already been perfectly accomplished what need any intreating then to be reconciled Ambassadors are not sent after a peace already perfected and reconciliation made to intreat for a Reconciliation for that implies a manifest contradiction Secondly they object verse 21. of the same chapter For he hath made hiw to be sin for us who knew no sin that we might be made the righteousness of God in him Obj. From whence they argue that as our sin is imputed to Christ who had no sin so Christ's Righteousness is imputed to us without our being Righteous But this interpretation is easily rejected for though Christ bare our sins Answ. and suffered for us and was among men accounted a sinner and numbred among transgressors yet that God reputed him a sinner is no where proved For it is said he was found before him Holy Harmless and Vndefiled neither was there found any guile in his mouth That we deserved these things and much more for our sins which he indured in obedience to the Father and according to his counsel is true but that ever God reputed him a sinner is denyed Neither did he ever dye that we should be reputed Righteous though no more really such than he was a sinner as hereafter appears For indeed if this argument hold it might be stretched that length as to become very pleasing to wicked men that love to abide in their sins For if we be made Righteous as Christ was made a sinner meerly by imputation then as there was no sin not in the least in Christ so it would follow that there needed no more Righteousness no more Holyness no more inward Sanctification in us than there was sin in him So then by his being made sin for us must be understood his suffering for our sins that we might be made partakers of the Grace purchased by him by the workings whereof we are made the Righteousness of God in him For that the Apostle understood here a being made really righteous and not meerly a being reputed such appears by what follows seeing in the 14 15 and 16 verses of the following chapter he argues largely against any supposed agreement of Light and Darkness Righteousness and Vnrighteousness which must needs be admitted if men be to be reckoned ingrafted in Christ and real members of him meerly by an impurative Righteousness wholly without them while they themselves are actually unrighteous And indeed it may be thought strange how some men have made this so fundamental an article of their Faith which is so contrary to the whole strain of the Gospel A thing Christ in none of all his Sermons and Gracious Speeches ever willed any to rely upon alwaies recommending to us works as instrumental to our Justification and the more 't is to be admired at because that that Sentence or term so frequent in their mouths and so often pressed by them as the very basis of their hope and confidence to wit the imputed Righteousness of Christ is not to be found in all the Bible at lest as to my observation Thus have I past through the first part and that the more briefly because many who assert this Justification by bare imputation do nevertheless confess that even the Elect are not Justified until they be Converted that is not until this imputative Justification be applyed to them by the Spirit § VII I come then to the second thing proposed by me which is That it is by this inward Birth or Christ formed within that we are so to speak formally Justified in the sight of God I suppose I have said enough already to demonstrate how much we ascribe to the Death and Sufferings of Christ as that whereby satisfaction is made to the Justice of God remission of Sins obtained and this Grace and Seed purchased by and from which this Birth proceeds The thing now to be proved is That by Christ Jesus formed in us we are Justified or made Just. Let it be marked I use Justification in this sense upon this occasion First then I prove this by that of the Apostle Paul 1 Cor. 6.11 And such were some of you but ye are Washed but ye are Sanctified but ye are Justified in the Name of the Lord Jesus and by the Spirit of our God First this Justified here understood must needs be a being really made Just and not a being meerly imputed such else Sanctified and washed might be reputed a being esteemed so and not a being really so and then it overturns the whole intent of the context For the Apostle shewing them in the preceeding verses how the unrighteous cannot inherit the Kingdom of God and descending to the several species of Wickedness subsumes that they were sometimes such but now are not any more such Wherefore as they are now Washed and Sanctified so are they justified for if this Justification were not real than it might be alledged that the Corinthians had not forsaken these evils but were though still they continued in them notwithstanding Justified Which as in it self it is most absurd so it luculently overturneth the very import and intent of the place as if the Corinthians turning Christians had not wrought any real change in them but had only been a belief of some barren Notions which had wrought no alteration in their affections will or manner of Life For my own part I neither see any thing nor could ever yet hear or read any thing that with any colour of reason did evince Justified in this place to be understood any other ways than in its own proper and genuine interpretation of being made just And for the more clear understanding hereof let it be considered that this word justifie is derived either from the Substantive justice or the Adjective just Both which words import the Substantive that true and real Vertue in the Soul as it is in it self to wit it signifies really and not suppositively that excellent quality expressed and understood among men by the word justice and the Adjective just as applyed signifies a man or woman who is just that is in whom this quality of Justice is stated for it would not be only great in propriety but also manifest falsity to call a man just meerly by supposition especially if